THE Husbandman's COMPANION: CONTAINING One Hundred Occasional Medirations Reflections and Ejaculations, Especially Suited to Men of that Employment. Directing them how they may be Heavenly-minded while about their Ordinary Calling. By Edward Bury Late Minister of Great Bolas in Shropshire. Psal. 77.12. I will meditate also of thy works, and talk of thy do. LONDON, Printed for Tho. Parkhurst at the Bible and 3 Crowns in Cheapside near Mercer's Chapel, and at the Bible on London-bridge, 1677. Licenced, and Entered according to Order. To the Worshipful his much Honoured Friend, Rowland Hunt of Boare-Eatton In the County of Salop, Esquire, And to the Virtuous and truly Religious Lady Frances Daughter to the Right Honourable the Lord Paget, his Pious Consort, E. B. Wishes Increase of Grace here, and Glory hereafter. Sir, and Madam, I Foresee there may two or three questions arise upon this my undertaking, in which you may desire satisfaction; the first may be, why I writ at all? the second, why I writ on this subject? and the last, why I prefix your Names to what I writ? To these I shall answer in order: For the first, though I hope God's glory and the public good, be chief intended, yet my own satisfaction is also included; for I being set apart in my Education for the work of the Ministry, and dedicated thereunto in my Ordination; and though I have but one talon, I would not have it wrapped in a napkin, when an account is required how I have employed it, lest I be found speechless, Aulaedus sit, qui Citharaedus esse non potest, a man may be useful that is not excellent, and therefore I thought it my duty what hours I could spare from my secular employments, should be improved, and employed for the good of souls: as for your second demand, why I writ upon this subject, seeing so many have gone before me, and what I do is but Alcinoo pomo dare, or in our English dialect, to light a candle when the sun shines, or bring coals to Newcastle? to this I answer, if this lesson be so well taught, it is a shame it is no better learned: I fear there is not one of ten amongst Christians, but are guilty of the neglect of this profitable duty, which I suppose would bring the soul more real benefit, than many litigious controversies about the modes and circumstances of worship, about which many argue themselves not only out of Charity, but out of their Christianity, and lose the substance, while they strive about the shadow, and fill their heads with notions, rather than their hearts with graces: I conceive it is real communion with Christ, and the life of faith, that makes the soul fat and flourishing, and I think that meditation doth conduce as much to this as any duty whatsoever: prayer I know brings in supplies from heaven, and so doth this; and these two usually are concomitant, and where the one is neglected, the other is seldom well performed: Meditation like the Bee fetches honey both from flowers and weeds, yea, this divine Alchemist extracts gold out of the coursest Mettles, and is the true Philosopher's stone that turns all into gold, and gold itself into a spiritual substance; those books which reduce religion into practice (which in our days lies much in the theoric) and serve to reconcile the head and the heart, and maintain the vitals of religion, and the power of godliness, and further our great design for heaven, should be well studied, and of them I think store is no sore: By this heavenly art of divine meditation, wisdom may be extracted out of folly, as Solomon gained instruction by beholding the field of the sluggard, Pro. 24.30. etc. and doubtless man was not placed in the world as Leviathan in the Sea, to play therein; nor endowed with so many excellent faculties to be like bruit beasts, only idle spectators of the works of God; The use of reason doubtless was given for an higher end, to help us to view the Creator in the glass of the creature, and every thing lends a helping hand to a willing mind in this work; There is no man so busy if not sinfully employed, but may find some time every day to converse with God, and now and then make a journey to heaven, and view those Celestial mansions prepared for those that love God; There is none so dull-witted, if honest hearted, but may learn some profitable lessons in nature's school; the least worm or gnat, or leaf of a tree, will point out God, to an observant Christian: That Meditation is a Christian duty; none that pretend to religion or to reason itself, will deny, and that to meditate upon God's works as well as his word, is our duty, is evident; God sometimes sends us to the ox, and ass, to learn our duty, Jsay. 1.3. sometimes to fowls of heaven, the stork, the crane, and the swallow, Jer. 8.7. sometimes to the pismire or ant, those despicable infects, Pro. 6.6. and 30.25. and all to learn our duty; David learned humility by beholding the moon and the stars, Psal. 8.3, 4. and Christ grounds many of his excellent sermons upon the various occurrences that daily fell out, as we see in the parable of the sour and the seed, the tares of the field, and the draw-net cast into the Sea, the leaven, the mustard seed, the fruitless figtree, and many others: what heavenly use doth he make of earthly things, and all this is for our imitation, that by this means we may of these earthly materials frame to ourselves a jacob's ladder to ascend to heaven; for all those visibles will mount us up to behold invisibles, and give us a Pisgah sight of the heavenly Canaan, even of those things within the vail: And that soul that hath this heavenly art, can set itself on work, and need not be idle or ill employed, for time will fail us, and death surprise us, before we can have searched nature's garden from end to end, or gathered honey from the several flowers: here we may walk at liberty, and crop what flowers we please, and no man is damnified thereby; in other respects our bounds are set, hitherto may we go and no further, but in this we have an unlimited circuit: meum & tuum, which hath set the world in a flame, hinders not in this case, the poor here hath as much liberty as the rich, and the servant as his master, for with the Bee we may suck sweetness from our neighbour's fields and flowers, without his leave or licence, and feed upon his pasture without any damage to him; 'Tis true in these my meditations I have contented myself with a small plot, and but seldom past the bounds of a garden or orchard, but had the publishing of it been designed at the first, I should not have tied up myself in so short a leather, when the whole creation lay before me; The book of the creature stands open to us, and God may be read in every line of it, otherwise why doth God discover to us the state of the fallen angels, and of the rich glutton, and the state of the damned, if no profitable use could be made of it: no place is so barren as a barren heart, each dead tree will yield some fruit to us, if the soul be not dead: I have plucked here and there a flower, as others have done before me, and he that comes after us may find as good as any we have gotten: Those I have gathered are rather to comfort the heart, then to please the fancy, rather to benefit the soul with their virtue, then to please the eye with their beauty; their nature (if I mistake them not) is to draw the heart and affections to God, and cool and deadden it to the world and sin; But a gracious heart is then required to make the extraction, for if it be mixed with the dregs of hypocrisy it will prove useless: The hypocrite like a puppet in a play, may counterfeit man's shape and gestures, yea, like a parrot his voice, when he understands not what he saith or doth, yea, such a one mars all he sets his hands to; but a good man hath an holy heart, as well as a holy tongue, and this will prove a soul-satting Ordinance to such a man; this will raise up the heart to hoaven, which is one of our surest evidences for heaven; If any yet plead, there are too many books on this subject extant already, the more shame for us then that the duty is so much neglected, that is not sufficiently taught, that is not sufficiently learned, and I fear those that are readiest to make the objection, are not the most conscientious in the performance of the duty: There are many that make conscience of morning and evening prayers in their families, that spend little time in this duty; if any quarrel at the language these meditations speak, let them know, my design is, to make men live better, and not to make them speak better; if they speak the language of Canaan they will be understood by true Israelites, and will be owned by those that had rather be fed then flattered; it is a distempered stomach that must be fed with kickshaws, truth looks best in the plainest dress, and a diamond needs no painting, via trita est via tuta, and plain sense is the best orthography of an honest heart. In short, the reason why I writ upon this subject is, not to please men's humours, or satisfy squeasy stomaches, but because I judge this to be a necessary, though much neglected duty, and therefore most necessary to be treated of. As for the last of your demands, why I praefix your names to it, I think there are none that knows both you and me, and my engagements to you, that need stumble at it; but I shall answer it, first negatively, and then affirmatively, I do it not, because I think you have more need of it than others, for I know but few better able than you to gather such flowers as these for yourselves; But it is, because I think you are better able to judge of it then most are, and if you think I have not missed my way, I care not much what those say, that never travailed in this road: I speak to those that understand the language, for to others, haply I may seem a barbarian: A hypocrite may pretend to the language, but understands it not, he spoils this as well as all his other duties; I present this first to you, for if it pass this text, I matter not much what many others say of it; And also that thereby I may tell the world, rather than you, what my thoughts are of you, and to point them out a pattern for their imitation; for I verily believe, and I think upon serious observation, that the several branches of both your families, do maintain the vitals of religion, and the power of godliness in as eminent a manner, as any family of your rank that I know in the Nation, and keep themselves as unspotted in the world, and as free from the contagious diseases of the times: And he that is the searcher of all hearts, knows, I speak my thoughts without flattery or fawning, and I do it for no sinister end: but (as Solomon did commend the good huswife, Pro. 31.29. that God may be glorified for his bounty to you, and your hands may be strengthened in well doing, and others may take example by you, and your lives may be for their imitation. I cannot praise my present any further, then from the truth of the heart that sends it; had it been better, it had been sent with a better will: I send it as a poor man doth a present to his superior, not to supply his wants, but to manifest his love, thankfulness and dependence upon him; or as a debtor to his creditor, who when he cannot pay the debt, pays the interest, or at least testifyes his willingness, if ability be wanting: What I have done in this my undertaking, I judged to be my duty; David bids us, common with our own hearts, Psal. 4.4. and he calls upon others, Psal. 66.16. come and hear all ye that fear the Lord, and I will declare what he hath done for my soul: I have not the confidence to think, that this or any thing I can do can pass the test of this critical age, or indeed can contribute much to the adorning of the spouse of Christ, I know a handful of goatshair was not formerly rejected, neither will a cup of cold water where there is no better, nor two mites where there is no more, by him from whom I expect my reward: When you can write fairer than the Copy which will quickly be, you may lay it aside, and give it to some one that cannot, for whose sake it was chief written: but that it may prove beneficial both to you, and yours, and to the Church of God, for the advancing of the the power of godliness, and the life of religion, and the restoring this too much neglected duty of holy meditation, shall be, and is, the desire and prayer of him, who is Eton Jan. 12. 1676. Your ever obliged Servant, Edward Bury. To the Reader. Courteous Reader, I Have here presented thee with a bundle of Meditations, most of them occasional; I am not so conceited as to imagine there is any great excellency in them, nor so foolish to trouble myself to write or others to read them, did I judge them altogether useless; the duty I know is necessary and beneficial, and many Christians can write a probatum est upon it, and say it hath been so to them, however it is too much neglected by the most; I have not long since published some directions how to perform the several parts of God's worship; amongst the rest this of meditation was one; and that which is set or solemn was chief insisted upon, but that which is occasional more briefly touched, which indeed cannot well be bounded, but is varied according as the time, place, object, and other circumstances vary, and as the will or capacity of the person requireth, and therefore may be better taught by example then rule: This minded me of some occasional Meditations that had formerly warmed my heart, and not knowing but they might warm others also, and might be a means to restore this beneficial though too much neglected duty, and therefore gathering together, and reveiwing my scattered papers, and making some additions, subtractions, and alterations, I reduced them to the method here presented: that it is every Christians duty I think none will deny, and that it hath been the practice of believers is easy to prove: this was Isaac's practice, Gen. 24.63. and it was David's work, as the whole book of Psalms testify, see Psal. 63.6. and 77.12. and 119.15. and 143.5. and many other places, wherein we see he meditated both on God's word, and on his works, both by night and by day, and makes it the character of a child of God or a blessed man so to do, Psal. 1.2. and a mark of one ripe for destruction not to regard the works of the Lord, nor the operation of his hands, Psal. 28.5. What I have here written is chief for thy imitation, and my desire is that thou mayst take out this lesson, prove an artist, and set up for thyself, and follow this gainful trade that hath formerly brought so much glory to God, and so much profit to poor souls: The method herein propounded is easy, and the duty to an honest heart not hard, yet remember it is the practic part that is like to do thee most good; here mayst thou learn to spend thy time, and pass away thy solitary hours better than most men do, for whether thou be at home, or abroad, in public or in private; this duty may be in some measure performed, yea, by every man, in every place, in every company, and in every employment, though all places are not alike, a gracious heart can steal a thought into heaven, and by a Meditation, and private ejaculation hold converse wtth God, at any time, neither slave nor servant, though in a Turky-gally can be deprived of this liberty; The want of this heavenly art, or the not using of it is the cause of the mispence of so much precious time, and that there are so many barren empty hearts as we daily find; for as the Bee gathers honey both from flowers and weeds, so doth a diligent man from every thing he sees, hears of, or observes; time is such a precious jewel, that it should not be squandered away, and I know not well how it may be better improved then by Meditation, for this spiritualizeth all we set or hear of; it makes a man never idle, nor ill employed, and drives on a rich trade for the soul, and either leads the soul to heaven, or brings heaven to it; I know meditation may be abused, some meditate how they may be rich, either by hook or by crook, the ambitious man how he may be honourable, the voluptuous man how he may enjoy his pleasure, but a Christian how he may enjoy his God, and secure his soul; some study mischief upon their beds, some with the spiders gather poison, where the Christian like the bee gathers honey, and the very business a Christian is about will furnish him with matter sufficient for his work; if the heart be not barren every thing will be fruitful, and there is none so dull if not spiritually dead, but may gather something from visibles to mind him of invisibles; No ship that sails either to the East or West Indies, brings home richer lading than meditation doth, if rightly steered; This is the chewing of the cud, that turns all to nourishment, the true Philosopher's stone that turns all to gold; by this means the spirits and quintessence of all earthly things are extracted; 'tis true of a Christian endowed with his heavenly art, what the Poets feign of Midas, every thing they touch turns to gold, and gold itself into a better substance; the hardest flint, the barrenest tree, the most withering branch, or fading leaf, will yield good fruit to this artist, yea, better fruit than the gardens of the Hesperides, which are feigned to bear golden apples, and every sheep will bear a golden fleece, better than ever Jason fetched from Colchis; By meditation a Christian is carried into the third heaven, with Paul, whether in the body, or out of the body be scarcely knows, and there is enabled to see things inutterable, this makes invisible things visible, and gives a man a Pisgah-sight of the heavenly Canaan: This heavenly artist can with Daedalus make himself wings to fly aloft, and can break prison at his pleasure, neither need he fear the melting of the wax: This keeps the heart in order, and prevents its strayings, it keeps vain thoughts from rising, or at best from roosting: There man's heart is like a mill, if it want grist, it sets itself on fire, and if there be no corn to grind for God, the devil will throw his tares into the hopper: The heart it always well or ill-employed, and will never be idle; holy meditation puts a man out of satins road, when otherwise he is in continual danger of falling into his snares, or by being surprised by his wiles, when the idle person is commonly snared and taken; by this grace is strengthened, and corruption weakened, our evidences cleared, communion with God maintained, and acquaintance with our own hearts gained; it is the way to store the understanding with knowledge, to subject the will to Gods will, to warm the affection's, and to put life and heat into all our duties; this discovers to us the sinfulness of sin, and vanity of the creatures, and the fullness of Christ; this reacheth out to us some of Canaan's grapes, some Pisgah-sights of glory, even of those things within the veil, and a taste of those pleasures which are at the right hand of God; such a taste as this, made Moses despise the pleasures of Pharaohs court, and Galeacius esteem all the wealth in the world not worth one days communion with God; this lets us see, there is a worm of vanity bred in our chiefest earthly enjoyments, and eats out the very heart of them, and if they are abused, they will breed and feed the worm that never dies, and kindle that fire that never shall go out; These and a thousand such lessons meditation will teach us, and fastens every lesson upon the heart; who then would not follow so gainfal a trade, and practice so fruitful a calling? Did it enrich the body as it doth the soul, we should have many proficients in this School; some pretenders there are to this duty, but they rather pretend than intent it, they throw down the hammer before they have driven the nail to the head, and lay down the premises, but stay not to raise the conclusion; they follow not the work till they come to resolution and practice; they are like a man that strikes fire, gathers wood, but leaves off before it be kindled, and so all his labour is lost; This duty enables a man with Paul to die daily, and with Stephen to see God, with Moses to talk with God, and with Enoch to walk with God; It fits a Minister to preach, and the people to hear, neither of which can be well done without it; that sermon that is not well set on by meditations, seldom heats the preachers heart, and then the people seldom feel it, for a dull and drowsy preacher, makes a dull and sleepy people; when the minister preaches his own life and experiences, this is the life of preaching; This meditation is a serious bending of the mind upon some useful subject till we bring it to some profitable issue; Occasional meditation (which is it we now treat of) ariseth from some occasional object presented to our senses or understanding, by divine providence, of which though examples may be given, yet hardly can it be restrained, or brought under rules, for it may be varied according to the variety of the objects presented, or other accidents, occurrences, or circumstances that offer themselves, or the will of the person, or his ability; the objects that offer themselves are various and innumerable, for there is nothing in rerum natura, but may be a fit object for occasional meditations; God hath given us a large field to walk in, and choice of flowers, pluck what we will, to put into our nosegay; we may gather honey from flowers and weeds, out of our own or neighbour's fields without offence; which way soever we look, within us, or without us, above us, or below us, before us, or behind us, or on either side, we may see suitable matter for our meditation; above us we may see the sun, moon and stars, those glorious lamps of heaven, who offer themselves not only to our view, but also to our contemplation, their light, their heat, their influence, their various though unerring motions, their magnitude, altitude, number, nature, splendour, virtue and effects may breed admiration in us, as well as in David, Psal. 8.3, 4. and 19.1. or should we descend to sublunary things, to the fiery or eyrie regions, and observe the several meteors in both, that present themselves to our view, we may find matter not only for meditation, but also for admiration; if we consider a while the wind, the snow, the rain, the frost, the ice, etc. all brought out of God's treasury, Psal. 135.7. the thunder, and lightning with their strange effects, the strange apparitions often seen in the air, comets, blazing-stars, dragons, fire-drakes, etc. armies fight in the air, Lions, bears, horses, and many other things there resembled, raining blood, wheat, frogs, stones, etc. all this may raise our admiration; view but the rain bow in its shape and various colours; it deserves our consideration; The powerful influence of these superior bodies, in exhaling, and retaining those hugh weighty and towering clouds, those bottles of heaven in the open air, and watering the earth with them at their maker's pleasure, without which neither man nor beast could subsist; who can view those things without consideration? or if we look upon the earth out of which we were taken, we may find matter enough to exercise our thoughts; observe this huge and massy globe hanging in the air upon nothing; consider it as it is distinguished into hills and dales, and woods and forests, adorned with sumptuous buildings, Towns and Castles, abounding with trees of all sorts, with corn and grass, with herbs and flowers, watered with rain and showers, rivers, springs, and fountains, inhabited with a thousand times ten thousand living creatures of all sorts, men and beasts, fowls, and creeping things, all maintained at the great householders charge, who preserves them in their several kinds; consider also the perenity of rivers, the cause, and perpetuity of springs of all sorts, some hot, some cold, some sweet, some bitter, some salt, some fresh, some medicinal, some not, this observation may take up some time: or should we consider the several minerals lodged in the concaves of the earth, as of gold, silver, brass, tin, iron, lead, alum, brimstone, coals, lime, stone, and much more, and how useful and necessary these are to human life; This may teach us many profitable lessons: Or should we go to sea to see the wonders of the deep, and observe how the huge and roaring element is restrained and bounded by an almighty arm, that saith, hitherto shalt thou go and no further; or if we consider the ebbing and flowing of it, a wonder in nature, or the numberless number of living creatures therein, which are fed and cherished by those salt and brackish waters, yet retain their sweetness, or if we consider the cause why those waters alone are salt, and so remain, though a thousand fresh rivers daily run into it, together with their strange creatures therein produced: these considerations will take up much time, but of all the creatures God hath made, none yield more matter for meditation, than angels and men; Angels, both the good and the bad, their nature, essence, and offices, and man considered in his body and soul, the order, use, comeliness and proportion of the several parts, the vegetative, sensitive, and rational faculties of the soul, the understanding, will and affections, the memory, conscience, and many more, the several senses whereby the soul comes to understand things here below, these things deserve consideration; but to let pass the works of creation, and consider a while God's works of providence, these will take up much of our time; we may see and observe the course of nature, the generation and production of the several species, with their preservation, protection, and the provision made for them, by their Creator; he maintains the several species by his providence, that for aught we know there is not one kind of them extinct since the creation; nay, the power of man was never able to destroy those kinds that are noxious to man, and therefore hated by him; yet are these maintained by divine providence at his own cost and charges; But his providence is more clearly seen and discovered in his providence to man, especially to his own Church, in maintaining a handful of men against their numerous enemies; these are preserved as lambs amongst wolves, and is the bush that is ever burning, yet never consumed: he spread a table for them in the wilderness, in despite of their enemies; the wonderful providence of God for his Church in all ages, in Scripture-times, and down to this day, may fir us with much matter for meditation: The word of God also as well as his works may yield much matter for contemplation; it furnished David for meditation day and night, every Book, every Chapter, yea every verse is fruitful abundantly, that had we the years of Methusalem, the time would be too little to run through the Scripture, and to consider of all that is held forth therein; here are precepts and promises, threats and examples, for our good, here is the great work of our redemption treated of, which the angels desire to pry into, and eternity is little enough to admire: herein we may behold the subtlety of Satan in tempting man, man's frailty in yielding to the temptation, the nature of sin in throwing man out of paradise, and angels out of heaven; the wisdom of God in finding out a remedy to save some, the love of Christ in dying for them, etc. Nay by meditation we have liberty to ascend heaven also, and view those celestial mansions prepared for those that love and fear God; but I shall add no more, lest I make the gate too big for the structure, only this is my desire, and shall be my prayer, that it may tend to God's glory, and his Churches good, and so I rest, Thine and the Church's Servant, Edward Bury. Eton, Jan. 12, 1676. The CONTENTS. Med. 1. UPon the Earth. p. 1 Med. 2. Upon digging the Earth. p. 4 Med. 3. Upon a Tuft of green Grass. p. 6 Med. 4. Upon a barren plat of ground. p. 9 Med. 5. Upon the Earth bringing forth weeds. p. 13 Med. 6. Upon a Bush of thorns. p. 17 Med. 7. Upon the diligence to be used in a Garden. p. 21 Med. 8. Upon birds picking up the seed. p. 25 Med. 9 Upon refreshing rain after a dry season. p. 29 Med. 10. Upon the plucking off the tops of weeds. p. 50 Med. 11. Upon the care men take of their Gardens. p. 54 Med. 12. Upon a neglected Garden. p. 58 Med. 13. Upon the fading of Beautiful flowers. p. 61 Med. 14. Upon Stones in the Garden. p. 64 Med. 15. Upon worms in the garden. p. 70 Med. 16. Upon an heap of Aunts or Pismires. p. 75 Med. 17. Upon the Diligence of the aunts. p. 80 Med. 18. Upon the gorgeous dress of Flowers. p. 85 Med. 19 Upon a Garden spoiled through bad fence. p. 90 Med. 20. Upon a Mole spoiling the garden. p. 95 Med. 21. Upon the springing up of the seed. p. 99 Med. 22. Upon a sudden Drought. p. 105 Med. 23. Upon flowers seemingly dead in winter, yet flourishing in the spring. p. 111 Med. 24. Upon fine flowers foul-sented. p. 115 Med. 25. Upon sweet-smelling flowers. p. 120 Med. 26. Upon herbs withering in a dry season. p. 124 Med. 27. Upon the difference between the various sorts of flowers and vegetables. p. 130 Med. 28. Upon withering herbs and flowers. p. 135 Med. 29. Upon the soringing of herbs in soringtime. p. 140 Med. 30. Upon a withering knot of herbs. p. 144 Me. 31. On the unknown virtues of many vegetables. p 149 Med. 32. Upon some despicable weeds, yet useful. p. 154 Med. 33. Upon the constant supply vegetables need. p. 159 Med. 34. Upon the sudden withering of flowers. p. 164 Med. 35. Upon the sympathy and antipathy of vegetables. p. 169 Med. 36. Upon the Marigold and other flowers. p. 175 Med. 37. Upon a rose among thorns. p. 178 Med. 38. Upon a bed of Camomile trampled upon. p. 184 Med. 39 Upon receiving in of the fruits. p. 188 Med. 40. Upon the beating out of the seed. p. 192 Med. 41. Upon the winnowing of the seed. p. 197 Me. 42. Upon clean seed sown yet brings forth chaff. p. 202 Med. 43. Upon the pleasures of a garden. p. 207 Med. 44. Upon an adder lurking in the grass. p. 211 Med. 45. Upon a Toad. p. 216 Med. 46. Upon the coursing of a hare. p. 220 Med. 47. Upon the labour and pains men take about worldly things. p. 224 Med. 48. Upon the diligence of the spider. p. 229 Med. 49. Upon small flies caught in a spider's web. p. 234 Med. 50. Upon the worthlesness of a spider's web. p. 238 Med. 51. Upon the painful and laborious Bee. p. 243 Med. 52. Upon the taste of honey. p. 248 Med. 53. Upon the sting of a Bee. p. 252 Med. 54. Upon bees killed for their honey. p. 257 Med. 55. Upon the sluggish drones. p. 262 Med. 56. Upon the gandy Wasp. p. 267 Med. 57 Upon the painted Butterfly. p. 271 Med. 58. Upon a gnat playing with the candle. p. 276 Med. 59 Upon many creatures dead in winter. p. 280 Med. 60. Upon beggars at the door. p. 285 Med. 61. Upon the singing of birds. p. 289 Med. 62. Upon provision made for birds in winter. p. 294 Med. 63. Upon birds building their nests. p. 298 Med. 64. Upon a small bird feeding many young ones. p. 302 Med. 65. Upon the prating of a Parrot. p. 306 Med. 66. On a kite killed by a Fowler eating his prey. p. 310 Med. 67. Upon a kite soaring, yet minding her prey. p. 315 Med. 68 Upon a Bird in a cage. p. 319 Med. 69. Upon a bird with a clog at her foot. p. 324 Med. 70. Upon birds observing their seasons. p. 328 Med. 71. Upon a snail. p. 333 Med. 72. On a snail carrying her house with her. p. 337 Med. 73. Upon men's misery, labour, and pains. p. 342 Med. 74. On the difference between a well manured, and neglected Orchard. p. 347 Med. 75. Upon a great tree springing from a kernel. p. 352 Med. 76. Upon a crabtree afterwards grafted. p. 356 Med. 77. Upon the pruning of a tree. p. 361 Med. 78 Upon suckers in a fruit bearing tree. p. 366 Med. 79 Upon a fair but fruitless tree. p. 370 Med. 80. Upon a great tree spoiling others under it. p. 375 Med. 81 Upon an old, yet fruitful tree. p. 380 Med. 82. Upon a levy yet barren tree. p. 384 Med. 83. Upon a dead tree. p. 389 Med. 84. Upon a tree seemingly dead in winter. p. 394 Med. 85. Upon a great tree tossed with the wind. p. 399 Med. 86. Upon trees green in summer, but stripped off all in winter. p. 403 Med. 87. Upon a tree green all the winter. p. 408 Med. 88 Upon trees decay for want of dressing. p. 413 Med. 89. Upon promising trees after blasted. p. 418 Med. 90. Upon leaves falling in Autumn. p. 422 Med. 91. Upon a fruit-tree pelted with stones. p. 427 Med. 92 Upon fruit left on the trees after shaking. p. 431 Med. 93. Upon the many enemy's fruit-trees have. p. 436 Med. 94. Upon a fair apple rotten at the core. p. 441 Med. 95. How little comfort the world can afford without food. p. 445 Med. 96. Upon the worth of meat, to those that know the want of it. p. 450 Med. 97. The world is not a restingplace. p. 455 Med. 98. Upon sickness spoiling all earthly delights. p. 459 Med. 99 Upon a rainy day. p. 463 Med. 100 Upon cold winter-weather. p. 468 Reader, Carp not at faults mere literal, For in this age such are but small; Nay let not words mistook offend, The most I fear have deeds to mend: Let him whose works from faults are free Be first that throws a stone at me: men's works have faults since Adam fell, Mend those that follow, So far well. PAge. 25 line 25 for out read on. p. 27. l. 4. not left out. p. 93 l. 8 that left out. p. 95 l. 9 for then r. that. p. 102. l. 3. f. stars, r. clouds. p. 102. l. 17. for word r. clouds. p. 120 l. 9 f. and r. of. p. 139 l. 11. for this stake r. the stake. p. 153 l. 11. for way, r. wall. p. 161. l. 13. for savages, r. slaves. p. 169 l. 13. for occulta r. occultae. p. 181. l. 17. f. David. r. Daniel. p. 184. l. 23. for petivit r. petunt. p. 200 l. 27. for ware r. wine. p. 200. l. 29. for volunt. r. nolunt. p. 215. l. 13. bane left out. Divine Meditations Consisting of Observations, Applications, And Supplications. Upon the Earth. I. Meditation. WAlking in the garden in the cool of the day, among other things that offered themselves to my consideration, I observed my mother the Earth, whence I had my original, and out of whose womb I had my being: I considered how near of kin I was to those senseless clods that lay under my feet, and that I was made of the same matter, a little more refined, and moulded up in a better form, and was made by God a little walking breathing clay, and shortly must return to my first matter, for dust thou art (saith God) and unto dust thou shalt return. These and the like thoughts had a various operation upon my soul; sometimes it put me on to admire the workman, that out of such a rude and indigested mass, such course stuff, could make so glorious a piece as the body of Man is, and could endue it with such excellent parts, and such noble faculties, and make it such a rich cabinet fit to hold that precious Jewel the soul; which when I had a little considered I began to glory, that I was made a man, and did not remain a senseless clod; But on the other side, when I considered my original, and the rock whence I was hewn, and the hole of the pit whence I was digged, and that I could say, to corruption, thou art my father, and to the worm, thou art my mother, and my sister, Job. 17.14. I who was even now proud that I was a man, began to veil my peacocks plumes, when I beheld my black feet, and to wonder at my own folly; and when I beheld my mother, and my relations, I saw there was small cause of pride, and little cause to boast of birth or blood, or great parentage or relations: 'tis a shame and sin for an angel to be proud, much more for a dunghill-bird: Oh my soul! bless God, that thou wast made a man, and not a clod of clay, a rational creature, and not a brute beast; thou wast clay in the hands of this potter, and mightest have been the most despicable creature that ever dropped from his fingers, but he hath made thee little lower than the Angels, and crowned thee with honour and dignity: what cause then hast thou to admire thy Creator, who made thee thus to differ, and made thee capable of communion with him here, and enjoying him for ever? but beware of pride that reigning damning sin, that turned Angels out of heaven, Adam out of Paradise, and many thousands into hell; boast not of the greatness of thy stock, the nobleness of thy blood, the honour of thy progenitors, except thou ascend as high as thy great Grandmother the Earth, who opened her womb to bear us all, and ere long will open her mouth to receive us all, where we shall be resolved into our first matter; then shall the dust return to the earth as it was, and the spirit shall return to God that gave it; 'tis true, thou hadst a more noble Father in whose image thou wast made, but this image is lost, and thou art become more deformed than thy Mother: Oh my God as thou hast endued me with more noble faculties than many other of thy creatures, that I might be better able to serve thee, enable me so to do; renew thy image in me, which was lost by the fall, and give me sincerity without which my condition will be worse than the beast that perisheth, whose misery ends with his life, but mine will begin at my death: where much is given, much will be required; as thou hast made me a man, let me act as a rational creature, and answer the ends of my Creation. Upon digging the Earth. 2. Med. DIgging and delving into the bowels of my Mother the Earth, to bury those seeds from whence I expected a future increase, that portion of Scripture came fresh into my mind, Gen. 3.19. In the sweat of thy face thou shalt eat thy bread, till thou return to the ground out of which thou wast taken, for dust thou art, and unto dust thou shalt return: me thoughts my work as it was a just punishment laid upon me for my sin, so it did much resemble the digging of my grave, and put me in mind of my mortality; I began to think that ere long some one would do that for me which I did for these poor seeds, lay me to sleep in the grave, till the Resurrection, and that my mother earth was as ready to receive me as them; the pains and aches I felt, the sensible decays in nature, my grey hairs, etc. fastened this cogitation more home upon me; I than began to think of the vanity of man, that was but even now crept out from being earth, and for a time made a great stir and bustle in the world, and then made as much haste out again; and like as stage-players every one acting a part, upon the stage of the world, some longer, some shorter, some better, and some worse, and then an exit comes, and they disappear. The godly they act a Comedy, which gins bad, but ends well; the wicked a Tragedy which always ends in confusion; yet whatever part men act, few are willing to go off the stage; the old man that hath outlived his teeth, his hair, his sight, and hearing, and can hardly use his limbs, and senses, yet is loath to die; too evident a sign his work for which he came into the world is not done, viz. to make his peace with his God, and to get an interest in Christ, and title to glory; the godly while they are here, are every day quenching those coals which sin hath kindled, with the tears of true repentance; the wicked are carrying every day a faggot to increase that fire, that never shall be quenched: thus 'tis in the world, as in a Fair or market, there is a great crowd, some going one way some another, and every one driving on some design or other: O my soul! must thou ere long be separated from the body by death, how stands the case with thee? art thou prepared for such a change, or art thou not? how doth thy pulse beat? suppose this were to be the day of thy dissolution, couldst look death in the face with comfort? hast thou made thy peace with thy God? hast thou got an acquittance sealed with the blood of Christ? a discharge of all thy debts? hast thou provided another habitation against this shall be dissolved, and moulder into dust? when this earthly tabernacle shall be dissolved, hast thou a building not made with hands, but eternal in the heavens? hast thou acted thy part well upon the stage of the world, that thou mayst go off with applause? ●f not, … s better thou hadst not been born; for if death meet thee unprepared, as thy body moulders into dust, so must thou down to everlasting darkness, there to suffer eternally the demerit of thy sin. Oh my God take me not away before I be fit to be lodged in thy bosom: kill me not before my sin be killed; if any thing that is necessary be wanting, Lord give it in, and let me not be deceived in so great a thing as the salvation of my soul: Let my sins die, and let my soul live: Let me see the funeral of my vices before others see the funeral of my body. Upon a Tuft of green Grass. 3. Med. WAlking into the Garden as at other times, to take the air, I fastened my eyes upon a green tuft of grass that grew besides me; the sight of it brought to my remembrance what I had often heard and read, viz. that the damned in hell should suffer exquisite torments, such as the tongue of men or angels are not able to express, and that for as many millions of years as there are grass-piles upon the earth, sands on the sea shore, stars in heaven, and motes in the Sun; and yet after all this long tract of time their torments shall be no nearer to an end nor they to a delivery, than they were the first day they were cast in; This made me a little to consider the number of piles that was in this little tuft, and when I found it too hard for me to number them, I considered what was this tuft to one pasture, or that to one Parish, or that to one County, or that to one Kingdom, or that to the whole world: this made me to cry out, Oh Eternity, Eternity! who can conceive of thee? who can fathom thee? Oh the horrible nature of sin that provokes a merciful God to lay such heavy strokes upon his poor creatures! Oh the love and pains of our dear Redeemer! what did he suffer to quench those flames, and discharge those debts for his people, in suffering what was due for their sins? and oh the madness of men and my own folly, that knowing there is such a remediless gulf before us, run on so madly towards it, and that for momentary pleasures, deceitful riches, worthless honour, or filthy sin, do venture the soul upon the pikes of danger: Oh the misery of poor unregenerate wretches! what will you do in the latter end? who amongst us shall dwell with devouring fire? who amongst us shall dwell with everlasting burning? Esay. 33.14. Tophet is prepared of old, even for the King it is prepared, the pile thereof is fire and much wood, and the breath of the Lord like a river of brimstone doth kindle it, Esaiah 30.33. Were a man compelled to lie upon a feather bed but one year without turning or stirring, though other comforts were afforded, how painful, how tedious would that year seem? but what is this one year to eternity, or what is a featherbed to scalding lead, and burning brimstone? or what is that to hell torments? Oh Satan! how dost thou deceive us? Oh world! how dost thou ensnare us? Oh sin! how dost thou bewitch us? Oh heart! how dost thou betray us to this deadly danger? Oh earth! how dost thou betray thy fastest friends, and payest them off with pains for pleasure, and buyest their souls for a thing of naught? Oh Satan! who would be thy servant, if this be thy wages? and yet how many fish come to thy net? and how prosperous hast thou been when thou hast baited thy hooks with the world? Oh my soul! is Eternity such a fathomless gulf, without bank or bottom? how stands the case with thee? art thou for everlasting joy or endless torment? what interest hast thou in the one, or what hopes to avoid the other? what hast thou that a hypocrite cannot have? or what dost thou that he cannot do? God surely expects great difference in the work, when there is so much in the reward; give thy eyes no sleep, nor thy eyelids no slumber, till thou hast some comfortable assurance of the love of God in the pardon of thy sins, and the salvation of thy soul: make peace with thy Creditor before thou art cast into prison, otherwise there must thou remain till thou hast paid the utmost farthing: If death surprise thee before thou art ready, hell will be thy lodging: get oil, trim up thy lamp, get on thy wedding-garment, that thou be not shut out into utter darkness, where there is weeping and gnashing of teeth: Oh my God make me such as thy own soul delights in, give me in the qualifications thou hast made necessary to Salvation; thou knowest my wants, Lord supply them; my debts, oh forgive them; my corruptions, Lord subdue them, and bind up my soul in the bundle of life; writ my name in thy book, and at last lay me up amongst thy Jewels. Upon a barren plat of ground. 4. Med. WHen I perceived one plot in my garden fruitful, and another barren, and observed the difference between the one and the other, how lovely, how amiable, how pleasant the fruitful plat seemed to me, how fresh and fragrant, how green and ardent it was, how it was diapered with various coloured flowers, beautiful and lovely: and how loathsome, unseemly and unhandsome the other looked, where nothing appeared but briers and thorns, weeds and thistles, with stones and rubbish, which was a fit receptacle for toads and serpents, and other venomous vermin; I began to consider it was yet possible to reduce this plot into a better form, and turn it to a better use: And hereupon I caused the rubbish to be stocked up, the weeds to be plucked up, and the stones picked out, and after I digged and manured it, and had an effect answerable to my expectation; for when it was sown with better seed, it brought forth better fruit: The unlovelinesse of this plot when overgrown with weeds and rubbish, produced this following Meditation: I thought it lively represented a heart barren of grace and goodness, but fruitful of briers and thorns, sin and wickedness, which is more odious to God than this plot was to me, and yet how lovely a fruit bearing Christian is in his eye, the one is like a loathsome muck-heap which stinks, the other like a watered garden that yields a sweet favour, like a garden of spices, Cant. 4.14. the one brings forth fruit for God's basket, the other fuel for the devil's fire; all the seed sown upon it is lost, and choked with briers and thorns, and all the rain that falls upon it doth but make the weeds more rank and flourishing: their grape is the grape of Sodom, and of the fields of Gomorrah, their grapes are grapes of gall, and the clusters are bitter, Deut. 32.32. they hatch cockatrice eggs, and wove the spider's webs; vanity or villainy is their trade, Heb. 6.7, 8. the earth which drinketh in the rain that cometh off upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth a blessing from God, but that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned. The fruitful Christian watered with the word and spirit, bringing fortth a harvest of holiness; and fruit-trees fit for meat, were not to be destroyed, Deut. 20.14. but fruitless trees are for the fire, Mat. 3 10. But oh how much of this sterile barren ground is amongst us? that resist all the offered means of their recovery, and rave and rage's against both the physician and the physic; and though often watered, bring forth nothing but briers and thorns, whereupon all the seed, and all the rain that falls upon it is lost: and when God expects fruit, behold wild fruit; and yet this wild and barren ground, if well manured, and God breathe upon it, may prove good land: this consideration made me with the servant in the Gospel cry out, Lord, spare them one year more, that I may dig about them, and dung them, that it may not be my fault that they perish, nor laid to my charge: oh my soul! art not thou this barren plot, where nothing but briers and brambles can thrive, or at least wise but little good fruit appear? God hath done much for thee, hedged thee about by his providence, watered thee with the dew of heaven; sent many of his servants to manure thee; whence then this trash and rubbish? whence then these tares and weeds? was not good seed sown? why hast thou not answered the great Husbandman's expectation? what could God have done more for his Vineyard, than he hath done for thee? well, look to it, if thou remain fruitless, ere long he will pluck up thy hedge, pluck down thy wall, take away thy fence, and leave caring for thee, and turn in the wild boar to devour; he will lay down his basket, and take up his axe; Oh the patience of a patiented God that hath born with thee for many years, but will ere long, if thou remain fruitless, pronounce the sentence, cut him down, why cumbreth he the ground; and if this be the danger of barren souls, do what in thee lies to make others fruitful also: hereby (saith Christ) is my father glorified if ye bring forth much fruit: Oh my God Paul may plant, and Apollo may water, but thou givest the increase, 1 Cor. 3.6. The harp yields no sound till touched by the hand of the Musician, and my heart will never be made good till thou strikest the stroke: 'tis God alone must say to dry bones, live; man can but speak to the ear, but God speaks to the heart; Lord speak home to my heart, and the work will be done; If means and ordinances would have served turn, the work ere now would have been effected: Lord, leave me not to other husbandmen, for they cannot make me fruitful; Oh be thou my Gardener, and my soul shall flourish; blow upon thy spices, and they will send forth a sweet savour. Upon the Propensity of the Earth to bring forth weeds. 5. Med. When I observed the natural propensity of the Earth to bring forth briers, and thorns, and weeds, and thistles, and such unprofitable trash and rubbish, and that it brought forth, fed, and fostered those of its own accord, without labour or pains, or any help of man; nay, man without much labour and toil cannot destroy or keep them under; but choice flowers, profitable herbs, wheat and rye, and other useful grain, springs not up at so easy a rate, there must be pains taken, digging, ploughing, harrowing, setting, sowing, weeding, fencing, watering, and a great deal more, or no good crop can be expected: This Observation made me think, that this was the fruits of the curse laid upon the Earth for man's sake, Gen. 3.17. Cursed be the ground for thy sake, In sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, etc. In the sweat of thy face shalt thou eat bread, etc. me thoughts the earth in this respect, did much resemble a stepmother, to the best seeds, and choicest fruits; but an own Mother to weeds and rubbish; this she brings forth, and brings up as her own, the other she disowns, but as she is hired or forced: and if she be not carefully watched, will either starve, or choke them; and she will suffer her own brats to eat the meat that should nourish them, and suck her breasts till they are dry: and they shall flourish while the other pine: This raised up my Meditations a little higher, and I thought the earth in this respect much resembled the world, who will willingly nourish no children but her own, and plays the stepmothers part with God's children, when the wicked which are her own brats are hug'd in her bosom; if their father look not to them they are thrown to the walls; if any be wronged it shall be them; and if any want be, they shall suffer: the world loves her own, Joh. 15 19 however dogs worry one another, yet all agree against the trembling hare: Herod and Pilate are made friends, when Christ is to suffer, and all wicked men are enemies to the power of godliness; This propensity also of the earth to bring forth weeds, and to starve the choicest plants, made me think it resembled also the heart of man by nature, which is a fruitful field for briers and brambles, and the weeds of sin which grow there without planting, but 'tis barren of any thing that is good; 'tis hard to get a good motion, a good inclination, a good resolution to prosper in that soil, but the heart naturally produceth evil thoughts, wicked words, and bad actions, which are the usual product it bringeth forth: The herb of grace must be planted by the finger of God, and watered with the dew of heaven, or it will not prosper, most of the good seed sown there by the Preachers of the Word is lost, and comes to nothing; for either it falls among stones, or thorns, or by the highway-side, and so is choked, or starved, or stole away; and devoured, except the heart be well manured, and the nature of the soil changed; except it be well fenced and guarded, yea, watched and observed, nothing that is good will grow there. 'Tis not in vain that God bids us, break up the fallow ground of our hearts, and sow not among thorns, jer. 4.3. Hos. 10.12. and God is fain to blow deep furrows by affliction, before he can reach the roots of the weeds▪ Oh my soul! art not thou this earth that lies under the curse, where nothing but trash and rubbish thrives and prospers? how comes it otherwise to pass, that thou art so prone to sin and so backward to obedience? vices naturally spring in thee, without help or labour, without ploughing or sowing, and are rank and flourishing; but grace thrives not without much ado, if at all: how comes it to pass, that so much seed hath been sown, and so little fruit appears? but that 'tis choked by trash and rubbish, or picked up by the fowls of the air; if the devil by his temptation sows his tares there, he need neither weed them nor look after them, they grow fast enough of themselves, the heart cherisheth and nourisheth them as her own; but the herb of grace grows not so easily: A good thought is hardly brought to a good resolution, nor a good resolution to a good action; these are usually stifled in the womb; but the product of sin is much more easy: O my soul! see that the soil of thy heart be changed, and true grace be there planted, and the weeds of sin rooted out, or thou art still under the curse: Oh my God rather blow me and harrow me, and pluck and tear me in pieces by affliction, then suffer me to be barren or useless ground: be thou the husbandman, and my heart will be fruitful, and yield her increase: blow upon thy garden, and the spices will send forth a sweet smell: let the sun of righteousness shine upon it, and the dew of heaven water it, and let it be planted by thy own hand, and fenced about, that the wild boar of the forest may not devour it, and it will be no longer barren; speak the word, and the work will be done. Upon a Bush of thorns. 6 Med. OBserving a bush of thorns springing up in a place where I expected better fruit, I caused them to be stocked up and put into a gap, where a fence was wanting, for the securing the garden, and the preserving herbs, and flowers from damage and detriment; this occasioned this following Meditation; As these being a fruit of the curse, spring up of their own accord without labour or toil, so sin and corruption, a fruit of the fall, do naturally spring up in the soul, without any pains; and as the earth own these, so doth the heart own sin, as its own proper product; God cursed the earth for man's sake, Gen. 3.18. and thorns and thistles it hath since brought forth: This made me consider, how faithful God is in the execution of his threats as well as of his promises; and of how dangerous a nature sin is, that produceth such effects; how happy we had been if we had not sinned, and how miserable by reason of sin; Had not man fallen, the earth had not been cursed, but would have yielded her increase, probably, without labour and pain, and man might have solaced himself in the contemplation of God, and held communion with his Creator, and have had nothing to break his peace with his God; My contemplation upon this occasion went further, I considered how fitly the Holy Ghost had compared wicked men to thorns, Micha. 7.4. the best of them is as a briar and the most upright of them is as a thorny hedge, 2 Sam. 23.6. the sons of belial shall be all of them as thorns thrust away, because they cannot be taken with hands, but the man that shall touch them must be fenced with iron, and the staff of a spear, and they shall be utterly burnt with fire in the same place. Thorns as they choke the good seed, and nothing can prosper that grows near them; so 'tis with wicked men, a godly man shall not live by them, but he shall be molested, if not infected by them; yea, wicked Magistrates themselves, and those that sit on the place of Judicature, may fitly be resembled to a thorn; when the poor sheep comes for shelter, he is sure to leave some of his coat if not of his skin behind him; I considered, this also was the fruit of the fall, otherwise man had not been endued with such noxious qualities: whereas now wicked men like the Amorites are as pricks in the eyes, and thorns in the sides of every true Israelite: These also are the tares, which the devil sows amongst God's wheat, to molest it, and these are like to grow together till the harvest: I considered also, that as some use was made of thorns, for the defence of better fruit, so the wise God doth make some use of wicked men for the good of his people, sometimes he makes them his skullions to scour off their rust, and make them brighter, whereby they fully themselves, and when their work is done they shall be turned off; Sometimes they ar● his rod to afflict his Saints, Isa. 10.5. Oh Assyrian the rod of my anger, etc. but when the child is reform, the rod shall be burnt; and sometimes he hath made them a defence for his Church, Revel. 12.15, 16. The earth helped the woman, and swallowed up the flood, which the dragon cast out of his mouth after her; an example of this we have in David, when he was in great distress, compassed about by Saul, on this side the mountain, and on that side the mountain, in eminent danger, ready like a trembling partridge to have fallen into the hands of the greedy falcon; a messenger came to Saul, saying, the Philistines do invade the land, and he withdrew his army, and departed, 1 Sam. 23.26. these Philistines were but thorns, yet were they a defence to David and his followers, and God at last will deal with wicked men as with thorns, reserve them for the fire, for what good they do to the godly is for ends of their own, and not for their sakes: the Philistines minded not David's good, nor the King of Assiria God's people's reformation, nor Haman Mordecai's and the Jews advancement: O my soul! can God turn a curse into a blessing, and can he bring good out of evil, and of these thorns make a fence for better fruit? admire his wisdom, and bless his name: hath he done thee good by these thorns, whose nature were to do hurt, bless him for it he might have made thee the thorn, and for the present have stopped a gap with thee, and reserved thee to everlasting burning; if he hath grafted thee into a better stock, and thou bringeth forth better fruit, no thanks to thee: and if thou seest any, as yet retaining their old natures, desire not presently their burning, though they trouble thee; God may make better use of them; a persecuting Saul may become a preaching Paul; and a wicked Manasseth a true convert or he may make them otherwise serviceable to his people; Be not therefore like the disciples that would presently call for fire from heaven, upon the inhospitable Samaritans; if they perish, their misery will come soon enough; they may say to thee, as sometime a Soldier did to some that upbraided him, grudge me not my grapes, I am like to pay dear enough for them; seeing I must die for stealing them; 'tis thy wisdom rather to see thou be not of that number, or otherwise thou wilt be reserved for the same condemnation: O my God such as these I was, and such I had been hadst thou not made the difference, and too much of that nature remains in me to this day; Oh that thou wouldst throughly change me! plant me into that noble Vine, that I may bring forth better fruit; yea, purge me that I may bring forth more fruit. Upon the diligence necessary to be used in a Garden. 7. Med. When I considered how much time and pains, sweat and diligence is necessary to keep a garden in order, and make it that it may answer the expectation of the owner, what digging, delving and manuring, what planting, setting, sowing, fencing, weeding, watering, etc. must be used, and all little enough, and perhaps too little to produce a good crop; This Observation made me to reflect upon my own soul, and to consider whether ever I had taken so much time or pains, or been at so much cost for it, the only garden God delights in, and the chiefest I should look after, as I have been for a little spot of earth: here it is the herb of grace should grow, and this should be a garden of spices, Can. 4.10. This Consideration made me blush at my own folly, when I considered how careful I had been of a poor worthless piece of ground, and had bestowed so much pains and cost upon it, which yet yielded but a little pleasure, and less profit, and in the mean time neglected the soul which is of ten thousand times a greater concernment; and when also I had considered the fruitfulness of my garden, and the barrenness of my own heart, I concluded, had I bestowed as much time and pains in planting, watering, and fencing that, as I have done in this garden, it would have yielded better fruit than I can expect thence: Well may I say with the Spouse, Cant. 1.6. they made me keeper of the Vineyards, but my own Vineyard I have not kept: I have not taken God's counsel, jer. 4.3. break up the fallow ground of your hearts, and sow not among thorns; and when I considered how unfruitful my heart was, I concluded it had not been sufficiently humbled, but the seed was sown among worldly cares and fears, and discontents, and those thorns had choked it, seeing no more fruit appears: I considered therefore how needful it was for God to blow long and deep furrows on my back by affliction, that he might come to the root of the weeds; and this same thing quieted me under some dark dispensations of providence; I considered what a folly it was for a man that will not suffer a weed in his garden, and yet will suffer the weeds of sin in his soul, though they are far more pernicious to the herb of grace there planted, than the most pestiferous weeds in the world can be to the choicest flowers; and yet one reigning sin is a greater deformity to the soul than a thousand weeds can be to the fairest garden: Oh my soul! why art thou so prodigal of time, and pains, of cost, and care, of sweat and industry for a very trifle, and in the mean time neglect thy greatest concerns, thyself, thy God, and thy eternal happiness? when didst thou take so much pains for heaven as thou hast done for the earth? why art thou digging and delving in the earth, as if happiness were hid under the clods, when thou mayest be solacing thyself with thy God? God hath not been wanting, to thee, but thou hast been wanting to thyself, he gives thee time to run thy race, when thou leavest thy way to run after butterflies, which if thou take, they will but foul thy fingers: Thou hast been pruned and dressed by many choice gardiner's, why yet art thou fruitless? lay thy hands to the work, tear up those weeds that hinder the flowers: Dost thou expect happiness here below, why else doth thy affection grovel upon the ground? Will a handful of herbs, or a bosom full of flowers give thee content? Oh what a poor happiness dost thou take up with! Is there no better to be had? serve a better master, and thou shalt have better wages: be a better husband, and thy gains will be the greater; and sow in a better soil, and thou wilt have a better increase. Oh my God what answer shall I return for all the pains, and cost, and time thou hast bestowed upon me: O Lord, how have I slighted thee! O heaven, how have I undervalved thee! how have I suffered the world to bewitch me, and steal away my heart from my God? divert my thoughts, rend my affection from these earthly vanities; let me see more excellency in Christ then the world affords, then shall I be as covetous for grace as others are for gold, and take as much pains for heaven as ever I did for earth, and be as zealous for God as others are for sin, and improve my time for the spiritual advantage of my soul. Upon Birds picking up the seed. 8. Med. WHen I had sown my seed in the garden, I perceived that which lay uncovered was made a prey to the fowls of the air who picked it up, and devoured it, this brought to my mind our Saviour's parable of the sour and the seed, wherein he discovers the reason why though so much seed be sown so little fruit appears, the fault is not in the seed, for that is good, the good word of God, though sometimes the envious man may mix tares with it; Neither is the fault always in the sour, though sometimes it may; for many of them are faithful, and painful, but for the most part it lies in the ground, in the heart, where the seed should be entertained; we find here there was but one fourth part good, and oh that the one tenth part of those that hear the word were really such; some of the ground was highway ground, not fitted and prepared for a crop, never ploughed deep enough, the seed indeed was sown upon it, never in it, it was never covered or harrowed by Meditation, nor set out by consideration, and therefore lies liable to be picked up by the wicked one, who will be one at Church, whoever is absent; he makes a pathway over the heart, and hardens it against the word, this makes many so Sermon-trodden that they receive no impression; some we find was sown in stony places, where it had little earth, and less root, these rejoice to hear it at present; these have some melt, and some sudden pangs of joy, but they are too violent to hold out, and like a hasty rain slide away, and soak not in, and leave but a dew behind them; they are enlightened by a flash of lightning, and not by the sun beams; they are moved by some external principle as clocks or watches, or other engines, but the root of the matter is not in them, and therefore withers away, and comes to nothing, like corn on the housetop, for when persecution ariseth, they are soon offended, and Christ may take heaven to himself for them, if this be his rate of it: some seed was sown among thorns, and these sprung up, and choked it, the cares of the world, and the deceitfulness of riches choke it; few rich men can handle these thorns, and not prick their fingers; most overload themselves with earth, and so lose heaven, they set their hearts with Saul upon the asses, when a kingdom is before them: these like dissembling hosts, welcome us into Inns, and at last cut our throats; and there is but a little good ground, and that also brought forth variously, some an hundred, some sixty, and some thirty-fold; every man cannot excel, we should strive after the highest pitch of godliness, and content ourselves with a low frame of spirit, but not despair, though we fall short of it; God accounts it good ground that brings forth any good fruit to maturity: This consideration made me reflect upon my own condition, and call myself to an account what sort of ground my heart was, since so much seed hath been sown, and so little fruit appears; Oh my soul! how comes it thus to pass, that thou art barren and unfruitful, how comes it to pass, the seed is lost after so much labour, pains and care, so much manuring and cultivating? what could God have done more for thee by the way of means, than he hath done? why then bringest thou forth wild grapes? art not thou the high-way-ground? and hath not the devil hardened thy heart, that it is become sermon-proof, and Ordinance-proof, and doth he not pick up the seed which lies lose upon it, and is not covered by meditation? art not thou a forgetful hearer? and how can that fructify that is thus stole away? or was it not sown among stones? no wonder then if fruit appear not, where a root cannot be had: trust not to all stirring of the affections: Herod heard John Baptist gladly, and reform many things, but if the stone of the heart be not removed, and a heart of fl●sh given thee, how can corn be expected upon a rock that was never softened, mortified, or made fruitful? or was it not sown among thorns? didst thou not suffer the thoughts, the cares, the fears of the world, or the love, desire of, or delight in riches, to choke it? when the heart brings forth such fruits, the word cannot prosper; when the vessel is full of water, it can receive no other liquor: O my soul! if this be thy case, beware of it, and prepare thy heart to receive the seed, and harrow it in by Meditation: what good will meat do, if not eaten and digested? or what good can physic do if not taken? or a plaster if not applied? or the word if not set home to the conscience, and reduced into practice? empty thy heart of all distrustful cares and fears, break up the fallow ground of thy heart, and sow not among thorns. Oh my God if thou be not the husbandman, there will be no good crop; If thou direct not the plough, there will be no good furrow; If thou bless not the seed and the labour, all is in vain; Paul may plant and Apollo water, but God gives the increase: If God set not a hand to the work, old Adam will be too hard for young Melancthon, and the devils tares will thrive better than the good seed; Man can but speak to the ear, God can speak to the heart; no plaster can heal if God be not the Surgeon; no food can nourish, if God be not the nurse; Lord reach my heart, cure my wounds, remove nay distempers, empty my soul of froth and vanity, that the water of life may be received: Say to my ears, Ephphatha, be opened, and they will hear; and to my heart, be soft, and it will be done; Say to these dry bones, live; take my stony heart into thy furnace, or what good will it do to preach to a stone? all the water that falls upon it, will be spilt, and all the means of grace lost: Lord, speak the word, and it will be done; command my heart, and it will obey. Upon refreshing rain after a dry season. 9 Med. WHen I saw after a dry season, wherein the fruits of the earth languished for want of moisture, that when a refreshing shower of rain came, how they flourished, grew, and increased, and how fresh and fragrant these were, which a little before hanged the head, and drooped; I plainly then saw, that all the pains, and all the cost, and all the care, which men were at, even about these earthly enjoyments, signifies nothing, if God deny his blessing, if the influences of heaven were but restrained, what would all our care and labour signify? we may rise early, lie down late, and eat the bread of carefulness, and all to little purpose, but how few look up to the true cause of plenty or want; The most are like to hogs under the tree, that eat the crabs, or acorns, when they fall, but regard not whence they come; and murmur if they have them not; I considered the earth wanted the influences of heaven, and the heavens wanted a commission from God, and till that was sealed, the creatures could not be supplied; it was in vain to quarrel, the one or the other; nay, man had no cause to quarrel at any but himself where the obstacle lay; for had not he sinned, the creatures had not suffered; This made me a little consider the course of nature, and how one creature depends upon another, and every one seems to be made for another rather then for itself; The Sun, the Moon, and Stars, those glorious lamps, and beauty-spots of heaven, in their uncessant and unerring courses, power out their heat and light and influence, upon the earth, and by this means the creatures are generated, and the earth refreshed, without which influence it would be but a barren, dry, and unprofitable heap, and all things therein would languish, and die. The earth not ingrateful for received favours, conceiveth and produceth corn, and grass, herbs and flowers, plants and trees, and other vegetables, both for the use of man and beast, whereby the vegetable and sensitive creatures are maintained, beasts of the field, fouls of the air, fish of the Sea, and all creeping things are fed, and cherished: these again offer themselves for food or service to man, their little Lord, and he alone is made capable of communion with his creator; and especially fitted for his service: When I had seriously considered this subordination among the creatures, and that every one seemed to mind another's good rather than his own, this led me up to a first cause, to inquire who directed them to an end they knew not, and led them by a rule they understood not; and when I considered that all those famous works were made, and thus subordinated each to other, and thus directed for the sake of man, this made me break out with the Psalmist upon the like occasion: Lord, what is man, that thou art mindful of him, or the son of man that thou regardest him; thou hast made him a little lower than the angels, thou hast crowned him with glory and dignity, Psal. 8.4, 5. I considered that all this rule and dominion, glory and dignity, was given him, that he might serve, and honour his Creator, whose image he did in the Creation most lively represent, but above all sublunary creatures, none have more deviated from the rule God hath given them, nor transgressed his laws, nor frustrated the ends of their creation, more than man, by whose fall the beauty of the newly burnished world was soon stained, and the glory of it soon eclipsed. This made me wonder, that God suffered such enemies to live upon the face of the earth, to be lords over the works of his hands: Oh the patience, and long-forbearance of a merciful God that such rebels that have their life, and breath, and being from him, and are guilty of so many acts of treason, and rebellion against heaven, should yet be preserved and provided for as they are, and so many offers of mercy tendered to them: Oh my soul! hath God done so much for thee, was this glorious fabric of the world made for thy sake among others? are the creatures, yea, the angels themselves set a work for thy good? and doth thy great benefactor only require the pepper-corn of homage, and the thankful acknowledgement of what thou hast received, and obediential homage for the time to come? and dost thou deny him that? art thou fed and clothed, maintained and preserved by his providence and care, and hast thou any meat to eat, or drink to drink, or to put on, or health, or strength, or limbs, or senses, or peace, or plenty, or life, or breath, or any other enjoyment, but what he gives thee? and is a thankful acknowledgement of these favours denied by thee? he doth not need thee, neither canst thou add any thing to his glory, yet he takes himself honoured by a thankful obediential observation of his commands; but alas! how much time didst thou spend, before thou didst cordially yield any thanks to him for his benefits? and how much wanting art thou in it to this very day? he makes his sun to shine upon thee, and his rain to fall upon thee, he gives thee fruitful seasons, and fills thy heart with food and gladness, 'tis doubtless then thy duty to devote thyself wholly to his service, and give up not only thy name, but thy heart to Christ; Oh my God dost thou expect service from me, enable me to do it; I am by nature a senseless stock or stone, dead in trespasses and sins, put life into me, and I shall perform the actions of life, I cannot act without thy assistance; give me help from heaven, for vain is the help of man, open my lips then shall I show forth thy praise; enlarge my heart, then shall I run the ways of thy commands, touch my tongue with a coal from thy altar then shall I trumpet out thy praise; seek thy servant, and I shall be found. Upon the plucking off the tops of weeds. 10. Med. IN a dry season, when the bottles of heaven were stopped, and the clouds were bound up, the rain restrained, and the showers withheld from the earth, so that it was parched hard and dry, and gaped in vain for cooling, moistening, refreshing, softening showers; I observed some persons when they could not get up the weeds by the roots, tore off their heads, which when they had done, the garden seemed pleasant to the beholders, and gave content for a while to the spectators; who imagined there had been a through-reformation; but not long after, when a shower of rain distilled upon it, the cheat appeared, the weeds sprung up as fresh and flourishing as before, yea, like hydra, with more heads then at first, so this partial reformation was discovered: This observation afforded this Meditation, I thought it much resembled a partial reformation in the soul, when men begin their reformation at the wrong end, or take a wrong course to kill the tree of sin, as many do, they crop and lop off some branches, and let the root alone, this is not the way to destroy it; many tear off some of the tops of the weeds but let the root remain in the soul, which when it is watered with the devils temptations, and the world's allurements, and animated with fit occasions and suitable opportunities, they spring forth afresh (it may be) with more heads than before, and then the cheat appears, that those sins were not killed but laid aside: An evident example we have of this in Herod, who convinced by john Baptists preaching, that his courses were not good, sets upon a reformation, falls out with many of his sins, lops off here one bough, and there another, but lets the root remain firm, which afterwards spring forth and show themselves: It is said, he reform many things, but he left much work behind undone, to the undoing of his soul: The sore was only skinned over, and was not sound at the bottom, and after broke out with more violence and greater anguish, like a torrent of water damned up; when the dam breaks, it runs more furiously; So did Herod's corruption, even to the taking away of john Baptists head, who before had set some stop to it: And thus it is with many seeming Converts, that after prove wicked apostates, and persecute the truth that they did formerly profess, the root of the matter was not in them. Hazael did not believe so much wickedness to lodge in his heart, as the Prophet spoke of, and afterwards appeared: An apple rotten at the heart may have a fair outside, but the rottenness within will in time rot the outside also; when the fountain is corrupted, it is impossible to purge the stream: If the heart be rotten, all that thence proceeds will have an ill savour: This half reformation hath been the undoing of many forward Professors in our days; they reform their lives but not their hearts; they lopped off some boughs, but meddled not with the root; they went to cleanse the stream, but not the fountain; and in a little time the corruption within, breaks forth into the life and conversation without; and the unclean spirit that was cast out, taketh to himself seven more worse than himself, and enters in, and the last end of that man is worse than the beginning, Mat. 12.45. The devil deals by such when he hath reduced them, as a Jailer with one that hath broke prison, lays on more bolts: Runagate Christians are the devils greatest devotes, and such apostates very hardly (if ever) are reduced: O my soul! how stands the case with thee? hast thou not weeded thy own garden thus, and rather tore off the lops of the weeds than plucked them up by the root? how comes it else to pass that upon every shower of temptation they are so apt to spring up again? look about thee if thou wilt not kill sin, sin will kill thee; and if thou wilt kill the cursed tree, stub it up by the roots, and not lop off here one branch, and there another, for if the root be dead, the branches will soon whither; but if the root live, the branches will revive: The way to cleanse the stream, is to purge the fountain; for sweet water cannot proceed from a stinking puddle: if the tree be good, the fruit will be good also; if the spring be not dried up, it will sooner or later overflow the dam: the way to cure the sore is to heal it at the bottom; and heart-reformation is the best way to life-reformation: hypocrisy within will like a botch at length break forth, and a rotten heart will ere long rot the life also: O my God without thy assistance all my endeavours will prove vain: the devil, the world, and my own deceitful heart will beguile me, let me not strive in my own strength, nor fail of thine assisting grace; rather cast me into the furnace, then suffer my corruption and dross to remain in me; and rather blow deeper furrows by affliction, then suffer the roots of the weeds to remain in my heart: turn me, O Lord, and I shall be turned; convert me, and I shall be converted; let me not take up with a partial reformation, and let nothing less than the death of sin give me content. Upon the care men take of their Gardens. 11. Med. WHen I considered how careful many men and women are to keep their garden in order, and what pains and cost they are at in this thing, and what time is spent to this end; and how many are employed in this work, walling, fencing, and securing it, in digging, dunging, weeding, and much more; there must not a rarity be wanting, that love or labour, or money can procure; there must not a weed be seen, nor herb, nor flower out of order; what is dead must be supplied, what is wanting must be had, and what is superfluous must be cast away; the tenderest must be secured from frost and scorching sun, and the whole must be form, after the newest mode and latest fashion: the alleys and walks must be swept and trimmed, and rolled, and leveled; the grass mown, and kept under, and all so exactly done, that it may appear to be an earthly paradise, a place of pleasure and delights: And observing also, that all this while those very persons so curious, and so neat in shadows, yet neglect the substance, and suffer their own souls, and the souls of their Children, servants, and near relations, the gardens God only takes delight in, to be sadly out of order; and though they make choice of the choicest, skilfullest, painfullest men for the other, they let out these gardens to the devils dressing, without regard who sows tares and poppy, cokle, and darnel, weeds and rubbish, thorns and thistles in them; and whatsoever bad is, which grows and flourishes without control, and chokes all the good seed, that is there sown, these men are made keepers of others vineyards, but their own vineyard they have not kept; these men suffer the devil to make a pathway over their hearts, when they only look to the ways in their gardens: I have oft wondered at their stupidity in spirituals, that are so ripe-witted in temporals; and that those that are so good husbands for the body, should be such bad husbands for the soul, and those that take so much pains for a little imaginary pleasure here, should altogether neglect the true pleasures, everlasting joys, at the right hand of God for evermore; Oh the stupendious folly of men, to prefer pebbles before pearls, and gold before grace, and a handful of flowers before an heartful of holiness, and the shadow before the substance, and earth before heaven, and a garden before paradise: well, however they do now, the time is coming, these men will find their mistake, and will alter their mind, and change their judgement, when grace will be accounted the choicest flower in the garland, and a dram of it will be of more value than a cabinet of Jewels, and holiness will then prove the best fashion, though many now disdain to wear it: Oh my soul! art thou not guilty thyself of those sins, which thou so sharply chargest upon others? doth not this show that thou lookest too much abroad, and too little at home; art thou not too deep in the transgression, which thou now castest upon others? and puts other men's sins in the end of the wallet before, and thine own behind out of sight; thou art blind at home and quicksighted abroad, and seest the mote in thy brother's eye, and not the beam in thine own; hast not thou thyself been more prodigal of thy pains, thy time, thy cost, thy sweat, for mere trifles, than ever thou hast been about thy greater concerns? and is any man's folly more conspicuous than thy own? hast thou not had thy ears open to those bewitching Siren songs of pleasure, and been more tickled with earthly sensual delight then with communion with God in his worship and service? when the world hath smiled upon thee, how unwilling hast thou been to die and to be with God? and hast laid cut thyself, thy strength, thy time too much for earthly enjoyments, to the neglect of heavenly riches; sweep therefore before thy own doors, before thou complain of the foulness of the street; pluck out the beam out of thy own eye, before thou offer thy helping hand to thy brother, to remove his mote; throw the first stone at thyself, reform what is amiss, and then thou mayest reprove another more boldly; get thy affection weaned from the world, and thy eye fixed upon better riches, and more enduring pleasures, lest God give thee these for thy portion, and what then wilt thou do in the latter end? Oh my God, what shall I say to thee? how shall I answer thee? my iniquity is found out this day to be hateful; had I spent but my time for spiritual advantages, which I have prodigally wasted for very trifles, it might have been much better with me, had I planted and sowed in a more fruitful field, I might have had a better crop: Lord, wean me from the dugs of carnal delights, though it be with the gall and wormwood of afflictions, and suffer me not to surfeit on the world's dainties, leave me not to my own will, then shall I undo myself, feed me with food convenient, and it sufficeth me. Upon a neglected Garden. 12. Med. WHen I saw by experience how soon a neglected garden grows out of form and fashion, and in a short time comes to be a rude and indigested heap, grown over with weeds and nettles, trash and rubbish, destroyed with moles, inhabited with toads, serpents, or other vermin, the wall broken down, the fence decayed, beasts and swine making a prey of it, the one tearing off the tops, the other digging up the roots of the tender plants, the herbs and flowers dying, withering or decaying, choked by the weeds, or starved for want of nourishment, nothing flourisheth but weeds, and nothing appears but confusion, and the whole appearing more like a wilderness, than a garden; This sight brought to my mind the state of the poor soul, when it is neglected, and not heedfully observed, then all run to ruin, and tends to confusion, nothing that good is, prospers; nothing that is bad, but flourisheth; corruption and sin get the upper hand, and grace is kept under; the fence is let down, the watch is neglected, and the devil, that wild boar of the forest, destroys the tender vines, roots up every good inclination, spoils every good motion, intention and resolution, and lays all waste; how many have I known, who when they have been under good Masters, good parents, good Ministers, have been very hopeful, and towardly, and were likely to have made good instruments in the Church, for God's glory, if not pillars in the house of God; while their graces, and good inclinations were well watered and they received encouragement in their religious courses; then the flowers of grace seemed to flourish, and good desires, holy intentions, and resolutions, to bud forth, and hopeful beginnings shown themselves, and promising parts gave hopes of future increase; But when these fire-sticks, not well kindled, were once removed from those that set them a burning, they were soon extinguished; when they had changed their habitations, their company, when they were left to themselves, or to those that were careless of them, they went out of themselves, and vanished in a smoke, or in a snuff; then their corruptions soon gathered head, and their graces were at an under; they soon grew rude, and brutish, and given to sensuality, and the herb of grace for want of rain and nourishment, watering, and weeding, was soon suffocated by vice, and in short time these men lost that which they seemed to have, and their souls looked no more like a watered garden, but a barren wilderness, or a dunghill covered with noisome weeds, and the dam which religious education had erected, being broken down, the stream ran more violently; and it is not unusual to see vice so much prevailing, that they turn persecutors of what before they professed: oh my soul, is not this in part thy case? are there not sensible decays of love in thee? is not thy zeal for God abated, and thy courage in his cause decayed? are not thy graces choked with weeds, and the wheat overrun with tares? where is the kindness of thy youth, and the love of thy espousals, when thou went'st after God in the wilderness? hast thou not with the Church of Ephesus, lost thy first love? dost thou not grow more strange with thy God, and doth not God grow more strange with thee? where is that heart and fervour which did appear in thee? that life and activity in his service? hath not the cooling wind of the world abated this? and thou beginnest to be (as the world calls it) more moderate, or (as God calls it) more lukewarm, the weeds of sin begin to overtop the herb of grace; do not these grow rank and flourishing, when grace grows weak and feeble? grace like the house of Saul grows weaker and weaker, when sin like the house of David gathers strength; well, beware betimes; if thou grow lukewarm, God will spew thee out of his mouth: if thou bear wild grapes, he will pluck down thy fence, and lay thee waste; if thou art barren, he will cut thee down; and cast thee into the fire; oh my God, without thy assistance I shall bring forth no fruit, or worse than none, wild grapes, grapes of sin and disobedience; my sins like a bloodhound will dog me at the heels, and find me out, the weeds of sins and the thorns of cares will suffer no good herb nor flower to flourish, if God weed them not out: Oh, pluck up those weeds, keep under those thorns, and make up those decays in this thy garden, let the northwind and the south, blow upon my garden, that the spices thereof may flow out, Cant. 4.16. that I may be serviceable to thee, and profitable to man; let my fruits be ripened, my graces greatned, by the breathing of the Holy Ghost, then shall I serve thee with thy own, and give thee of thy own; 1 Chron. 29.14. Upon the fading of Beautiful flowers. 13. Med. WAlking in the garden, I fixed my eyes upon the flowers there growing; I considered the variety, beauty, and splendour of them; how glorious they appeared, after a cooling shower of rain, and the refreshing beams of the shining Sun, how pleasantly they looked, how sweet they smelled, filling the ambient air with their sweet savour, delighting the beholder's senses with their colour, shape, and scent; and when on the other side, I considered how vain and fading all this glory was, how transitory these beautiful creatures were, and how their glory past was as the morning dew, which when the Sun in his glory appears, quickly vanisheth; when I considered, that the same day I saw them in the height of their pride, and in their lowest debasement; to day they are (saith Christ) and to morrow they are cast into the oven: the same day ofttimes sees them both admired, and despised, hug'd in the bosom, and cast out upon the dunghill; me thought this did lively resemble the vanity of all humane felicity, how transitory it is and uncertain, and how little solidity is to be found in any thing under the sun; Now they flatter, and seem beautiful to the eye, and suddenly they whither, vanish and disappear: If we look upon their little Lord, and the owner of these things, we shall find him as frail and brittle, as fading and transitory as these; this day you may see him in the strength of his youth, and his bones full of marrow, and to morrow death seizeth upon him, and the worm sweetly feeds upon him, Job. 24.20. they are cut down as the grass, and whither as the flower of the field, Psal. 37.12, 13. How frequent is it in Scripture to compare man to grass, and to a fading flower? Esay. 40.6, 7. all flesh is grass, and the glory thereof as the flower of the field, the grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it; surely the people is grass, Psal. 92.7. when the wicked springeth as the grass, and when the workers of iniquity flourish, it is that they may be out off for ever; and as man is thus frail and brittle, fading and transitory, so are all these sublunary things; there is no stability, no solidity in them, they are like the moon every day showing a new face; now waxing, now waning; or like the Sea, sometimes ebbing, sometimes flowing; now a full sea, and a few hours after low water; we may see many men flourish like green bay-trees, and suddenly taken away, and the place that knew them shall know them no more; now in the height of honour, and suddenly in the gulf of disgrace; now flourishing in riches and quickly pinched with poverty, our age can witness all this; if our own Nation yielded not sufficient examples, we might pass over into Ireland for proof, where a hundred thousand were suddenly stripped of all; and for beauty, those that have most gloried in it, in a short time by a disease they have been deformed: so for friends, those that love to day, do hate to morrow; the like we may say of all earthly enjoyments: Oh my soul, if earthly delights, how pleasing soever be so fading, and transitory, here thou seest thy folly, in spending so much of thy time in planting, pruning, fencing, and watering so fading a gourd, and so perishing a plant, and contenting thyself with a painted nothing: beauty is but skindeep, and when the frost of sickness, or the wind of old age comes, it will whither; death will equal the fair with the foul, the young with the aged: riches are no surer, they take themselves wings, and fly away; strength will decay, and Samson himself cannot grapple with death; honour is the emptiest of bubbles, and he that this day is ascending the highest round of the ladder, of promotion, may suddenly break his neck in the fall, as Haman did: but there is a beauty which will never fade; grace and holiness will never change colour; there are riches which will be certain, laid up where neither rust corrupteth nor theives can steal or plunder; there are honours which will last to eternity; pleasures at Gods right hand, that never shall have end; there is meat that perisheth not, but endureth to eternal life; spend not thy time in seeking after these guilded nothings and painted vanities; Oh my God, bestow these things upon me, that will do me good; these garments will adorn me, and make me beautiful in the eyes of God, and good men; this food will nourish my soul, and these riches will make me rich indeed; put me not off with such trifles as the world affords, and with which the devil pleaseth fools and frantics; the riches of Christ, the jewels of grace, the crown of glory, are worth wishing for, working for, suffering for, striving, fight, running, wrestling, yea, dying for, when all other things are not worth the pains and sweat which usually are spent upon them: Lord, no portion but thyself will satisfy, no husband but Christ will serve my turn, no pleasure will please but those at thy right hand, no jointure but a kingdom will content; Lord, give me these though thou take from me all the rest. Upon Stones in the Garden. 14. Med. OBserving in the garden many stones mixed with other soil, and considering how useless, fruitless, and unprofitable they were, yea though they had the same husbandry bestowed upon them, the same sun to shine upon them, and watered with the same showers, though they had the same seed and labour, the same mucking and manuring, the same tilling and weeding, as the other soil had, yet were never the better, never the softer, or more pliable; they remained stones, still fruitless and unprofitable; yea, though I broke them in pieces: I could neither mollify them, nor make them fruitful, nor profitable, but they were hurtful and pernicious to the place they were in; neither axe nor hammer, fire nor water could change their nature; neither fair means nor foul, the summer's sun, nor winter's frost could not change them, they were still the same: hereupon I caused them to be gathered together and cast out of the garden; to mend a foul way; and by this means that which before was a detriment now became a benefit; This Observation helped me to this Meditation, it brought to my mind the nature of a stony heart; oh how lively do these stones represent this to us; the stony heart is of the nature of a stone, mercies cannot melt it, judgements cannot break it; see this in Pharaoh, his heart after all the judgements continues stone still, good seed sown in a stony heart brings nothing to perfection, neither can it take any deep root, as we see in the parable of the stony grounds, they receive the word with joy, but have not root, and therefore soon whither; they only taste of the good word of God, Heb. 6.45. as cooks do of their sauces (saith one) they let nothing down, they digest it not; this ground though never so carefully husbanded, even by Christ himself, the wisest husbandman, yet brings no fruit to maturity; I have sometimes wondered how wicked men could sit under the powerful means of grace, and Ministry of the Word, and have hellfire flashed in their faces, and yet never startle at it, though the same sins which their consciences know they are deeply guilty of, are again and again condemned to hell, and it be proved that those that live in such sins shall never go to heaven; and the Chapters and verses alleged where God doth sentence such sinners to hell, and exclude them out of heaven, yet they remain as insensible as blocks, or stocks, or the stones they tread upon, or the seats they sit upon, or the pillars they lean against; and what wonder is it that one stone should be as insensible as another? And on the other side, when the melting promises of the Gospel are pressed; and God, and Christ, and heaven, and happiness, everlasting pleasures, and treasures, glory and happiness is offered, this makes not so deep an impression, as the offer of one shilling, nay, of one penny, will from a man: Doth not this plainly prove, that these men's hearts are senseless stones? Now it is the nature of some stones, fire will not melt them, water will not soften them, nothing will mollify them; so it is of wicked men, neither mercies, nor judgements will work upon them; Pharaoh was such a stone, nothing would work upon him, though he was broken to shivers, each piece retains its natural hardness, it is stone still, but such stones that will not be fitted for God's building; he will employ them otherwise, and make stepping-stones of them, God will not lose by them; if they will not serve for one use, they shall for another. 'Tis true he hath a furnace, that can melt them, and happy is he that is cast into it, if they miss of that they shall be reserved for the infernal furnace; where they shall always burn but never be consumed, neither shall any of their dross ever waste; in the mean while as God made use of thorns (as before was noted) so can he of these stones, for the good of his Church; oh my soul, this was thy case, this was thy condition by nature, out of the same rock wast thou hewn, and out of the same hole of the pit wast thou digged; thy heart was as hard as the nether millstone, and resembled the flinty rock, that would neither bend nor bow, and was as insensible of spiritual things, as the stones in the street, much water was spilt upon this rock, which could not be gotten up again; much washing was bestowed to make this blackamoor white, but all in vain; many a melting Sermon thou hast heard, and didst remain stone still; how is the case at present with thee? what is thy present condition? hath God melted thee in his furnace? hath he changed thy nature? hath he fashioned thee anew, and moulded thee into a better shape, and given thee a better form? hath he taken away the heart of stone, and given thee a heart of flesh? hath he fitted thee for his own work? and hewn, and squared thee for his own building, to be united to Jesus Christ the chief cornerstone? if so, bless God for it, for it was his own work, thou wast not able to fit thyself, nor all the Ministers in England to help thee, had not God put his hand to the work; but if thou retain still thy old inflexible nature, as hard and senseless as ever, if thou be unpollished, rough and craggy, notwithstanding all the pains God hath bestowed upon thee, after so much melting, and so much hewing, well mayst thou fear thou wilt be cast out amongst the rubbish, as unfit for God's use, and reserved for the fire of hell, which will neither refine thee, nor yet consume thee; Oh my God, great pains and cost thou hast been at with me, but I have not answered thy pains, nor quit thy cost; I remain still rough and hard, notwithstanding all the blows of thy workmen: but Lord, if thou wouldst blow the fire, I should melt, if thou wouldst lay thy hand upon the workman's axe, I should be squared and sitted for the work: Lord, rather lay great blows upon me, then suffer me to be unpolisht, or cast out into the rubbish; take away the heart of stone, give me a heart of flesh, that I may melt at thy mercies, and tremble at thy judgements. Upon worms in the garden. 15. Med. WHen I was digging in the garden, I observed many worms and other infects which divine providence had there disposed to be fed and cherished, but by what I know not: here, it is like, they had their birth, and first being, here they led their lives, and here (for aught I know) they will finish their course, and take their ends: I considered that the same providence that had appointed out my place and station, where I should be born, where I should lead my life, and where I should end my days, had appointed, the like for them; and when I had spent some time in this Consideration, what a poor miserable piece man is, by what names or titles soever dignified or distinguished, that is so near a kin to these despicable creatures, these silly helpless worms, they have the same father, and the same mother, and were made of the same matter, by the hand of the same workman, and were made of dust, and unto dust they must return: we may say, to corruption, thou art my father, and to the worm, thou art my mother and my sister, Job. 17.14. Holy David, a great man, both for worth and dignity, beloved of God, and King of Israel, yet remembers his original, and this made him humble, he cries out Psal. 22.6. I am a worm, and no man; what then are we, poor shrubs, that we should have high thoughts of ourselves, or entertain a proud conceit of our own worth: we may find in Scripture man is frequently called a worm, from the similitude that is between us and them, being poor, helpless, shiftless creatures, Job. 25.56. Behold, even to the moon and it shineth not, and the stars, are not pure in his sight, how much less man that is a worm, and the son of man which is a worm, Esay. 41.14. fear not thou worm Jacob, and ye men of Israel, I will help thee, etc. And truly as to the body, there is not much difference, but in the shape; they were made of the same matter, digged out of the same hole of the pit; were clay in the hand of the same potter, and ere long shall be reduced to their first original, and had God pleased, the man might have been the worm, and the worm the man; yea, the most of men have the very nature, and disposition of worms; they moil, and toil, and dig, and root in the earth, and bury themselves in it, their affections grovel upon the ground, and aim at no higher an end, nor carry on no higher a design then Scraping muck together, and mind no other happiness but how to make provision for back and belly; fitly therefore do they bear the name of muckworms, and ere long they shall lodge together in the dust, where man shall be made a feast for worms, Job. 24.19.20. as drought and heat consume the snow-waters, so doth the grave those which have sinned, the womb shall forget him, the worm shall feed sweetly on him, he shall be no more remembered, Esay. 51.8. the moth shall eat them like a garment, etc. this is the portion of poor man, from which grace itself cannot exempt him: Holy Job was not free, Job. 19.25.26. for I know that my redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God, etc. Oh that this were well minded by our dainty dames, that now plaster and paint, and spot their faces, to take their prey, and spend their time in wanton dalliance, and put far from them the evil day; Oh that they would consider, it is not long before they shall dance after death's pipe, down to the chambers of darkness, where they must make their bed in the dust, and the worms shall make their nests between their breasts; and eat out these wanton windows of love, and messengers of lust: Oh what an humbling consideration might this be, if well thought on, to those that now scarce think the ground good enough to tread upon, and must not have the wind to blow upon them, or the sun to see them; and go in an antic dress, and study how to pamper worms meat, and go like petty angels, little thinking, they are so near akin to poor despicable worms: Oh my soul, wast thou as clay in the hand of the potter, and made of the same mould with this poor worm, bless God that hath made the difference, it was in his power to have made thee the worm, and this worm the man, than hadst thou lain liable to be dashed by every foot; but God hath made thee a rational creature, capable of Communion with himself, and enjoyment of him for ever; let the thoughts also of thy original, dust thou art, and unto dust thou shalt return, keep thee humble; have still in thy mind the worm thy mother, and sister: it is a sin and shame for an angel to be proud, much more for a dustheap, and one of these days, thou must make thy bed in the dust, and this earthly tabernacle will be dissolved; provide therefore a new habitation, a house not made with hands, but eternal in the heavens? Thou hast a better part endued with more noble faculties than these poor creatures have, which if not provided for, thou art a thousand times in a worse condition than they are; thou wast made for an higher end, and fitted to do God better service, but they never transgressed their maker's will nor Creator's laws, as thou hast done, and if thou art not regenerated and born again, thou hadst better never have been born, or else made a dog, or toad, or poor crawling worm, whose misery ends with life, when thine will begin at thy death; these serve God better in their kind than thou hast done; Oh my God, it was thy will there should be a difference between me and these irrational creatures, thou hast endued me with more noble faculties, and didst create me in thy own image, and madest me, Lord, over the work of thy hands; but oh how soon was this image lost, and I disabled for the work I was created for; I became as a lost sheep, O seek thy servant, that I may be found: I am the prodigal, incline my heart to come home to my father's house; and open thy arms and heart to receive me; give me in those qualifications that are necessary to thy service, renew thine image in my soul, pardon my transgressions, and be favourable to my soul; mortify my corruptions, then shall I be able to serve thee with cheerfulness, and shall have occasion to bless God that I was made a man, and not a worm. Upon an heap of Aunts or Pismires. 16. Med. FInding in the garden a heap of aunts or pismires, at the root of a tree, which I looked upon as no friends but enemies to an orchard, I disturbed them with my foot, and they soon took the alarm, whereupon I took notice how these painful creatures behaved themselves when thus disturbed; they were all in a confusion, some run this way, and some that, and no one knew where, or how to settle; and yet I observed every one laying hold of something, and getting some burden upon his back, though he knew not where to bear it, I thought this confusion resembled a besieged City, when taken by the enemy, or the Country when an enemy makes an incursion, the inhabitants every one shifts for himself, one runs this way, another that, to save himself, and if it may be to secure his chiefest Jewels, or that which he most values; this minded me by the way, that it was a Christians wisdom in all the incursions of satan, and the inroads and assaults he makes upon us, to secure the soul our chiefest Jewel, and not leave it unguarded at his mercy: this is our fort-royal, which if taken we are undone, but if safe, though he take the outworks, it matters not much, if the castle be secure: Let us store this therefore with provision, and ammunition, against the assaults of this treacherous enemy. Again, this confused stir that thus happened among these poor infects, represented to me the hurlyburly that is abaoad in the world, wherein are millions of men; every one driving on some particular design, and yet go various ways to work; some pursue after riches, some honours and some pleasures, and yet agree not on the way, nor on the means to attain their end: Those that aim at riches, all tread not in the same steps, some go a more plain way than others do, and by laborious toiling, carking, care and pains, seek to get it, and are no ones foes but their own, in spending so much time upon it, that they neglect their greater concerns; others by more subtle, but less honest shifts, cast their ground, and think to take their prey before their neighbours; these by lying, cheating, swearing, forswearing, cozening, and circumventing, make haste to be rich, but cannot be innocent: these ofttimes with the Eagle stealing meat from the altar, bring a coal with it, which fires their own nests: ill-gotten goods seldom prosper, and the third heir seldom enjoys them; some in the pursuit of honour take the way of virtue, and hunt after it by desert; but these are but few, yet this is the securest road: others endeavour to ascend the steps of promotion by fawning, and flattery, and such indirect courses, but though these are the most by far, yet ofttimes they break their necks ere they come to the top of the ladder, and are always set in slippery places; the former way though least trodden, and most painful, is the surest and safest; for honour follows virtue, as the shadow doth the substance: others that pursue pleasure differ also, some seek after more innocent delights, others esteem none worth enjoying, but what is the forbidden fruit, and desperately pursue such pleasures, that perish ere they are budded, and the end of that mirth is heaviness. In a word, some are building castles in the air, and never live to finish them, others are getting goods, and know not who shall enjoy them; others are raking together by hook or by crook, and others are scattering abroad what is thus scraped together, and spend all, and know not who shall relieve them; some are promising themselves content if they had a Lordship, others if they had a Dukedom, and some if they had a Kingdcm, which if attained they are no nearer satisfaction, than before; and they are scarce warm in their places, but death with a dash with his foot, breaks the pitcher, and spoils the sport, and strips him of that in an hour, that he hath been projecting for all his life: and thus you see there is a confused hurly-burly in the world, every man driving on his own designs, and God all this while tacitly by this, is a carrying on his designs, perhaps quite contrary to theirs. Or this tumultuous confusion amongst these little creatures may resemble a crowd in a market or fair, some rush this way, some that, that he that stands at a distance, and observes their motion, thinks it is a confusion, yet every man is carrying on some design or other, and moveth accordingly. Oh my soul, lose not thyself, thy pains, thy precious time, as many do, in seeking honey in a wasps nest, or that in the world which no man was ever yet able to find there; content, satisfaction, and happiness; these are not sown in the furrows of thy field, and therefore are not to be found in full bags, and barns; content grows not in nature's garden, and those that seek happiness beneath the moon, are mistaken; the enjoyment of God in glory is our complete happiness, and nothing else will give the soul content, let the world say what it will to the contrary: carking cares, and fretting fears, and Jealousies about earthly enjoyments, are so far from being the way to it, that it chokes the word which is the means to attain it: the riches, honours and pleasures the world affords, which are the world's Deity, whereupon most men dote, as much as the Ephesians did upon Diana's Temple, bear no more proportion to true riches, true pleasures, and true honours, than painted fire on the wall to true fire, or a King upon a Stage, to a King upon the throne, they only bear an empty name, and notion; those that pursue them will find their mistake, and that they were not worth their time and pains, and cark and care, especially their souls, which are like to be lost into the bargain; but God and Christ, and heaven and glory, are worth our labour; we cannot buy this gold to dear: Oh my God, this hath been my folly, to hunt after these butterflies, and neglect the race, where a crown of glory was to be the prize, and my own soul lay at the stake; I have laid out my money for that which is not bread, and my labour for that which satisfyeth not: I have been one of these busy creatures, that have made a great and confused bustle in the world, to little purpose: help me now to devote myself to thy service, and give up not only my name, but my heart to Christ, then may I expect a better reward, than the world hath given me, and better happiness than the creatures can afford. Upon the Diligence of the aunts. 17. Med. UPon the former occasion, when I had (as before was noted) disturbed the aunts, and put them into a confusion, I observed what would be the issue, and saw when the present fear, and amazement was a little over, which put them into that disorder, they unanimously with a joint consent, applied themselves, with might and main, to order what I had disordered with my foot, and to repair the breaches I had made in their Castle or strong-hold, every one laying hold of something, and carrying it to the common heap; methought, they did resemble a well ordered, well governed commonwealth, where the whole community join heart and hand for the common interest, and lay out their strength for the public benefit; but alas! where is there such a government, such a society to be found? what a happy thing were it to see the inhabitants of a Nation, of a City, of a Town, or Village, to have public spirits, and every one to concern himself in the concerns of the whole, and unanimously mind the public good, as well as their own private concerns: but alas! it is far otherwise, both in Nation, Town and Country, yea, public persons, that are in Authority, and to whom the welfare of the rest is entrusted, too many of them have low base private spirits, and will go no further than their own private interest, gain, and advantage drives them; yea, if Christians that make more than ordinary profession of religion, were of public spirits, and would sympathise with each other, in weal or woe, and put to a helping-hand, and a willing-heart, and watch over each other, and assist one the other, upon all occasions, and exigencies, for soul and for body, what a growing, thriving, sweet communion would there be? the Psalmist tells us, Psal. 133.1. behold, how good, and how pleasant it is, for men to dwell together in unity? it is like the precious ointment upon the head, that ran down to the beard, etc. yea, like the dew of hermon, and the dew that descendeth upon the mountains of Zion, etc. but such unity is more to be wished for, then hoped for, in our days, wherein Christians rather worry one another, then help and assist. The diligence and industry of these poor creatures also brought to my mind the counsel of Solomon to the sluggard, and oh that I could speak it loud enough to myself and others that are guilty, Pro. 6.6. go to the ant thou sluggard, consider her ways and be wise, which hath no guide, overseer, nor ruler, yet provideth her meat in the summer, and gathereth her food in the harvest. The Naturalists and others have written much of the industry of these creatures, not only that they gather their store, but also draw it forth (say some) in a sun-shine-day, to dry it, to keep it from putrefaction: These infects are (as one calls them) veri Laicorum libri, the true Layman's books, wherein they may learn their duty: Oh man, how art thou degenerated, that wast made but a little lower than the angels, and waste endued with reason to rule these inferior Creatures, and not only, ad laborem natus, sed & ratione ornatus; and yet now must be sent to learn wisdom, not only from the ox and the ass, Isay. 1.3. not only from the stork, the turtle, the crane, and the swallow, Jer. 8.1. but down to the lowest form, the poorest infects, the most despicable of all others, and that to learn wisdom and diligence; these by an instinct of nature gather their food in summer for winter; and shall man that hath reason to foresee the danger be careless? But how many, oh too many, (as if they had forgot that God had said, In the sweat of thy face shalt thou eat thy bread, Gen. 3.19.) live idly and cannot give account of one days work in a month; of this sort are many of our Gentry, that eat and drink, and rise up to play; but God never gave them their parts, and their Estates for this end, and an account will be required at the last, and they will know that they were not the only proprietors of what they enjoy, but the Stewards: But there are others no less faulty, perhaps more guilty, and those are our idle drones, that make begging their calling, and follow no other employment though they are able; those that content themselves, in diem vivere, as the fowls of the air do; and some are not only idle, but prodigal also, and spend and consume that wastefully, that might refresh their family handsomely; but (as one saith) care should be taken, ne promus sit fortior condo, that our layings out be not more than our layings up: But the greatest slothfulness is in reference to the soul, how strangely negligent are the most of men, though God rain manna about their tents, yet will they not gather it, but suffer the soul to starve; they are like the foolish Virgins, they seek not for oil, till their lamps are out, and the bridegroom be come; or like the wicked servant, bury their talents in a Napkin: Oh my soul, thou hast a lesson for thy instruction, or an example for thy imitation: these poor, yet diligent creatures justly reprove thee for sloth and negligence; many of thy years are past, and little of thy work is done, thou hast been playing in the dust, and though called, neglected to come home to thy father's house; thou hast trifled out the morning, and now the shadows of the evening are stretched out, and the day far spent: beware of idleness, this will leave thee short of heaven; double thy diligence, and amend thy pace; give diligence to make thy calling and election sure; be diligent in God's work, that when the devil comes to tempt, he may find thee well employed; when Christ comes to judge thee, he may not find thee idle; when death comes to call, thou mayst be ready; when the bridegroom comes, thou mayst have oil in thy vessel, and a lamp ready trimmed in thy hand, and a wedding-garment on thy back; improve thy talents well, that Christ may say, well done, good and faithful servant, enter into thy Master's joy; when others only wish for heaven, do thou work for it: Oh my God, I have been one of these loitering truants, that am justly here reproved, and sent again to school to the meanest of thy creatures, their diligence shames my negligence, they have only an instinct of nature to guide them, I have reason, experience, Scripture, and example to put me on; they labour only for the body, I for the soul and body; they for the meat that perisheth, I for that which endureth to eternal life, they for a winter, I for eternity, yet are they diligent, and I negligent; Heaven and earth may stand amazed at my folly; Lord, pardon what is past, and incline my heart for the time to come, to give diligence to make my calling and election sure; Let me so run, that I may obtain; so fight, that I may conquer; and be faithful to the death, that I may receive the crown of life. Upon the gorgeous dress of Flowers. 18. Med. WHen I seriously considered the various dress, the curious colours of the herbs and flowers which diapered the plot, I took some delight to consider the power of God in them, and how far he condescended to please our fancies, and delight our senses, when I saw how gorgeously they were attired, how beautiful they appeared, it led me up to the fountainhead, even to God who is beauty and comeliness itself; and the greatest beauty that the world can brag of, is but a spark to this fire, a ray to this Sun, and a drop to this ocean; if the creature can be so beautiful, what is the Creator, end if earth be so pleasant, what is heaven? but when I considered also the transitory, fading nature of these short-lived flowers, how soon, when they were in their prime, they withered away and perished, this put me in mind of the vanity of man which is compared to a flower, which cometh up, and is cut down like a flower, and never continueth in one stay, and not only he but all earthly enjoyments are short-lived, and soon perish: But when I considered their beauty with their fading nature, it minded me of our Saviour's words, Mat. 6.28. etc. Why take you thought for raiment? consider the lilies of the field, how they grow, they toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory is not arrayed like one of these; wherefore if God so cloth the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth ye? O ye of little faith, etc. he sends us in the former verses to the sparrows, which though they neither plough, nor sow, reap nor mow, nor carry into barns, are yet fed by divine providence; so here he sends to the grass and flowers, who though frail vanishing things, are gorgeously attired by him, and all is to put us on to depend upon our father's providence; for the force of the argument is thus; If God feed these worthless sparrows, and not one falls to the ground without his providence, and so cloth the withering grass, in such a dress, doubtless he will not suffer his sons and servants to want necessary food and raiment, which as they are better, so are a thousand times dearer to him then the fowls or flowers: There is in every man by nature a conceit of self-sufficiency, as if by our own diligenee we could provide for ourselves; and are ready to undertake God's part of the work: Now this self-confidence is the daughter of unbelief (as one saith), is the mother of carking care and carnal thoughtfullness: Our Saviour here by many arguments dissuades us from these; there is a care of the head, not only lawful but commendable, but there is a carking, distrustful, diffident care of the heart here condemned; when a man hath done his utmost endeavour in the use of lawful means, yet vexeth himself about the event; what if this or that follow? I fear I shall die a beggar, etc. One day (saith David) I shall perish by the hand of Saul: What shall I eat, or what shall I drink? etc. because God will not let us know how we shall be provided for, therefore we are ready with Israel to question, Can God provide a table in the wilderness? Psa. 78.19. Oh my soul; how justly art thou reproved, and sent to these poor creatures to school? hast thou not had distracting thoughts and distrustful fears? hast thou not oft been questioning, What shall I eat, or what shall I drink, or wherewithal shall I be clothed? what shall become of my wife and children when I am dead? etc. even contrary to the express command of the great God; as if thou hadst had no father to provide for thee, or no God to depend upon, or no promise to uphold thee, and though God hath ofttimes silenced thy fears, and hushed thy cares by an unexpected providence, yet upon the apprehension of new danger, new fears arise, like murmuring Israel, though they had seen God's wonders in Egypt, at the Red Sea, in feeding them with Manna, yet cry out, Can he furnish a table for us in the wilderness? Psal. 78.19. yea, though thou hast never wanted food, nor raiment nor any thing truly necessary, and hast a promise, thou shalt never want any thing that is good, and though God hath bid, leave your fatherless children with me, and let thy widows trust in me, yet how hard is it to commit wife and children to him, if there be no visible means for their subsistence, or to trust him when means are out of sight, and the world doth not pass for payment; what if thy food be not so dainty, nor thy so fine, if the one nourish thee, and the other keep thee warm, it matters not: if thou do not far deliciously every day, nor go in purple and fine linen, thy betters have fared harder, and gone more meanly clad, read Heb. 11.36. and be ashamed of murmuring, others had trials of cruel mocking, and scourge, yea, moreover of bonds and imprisonments, they were stoned, they were sawn asunder, were tempted, were slain with the sword, they wandered about in sheepskins and goats-skins, being destitute, afflicted, and tormented, of whom the world was not worthy; they wandered in deserts and in mountains, and in dens, and in caves of the earth: what if thou hast no certain dwellinghouse, thy dear redeemer had not where to lay his head, and those Worthys were worse bestead then ever thou wast: Oh my God, charge not upon me those distrustful thoughts, but strengthen my faith in thy promises: Lord I believe, help my unbelief; and let not this sin have dominion over me: Enable me to say with Job, though he kill me, yet will I trust in him, and with Ely, 'tis the Lord, let him do what seemeth him good; and with Paul, I am ready not only to be bound, but to die for Christ. Upon a Garden spoiled through bad fence. 19 Med. WHen through bad fence, carelessly heeded, my garden was much spoiled, and wasted by swine, and other cattle, some cropping off the heads of tender buds and plants, some rooting up both root and branch, and also by their treading of it, much defaced the beauty of it, and that which even now seemed pleasant, and amiable, suddenly seemed a rude indigested and deformed piece, so that not without much labour, pains and care, I secured the fence, made up the breaches, and all I could do, could not at present bring it to its former estate, and pristine beauty; all which injury might have been prevented with a little foresight, and painstaking: how much better is it to prevent an injury, than remedy it, to prevent a disease then repel it; to keep out an enemy then drive him out? the cockatrice-egg is better broken while it is an egg, then destroyed when it is a serpent: sin is better destroyed in the bud, then when it is ripe: The injury sustained in my garden, was something requited by this following Meditation: If a garden, a small plot of ground, cannot be preserved from danger, without care, and painstaking, without a good fence about it, and an needful eye upon it, because it hath so many enemies, how then can the soul, a more curious garden, which is in a thousand times greater danger, be kept safe without a fence, and watchful guard? here are more choice herbs and flowers than the other hath, of greater worth, beauty and virtue, more subject to injury, spoil and rapine, and these have greater, subtler, and more malicious enemies that seek their destruction: the devil and his instruments, who goes about like a roaring Lion, seeking whom he may devour, 2 Pet. 5.8. if he find the fence down, or the watch neglected, and the watchman either asleep or careless, he will enter, destroy, and waste; he envies our condition, that we should enjoy that paradise that he left, the comforts he once had; he hath a spite and hatred against God and goodness, and opposes his image wherever he sees it; this is the wild boar out of the wood, and the wild beast out of the forest that doth devour it, Psal. 80.30. The devil and the world besiege the fort of our souls; and our own heart, that inbred traitor, watches to surrender it into his hands; a thousand snares, and nets are spread for this turtle, and she is in continual danger, in every calling, in every condition, in every relation, in every creature we have to do with; in every duty; nay, in every action, some snare or other is laid to entrap us in youth, and old age, in sickness and health, in prosperity and adversity, in honour and disgrace, all have their peculiar snares; our nearest relations, oft times betray us into his hands: thus Eve betrays Adam; thus Jobs wife would have betrayed him; thus Lots daughters betrayed him; and Peter would have betrayed Christ himself; get thee behind me satan, Mat. 26.23. he did his good will to hinder him in the course of his calling; we may many times descry a devil in our nearest friends, he speaks to us by them; we have enemies without, and enemies within, and many snares are laid for our feet; how warily then have we need to walk; many are the foxes that destroy these vines, Cant. 2.15. what care then need we to have of our souls when they are in so continual danger, and so many snares laid for our feet, temptation without, and corruption within, ofttimes prevail against us, and we are snared by it: oh my soul, hast thou so bloody, and bloudy-thirsty an enemy to deal with, that is so malicious, so crafty, and politic: hast thou so strong and potent an enemy to deal with, that seeks thy ruin, and makes it his business to undo thee; oh what need then hast thou to stand upon thy guard; if thou fall into his hands nothing but the everlasting destruction of body and soul will satisfy him: quit thyself therefore like a man, stand upon thy guard, resist the devil and he will fly from thee: there is none but these throw down their weapon, and quit the field, that are vanquished by him; though others may be foiled: look to the main fort, the heart, if that be surprised thou art undone; lay in provision and ammunition there, for a siege; watch the five cinque-ports, the senses, for oft times he sails in with the tide; make a covenant with thy eyes; take heed to thy ears and other senses; examine every passenger that comes in, lest he prove treacherous, and every one that goes forth: to this end, set a watch over thy mouth, that thou offend not with thy tongue; get on the whole armour of God, mentioned Eph. 6.11, 12, 13. the sword of the spirit, and the darts of prayer, are prevalent; thou art to fight with principalities and powers, these contended with the angel, for Moses his body, but with thee for thy precious soul; no peace can be had with him, no truce can be obtained, but upon the condition of the everlasting destruction of soul and body; whatever his promises are, hell will be his wages, a thousand thousand have been deceived by him, that took his word, look to thy affections, that they straggle not, lest like Dinah they be ravished by him; stand fast, and thou wilt prevail, call in thy captain Christ to thine assistance, so shalt thou be the victor, and if thou overcome thou shalt reign with Christ: Oh my God, be thou my defender, I have no strength against these potent enemies, neither know I what to do, only my eyes are up unto thee, O let no cruel beast devour thy turtle that is true; do thou watch over me or I shall wake in vain, teach me the use of the Christian armour, rebuke the tempter, and chain him up, that he may not hurt me, keep me under the shadow of thy wings, hid me in the hollow of thy hand, preserve me from the rage of this bloodthirsty enemy, and keep me out of the snares that are laid for my feet, then shall I praise thee with an upright heart, and tell what God hath done for my soul. Upon a Mole spoiling the garden. 20. Med. WHen I had thus fenced my garden, and secured it, as I thought, from the injury of all enemies that were visible, and began to wax secure and careless, as if out of the reach of danger; behold, an inbred traitor, an unseen and unexpected enemy, did me no little injury; a dispicable creature, blind as is reported, yet was the occasion to me of no small trouble; a poor contemptible Mole, ere I was ware, digged, and rooted up my herbs, and flowers, disordered my work, and spoiled the beauty of it; and proved such an enemy then, when she was descried, I knew not which way to fence for her, and for a considerable time knew not how to take her prisoner, nor make her pay for the trespass; this unexpected accident made me consider, of the vanity of all humane felicity, how soon the beauty of it may vanish and come to nothing, and by how small a means God can blast all earthly enjoyments. All that the world affords is of the nature of Jonahs' gourd, that grew up in a night, and perished in a night: no solidity to be found in any sublunary creatures; some worm or other breeds in it, that eats out the very heart of it, and makes it whither and die, and when we have the greatest expectations, we meet with the greatest disappointments; and when we think we are most sure, many times we are in most danger; and when we think to gripe it fastest, we are likeliest to lose it; I considered, how foolish men were to promise themselves security in their enjoyments, when they apprehend no danger in sight, for if our ways please God, he can make our enemies, yea, the stones of the field at peace with us: but if we please not God, he can raise us enemies enough to disturb our peace: David, a good man, yet offending God had his own familiar friend Achitophel, nay, his own son Absolom, that sought his ruin; yea, the poorest vermin are sometimes a scourge to the proudest tyrant; frogs, and louse, and flies, and locusts, make proud Pharaoh stoop to God, that before had proudly said, who is the Lord, that I should obey him? I know not the Lord, neither will I let Israel go; Exod. 5.2. but God made himself known to him by his judgements and compelled him to say, the Lord is righteous, and I, and my people are wicked; yea, he hath made caterpillars, cankerworms, palmerworms, and such like, which God calleth, his great army, Joel. 1.2. etc. a scourge to potent princes, and can destroy the greatest monarch on earth, by these poor infects; how little trust than should we put in earthly comforts, when God can so easily embitter them to us; and how dangerous it is by our sins to provoke God, to leave us and to punish us, he can easily do it, he need not raise many against us; no single creature, no fly, no flea, nor grass-pile, nor hair, but if it have a Commission from God, will be our bane: Instances of this may easily be given; nay, if he withhold our breath, we return to our dust, and all our thoughts perish; and for our enjoyments, he can make a worm breed in them, that shall eat out the very heart of them; and can embitter that which we esteem our sweetest comforts; If these earthly enjoyments are vain, and perishing like their owners, what need have we to make preparation of some thing that is more durable, and more certain, which may bear some proportion to our immortal souls, we can have no abiding city here, but affliction and vanity will attend us, in all places; for if sin go before, affliction will follow after, as the effect follows the cause, or the shadow the substance. Now if these our earthly enjoyments are in such continual danger, and have enemies, without, within, above, beneath, and on every side, the soul is in much more danger, having more potent, subtle, cruel, and malicious enemies; how watchful then ought we to be, lest these chiefest Jewels, our immortal souls should be bloodily butchered, or inhumanely treated: what care, what providence should we use, that we be not made a prey to infernal furies? and what need have we to invoke God to be our guardian, our defender, and our watchman? Oh my soul, here is a check for thy folly, that hast overeagerly grasped after these vanities, and sought content where it was not to be had; take heed to thyself, this will not serve thy turn; a few days, and thou wilt be stripped of all: there are better pleasures, truer treasures to be had; there is a worm in these will eat out their very heart, there is vanity writ upon them; they are but Egyptian reeds, and will break in thy hand: cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the living God; if thou love the world the love of the father is not in thee, 1 Joh. 2.15. Use it we may, as a traveller doth his staff, which he keeps or throws away, according as it helps, or hinders him in his journey; these worldly things are transitory, and there is a vanity writ upon them; but there are riches durable as the days of heaven, and run parallel with the life of God, or the lines of eternity: these are worth scrambling for; they are laid up now, and may be drawn forth a thousand years hence; these our enjoyments are liable to vanity and violence; when we grasp them hardest, they prick us most; and when we embrace them they vanish into smoke, which may wring tears from our eyes but never sorrow from our hearts; when others therefore lay hold upon riches, do thou lay hold upon eternal life, 1 Timoth. 6.12. lay hold upon that pearl in the Gospel, though thou let all things else go; for nothing else is worth having; this will make thee rich to God: the time is short, thy race is long, stand not still to pick up sticks, and straws, nor leave thy way to catch butterflies; up and be doing; let heaven be thy object, and the earth will be thy abject: oh my God, pardon my former folly, that I have spent so much time to so little purpose, and made no more haste to my journey's end, that I have lost my way, mistaken my happiness, and laboured so long in vain; draw up my affections, O Lord, from earth to heaven, and let me be as zealous for heaven, as ever I have been for earth, and take as much pains for my soul, as ever I have done for my body. Upon the springing up of the seed. 21. Med. WHen I had digged the garden, and sowed the seed, in convenient time, I observed the springing of them up, and after a while I observed how fresh and fragrant that looked, that a little before seemed dead, and rotten, among the clods; this minded me of the mighty power of God, that could of a small seed, seemingly dead, and buried, and rotten in the earth, raise up so great, so flourishing an herb or flower, endued with such beauty, and excellent virtue, yea so great, so mighty a tree: I considered how small a matter I did or could confer to them; I only disposed them where I would have them grow, but no skill, nor art, nor labour, nor industry of mine could make them grow; the earth hath a natural propensity to receive them, the heavens poured out their influence upon them, which through God's blessing cooperating became effectual, 'tis God alone must do the work, or it will not be done, 'tis he that gives to every seed his own body, and put life into that which hath no life, all the skill, industry, and pains which the husbandman can use, cannot make one seed fructify, or one corn grow, if God succeed not their endeavour: oh the madness, stupidity, and egregious folly of Atheists, that deny a deity, and yet cannot make a fly or flea, or the leaf of a tree, without pre-existent matter, nor put life into it when it is made, nor know how it is done; but many of them, their lives are so debauched, that to still and quiet their enraged conscience, they would fain raze out, and obliterate this principle imprinted in the soul by God himself, viz. that there is a God, but that there is no God they rather wish then believe; but to return, it is God that doth this work, Mark. 4.26. The Kingdom of heaven, is as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring up, and grow up he knows not how; for the earth bringeth forth fruit of herself, first the blade, than the ear, afterwards the full corn in the ear, etc. when we have done our duties, we must rely upon God for the success, and depend upon God's providence; if we cannot do it, leave it to him that can; let us do our part of the work, and leave his part to him to do; we cannot do his, and he will not do ours; it is our part to blow, and sow, and manure, and till the ground out of which we were taken, Gen. 2.15. but it is God that causeth it to fructify and increase; he giveth us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, Acts. 14.17. Diligence is our duty, as the blessing upon it is his gift; God placed no man upon the earth, as he did Leviathan in the sea, only to play therein, but we are to work, either with hand or head, the thing that is good, and in the sweat of our brow or brain we should eat our bread: but when we have done all we must look higher for a blessing, Deut. 28.12. the Lord shall open to thee his good treasure, the heaven to give the rain unto the land in his season, and to bless all the work of thy hand. The stars are Gods storehouses, which he opens for our profit, and causeth them to pour out their influences upon the earth, and thereby he scatters his riches to the world: If we will cark and care about the event of things, when we have done our endeavour, no wonder if we faint under the burden; if we take his part of the work upon us also, no wonder if we truckle under it. Now if his blessing be so necessary in temporals, it is much more necessary in spirituals, for none can make the soul fruitful but God: do we not oft see the seed sown by the same hand, and that it is watered by the same word; yet it thrives in one field, and not in another; in one heart, and not another; why? God causeth it to rain upon one field, and not another; and the field it raineth not on, withered; Amos. 4.7. those that live under the same Ministry, sit in the same seat, and have the same husbandry, one remains barren, the other fruitful, what is the cause? but the northwind, and the southwind; the pleasant gales of the spirit blow upon one garden, and not upon the other, Cant. 4.16. when Christ was the preacher, that which worked upon Peter worked not upon Judas, not being made effectual by God. The springing of the seed also put me in mind of the resurrection; the Apostle we find illustrateth that point by this similitude, 1 Cor. 15.35, 36, 37. but some will say, how are the dead raised up? and with what body do they come? thou fool, that which thou sowest, is not quickened, except it die; and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain, but God hath given it a body as it hath pleased him, to every seed his own body: the rotting of the body, is but as the rotting of the seed in the ground, that it may spring forth again with more vigour: if God can say to this dead seed, as sometime to the dry bones, live, why can he not say so to our dead bodies? Is any thing too hard for the Almighty? he that made them at the first of nothing, can we imagine he cannot gather again together our scattered ashes, and make it again into a body? shall we think that to be impossible to God, that seems hard to us? if he say, it shall be done, shall we conclude it cannot be done; Oh my soul, use diligence, both in thy general and particular calling, but when thou hast done thy endeavour, leave the success to God, and not carkingly care, nor doubtingly trouble thyself about the event; and disquiet not thyself, at what thou canst not help, take not h●s work in hand, lest thou canst not finish it: leave not thy work undone, for he will not do it, diligence is thy duty, yet promise not success to thy endeavours, but depend upon him for a blessing; if he give it bless him for it, and let it more engage thy heart in his service: if he deny it, murmur not, but wisely search out what was the cause, some sin or other is pointed at in the suffering: if thou find it out, remove the Achan, and bless God for the providence, it is better have a reformed heart, than a full barn, and as for spirituals use diligence in the duties required, but rest not in the work done, if a blessing succeed, let the Lord have his homage paid; if that thou stand at a stay it is a sign some obstruction is between the head and heart that hinders the work, rest not till it be removed; if thou meet God in his ordinance, bless his name for it; if he absent himself, let no duty please thee; rest not till thou hast recovered sight of him: as for the resurrection, call not that to question, which is so clearly held forth in his word, heaven and earth shall pass, but his word shall not pass, till it be fulfilled: what is too hard for an omnipotent arm? he that made all things of nothing, and he that every year raiseth a crop from dead seed, why should we think it impossible for him to gather together our ashes, however scattered, and raise again our dead bodies to life? it is thy great concern to live holily, that thou mayst die happily, and live with God eternally. Oh my God, enable me to commit all my concerns for soul and for body to thee; and let me not murmur under any dark dispensation of providence; however thou deal with me in reference to the body, or these worldly enjoyments, yet deal well with me in reference to my soul, and in reference to eternity; let the seed of grace grow and flourish, let the weeds of sin be rooted out, and let my soul, like the good ground, bring forth an hundred fold, then shall I glorify thee when I bring forth much fruit. Upon a sudden Drought. 22. Med. WHen I had digged, manured, sown and fenced my garden, and done what lay in me to do, and began from the hopeful springing up of the seed, to have comfortable hopes of a plentiful increase, and began to rejoice in the works of my hands, behold an unexpected judgement fell upon it, for God withheld the showers of rain and restrained the influence of heaven, and caused that it should not rain upon the earth, and the clouds which were wont to drop fatness, and by which God was used to open his treasure, and to give a blessing to his people, Deut. 28.12. now proved empty clouds, promising much, but paying nothing; hereupon the earth languished, and could not nourish what she had brought forth; for though she had not a miscarrying womb, yet had she dry breasts; so that herbs and flowers, yea, the grass of the field languished, hanged down the head, withered and died, and their beauty faded away, as man's will if he want food; as we may see, Lam. 4.7, 8. Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of saphire, their visage is blacker than a coal, they are not known in the street, their skin cleaveth to their bones, it is withered, and is become like a stick, etc. This providence made me consider, how vain and fruitless all our endeavours are, either for this life or that to come, if God succeed them not with his blessing; and that all the men that live upon the face of the earth, had they joined with their united counsels, with policy and power, they could not have removed this judgement, had they taken in all the gods of the heathens to assist them: Can any of the vanities of the gentiles give rain? Jer. 14.22. it is in vain to hope for salvation from the hills, or from the mountains, in the Lord our God is the salvation of Israel. When God blows upon our creature-comforts, they vanish, and prove unsatisfying, Haggai. 1.9. ye looked for much, and lo it came to little, and when ye brought it home, I did blow upon it, etc. ye have sown much, and, bring in little, ye eat, but ye have not enough; ye drink but you are not filled with drink; ye cloth you, but there is none warm, and he that earneth wages putteth it into a bag with holes, ver. 6. the earth cannot bring forth without the influence of heaven and these cannot be had without a commission from God, Jer. 14.22. Can the heavens give showers? art not thou he O Lord our God? therefore we wait upon thee, for thou hast made all these things. It is he that clotheth the heavens with blackness, Isay. 50.3. Hose. 2.21.22. I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel: but when God refuseth to hear, all others cry in vain, they may all say as the King of Israel to the woman that cried to him, 2 Kin. 6.26. if the Lord do not help thee whence shall I help thee, out of the barn floors or out of the wine-press? yet, how doth vain man reckon without his host? and promise himself a plentiful increase, and much happiness in the enjoyment of it, like the fool in the Gospel, Luk. 12.16. etc. when the event ofttimes proves otherwise, if their design succeed as sometimes it doth, for all things fall alike to all, as to the good so to the bad, the sun shines upon the just, and the unjust, they give not the glory to God, but sacrifice to their own nets, and burn incense to their drags, Hab. 1.16. they think their own arm saveth them, and their own wisdom and endeavours enricheth them; they are like the king of Assyria that said, Isai. 10.13. by the strength of my hand I have done it, and by my wisdom, for I am prudent: but what had all my labour profited me, or what good would theirs have done them, if God had not given rain? I went yet further in my consideration of the great mercy and benefit of water, without which it were impossible that man or beast, or fish, or foul, or herb or plant, or any other creature sensitive or vegetable, should live or prosper, and wondered at my own and others stupidity, that we took so little notice of the mercy, and gave God so little thanks for it, but this mercy was more prized by the ancient; by Israel in the wilderness, by Jacob, yea, by Ahab, 1 Kin. 18.5. And Ahab said to Obadiah, go into the land unto all fountains of water, and unto all brooks, peradventure we may find grass to save the horses and the mules alive, and they divided the land between them, etc. When I had a while considered of these things, I raised my Meditation a little higher, and considered if rain were so refreshing to the thirsty earth, and so necessary for the fruits thereof, what was the dew of heaven to the poor soul? without it all the Ordinances would prove of little use, and all the sowing, planting and manuring would signify little; the soul under those enjoyments would be like the heath of the desert, that sees not when good comes; what cause then have we to depend upon God for the one, and for the other; oh my soul, are thy endeavours crossed, and thy labour lost? learn to depend upon God for the time to come, concern not thyself overmuch in the world; if it smile upon thee, let it not steal away thy affection; if it frown on thee, trouble not at it; for these things are at the dispose of thy father, and he minds thy good; use diligence and providence, because they are commanded duties, but beware of murmuring, and repining because they are forbidden sins; when thou hast gone as far as thou canst, leave the success to God, and whatever the issue be, acquiesce in his will, if thy endeavours be blasted, think it was best they should be so, because God thought thus; if he succeed them, bless him; if he cross them, bless him also; The Lord hath given, and the Lord hath taken away, saith Job, blessed be the name of the Lord: seek not great things in the world, expect no more than God hath promised, lest if they fall short of expectation thou be discouraged; hast thou neither poverty nor riches, but food convenient; this was Agars petition, hast thou food and raiment? the Apostle was therewith content, But for the soul, thou must not take up with a small portion, labour after the highest pitch of godliness, and content not thyself with a low frame of spirit, be as covetous for grace, as others are for gold, use the means diligently, but trust not to the means, though Paul and Apollo's may plant and water, it is God gives the increase, he only can speak to the heart, and say to thy sins, die, and to thy soul, live; oh my God, forgive I beseech thee my carnal confidence, trusting to the arm of flesh, both in reference to my body, and soul; let me see the vanity of all creature-confidences, how little they can avail without thy blessing; and however thou crossest my designs for the world, Lord, succeed my designs for heaven, with thy blessings; leave me not to the teaching of man, but teach me thyself, water me with the dew of heaven, and let thy clouds drop fatness, incline my heart to thy testimonies, and not to covetousness. Upon flowers seemingly dead in winter, yet flourishing in the spring. 23. Med. WHen I observed some flowers in the garden, that all the winter long, when the sun was remote in the Southern climate, hid their heads, withered, seemed to die, and to be extinct: and buried themselves in their mother earth, yet at the return of the year, when their beloved smiled upon them, when the sun came to the aequinoctial, and began to court them, and shine upon them with a more direct ray, and warmer gleam, they crept out of their grave, revived, sprang again, and flourished, like a love sick woman, killed with a frown and recovered with a smile; those that before go in their mourning-weeds, now put on their best apparel; This consideration made me compare it to the state of a poor soul in desertion, when God the Sun of righteousness her beloved, hides his face, and stands at a remote distance, than it is winter with the soul, than it droops, hangs down the head, and is ready to die, and cry out with the spouse, stay me with flagons, comfort me with apples, I am sick of love; but there may be life in the root, when it appears not in the branches, when the Sun of righteousness ariseth in the soul, with healing in his wings, Mal. 4.2. these dry bones will live; these dead branches will bud, these swooning, fainting souls will revive, and these buried flowers will spring out again; though they are in the shadow of death, light shall spring out to them: The herb of grace will not die in a hard winter, when the spring comes it will bud and break forth, the best of Saints oft have had their fainting-fits: David that man after Gods own heart, though well acquainted with the incomes of the spirit, the smiles of God, and spiritual consolations, yet had many qualms, and fainting-fits, upon the apprehension of God's departure, but God though he seem to be long absent, will not forsake those that are not willing to leave him, Esay. 4.14.15. but Zion said, the Lord hath forsaken me, and my Lord hath forgotten me; can a woman forget her sucking-child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee. A father sometimes hides himself behind the wall, to try the affections of his little son, to see whether he will miss him, what moan he will make in his absence, or whether he mind his play, and be content without him, when yet he is so far from forsaking him, that every tear goes to his heart; so God in his withdrawings from his people, is much concerned in the moan they make, and his bowels yearn at their complaints: as he did at Ephraim's, when he bemoaned himself, Jer. 31.18, 19, 20. I have surely heard Ephraim bemoaning himself, etc. Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I do earnestly remember him still, therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord; who is among you, saith the prophet, that feareth the Lord, and walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay himself upon his God. Esay. 5.10. Here we see a man may fear God, and yet be in darkness, sometimes the Sun may he eclipsed, sometimes clouded, but it will break forth again; those that have their eyes enlightened, shall see it, though the blind discern not between day and night, light and darkness; the greatest part of the world know not what it is to have the Sun of righteousness to arise in their hemisphere; But it is the greatest grief to a believer that ever befell him in his life, to have the face of his beloved to be clouded from him, and his sun to set at noon; then he goes with the spouse, seeking him, sorrowing, did ye see him whom my soul loveth? Cant. 3.3. when they seek him, and cannot find him, when they call him, and he gives them no answer, Cant. 5.6. they seek from ordinance to ordinance, from Minister to Minister, and inquire after him, every room in the house may witness their moan, and their complaint, but when they find, they rejoice with the Martyr, Oh Austin, he is come, he is come; oh my soul, how stands the case with thee? art thou apprehensive of the approaches, and departures of God from thy soul? dost thou rejoice in his presence, as these poor flowers in the presence of their beloved? dost thou mourn at his absence as they do, and hid thy head? dost thou hunger and thirst after him, as the thirsty man for drink, or the thirsty land for drops of rain? if thou make little matter of him, it is a sign thou hast little benefit by him, or little love to him, or never knewest what it was to have communion with him, he is the chiefest of ten thousand, therefore the virgins love him; get as strong an apprehension of his love to thee, and thine to him, as possibly thou canst; this will keep the soul from straggling; thou wilt never leave him whom thou lovest, and he will never leave one that loves him: his withdrawings are but to try thy affections, and he oft loves dearly those he seems to loathe, if thou forsake not him, he will never forsake thee; and an evidence of his love will bear up the heart above trouble; the Psalmist when he was so troubled that he could not speak, yet comforted himself in considering, the days of old, and the years of ancient times, and calling to his remembrance his songs in the night, Psal. 77.4, 5, 6. when there is a calm and tranquillity in the soul, examine thyself by Scripture-evidences, whether there be the truth of grace in thy soul or no, and if thou find it, lay up these records against a stormy-day, when the sun is clouded, and out of sight then when thou, canst not read thy own heart, or see grace in thy soul, yet mayst thou say, at such a time, in such a place, I examined myself, by such and such marks, grounded upon such and such Scriptures, and plainly, and impartially judged my graces were true; now true grace cannot be lost, and therefore I know there is fire, though under the ashes, and true grace though buried under corruption; and he that then loved me, will love me to the end; yea, with an everlasting love: oh my God, assist me in this work of examination, and not only give me grace, and write thine image upon me, but also enable me to read it, that it may keep me alive, in the winter, when thou seemest to be at a distance from me. Upon fine flowers foul-sented. 24. Med. WHen I beheld some of the fairest flowers in the garden, and those that made the most specious show, and were adorned with the most costly colours, and were set forth in the most gorgeous dress, and were most sumptuously arrayed to please the eye; I commended their form, and shape, and comely beauty, but when I drew near, to handle them, to smell to them, and put them in my bosom, I found my mistake, for they were of a stinking savour, good for nothing but to gaze on at a distance; for though they pleased my eye, they offended my nose, and were neither fit to be handled, nor smelled to. This made me to consider, it is not always good to trust to our own eyes, in our choice, for the eye hath deceived many a man, and will do us, if we trust to it, and call every thing good, that is beautiful, may we not see many a gallant in our times in a gayish dress, where the bark is better than the body, like the cinnamon tree, that like the butterfly paints her wings, to cover her deformed carcase; how often have I seen a handsome, well-shaped, beautiful woman with foul conditions, & misshapen qualities, when under a more rugged skin, and less beautiful countenance, and more deformed body, there was a more beautiful soul, and Christianlike behaviour: The devil many times baits his hooks with a beautiful woman, when he fishes for unwary youth, and seldom misses of his prey, but by this means destroys them soul and body; how oft do men that make their eye their cook, and do more care to please their fancy, then to please their God, in their choice, and looks after beauty more than grace, undo themselves, and repent of their choice when it is too late Beauty is but skindeep, and age or fickness soon withers this flower, when grace and goodness are more durable, and will not change colour: It were better for many women, if they had fair minds and soul faces, than might they have escaped those snares the devil hath laid for their feet, and ensnared their precious souls, grace and beauty is a sweet conjunction where they meet, and sometimes though seldom we find them together; thus it was with Sarah and Rebeckah both fair, both gracious; but when they are separated, as too oft we find, grace should be preferred by many degrees. An humble gracious spirit is a jewel of great price in the eyes of God and wise men, but beauty dazzles a fools eyes, and makes him blind, and such Dalilahs bring men with Samson to grind at the mill, and makes their neighbour's sport; I need not prove this, experientia docet▪ From these Meditations I ascended higher, and I resembled these fair, but stinking flowers to an hypocrite, that shows much better, than he is, and looks best at a distance, and like deceitful wares worst at hand: he is like a stage-player, as the word signifies, who often acts the part of a King, a Prince, an honest man, when he is indeed a beggarly fellow, perhaps a worthless rascal; The hypocrite is a saint abroad, a devil at home, and plays more parts than one; he is zealous in the congregation, lukewarm in his family, and key-cold in his closet; under the vizard of holiness he acts wickedness, and makes religion a cloak to cover his knavery or a stalking horse to take his prey, and thus he deceives men, and many times preys upon them, but can neither deceive God nor the devil; God quickly smells the stinking savour of his rotten lungs, and the devil knows him by his own brand upon him: Oh my soul, art not thou guilty of this folly of judging by the appearance, and of being deceived by deceitful shows? look more at the substance, than the shadow, at the inward virtue than the form and feature, choose not the tree by the leaves, but the fruit, nor a man by his words but his actions, nor a woman by her beauty, but by her good conditions; choose not a horse by his trappings but by his mettle, nor a professor by his discourse, but by his life and conversation; respect not a man for a gold ring but for the Gem and jewels of grace that he wears, the fairest face hath not always the chastest heart, nor the nimblest tongue the most solid wit; the greatest bragger is not always the wisest nor the richest man; the emptiest barrel makes the greatest sound, and the deepest water makes least noise: labour more to be good then to seem so; for God will not judge thee as thou seemest to be, but as thou art; If the heart be not right, God will wipe off all the paint and plaster that is upon thy words and actions, and they shall be esteemed as the fountain is from whence they proceed; be in secret what thou seemest in public, for the same eye is upon thee in the one as well as in the other: hypocrites seem to distrust God lest he should deny the service they do him, and therefore will do nothing but before witness; but a true Christian dare take his word, and therefore fast, pray, and give alms in secret; popular applause is the oil that makes the hypocrites chariot-wheels to move, but it is the love of God that constrains a Christian: Oh my God, I cannot excuse myself, or wash my hands from these filthy sins of pride and hypocrisy; yet my hopes are, they are not in me in a prevailing degree: Lord, curse and blast these bitter roots, that never more fruit may grow upon them; quell and suppress every motion that ariseth in my soul of this nature; give me in sincerity whatever else thou shalt deny me: Make my heart upright in thy statutes, let me rather be good then seem good, and work truth in my inward parts. Upon sweet-smelling flowers. 25. Med. WHen I considered what a sweet savour and odoriferous smell, a garden of flowers and herbs sent forth when it was watered from heaven by a refreshing shower, and cheered again with the sunbeams darted upon it, what a place of pleasure, a paradise of delights it seemed to be, the sight, the smell and savour delighted me, the melodious harmony and birds pleased me, so that my affections began to grow warm, and my fancy to be tickled with it, and I began with Peter to say, it is good being here; till upon consideration I checked myself for my folly, for letting out my affection upon such poor objects, and letting them grovel so low upon the ground, and to close with such poor pitiful nothings; then began I to screw my thoughts a little higher, and to say to myself, fool that thou art, is there so much beauty and sweetness in the creature, yea, in these poor pitiful vanishing fading creatures, which to day are (saith Christ) and to morrow are cast into the oven, Mat. 6.30. what sweetness then is in the creator, that breathed this sweetness into them; is not he much more sweet, and delightful? and why dost thou not place thy affections upon him, that is altogether lovely? Cant. 5.16. wholly desirable; Moses thought him so, when he preferred the reproach of Christ, the heaviest piece of his cross, better than all the treasures in Egypt: all the excellencies here below, are but the shadow, and he is the substance; they are but a drop to this ocean, a ray to this sun, and a spark to this fire. Why wilt thou go to the puddle that mayst go to the fountainhead? and take up with a handful of muck, that mayst have a handful of angels? taste and see how sweet God is, he is sweetness itself, thou that so admirest these vanishing flowers, whose beauty suddenly is changed for deformity, why wilt thou not be enamoured upon perfect beauty? the sun, the moon, and stars are darksome spots in comparison of the beauty that is in him, he is white and ruddy, the chief of ten thousands; his head is as the most fine gold, etc. Cant. 5.10.11. red and white shows a perfect symmetry, a sound and sure complexion, and constitution: thou speakest of pleasures, but at his right hand are pleasures for evermore; all earthly enjoyments yield little content, small pleasure, and delight; there is a pound of sorrow for an ounce of pleasure, and those also are but bitter sweet pleasures, but with him are satisfying pleasures unmixed delights, yea, the image of God in the hearts of his people, is a thousand times a more perfect beauty than the world affords, and the graces of the spirit in the garden of their souls, as they show a more perfect beauty, so they yield a more fragrant savour and sweeter smell, than all the flowers in the world can do, to a spiritual sense: here is an orchard of Pomegranates and all pleasant fruit, camphire and spicknard, spicknard and saffron, Calamus and cinnamon, and all trees of frankincense, myrrh and aloes, and all chief spices, Cant. 4.14, 15. see how precious God accounts the graces of his people, which here are likened to these precious things here mentioned, they smell sweet in the nostrils of God and man, yea, the word of God and his Ordinances, these were sweeter to David then honey and the honeycomb, better than thousands of gold and silver, Psal. 19.10. and to Job, better than his appointed food; and are none of these taking with thee? is there more true worth in a handful of flowers, that will not please thee from morning till night, then in those never-ending never-fading pleasures here presented to thee? heaven and earth may stand amazed at thy folly; oh my soul, wallow not in the mire, delight not thyself with the swine in swill, when thou mayst have better, and more dainty food; feed not upon husks, when thou mayst have bread enough in thy father's house: grasp not after the shadow, when thou mayst have the substance; or with the dog in the fable, lose not the substance to catch at the shadow; despise pebbles, that thou mayst have pearls; lay not out money for that which is not bread, nor thy labour for that which profiteth not; when wine and milk are offered without money and without price, Esay. 55.12. fill not thy vessel with water that it can hold no wine; these outward things may be of use to us, but must not be abused by us; though they cannot make us happy yet they can point us out where happiness may be had, and happy is that soul that can with the bee, gather honey from herbs and flowers: there is not the most contemptible creature that breathes, nor the most despicable vegetable that lives, nor the poorest thing that exists, nay nothing, in rerum natura, but hath a finger to point us to God; a fly, or flea, or leaf of a tree or grass-pile, or if any thing be more contemptible, will tell us, whence they had their being; and any, or all of these may teach us some lessons, for our instruction; yea, the devil which is the grand enemy to mankind, yet by this heavenly alchemy of divine Meditation, may be made nourishment to the soul, as of the viper's flesh, may be made a sovereign antidote against the viper's sting; yea, it is possible to extract heaven out of hell, and God out of the creature: and surely that must needs be a fat soul, that feeds in so many fat pastures: oh my God, keep my affections from closing with these earthly enjoyments, and teach me the heavenly art of improving them, and drawing out the spirits of them; And as commonly they are snares and nets, and hurtful to the soul: Lord, assist me, that they may prove beneficial to it; let mine affections close with thee, and then I need not fear falling into these snares. Upon herbs withering in a dry season. 26. Med. WHen I beheld the herbs and flowers, yea, the grass of the field also, in a dry season, how they fainted and flagged, and hanged the head, for lack of moisture, the earth being not able to give them a supply without further assistance; It brought to my mind how necessary a blessing from heaven was to our enjoyments upon earth, and how vain these things would prove, if God did but blow upon them, and how foolish those men were that depended upon their own industry, and promised themselves great matters, like the fool in the Gospel, Luk. 12.16. when they often find such reckoning is without their host; he, we find in the midst of his jollity like a Jay, was pruning himself in the boughs, and came tumbling down with the arrow in his side, his glass was run (as one saith) when he thought it was but new turned; he was shot with the boult, when he gazed on the bow, this was he that trusted in his riches and was not rich to God: he had indeed abundance, but it signified little to him; but many men promise themselves plenty, and never come to enjoy it; how necessary is our dependence upon God for our daily bread, the greatest of us have no assurance of it, neither is any exempted from seeking it daily at the hands of God, I saw then that that promise was not in vain, which God had made, Hose. 2.21, 22. I will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel; for though the people should cry to the corn, and to the wine, for relief, and the corn and wine should cry to the earth for nourishment, and the earth should cry to the heavens for showers, and the heavens should cry to God for a commission, if God should deny that petition, all the prayers of the other would signify nothing; the creatures have no more than what God puts into them; If God give not rain, the creatures must languish, and the earth fail, the earth must be refreshed either by the clouds immediately, or from the fountains by man's industry, or it cannot bring forth; but if God deny provision, whence shall man have it? they may say, as the king Ahab did, 2 King. 6.26. if the Lord do not help thee, whence shall I help thee, out of the barn-floor, or out of the wine-press? he is the fountain that must supply the cistern; he it is that maketh the springs to run among the hills, and fills our fountains out of his treasury; Can any of the vanities of the gentiles give rain? no they cannot, and all the men on earth, and devils in hell, nay, all the angels of heaven, cannot do it, if he deny it, let men say what they please to the contrary: and without water neither man nor beast, fish nor foul, herb nor plant, can long subsist; this raised my Meditation a little higher; I considered as it was in naturals, so much more in spirituals; where neither Paul nor Apollo's can do the work, or make the soul fruitful, without God; we have indeed many pipes, but they are all supplied by one common fountain; if God withhold the water of consolation, we may suck long enough before we be satisfied: This minded me of a twofold error in men, one in the excess, the other in the defect, some, they suck at the pipe, and neglect the fountain, these may suck long enough before they are satisfied; the other thinking to be supplied immediately by the fountain, neglect the pipe; these fail on the other hand, in not using the means God hath appointed them; some trust in the ordinances, and think them sufficient, and idolise the Ministers, these many times suck at dry breasts; the pipe can give no more than it receives from the fountain: the other think themselves above ordinances, and neglect them, the ordinary way appointed by God for their supply; and these ofttimes argue themselves out of their Religion: though the dug be not that which feeds the child, yet the child must suck milk through the dug, from the breast, or otherwise is not like to have it; though the pipe cannot supply, it is the usual means of bringing the water: the Ministry of the word is usually honoured with the conversion of souls, though God can, and no doubt sometimes doth work conversion without them, yet it is rare; Cornelius you find was directed by an Angel, to Peter, Act. 10.4, 5. though the angel certifyeth him, that his alms and his prayers were accepted, yet he reads not to him the doctrine of redemption, though no doubt he could better have done it then Peter, had God given him a commission; but the office of preaching is given to the Ministers not to angels; We find Paul, when he was strucken down in the way, as he journeyed towards Damascus. Christ did not teach him himself, but sends him to Ananias, Act. 9.6. etc. and hereby graceth his own ordinance: so Philip by the spirit of God, was sent to instruct the Eunuch, Acts. 8.29. now either Christ himself, immediately, or the angel, or the spirit, might have done the work, had not God intended to have honoured his Messengers with the work of man's conversion, and also to leave it as a standing ordinance to the world, for the bringing in, and building up those that shall be saved; and therefore 'tis not safe to contemn it: Oh my soul, shall not out with the pipe, for this is the appointed way to bring water from the fountain; fall not in love with it, for of itself it can give no satisfaction; use it thou must, but idolise it thou must not; trust not in men, nor means, food nor physic, though thou must make use of them; Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the living God: all other are physicians of no value; clouds without water, broken cisterns that can hold no water: It was Asa's failing, (and no doubt a gross one) to seek to the physicians in the neglect of God: think it not sufficient for the body to make use of the ablest physician, nor for the soul to live under the ablest Minister, for many bodies and souls perish under such; if God help thee not, whence shall they help thee? the sun in a clear day may be seen in a pail of water, but if it be clouded, all the water in the world cannot show it; the ordinance is the usual place where God may be seen, but till God open men's eyes, there is none can see him there, yet must not the ordinances be despised, for usually God makes discoveries of himself there, he could have said Elijah himself, or by an Angel, yet sends him food by a raven, he could have taught Paul as well as struck him down, as is before-noted, yet sends him to Ananias; he seldom works otherwise where the means of grace is to be had; he could have healed Hezekiah with a word, yet useth a bunch of figs; no matter what is the disease, or what is the receipt, if God bless it: Oh my God, afford me the means of grace, the Ministry of thy word, and leave me not up to a famine of thy word, nor leave me not to the teaching of man, but follow home every truth, and set it home by thy holy spirit: let me not suck an empty dug, then shall I draw nothing but wind: let me not draw at an empty pipe, then shall I suck and not be satisfied: supply the dug from a full breast, and the pipe from a full fountain, then shall I be fat and flourishing. Upon the difference between the various sorts of flowers and vegetables. 27. Med. WHen I considered the various forms, features, shapes, colours and virtues of the several sorts of herbs, flowers, and other vegetables, and though there are perhaps many hundred several species in the world, yet every species hath a distinct colour, shape, and virtue different from the rest, whereby they may be perfectly known, found out, and distinguished one from another by a skilful artist, and all these together adorn the creation, and make the earth lovely, and every one hath its peculiar use. While I spent some thoughts on these things, and was admiring the creatures wisdom, in these works of his hands, and his good to mankind to give a salve to every sore; for he hath made nothing in vain; it came to my mind how many thousand millions of faces are upon the face of the earth, all alike and yet unlike, all resembling one another, and yet scarce two persons to be found out in the whole world, so like, but they may be differenced one from another; in one thing or another, by a discerning eye; this also raised my meditation from the creature to the Creator, to admire his wisdom and skill, that hath, as before noted, thus distinguished between the several sort of vegetables, though many hundreds, and between so many hundred thousands of faces among rational creatures, that as he gives to every seed his own body, so he gives to every peculiar species his own proper colour, shape, odour, and virtue, and to every individual of the species, and to every rational creature his own proper face and feature, all lovely, amiable and comely, and yet different one from another, all agreeing in the main, and yet disagreeing in one thing or other: Oh the omnipotent power and wisdom of the great God, how unsearchable are his counsels, and his ways past finding out; And as they differ in bodily shape, so also in the endowments of the mind; there is very great variety, and diversity amongst men, scarce two can be found in an age alike qualified; very few of the same mind in all things, quot homines tot sententiae, is a saying not more ancient than true; so many men so many minds; for where shall we find a perfect agreement between any two, how various also are the gifts of the same spirit to the sons of men? God doth not intrust any one man with all, neither is there any that have not some talon, 1 Cor. 12.43. now there are diversity of gifts, but the same spirit, etc. for to one is given by the spirit, the word of wisdom, to another the word of knowledge, by the same spirit; to another faith by the same spirit, to another the gift of healing by the same spirit; to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues, but all these worketh that one and the self same spirit, dividing to every man severally as he will, etc. and to one is given ten talents, to another five, and to another one, according to the place, and employment they are set in, and the work God requires at their hands; as the divers smells of flowers, comes from the same influence, and the divers sounds in the organ from the same breath, so divers-operations from the same spirit; and all for the good of the whole; he that is not fit to serve the body, is not fit to be of the body; God gives to every man according to his place and station, and will require an account of what he gives, some are deeply skilled in the original tongues, and other languages, others excel in philosophical notions, some search nature's garden from end to end, and become excellent artists there; some excel in one science, some in another, some in the law, some in physic, some in divinity, some in geometry, some excel for deep inventions, others are good artists, etc. and among Christians some excel in one grace, and some in another; some are deep in humiliation, some have a great measure of self-denial, some excel in faith, some in patience, etc. among Ministers each hath his peculiar gift, some are good Textuaries, and some critics; some are good in case-divinity, some are skilled in controversies, and are excellent disputants; some are for explication, and some are best at application; some for conviction, and others for comforting afflicted consciences, and all for the common good, Ephe. 4.11, 12. and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and Teachers, for the perfecting of the Saints, for the work of the ministry, for the edifying the body of Christ. Oh my soul, hast thou any one of these gifts, hath God lent thee any talon, why hast thou not improved it? how comes it to pass in all this time, that thou hast not increased it? God will require it at thy hand ere long, and it is wonder it had not been taken away ere now: hadst thou been diligent thou mightest (as others) with the good servant, Luk. 19.16. have said, Lord, thy one pound hath gained ten pounds; when alas it is to be feared, thou canst not say, it hath gained two: though God will not blame thee that thou hast received no more, yet will he blame thee for improving that no better; the time is coming God will call his servants to an account, as well as his enemies, and reckon with them; take heed of receiving any grace in vain, nor envy those that have received more; perhaps they received no more, but have better employed what they had; let this put thee on to diligence, not to murmuring, covet grace rather than gifts, and to to pray fervently, rather than rhetorically; stammering Moses shall be heard, as soon as Eloquent Aaron: had idleness been a lawful calling, we should have had many good husbands, as well as good fellows; but God disowns such, and it is no hard matter to discern a wane and decay in such men's gifts and parts, and that the Lord is taking away his talents from them, and giving them to some other that will better improve them: and is laying them aside as broken vessels, and ere long they shall be as dead men out of mind, when the diligent shall be had in everlasting remembrance? oh my God, lay not to my charge my former folly, my sloth and negligence; take not away thy talon from me, but give me a heart better to improve it; let me double my diligence, and amend my pace, that thou mayst never say to me, as to that unfaithful and unprofitable servant, Mat. 25.26. take him, bind him hand and foot, and cast him into outer darkness. Upon withering herbs and flowers. 28. Med. UPon the sight of some withered herbs and flowers that a little before were fresh and flourishing, and made a beautiful show in the hand, and bosom, but now were fit for nothing but the dunghill, I began to consider, thus it is with many of the professors of our age, many that have made a fair show, and held out a large profession in the sight of the sun, are already dead and withered, and many more begin to hang the head; and droop, and their death is daily expected, and all for want of root; the sun of persecution shining upon them hath killed many; if it should arise indeed, many more would whither; feigned conversion proves unfeigned apostasy; how much salt hath already lost its savour, and is now become good for nothing, no not for the dunghill: How many glorious lamps have I seen in my days blown out or extinguished for lack of oil? yea, went out in a snuff, and some of them stunk in the socket; they had a name to live, but they were dead, Rev. 3.1. God knows his own sheep, and those given to Christ he will not lose one; but these (saith the Apostle) are gone from among us because they were not of us; they with the Jews cry the temple of the Lord, when they matter not the Lord of the temple; these are spots in your feasts of charity, when they feast with you, feeding themselves without fear; clouds they are without water, carried about with winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots, raging waves of the Sea foaming out their own shame, wandring-stars to whom is reserved the blackness of darkness for ever; Jud. 12.13. they were never better than meteors and so they end in a snuff; they are constant in nothing but inconstancy; and being dead are fitted for the fire; they like empty clouds promise refreshing showers but yield none; and with the stony ground spring up, and flourish for a season, and they fall away, whither and come to nothing; how many Cedars of late have been blown down with the wind? and many more will fall, if the wind rise: many great lights have been extinguished, and many noted professors leave Christ, with the young man in the Gospel, rather than their riches, Mar. 10.21. etc. such blabs are soon blown up, and such bubbles are soon broken; with Demas these men choose the world before Christ; yea perhaps with Judas they will betray him for money: and why is all this, but because they received not the truth in the love of it, God gave them up to strong delusions to believe a lie, etc. 2 Thes. 2.10, 11. when they turned professors they took not Christ's Counsel, to sit down first and reckon the charges, and therefore like the foolish builder began to lay the foundation, and was not able to finish, they took up religion upon trust, and considered not what it would cost them, or what God required at their hands, and when reproaches, losses, or crosses come, they soon kick it up, and will not be of such a chargeable profession; some take it up for wrong ends, and intent to make it but as a cloak to cover their designs, or as a stalking-horse to take their prey, and when the prey is taken, or the design brought about, or they disappointed, the cloak is cast aside, the vizard cast off, and the stalking-horse laid by as useless; many drive on some carnal design under such a disguise, and use religion as a workman doth his tools; as long as one will serve he useth it, and when it will not, he lays by that, and takes another: if persecution will fit the design better than profession, he takes up that; it is no strange thing to see men in our age persecute what they have professed: those that follow Christ for loaves, not for love, will cry Hosannah to day, and crucify to morrow; if the wind turn; for many are resolved rather to wrong their consciences, then that their consciences should wrong them; Oh my soul, do so many flowers fade, and so much corn whither for want of root? are so m●●y Cedars blown down by the wind, and so many forward professors turned apostates at the apprehension of danger? look to thyself, set straight steps to thy feet, lest that which is halting be turned out of the way; take heed lest if the sun of persecution ariseth, thou also be offended and whither, for want of root; rest not therefore till thou canst say with Job; the root of the matter is in me, Job. 19.28. let thy ends and motives be sound, or otherwise thy profession will prove rotten; expect sufferings and prepare to bear them, or else never set up thy trade of Christianity: if heaven be not worth having at the greatest rate, and Christ at the dearest price, never meddle wirh these commodities; if they are, break not for price; the pearl in the Gospel is worth all that thou hast; if religion be not good, never profess it; if it be, never forsake it; set down first and reckon the charges with the wise builder, and whatsoever thou canst find others have paid for it, thou mayest expect the like may be required of thee; and if upon this rate the bargain will do thee no good, meddle not with it; thou mayst find Jeremy in derision daily, every one mocked him; David was the drunkard's song, Job the very abjects derided him, the Apostles were made the off-scow●i●g of all things; reckon therefore reproach … ●ay be thy portion, seeing also Christ himself was not free; omnis Christianus est crucianus; thou mayest read, some for their religion sake were forsaken by their friends, as Christ by his brethren; this may be thy condition: some have lost their estates, and have been exposed to hardship, and so mayst thou; some have been cast into prisons; thus Jeremy, Peter, Paul, and Silas, and many more, this may be thy portion; some, yea, many thousands, have been brought to this state, and sacrificed their lives in the flames, and who knows but it may be required of thee? canst thou break through these difficulties? else never set a step further in profession; if heaven will not make thee amends for earth, and God for the creature, and eternal life for the loss of a temporal: Oh my God, without thy support I shall never be able to hold out, but through thee I can do all things; I know there is more excellency in thee then the world can afford, and if I lose my God, my soul, my heaven, and happiness, to preserve my estate, my life or liberty, it will be a losing bargain; these things I can want, Christ I cannot want; Lord, give me him, though upon the hardest terms, let me have strong apprehensions of my love to thee, and thine to me, then shall I never leave thee nor forsake thee, let not the glory of the world dazzle my sight, that I cannot behold thee in glory. Upon the springing of herbs in the spring time. 29. Med. AFter a sharp winter when the spring approached and the Sun began to look more cheerfully upon the earth, and to shine upon it with a more direct ray, I beheld the herbs and flowers which before seemed dead and withered, began now to bud and germinate, and to spring forth, and to look lively, lovely, and amiable; the grass waxed green and the face of the earth was changed, from what it was a few weeks ago; trees leaved, and all seemed to rejoice at the sun's approach, and to answer the springing showers which kindly fell upon them, and those flowers that even now hid their heads, and were buried in the earth, now crept out of their cells, and in their kind returned praise to their great benefactor, and the winter which seemed to have killed them, did but prepare them for their future increase; this made me consider, if it be thus with poor vegetables, that are soon sensible of the approaching spring, and soon answer the sun beams darting upon them, and the refreshing showers wherewith they are watered, surely it should be so with the soul, when it comes from under the clouds of affliction, and when the sun of righteousness ariseth with healing in his wings; this made me consider mine own condition, whether I had answered the pains and cost which God had bestowed upon me, whether my affliction which God had laid upon me, the sharp winter, that I had undergone, and the sharp showers I had felt, had wrought such an effect upon me, as the winter and the influences of heaven, had done upon these poor vegetables, viz. made my graces germinate, and break forth, bud and bloom, and bring forth fruit; for I saw wherever life is in the root, it will show forth itself in the branches: oh my soul, thou hast had a long and sharp winter, what effect hath in wrought in thee? thou hast lain in the furnace of affliction, is thy dross consumed; or is it not? I have been under pining sickness, brought to the gates of death, yet hath God said to me, live: I have been threatened with pinching wants, yet more frighted then hurt; and when stripped of all, God let me see, that he could make provision, and was able to provide and furnish a table in the wilderness; the barrel of meal wasted not, and the cruse of oil did not fail; God blessed a little, and it sufficeth; when I was driven from friends and relations, he raised me up friends more true, than many of my relations; and in due time he said to me, as sometime to Jacob, Gen. ●2. 9. return into thy own country, and to thy kindred, and I will deal well with thee: sometimes I have been under a cloud, and then again the cloud hath been scattered, and the sun hath broke out again; many have been the dispensations of providences, I have been under: oh my soul, how dost thou answer God's expectations in these providences? affliction springs not out of the dust, neither doth trouble rise out of the ground, is there evil in the City, and the Lord hath not done it? whoever is the instrument God hath a hand in the work, whoever be the rod, it is he that lays it on; it hath a voice and we should hear it? he hath an end, and that is thy reformation; dost thou answer his end? if the rod be removed before the child be reform, either he intends to get a bigger rod, or leaves thee off as incorrigible, which is the sorest judgement. The winter now is past, and the singing of birds is come, the earth and all things therein look lovely; and each vegetable where life is, discovers it: and is it only winter with thee? and doth no fruit appear? God justly may say to thee, as of the fruitless figtree, never fruit grow more on thee for ever; if all his labour be lost, and all his expectations frustrated, and all his ploughing, sowing, and manuring vain, he will say of thee, as sometimes of his vineyard, what could I have done more for him then I have done? wherefore then when I expected fruit doth he bring forth wild grapes? canst imagine God will always bear with a barren fruitless tree in his orchard, or an unprofitable, unfaithful servant in his house, or a hard and stony heart that neither summer's sun, nor winter's frost can work upon, neither judgements nor mercies mollify? many a year he hath been seeking fruit and findeth none, and yet hath been prevailed with to try thee one year more, but his patience will not long bear with thee: if reformation prevent not, the sentence will ere long be passed, cut him down why cumbers he the ground? many a time the sun hath shone with a favourable aspect upon thee, and many a time the dew of heaven hath been showered down, many a faithful skilful husbandman hath been sent to dress thee, and manure thee, and must Christ when he seeks fruit still meet with disapointments? art thou so hard and rocky, that no furnace will melt thee, nor hammer break thee, or bring the into form meet for his building? then must thou be thrown out amongst the rubbish: Oh my God, this is my condition by nature, but thou canst change my nature, thou hast a furnace will melt me, and bring me into any form, thou hast a hammer can break me, and fit me for thy work: thou canst soften me, and make me pliable, thou canst take away the stony heart, and give me a heart of flesh: Lord, is it not thy promise? make it good to me, blow upon my soul and the graces of thy spirit will bud and break forth; speak the word and my soul shall live; Lord, teach me thyself, and leave me not to the teaching of man, there is no other can reach the heart, they speak only to the ear. Upon a withering knot of herbs. 30. Med. WHen I beheld a knot of herbs, mixed with flowers in the garden, in a decaying, withering condition, some part dead, others languishing; and but a few alive and flourishing, I left off weeding, dressing, cutting and manuring them, as those that never were likely to answer my pains, or recompense my labour, but considering there were some living which were likely to be choked with weeds if let alone, and disregarded; I transplanted them into better soil, leaving the dead ones to themselves for the fire, or any other use, I mattered them not: I considered then how ghastly, and unseemly the place was, when the living herbs were removed, what a confused heap, and worthless piece it was, of no profit, pleasure, or benefit; the thoughts of this straight brought to my mind, that as I had dealt with these withering herbs, and flowers, so God oftentimes doth by a withering Church, some of them he takes into his bosom, others he transplants, and finds them a better place, and then roots up the rest, or reserves them for the fire, or some other judgement; perhaps lets them alone a while to bear a place, and perhaps the name of flowers, till at last they are rotten-ripe, and fit for nothing but burning. Thus he preserved Noah for another plot, which he was about to make, when he destroyed the old world, which before was his garden, when the plants were most dead: He removed Lot into another soil, when he rooted up his garden in Sodom, he would not fence a place for so few living herbs, but laid it waste, and burned it up; he transplanted Abraham from the place of his nativity, and found room by his providence for Isaac and Jacob, whose posterity he transplanted into Egypt, where for a long time they did thrive and prosper; till in the end overrun with weeds briers and thorns, he transplanted Israel into Canaan, and cast the Egyptians, those dead and worthless plants, those weeds and thorns into the Red-sea: and since that time hath laid waste many a garden, which formerly did flourish, when they withered and decayed; witness the seven famous Churches of Asia, mentioned Rev. 2. and 3. chapters, and suffereth briers and thorns to overrun the places: I considered, that when God removes his own plants either into his bosom, or elsewhere, it is time for the other to look about them, Esay. 57.1. the righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come. When Gods jewels are removed, his care of that place is over; when his flowers are gone, he will pluck up his hedge, and throw down his wall, and let it be eaten up and trodden down, he will lay it waste, it shall not be pruned nor digged, and there shall come up briers and thorns, and he will command the clouds that they rain no rain upon it, Esay. 5.5, 6. and how ghastly doth that place look which is thus fore-let, and forsaken by God? This consideration made me think, it is time for England to look about them, grey hairs are here and there upon us, yet we consider it not, Hosea. 7.9. we may see many a withering branch, and dying Christian amongst us, fetching the last gasp, that formerly seemed flourishing, fat, and in good liking; when men employ not their talents well, no wonder if God take from them that which they seemed to have, this is verified in many that have had fresh and fragrant parts, and gifts, and have formerly excelled others; but these parts are withered for want of use, and the diligent Christian formerly below them, now excels them, and the unprofitable servant is reserved for utter darkness, and how ill favoured do those look that are thus withered? nay, have we not great cause to fear God is leaving his garden in England, seeing he hath transplanted so many of his choicest flowers into America, and of late hath taken so many into his own bosom, and there are so few left that really flourish, and so many are on the dying hand, and real holiness and the power of godliness is so scarce; oh my soul, art not thou one of these dead, or at least withering plants? art thou fallen from thy first love? where are the love of thy espousals, or these affections, and the zeal manifested in thy younger years? hath thy age increased thy wisdom? and is that seen in growing more strange with thy God, and more lukewarm in his service? and in having less care of thy soul, and in taking less pains for heaven? time was, thou wast more fresh and flourishing, and like to a green bay-tree, but now thou growest old and dry, and little sap and vigour doth appear; is this the fruit of all the pains God hath bestowed upon thee? is it to make thee more dry and barren? the trees of righteousness planted by the rivers of water, should never want fruit nor leaf, yea, should bring forth fruit to old age: yea, thy fruit in age may be expected to be more, and mellower, ripened by age, and a more mature judgement; thou hast born the burden and heat of the day, and wilt thou now quit the vineyard, or cease and slack thy work, when thou shouldst come and receive thy wages? if thou turn back, God's soul will have no pleasure in thee; if thou put thy hand to the plough, and look back, thou art not fit for the kingdom of heaven, neither will thy righteousness be remembered: in thy sin thou shalt die, thou art ready to go off the Stage of the world, and wilt act thy last scene worst, and be hist at in the end: wilt thou lose all the pains that ever thou hast taken in heaven's way, and at last remit thy zeal, when thou shouldst double thy diligence? is it not he that holds out to the end that shall be saved? didst thou ever yet repent of any pains thou didst take for heaven? and dost thou think thou shalt ever have cause to repent hereafter? art thou afraid thy reward will be too great, or thy crown of glory too heavy? or that God will love thee too well? or that thou shalt make heaven too sure? if not, why dost thou slack thy pace? dost thou expect a better master, or better work, or better wages? if not, take heed by thy negligence, lest thou force God to put thee out of his service: oh my God, keep my heart upright in thy service, and direct my steps that I turn not aside; keep me from the rage of satan, that I be not captivated by him, he seeks my soul to undo it, and fain would make me lose my reward; Lord, make me faithful to the death, and then give me a crown of life. Upon the unknown virtues of many vegetables. 31. Med. WHen upon the strictest search and scrutiny that I could possibly make, I could not find out, the natures, properties, virtues, operations, ends, and uses of several vegetables, and other simples, nor indeed the full use, virtue, and benefit of any one of them; and I suppose I have cause to think, that the greatest artist in nature's garden, cannot do it; nay, if all pretenders to this art should join heart and hand in the work, and combine themselves together, and use their utmost diligence, yet would they fall short of making a perfect discovery of it, though I know every age makes some further progress in it then the preceding did, yet very many things lie hid from the choicest wits; this made me admire the wisdom of the Creator, that hath made nothing in vain, and hath put such admirable virtues into such despicable weeds, that did we know their worth, we should prise them at a higher rate, that now we despise: and if we cannot find out the virtues and operation of those things which we are every day conversant with, no wonder if we are ignorant of God, of the Trinity, of the Incarnation of Christ, and those more abstruse points of Religion, more remote from our senses, and above our capacity: he that cannot attain to know the nature of his own soul, no wonder if he be ignorant of the nature of angels: my thoughts upon this account roved further, and I considered several small seeds, so much resembling one another, that my eye could scarcely difference them the one from the other, and yet I saw, when those were sown together in the same plot, nourished in the same mould, refreshed with the same Sun, and watered with the same showers, they produced plants much differing in nature, colour, scent, quantity, quality, virtue, and operations; this made me cry out, the finger of God, that hath put such virtues in so small despicable seeds; it minded me also of the Apostles words, God hath given to every seed his own body, 1 Cor. 15.38. wheresoever these vegetables are sown, planted, or replanted, still the species are continued, neither do they degenerate into another kind. When I considered that such efficacy and virtue should be virtually included in so small a seed, I thought it matter of admiration, yea, that so small a thing, as a nut, or acorn, or the kernel of an apple or pear, should produce so great a tree, of so vast a bulk, as the Oak, the appletree, or the pear-tree, this made me to admire the wisdom, power, and providence, of the great God, which Christ himself seems to take notice of in the mustard seed, which being so very small, produceth a plant of such a bigness. that the birds build their nests in the branches; this minded me also of the nature of grace and sin, which from small beginnings come to great perfection, and wherever they are they become fruitful; grace proceeds from a grain to a tree, and as a little leaven leaveneth the lump, so grace increaseth till it makes a universal change in the whole man; it makes a man semper idem, always the same: Job upon the throne and upon the dunghill is holy Job still; it brings forth the fruits of the spirit wherever it is planted, Gal, 5.22. but the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law; but where sin is, it brings forth the fruits of the flesh, it grows from one degree to another, from a thought to a resolution, thence to action, and at length comes to a habit, and hard it is to be left: Bray a fool (saith Solomon) in a mortar, with a pestle like wheat, yet will not his foolishness departed from him, Pro. 27.22. A wolf will have a wolvish nature though his skin be stripped over his ears, and his bones be broken, as every seed produceth its own kind, and not another species, so grace and sin, show themselves in their production: men gather not grapes of thorns, not figs of thistles; a good tree cannot bring forth evil fruit, nor a corrupt tree good fruit; but every tree is known by his fruit: oh my soul, are there secrets in nature that thou understandest not? yea, even in those creatures that thou dost daily converse with? admire the wisdom of the Creator, and see how little beholding thou art to sin, which hath drawn such a vail of ignorance before thy eyes, and wonder not that there are mysteries in spirituals, beyond thy conceiving; if thou canst not understand temporals, much less spirituals that are spiritually discerned; the nature of God, of Angels, and of thyself, lie far more remote from thy understanding. There is many a man that can search nature's garden from end to end, that never could search his own heart; many can try their evidence for lands, that know not how to try their title to heaven; they can find out the state of their bodies, but know not the state of their souls; but when others study earth, do thou study heaven; the things that are necessary, are attainable: study Christ, and him crucified, this will do thee more good, then if thou couldst with Solomon discourse of all the vegetables from the cedar in Lebanon to the hyssop that groweth upon the way; and did men study God and themselves as much as they did the creature, it would bring in more profit. The knowledge of these things is excellent, but the knowledge of God, and ourselves is necessary; all thy time is little enough for this study; the other must be left to more curious heads, and riper wits; oh my God, suffer me not to spend my time in any unnecessary study that should be spent in seeking thee; let me not catch at the shadow, and lose the substance, and hunt so long after curiosities, till I lose myself, and know not which way to return: all my time is little enough to spend in my general and particular calling; all the water is little enough to run in this channel, and I have none to spare to turn any other mill: let my greatest care be to know God, and myself, the duty I own him, and the relation I stand in to him; and what interest I have in Jesus Christ, Lord, let this be the work of the remaining part of my life. Upon some despicable weeds, yet useful. 32. Med. WHen I saw some poor contemptible, despicable weeds, that usually grow in the fields, without labour, pains or care of man, or are thrown out of the garden with contempt, as not fit to have a being there, but to be trod upon and despised, as not being, neither sweet for savour, nor beautiful to the eye; and yet when I beheld these very weeds gathered, and successfully used, by the greatest artists in physic and surgery, for the curing of great distempers, when the more glorious, gorgeous, and more esteemed vegetables were disregarded, this made me consider, how deceitful a thing it is to judge by the outward appearance, and that beauty and virtue are not always linked together, neither go they hand in hand; many have been deceived when they have pleased their eyes by beauty; the devil many times baits his hook with a fair woman, and many have been undone by swallowing such a hook: many that have made beauty their aim, have been matched with foul conditions: Samuel that man of God, was deceived by his eye, when he thought Eliab, David's elder brother, had been the Lords anointed, because he had a comely countenance, 1 Sam. 16.6. and it came to pass after they were come, that he looked on Eliab, and said, surely the Lords anointed is before him; but the Lord said to Samuel, look not on his countenance, or on the height of his stature, because I have refused him; for the Lord seethe not as man seethe, for man looketh on the outward appearance, but the Lord looketh on the heart. Many a man under a russet coat carries more real worth, more true gentility, yea, nobility, than others do under their silks and satins, velvets, and scarlets; many a worthless piece is dressed puppetlike, with paint, and plaster, and ridiculous gewgaws, but could we but see the soul through the gayish dress of the body, it would appear leprous and deformed, nay, perhaps in the body itself there would appear visible marks of deformity, as well as of infirmity; paint and plaster better become a mudwall, than a marble pillar; true beauty needs no varnish; nor a diamond needs no painting; spotted faces often cover spotted souls; and their spot is not the spot of God's people: there are many that like the Cinamon-tree, have the bark better than the body; but it is a fool that buys a horse by the trappings, or chooseth a wife by her gaudy dress; or that esteems the better of himself, or imagines that any wise man esteems the better of him, for a fine suit of ; yet there was a disease amongst Christians in the Apostles time, and it is almost epidemical in our days, to respect the or outward ornaments of a man, more than his conditions and qualifications, Jam. 2.2, 3. if there come into your assemblies a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, fit thou here, in a good place, and say to the poor man, stand thou here, or sit here under my footstool; are you not then partial in yourselves? etc. but however man may disrespect them, God hath chosen the poor, rich in faith, and heirs of the kingdom: A poor man though wise, yea, though by his wisdom he save the city, yet is not remembered, Eccl. 9.15. this is merces mundi, the world's wages, many deal by such as men do by a fruit-tree, to which they run in a storm, and when it is done, beat him, and rob him of his fruit: many wise Ministers are heard with scorn, or at least with disregard, till men lie upon their deathbed, and then they are sent unto for counsel, or rather comfort. It is not always those that can speak loudest, that speaks best, but he that speaks wisest; the empty barrel makes the greatest sound: that Sermon 〈◊〉 not always best that hath most gaudy notions, and rhetorical flourishes, but that which savours most of Christ, and the divine Eloquence of his holy spirit: he is the best preacher that woos for Christ, and not for himself, and would set the crown upon his head, and not his own, it is not the best physician that speaks most latin, greek, and hebrew, but he that gives the surest and safest directions to recover health: it is not the tickling of the fancy, a preacher should so much mind, as to speak convincingly to the conscience: oh my soul, judge not by the outward but the inward qualification, neither cover hypocrisy by a mask of seeming sincerity, for God will ere long pluck off such vizors; slight no man merely upon the account of poverty, for God thinks never the worse of them; admire no man merely for his riches, for God thinks never the better of him; this is but to worship a golden calf: the time is coming, that the king must leave his robes behind him, and the beggar his rags, and it is the inward qualifications that must distinguish between the one and the other: Dives and Lazarus when they come to stand on even ground, shall by these be tried, and so must all, by what means or titles soever they have been dignifyed, distinguished or called: it is our works and worth, not our wealth will follow us; wherever t●ou seest Christ in any, own him; for God will own him; esteem grace in the soul more than money in the purse, and the robes of righteousness above the most costly jewels, a drachm of grace is worth thousands of gold and silver; for thy councillors take the wisest not the wealthiest; for wisdom and wealth many times dwell not together in the same house; esteem that preacher best that speaks home to the heart, and conscience, not him that seeks to tickle the ear and please the fancy, he that woos for Christ and not for himself, and seeks to put the crown upon his head and not his own: esteem that Sermon best where thou findest most of Christ, and not that which is dressed with gaudy notions, and rhetorical flourishes, which serve to darken and not illustrate the matter, and are as king James was wont to say, like red and blue flowers, fine to look upon, good for little, but pester the corn: a diseased man had rather have medicum sanantem quam eloquentem, one that will rather do well then speak well: oh my God, should I cover my profaneness or hypocrisy with the vizor of seeming holiness, thou wilt soon discover it, and unmask me, for thou searchest the heart, and triest the reins, and all things are open and apparent to thee: Lord, give me sincerity, and truth in the inward part, for this is thy gift; make me such as thy own soul delights in; let me not be deceived by my own deceitful heart, nor think to deceive others, for I cannot deceive thy allseeing eye. Upon the constant supply the vegetables need. 33. Med. WHen I seriously considered that these beautiful creatures which now adorn the earth with their flowers, and enamel it with their various shapes and colours, and enrich it with their odours, virtues, and operations, yet without a constant supply of man's labour, pains and diligence, and also of the influences of the heavens, they would soon whither, die, and come to nothing; some of them must be yearly set, or sown, or transplanted, others preserved, both from heat and cold, and all need some manure, care, and pains, weeding, watering, fencing, or other cares: this minded me of the condition of all earthy delights or enjoyments, they must be renewed, or they will soon vanish; all things by sin are become subject to decay; there is a vicissitude of earthly comforts, and a constant change: Man's life cannot be preserved without food, and physic, and other necessaries, the four Elements, fire, air, earth, and water, are so necessary that if e●●her be denied, man's life is at an end: the houses we dwell in must be repaired, or they will soon come to ruin, and fall about our ears. The most famous fabrics that ever the Sun saw, are come to ruin. The Pyramids of Egypt, the walls of Carthage, the tomb of Mansolus; or if there were any thing more famous or more durable, yet time hath consumed, and brought it to a ruinous heap; the most impregnable castle, the most invincible strong-hold, if not repaired by labour and industry, time levels with the ground: we cannot say now of our garments, as Moses of Israel's , Deut. 8.4. thy raiment waxed not old, neither did thy foot swell this forty years; it was not the worse for the wearing; but as some imagine, probably it grew as their bodies did, they needed not to trouble themselves with anxious thoughts, what to eat, or what to drink, or wherewith to be clothed; God brought them food to their tent-doors, and provided raiment without their care or pains, but with us all such comforts must be renewed with care and diligence, with a care of the head, though not of the heart, or they will quickly be gone: this consideration made me think what a great deal of confusion sin had brought into the world, and subjected all things to vanity, and vexation of spirit: every thing (saith Solomon) is full of labour, for as it brought death into the world, so likewise all other miseries; had it not been for sin we had never had aching head, or aching heart, or loss, or cross, or any thing to molest us; and now every thing becomes a trouble; man is born to trouble (saith Job) as the sparks fly upwards; yet alas, how doth the world bewitch men, that they had rather be drudges, and savages here, and moil and toil, and cark and care, and live as it were in a dungeon, and work as in the very fire, then die and come to God; this they make their portion, this is their delight, and all that they care for; they sell their ease, their pleasure, and their very souls: oh earth, how dost thou bewitch us! O satan, how dost thou infatuate us! oh heart, how dost thou deceive us! what disappointments doth foolish men meet with here, and yet will take no warning? we never did find content, and yet we are always promising ourselves happiness here, where never any yet could find it: alas, what proportion is there between a piece of gold, and an immortal soul? Oh my soul, canst thou love this sin which hath brought all this misery and confusion into the world? canst thou hug this viper in thy bosom which will sting thee to eternal death, if not killed and mortified? and canst thou place thy happiness in these vanishing perishing and withering vanities? will these serve thy turn, or boot thy needs, or make thee happy? can they pay thy debts, or save thy soul? alas, they cannot, they cannot procure thee one days respite out of hell, or one days freedom from sickness, or from death; they cannot give thee any satisfaction here, for content grows not in the world's garden; there are indeed joys worth having, pleasures worth minding, and riches worth labouring for, happiness that shall never have an end, that are not subject to changes, nor vicissitudes, as earthly enjoyments are, but they are to be sought for above, in the enjoyment of God, in whose presence alone true happiness dwells: The happiness the world promiseth are mere delusions, a little honey, and many stings, a little bitter sweet pleasures, that perisheth ere it bud; in the midst of laughter, the heart is sorrowful, and the end of that mirth is heaviness; their joy is but like the crackling of thorns under a pot, soon in, soon out; if thou wilt trade, let it be in a surer commodity, and not with the merchant, have, fortunam rudentibus aptam, thy estate depending wind and weather; if thou wilt be planting, let it be in a better soil, and not where thorns and thistles are like to be thy reward; there is a treasure to be had, a pearl of great price to be bought, Mat. 13.44, 45. whosoever deals in these cannot lose by them; in comparison of which, pearls and diamonds and precious rubies, are not to be named; these are they that make the soul rich, all other riches doth it no good, this makes it rich to God, and lovely, comely, amiable in his sight; oh my God, give me this treasure, and it sufficeth, though I have nothing else; all other things I can spare, Christ I cannot spare; he is the breath of my life, and the life of my soul: let the world take their portion; alas, it is a miserable portion, I envy them not; but Lord, put me not off with such pitiful poor things; let me have an interest in Christ, and communion with him, let me lie for ever in his bosom, and let the enjoyment of him be my portion; let me be an inhabitant in the city of pearl, where no dirty dog shall tread, upon the pavement, my heart pants after this, as the chased hart after the water-brooks, when Lord shall I come and appear before thee, come Lord Jesus, come quickly. Upon the sudden withering of flowers. 34. Med. WHen I beheld the beauty, splendour and glory of several herbs and flowers, and other vegetables, when they were in their pride, and in their prime, and invited all eyes to behold them, and to do them homage, and when I considered withal, how short-lived they were, how soon they withered, vanished, and perished, and their glory passed away, and came to nothing, I thought this was a fit emblem to set forth humane frailty, and the world's glory by; for both are transitory and vain; for man himself who is Lord of these flowers, he soon fades, and is withered, as a flower, yea, many times in the flower of his age; how frequently doth the Scripture compare man to the grass, and to the flower of the field, which this day flourisheth, and to morrow fadeth; their glorious beauty is as a fading flower, and as the hasty fruit before the summer, etc. Esay. 28.1, 4. all flesh is grass, and all the glory of man is as the flower of grass, the grass withereth, and the flower fadeth away, 1 Pet. 1.24. man that is born of a woman, is of few days, and full of trouble; he cometh forth like a flower, and is cut down, he fleeth also as a shadow, and continueth not, Job. 14.1, 2. Now they are fresh and flourishing, and suddenly they decline: now in the height of youthful vanity, and suddenly they pass away, and the place that knew them, shall know them no more: if they live, cares and fears, sickness and old age succeed, of which they are forced to say, they have no pleasure in them; death itself many times calls men off the stage, when they think they have but begun to act their parts, and putteth a exit to them, and their work is done, and their part ended. But suppose life were more certain, yet our earthly enjoyments and our happiness here are transitory and vain, and all the felicity the world brags of, is but a mere fancy, and a very cheat, at the best: it is but a mixture of sweet and sour, a little honey and a great deal of gall, and the end of that mirth is heaviness; if the happiness be such what is the misery? man himself is but a bubble, how great soever he may seem, and with what titles soever he be dignified, and soon shall he be pricked by death, and the wind let out, and then a great bubble, and a little one cannot be distinguished, and all the pleasures which vain man takes in, all his youthful follies, is but like a bush of thorns, and wisp of straw on fire, make a sudden blaze, and is forthwith extinguished; they make a noise for a while, and then vanish into smoke: youthful pleasures are soon over, and carking care treads out their steps, and old age makes them forgotten; youth is like young lambs, they leap and frisk awhile, while they have the dug to run to when they are hungry, but when they are once weaned, and set to shift for themselves, the sport is over; so youth under their parent's providence, mind their sports, but when once at their own provision, cares and pains, spoil the mirth, and make it little minded: The world also frowns and smiles upon the same man, many times the same day, and useth him as a tennisball, now lifts him up, and suddenly casts him down, raiseth him to the top of honour, and then plungeth him into the gulf of disgrace; Now it shows him abundance of riches, and then pincheth him with extremity of poverty; now it mixeth him a cup with pleasure, and presently fills it with gall and wormwood; that which the world calls pleasures and for which so many sell their souls, are but like those of the drunkard, that last but while he is swallowing the drink, and then succeeds belchings, and vomitings, sickness and sorrow, wallowing in the mire, and such like; or like that of the adulterer, which is often attended with pains, aches, rottenness, filthy diseases, not fit to be named, and death itself, and indeed these two beastly sins have much of that which the world calls pleasure, but the effects show it is wrong named; sickness succeeds health, and deformity beauty, sorrow treads upon the heels of pleasure, and adversity follows prosperity, and there is a vicissitude and change in all humane affairs; he is a stranger in the world, that knows not these things: David tells us, Psal. 37 35. I have seen the wicked in great power, and spreading himself like a green bay-tree, yet he passed away, and lo he was not, yea, I sought him, but he could not be found, whether he have reference to Saul and his family, I know not, yet in the next generation, how was his family, and bloody house, (as God calls it 2 Sam. 21.1.) strangely rooted out: oh my soul, are all these things so vain and transitory, what is the reason then that thou lets out thy affections so much upon them, and concernest thyself so much above them, and spendest thy money for that which is not bread, and thy labour for that which satisfieth not, and moilest and toylest, and carkest, and carest for them, in the neglect of more necessary concerns; why art thou so taken with them when thy business succeeds, and when thy perishing gored prospers? and why art thou so troubled when it withers? why art thou so affected with the world's smiles, and knows that Siren-like, when most she fawns, she most intends a wrack? why art thou so troubled at a cross providence, as if thy happiness did consist in these enjoyments, and in the mean while, when thou hast crosses and losses in thy spiritual state, and nothing there prospers, thou layest it not to heart? when God withholds the rain from the ground thou art affected, when he withholds the dew of heaven from thy soul thou regardest it not, why art thou so good a husband for thy body, and so bad for thy soul? is not the soul of greater concernment? Do these outward things really go to the making up of thy happiness, or is not the maintaining of communion with God, of much greater concernment? if thou losest a days work in the field thou art troubled, but hast thou not lost many a days work in the congregation, and heard many a Sermon, and mad'st little use of it? and is this nothing to thee? oh my God, this bewitching world, this crafty devil, and this deceitful heart of mine, hath conspired my ruin, and without thy assistance will accomplish it; oh my folly! that I should so affect what I know to be vain, and transitory, and to signify nothing to my eternal happiness: Lord, wean me from the world, and engage my affections to thyself, give me an understanding heart, that I may expect no more from the world than it can perform, nor spend no more time upon it then it will recompense me for; and though the world must have my head, and my hands, Lord, keep my heart disengaged, let me lodge none there but my husband Christ. Upon the sympathy and antipathy of vegetables. 35. Med. WHen I considered the sympathy, and antipathy that is observed to be between some vegetables which the Naturalists treat of, and the Philosophers call occulta qualitatis, for which no reason can be given, when some had rather die then live and grow together, and others never thrive well except they are planted near one to the other: the like antipathy we may observe among sensitive creatures, where one kind seeks the destruction of another, and others love and delight each in other; nay, something of this may be seen where is neither life nor sense, as in fire and water, and the strange sympathy between the loadstone and the iron, between the jet and the straw, etc. This consideration minded me of the strange antipathy between the seed of the serpent and the seed of the woman, mentioned Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed; I considered also, of the sympathy between Gods own people, the former is lively expressed, by the antipathy that Naturalists observe to be in the Panther to a man, that bears such a perfect hatred to him, that he will raze out his image, if he see it upon a wall: In wicked men, there is so perfect a hatred to God, that they will, if they can possibly, race out the very image of God, wherever they see it: They hate every thing that God loves, love every thing that he hates; they hate every thing that is like him, and that for this very reason because it is like him; now no reason can be given of this, why they should hate this God, who is goodness itself, who is also their creator, and their great benefactor, from whom they have their life, and breath, and being, their food, and raiment, their limbs, and senses, their health and strength, their peace and plenty, without whom they cannot speak, nor stir, nor live a moment, and yet this is the case of all wicked men on earth, however cross each to other, in their principles, and contrary in their dispositions, if they agree in nothing else, yet they agree in this, to oppose the power of godliness; Herod and Pilate can both consent that innocent Christ shall be put to death; though wicked men like snarling dogs, are worrying one another, yet join against the trembling hare; so though they worry each other, yet all agree against an holy man; let a godly man be of never so pleasing a disposition, and winning carriage, never so open-hearted, and openhanded, yet this one ingredient holiness spoils all in the world's account, and renders him hateful and contemptible in their eyes, and the grossest drunkard, swearer, and adulterer shall be preferred before him; Christ himself, though never man spoke like him, and no guile was found in his mouth, yet a seditious murderer, Barrabbas was preferred before him; oh the degenerate estate of poor man, whither art thou fallen? is the chiefest good become the object of thy chiefest hatred? and is holiness wherein thou wast created, and which is God's image, without which thou canst never be saved, become thy scorn, and more contemptible than the image of the devil? is the devil become the better Master? and is his work the better work? and will also his wages be the better wages? well, praise in the parting; the time is coming, thy judgement will be altered, and thou wilt be glad to eat those words, that now thou speakest against the power of godliness: I know all men are not actually persecutors, but no thanks to them; they have the same nature, and have an aching tooth against holiness, but for the preservation of his people, the Lord restrains them; thus he did Abimelech, Gen. 20.6. I withheld thee from sinning against me, therefore suffered I not thee to touch her; and Laban, God said unto him, take heed that thou speak not unto Jacob either good or bad, Gen. 31.24. viz. neither by flattery, nor force, by allurement, or affrightment, to bring him back; God spoke for him in the heart of his enemy. The sympathy also that is amongst the children of God, was minded by me, they are sons of the same father, and heirs of the same inheritance, and therefore should be kindly affectioned one to another, Rom. 12.10. arctior est copula cordis quam corporis, they are brethren in Adam, according to the flesh, and brethren in Christ according to the spirit; they rejoice with them that do rejoice, and weep with them that weep, Rom. 12.15. cum plangentibus plango, saith Cyprian, cum deflentibus defleo; this is that brotherly love which the Apostle bids to continue, Heb. 13.1. the communion with God, and the communion of Saints is heaven upon earth; believers are members of the mystical body of Christ, and it is with believers as with members in the natural body, they have the same care one for another; if one suffer, all suffer; and if one be honoured, all rejoice; 1 Cor. 12.25, 26. they are like lute-strings, if one be strucken, all the rest sound; but more clear this sympathy would be, if it were not for the remaining corruption that is in us; oh my soul, dost thou meet with hardship in the world, wonder not at it, thou art in an enemy's Country, the world will love her own, but never loved Christ, nor any of his: hast thou broke satins prison, no wonder if there be hue and cry sent after thee, to bring thee back; the seed of the woman, and the seed of the serpent did never yet agree; Christ hath told thee, in the world thou shalt have tribulation, yet be of good comfort, he hath overcome the world: this world is the Saints purgatory, not paradise; and why shouldst thou expect pleasure, it is like the straits of Magellan, where it is observed, which way soever a man bends his course out, the wind will be against him; it is an own mother to the wicked, but a step-mo-to the godly, and will starve them if their father looked not to them; the godly and the wicked fight under two captains, the one under the banner of Christ, the other under the devil's standard, and therefore there is no hopes of reconciliation; fire and water are not more contrary, than Christ and Belial; oh my soul, manifest thyself the seed of the woman, not by making peace, but by maintaining war with Christ's enemies, and by sympathising with his children; mourn with those that mourn, and rejoice with those that rejoice, and be like affectioned one to another: like the members of the same body; when one is distempered, the other suffers; when one stands in need, all the rest yield their help and assistance. Oh my God, is there such an antipathy in the hearts of wicked men against thine image in the hearts of thy people? what cause have we to admire thy patience that sufferest such enemies to live upon the face of the earth, and feedest, and maintainest them at thy own cost and charge, and what cause have I to admire that thou bearest with me so long, when I was in that relation, and what cause have we to admire thy wisdom, and power in preserving a handful of thy people, like lambs, in the midst of numerous wolves, that seek their destruction, when for aught we know there are hundreds to one against them, that vow their destruction: Lord, let me manifest myself to be thine, by my antipathy to sin, and the works of darkness, and my sympathy with the godly those children of light. Upon the Marigold and other flowers. 36. Med. WHen I considered the marigold and sundry other flowers in the garden, that closed in the evening and opened in the morning, and all the day turned their heads according to the course of the sun, as if they scorned any other beauty, and would admit of no other suitor, and as if no temptation could divert them from their beloved, from whom they received their life and being, and in the winter when the sun is remote, they bury themselves in the ground, and disappear: I thought this much resembles a Christian, when he acts like a Christian, and is a fit emblem of grace in the soul; for a gracious soul as he scorns to make love to any other but God, so he scorns that proffered love that others make to it, or to entertain any in competition with Christ, from whom he receiveth life, and breath, and being: In all a gracious man doth, Christ is in his eye, and if he can please him, he matters not who is offended, his eye is always upon Christ, as these flowers have their eye upon their beloved sun; his heart runs out to him, and scorns to open to any other; when God is present, the heart is expatiated; when absent, it is contracted, he retires himself then into himself, and thinks there is no company worth having; he depends upon him as a child doth upon his father's providence, and fears not want, so long as there is bread enough in his father's house: and as he draws out all from God, so he draws out all for God, and for his service; heart, and hand, and tongue, and all shall be employed for him; there is not a dram of love in the heart, but it shall run in this channel, he shall have it; if he have a tongue to speak, it shall speak for God; if a hand to act, it shall act for him; and all he can do, seems too little for him; a gracious soul that is espoused to Christ behaves herself like a chaste wife to her beloved husband. When suitors come to woo for her affections, they shall have a peremptory denial; my affections are set already, I cannot, I will not remove them; my vows are upon me, I cannot yield; I have devoted myself to my husband, and will not prove false; and it is her trouble she is forced to hear such solicitations, and temptations: it is so with the soul, she repels with disdain the temptations and allurements laid before her; the devil knocks by his temptations, she will not answer, the world knocks, she will not open; riches, honours, friends and favourites cannot prevail: such a spirit was in Jerome, though my father (saith he) lay upon his knees before me; and my mother hanged about my neck, and my brethren and sisters lay in my way, to keep me from Christ, I would throw off my father, tread upon my mother, run over my brethren and sisters, to come to Christ, when he calls me: a believer is semper idem, always the same, whether with David upon the throne, or with Job upon the dunghill, or with Jeremy in the stocks, he will still keep his integrity, as these flowers do, wherever planted, in field or garden; however honoured, or despised, no other benefactor shall be owned, but the sun: when the hypocrite is like the planet Mercury, good in a good conjunction, and bad with a bad; a gracious heart is like Lot, good in Sodom, temperate amidst the intemperate; or like Noah, upright in a sinful world; or like Joseph, holy in a sinful Egypt, like the needle in the compass, always pointing the same way, and never settles in a wrong point, however disturbed by a jog of temptation, like clear water in a glass, which remains clear after all the shaking, when the hypocrite hath mud in the bottom, which is discovered by the stirring; oh my soul, is it thus with thee? art thou as faithful to this sun of righteousness as these poor flowers are to their beloved, that will admit neither moon nor stars, nor any other lover to have any room in their affections, nor any favour in their eye, nor one pleasing look or cast of their head, dost thou point right for heaven, and can no jog of temptation divert thee, or make thee settle in a wrong point? If so, how comes it to pass, that thou art so much taken with the world's glory, that not only thy eyes, but thy heart goes after it? why art thou so bewitched with her smiles, and so cast down with her frowns? why hast thou so few serious thoughts of God, and so few glimpse of him, even in the ordinances? were thy heart in order, thou wouldst always have Christ in thine eye, both in thy heavenly and earthly employments, and wouldst soon be sensible when the sun of righteousness was either clouded, ecclypsed, or set upon thee; as these flowers are in the like case; if thou art why dost thou not mourn and hang the head in his absence as they do in the like case? they will another day rise up against thee and condemn thee, as being more faithful to their benefactor, than thou art to thy husband; oh my God, I am sensible of my guilt, and the faithfulness of these flowers shames me, for my unfaithfulness; they have but a natural instinct to incline them to their benefactor, and own him, but I have reason and Scripture, yea, my vows are upon me, and engage me to my husband Christ; Lord, divert my affections from the world, which doth but flatter me; to deceive me, incline my heart to Christ that would save me and make me happy; let neither life nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature be able to separate me from the love of God which is in Christ Jesus my Lord, nor rend me out of his arms, nor draw my affections from him. Upon a rose among thorns. 37. Med. WHen I beheld and considered, how the rose grew and flourished, and came to perfection amongst the thorns and prickles that surrounded it, and was not hurt, but rather defended by them, and kept and preserved from their other enemies, I thought it represented the Church here in the world; for as here, there are a thousand prickles for one rose, and yet this rose is preserved; so in the world, it may probably be conjectured, there are a thousand wicked men, which are compared to thorns, for one that is godly; the Church in her militant condition, while she is in the world, is compared to the lily among the thorns, Con. 2.2. as the lily among the thorns (saith Christ) so is my love among the daughters: these are indeed as the Gibionits', pricks in their eyes, and thorns in their sides: yet not altogether useless: wicked men are called briers, Micah. 7.4. the best of them is a briar, and the most upright sharper than a thorny hedge; and God threatens to fold them together as thorns, and burn them as dry stubble, Nahum. 1.10. Isay. 27.4. but these briers are not useless, he hedges us about with them, that he may keep us in compass; he pricks us with these thorns, that he may let out ill humours; and happy thorns to us, if they open a vein for sin to gush out: his house of correction is his school of instruction, Psal. 94.12. whether the rose in the creation, was thus guarded and fenced, I know not; some think these thorns also are a fruit of the curse, yet sure I am, before the fall the Church was not pestered with such thorns as now it is: man before the fall had not the nature and property of thorns; but as thorns by God's providence are made serviceable for the defence of better fruit, so the wicked often prove serviceable to the Church, and a defence to better men; but no thank to them, but to the overruling providence of God, God preserves his people from their rage, and makes them dwell safe by them, as lambs among wolves, and not only so, but makes one wolf to defend them from another, or sets one wolf to worry another; while the lambs escape: the Gibionites though briers and thorns, were yet useful to Israel, and the earth helped the woman, and swallowed up the floods which the dragon cast out of his mouth after her, Rev. 12.16. As the Persians and others, drink up the flood, which the Turk at this day threatens to overwhelm all Christendom with: The Philistines though briers and thorns, are a defence to David, when he was persecuted by Saul, and in a great strait, being compassed round about by saul's army; in that nick of time they invaded the land, and Saul and his army drew back, 2 Sam. 23.27. wicked Pharaoh gave entertainment to Jacob, and his family, and made provision for them in the seven years' famine; and David and his fellows were promoted by a wicked man: so was Mordicai and the Jews; and the Barbarians shown Paul no little kindness, Acts. 28.2. and sometimes the sheep find shelter under a thorny hedge, yet the nature of wicked men is not to do good but to rent and tear; but God altars their nature, at least restraineth their rage, for his people's sake. The Church of God is as a bush burning, but not consumed; for when potent Princes have sought their destruction, God hath frustrated their designs; sometimes by setting the dogs to worry one another, the poor hare escapes; so gebal and Ammon, and the inhabitants of Mount Seir, destroy each other, when they had decreed to destroy Israel, 2 Chron. 20.23. and the counsel could not agree against Paul, Act. 23.7. God maintaineth Noah against a world of wicked men, and Lot in the midst of Sodom, and Israel in Egypt, and Mordicai against Haman, and all his enemies; and oft gives them favour in the eyes of those, that were they not restrained, would become their mortal enemies, and their bloody persecutors; God turning those thorns which would devour them, into a defence for them, and into a hedge for his people's security: Oh my soul admire the providence and wisdom of God, that can bring light out of darkness, order out of confusion, good out of evil, and can turn a curse into a blessing, and make his Church's enemies to become their friends: thou wast one of those thorns, and thy nature was as bad, and if God hath taken thee off the stock of nature, and planted thee in that choice vine, bless his name, it was no thanks to thee; If now thou art a rose though encompassed by a thousand thorns, he will defend thee; If thy ways please God, thy enemies themselves shall be at peace with thee, Pro. 16.7. sin is the only makebate between God, and the soul, and if God have a controversy with the sinner, all the creatures are presently up in arms to bring in the rebel, and wait but for a commission to take away his life; but if God be reconciled to thee, no enemy can hurt thee; no weapon form against his Church shall ever prosper, Esay. 54.17. When Jacob had made his peace with God, neither Laban nor Esau could quarrel with him, though it is thought both came forth with murderous intentions; a godly man shall be in league with the stones of the field, and the beast of the field shall be at peace with him, Job. 5.23. fear not little flock, (saith Christ) it is your father's good pleasure to give you a kingdom, and it is better be of the little number of roses, than the great number of thorns: it is better be with Noah in the ark, then with the whole world in the flood, and to go to heaven alone, then to hell with company; if thou art a rose, ere long thou shalt be put into Christ's bosom; if thou art a thorn, ere long thou shalt be cast into the fire; oh my God, I am wild by nature, if grapes grow on thorns, or figs on thistles, it is thy doing to alter the stock, and transplant it: if I be a thorn, Lord, change my nature: if I be a rose, Lord preserve me in the midst of mine enemies, till I come to maturity, and then lodge me in thy own bosom. Upon a bed of Camomile trampled upon. 38. Med. OBserving a bed of Camomile, that had been trod and trampled upon, and abused by other violence, how it was yet fresh and flourishing, green, and fragrant, and seemed to me to spread the more, and grow the better, and was fresh and well-liking, I thought it much resembled the Church under affliction, which is often trampled upon by the feet of pride, and often in the furnace of affliction, under hard pressures, and great calamities, and yet is in a growing condition, nay, never grows better than in affliction, and under a suffering condition; and though lying among the pots, is yet black, but comely: In persecuting times they grow best, and thrive most; In times of prosperity they are apt to forget their maker, and with Jesurun, to wax fat and kick, and lift up the heel against him; but in adversity they seek him early: in prosperity they are like young mulets, when they have sucked matrem calcibus petivit, they kick the dug that nourishes them, so they forget the God that feeds them; fullness breeds forgetfulness, yea, wontonness: the most poisonous flies are bred in the sweetest fruits: As Salvian in his time observes, prosperity was the Church's bane; there are many with the full fed hawk, forget their Master, and are like the moon at the full, furthest from the sun, and most like to suffer an eclipse; when they are at ease, like wanton cattle, they push each other; but when the dogs bark the sheep run together: Israel in Egypt under their hard taskmasters did increase and multiply, and of seventy two, in a few ages come to be six hundred thousand fight men; but when they were freed from this bondage, and were in the wilderness, they murmured against God, and of all those in the space of forty years, but only two remained alive, and many died by an untimely death: In the primitive times, never any people under the sun met with more opposition, and all the means the devil and his instruments could invent, were used to destroy them, as you may read at large in the history of the ten bloody persecutions, and yet the blood of the Martyrs proved the seed of the Church, and the more they were opposed the faster they increased; as it is said of the Palmtree, the more it is pressed down, the more it ariseth, so may it truly be said of the Church, or as some say of the walnut-tree, the more it is beaten, the more fruit it bears, so it is with many Christians, It is good, (saith David) that I was afflicted, before I was afflicted I went astray, but now I learn to keep thy commandments. In Athanasius time the Church was at a low ebb, the Arian heresy had overrun, and overspred the face of Christendom, and the orthodox party were under a cruel persecution, more cruel (say some) than any was under the heathen Emperors, yet all the darkness of hell, could not put out the light that then remained, but it still gathered strength till the clouds were scattered, and the sun broke forth again in his strength: In Luther's days the Pope, and all the smoke that ascends out of the bottomless pit, yea, all the powers of darkness, could not put out the spark that was then kindled, nor all the floods the dragon poured out of his mouth quench it: In Queen mary days, fire and faggot could not quench the light of the Gospel, and to this day the more it is opposed, the more it prospers, yea, particular Christians may find persecuting times to be the most growing seasons; however by this wind of persecution, much chaff is blown away, and in the furnace much dross discovered, and reprobate silver, yea, the good wheat is thereby cleansed, and the gold purified. It was good for me (saith David) that I was afflicted; it is good for a man (saith the lamenting Church) to bear the yoke in his youth, Lam. 3.27, oh my soul, thou hast been long in the furnace of affliction, what benefit dost thou find? is thy dross consumed, and thy corruption wasted? or is the bellows burnt, the lead consumed? and hath the founder melted in vain? (as God complains) Jer. 6.29. thou hast been oft fanned, what chaff is driven away? thou hast been trampled upon with the camomile, dost thou grow and spread the better? pressed down with the Palmtree, dost thou rise the higher? beaten with the Walnut-tree, dost thou bear the more? what account canst thou give of all the afflictions that God hath laid upon thee? if none, why may not God give thee up as incorrigible? like those, Jer. 2.30. in vain have I smitten your children, they received no correction, Esay. 1.5. why should you be stricken any more? ye will revolt more and more: think it not strange if God lay on heavier strokes where others will not serve, and give stronger physic where gentler will not work; David must be banished, Job deprived of all, Joseph wrongfully cast into prison, Jeremy in the dungeon, Paul and Silas in the stocks, and the Martyrs be brought to the stake, these are the pills which our heavenly father prescribed to them, for the purging out of gross humours, and restoring their health, and what wonder if he prescribe any, or all of these to thee, who aboundest with these humours more than they? many a pill thou hast had, and little fruit appears; well mayst thou fear, he will either punish thee seven times more, or leave thee off as incorrigible: oh my God, with correction give instruction, or it will not work; speak that to the heart, that thou speakest to the ear, or other senses; thou art the only physician of souls, and all others are physicians of no value; thou knowest the disease, and how to cure it; thou canst prescribe the physic, and make it effectual; Lord, be my physician, and leave me not over to any other; let me not murmur at any of thy prescriptions, and let not any pill be in vain, nor any twig of thy rod useless. Upon receiving in of the fruits. 39 Med. AT the end of the year, when I received in the crop, the fruits of the earth, for which I had laboured, and for which I had long waited; I began to consider, what a poor reward this is for all my labour, if I must expect no more; and what a sad condition poor labouring men are in, that moil, and toil, and cark and care, and have much ado for bread to eat, and to put on; and this is their all, yea, they run in arrears to God for this also, and are like to be cast into prison for ever; and yet we may see the folly of the most, they take no care for any other riches, but frame to themselves a poor pitiful happiness, in these, and are never like to have any pleasure here, or hereafter, but what they fancy to themselves in some sinful vanity: the receiving in of these fruits of the earth as the reward of my labour, put me in mind of the reward which believers shall receive at the last day, at the hand of God, for all the labour, toil and trouble, they have had, which will be a better recompense than the earth can give the husbandman for his pains: let us not then be weary of well-doing, for in due season we shall reap, if we faint not, Gal. 6.9. he that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap life everlasting, ver. 8. he that cares only to feather his nest, store up riches, fit the back, and fill the belly, and lets the soul sink or swim, he is like to have a miserable harvest, but they that sow in tears shall reap in joy; he that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him, Psal. 126.5, 6. Be patiented therefore brethren (saith the Apostle) till the coming of the Lord, behold the husbandman waiteth for the precious fruits of the earth, and hath long patience for it, till he receiveth the early and the latter rain; be you also patiented, establish your hearts, for the coming of the Lord draweth nigh, Jam. 5.7, 8. Now believers sow the seed, and water it with their tears, but it is not long before the reward comes; behold I come quickly (saith Christ) and my reward is with me, to give every man according as his work shall be, Rev. 22.12. hold out faith and patience (saith the Martyr) your work will presently be at an end; hope holds up the husbandman's heart, and may much more the Christians: these things also put me in mind of the great harvest, at the end of the world, when the great husbandman shall send out his servants, the angels, to reap down his field, and gather in his corn, Mat. 13.38. the field is the world, the good seed are the children of the kingdom, the tares are the children of the wicked one, the enemy that sows them is the devil, the harvest is the end of the world, the reapers are the angels, as therefore the tares are gathered together, and burnt in the fire, so shall it be in the end of this world: the day is coming that all shall be brought to judgement, and the precious shall be separated from the vile, the good corn shall be brought into the barn, but the tares are reserved for the fire; the tares and the wheat may grow together in one field, but shall never lodge together in the same barn, for as the tares cannot well be weeded out, which in the blade (some say) much resemble the wheat, and is hardly known, till the fruit appears, so though God can discern the hypocrite from the sincere, yet hypocrisy may be spun with so fine a thread, that the best discerning Christian can hardly do it; but the time is coming, the angels shall know them, and they are not to go into the same garner, they must be bundled up for the fire, when the wheat must be brought into God's barn: oh my soul, what seed hast thou sown against that harvest? hast thou sown to the flesh, then of the flesh thou wilt reap corruption? if to the spirit, thou wilt of the spirit reap life everlasting? what grain art thou? art thou wheat, or tares? then mayst thou know whether thou art to go to the fire or into the garner? rest not satisfied till thou know that thou art wheat, and neither with the tares bring forth bad fruit, nor with the chaff fly away with the wind; it is not enough to have a flourishing blade, so the stony ground had, and yet came to nothing: it is not enough to make a profession of religion, so the foolish virgins did, they had lamps, but no oil, a profession but no grace; it is not enough to have talents, but thou must improve them, or thou wilt be sentenced to outer darkness; it is not enough to grow in the same field, be manured by the same hand, heated by the same sun, and watered with the same showers; thus the tares were, but there must be good seed, well-rooted, springing up, and bearing fruit in thy heart; thou mayst live under the same Minister, enjoy the same ordinance with the wheat, and yet still be but a tore; oh my God, discover myself to myself, and let me not be deceived by a cunning devil, and a deceitful heart; if I be a tore, Lord, let me know it ere it be too late, that I may sow better seed in my field, that I may be gathered into thy barn, and not be bundled up with the tares for the fire: let my heart bring forth good fruit fit for the basket, good wheat fit for thy barn, solid wheat that may not be blown away with the wind, and much fruit that I may glorify thy name: let me not sow to the flesh, but to the spirit, that I may not reap corruption but life everlasting; let me not be deceived in so great a business as the salvation of my soul. Upon the beating out of the seed. 40. Med. WHen I had gathered in the seed, and the fruits of the earth, my next work was to make a separation, the good from the bad, for though some separation was already made, and the weeds, and other trash, were cast out, and left behind, yet still there were stalks, and husks, and chaff adhering to it; to this end I threshed, rubbed, pounded or beat it out, according as I saw occasion; for I saw it would not out without some violence, and that which was most stubborn, and gave most resistance, received most blows, till at length my end was obtained, and the separation made; this put me in mind of the necessity of affliction, how needful it was for the soul, which is pestered more with chaff and rubbish, than any corn can be; though now (saith the Apostle) for a season, if need be, ye are in heaviness, through manifold temptations, etc. 1 Pet. 1.6. when the heart grows too light, God makes it heavy with manifold temptations, physic sometimes is as necessary as food, and conduceth more to our health, the soul hath as much need of threshing and winnowing as the corn; Solomon tells us Pro. 22.15. foolishness is bound up in the heart of a child, but the rod of correction will fetch it away: old Ely, for want of this brought up his sons, to bring down his house; a lesson set on with whipping, is best remembered: now this is true of men, as well as children, for corruption, and folly remains in them also, till God fetch it out; sanctified affliction is the way to consume it: It was good for me (saith David) that I was afflicted, before I was afflicted I went astray, but now I learn to keep thy Commandments: God's rod as well as his staff, comforted him, Psal. 23.4. as corn must be threshed, winnowed, ground, and baked, before it is fit for use, or good for food, so by affliction men are fitted for God's service here, and for glory hereafter, yet as some corn requires not so much threshing as others doth, yet all must have some, so some men need not so much affliction as others, though some be necessary, but he that gives man understanding in the one, best knows what is necessary for the other, Isay. 28.24. doth the ploughman blow all day to sow? doth he open and break the clods of his ground, when he hath made plain the face thereof? doth he not cast abroad the fetches, and scatter the cummin, and the appointed barley and rye in their place? for his God doth instruct him to discretion, and doth teach him, for the fetches are not threshed with a threshing-instrument, neither is a cartwheel turned about upon the cummin, but the fetches are beaten out with a staff, and the cummin with a rod, breadcorn is bruised, etc. he that gives man wisdom, shall not he understand? the great husbandman that instructs others, will not lay on more strokes, or heavier, than needs must; the goldsmith suffers not his gold to lie in the furnace one hour longer than is requisite; God observes when his work is done upon Mount-Zion, and then will punish the stout heart of the King of Assiria, Esay. 10.12. we are apt to be playing in the dust, and mind not our father's house, and till we are frighted, or beaten, we shall not return home, but mind our sport: the prodigal minds not his father, while he had any thing left to eat: oh death how bitter is the remembrance of thee to a man that lives at ease in his possession, and hath nothing to vex him, but hath prosperity in all things, Ecclus. 41.1. physic (as I said) is sometimes as necessary as food, and sickness as health, and poverty as plenty, we are apt to surfeit on sweetmeats; our heavenly father who is the best physician, knows best what is best for us; were we to choose our food, and our physic, we should kill ourselves; sometimes he prepares a diet-drink for us, and mixeth it with our tears, Psal. 42.3. my tears have been my meat day and night, Psal. 80.4, 5. O Lord God of hosts, how long wilt thou be angry against the prayer of thy people, thou feedest them with the bread of tears, and givest them tears to drink in great measure; he also seasoneth it with their groans, to many, he prescribes also a spare diet, for every man cannot bear a prosperous estate, no more than every man's head can bear much wine; oh my soul, matter not though thou be thresht, and winnowed, and ground, and baked, so thou mayst be made bread for thy Master's table; all God's people have tasted of the cup of affliction, and canst thou expect to go free: Abel began the round, and drank a health to all his followers, which hitherto they have all pledged, and some of them have drunk very deep, and Christ himself drunk up the very dregs; If God preserve thee, no matter whether it be in salt or sugar: If thou suffer for him, thou shalt reign with him, and these light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4.17. it is but winking (said the Martyr) and we shall be in heaven presently; though thou mayst lose something for Christ, thou wilt lose nothing by him, for every handful of muck thou partest with for his sake, thou shalt have a handful of angels: afflictions when once past, are soon forgotten as a woman's pangs in child-bearing, when a man-child is born into the world, John 16.21. to which a Christians sufferings are oft resembled, Esay. 26.17. Jer. 6.24. but many Christians mourn, and overmourn for their losses, and become like Mary Magdalen blear-eyed, and cannot see Christ for their tears, and think God cannot love them, because he beats them; see how these are mistaken, Heb. 12.6, 7, 8. whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth; if you endure chastening, God dealeth with you as with sons, for what son is he that the father chasteneth not; but if you be without chastizements, whereof all are partakers, then are ye bastards and not sons; he hath learned little in Christianity that hath not learned to suffer, corrections are pledges of our adoption, and badges of our sonship, one son God had without sin, but none without sorrow; Luther thought the Pope was not God's son, quod sine cruce regnat; oh my God, whatever affliction lies upon me, never let me have a revolting heart, and if I suffer let it be for thee, and not as an evil-doer, if thou hast appointed suffering times for me, Lord, fit me for them with suffering graces, and a suffering spirit: fit the back before thou lay on the burden; Lord, give me strength to bear it, and then lay on what thou wilt, and while thou wilt. Upon the winnowing of the seed. 41. Med. WHen the seed was thus thresht, or beat out, the next work was winnowing it, whereby the chaff and refuse and lightest emptiest part, was blown away with the wind, but the solid substantial weighty grain was not hurt by it, but benefitted; it was refined and purified: I saw, what the furnace was to mettle, such is the fan to the corn, that which separateth, purgeth, and purifieth it; this made me compare temporal with spirituals, and to consider, that God hath many ways to purge and try his people, sometimes he casts them into the furnace of affliction, and tries them this way, others had trials of cruel mockings, and scourge, yea, moreover of bonds and imprisonments, etc. Heb. 11.36. and sometimes he tries them with the fan, to see what solidity is in them, the messenger of the Covenant shall come, but who may abide the day of his coming, or who shall stand when he appeareth? for he is like a refiners fire and like fullers soap, and he shall sit as a refiner and purifier of silver, etc. then many a guilded piece will be found counterfeit, and many a glittering professor found to be but a cheat, and much seeming gold prove to be but dross and rubbish, but true gold neither fears the furnace, nor the touchstone; here the sincere Christian and the hypocrite will be differenced, which now are hardly known asunder, and will no longer serve to make up one heap of money; in this world they may grow in the same field, as did the wheat and the tares, they may lie together in the same mow, as the corn and the straw, they may make up the same heap, as the wheat and the chaff, but they shall never lie in the same garner together, for this is reserved for the wheat alone: here they may benefit one the other, as the straw bears up the wheat, and the chaff and piles defend it from injury, and they are preserved, secured, and fed for the wheats sake, but hereafter the godly will not need their protection, and the other shall not have preservation: here the earth helps the woman, and the innocent save the Island, Job. 22.30. and so both shall grow together till the harvest, but then they shall be separated one from another; now there are several fans, the devil hath his fan, Luk. 22.31. and the Lord said, Simon, Simon, behold satan hath desired to have you, that he may sift you as wheat, but I have prayed, that thy faith fail not; he challenged him Goliah-like, to a single combat, but without leave he cannot do it; 1 Pet. 5.8. be sober, be vigilant, because your adversary the devil like a roaring lion walketh about, seeking whom he may devour: his end in sifting is not to purify but to destroy; his sieve holds nothing but refuse, the best runs through; but God's sieve preserves the best, and severs it from the chaff: there is a fan of scoffs, and scorns, which is in the hands of wicked men, the devil's instruments, and much of the lighter chaff is blown away with the wind, and cannot stand before it, and there is also a fan of persecution, and this though used by men, the devil guides and directs their hands, and this stronger blast carries almost all before it, the stony ground could not withstand it; we have seen in our days very much of that which we accounted solid grain and principal wheat, hath proved chaff, and if this wind should blow loud, it is like much more would fly; but there is another fan, and that is of errors, and heresies, and this takes not away the chaff only, but some of the lighter sort of corn, yea, and if possible, the very elect; this the Apostle warns professors of, that they be not like children tossed to and fro with every wind of doctrine, Eph. 4.14. and how many such giddy hearers are there, that are cast into what mould the preacher pleaseth, and like glasses, are by the breath blown into any shape, but ere long Christ himself will come, with his fan, Mat. 3.12. whose fan is in his hand, and he will throughly purge his floor, and gather the wheat into his garner, but the chaff will he burn with unquenchable fire; heaven spewed out the angels for their apostasy, and no unclean thing shall ever enter there, nor dirty dog shall tread upon that pavement, nor dross shall be mixed with that gold, no water with that ware, nor no chaff with this wheat, but for the chaff, it must to the fire, but not be consumed, vivere volunt, mori nesciunt, they shall seek death but shall not find it, Rev. 6.9. they that once might have had life, and would not, now they would have death, but cannot; oh my soul, are there trying times to come? wherein grace will be known from its counterfeit, and when the axe will be put to the root of the tree, and every one that brings not forth good fruit, shall be hewn down, and cast into the fire? must the dross be consumed, and the chaff driven away, of the wind? look about thee, that thou be true gold, solid grain, and a tree of righteousness, that brings forth good fruit, that thou exceedest all hypocrites in the world, and hast something they have not, and canst do something they cannot do, that thou mayst be able to abide the refiners fire, and the fullers soap; that the house of thy profession be built upon the rock, that no wind nor weather, storms nor tempests, floods nor waves of trouble, may molest thee; trouble will come, there is no prevention; sometimes lighter afflictions, as smaller rain, and sometime greater, as the overflowing of Jordan; amidst these waves, thy ship had need be like the Ark, pitched within and without, yea, thou hadst need to be shut in by God himself: A true Christian is like Mount Zion, that cannot be moved, when he is founded upon this rock, nec flatu nec fluctu movetur, he need fear neither wind nor weather, if he fall, Christ himself must fall, and it is better fall with him, then stand without him: Christ lives in him, and while Christ that is the life of his soul lives, he cannot die; but if thy house be built upon the sand, when the winds and waves come, and come they will, it will surely down, and great will be the fall thereof, because , and irreparable: O my God, are trying times coming? and must I be sifted by satan? winnowed by the world, and fanned by Christ? who can stand in these trials, and bear up against these floods, and waves without divine assistance? Lord, give me strength from above, for vain is the help of man; make me solid grain that may abide the wind, true gold that may abide the fire, and build me upon that rock that is high, that no storms nor tempests, may beat me down, nor all the floods in the world may ever remove me. Upon clean seed sown, yet brings forth chaff. 42. Med. WHen I beheld how the seed that last year I had so carefully winnowed, purged, fanned, and purified from all weeds, and seeds, chaff, and rubbish, which adhered to it, and sown in my garden that which was clean, pure and good, yet when it came to maturity it was not only cumbered with weeds and other annoyances, which the ground naturally cast up, but had as much stalk, chaff, and other rubbish as it had the year before, which grew up with it, and adhered to it, and was naturally produced by the seed, and it had as much need of weeding, threshing, winnowing, and purging, as it had the year before, to make it fit for use, or market; this minded me, that thus it was with poor souls, since the fall, for as the earth casteth out weeds of its own accord, and a fountain sends forth water, so doth the heart bubble forth corruption of its own accord; a gracious man that hath taken a great deal of pains with his heart to weed out corruption, and to mortify his sin, and hath been thresht, and fanned, and purged and purified, and it hath been the work of many years to do it, and hath cost him much labour, pains, and diligence, and many a prayer and tear, yet he cannot beget a godly child, but chaff and corruption adheres to them also, nay inheres in them, and they have as much need of refining as ever the father had; for though a sinful man beget a sinful child, yet cannot a gracious man beget a gracious child, for he begets him as he is a man, and of the sinful offspring of fallen Adam, and not as he is gracious; and though God do more usually make choice of his people out of such families, the covenant being with them and their seed, and he hath respect to their prayers, and gives a blessing to their education and exhortations, yet this is not always so, neither are they born thus; for they are the children of wrath as well as others; and though sin be hereditary, grace is not; Ah sin! what woeful work hast thou made in the world, the most of men perish eternally by thee, and those that escape are saved, as by fire, with a very great deal of pains and difficulty: holy David begat a lascivious Amnon and a rebellious Absolom, good Ely begat bad sons, and holy Isaac a profane Esau; yea, faithful Abraham a scoffing Ishmael: for as a learned man cannot beget a learned child, for learning is not a birth-priviledge but an acquired qualification, so grace is not born with, but freely given to them that God thinks fit to bestow it upon: A rich man's child comes into the world as naked, destitute, and miserably impotent and helpless as any other; This as it may mind us of our miserable condition by the fall, so also of our duty to our children, that as we are careful of their bodies, so should we be much more careful of their souls, and as we are careful that they get learning, so should we be much more that they get grace: an estate is not so needful as an interest in Christ: we should endeavour by instruction, correction, and good education, to train them up in the fear of God, and when we can do no more, to go to him that is able to give it, to beg grace for them; for as we were instrumental in their ruin, so we should endeavour their recovery. But too many train them up not otherwise then they do their horses, teach them to drudge, and think they have done well, especially if they can leave them an estate behind them, which oftentimes is so badly gotten, that they entail also a curse upon them, and their posterity; and God doth in a visible manner punish their children to the third and fourth generation. Oh my soul, how stands the case with thee? thou art a child of wrath by nature, as well as others, is thy relation to thy God changed? of an enemy art thou an adopted son? 'tis well: thou hadst dross, is that consumed, and the soul refined? thou hadst chaff is that blown away? hast thou the marks of adoption now upon thee, that formerly hadst the marks of an enemy? dost thou resemble thy father? dost bear his image? God hath no children but what have some resemblance to him, he never adopts any but he changeth their nature, and disposition, as well as their relation; he hath no unnatural children: hath he made good that promise to thee, 2 Cor. 6.18. I will be a father to them, and they shall be my sons and daughters, saith the Lord almighty: hath he performed the duty of a father, in thy new birth, in maintaining thee, and giving the heavenly allowance? in instructing and correcting thee? and hast thou the nature, disposition, and privilege of children? hast thou communion with him? doth he feed thee with bread from heaven? cloth thee with the robes of righteousness, and adorn thee with the jewels of his grace? is there a through change wrought in thee, and a new nature put into thee? hast thou given up thy heart as well as thy name to Christ? if it be so, it is well: if thou hast this privilege for thyself, seek it for thy children also; as thou hast dedicated them to God, do thy endeavour to make them Gods, and that the work of grace may be timely wrought in their souls; kerb corruption while they are young, a green twig, will easily be bended, but when old and dry the work is difficult: many like the ape kill their young ones with embracing, and they come to break their parent's heart, who thought a rod too heavy for them; withhold not correction nor instruction, and go to God for a blessing upon both; Oh my God, am I wild by nature, and hast thou planted me into the true olive? hast thou taken me off my own stock, and planted me into the true vine? Lord, what shall I render to thee for this? Lord, help me to give up my heart, as well as my name to thee, and live thanks as well as speak thanks: hast thou made me a son? Lord, give me a sonlike disposition; and let me honour my God, by a holy life and conversation: And O that my children might live before thee; Lord, purge out the dross, blow away their chaff, make them thy sons and thy daughters. Upon the pleasures of a garden. 43. Med. BEing in a well contrived, well-furnished, well-ordered garden, where there was what nature, or art could bestow upon it, various well-coloured, well-sented flowers, which checkered the knots, and delighted both the sight and smell, with various sorts of herbs, and vegetables, as well physical as otherwise, together with curious walks, and shady bowers, and other curious contrivances, delightful delicacies and various curiosities, that it seemed to me an earthly paradise, a place of pelights and pleasures, which when I had viewed, and for a while solaced myself in it, I took much pleasure in it, and could contentedly have spent my time there; my affections were much tickled with it, and grew warm upon it, and for a while I delighted myself in it, but at last I began to call myself to an account, and to check myself for it, with such considerations as these; oh my soul, what art thou doing, or whether art thou going? art thou in heaven, or upon the earth, that thou art taking up thy station? art thou like Shimei in seeking a servant? dost thou lose thyself? wilt thou by admiring the gift, neglect the giver, or court the maid before the mistress? and take up with a handful of muck, for a handful of angels? is this a suitable portion for thee, or rather a suitable match for the soul, that thou art espousing thyself to it, and letting out thy affections upon it? will this serve thy turn, or make thee happy? or will it endure to eternity? alas! it will not; when winter comes, where are then thy delights? nay, when night comes, it deprives thee of thy pleasure, yea, every shower of rain, puts thee on to seek another happiness, and a better shelter and security: what then will become of thee at death or judgement, if thou hast no better a refuge? what good can these do thee in heaven or in hell? these things are not lasting, thou seest the flowers ripe at noon, and withered by night, like Jonah's gourd, grow up in a night, and whither in a night, and have a worm breed in them, which will eat out their heart; they are like the be, they have honey in the mouth, and a sting in the tail; and not only vanity, but vexation of spirit is writ upon them: will a handful of flowers revive a dying man, or comfort a languishing soul? when the earth and all the works therein are burnt up, where will be thy happiness then? why then wilt thou moil and toil, and cark and care for such vanities that never will make thee satisfaction? why wilt thou set thine eyes upon that which is not? if thou wilt take pains, let it be in a more fruitful soil, where thou mayst expect a better crop; spend not thy money for that which is not bread, nor thy labour for that which satisfies not; these cannot satisfy, and if they did, cannot last long, these are but swallow-comforts, they hid their heads in the winter, the grass will soon whither, the flowers will soon fade, and thy own life is no more certain, and what good will these do the soul? some poor vanishing delights they yield, for an hour or two, and then it is over, but there are more satisfying pleasures, more durable delights to be had, than these, why are they then neglected? these, like swallow-friends, forsake when winter comes, when there is most need, or like Physicians leave a man when he is dying, or like the devil with the witch, tempt a while, and then forsake her, when she is in the most danger; If a small spot of earth seem so delightful, what is heaven, and those mansions of glory provided for glorified Saints? if the creature be so glorious, what is the Creator, who infused such a beauty and virtue in it? if a flower be so sweet, what is the rose of sharon and the lily of the valley? these things delight us for a moment, but one day will make us weary of them, especially if there be not the addition of meat, and drink, and sleep, and lodging, of health, and strength, and other necessaries; but in heaven is nothing wanting that is necessary, delightful or desirable; no creature-comforts there are needful, but God is better a thousand times then all the comforts the whole earth affords; oh my soul, labour after the substance, not the shadow; after Christ and a title to glory; there are real pleasures to be had, rivers of pleasure at his right hand for evermore; scorn then to be put off with such poor things, or to let out thy affections upon such vanities, or to let them grovel upon the ground: wilt thou suffer thy eyes to be dazzled with a few flowers when thou mayst behold the sun, the moon, and stars; those glorious lamps and beauty-spots of heaven; these are greater beauties, those beautify only the porch: how beautiful then is the palace, the throne, nay, the king himself? These flowers thou now admirest may for aught thou knowest be cropped, and made use of for thy funeral, for thy body is as fading, and thy life as uncertain as they are; a few days will ●●ther make them uncapable of pleasing thee, or thee uncapable of praising them: this use thou mayst make of this pleasing object, be as careful of thy soul, as the gardener is of this plot of ground, let neither thorn nor thistle, briar nor weed of sin, thrive there, supply what is wanting, root out what is superfluous, order what is disordered, and then it is a happy time thou madest this Observation: oh my God, what a poor pitiful foolish wretch am I, thus to dote upon vanities; Lord, wean my affections from the world, and keep them close to thyself. Upon an adder lurking in the grass. 44. Med. WAlking in the garden, I had like to have trod upon an adder, lurking in the grass, and so was in unexpected danger, where I lest dreaded it; the apprehensions of it at present put me into amaze, which when it was something abated, it made me consider, what daily need we have of divine protection, and how dangerous it is to be from under the protecting hand of God: It made me also to consider, that thus it is in all our earthly enjoyments, there is no security in any, much danger in all, anguis in herba latet, there is a little honey, and many stings, a little pleasure and much pain: there is no age, no calling, no condition of life, free; riches are held by many to be the greatest happiness, and most men rather desire gold then grace, and to be great rather then good, yet these are not without their snares, neither set men out of the reach of danger; they are called deceitful riches, such as choke the word, when it was sown, Mat. 22.13. and well they may be so called, for they promise that they never pay; and always deceive those that trust them; they promise content, satisfaction and happiness, when oftentimes (like strong drink in a fever) they do but enrage the disease, he that loveth silver, shall not be satisfied with silver, Eccles. 5.10. a man may as soon fill a chest with grace, an empty stomach with air, as a covetous heart with grace, pauperis est numerare pecus (saith the covetous man) he had never enough cattle while they might be numbered: a ship may sink under the burden, that is not half full, and men may have riches enough to sink them, when not half enough to satisfy them; non plus satiatur, cor auro, quam corpus aura: But this is not all their vanity neither, for as they are unsatisfying, so they are uncertain, they take themselves wings and fly away, Pro. 23.5. they are never true to those that trust them, they are oft as transitory as a headlong torrent; but this is not all, they are golden fetters to chain the souls faster in the devil's clutches, and faster in his service; and many times the devil, buys men's souls, yea, their very profession out of their hands for money; pleasures have honey in the mouth but a sting in the tail; they oft perish in the budding; in the midst of laughter, the heart is sorrowful, and the end of that mirth is heaviness: favour is deceitful, and beauty is vain, Pro. 31.30. and those that trust to them shall be deceived; favour will fail, and beauty will whither, and how will they deceive men's expectation? some men marry (saith one) by the eye, and some by their finger's ends, viz. for money, does non Deus makes such matches: Absolom and his sister found there was danger, trusting to their beauty, and many more besides them, to whom it hath proved a temptation: honour is the emptiest of all bubbles, courted by many, attained by few, and there is but a little distance between the highest round of the ladder and the lowest step; let Haman and Achitophel prove the point: Beauty many times is like a blazing star, ominous to the beholders, and hurtful to those that enjoy it, and proves ofttimes the devils lime-twigs to catch his fowls: meat and drink are necessary, yet to many their table becomes their snare, and by a plentiful table they come to be guilty of gluttony and drunkenness; wine is a mocker, and strong drink is raging, and he that is overtaken with it, is not wise; I fed them to the full (saith God) and they were as fed horses, every one neighed after his neighbour's wife; learning and great parts are lovely endowments, and many times it proves dangerous and deadly; the greatest scholars oft prove the greatest enemies to Christ, and the greatest adversaries to the power of godliness; In a word, those that have most of the world, have frequently the least of heaven: Son (saith Abraham) remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented, Luk. 16.25. Wealth many times swells men into a tympany, not easily cured, I know there are some that follow Christ's counsel, and make to themselves friends of this Mammon of unrighteousness, but most do but increase their account by them, and at the reckoning-day will prove bankrupts, and own ten thousand talents more than they are able to pay; earthly enjoyments usually rock men in the cradle of security, and lull them asleep that they never wake till hell fire flames about their ears; thus the rich man Luke. 12.16. and that also Luk. 16.19. etc. when the moon is at full, it is furthest distance from the sun, and nearest to an eclipse, and the world many times interposeth itself between the full soul and the sun of righteousness: relations and carnal friends ofttimes prove snares, thus they were to Job, to Spira, and to many more; the things that are in themselves lawful blessings, yet abused, prove our licitis perimus omnes, immoderately used prove a sin and a snare: oh my soul thou walkest in the midst of dangers, snares are laid for thee in every creature, in every corner, trust not therefore to any, the most innocent will betray thee, if not heedfully observed, and wisely enjoyed, the most harmless, nay, the most necessary enjoyments are not free from snares, a serpent may lie under thy feet, poison may be in thy cup or dish, many temptations are in poverty, more in plenty, pray therefore with Agar, not to have poverty, nor riches, but to be fed with food convenient, Pro. 30.8. as a shoe too big, or too little, suits not the foot, so an estate too big is troublesome, and to little pinches; a staff may help the passenger in his journey, but a burden of staves will be his hindrance: oh my God, are there so many dangers that attend me, both in reference to my body, and my soul: oh what need have I of divine protection: Lord be thou my defender, keep me under the shadow of thy wings, O let not Satan, the world, or my own deceitful heart ever betray me, but let me be kept by the mighty power of God unto salvation. Upon a Toad. 45. Med. OBserving as I walked in the garden, in an evening, a loathsome foul, and ugly toad, crawling in my way, hasting from me as from a deadly enemy, to hid her head in a hole, to save her life, and that from one that she had never wronged; this sight occasioned me this Meditation; how nigh akin am I to this poor creature, this dispicable, loathed, and abhorred wretch, there is but the shears between us, nothing but the makers will; she is my sister, and may claim the right of primogeniture, as coming into the world before me; we have the same original, the same father, and the same mother; we were made of the same matter, by the hand of the same workman, but she hath the precedency in nature, and came of the elder brother; both of us were of the same clay, and fashioned by the same potter; hewn out of the same rock, and digged out of the same hole of the pit; and had it pleased the workman, I might have been the toad, and this the man, no thanks to me that it was not so, and it had been no wrong to me if it had been so; I might have been crawling into that hole to save my life, from one that desired my death, and fed upon such loathsome meat, that she feeds on, but my God hath bestowed more upon me, and denied it to her, even so Lord, because it hath seemed good in thy eyes; oh my soul, what hast thou done more for thy God, than this poor creature hath done? doubtless where more is given, more will be required; thou hast received ten talents for one, nay an hundred for one, how hast thou improved them? and God expects from man much more service than from any other creature in the world, being only fitted for communion with himself: But hath not this despicable wretch, which thou thinkest is not worthy to live, served God in her place better than thyself? and answered the end of her creation better than man? and never transgressed her masters will, nor her maker's law, as thou hast done a thousand times? she desires nothing more than life, and what is necessary to maintain it, and fears nothing more than death, and what tends to it, and doth no hurt, but it is imagined good to mankind, unless hurt or provoked, and if she have a noxious quality, it is questionable, whether the sin of man hath not procured it: God hath given thee the use of reason, and made thee capable of communion with himself, and enjoying him for ever, and laid upon her (far more innocent) this punishment, of being hated and abhorred of all, and her life is put into thy hands, and whosoever killeth her, thinks he hath not offended, thou canst walk free from fear, when every one that sees her desires her death, and plots her ruin, and destruction; what cause then have I to bless God, that I was made a man, and not a toad, and that I had the use of reason given to me, and not made a bruit, but if I be not regenerate and born again, if I have not the image of God renewed in me, which I lost by the fall, if I answer not the end of my creation and redemption, if my sin be not mortified, and the power of my corruptions abated, if grace be not implanted in my heart, by the spirit of God; if I have not an interest in Christ, and a title to glory, if the mystical marriage be not made between Christ and my soul, and my affections set upon him; if any thing in the world lie nearer to my heart than he doth, and be beloved above him, the time will come, and it will not be long first, that I shall wish, would God I had been made the toad, and this toad the man, for then my misery would have ended with my life, when now it is like to begin at my death, and eternity of torments will be little enough to pay the debt which I own; but her debts being nothing but death, will be soon discharged: oh my soul, if God do not distinguish thee from wicked men by grace, as well as from this toad by reason, thy misery will be far worse than hers, and thy condition more forlorn: Oh poor man whither art thou fallen? thou wast in the creation made the glory of this Universe, and all the creatures to be thy servants, yea, the angels to be Ministering spirits for thy good, and now if God assist not in a new creation, the meanest, and most despicable of the creatures is in a better condition than thou art; Oh sin, what woeful work hast thou made among us, and of what a bewitched nature art thou, and how hast thou infatuated us, still to dote upon thee, and to think thee lovely? oh my God, how good hast thou been to me, and how evilly have I requited thee for thy good, and how foolishly have I behaved myself to my own soul? thou createdst me after thine own image, in knowledge, righteousness and true holiness, and gavest me dominion over thy creatures; thou madest me little lower than the angels, and crownedst me with honour and dignity, Psal. 8.4, 5, 6. such I was when I passed out of thy hand, but I have lost this image, by the fall and this supremacy, and now this poor creature is in a better condition than I am by nature, and never transgress thy laws as I have done, but Lord, thou canst renew thine image in me, and bring me to my primitive happiness, Lord, do it, then shall I praise thee with unfeigned lips, that thou hast made me a man. Upon the coursing of a hare. 46. Med. BEing occasionally present at the coursing of a hare, and my affection being tickled with the sport, to see what turn, wind, shifts, and cunning evasions she had to delude her enemy, and make an escape, but all too little; for she after came to be their prey, that sought her life, and to suck her blood: when I felt my affections thus to heat, and close with the sport, I began to check myself for it, and to expostulate the case thus with mine own heart; vain man, what art thou doing? whither art thou going? art thou in heaven, or on the earth, that thy affections are so pleased? is it God or the creature that gives thee this content? alas, what poor fading perishing joy is this? and canst thou find more delight in it, then in the service of God, or in communion with Christ? Nay, but art thou sure, that these delights are lawful, if not thou hast cause to bewail it, the thing may be disputable; was it not the sin of man that brought this enmity and antipathy between the creatures, and made them thirst after one another's blood? Reverend Mr Bolton tells us, this is the judgement of the best Divines, that it was a fruit of our rebellion against God: now, if this misery was laid upon them for our faults, it should be rather matter of our grief then sport, and taking pleasure in their blood, is a vexing of their very vexation, and we discover those weeds and seeds of cruelty to be too rank and luxurious in the soul, and we degenerate in this below the beast of the field, who (as it is observed) take not content in hurting one another, but in case of hunger or anger, they satisfy their appetite and rage, sometimes, with blood, but never their eye or their fancy. Is the fruits of our sin become the matter of sport? this consideration might work in us a contrary effect, and I think much better; but grant (for no body will deny it) that we have liberty given us to make use of this antipathy, for the destroying of hurtful creatures, and the enjoying of those that are useful, (as these now under consideration) which no doubt are given to us for food as well as others, and grant that they cannot be so well taken any other way, and their flesh to be best when it is thus hunted and chased, yet it still remains disputable whether their death were ever appointed by God to be a matter of sport, or a lawful recreation to us; to kill them is no doubt lawful, but to sport ourselves in their death seems cruel and bloody; to delight more in seeing the shifts, the poor creature hath to save her life, (an instinct given her by nature, and to see her in the mouths of her bloodthirsty enemies, rending and tearing her in pieces, without mercy,) than they do in the flesh itself, which should be (I think) the chiefest end in this action, seems cruel and bloody recreation: suppose thou heardest such a poor creature giving up the ghost to speak after this manner (for it is no absurdity to fain such a speech): oh man, what have I done to thee? or what evil is found in me, that like a cruel enemy thou sportest thyself at my death? I have lived upon my father's allowance, and never transgressed my masters will, nor maker's laws, as thou hast done; If thou take away my life, what needst thou make a sport at my death? If a sparrow fall not to the ground without God's providence, surely he takes notice of my death, and the manner of it; and I am part of the goods thy master commends to thee as a steward, and for which thou must give an account; I am thy fellow-creature, made of the same matter, by the same hand; it was not all the men on earth could have created me, or given me life, my life was given me by God, and now it is taken away in sport to please man; take heed (vain man) that thus dost satiate thyself with my blood, lest at last thy condition be worse than mine, and thy account heavier; my debt is now paid by my death, and my own sufferings, but thine will never be discharged by thyself to eternity: this pleasure thou hast now taken will be dearly bought, and this flesh of mi●e must be satisfied for hereafter, if Christ be not thy surety: nay, O man, thou knowest not but there are some enemies, if God restrained them not, that do as earnestly thirst after thy blood as thou hast done after mine, and would be glad to wash their hands in it, however the devil is a more cruel blood thirsty enemy to thy soul, than these dogs are to my body, and goes about day and night like a roaring lion, seeking whom he may devour, and take heed lest those dogs which have now drunk my blood, and are too often fed with the poors portion, and deserve death as well as I, being every way as noxious, do not rise up against thee another day, etc. Oh my soul, spend no more time in recreation than thou canst afford, and that is but a little, till thy main work be done, and then spend no more in recreation then thy state will afford, and that will not be much; take heed that the poors part be not devoured by unprofitable dogs, and besure the recreation thou useth be lawful, what is cruel and bloody may be suspected; let it be when true need is, and to fit thee for thy general or particular calling: oh my God, give me wisdom that I may never delight in any thing that offends thee; let me not make a mock of sin lest thou call me fool for my labour, and laugh at my destruction, and mock when my fear comes; preserve me from my blood thirsty enemies, especially from satan that hunts after my soul. Upon the labour and pains men take about worldly things. 47. Med. WHen I had wearied, and almost spent myself in digging, delving, and moiling in the garden, and had unfit myself for better, and more necessary employments, I began at last to check myself for it, and discourse with my self after this manner; vain man, what have I been doing? or how have I spent my time, and my strength? is it for heaven, or for the earth, for my soul, or for my body? for this life or that to come? is there so much pains needful for a little spot of earth, which will bring in little, if any advantage? what pains then is necessary for heaven? have I been so prodigal of my time and pains, and sweat, and labour, for this poor empty nothing, and yet negligent in the main concern? when did I take so much pains for heaven and happiness, for Christ and glory, as I have done for these trifles? when did I sweat thus in God's service, and spend myself thus in doing his work? am I working for a better master? or is this a more delightful employment, or am I like to receive, or can I expect better wages than he gives, that I work harder, and sweat more than I would do in his work, and follow my business with more diligence, care and industry? if the whole world be really worth so much labour, pains, and industry, as I have bestowed upon this little angle, this worthless plot of ground, what pains doth heaven deserve? if to the obtaining the whole world deserves one days hard work, sure heaven deserves all the rest; good things are not had at easy rates, the more excellent the more difficult: it is so in earthly enjoyments, riches cannot be had without sweat and pain, without cark and care; nor learning without labour, and study; and will heaven be had with a wet finger? cannot I provide for a few days without all this ado, and can I provide for eternity with less labour? will an interest in Christ, and a title to glory be had so easily? no, no, doubtless a slow pace will fall short of heaven, and the sluggard is never like to come there; there must be striving, running, contending, fight, or we shall not obtain; the kingdom of heausn suffers violence, and the violent take it by force; those only that are carried out with strength of affection, after Christ, shall enjoy him; those are like to have the pearl, that will have it at the hardest rates; though they sell all to purchase it; heaven is had by the violent, though the earth be inherited by the meek, Mat. 5.6. those that content themselves with the least mercies here, as not deserving any, cannot content themselves with the greatest portion the world can make up for them, because they know there is a better portion laid up for them by their father: there is nothing but eternity that can make us absolutely happy, or perfectly miserable; eternity added to happiness or misery, makes it complete, and can I attain the one, or avoid the other so easily? toilsome days, and wearisome nights may make us willing of a change, but what good will a change do if it be for the worse, and not the better? or how can we expect better, and not make preparation for it? can we expect an harvest that have sown no seed, or wages that have done no work? can we expect the prize that never run the race, or the victory that never entered into the field to fight? if we bury ourselves and talents in the earth, can we expect they will be there improved? nay, may we not expect a reckoning day, when they will be taken from us, and given to those that are diligent, and will improve them; a judging time is coming when our reward will be according to our diligence, and our wages according to our work; if we sow vanity, we shall reap folly, if we sow to the flesh, we shall of the flesh reap corruption, if we sow to the spirit we shall of the spirit reap life everlasting; if we trade only in earthly commodities, we cannot expect rationally any other gain, but what they afford, which will never recompense the pains and care, and loss we sustain upon that account; but if we serve a better Master, we may expect better wages: oh my soul, how justly here mayst thou be reproved for thy diligence in trifles, and neglect of the substance? thou hast not only let the world run away with thy time, thy hands and thy head, but with thy heart also: use the world thou mayst, but abuse it thou must not, but so thou dost when thy affections close with it, and thou committest spiritual adultery with it, and lodgest it in the room where Christ should lodge; in thy earthly business thy heart should be in heaven, and thine eye upon Christ; if thou be diligent, it should be because he commands it, and if thou do all in obedience to his command, than dost thou engage him to be thy paymaster, and mayst expect a reward from him, even for doing thy own work: learn to make some spiritual use of all thy earthly enjoyments, then by divine meditation thou mayst enjoy heaven upon earth, yea, extract heaven out of the earth, and God out of the creature; that must needs be a rich soul that can with the be extract honey out of every weed and flower: oh my God, I must confess, I have been grossly faulty, not only for spending my time and strength upon vanities, but letting out my affections on them also: Lord suffer me no longer to ramble from thee, gather in my scattered affections to thyself, Lord, if thou wilt, thou canst make me clean, let me see more excellency in thee then the world can show, this will engage my heart to thee for ever. Upon the diligence of the spider. 48. Med. OBserving the industry, diligence, and painful labour of the spider, a contemptible creature, how busy she was in weaving her nets, how industriously she plys her work, and though oftentimes she meet with disappointments, had her work spoiled, and herself endangered, yet never a whit discouraged, or disheartened, she gins again; this is one of these four things that Solomon had observed in the earth, that were little but wise, etc. the spider that taketh hold with her hands, and is in King's palaces, Pro. 30.24. etc. she doth her work painfully, and curiously spins (saith one) a finer thread than a woman can do, builds a finer house than a man can do, in manner and form like an Emperor's tent; she draws her web out of her own bowels: When I had a while pleased myself with the curiosity of the work, and commended the diligence of the workman, I began to consider what her end might be of all this pains, or what benefit did accrue to her by this her diligence? I could guests at no other, or at lest no higher an end, then to make a net to catch flies, which I saw became her prisoners, when otherwise she could not take them, and when they were in her power, she proved their mortal enemy, few escaping her with life: I perceived that when the Bee laboureth to preserve life, her work was to destroy; I thought when I had considered it, her work did much resemble the devils, for he like the spider is ever busy and never well employed, he goes about like a roaring lion, seeking whom he may devour, 1 Pet. 5.8. he envies man the happiness that he lost, he is that venomous spider that poisons us, his very breath is infectious; the nets and snares are his temptations, and poor souls are the flies he hunts for, which fall faster into his nets, then flies do into the spider's webs, and when they are at his mercy, nothing will serve, but their death and utter destruction; he like a cunning Fisher, baits his hooks, and like a fowler spreads his nets to catch unwary souls, and spares none; high nor low, rich nor poor, young nor old, fair nor foul, but he hath one bait or other suited to their condition; he attempts all, Christ himself not excepted, for whom he prepared one of his choicest, seldom failing baits; all this will I give thee, but all in vain, his wildfire fell upon wet tinder; although a thousand times ten thousand have been taken with it, yet like a great fly he broke through, and spoiled the web, and by the strength of the Captain, Christian soldiers also break his nets, repel his temptations, and become more than conquerors; he yet infects a great part of the world with the poison of this temptation; and it is a rare man that escapes; sometimes, yea, too frequently he baits his hooks with a beautiful woman, and is too successful; thus he fished for a strong Samson with a beautiful Dalilah; for a holy David, with a Bathshebah; and wise Solomon was oft deceived by this bate, and swallowed this hook; sometimes he catcheth men with a golden hook; thus he did Achan, Judas, Ananias and Saphira, with D●●as, and many others: sometimes he baits with honours, and then ambitious Herod will soon by't, as also Haman, Achitophel, and many more; sometimes with pleasures, and then the youth are in danger: A poor withering gourd is a temptation to Jonah, and makes him quarrel with God himself; friends and relations often prove sore temptations, and dangerous snares to a man; a beloved husband, a dear wife, a cockered child, a near and dear relation, ofttimes are made use of to undo those to whom the greatest love is pretended; Jobs wife though she could not prevail to ruin him, yet she proved a heavy burden to him; but Spira's relations undid him, in making him to deny Christ: Peter that great Apostle was an offence to Christ himself, in advising him to spare himself and not to suffer, no doubt by the instigation of satan, but Christ answers him with indignation; get thee behind me, satan, thou art an offence to me, for thou savourest not the things that be of God, but those that be of men, Mat. 16.23. he easily saw the devil in a beloved friend, and many times satan speaks to us by them; many times a professed Christian, yea, one good man is a snare to another, leading them into errors or factions; but of all the baits the devil uses, riches, honours, and pleasures are the surest, and seldomest fail him; by this he often buys men's souls, and hath their profession out of their hands into the bargain; meat and drink are necessaries, yet many men's tables becomes their snare: are needful, but this also proves a temptation to pride; learning and parts also, which are great ornaments to the mind, become dangerous snares; yea, what can be named, but may be abused; and what enjoyment can we have, but the devil will fly-blow it, grace itself is not free, nay, humility sometimes proves an excitement to pride: O the subtlety of satan, that can thus cheat the soul and fly-blow all our duties: and oh the mercy of a merciful Saviour, that hath broke the nets of this cunning hunter, or otherwise none could ever have escaped out of his hands; oh my soul, beware of those snares which are spread for thy feet in every place, in every company, in every enjoyment, and in every duty; walk as circumspectly as thou wouldst do amidst snakes, and serpents, or enemies that sought thy life; sleep not in the cradle of security, listen not to the Syren-songs of the enchanting world, taste not, touch not, gaze not upon any forbidden fruit; the devil will deceive thee by it, as he did Eve: though it seem sweet in the mouth it will be gravel in the stomach: be moderate in the use of lawful things, or they will prove unlawful: drink not poison in a golden cup, set not thy affections upon any earthly enjoyment, they will prove like dalilah's; to betray thee into thy enemy's hands: oh my God, I walk among snares, and am apt to be taken in them, be thou my guide, and direct my steps, preserve me from the snare of the fouler, he is too cunning for me, but thou knowest how to deliver me, and to preserve my soul from sinning, and my feet from falling. Upon small flies caught in a spider's web. 49. Med. WHen I had veiwed the spider's web, and seriously considered the end it was made for, which (as I said) seemed to me to be principally, if not only to catch flies, and to captivate those little creatures, which otherwise were too quick for her; I than observed the event, and whether this little fowler could this way be recompensed for all the pains she had taken: I saw upon diligent observation, how small flies were taken, and made a prey to their poisonous enemy, who paid their ransom with their lives, yet whether they were the food she fed upon, or whether it were an innate antipathy in her to them, that thus she sought their destruction, I was not well able to discern; but withal I observed, that the great flies brake through the net, and sometimes bare away both the weaver, and the web, as Samson did the gates and posts of Gaza, and so the workman and the work were like to perish together; this minded me of the saying of the Psalmist, Psal. 9.15, 16. the wicked is snared in the work of his own hands, the heathen are sunk down into the pit that they made, in the net that they hide is their own foot taken; I considered that many times God by his providence doth thus dispose of the cruel enemies of his Church, and those that thirst after the blood of his Saints, they have had blood, even their own blood to drink, Rev. 16.6. so righteous is God in his judgements, and so true in his word; thus it was with Pharaoh, that sought the destruction of Israel, he and his army were overthrown in the Red-sea: Adonibezek that had caused threescore and ten kings, having their thumbs and their great toes cut off, to gather meat under his table, was requited in like manner, by the men of Judah, Judg. 6.7. thus it was with Haman, he procured a decree to cut off a●● the Jews, and made a gallows fifty cubits high to hang Mordecai upon, but he himself was hanged upon it, and his own friends and relations were destroyed. Thus it was with daniel's persecutors, he was delivered out of the Lion's den, and they were cast in; so the flames licked up the men that threw the three Worthies into the fiery furnace, but had no power upon them: Phaleris perished in his brazen Bull, the work of his own hands, invented to torment others; thus Tomyris dealt by Cyrus, and the Parthians by Crassus, and the Romans by those Jews that cried out, his blood be upon us, and upon our children; and so God by his providence dealed with our gunpowder conspirators, and so let thine implacable enemies perish, oh God: this Observation also brought to my mind what I had somewhere read, and often heard, by way of complaint, of our English laws, viz. that they were like unto spider's webs, which hold the little flies, but the great ones break through, or like fisher's nets rather, where the little fishes creep through, and the great ones break through; and I thought the comparison not unfit: the laws themselves I know would hold the greatest malefactor, were not those that should execute them partial, ofttimes fear or favour, makes them open the net, and let go their prey; how oft may we see partiality sit as judge in some courts of Judicature; this is my friend, that is my kinsman, deal gently with the young man for my sake: how oft have I seen a poor man stocked for swearing and drunkenness, and well they deserved it, but his worship, or his honour, guilty of the same crimes, broke through the net, and escaped scot free, and was neither punished in person nor purse, yea, though they offended in the Magistrate's presence: but whether worshipful titles will bear them out also before the judgment-seat of God, is worthy enquiry: there is no such exceptions in God's law, let him suffer except he be a Gentleman, nay, it is an aggravation to the fault of such a one, who may well be presumed to have better knowledge, and better breeding than others, or otherwise I know not what gentility signifies; and he that knows his Master's will and doth it not, should be beaten with many stripes; I have read of a Gentleman being condemned to death, for a flagitious crime, and pleading for a mitigation of his punishment because he was a Gentleman, the Judge yielded him but this favour, that he should be hanged upon a higher gallows than the other were; and I fear the Ecclesiastical Courts are not much better, perhaps much worse, poor ones are a prey not worth keeping, great ones are too big to be held, the middle sort of fish best suits the net, and pleaseth the ; oh my soul, think not to escape at the judgment-seat of God, by any external privilege, the soul that sinneth, it shall die, whether high or low, rich or poor; thou hast a righteous Judge to be tried by, that will not be corrupted by gold nor gain, who will hear over again all the causes tried in our Courts of Judicatory, and perhaps pass another sentence; if thy cause be good, he will not condemn thee; oh my God, absolve me in thy Court, and no matter if man condemn me, but if thou condemn me, there is none can acquit me. Upon the worthlesness of a spider's web. 50. Med. WHen I considered further the great diligence, and the unwearied pains of the spider, yea, the fineness of the thread, and the curiosity of the work, and how she drew it out of her own bowels, and yet notwithstanding how useless and unprofitable it was, if a man should make a garment of it, it would neither wear well, nor keep warm or dry, neither can it shelter from wind or storm; if he make armour of it, it cannot defend him; if we lean upon it, it cannot support us; if we fall upon it, it cannot bear us up, neither can it stand before the bosom, but it is soon rend and spoiled, and ofttimes the work and the workman, the weaver and the web, are cast both together into the fire; I thought it resembled the world, and the things of the world; for of this it is the devil makes his net to catch souls, which are the flies he hunts after, which in itself considered is vain and transitory, too poor a refuge to trust to, either for temporal deliverance, or eternal happiness; yet many like the spider spend themselves to wove their web, and even draw it out of their own bowels, yea, their very hearts goes along with it, and if they meet with a prosperous success, they like the rich man, Luk. 12.16. etc. sing a requiem to their souls, and promise themselves a great deal of happiness; when alas, God's bosom of destruction suddenly comes, and sweeps away both the work and the workman in a moment, and casts both into the fire, yet many spider-like put their trust in these webs of their own making, and think they may eat, drink, and be merry, etc. right Epicures, that make their gut their God, and eat that on earth they must digest in hell: their glass is run, when they think it is but new turned; then shall they find, though too late, that their money will do nothing, and death will not be hired, but righteousness alone will deliver from death. Solomon tells us Pro. 18.11. the rich man's wealth is his strong-hold, and high walls in his own conceit, but wealth is never true to those that trust it, and cannot help in the evil day, Zeph. 1.18. but if sin lie at the foundation, though the walls be made never so high, they will tumble down, Jer. 17.5. cursed is man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the living God; and truly, of such refuges we may say as Job of the spider's web, Job. 8.13, 14, 15. if a man lean upon his house, it shall not stand, though he hold it fast it shall not endure: most men like to a drowning man, lay hold upon something to stay them, and to bear up their heads above water, but if it be not upon the Lord Jehovah, it will do them no good, but prove like to Egyptian reeds, not only break, but run into their hands; should we trust in Princes, or Parliaments, in armies, or Garrisons, in men or money, in food or physic, in friends or relations, or in any other earthly enjoyment, we shall find disappointments, for these are not God, but webs of our own weaving, nets of our own making, which may help to sink us, but never to save us: yet many men (as God complains) Esay. 59.5, 6. they hatch cockatrice eggs, and wove spiders webs, but their web shall not become a garment, neither shall they cover themselves with their work, it is too thin to shelter them from a shower of divine justice, and too short to cover their nakedness, Psal. 33.16, 17. there is no king delivered by the multitude of an host, a mighty man is not delivered by much strength, a horse is a vain thing for safety, neither shall he deliver any by his great strength: what then is the result of all, but this, Jer. 3.23. truly in vain is salvation hoped for from the hills, and from the multitude of mountains, truly in the Lord our God is the salvation of Israel, Psal. 121.2. my help cometh from the Lord which made heaven and earth: and as for temporals, so for spirituals: he that trusts for salvation from any thing but God, will ere long find his mistake, and yet how many build their hopes upon a sandy foundation, and trust to a broken staff, some to Church-priviledges, because they are baptised, and go to Church, they think they must needs go to heaven, and that God wrongs them if he do not save them: they are like the Jews that though they did steal, murder, and commit adultery, and swear falsely, and burn incense to Baal, and served other Gods, yet they cried out the temple of the Lord, the temple of the Lord, Jer. 7.4, 6, 7. when they forgot the Lord of the temple, and disobeyed him, yet they thought themselves secure; but what was Simon Magus the better for his baptismal water, when he was still in the gall of bitterness, and bonds of iniquity? Is the making of the covenant worth any thing, if it be not kept? it doth but increase the guilt, and add to their damnation: some trust for salvation to a good nature, a good disposition, a good meaning, mere civility, common honesty, and think it is sufficient, I am neither whore, nor thief (saith one) and what then, must thou needs be saved? do all go to heaven that avoid these sins? this is good news for many heathens; others trust to humane learning, external gifts and parts: but the greatest enemies that ever Christ had in the world, were men of great learning, and profound natural parts, the Philosophers of old, Scribes and Pharisees, yea, the Jesuits at this day, others trust to a bare profession of religion, with the foolish virgins, but all this is but to a spider's web; oh my soul, rest not upon these rotten props, or deceitful webs, for temporal safety or eternal salvation, for they will deceive thee; they are not the Lord Jehovah who is thy only refuge: lay thy foundation upon that rock, that is higher than thee, so neither wind nor weather, storms nor tempests can molest thee: all other foundations are sandy, and will down, they are Egyptian reeds, and will break in thy hand if thou lean upon them: trust God's power and providence, and his other attributes, for thy temporal preservation, and roll thyself upon the merits and righteousness of Christ for thy eternal welfare, then wilt thou be happy here, and hereafter: oh my God, pardon my sin and folly in expecting salvation from the hills, and from the mountains, in trusting to this and that arm of flesh for temporal salvation, and leaning upon this and that spider's web for eternal salvation: Lord assist me for the time to come, to commit both soul and body to thyself, who only canst provide for me. Upon the painful and laborious Bee. 51. Med. WHen I observed the busy and laborious be, how painful and diligent she was in her employment, and how industriously she busied herself, and how laboriously she toiled, and moiled from morning to night in gathering both honey, and wax, which when she had gotten, she was as industrious in the disposal of it; I observed how curious, how careful, how exquisite she was in furnishing her little cell, with the provision she had got by her hard labour in building her combs; placing her honey, disposing her young ones, and feeding them, and was so exact in all her labours, that the art or wit of man cannot reach her, nor erect so exact a fabric out of such materials, so uniform that nothing redundant, nothing deficient doth appear, and in all her little boxes so exact a symmetry doth appear, as is admirable to behold, and beyond my skill to declare; she is so painful and diligent, that from morning till night whensoever seasonable weather doth permit, she is never idle, but either within door or without, is busily employed, yea, the very first day she is placed in her new habitation she rids and cleanseth it, decks and adorns it, and makes it fit to begin her work, and from that day they all join heart and hand, (as we say) in the work, and jointly and severally, all study and endeavour the common good; some order and government also there seems to be among those poor infects, not only in their labour, where no one is to live idly, but also in resisting the common enemy; as we may see, how unanimously they set against the idle wasp, and at the time of the year against the sluggish drone: I observed also in swarming times, how unanimously they agreed, and followed their leaders, where they fled they followed; and where they knit or lodged, there they abode also; and that no quarrelling nor jarring arise among them; yea, when one was wronged, the other sought revenge: I observed also in their work, how they gathered honey both from flowers and weeds, and (as I thought) made little difference, but extracted the quintessence of them for their own use, and that without any wrong to the owner, or damage (so far as I could perceive) to the herb or flower; these and some such like considerations and observations, made me to think, it did much resemble a well ordered commonwealth, or a well-regulated City, Corporation, or Community of persons, or a family wherein all the members study the common good, rather than their own private interest, and lay out themselves one for the good of another, and be all touched with the sense of others infirmities, and when one suffers all suffer; but alas, where are such a people to be found, that bear such a spirit for the public good? for all seek their own, Phil. 2.21. yea, Christians themselves that are united each to other in a stricter band than any other community whatsoever, are much wanting here, and might learn hence a lesson of brotherly love and unity, they should be like affectioned one to another, and mourn with those that mourn, and rejoice with those that rejoice, Rom. 12.15. they should be like lute-strings when one is touched all the rest sound; like to ingenious children when one is beaten, the rest all cry: the Apostle adviseth, 1 Cor. 10, 24. let no man seek his own, but every man another's wealth, Phil. 2.4. look not every one on his own things, but every man also on the things of others: the very heathens could say, we were not born for ourselves but for others good: but alas, this shows man as man is degenerate, even below the beast, yea, insensible creatures, the sun, moon, stars, earth, beasts, birds, fishes, who seem to be created for others use, and not their own good: Paul himself could find no man like Timothy, to take care for the state of the Church, for all (saith he) seek their own things, and not the things of Christ, Tit. 2.19.20, 21. These poor infects also resemble a diligent Christian, that improves every thing for his Master's glory, and the enriching of his own soul, and gathers honey from flowers and weeds, and here the slothful Christian may be sent to school to the Bee, as Solomon sends him to the ant, to learn diligence, for both these provide in summer for winter, and there are too many such dust-heaps in the world, such sluggards that are degenerated below the beasts themselves: There is great reason why men should be more diligent than these, their diligence is for the soul, the others for the body, they are in greater danger if idle; the Bee works for honey, the other for heaven; if the one want, death ends her misery; if the other want, death gins his torment: these poor creatures have nothing to excite them but a natural instinct, but man hath the use of reason, the directions of the Scripture, and the assistance of the spirit, Ministry, conscience, etc. to animate him: these have indeed flowers and herbs, trees and weeds, etc. to gather honey from, man hath a larger field to wander over, even the whole creation will supply him: there is not a stock, or stone, or dead tree, or withering branch, or falling leaf or decaying flower, but will yield him honey, if he have the heavenly art of extracting it; they are feeble creatures: man is endued with more strength; we have a better prize before us, and have better help: we can work by day, or by night, in winter and summer, in frost and snow, when they are hindered, and yet to our shame be it spoken, they are more diligent, and we more negligent: oh my soul, how may these poor infects rise up in judgement against thee, and condemn thee: thou hast passed the spring, the flower of thy age, and done little, winter is drawing on apace, what provision hast thou made? the night approacheth, when no man can work; what honey hast thou gotten? thou hast had as seasonable a summer as most in the world have had, and a long harvest, and yet art thou unfurnished: what will be the issue of it? will the season of grace always last? the bridegroom is coming, where is thy oil? the marriage feast is near, where is thy wedding garment? oh my God, pardon my former neglects, and mispence of precious time: Lord, keep me close to my work, my little time that yet remains, and succeed me in it, that I may gather honey against the winter comes, and may not be unprovided at death. Upon the taste of honey. 52. Med. WHen I had a little considered the workman, and the work, I desired to taste of the fruits of her labours, but when I had tasted of the honey, and found the sweetness of it, and cast mine eyes upon the little workman, a poor small insect, a contemptible fly, that yet may challenge all the artists in the world by their Chemistry to extract such excellent food out of stinking weeds, sinks, dunghills, and other filthy places as she doth, and that without the help of fire, or any other instrument then what God hath endued her with: and when it is extracted, to place and dispose of it in such an excellent order and comely manner as she doth; for she furnisheth her house so exquisitely, so uniformly as she doth, that one little hole or cell cannot be found in the whole fabric in a disorderly form, and all the materials being taken from such varieties of flowers, herbs, and weeds, the quintessence being extracted, is so orderly disposed, the wax to build the house, and the honey to furnish it, that it is wonderful to behold, and yet the herbs and flowers thus rob, to our knowledge receive no detriment, nor their owners no damage, for when it is gone it cannot be missed. When I considered also, the virtues and the operations both of the honey, and wax, the work of these poor creatures, how useful and beneficial it was, not only for food, but for physic, and surgery, and for many other uses, it made me cry out, the finger of God, the finger of God, that hath instructed such a poor fly in such an excellent art as this is, and made them so painful, so diligent, for the good of man, to help them to what they could not otherwise have, nor well be without; but if God be the schoolmaster, no matter who be the scholars, all the men on earth cannot do the like, much less teach another fly this art, nay, we find God himself seems to glory in this creature, how small soever, as well as in the great Leviathan, and Unicorn, and Behemoth, Job. 41.1. etc. and 40.15. and 35.9. When he commends Canaan, he frequently calls it, a land flowing with milk and honey, which is the glory of all lands, Exod. 3.8, 17. and 33.3. Leu. 20.24. and many other places. In other Scriptures also we may see it commended, Pro. 24.13. my son, eat honey, because it is good, and the honeycomb which is sweet to thy taste: thus Christ accepting the duties, and delighting in the graces of his people, tells us, Cant. 5.1. He hath eaten his honeycomb with his honey, and hath drunk his wine with his milk, and calls upon his friends to drink abundantly also; I considered also, how good God was to us (as well as unto Canaan) in England, that have such store of these blessings as well as them, and wondered that our provoking sins had not forced him to deal by us, as he hath dealt by them, and to make our land spew us out also, yea, to lay a curse upon the land also, as he did upon theirs, for it is conceived that Judea is at this day far more barren, and sterile, then heretofore it was; so true is that of the Psalmist, Psal. 107.33.34. He turneth rivers into a wilderness, and the water-springs into dry ground, a fruitful land into barrenness, for the wickedness of them that dwell therein. I considered also, if there be so much sweetness in the creature what is in the Creator? this being but a shadow and resemblance of his infinite perfections, all the excellency that is in the creature being but a drop to this ocean, a ray to this sun, and a spark to this fire; the Word of God which is a manifestation of his will, is by David said to be sweeter than honey and the honey comb, better than thousands of gold and silver, Psal. 19.10. and 119.72.103. Job. 23.12. I have not gone back from the commandemonts of his lips, I have esteemed the words of his mouth more than my necessary food: oh, how sweet then is God himself to an hungering soul? what are the long, pant, faintings, yearnings of a believer after his God, who is the very life of his soul, yea, never did poor infant more longingly desire his mother's breast, or thirsty earth covet the drops of rain, or thirsty man cry out for drink, than a thirsting soul doth after the word which is the sincere milk to feed it, 1 Pet. 2.2, or at least wise after God in the word; see the pant of David, Psal. 42.1. as the hart panteth after the water-brooks, so panteth my soul after thee, O God: my soul thirsteth for God, even for the living God, when shall I come and appear before God; and no wonder, where there is life there must be food; and God is the food of the soul, and in the Ordinances, the soul feeds upon him, here they have a foundation for their faith, hope, and confidence, to build upon, the promises are their food in their journey to heavenly Canaan, as Mannah was to Israel in the wilderness, the word is their father's legacy wherein are promises for this life, and that to come; and yet alas, most men look upon it as if it did not concern them: oh my soul, is the Word of God so sweet, and so precious to the Saints, how is it to thee? how stands thy stomach affected to it? is it sweet to thy taste? if not, surely it is a sign of a distemper: remember the days of old, when thou didst travail many miles to hear the word, it was precious in those days, and thou fedst upon it greedily: is it not as sweet still? surely the fault is not in it, but in thyself, take heed lest if thou play with thy meat, God take it from thee; perhaps thou feedest but upon the husk of duty, and not upon the kernel, upon the bare outside performances, and not upon God in the duty, and this makes thee like Israel to loathe this dry Mannah: take heed for the time to come, remember from whence thou art fallen, and repent, and do thy first work: oh my God, discover thyself more unto me in thine ordinances; let me feed upon thee in the duty, then will my appetite be renewed, and my soul shall long after this bread of life, and my graces which now stand at a stay shall then grow and flourish. Upon the sting of a Bee. 53. Med. BEing stung by the Bee when I went to taste of the honey, I began to think, that thus it is with all earthly enjoyments, there is no pure unmixed pleasure to be had in this world, there is in the best but a little pleasure, and much pain, a little honey and many stings: the devil I know, many times hides the sour, and presents the sweet; and makes sin look amiable and pleasant, and represents the world in a beautiful dress, and promises pleasure but pays pain: All this (saith he) will I give thee, to Christ, when his intention was to wrack and ruin both him, and us, and whosoever will swallow the bait, will be taken with the hook: sin (like the Panther) hides its head being deformed, and then allures by the paint and varnish, which the devil hath put upon it, and so takes many captives, who never remember the sting in the tail: we are apt ofttimes to dream of golden days, and an earthly paradise when it proves but a Bachin, a place of lamentation, a valley of tears; when the paint and varnish is washed off, sin will appear in its own colours, and the cheat will appear; though it seem sweet and pleasant in the mouth, it will be bitter in the belly; and if we grasp the world too hard, it will like thorns run into the hands, nay, pierce to the heart: prosperity is always attended with danger, and many times succeeded with smart; honours end oft in disgrace, riches are attended with cares and fear and certain troubles: in the midst of laughter the heart is sorrowful, and the end of that mirth is heaviness, Pro. 14.13. nulla est sincera voluptas, of carnal pleasures (as one saith) a man may break his neck, before his fast, they all prove vanity and vexation of spirit: these pleasures may wet the mouth, but not warm the heart, smooth the brow, but not fill the breast; they are but from the teeth outward, they dance to the timbrel and harp, but ere they are ware, they leap into hell, Job. 21.12, 13. now they are so afraid of sadness, that they banish all seriousness, but the candle of the wicked shall soon be put out: If the aching of the head, and the filthy belchings and vomitting, should come before the drinking of the wine or ale, many would not buy that filthy pleasure at so dear a rate, as they pay for it afterward: if the rottenness of the bones, and the loathsome diseases not fit to be named, which usually follow adultery, did precede it, many would not pay so dear for that beastly pleasure: but alas, what is this to what follows, and the reckoning that is yet behind? this is but as earnest to the bargain: the gripes of an enraged conscience, as some have felt them, especially one hours torment in hell, would spoil all their mirth: but what is an hour to eternity? this would cure the adulterer's lust, and assuage the drunkard's thirst: But it is not only sinful pleasures but all earthly enjoyments that have a sting in the tail: Crowns and kingdoms are not free from troubles, from fears and jealousies, so that by that time an account be given of them, they are scarce worth gathering up in the street: great estates have great temptations, and honour ofttimes is attended with envy; and bright shining lamps many times go out in a snuff, Haman and Achitophel, kings favourites end their lives in a halter, when meaner persons have gone to their graves in peace. The tallest Ceders are most liable to wind and weather: Herod that this day was esteemed as a God, the next day is not fit to have fellowship with men, Eecl. 5.12, 13. the sleep of a labouring man is sweet, whether he eat little or much, but the abundance of the rich will not suffer him to sleep, etc. such riches are kept for the owners thereof to their hurt: as the poor man's fare is not so high, so his care is not so great: the care of getting, the fear of keeping and the grief of losing, like the Vulture feed upon the griping rich man continually, his abundance lies like a lump of lead upon his heart, and breaks his sleep, and God sometimes throws handfuls of fire into his conscience: this dropsy of covetousness is as seldom cured, as the gout, frenzy, or jealousy; riches can make no man happy, few men content; the more they have, the more they desire: he that loveth silver, shall not be satisfied with silver, Eccl. 5.10. non plus satiatur cor auro, qua● corpus aura, a man may have enough to sink him, yet not to satisfy him: see their danger, Jam. 5.1, 2, 3. go to now, ye rich men, weep and howl, for your miseries that are come upon you, your riches are corrupted, and your garments moth eaten, your gold and your silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire, etc. We may say of all these outward things, as the prophet doth of his axe, alas, master for it was borrowed; or as the wise man doth of honey, we may eat as much as is sufficient, but not too much, lest we vomit, Pro. 25.26. be moderate in the use of all lawful comforts, and contentments, hang lose to all earthly enjoyments, licitis perimus omnes; affect them not overmuch lest thou surfeit of them: no earthly enjoyment but hath a mixture of gall and wormwood in them, more or less, no sweet but hath some sour: marriage which many affect for the comforts sake, and which doubtless is (if equally yoked,) the happiest relation, yet there is many that find in it more pain than pleasure, more sour than sweet, and more cost and care than they expected: it ofttimes brings a man into poverty, and leaves him at beggars-bush, and though the rich escape some of these snares; they fall into worse: oh my soul, why art thou seeking honey in a wasps nest, and ease and rest in a thorny hedge, and true content where never man yet found it? wouldst thou have a rose without prickles, and honey without stings, and happiness beneath the moon? all earthly enjoyments have a mixture of gall, and wormwood, but the blessing of the Lord maketh rich, and he addeth no sorrow with it, Pro. 10.22. where God will give his people store without sore, wealth without woe, and gold without guilt, and pleasure without pain: endless joy, everlasting pleasures are at his right hand for evermore, Psal. 16.11. Oh my God give me my portion in those pleasures: satisfy me with that bread and water of life, and let me not feed upon husks and vanity: let me labour for that food which perisheth not but endureth to eternal life: let me provide bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, no moth corrupteth, Luke 12.33. Upon bees killed for their honey. 54. Med. WHen I considered how the poor harmless, innocent creatures, the Bees, when by their continued labours, painful diligence, and unwearied travels, had gathered their food in the Summer, and gathered their meat in the harvest, and stored themselves, and furnished their little cells, and laid in provision for the ensuing winter, and that without any trouble, wrong, or injury to any living creature; (a course which many rational creatures come short of, who either gather not at all, or if they do, it is by wrong and rapine) I say then when they were in the height of their prosperity, and in the midst of their plenty, yea, even at the fullest, suddenly they were surprised, stripped of all, and cruelly butchered, and their lives taken away from them, and that for no other fault or injury but that they were rich, and for the honey they had painfully and honestly gathered; not unlike to the poor silly sheep, who when he hath gotten a great fleece, is soon shorn, and when he hath gotten a fat back is soon sent to the shambles; I thought this also resembled the unconstancy, and uncertainty of earthly enjoyments, for it is with rational creatures, as it is with bruits, and infects, those that have most, are most in danger, and riches ofttimes are stored up for the hurt of the owners thereof; many poor innocent persons in the world, have been made transgressors, not for a word, Esay. 39.21. but for their wealth: This is usual under the tyrannical government of the Turk, and other infidels, where the only crime (though others are objected) is their being rich; when they are once fat, they are soon sent to the shambles, they are like fed beasts, reserved for the day of slaughter, and they are dealt with, as Naboath was for his vineyard, or Uriah for his wife; The one killed for no other offence but that he had a vineyard, the other for that he had a beautiful wife: oh world, how dost thou deceive those thou flatterest, and betrayest those that love thee best; is this thy dealing with thy friends, and favourites, and are thy Syren-songs suited to this end? Solomon tells us, the rich man's wealth is his strong-city, and as an high wall in his conceit, Pro. 18.11. and 10.15. and this is the strength wherein he trusted, he that saith to the fine gold, thou art my confidence, Job 31.24. alas what a thin spider's web do they lean upon? what an Egyptian reed do they trust to? but cursed is that man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the living God. Riches many times proves snares for the feet, yea, ruin for the soul. Many have been barbarously robbed, yea killed and murdered for their wealth, when no other cause can be objected or pretended: some in their own house, some by the highways, yea, many by their near relations, and all to enjoy their wealth: many by their riches, honours or preferments procure envy, hatred, and malice, and stir up many enemies, who at length find out a way to throw them down from the highest step of the ladder to the foot. Cardinal Wolsey might be an instance of this, and many more of latter days, where many have been brought from an high estate, to extreme poverty, and well if they escaped with their lives. Wealthy Nations are a shrewd temptation to their Neighbouring Princes, and are a prey that oft falls into their laps, and the Usurpers sometimes are scarce warm in their seats, but they are shaken out also: the wheel of fortune is very unconstant, the spoke which now is uppermost, is soon brought under; what bloody war was the world ever embroiled in, but upon the account of rule, and government, of welath and riches, and the greatest storms fall oft upon the tallest Cedars, when the poor shrubs are hardly shaken: how frequent was it in Rome in former days, and it is well if it be now bettered, to kill a Naboth merely for his vineyard, and a rich man for his wealth; I wish some Courts of Judicature in our days do not more consider the estate than the crime, and desire not more the delinquents money, than their Reformation, Cantabit vacuus coram latron● viator; poverty sometimes, exempts real of fenders from punishment, when riches lays open the innocent to sufferings, but it is not the law but the corruption of officers that is here to be faulted, however by thi● we see, wealth is not always a sure refuge here, and it will be a pitiful refuge hereafter. Oh my soul, if there be such danger in riches, and that ofttimes they prove hindrances, and not helps, snares, yea, hurtful snares, not only to the soul, but to the body also, and tend to take away both life and liberty, what cause hast thou to bless God that he hath given thee Agar's petition, neither poverty nor riches, but food convenient, and dost neither want nor abound: And though God hath taught thee like the poor birds in diem vivere, and so put thee in mind daily to beg for thy daily bread, yet he hath never failed to give it thee in due season: hadst thou had more wealth, thou mightst have had more enemies, and consequently more troubles; a little ship in a storm may thrust into any creek or harbour, where a great one cannot ride; hadst thou held out a great sail, thou hadst been more tossed in the tempest, and more like to have been split upon one rock or other: it is not the greatness of the cage that makes the bird sing, nor the greatness of the estate that brings inward joy, or cordial content: oh my God, rather turn me in a bare pasture for store, then feed me for the shambles; feed my soul, though my body pine, give me a portion in heavenly things, and it sufficeth, for what good will the world do without thee? Upon the sluggish drones. 55. Med. WHen I considered the drones, those slothful sluggish creatures, how they lived upon the labours of the industrious Bee, and fed upon that which they had carefully gathered together, and though they neither used pains nor diligence, yet were more big, fat, and well liking then their painful Neighbours, upon whose spoil they lived: I observed also how the bees like a well-ordered commonwealth, before the approach of winter, jointly bandying themselves against these their enemies, dragging them forth, and putting them to death, as those that were enemies, and unfit to live, as if God and nature had taught them what the Apostle teacheth us, that those that will not labour should not eat, 2 Thes. 3.10. This consideration made me think, I had seen many such drones amongst us, whose whole life is to eat, and to drink, and to sleep, and that s●● and talk, and sport and laugh themselves fat, and of this kind there are several sorts, some idle, lusty vagrants that make a trade of idleness, and are the very plague-sores of a Nation, that as body-lice live upon other men's sweat, and labour, and it is a sin to secure them except in case of urgent necessity, these having little to do but spend their time idly, are usually set on work by the devil; for idleness is the hour of temptation; these standing pools are usually full of vermin, they are like rats and mice, good for nothing but to devour the meat that others labour for; the very excrements of humane society; but to let these pass, there are other sort of drones more pernicious than these, if yet they may be distinguished, for they are oftentimes of the same litter, and those are thiefs; and manytimes those that are beggars by day, are thiefs by night, those forcibly take away what the other cannot beg, and wilfully break that command of God, thou shalt not steal, as the other do the other injunction, in the sweat of thy face thou shalt eat thy bread; and God many times gives them their reward on earth, however God hath reserved them their wages in hell, 1 Cor. 6.9, 10. But there are other drones besides these, which are the unprofitable burdens of the Commonwealth and the plague-sore to the Nation; these are many, yea, too many of the Gentry of our Nation, of both sexes, which indeed were fit to have led the van, of this slothful company, and perhaps will not take it well, that others were preferred or named before them; those that are ashamed of nothing, except it be honest labour, that only live to eat, to sport, and recreate themselves, and because they go in a little more gaudy dress than others do, and providence hath allotted them a little larger portion of the world's goods, than others have, think themselves privileged to be idle, as if that servant that God hath given most wages to, should do him lest work: They mind nothing else but back and belly, sports and vanity, as if God had placed them in the world, as Leviathan in the sea, to sport therein; but when their accounts are given up, it will appear otherwise; they with Israel sit down to eat and to drink, and rise up to play, but I remember not where great ones are exempted from that punishment laid upon all mankind after the fall, in the sweat of thy brows thou shalt eat thy bread; but these seldom provoke sweat, except at a tennis-court, or some worse exercise: The morning is much of it spent in dressing them against dinner, and the afternoon is little enough for their recreations, and thus are their days, and weeks, and years spent to no purpose; and every day with them is a playday, nay, the sabbath itself cannot be exempted: they often also change the course of nature, and turn day into night, and night into day; they sleep by day, and revel in the night, as indeed fittest for their works of darkness: they have neither head, nor heart, nor hand at work for the common good, neither are they any ways profitable, but many ways hurtful in their generation, they live like drones on other men's labours, racking their rents, undoing their tenants, to maintain their pride and luxury, and cannot give an account of one day in a month, perhaps in a year really spent, either for benefit of soul or body. 'Tis observed that by the laws of Mahomet, there are none permitted to be idle, nay the great Turk himself is to exercise some manual exercise, but many that bear the name of Christians, are more licentious, yet let no one think, that I charge all the Gentry thus, no, some of them, but oh too few, are diligent in their places, and not tainted with this slothful negligence, neither that I expect manual labour from them, yet I think, such might be found out, not unsuitable for a Gentleman; but I think if they studied the Law, to be serviceable to the Commonwealth, or physic for the help of the poor, or Divinity for the good of themselves and Neighbours, it might ready their accounts more than the courses they take. There are too many of this gang in the Clergy also, many in the Universities, like Abbey-lubbers, live upon that given to better ends and uses, many in the Ministry that have two or three fat Parsonages, that feed themselves, but not the flock, but set them out to nurse, to some, whose incomes will not maintain them to mind their studies; but these may tremble, when they think upon their accounts: these are some, but not all the drones we have amongst us; oh my soul, is idleness so detestable a vice? take heed of it, employ every talon God hath lent thee to thy Master's glory, lest thou meet with the doom of the unprofitable servant; spend all the time allowed thee in the world, either in thy general, or particular calling, and spend time on nothing thou wilt be unwilling to hear of another day: let not Christ when he calls for thee, nor the devil when he tempts thee, find thee idle, lest thou be not ready to open to the one, or resist the other, lest Christ reject thee, and the devil vanquish thee, and death usher thee into outer darkness: oh my God, I have much work to do and but a little time to do it in, and it is work of great concernment, and much time already hath been wasted by me: Lord, incline my heart to diligence, and convince me of the necessity of working while it is called to day, because the night comes that no man can work. Upon the gaudy Wasp. 56. Med. OBserving the wasp in her gaudy dress, what an enemy she was to the painful and laborious Bee, and was not content herself to be idle, but robs also the Bees that do labour, and feeds upon that which this painful and industrious creature hath laid up against winter, and so ofttimes exposes them to want and penury, yea, to death itself, and if the poor bees make resistance, kills them, and spoils their habitation; I observed also that this pernicious insect, more hurtful than the drones , making no provision for winter before it comes, puts her head into a hole and dies: the consideration of this occasioned this following Meditation, I thought there were many such wasps amongst us, that is, such as have the nature and disposition of wasps, that are hurtful to many, helpful to none, that live an idle life, and live upon others labours, and not their own, and making no provision for death or eternity, are then utterly destitute of what is necessary here, with the rich man, Luk. 16.19. etc. they are clothed in purple, and fine linen, and far deliciously every day, and at last would beg a drop of water to cool their tongues, but cannot obtain it, but shall have punishment without pity, misery without mercy, sorrow without succour, crying without compassion, mischief without measure, torment without end, and past imagination. Among the rest of these gaudy wasps, we may rank many griping Landlords; some Landlords are of a better complexion, but they are too few; but too many are guilty of grinding the faces of the poor, and the spoil of the poor is in their houses, Esay. 3.14, 15. they make their tenants serve in the very fire, and weary themselves for very vanity, Hab. 2.13. and are like unto the Egyptian taskmasters, force the tale of their bricks, and not allow them straw, they pluck not only the meat from their mouths, and the from their backs, but the very flesh from their bones: they drink not only their tears, but their very sweat and blood, and all too little to satisfy their greedy humours, they squeeze so many tears from them in their life time, that they have none left to shed for them at their death, they by racking their rents, and their cruel extortion draws many tears from their eyes, and sobs from their hearts, but God will put those tears into his bottle, and those sobs into his book, and will vindicate their wrongs: how oft may we see greedy Landlords force their tenants to feed their dogs with what should feed their own children, a barbarous custom, which will rise up in judgement against them another day: They deal with their tenants as they do with their horses; when they have tired them or rid them out of breath, they call for a fresh one, and show not so much mercy on them, as on their dogs, whom they cherish if weak or weary, but when the poor tenant with all his pains and diligence can no longer satisfy their greedy humours, they turn them out of doors, seize upon their estates, perhaps cast them into prison, till they have paid the utmost farthing, to the ruinating of their families, and exposing them to beggary, and all this is to maintain their pride and luxury: these men act as if they were the sole proprietors, and must never give an account to any other Master, but let such remember the parable of the man that owed ten thousand talents, and would not forgive his brother a hundred pence, but cast him into prison, Mat. 18.23. he himself was cast in till he had paid the utmost farthing, those shall have judgement without mercy, that have showed no mercy, Jam. 2.13. those that will not forgive others, shall not be forgiven themselves; let such remember the rich man, Luk. 16.19. who 'tis conceived, refusing to give a bit of bread to Lazarus, was himself denied a drop of water by Abraham. But these are not all the gaudy wasps that trouble the laborious bees, there are many rich men that undo their poor neighbours, with unjust and vexatious Lawsuits, that oppress them with wrongs, injuries, and unjust vexations, and make bold thus to do, because they are too great for them to grapple with; these great flies break through the net, there being also too many of these wasps in places of Judicatory, civil and Ecclesiastical; I accuse not all, and I think no wise man will justify all: many Lawyers to maintain their state and garb, knowingly undo their clients, some by taking bribes, to prevent justice, some by unnecessary delays, some for favour and friendship, they either break the neck of a good cause, or suck the clients dry before they tell them their cause is bad: Ecclesiastical Courts are not much better, some think far worse, many officers there do as greedily prey upon the poor as ever a hungry fly did upon a galled horse back, and many times make sores where they find none, and the greatest offences are not always punished with the hardest strokes, but preaching and praying is esteemed worse than swearing and cursing; and that reformation of sin is not intended though pretended, is apparent, when poor adulterers are let alone who are not able to pay the fees of the Court, when the richer are made offenders for a word, Isa. 29.21. let not any that are not guilty apply this to themselves: but there are also too many in the Ministry that may read their character, Esay 56.10. etc. but the time is coming these causes will be called over again, and then it will evidently appear, who are the troublers of Israel: oh my soul, is there such oppression, such injustice in the world, take heed of having a heart or hand in any such matter, come not into their secrets, and unto their assembly; the time is coming that those that have been fed with sin, will vomit up what they so greedily swallowed, and those also that rob the poor will be found to reproach their maker, Pro. 14.31. God is the poor man's king, and he will defend him, destroy his enemies, and will not suffer the injuries offered them to be unpunished; winter will come when these wasps will die: oh my God, suffer me not now to feed upon those morfels, that I must chew for ever in hell; if I have but little, let it not be with a curse. Upon the painted Butterfly. 57 Med. WHen I observed the curious gaudy dress of the painted butterfly, her various colours, and her specious show, and took notice how she spent her time in paint and plaster, and all to adorn herself and make her seem beautiful, when the laborious Bee improved her time to better ends and purposes, viz. to provide in summer for winter, and to gather her food in the harvest: I considered also, that notwithstanding all this paint, this proud creature was but a poor infect, nay, an unprofitable creature doing hurt but no good; and when I caught her to take a further view, she did but foul my fingers; I considered also what would be the end of this so proud, so sluggish, and so useless a creature, and found against winter she put her head into a hole and died, and there was the end of all her bravery, when the painful Bee, hath her life preserved by her diligence; this made me think, that this creature did much resemble many of the Gallants of our times, especially of the female sex, though others may take it ill if they be excluded, which are good for little but to paint, and dress, and spend their time as vainly as ever the butterfly doth, these content not themselves with their own native beauty, or with the form and fashion God made them in, but cast themselves into another mould, and take upon them another shape than God made them; and it is to be feared God will never own them for his, when they are thus transformed, or rather deformed themselves with their own hands, and what is the reason of all this paint and plaster, but to make traps to catch fools? their hair are snares to catch men, as the fisher of his hairs makes lines to catch fish, or as the spider's web is to take flies, for if there be no wine in the cellar, why hangs the bush? what doth this gaudy dress signify but a lascivious mind, and to let the world know in what ware they deal, and how welcome such a motion that brings profit or pleasure with it would be to them; and like the sign at the ale-house-door, promises entertainment for money: what doth this gaudy dress signify less than a lascivious mind, when they spend great part of their time in attiring, painting, dressing, and spotting themselves, this is their morning devotion; and their afternoon service is not much unlike, for that is mostly spent in sports and merryments, in plays and interludes, in idle visits, or perhaps worse employments, the devil many times makes use of these gaudy flies to fish for souls, wherewith he baits his hooks, and many unwary youths are caught with these lime-twigs: Is it not a wonder that any of Adam's sons, or Eves daughters (and yet both sexes are guilty) should take more pains for hell, than others do for heaven, yea, and be at more cost and care also; for pride is more costly than humility, yea, is it not a wonder to see persons pride in that which is the fruit of sin, and a cover to shame, viz. their , which usually are but the excrements of beasts or infects, or at least of as poor an original; this is a sure sign of a worthless piece, to be like a bubbl●, or bladder, blown up with a little wind: how many are there that are like the Cinamon-tree, the bark is better than the body, yea, sometimes the are better than all the estate besides: Many that are ashamed of their deformity, yet when their crooked ill-shaped bodies are covered, are proud of their beauty: but what will become of those at death, that have spent their time in paint and spot, and neglected to adorn the soul? it were well with them if with the butterfly they could find a hole to die in, that they might never more be seen, but this will not be, they must be seen in their own colours, when all the varnish will vanish; sincerity will abide the fire: I fear others also are guilty of this paint and flourish, as some Ministers, who paint their Sermons not to profit but to please, and preach not in that plain convincing way Christ and his Apostles did, but woe more for themselves then for Christ, and fish not for souls but for popular applause, and seek not to set the crown upon Christ's head, but their own: oh my soul, beware of these three grand enemies to thy salvation, pride, idleness, and hypocrisy; where these bear sway, the soul never prospers: pride is the master-pock, if it strike to the heart it will surely kill thee: pride goes before destruction, and a haughty spirit before a fall; God resisteth the proud, but giveth grace to the humble. Jam. 4.6. he defies those that deify themselves, witness Herod and Lucifer: grace grows not in high mountains, but in low valleys, the least degree of pride sets itself against God, the highest degree sets itself above God, 2 Thes. 2.4. and as pride, so idleness is a deadly sin, pride, fullness of bread, and abundance of idleness were Sodoms sin, and doubtless they are England's sins also, and make many thousands fall short of heaven, and the time is coming hypocrisy also will appear in its own colours, the paint will not abide the fire: oh my God, how many poor souls split themselves upon these rocks and make shipwreck of faith and a good conscience: Lord, keep me humble, make me sincere, and help me to be diligent, so shall I be happy for ever. Upon a gnat playing with the candle. 58. Med. WHen I observed a gnat play so long with the candle, that at length she burned her wings, was taken prisoner, suffered for her folly, paid dear for pleasure, and was exposed to a cruel death, even to end her life in the flames; I thought this resembled poor man that so long dallies with sin, and plays with the devils temptations, that at last he is snared in his limetwigs, and fettered in his gins, and led captive by him at his pleasure, 2 Tim. 2.26. those that he thus takes in his snares he useth worse than Samson was used by the Philistines, he puts out their eyes, and then makes them grind in his mill: poor man is like a fish nibbling so long at the bait, till at last he swallows the hook, or like the unwary bird, so eagerly falls upon the prey, that they are taken in the net: the devil like a cunning fowler holds out the bait, covers the hook, and hides himself behind the bush, so that they see not the hand that holds it; he doth not usually appear in his colours, he takes not the drunkard and thrusts him into the Alehouse by the head and shoulders, this were the way to fright him, and make him know his master, and leave his service, but he hides himself, and shows the bait, and sets a companion to call him, and so he swallows the hook, while he observes not the hand that holds it; and the oftener he is taken, the bolder he grows, till at last he sits down in the chair of the scorner, makes a mock of sin, grows incorrigible; and then let all the men in the world, nay, let God himself say what he will to the contrary, he doth sin, and will sin, and so he hath played so long with the candle, that his wings are burnt, and he is taken prisoner, and which is worse, like Ulysses men, when by Circe's charms they were turned into swine, and were content thus to be, and would not reassume their former shape, so these delight so in husks and swill, that they know not, desire not any other happiness: Oh how good had it been for many, if they had taken Solomon's counsel, Pro. 23.31. look not thou upon the wine when it is red, when it giveth its colour in the cup, when it moveth itself aright, at the last it biteth like a serpent, and stingeth like an adder; many men die with the wound in the eye; it is not unlawful to look, but by looking comes lusting, for sin is oft let in at the window of the eye, or by the door of the ear: Peter trusting too much to his own strength, thrust himself upon the temptation of wicked company, till he was snared▪ sinners by custom grow bold in sin, and come at last to dare God to strike them, and God sometimes accepts of the challenge, and by his immediate hand vindicates himself and shows them their folly; thus he dealt by the old world, thus by Sodom and Gomorrah; thus by Corah, Dathan, and Abiram, by Ananias and Saphira, Herod and many others; There are many that like the bird gaze at the bough, till they are fetched down with the bolt; they give their eyes leave to wander, and their hearts to contemplate wickedness, and so long nibble at the bait of beauty, that they at last swallow the hook: they are like the young man void of understanding taken in the strumpet's snares, Pro. 7.7, 8. etc. the devil feels which way their pulse beats, and suits his temptations accordingly, provides them of Mates, and sets one Dalilah or other to bind them, fit lettuce for such lips, a fit helve for such a hatchet; how good is Solomon's counsel, Pro. 6.25. lust not after her beauty in thy heart, neither let her take thee with her eyelids, for by means of a whorish woman a man is brought to a piece of bread, and the adulteress will hunt for the precious life: yet many like Solomon's harlot are grown audacious, and even glory in their sin, and plead that adultery is but a trick of youth, but let them know, it is such a trick that turned Sodom and Gomorrah into ashes, and sent twenty four thousand Israelites at once to their graves, and many thousands to hell, 1. Cor. 6.9.10. For heaven that spewed out the fallen angels, will not lick up again the unrighteous: such therefore that play with this candle, let them beware they be not burnt in the flame: if they do escape a fire in their bones, they are like to meet with a fire in their consciences, which (if not quenched with the tears of true repentance) will never out, nor the worm never die: it is not long before we all shall dance after deaths pipe down to the chambers of darkness, and we shall make our bed in the dust, and then the sport will be over, and a reckoning time will come, when an account will be required: But what Solomon observed in his time is true in ours, Eccl. 8.11. because sentence against an evil doer is not speedily executed, therefore the hearts of the sons of men are wholly set in them to do wickedly: but such will know, forbearance is no acquittance; when the meal is ended, the reckoning will be required: the sleeping of vengeance causeth the overflowing of sin, but judgement will be awakened at length, Esay. 3.12. woe to the wicked, it shall go ill with him, the reward of his hands shall be given him: oh my soul, beware of the devils temptations, how fair and specious soever they may seem, they are indeed but bitter pills, guilded over, or rather poison offered in a golden cup; if thou see the bait, look at the hook, and observe the hand that holds it; make no peace with sin, this will certainly break thy peace with God, and thy own conscience; the devil let him promise never so fair, never intends thy good; take heed therefore of the occasions of sin, crush the cockatrice-egge ere it break forth into a serpent; dash Babylon's children while they are young; give not entertainment to a sinful-thought, come not near the door of the harlot's house; foster not any of the devils brats, nor keep his counsel: oh my God, except thou watch over me, I cannot be safe: Lord, be thou my protector, and defend me from my spiritual enemies. Upon many creatures seemingly dead in winter. 59 Med. WHen I considered how divers infects, some serpents and other animals which in the heat of summer are active, quick and lively, but God not having given them wisdom, nor any inclination to make any provision for the future, and yet by the mighty power of God, they are preserved without meat; for either they die, or sleep, or seem so to do, yet in the following spring, when the sun returns in his strength, they recover, and the species is continued: This made me admire the wonderful providence of the only wise God, that these creatures should live the one half of the year without food, if at least they do live, or if really dead, (as some of them seem to be) that they should be restored to life again: for the production of the silkworm and some others is strange and wonderful, first a small egg, than a worm, than a fly, which soon dies, leaving some eggs behind for the next year, which of themselves produce the species: this minded me of God's question to the prophet, and of his answer; Saith God, can these dry bones, live? and he said, Lord, thou knowest: 'Tis not in man's power to preserve them, nor beyond the power of God; with man it seems impossible, but with God all things are possible, Mat. 9.26. men may want of their will for want of power, nature herself may be interrupted in her course, as it was when the fire burned not up the three worthies, nor the water drown Peter walking upon it: Satan may be crossed, and chained up, that he cannot hurt, but who can hinder the Almighty, there is nothing can over-match an omnipotent arm: This made me think also, God can preserve his children's lives in despite of his enemies: if they take away their meat (saith the Martyr) God can take away their hunger; why not as well as he doth the life of other creatures? and he will do it rather than his promise shall fail: Elijah goes in the strength of one meal forty days, and had God pleased, it might have been forty years, for he could have preserved the Israelites forty years in the wilderness without food as well as with food, from heaven, and as well as he preserved their garments from waxing old, Deut. 29.5. I have led you forty years in the wilderness, your are not waxed old upon you, and thy shoe is not waxed old upon thy foot; they needed not to care what they should eat, or what they should drink, or wherewithal they should be clothed; for God made provision of all this, they were maintained at God's proper cost and charges; methoughts also this cessation of action in these creatures in winter, did much resemble sleep, which if God pleased might be as long in other animals; and were it not common, would be thought wonderful, and little differing from death itself, and yet experience shows us, that which seems to destroy nature, doth restore and refresh it, or it is like to a swoon when the symptoms of death are upon a man, yea, in some distempers the symptoms of life for many hours together are scarcely discerned; but above all, it resembles our lying in the grave, and our rising again at the resurrection, for the body sleeps in the dust, till the last day (as these creatures do in their holes till the winter is past, and the spring approacheth, and the silkworm never receives life till the Mulbery-trees leaves, which is their food;) and then they shall be revived by the sun of righteousness, and life put into them; then these dry bones shall live: This I know some question, and some deny, possibly because they cannot fathom the depth of this providence; and were they not convinced by yearly experience of the other, they would deny that also, and would think it could not be, that creatures should have their life preserved the one half of the year (at least) without food, because they know not how it should be; But I think few articles of our faith are more clearly proved in Scripture then this of the resurrection; but many men I fear are wilfully blind, their lives and conversations being so debauched, they would believe, at least wish they could believe, there were no resurrection of the body, yea, that the soul were mortal as well as the body, and that the death of the one were the destruction of the other also, but the time is coming, they shall find the contrary to their sorrow: both scripture and reason speak plainly, that the soul is immortal, and that the body partaking with it in holiness or sin, shall also partake with it in weal or woe; and that there will be a day of retribution, when those that now suffer for Christ shall then reign with him, and those that sin, shall suffer for their sin; the contrary to this cannot stand with scripture-revelations, the threaten of the law, the promises of the Gospel, nor with divine justice itself; and why should any think it impossible for God to gather our dust together, and raise up our dead bodies at the last, who do believe that there is a God, and that he hath made not only man but the whole creation of nothing, and that this God is just and will make good both his promises and threaten, and nothing is too hard for an omnipotent arm? oh my soul, distrust not God's word, question not his power, he that can make all things of nothing, can of thy scattered ashes raise up thy dead body to life, and reunite it to thy hold, and he that saith, he will do it, will certainly perform it; heaven and earth shall pass, but not one tittle of his word shall pass till all be fulfilled; call not in question the power and providence of God, but labour to have a part in the first resurrection, that the second death may have no power; get fitted for death and judgement, get sin pardoned and subdued, which is the sting of death; get grace implanted, and thy soul married unto Christ, than needst thou not fear death, nor the resurrection: oh my God, strengthen my faith, confirm my hope, and increase my love to thee, and let me long for the time that I may enjoy thee in glory, and lie for ever in the arms of my beloved. Upon beggars at the door. 60. Med. WHen I saw some lusty able persons fit for service and other employment begging at the door, I began to consider, how disagreeing this course of life was to the word of God, who had commanded men, in the sweat of their brows they should eat their bread; this is a law laid upon all sorts of men, to sweat out a poor living, brow or brain must sweat for it, or our bread is eaten ere it be earned; God would not have a beggar in Israel, and the Apostles will was, those that would not labour should not eat, 2 Thes. 3.6, 10, 14. those that have enough to live on, must not be idle, much less those that have nothing, yet many live like rats and mice, only to devour what others labour for; paradise that was man's store-house was also his workhouse, God set him to dress the garden; and there should be none, that like body-lice feed upon other men's sweat; such idle persons often times are set on work by the devil; for idleness is the hour of temptation, and standing-waters are usually full of vermin; Nay, how disagreeing is this course of life with the laws of the land, which making other provision for the poor, stigmatize these wanderers by the name of rogues, and appoint them to be stocked and whipped, and sent back to the place of their birth or last abode, and inflicts a penalty upon those that relieve them: The great Turk, that grand Signior is not excepted, for he hath a trade, and is daily to labour with his hands; yea, Divines in all ages, ancient, and modern and of all persuasions, have exclaimed against this course of life, and esteemed such persons to be the plague-sore of the Nation, and not to be tolerated in a well-ordered Commonwealth, they are a dishonour to the Church they live in, and to the Country they inhabit, and the heathens as well as the Christians have made laws to punish them: These and the like considerations made me think correction to be the fittest alms, and their restraint might hinder a great deal of sin acted by them, and be a means to reduce them under government civil and Ecclesiastical, which now live like lawless persons under none, and neither fear God, nor obey men, but are the unprofitable burdens of the earth; But on the other side, when I considered how little provision notwithstanding in the law was made for the poor in most places, and that some Parishes were not able, others were not willing to give any tolerable allowance to poor painful householders, overcharged with children, and considering that many painful men by reason of the dearness of corn these two last years, and the scarcity of work occasioned thereby, and the hardness that doth possess the hearts of many of their rich Neighbours, were reduced to very great straits and necessities; many there are that cry out against the idle, that will not set the diligent to work: and when I considered that supposing a man had work, how long he would be earning 8. or 9 shillings, the price of a measure of corn, and how short a time this would serve a numerous family, that depends only upon his get, I admired God's providence that kept poor people alive in these hard times, and began to pity poor householders that were fain to creep out of their cells to save their lives, and to blame hard-hearted worldlings that force them so to do, and thrust them upon this illegal course, when a much better may be taken: for doubtless it is better for England to keep their poor working then playing, and for a parish to add something to their supply then force them to seek all; but many can find Scripture against begging, but no food against starving; but let those that think charity is not their duty as well as diligence the duty of the poor, let them consult such Scriptures as those that follow, and when rich men do what they are required, let them exact diligence from the rest, and spare not, and not beat their fellow-servants till they cry, and then beat them for crying, Psal, 41.1. blessed is he that considereth the poor, the Lord will deliver him in the time of trouble, Pro. 28.27. he that giveth unto the poor, shall not lack, but he that hideth his eyes shall have many a curse; you see, not getting but giving is the way to wealth; 'tis the bountiful man shall have the blessing, when the covetous shall inherit the curse both from God and man, Pro. 19.17. he that hath pity upon the poor, dareth to the Lord, and that which he hath given, shall he paid him again; it is not given but lent; given to man, lent to God, nay, lent upon usury: foeneratur Domino, who binds himself to repay it, and giveth security for it under his own hand; Christ himself promised the young man, Mark. 10.21. if he would sell what he had, and give to the poor, that then he should have treasure in heaven; but how many are there like Cardinal Bembus, that would not leave his part in Paris for his part in paradise; a man may borrow ten pounds of many men upon his bare word, sooner than God can borrow ten pence with all his promises; those that are poor may be so for them: oh, my soul, bless God, this is not thy case; that thou wast never reduced to those straits as many poor men have been; put on bowels of compassion to those whose case it is, and what thou canst, relieve those that are truly indigent, and if thou canst not, distinguish between the indigent and negligent; 'tis better give ten alms to the unworthy, then turn away one truly hungry wanting person empty; remember what answer thou wilt make to God at judgement, Mat. 25.41. oh my God, help me to improve my small talents to thy glory, and to have charity in my heart though little in hand to bestow, thou requirest according to what thou givest. Upon the singing of birds. 61. Med. WHen I observed in a warm morning in the spring-time how merrily the birds did chirp and sing, in every tree and hedge and bush, and in their language did chant out their maker's praise and their benefactors glory, and what various tunes and notes they sent forth, each one adding something to the melody, that the music was not unpleasant, that these little choristers warbled forth; This occasioned me this following Meditation, these poor birds that neither reap nor sow, nor carry into barns, they neither cark, nor care, nor moil, nor toil, but live upon their father's providence, and when they have eat their breakfast, know not where to have their dinner, but depend upon their maker's allowance, and yet how merry they are, and unconcerned they seem to be, void of care and fretting fear; when their stomaches crave, they seek their meat where divine providence doth direct them, they take no care for the morrow, but in diem vivunt, and God makes provision for them, Psal. 145.15, 16. they all wait upon thee, and thou givest them meat in due season, thou openest thy hand, and thou satisfyest the desire of every living thing; The consideration of this made me reflect upon my own self, and to observe my own faults and failings: oh my soul, art not thou justly reproved by these poor creatures, and hast thou not behaved thyself worse to thy God, than these have done? art not thou better than many sparrows? why then dost thou despond more than they, and distrust thy father's providence? hast not thou more promises to depend upon, then ever they had? and more experiences of divine providence both in former deliverances, and continual protection and provision? thou hast the use of reason which they want, to assist thee, and some comfortable hopes of the truth of grace, and that God hath entertained thee, and received thee into his family, married thee to his Son, and adopted thee for his child; thou hast the word and Ordinances to bear thee up, and many promises of divine protection and provision which they have not, and the experience of many years wherein he did never leave thee nor forsake thee, but made comfortable provision for thee, and many encouragments from God himself; read Mat. 6.25. to the end, and Matt. 10. throughout; and see whether there be any cause of desponding, it is thy duty in nothing to be careful, but to make thy request known to God in prayer, 1 Cor. 7.32. Children make their needs known to their parents, whom if they can please, they fear no want, they take little care where to have the next meals meat, or the next suit of , neither need they, their parents take care for them, and these very birds if wisely observed, and diligently heeded, might weed those carking cares out of thy heart, and to cast all thy care upon God, that careth for thee: But though thou hast not wanted, thou art questioning with Israel, Can God prepare a table in the wilderness? Psal. 78.19. what if this cruse of oil fail, and this barrel of meal be wasted? what shall I eat? what shall I drink then, or wherewithal shall I be clothed? if these or these things happen, what will become of me or mine? what if famine come, or what if I be put into prison, or that little I have be taken from me? what if I be banished, sent into some remote wilderness, etc. how shall I be fed? how shall I be clothed? what will become of my wife and children? etc. as if when the pipe is cut, there were no water in the fountain; are not these sometimes thy thoughts and fears? and though thou hast had many silencing providences, and God unexpectedly hath removed thy doubts, and answered thy objections, yet upon new apprehensions of danger, how hard dost thou find it to trust God, upon his bare word, when the world frowns, and will not pass for payment? or to depend upon him when deliverance is out of sight? hath not Christ himself told thee, that if thou seek first the kingdom of God, and the righteousness thereof, all other things shall be added to thee, Mat. 6.33. grace is the way to glory, and holiness to happiness, if men be not gracious there is no heaven to be had; if they are, they shall have heaven, and earth also: for godliness hath the promise of this life and that to come: all earthly enjoyments that are good for thee, are entailed upon piety; but alas, the strength of the ground is so spent in nourishing weeds and trash, that the good corn is starved and choked: these thorns do choke the seed, and it becomes unfruitful; temporal things are nec vera nec nostra, but there are certain and durable riches, that nec prodi, nec eripi, nec surripi possunt; he that enjoys them cannot lose them; hath not God promised, he will never leave thee, nor forsake thee? and is not this better than if all the Kings upon earth had said so to thee, that thou shalt want nothing that is good, and wouldst thou have that which is hurtful? was he ever known to be worse than his word? and canst thou imagine he will first fail thee? will he that feeds the fowls, and the grass, starve the children? oh my soul, make sure of the main, and use diligence for the rest, cast thy care upon God, and make thy requests known to God, and he can as well deny himself, as deny thee in any lawful suit; five thousand years' experience cannot produce an instance of any godly man that was forsaken, make sure of the main bargain; and all other things will be given in as paper and packthread: oh my God, I believe help thou my unbelief: pardon my distracting and distrustful thoughts, increase my faith, silence my doubts and fears, by clearing up my evidences for heaven. Upon provision made for birds in a hard winter. 62. Med. WHen (after a cold pinching frosty winter wherein the snow had long covered the face of the earth, and hide it from man and beast, the trees and bushes for many weeks together being loaded and burdened with it) I saw and considered the numberless number of birds of all sorts and kinds, that escaped in that hard season, when all sorts of provision seemed to be cut off, and survived these troubles, which threatened them with death, when neither the rivers which were frozen up nor the fields which were covered, nor the trees nor bushes could give them relief, yet God provided them their meat, and they received it at his hands, and were nourished by his providence, when in my apprehension they were like to have been lost and starved, and famished for want of food, especially some of the wilder sort, that neither frequent house nor barn, from whom all sorts of provision seemed to be locked up, or cut off, but God fed them out of his storehouse, Psal. 147. he gives the beast his food, and the young ravens when they cry; hence it is that our Saviour Christ sends his querellous and desponding servants to school to the fouls of heaven to learn to depend upon their father's providence, Mat. 6.26. consider the fouls of the air, they sow not, neither do they reap, nor gather into barns, and yet your heavenly father feedeth them, are ye not much better than they? ask the beasts (saith Job) and they shall teach thee, and the fouls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee; who knoweth not in all these, that the hand of the Lord hath wrought this, in whose hand is the soul of every living thing, and the breath of all mankind? Job. 12.7, 8, 9.10. as he made them all, so he it is that maintains them, he takes care for the ostriches young ones, and feeds the young ravens when they cry, Psal. 147.9. they take no care nor have care taken for them, yet are they provided for; did man but look up to the birds or down to the lilies, he would not so dispond, and so distrust God's providence: shall the great housekeeper of the world water his flowers, prune his plants, fodder his cattle, feed his birds, and yet starve his children? it cannot be: is there not a sparrow can fall to the ground without his providence? nor a hair from our head without his knowledge, and can we think he takes no care of us? Mat. 10.29, 30. one pearl is more worth than many pebbles, and the righteous is more excellent than his neighbour: as one lark is worth many kites, God will have a care of his jewels, they are as the apple of his eye; thousand thousands of those fouls there are that man takes no care of, makes no provision for, knows not upon what they feed, yea, seek their destruction, some out of envy, as birds of prey, others to feed upon, yet God maintained them in their feveral species, almost six thousand years at his own cost and charges: Man by all his diligence cannot make provision for them, neither can he destroy them by all his cunning: God hides them as well as feeds them, and they are not beholding to man for their lives; The thoughts of this methinks may silence those Athiestical conceits that are apt to arise in wicked men's hearts, that there is no God, when they see his providence so plainly asserted, and may silence those distrustful thoughts and fears which are too apt to creep in, and to disturb the quiet and tranquillity of the hearts of Gods own people upon the apprehension of approaching danger, and threatening wants, when they observe those lesser creatures guided by an overruling providence; and if God preserve every species of his creatures notwithstanding men combine their destruction, no wonder if he preserve his own Church amidst their numerous enemies: oh my soul, while there is life and breath in that body of thine, praise, bless, and magnify God for his works of providence to his creatures, in making provision for all the works of his hands, especially for his Church whom he feeds as a few lambs in the midst of innumerable wolves, and they are not able to devour them: and though many times he suffers some to be worried, yet it proves rather the augmentation than the diminution of his flock, the blood of the Martyrs proves the seed of his Church, yet let these convincing providences to thyself never be forgotten, but let them breed in thee a thankful remembrance of his benefits and some answerable returns to God for his mercies which thou hast had, beyond expectation: let his continued series of providences banish out of thy heart all atheistical thoughts and conceits, and also all desponding, despairing, distrustful thoughts, and carking care: keep in God's way, and he will never forsake thee: he that feeds the young ravens when they cry, will not suffer thee to starve nor shut his ear to thy prayer; if thou leave him, he will leave thee: oh my God, all my springs are in thee, all my mercies flow from thee; though the pipe be cut, Lord, show me the way to the fountainhead. Upon birds building their nests. 63. Med. OBserving in the spring time, when the fouls of heaven build their nests, how variously they did it, and every sort had a several way, fashion, mode, or manner which all of that sort, kind or species did exactly observe, not by imitation but by a natural instinct, those that had never seen nest built before, were excellent artists, and needed no instruction: The several kinds also build in several places, as well as use several forms and methods; some build in houses in the chimneys thatch, and other places, others have places provided for them, as pigeons, stairs, and such like; these are defended from wind, and weather, which others endure to their sorrow, but are less secure; some build in high and craggy rocks, in inaccessible places to defend their young; and some in lofty trees, as the oak, the ash, the Elm, the pine, and the cedars, far out of danger and dread; others that aspire not so high, hid their nests in rough hedges, bushes, brambles, and obscure places, where the passengers eye shall not behold them, and generally all obscure them what they can from sight; yet some build upon the ground, as the ostrich, which layeth her eggs in the earth, and warmeth them in the dust, and forgetteth that the fool may crush them, or the wild beast may break them; she is hardened against her young ones, as though they were not hers, her labour is in vain, without fear, because God hath deprived her of wisdom, neither hath he imparted to her understanding, Job. 39.14. etc. every one acteth according to the wisdom God hath given them, to some more, to some less: I observed also the materials with which they built, and these were different also; some built with sticks, others with straws, some with moss, some with wool, feathers, and many other things: the fashion also was various, some bigger, some less, according as need required; some built only a bottom, some raised up walls, some covered it over head to secure the young, some daubed their castle, and made it weather-proof, others not; various are the forms and fashions they use, and for aught I know no two species or kinds make their nests in every point alike; and in the working, both the male and the female, join heart and hand in the work, and use diligence till it be effected, and in sitting on their eggs, both take their share in the work, and relieve each other by courses, as the careful observers testify, at least of some kinds, and undauntedly endure the frost and snow, the wind and the weather: as also in feeding their young, they have a mutual love and a mutual care, and take mutual pains; Methoughts this did much resemble the love and amity, the care and industry between man and wife, and oh that there were so much between them as there is between these silly birds; they are faithful each to other, and loving and helpful, and that by a natural instinct without the use of reason, or any other bond or obligation; and thus it should be, and oh that it were so between man and wife, they have more obligations each to other, God hath given them the use of reason, the Scriptures, and many other helps, yet many break all these bands asunder, yea, the very marriage-knot by their adulteries, and neighing after other men's wives, and other women's husbands, and many times return hatred for love, and wish, if not practise the death one of another; they should lend mutual help to build the nest, and feed the young, but sometimes both of them are wanting, oftentimes the one: there are many foolish men as well as foolish women, that pluck down their house with their hands, and turn off their children into the wide world, destitute and neglected; many spend that rioteously, that their yoak-fellows, or their parents have got painfully; and prove a hindrance and not a help to their relations; and as for the body, so much more for the soul, they prove ill husbands, and hindrances, and not helps in the way to heaven: God might send these men and these women to school to these silly birds to learn faithfulness, love and mutual friendship, and assistance, as he doth the sluggard to the ant, to learn diligence, and to the stork, the crane, and the swallow, to observe their times, and to the ox and ass, to learn to know their benefactor. These poor creatures minded me also of the wise providence of God that hath thus instructed these otherwise silly creatures, Job. 39.27. doth the eagle mount up at thy command, and make her nest on high? intimating, it is at God's command, it is he that gives goodly wings to the peacock, yea wings and feathers to the ostrich, Job. 39.13. and it is he that takes care of these birds, Deut. 22.6. oh my soul, learn those lessons from these poor creatures, faithfulness, diligence, and care, learn those relative duties here hinted out unto thee; fly idleness as the bane of virtue; let thy general and particular calling take up all thy time, especially be a good husband for thy soul; oh my God, implant every grace in my soul to this end, out with every corruption, make me diligent for the world, but especially for heaven. Upon a small bird feeding many young ones. 64. Med. OBserving a little wren one of the smallest of birds that had a dozen young ones lying upon her hands to maintain, to take care of, and make provision for; I heedfully attended to see what the event would be; I observed with what unwearied pains she labours for their sustenance, how cheerfully she employed her little strength to that end, even to the neglect of her own belly, how self denyingly she behaves herself, sparing that which she should have fed upon to sustain them, and from morning till night busieth herself to feed them; but that which most put me to a stand was this, in her returns with meat they all stand with open mouth, to receive the new taken prey, which made me admire that such a silly creature, void of reason, was able to distinguish between those she had fed, and those she had not, which might in such a multitude have puzzled a better head; I wondered that some of the most lively did not get all, and starve the weaker, but that God hath put such an instinct into them, thus to cherish their young, hath given them also so much knowledge as to fit them to do it: Having spent some time in this Observation unobserved, I thought to try her affections to her young ones a little further, I approached the nest as if I intended to rob her of her young, where I observed that poor creature naturally fearful and timorous, with what boldness, confidence, and undaunted courage she opposed herself to her small power to have rescued her young ones out of my hand, even to the hazard of her own life; this plainly discovered to me the divine providence of the great householder that doth not only provide meat but also some one to give it in due season, and to help those that cannot help themselves, and puts such an instinct into such poor despicable creatures, that they deny themselves to help their young ones, and venture their lives for their safety, and never leave them till they are able to help themselves, and then forsake them as if they knew them not, and that he gives such a blessing to the labours of these two poor wretches, that such a numerous brood should be provided for, and no doubt brings the prey to them by his providence: this also may silence our Atheists, and may make him lay his hand upon his mouth, for what accidental concurring of atoms can occasion this, this made me also consider how degenerate a piece poor man is, many of them having obliterated what the most savage animals have retained, viz. this natural affection to their young, so that we may take up that complaint against many in our times, more deservedly then the Prophet doth against Israel, Lam. 4.3. even the sea monsters draw out their breasts, and give suck to their young ones, the daughter of my people is become cruel like the Ostriches in the wilderness: these forsake their children through the extremity of famine, or for want of natural affection, Rom. 1.31. there are many refuse to labour, to maintain their charge, the fouls of the air will rise up in judgement against these, yea, many waste and spend that riotously that is provided to their hands, when these poor creatures pinch their own bellies to feed their little ones; how many men and women endued with reason do so obliterate it, that they expose their children wilfully to want and penury, yea, to plain beggary, yea, when the very bruits seek what they can to preserve their young, and many venture their lives in their quarrel, and set themselves between them and danger, yet too many that bear the name of men and women, have so far obliterated those principles nature hath imprinted in them, that they often lay violent hands upon their own children, and not only contrive their death, but also effect it; I would daily experience did not speak out this truth too loud, what assizes is there almost but some or other are tried for their lives upon this account? But though some have a care of their children's bodies, there are but a few that make any provision for their souls, though that be their master piece, but suffer them to be eternally ruined: Oh the stupendious folly of the most of men, they train up their children as they do their horses, teach them to drudge, and then they think they have given them sufficient education; many if they can leave them an estate, though with a curse entailed upon it, have their desires; many are too tender of the body, that have little care of the soul, let that sink or swim; but the time will come, that the soul will be found the choicest jewel, and the loss of that, the greatest loss: oh my soul be diligent in thy calling, make provision for thy relations, to thy power: he that provides not for his family, hath denied the faith, and is worse than an infidel, 1 Tim. 5.8. be not without natural affections; but that is not enough, be not without spiritual affections: see that they have mentem sanam in corpore sano, though the body must not be neglected, nor the things of the world slieghted, yet know, this is not the main; a little grace is worth a great deal of gold: keep a mean in earthly enjoyments, between covetousness & prodigality: fear not an extreme in spirituals: oh my God, help me to regulate my life both to externals and internals, by the rule of thy word and spirit. Upon the prating of a Parrot. 65. Med. HEaring a Parrot talk and prate, and counterfeit man's voice, and utter words which yet he understood not; when I had considered of it, I thought it was a lively emblem of an hypocrite, for as this bird doth imitate man, and counterfeits his voice, so doth an hypocrite imitate a true Christian, both in words and gestures, speaks as he speaks, and acts as he acts, for what action or what duty can a Christian perform, as to the external part of it, which an hypocrite cannot, doth not do? As there is no herb in the garden, but there is some counterfeit of it in the field, which resembles it, so there is no grace in the heart of a believer, but the devil hath its counterfeit, and therefore it is a cunning thing to be a Christian, and an easy thing to be deceived: for what can a true Christian do for the bulk, and materiality of duty, but a hypocrite can do also, yea, sometimes seems to exceed him? and as in duty, so in conference and discourse, it is hard to discern the one from the other; hypocrisy may be spun with a fine thread, and hardly discerned either in the cloth or colour from sincerity, but it is often found out in the wearing to be but a cheat; in storms and tempests it is apt to change colour, and will not hold out, but shrinks in the wetting: there is indeed a difference now both in garb and language, the one is truly beautiful, the other is but paint and varnish, which time makes to fade: they speak (it is true) the same things, but the one speaks what he knows, and the other by hearsay: both may discourse the deep mysteries of Religion, as the parrot may mysteries of state, if taught, but understand not what they say: Can a true Christian discourse of redemption, regeneration, conversion, adoption, sanctification, etc. so can the other also, but the one speaks what he feels, the other not: the Christian finds the marks and tokens of it in his own soul, the other not: can the one discourse of the workings of the spirit in the heart, of a believer, the actings of grace, of communion with God, etc. so can the other? can the one speak out his experiences of the goodness of God, the vanity of the creature, the bitterness of sin, the comforts and directions of the spirit, the beauty of holiness, etc. the other can counterfeit this also? but all this while, the hypocrites heart and tongue agree not: he disclaims against that sin which he loves, and pleads for the holiness and integrity which he secretly hates, and abhors, and speaks well of God and his laws, his ordinances and his people, which in his heart he abhors: The knowledge of the one, and the other differ, like that of a traveller, that hath been at Rome or Venice, or Jerusalem, or Constantinople, and hath seen those places, and known those inhabitants, and dwelled among them, and his who hath only heard, or read of them, or spoke with those that have seen them; the latter perhaps may speak as much, nay, more of the situation of the place, the manners of the people, the government, customs, and laws they are ruled by, than the others can; yet is not their knowledge alike: the one is assured by ocular demonstration, of what he speaks, the other not; these eyes saw it, (saith one) these ears heard it, saith the other; so it is here, one speaks what he knows, the other what he hears: Or it is like the difference between the knowledge of a diseased person, and that of a physician, the latter can speak more of the causes, signs and symptoms of the disease, and more learnedly describe it, but the other feels what he saith, and knows the working of the disease in another manner of way then the physician who hath only read of it, or heard of it from others: this is the difference of the knowledge between the sincere Christian and the hypocrite, the one speaks knowingly, experimentally, feelingly, truly, the other speaks by rote, like the parrot only, what is taught him dissemblingly, hypocritically, and falsely, pretending to experience that they do not: oh my soul take heed of contenting and satisfying thyself with a bare notional knowledge, without experimental heart-knowledge, it is not that which floats in the brain, but that which sinks down and seasons the heart and life that will do thee good; the former a man may carry along with him to hell, yea, the devils have it in a greater measure than the most knowing man, though bad words may, yea, will condemn thee, if not repent of, yet good words (if any such can be) without good actions, and good hearts, cannot save thee; yea, thou wilt be guilty of self-condemnation in justifying what thou dost not labour after; if godliness and a holy life be good, why dost thou not live thus? if not, why dost thou speak thus? why doth not thy heart and tongue agree? sincerity is the true philosopher's stone, it turns all into gold, and makes weak performances acceptable: hypocrisy turns all into dross: oh my God, grant me heart-knowledge as well as brain knowledge, lest I go to hell with a candle in my hand: such knowledge may serve to sink me, not to save me; to talk of the way and not walk in it little profits; to speak of heaven and not enjoy, will do me no good: Lord, let me be in substance what I am in show; yea, Lord, make me such as I ought to be in truth. Upon a Kite killed by a Fowler eating his prey. 66. Med. WHen I observed a kite, that bird of prey, how fiercely he struck at a trembling partridge, carrying her away in her griping talons, rending her in pieces in an instant, when the poor innocent creature could make no resistance, and none came to her rescue, and devouring her yet alive, all reaking in her blood, and entombed her in his cruel devouring maw; Methought it was as bloody a spectacle as ever I beheld, to see an innocent thus used, that had never injured him; but while I considered of the act, behold, a fowler undiscerned, shot him dead upon the place, in the height of his cruelty, with the meat in his mouth, so that he had sour sauce to his sweet meat: When I had awhile considered the matter, I thought I had seen some such dealing in the world, yea, amongst men, where one makes a prey upon another, and like the fishes in the sea, the great ones swallow up the lesser, and feeds upon them as these birds of prey do upon those that cannot resist them: The great ones of the world are like this kite, good for nothing, unprofitable burdens of the earth, feeding upon the brains of their innocent neighbours: how many cruel griping Landlords, wring so many tears from their Tenants eyes in their life time, that at their death they have not one more to shed? how unreasonably do they rack their rents, and extort unreasonable fines? how do they oppress them by unreasonable impositions, service, and other covenants, force them to do their work, keep their dogs, horses, and such like, when all this time they pay to the utmost farthing for what they have, that were it not for their liberty, it were as good for them live in Turkey as where they do? they cark and care, and moil, and toil, and rise early and lie down late, and eat the bread of carefulness: they far hard, and work hard, and deny themselves even necessaries, yea, can scarce get for their backs, or meat for their bellies, but moil like slaves or horses, and yet all too little to satisfy their greedy Landlord, who at length strips them of all they have, seizeth upon their estates, turns them out of house and harbour, perhaps throws them into prisons where they end their misery, while their families depend upon the courtesy of the parish: In their poverty the Landlord deals with them, as men do by their horses, when one is tired they call for another, and show them not so much favour as they do their dogs, for when they be wearied in their service, they feed them, and make provision for them; Now all this cruelty is used to satisfy their insatiable avarice, or to maintain their hawks and hounds, and whores, and other like debaucheries, and all too little: they suck their brains, drink their tears, and suck their blood; and if their Tenants or poor neighbours are wronged by them, they may expect no more justice, than the fox and ass in the fable, that were to divide the prey with the lion, they must give away their right for peace-sake, part with all, and think they speed well if they meet with no further mischief; the laws themselves prove often like cobwebs, they hold little flies but the great ones break through; But the time is coming that the fouler death will strike these birds of prey to the heart, and long it will not be before it be done, and an impartial judge will make them vomit up the blood they have so greedily drunk, and pluck the prey from between their teeth, and make them know, that they were the sole proprietors of what they enjoyed, but that he lent it for other ends than they employed it in; and now their condition will be worse than their poor Tenants, and their accounts greater: remember the story of Dives and Lazarus, both in their life, and in their death; oh how good is it for men to live so as not to be ashamed to live, nor afraid to die, and to keep a conscience void of guilt that it cannot accuse them of any unjust or uncivil act, lest the sergeant death put them into the devil's hands, and they be cast into prison: th●se that will not now abate their fellow-servants a penny, shall themselves pay the utmost farthing: he that will show no mercy, shall find none when they stand in need, and those that now feed upon others, death shall ere long feed sweetly on them, Job. 24.20. yea, the never-dying worm shall feed upon them, as it is fabled, the vulture did upon Prometheus his liver: oh my soul, live so holily towards God, and so uprightly towards man, that thy greatest enemies may have nothing to object against thee but concerning the law of thy God: Improve those talents God hath lent thee to his glory, lest thou have the doom of the unfaithful servant: consider, thou art but a steward of what thou enjoyest: and what is under thy hands, thou hast but the dispose of it, for thy master's use, and he will require an account; take heed of getting any thing unjustly, keeping it unlawfully, or parting with it sinfully; put not the poors part in any child's portion, this will be a canker to consume the rest, and bring a curse upon thy posterity: grind not the faces of the poor, for their redeemer is mighty, and will not bear it; do as thou wouldst be done by; show mercy or thou wilt miss of it when thou stand'st in need; if thou wilt not forgive others, God will not forgive thee: Oh my God, I have this sin of cruelty in my nature also, oh curse and blast this bitter root, that it may not spring up in me: incline my heart to lenity and mercy, yea, to forgive mine enemies, that I may resemble thee my father, that dost good both to the good and to the bad. Upon a kite soaring aloft, yet minding her prey. 67. Med. OBserving the Kite that bird of prey, soaring aloft, towering on high, as if he meant to scale the clouds, and look into heaven, and with the Eagle to make his nest among the stars, Obad. 4. And yet I observed he suddenly descended, fell upon his prey, and devoured it; This observation satisfied me, that though he aimed at heaven, and seemed to scorn these inferior things, yet his eye and mind was fixed here below, and grovelled on the ground; though the bodv were above, the heart was below, and his mounting aloft was but dissimulation, and upon design, like the fox in the fable, that pretended himself dead, to take his prey the better; so this kite to compass his ends, carry on his designs, and to take his unwary prey, useth this stratagem: I thought this was a lively Emblem of an hypocrite, who seems to be all for heaven, when he minds nothing less; he is only minding his prey, driving on some carnal design, and when he seems to be trading for heaven, and discoursing with God himself, yet his heart and affections are glued to the world, and he is carrying on some self-interest, or fleshly design; and is like a waterman, he looks one way, and rows another: Thus the Pharisees those noted hypocrites did, for under pretence of long prayers, they devoured widows houses, and fished for popular applause with their prayers, fastings and almsdeeds Mat. 6.1, 2, 3, etc. their hearts were on earth, when their hands and eyes were lifted up to heaven: A hypocrite is most devout, when preferment, profit or applause is in sight, but key-cold when there is no temptation; they are burning hot in the public, lukewarm in their families, and key-cold in their closerts; they are like a Cardinal I have read of, and doubtless there are many more of his mind, who being a poor fisherman's son, was for his humility and other qualifications advanced to several degrees of honour, but always to mind him of his mean extraction, and to keep him humble, as he said, he would have his Father's Net in his dining-room, that he might not forget his descent, but at the last being made Pope, the net was laid aside, being demanded the reason, he replied, when the fish is caught what need is there of the net? This net and feigned humility was but to take the fish: and there are many in our times fish with such a bait; some that depend upon some godly great man, or some religious Landlord, or great benefactor, sergeant their colours, and pretend to wear their livery, the better to ingratiate themselves into their favour and friendship, but when they have caught the fish, the net is thrown aside; for when they have attained their end, or are frustrated of their expectation, they soon cast off the sheepsskin, and appear in their own likeness, they make religion but a stalking-horse to take their prey, and use it for no other end, and when that work is done, they lay it afide; they have a piece of work to do, and when one tool will not do it, they lay that aside and take another; if profession of religion fail them, they will turn persecutors, and those that now cry, hail master, will shortly cry, crucify him, they follow not Christ for love, but for loaves, and will be his servants so long, and no longer than they gain by him: they put their hands to the plough, and look back, and will have no more of religion than will do them good; while it will stand with their credit, profit, or worldly advantages they will be religious, when they must part with any thing, they will not buy heaven at so dear a rate; but let such take heed of mocking God, that will not be mocked, or of playing with this candle, lest they burn their wings, or approach too near the sun of righteousness, lest like Icarus they melt their waxed wings, and they deceive them: God can easily see through this thin vail of dissimulation, and smell the filthy savour of an hypocrites rotten lungs; this fire will soon discover this paint, and without oil in the vessel, as well as a lamp in the hand, there is no entering into the bride-chamber: it is not then a Lord, Lord, open to us, will serve turn, yea, often this rotten inside will rot the outside also, and those ulcers at the heart will break forth in the life and conversation: oh my soul, beware of hypocrisy, that damning sin, that ruins thousands, and sends them to hell, and unfits a man for any office or employment in Church or state; this will make thee hateful both to God and man; man will hate thee for thy profession, God will hate thee for counterfeiting his colours, and serving the devil in his livery: if religion be bad, why wilt thou profess it? if it be good, why wilt thou not practise it? Make the tree good, and his fruit good, or make the tree evil, and his fruit evil: be as thou seemest or seem as thou art, and do not dishonour God by a great profession, and an evil conversation, there is no deceiving God by a feigned show, who tries the heart and searches the reins; he loves truth in the inward part, and the secretest thought of the heart cannot pass by him undiscovered; sincerity is the true philosopher's stone that turns all things into gold, and makes weak performances acceptable, when hypocrisy turns all into dross, glorious performances into guilded abomination: oh my God, my heart is deceitful, and desperately wicked, a nest of unclean birds roosts there, and this sin as well as others lurks in it; Lord, thou knowest my condition, discover myself to myself, and let not my own heart deceive me: create in me a clean heart, O God, and renew a right spirit within me: what good will a show do without a substance, or a profession without the practice; whatever thou deniest me, deny me not sincerity: what shall I do at the wedding without a wedding-garment, or what good will a lamp do without oil, or a talon, if not improved. Upon a Bird in a cage. 68 Med. UPon the observation of a bird in a cage, that was kept warm and secured from danger, fed to the full, and that without her care or pains, so that in my apprehension she wanted nothing that might give content, or minister delight; she neither felt want nor woe; yet it seems she was not content, with this supposed restraint or imprisonment, for in process of time she gets lose, fled away and refused to return, she esteemed her liberty more than all her enjoyments, and rather exposed herself to want and penury, yea, to danger and trouble, then to return to her easy confinement, and trust herself rather to the mercy of the merciless enemy, then to her greatest benefactor: The thoughts of this raised my Meditation as high as our first parents Adam and Eve in paradise, they were placed in a place of pleasure, provided for by God himself, wanted nothing for necessity or delight, and had only one little restraint laid upon them, to forbear the fruit of one tree, which haply had it not been forbidden, had not been desired, but impatient of this restraint, they break the cage, and got lose, and so were turned out into the wide world, and by this means brought want and misery, danger and death upon all their posterity, and exposed themselves and their offspring to be a prey to the devouring vulture, satan: and this is the condition of their posterity, they like not God's cage, because the devil promises more liberty, but brings them really into more slavery, they leave God's service which is perfect freedom for the devil's drudgery, in hopes of more freedom, but really more slavery; they serve a worse master, are set about worse work, and shall receive worse wages: loathe they are to be under any restraint, and yet the devil keeps them in the most servile slavery: fain they would have their fill of sin, and this will bring them in their fill of misery; for suffering will follow sin, as the shadow doth the substance; if sin go before, misery will follow after, and they will rue the time that ever they left their cage, changed their Master, or left his work: for when they come to receive their wages, they will be sensible of their folly; eternal destruction is the best wages the devil gives, but eternal life is God's reward: But let's leave these doing their master's work, and expecting his wages, and consider man in his temporal concerns; and here also you will find him a discontented creature, and though you follow him from the womb to the tomb, you will always find him in a restless condition, never satisfied, never contented, in his infancy and childhood, never able to brook any cage, or endure any restraint, any thing but go to school, and any book will please but that he is to learn in, any profession but a scholar: in their youth any thing but service or apprenticeship, and any trade but what they are bound to, and any Master but their own; after any estate but a single life, and when married they are soon weary of that: Many a servant that lived void of cares, that sleeps sound, feeds hearty, and hath all necessaries provided for him plentifully, and nothing lies upon him but a little moderate labour, to do his work, and receive his wages, when ofttimes the master works as hard as he all day, and spends his spirits, and at night breaks his sleep with anxious cares and fears, and turmoiling thoughts, how he shall pay his rents, discharge his debts, provide for his family, meat, drink and , and other necessaries, how he shall pay scot and lot as they say, and bring both ends together, and all proves too little many times, yea, a thousand things more run in his mind and break his brain, yet this servant not content with this condition, dislikes his cage, leaves it, he cannot away with any restraint, he must needs be his own man, or rather his own Master, stand upon his own legs, be ruled by his own will, leaves his service, altars his condition, marries and sets up for himself, and now he thinks all will be well; but after awhile, when pinched with want, and misery, and forced to maintain a wife and children, and much ado to get them bread, he gins to wish, oh that I were in my cage again, I should prise it better than I have done, and gins to think his service was better than his freedom, and wishes when it is too late that he had better considered it, and looked before he leapt: and thus it is with men in all callings, estates and degrees, always discontent, if any restraint be laid upon their insatiable minds. Oh my soul, choose not another Master till thou art sure of a better, that will mend thy work, and better thy wages; this cannot be satan, his wages is eternal destruction, when the gift of God is eternal life; break not God's prison for the world's liberty, now thou art liberally provided for, and remainest under the wings of the Almighty, and no devouring vulture can molest thee, but if at the instigation of Satan thou break thy cage, and make an escape, a thousand dangers will assault thee, and thy poor soul will be made a prey to this roaring lion that seeks day and night to devour it, 1 Pet. 5.8. the devil that bloodthirsty enemy will pursue thee to destruction, and nothing will satisfy him but thy ruin; oh my God, my strength is in thee, and not in myself, my enemies are many, politic and cunning, bloodthirsty and cruel, treacherous and deceitful, and my own heart like an inbred traitor ready to betray me into his hand; I have no strength against this enemy, only mine eyes are up to thee: Lord, keep me under the shadow of thy wings, & let neither the temptations of satan, nor the frowns or smiles of the world draw me thence. Upon a bird with a clog at her foot. 69. Med. WHen I beheld a poor bird that was taken prisoner, and her Jailor the better to secure his prisoner had hanged a little clog at her foot, I took notice how when she endeavoured to mount up, she was always hindered and plucked back again, and all her endeavours proved vain, as prisoners that are in for flagitious offences, have fetters, shackles, and great store of irons clapped upon them to prevent their escape, and hinder their flight, so it fared with this poor bird; she had a weight that she could not lift, I perceived she had a will to be gone, but power was wanting, she was not content with her slavery, ●ut how to remedy it she knew not: endeavours were not wanting but a wished success succeeded not: I thought this much resembled the state of the poor soul by nature, who was taken prisoner by satan at the fall, and ever since kept under restraint, and the devil leads her captive at his pleasure, and he hath to secure his prisoner, shackled and fettered her ever since, for fear of an escape, from which she cannot free herself, but remains still under bondage; nay, the unregenerate man is so fettered and clogged, and as it were locked to a post, that he cannot stir, or so much as lift up his eyes or heart to heaven, and so infatuated withal, that he cannot hearty desire his liberry, or pray for it, Satan hath put such a force upon him that he is content to have his ear bored, and to serve him for ever, he is so acquainted with his service that he thinks there is no better Master, nor no better work; he is like a bruit beast, still grovelling upon the earth, and thinks there is no greater happiness; he is like Ulysses his men, fabled, by Circe's charms to be turned into swine, and being put to their choice, were content so to remain, and not assume their human shape again; so these are so bewitched by Satan, that they are unwilling to be Gods free men, they know no other happiness then to have their swill, and to wallow in the mire, and are angry with them that would help them out, they find more pleasure in their drinking and drabbing, then ever they did in praying and hearing; upon these we may write, the Lord have mercy upon them, for they have a plague-sore running upon them, they are sick to death, and yet feel nothing ailing them; there is but one physician in the world can cure them, and that must be with a plaster of his blood: but we pass by these as yet wholly at the devil's command, and in his power: But there are another sort of men, that have this clog at the heel, and that is the regenerate, that have the scales of ignorance in some measure wiped from their eyes, and have a principle of life in them, yet are not free from this clog, though they are weary, and fain would be free, but cannot, and though their clog be lightened, and many of their shackles and bolts knocked off, yet cannot they mount up as they desire, they cannot content themselves with their earthly enjoyments, fain they would have a better portion, yet corruption hangs so fast on, they have much ado to mount up to take a view of their heavenly mansion; they dare not espouse their souls to any creature-comfort, and yet can maintain but little communion with their husband, Christ; if they do mount upon the wings ●f contemplation, and get a Pisgah-sight of heaven, and a view of those invisible things at Gods right hand, yet how soon are they down again, and much ado to get a glimpse of Christ: they are like a man that is looking at a star through an Optick-glass, held with a palsy hand, it is but now and then they can get a sight, their corruption therefore, that remains unmortified makes them cry out with the Apostle: Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death? Oh my soul? is not this thy condition? how comes it otherwise to pass, that thou prayest so coldly, and hearest so drowsily, praisest God so faintly, and performest every duty so carelessly? is not heaven worth the having, and all the pains thou canst bestow about it? is not thy soul worth the saving, and eternity worth minding? canst thou be zealous about trifles, and negligent in things of greatest concernment? sure there are heavy clogs lie upon thy heels, that thou runnest no faster: why art thou such a stranger to divine Meditation? thou canst think of the world without weariness, though it be from morning to night, why then are thy thoughts of heaven so few and forced? why art thou so soon tired in duty? so soon weary of ordinances, and so overly in them, that many times thou hast scarce a glimpse of Christ in a duty, and but little communion with him at best; why dost thou feed upon the husks of duty, and content thyself with the bare performance, though thou meet not with Christ in the duty? will this feed thee? will it make thee fat? how comes it to pass so many vain thoughts, roving imaginations, impertinent wander are mixed with thy holiest duties, and most solemn services? do not those evidence to thy face, that corruption remains strong in thee, and grace weak? and why contentest thou thyself with these fetters, and strivest not, prayest not more against them? Oh my God, when shall I be freed from these? when wilt thou knock off these bolts, and free me from these fetters, and enlarge my feet, that I may run the ways of thy commandments? then will my soul mount up to thee with cheerfulness, then shall I serve God without weariness or distraction; oh fit me for my change, and then, come Lord Jesus, come quickly: give me oil in my vessel, grace in my heart, and the wedding-garment of sincerity for my soul, and then come at what hour thou pleasest. Upon birds observing their seasons of coming and returning. 70. Med. WHen I observed the cuckoo, the swallow, and many other sorts of birds, how exactly they observed their seasons, both in coming and returning, and all other birds in their building and breeding, how exact they were, and lost not the opportunity, nor neglected the season; It brought to my mind God's complaint against Israel his own people, and thought how justly it might be charged against us, Jer. 8.7. The stork of the heaven knows her appointed time, the turtle, the crane, and the swallow, know the time of their coming, but my people know not the judgements of the Lord; as if he should say, these silly birds by a natural instinct, without the use of reason, know the times and seasons of their going and returning, but my people that have greater helps and furtherances, yet take no notice of the seasons of grace, and of the times of their visitation: he complains likewise, Esay. 1.3. the ox knows his owner, and the ass his master's crib, but Israel doth not know, my people do not consider; and is not this England's case? few consider the time of their visitation, or take notice of the footsteps of God's departure: Christ also complains of such, that could discern the face of the sky, but could not discern the signs of the times, Mat. 16.2.3. as if he should say, are you so weather-wise that you can foresee the rain, and are you so ignorant of Scripture, that ye know not the time when the Messiah should come? Mat. 23.37. oh Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how oft would I have gathered you as a hen gathereth her chickens under her wings, and ye would not, Luk. 19.41, 42. when he was come near, he beheld the city, and wept over it, saying, if thou hadst known, even thou at least, in this thy day, the things that belong to thy peace, but now they are hid from thy eyes, etc. they had lived under the Ministry long, but no change was perceived: oh poor man, how art thou degenerated, even below the fowls of heaven, or the beasts of the earth; thou wast made a prince over the works of God's hands, and all terrestrial creatures were subjected to thee, and now art sent to the ox and ass to learn of them thy duty, and doth their understanding outreach thine? Most men are apt enough to take advantages for the world, they will not neglect seedtime, nor harvest, neither will they omit Fair or Market, that their occasions call them to, they suit their business to the season of the year; the Mariner observes both the wind and tide, and yet these very persons which the world calls good husbands, are very fools in reference to the soul, and let slip spiritual advantages; they provide not in summer for winter, in the day for the night, nor in this life for that which is to come; Now the candle of the Lord shines upon our heads, and through his light we walk through darkness, the secret of the Lord is upon our pavilion, Job. 29 3. the season of grace is yet continued, the harvest is not quite over, the market-day is not past, and we may lay in provision for the soul, and the means of grace is yet afforded us, but how soon winter may approach we know not; how soon the sun of the Gospel may set, and night come, we cannot tell, when no man can work; the shadows of the evening are stretched out, Jer. 6.4. and the night seems to be approaching, and ere long our day will be over and never dawn again: there are sad symptoms, that the glory is departed from Israel, and that God is going from us, and woe to us if he depart; there are grey hairs here and there upon us, and we perceive them not, Hos. 7.9. 'Tis our wisdom to observe our season, and strike while the iron is hot, and make hay while the sun shines, and work while we have the light, this is the season of gathering honey with the bee, and getting oil with the wise Virgins; the bridegroom is at hand, and will come in an hour we know not of, and at a time when we are not ware of, and only those that are prepared will enter with him, and the door will be shut; then shall we wish, as Christ doth for Jerusalem, that we had known the day of our visitation, but it will be too late; The time of our visitation is called, a day, for the shortness of it, and yet we are not sure this day shall have twelve hours; many men's sun sets at noon, God may remove his candlestick from us, as he did from the seven Asian Churches, or his dwelling from us, as from Shiloe, Jer. 7.12. and where are we then? Go to my place in Shiloh where I set my name at the first, and see what I did to it for the wickedness of my people Israel: and may not he say thus of England? what assurance have we more than they of God's continued presence, if our sins equal theirs? the abuse of mercies, the contempt of the Ordinance, the abuse of his Ministers, and the making light of Christ himself, are crying sins, and I fear we cannot wash our hands from them; Oh my soul, observe the seasons of grace afforded to thee by God, for whether thou improve them or no, they must be upon thine account: take the opportunityes put into thy hands, take time by the forelock, or thou wilt find that it is bald behind: improve every talon God hath lent thee, and let none rust by thee; cherish every motion of the spirit, and blow it up into a flame; this is thy seedtime, where thou must sow what thou must reap in eternity, Gal. 6.7.8. whatsoever a man soweth that shall he reap, he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting, and he that soweth sparingly shall reap sparingly: this also is thy harvest-time, lay in for winter, it is thy market-day, fetch in provision, it is thy now or never, neglect it not: oh my God, rouse up my dull and drowsy soul by some quickening considerations, and let me not sleep away my time in security; rather spur me on by some affection, then suffer me to fall short of my journey's end, let me live every day as if it were my last, and perform every duty as if I were presently to give an account of it to God. Upon a snail. 71. Med. OBserving a snail that sluggish creature, how slow she was in her motion, how slothful her pace, how much time was spent, how little ground she rid, and observing also that all the instigations I could use, rather hindered then furthered her journey, for when I pricked her forward, she plucks in her horns, and stood still, and no means I could use could make her mend her pace, this made me think this was a fit emblem of a sluggard, as he is lively set forth by wise Solomon in his book of Proverbs, the slothful man (saith he) saith, there is a lion in the way, I shall be slain in the street, Pro. 26.13, 14. he forgets the roaring lion that prompts him to these silly excuses; but never any came to hell that had not some excuse for their coming thither; corrupt nature needs not be taught to tell her tail, sin and shifting came into the world together; men hid their sins from themselves by false glosses, from others by idle excuses, they would persuade the world they have some reason to be mad, as the door (saith Solomon) turns upon the hinges, so doth the sluggard upon his bed: abroad there is a lion, and at home there is a lusk that lives in the world to no purpose; he hideth his hand in his bosom, and it grieveth him to bring it again to his mouth: and much more to this purpose, but of all other, the snail resembleth the spiritual sluggard, and the Lord knows there are many of them in our days, yea, which of us is not tainted with this disease? for hardly can we find any men so sluggish for the world, as most men are for heaven, or so careless for the body as they are for the soul, the most of us sleep in harvest, and are like to beg in winter; slug away the day, and make no provision for night, when they cannot work, and lose the opportunity God affords them, and have a price put into their hands, but have no heart to get wisdom; they provide not against the winter night of death, nor the days of darkness which will be many, Eccl. 11.8. for as sure as the night follows the day, so sure a change will come, a storm will rise, and such a storm as will never be blown away to wicked worldlings: There is too many professors go on in heaven's way, as the proverb hath it, on a snails gallop, we can scarce see them move; and many like the crabfish rather go backward then forward, they are like those silly women mentioned, 2 Tim. 3.7. ever learning and never come to the knowledge of the truth; many have served an apprenticeship in Christianity, some two, some three, and some more, and never yet understood the mystery of their profession, nay, not the grounds and fundamentals of Religion: those that have been listed soldiers twenty or thirty years have not yet learned to handle their arms, nor known the use of their weapons; those that have been as long scholars in Christ's school yet have not learned the first lesson, of self denial, they have the same corruption unmortifyed, the same grace weak or wanting; the same doubts unresolved, and the same fears upon their spirits, as they had long since, many years are passed away, and their work stands at a stay, no more fit for death, no more assurance of heaven, no more communion with God, no more knowledge of the state of their own souls, and all this notwithstanding the means they have had, the Ministry they have enjoyed, and the seasons of grace they have lived in; Now is not he a monster in nature, that is as big at two years old as at twenty, and is it not a dullard indeed, that goes to school twenty years, and cannot take out one lesson: Ancient professors should grow with the oak, more firmly rooted, and with the apple more ripe and mellow, these trees of righteousness should bring forth fruit even to old age, and add every year to their experience; indeed there are some that grow in opinions, and think this is growing in grace, and in few years run the whole circle of errors, and at last end where they began at profaneness if not at athiesm, they grow most in the head, like children that have the rickets, when the rest of the body pines; these errors, the brats of their own brain are like suckers in a tree, they draw all the sap that should feed the other branches to themselves, and run up into aspiring branches fruitless, yea, hurtful; the strength and vigour of the soul, the life and heat of their zeal, is spent upon these to maintain them, when the power of godliness languisheth, but true grace grows uniformly, like a healthy body, though every member grows not to the same bigness, yet every member grows in proportion to the rest, and so the body is completed; but alas where is this growth of grace discerned? the most professors are in a languishing condition, their pulse beats weakly, and their natural heat abates, and they are inclining to a consumption, or a lethargy: oh my soul, is not this thy condition that is here described? art not thou fitly resembled to this sluggish creature? how long hast thou been in Christ's school, and never the better? how many apprenticeships hast thou served, and yet art a very dullard; and little more grace appears then did many years ago? well, double thy diligence, amend thy pace; set about thy work to purpose, lest God turn thee out of his vineyard for a loiterer, and give thee thy portion with the unfaithful, with the unprofitable servant, Mat. 25.26. had idleness been a calling, doubtless thou hadst been a good husband, yet at last up and be doing, thou canst not serve a better Master, expect better work or wages; O my God, what shall I say to thee, or how shall I answer thee? mine iniquity hath found me out, and my sin shows itself, it is I that resemble this snail, and have sluggishly served thee all my days: Lord, rouse me up out of my security, that I may make more haste, lest I fall short of my journey's end. Upon a snail carrying her house along with her. 72. Med. WHen I observed a snail carrying her house upon her back, and in so doing carried all she had with her in her removes, it brought to my mind how the Israelites in the wilderness, when ever they journeyed, they removed their tents, and carried them with them, and when ever they rested there, they pitched them, and carried all their substance for forty years' space along with them, and this might well put them in mind that they were strangers, and pilgrims, and there rest was not here: I have read of heathen Stilpo, when the enemy had seized upon all he had, burned the town he lived in, and took his wife and children prisoners, being asked by Demetrius, what he had lost? replied, nothing, omnia mea mecum porto: I carry all-along with me, esteeming his virtues his only riches, which none could take from him, but all loseable riches he valued not; This made me further consider, if any heathen could say thus, how much more a Christian, that hath all his virtues adopted graces, and hath an interest in Christ, and a title to glory? for this is a Christians all, and he can properly lay claim to no more; for as he hath all from God, so he hath all in God, and having God, he hath all, and a rich portion it is, beyond all the gold in the Indies, and all the wealth in the world; it is a more soul-satisfying portion than the world can afford, and such a portion, that is durable, for the devil and all his instruments cannot deprive them of it; and this they may take along with them to a prison, to a gibbet, yea, to the utmost parts of the earth, if they are banished thither: The men of the world would have their portion in the world and heaven, like paper and packthread into the bargain, but it will not be; they would carry the world upon their backs to heaven, but it is too great a burden to carry up the hill, and too big to enter with at the straight gate: The only way to make the best advantage of the world, is to take Christ's counsel, Luk. 16.9. make yourselves friends of the unrighteouss mammon, that when they fail, they may receive you into everlasting habitations: this is the way to send the world before us to heaven, or to improve it to the best advantage; testify your faith (saith the Apostle) by your works; improve these talents well, and God will reward you for it, riches are not properly ours, but Gods; but if we make sure the Jewel, we shall have the box; if we buy the wine, we shall have the cask; and if we seek first the kingdom of heaven, and the righteousness thereof, all other things shall be added, Mat. 6.33. most men begin at the wrong end, they make sure the world, and think then, all is safe, and heaven sure; but would they make heaven sure, riches should not be wanting: but most men think that scraping and keeping together is the way to be rich, but the holy Ghost teacheth us, that it is giving and laying out is the way: Solomon tells us, he that gives to the poor, lends to the Lord, and he will repay him: Pro. 19.17. and he that gives to the poor shall not lack, Pro. 28.27. so that not getting but giving is the way to wealth; but he shall have judgement without mercy, that will show no mercy: Jam. 2.13. rich men are Gods stewards, he trusts them with his store-house, to give their fellow-servants their meat in due season, and blessed is that servant whom his Lord when he comes shall find so doing, Mat. 24.46. but if instead of feeding them, they feed themselves, and eat and drink with the drunken, and beat their fellow-servants, their Lord shall come when they are not ware, and shall give them their portion with hypocrites, there shall be weeping and gnashing of teeth: but all places are too full of such evil servants, and so is hell too; such dust-heaps are found in every corner, but those unmerciful men shall have their portion with the devil and the damned, Mat. 25.34. when the charitable Christian shall have a portion in glory; we are all God's servants, and have some talents or other to improve in his service to his glory, which if we do, we shall not be without our reward; there is none (saith God) shuts the door of my house for nought, or kindles a fire upon my altar for nought, Mal. 1.10. he hath lent us our riches, and yet if we improve them and employ them as we ought, they will become our own, and we shall send them to heaven before us, where they will be made up into a crown for us; this is the only good they can do the soul, but whatsoever is not thus improved is lost, yea, worse than lost; for it will be put upon our account, and required of us when we give an account of our stewardship: It is a great mistake, and so it will be found, when men think they have an absolute propriety in what they enjoy, and may dispose of it at their pleasure: Christ bids the young man, sell all that he had and give to the poor, and he should have treasure in heaven, Mat. 19.21. and rich men are charged to be rich in good works, ready to distribute, willing to give, that they may lay up for themselves a good foundation against the evil day, 1 Tim. 6.16. etc. had rich men but Moses eye, to see the wealth of heaven, and the worth of it, it were not hard for them to make such a choice as he did; worldlings if they could have heaven without labour or cost, they would accept of it; if not, they will not buy it at so dear a rate; but Christians say, as Mephibosheth, let Zibah take all, so I may enjoy the king: oh my soul, here is riches worth labouring for, thou canst not buy this gold at too dear a rate, the world thou mayst, and many do with the loss of the soul: here thou canst not be disappointed, whatever rate thou setst upon this treasure, it is ten thousand times better: lay hold upon this, make heaven sure to thyself, improve the world to a spiritual advantage, then will thy riches increase as the oil in the cruse, or like the bread in Christ's hands, or the water in a spring; thy good works will follow thee to heaven, when the world will leave her dearest minions: oh my God, let it be so, say amen to my prayer, let me have thee, and I have all things necessary. Upon men's misery, labour, and pains. 73. Med. WHen I considered that man that was the chief of God's workmanship, and next to the angels the most glorious creature of the whole creation, yea, in his creation was made little lower than the angels, and clothed with honour and dignity, Psal. 8.5. and was made Lord over the works of God's hands, Gen. 1.26. yea, God created him in his own image, all these inferior creatures were made for his sake, and for his use and service; he was their little Lord, yea, the angels themselves are ministering spirits, sent out for the good of those that love God, Heb. 1.14. the saints are the Church, the spouse, the bride the members of Christ, and so seem to be in nearer union to him then the angels themselves; some think the devils envied this, and so fell from their own station: thus you see, how man in the creation was exalted to honour: but on the other side, I considered, how man above all the rest of the creatures was more subjected to misery, labour, and slavery, yea, vexation of spirit, than any other, and many of them even worn out with carking cares, and fretting fears, with moiling, toiling, spending labour, which tires their bodies, breaks their sleep in the night, when other creatures which were made for their use, and are their servants, rest secure and free from daily cares and nightly troubles, many kinds of them are preserved without their pain, all without their care, or forecast; the master's care for some, and maintain them, and God maintains the rest; but it is not so with man; he must eat his bread in the sweat of his brows, how true is that of Joh, chap. 5.7. man is born to labour as the sparks fly upwards, all things are full of labour (saith Solomon) Eccl. 1.8. molestation and misery meet us at every turn, the world (saith one) is a sea of glass, for it is vanity, mingled with fire, (for it is vexation), Rev. 4.6. man is in a restless condition, tossed to and fro like a football, and here he hath no resting place; when I sought out the cause of this, why this noble creature should be thus subjected to trouble, and sorrow, more than any others; I quickly found out, it was Gods will and man's desert, for had man continued in his primitive purity, he had never had an aching head or aching heart, or loss or cross, or any thing to molest him; but when he had sinned, God pronounced this sentence upon him, in the sweat of thy brows thou shalt eat thy bread; which law never yet was reversed: The beasts of the field never transgressed their maker's law, as man hath done, and therefore never had such punishment threatened as man had, though it is conceived they are sufferers for man's sin, Rom. 8.20. had not sin gone before, trouble and misery had never followed; the wages of sin is death, but the gift of God is eternal life; and as sin, brought death, so also sorrow into the world, what cause then hath poor man to hug such a viper in his bosom, that feels so much the sad effects of it, which is the cause of all temporal, spiritual and eternal miseries, which without repentance will cause not only a separation of the soul from the body, but also of the body and soul from God: I considered also, that though man were subjected to more care and trouble then other creatures were, yet if he did his work well, he was promised a greater reward, and better wages than any other, he shall be well paid for his pains, and who will not take pains for profit? it is fit that man that is promised a kingdom for one days work, should work harder than he that hath but ordinary wages, yea, God hath gracious ends in these afflictions to his people, by this means he lets them know, their rest is not here, and weans them from the love of the world which would undo them, who otherwise would with Peter say, it is good being here: we are travellers, and cannot expect rest in a journey or security in an enemy's country; the Samaritans would not entertain Christ, because his face was as though he would go to Jerusalem, Luk. 9.53. and the world will not entertain God's people, because they have their faces heavenward: Christ tells us, in the world we shall have tribulation, John. 16.33. this is not a paradise, but a purgatory to the saints; we may say of this, as one doth of the Straits of Megellan, when a man is there, which way soever he bends his course the wind will be against him; but Christ hath overcome the world, and will subject this enemy to us: It is a great mistake to take this for our rest, yet many do, and rest here, and it is all the rest they are like to have, and a miserable portion it is to those that have the most of it; there are none here live free from misery, though some sinfully pass away their time idly; sorrow will follow sin, as the shadow doth the substance; and if any can patch up a miserable happiness here, yet it is short-lived, and they know not whether it will be a day older; when death comes eternal miseries will take date: oh my soul, art thou under suffering, and hast no free-day, do they come like waves of the sea, one in the neck of another, thank thyself and thy sin for it; these are the fruits of thy beloved lusts; when lust hath conceived it bringeth forth sin, and sin when it is finished bringeth forth death, Jam. 1.15. never expect to be free from suffering, till thou be free from sin; when thou smartest by affliction avenge thyself on thy sins, and make thy heart smart for sin, if sin be not forsaken, thy sufferings will be more; God will make thee bend or break under his hand, but if thy sins be hated and repent, despair not at thy troubles; it is but the portion of Gods own people: Abel began a health, and all the saints that ever were, are, or shall be, have pledged it round, and some have drunk very deep, and Christ himself drunk up the very dregs of it; but if thou suffer for righteousness sake, thou shalt be sufficiently rewarded, yea, thou mayst rejoice and be exceeding glad, for great will be thy reward in heaven, Mat. 5.11.12. Oh my God, thou hast afflicted me less than I deserve, help me to patience under thy hand, with correction give instruction, and let no twig of thy rod be in vain, fit my back for the burden, and then lay on what thou pleasest. On the difference between a well manured, and neglected Orchard. 74. Med. WHen I observed the difference between a well-manured, well-ordered, and well-husbanded orchard, and one that was slieghted, neglected, and carelessly heeded, I observed the difference between diligence and negligence in the one, I beheld the trees orderly ranked, not too near, nor at too great a distance, carefully pruned, and freed from superfluous branches, suckers cleansed from moss, and other offensive enemies, manured, dunged, fenced from the violence of cattle, and in a word in a comely form, and handsome to behold, and the fruit answered expectation, and made amends for the care and cost, but the other was neither handsome to the eye, nor profitable to the owner, lying open to the beasts of the field, out of order, and shape; some too thick, others too thin, overgrown with moss, suckers, cankers, and unprofitable branches, the ground overrun with briers, brambles, nettles, docks, and other unprofitable weeds, and the fruit thus choked, and spoiled, proved accordingly; by this I saw the difference between a good husband and a bad: Solomon tells us, the king himself is served by the field, Eccl. 5.9. and so doubtless he is by the orchard, but than it must be well husbanded: Uzziah loved husbandry, 2 Chr. 26.10. the orchard yields both meat and drink, both food and physic, profit and delight is here to be had, but not without labour and diligence: In all labour (saith Solomon) there is profit, Pro. 14.23. that is, all honest labour, we should work with our hands the thing that is good; some labour diligently to do mischief, and take pains to go to hell, there is small profit in this work; and some (as one saith) do magno conatu magnus nugas ●gere, they do take great pains to small purpose; some take as much pains to spend their estate, as others do to get it; and more pains in the way to hell, than others in the way to heaven; but diligence even in earthly business is doubtless a commanded duty, and negligence is a forbidden sin, the one brings profit and the other loss; diligence in an orchard brings in more than ordinary profit; the Apostle commands those that will not labour that they shall not eat, 2 Thes. 3.10. paradise that was man's store-house, was his work house also; those idle persons that have little to do, are usually set on a work by the devil, for he takes up and employs such wanderers; those that like body-lice, live upon other men's sweat, are not fit to live in a well-ordered commonwealth: it is an apostatical command, that we labour with our hands, that we may be able to give to those that need, Eph. 4.28. he shall be poor (saith Solomon) that dealeth with a slack hand, but the hand of the diligent maketh rich, Pro. 10.4. doing there must be, or the beggar will catch us by the back; it follows, he that gathereth in summer is a wise son, but he that sleepeth in harvest is a son that causeth shame; he that lets the offered opportunity slip, may haply never recover the loss; diligence usually (though not constantly) is attended with abundance; but the sluggard shall be covered with rags, we read Pro. 24.30. that Solomon went by the field of the sluggard, and by the vineyard of the man void of understanding, and it was grown over with thorns, thistles also had covered the face thereof; the stone-wall thereof was broken down; then I stood and considered it, I looked upon it and received instruction; yet a little sleep, a little slumber, a little folding of the hands to sleep, so shall thy poverty come as one that traveleth, and thy want as an armed man, viz. unexpectedly, and irresistably; sloth and idleness is the nurse of beggary, the mother of misery, and the forerunner of ruin; Solomon makes some use of his observations, a bee can suck honey out of every flower and weed, but a fly cannot, and a spiritual mind can extract good out of every object, even out of other men's faults and follies, he can gather grapes of thorns, and figs of thistles, and extract good out of evil; This made me raise my meditations a little higher: I considered, if idleness be so great an hindrance to worldly advantages, what is it then to spiritual profits? if ground not manured brings forth briers and thorns, weeds and thistles, what will the soul bring forth, if it be neglected: this will soon abound with sins, and vices, lusts and corruptions, and Solomon no doubt made this spiritual use of the miscarriages of his foolish neighbour; a godly man (as I said) will gather honey with the bee; where the wasp will not, the fly cannot, and the spider gathers poison; for a wicked man's example is often hurtful, but to none but the wise profitable: a wise man, with Solomon, will gather some good by others miscarriages, and happy is he that other men's harms do make to beware: the soul is more subject to the weeds of sin, than any field or garden can be to briers or thorns, or other noisome things, and more diligence is required to keep it in order, and there is more danger in the neglect: briers and thorns are not more natural to the ground since the curse, than sin and corruption to the soul since the fall; and as in temporals so much more in spirituals; much diligence is required to keep things in order, and great is the advantage when it is done: oh my soul refuse no pains, neglect no labour, heaven will make amends for all, stub up thy sins by the root, and content not thyself to lop off the branches, regulate thy affection, subdue thy headstrong passions, bring under thy will, and make it submit to Gods will; set a watch over thy heart, look well to thy words and thoughts as well as to thy actions, set a guard over thy senses, those cinque-ports, otherwise the enemy will enter; take heed of thy company, for seldom good is gotten by ill companions; beware of Satan's temptations, and the world's allurements, avoid all occasions to sin, nay, all appearances of evil, and know that for all the pains thou canst take, thou shalt be rewarded, heaven will make thee amends, but the sluggard is never like to come there; Oh my God, I have been this spiritual sluggard, it is I have neglected my field and vineyard, and hence are all those briers, and brambles sprung up; Lord, help me to double my diligence, and amend my pace, and so run that I may obtain, and so fight as to conquer. Upon a great tree springing from a small kernel. 75. Med. WHen I beheld some great fruit-trees, grown to a large stature, the persons being yet alive that set them, of small kernels, and that not, very many years ago, and yet are come to be trees of very great bulk and bigness, the consideration whereof made me to contemplate the mighty power of God, that from such contemptible beginnings could produce so large a body; and that of the small seeds of the cypress tree, such a huge bulk should so soon proceed, and that a slender akorn should bring forth so vast a tree as some oaks are, carrying so many tun of timber, and load of wood, as some do, this brought to my mind the parable of the mustard seed, Mat. 13.31. where Christ tells us, though it be the least of seeds, that it grows up to a great tree, and that suddenly, that the fowls of of heaven lodge in the branches of it; for though in our northern climates, it arrive not to that bigness, yet travellers speak much of the greatness of it in those hotter Countries; our Saviour Christ's intention in this parable is to teach us, that as from this small seed proceeds a great tree, so is also the progress of the Gospel, which though at first it seems contemptible, yet it proves very efficatious, it is quick and powerful; and wonderful in operation, whither the fowls of heaven, the elect resort, in prosperity for shadow, in adversity for defence: In the promulgation of the Gospel, from small beginnings a few poor unlearned fishermen, the Gospel was carried as on eagle's wings to the end of the earth, and in a short time subdued potent princes, that set themselves against it, to the admiration of all, those angels came flying with the everlasting gospel; and in the reformation, how strangely was it carried on: Wickliff, John Hus. and Jerome of Prague, these paved a way and opened a door to Luther, who with a few more, withstood the whole popish interest, and so prevailed against them, that those locusts that came out of the bottomless pit, were never able by their smoke to darken the light of the Gospel again, but it broke forth more and more to the perfect day, even to all men's admiration: in many places it was carried on against their prince's consent, yea, contrary to his will; in Holland, France, Germany, Scotland, and many more, so wonderfully did this little grain spread; and in this Nation by what unexpected means was the Reformation carried on, by a prince which writ against it, and set himself against it; and yet was instrumental in God's hand to carry on the work: God can make use of whom he pleaseth to do his work: Heathen Cyrus must be his servant to carry on his design: in Athanasius his time, how did God vindicate his truth by small means against a world of Arians, and made him victorious against them all, the word of God is powerful, as a two edged sword, to divide between the joints and the marrow, Heb. 4.12. By the growth of this mustardseed, is signified, not only the spreading abroad of the Gospel in the first promulgation of it, but also of the growth of grace in a Christians heart, which though it have a small beginning, yet it increaseth wonderfully, Job. 8.7. the later end doth greatly increase; when the new creature grace is form in the soul by the finger of God, it groweth like the child in the womb, at the first it is an Embryo, imperfect, and unshaped, but is perfected by the degrees, the heart, the brain, the liver, and vital parts, and in process of time, the bones, sinews, arteries, nerves, and other parts, covered with flesh, and skin, till it come to perfection, and when it is born an infant, it grows up to maturity, till it comes to a perfect man; when God speaks a word secretly and suddenly to the heart, it sticks close, and never leaves till the work be done, and the new creature grace be form, it makes a wonderful change in the man; it is like Elijahs mantle when thrown upon Elisha, which made him leave his oxen and run after him, and desired only to kiss his father and mother, and he would follow him: the prophet said, go back again, what have I done to thee? 1 Kin. 19.19. but he had done that which made him, that he would not forsake him, till he was taken up to heaven, and remained a prophet to his dying day; when God speaks home to the heart, the work is done, when Christ calls Peter and Andrew, James and John, they leave all to follow him, Mat. 4.18. etc. with his word there went forth a secret power, inclining them to follow; the woman of Samaria left her pitcher, and Matthew his tole-book, and Zacheus his Sicamore tree, yea, half of his goods at Christ's call, when God speaks to the heart, it sticks close, and never leaves till a through reformation be wrought, it turns a man from a lion to a lamb, and changes a persecuting Saul to a preaching Paul: The smoking flax shall not be quenched, nor the bruised reed shall not be broken, till he bring forth judgement into victory; Mat. 12.20. it is not the strong oaks only but the bruised reeds Christ cherisheth; he despiseth not the day of small things; the lest spark of fire may be cherished into a flame, and the least true grace will be growing, the very pant after Christ, and unsatisfaction without him, are highly accounted of by him; the earthquake made such an heart-quake in the Jailor, that he cries out, what shall I do to be saved? and the preaching of Peter to those that put Christ to death, reached to their heart, and nothing would serve till they knew how they should be saved: so powerful is the word when set on by God upon the heart: oh my soul, though the Church of God be brought low, despair not yet, it hath been so in former times, yet recovered, and Christ hath told thee, the gates of hell shall never prevail against it: God will yet say to these dry bones, live; and if thy graces be at an under, despair not, if it be true, though but as a grain of mustard seed, it will spring; if thou art but smoking flax thou shalt not be quenched; if a bruised seed, thou shalt not be broken; oh my God, blow upon that spark thou hast given me, that it be not extinguished, remove the ashes of corruption that it may appear. Upon a crabtree afterwards grafted. 76. Med. OBserving one tree in the orchard wild by nature, which though it had the same husbandry with the rest, dressed, and pruned by the same hand, digged and dunged as the others were, though it grew in as fat a soil, and was refreshed with the same sun, and watered with the same showers, yet still it brought forth sour and unpleasant fruit; and neither art, nor labour could alter it, till I caused it to be grafted, and so changed the nature of it, and then the same means used made it answer our expectation; this made me to consider that this was the very reason why there was so much difference between persons that live under the same means of grace, under the same Ministry, enjoying the same Ordinances, sit in the same sear, live in the same house; yea, he in the same bed, yet some bare good fruits, some bad, some sweet and some sour, sure the fault is not in the means but in the men; I have read of Melancthon, that when he came to preach the gospel, he preached with such convincing arguments, and so much Scripture light, that he was persuaded that he could have convinced any man, but after long trial he found the contrary, and was fain to confess that the old devil was too cunning for young Melancthon: I have often wondered how drunkards, swearers, adulterers, or other debauched sinners could sit under the powerful means of grace, and have hellfire flashed in their faces, and never startle at it, when both the Scripture and verse hath been quoted, where they were excluded heaven, and yet they sit as unconcerned; but when I considered, Paul may plant, and Apollo may water, but it is God that gives the increase, my wonder ceased: man can but speak to the ear, but God speaks to the heart, the same fun when it shines upon a garden of herbs, makes it smell more oderiferously, but when it shines upon a dunghill it makes it smell more fulsomly, the fault is not in the sun, but in the dunghill, the same sun softens wax, and hardens clay; when the sun shines, and the rain falls upon a fruitful pasture, it makes it more fruitful, but when upon the heath in the desert, it is little the better; The reason why one bears good fruit, and another bad, under the same enjoyment, is, the one is engrafted into Christ another not, but grows upon the stock of nature; all the watering, dunging, and manuring in the world will not make a thorn bring forth grapes, or a thistle figs, Mat. 7.16. A good tree cannot bring forth bad fruit, nor a bad tree good, so that the tree is known by his fruit; I am the vine, (saith Christ) and ye are the branches, he that abideth in me, and I in him, shall bring forth much fruit; for without me ye can do nothing; John. 15.5. A Christian that is grafted into Christ, is like the Egyptian figtree, that is said to bear fruit seven times in the year, or like the lemmon-tree, that ever and anon sendeth forth new lemons: When a man abides in the stock of nature, he can bring forth no savoury fruit to God; if the fountain be polluted, the streams cannot be clear; if the heart be bad, the life cannot be good; if the lungs be infected, the breath will stink; of such as these, God saith, their vine is the vine of Sodom and of the field of Gomorrha, their grapes are grapes of gall and their clusters are bitter, Deut. 32.32. vitis non vinifera (saith one) said vene infera: the vine is the evil nature, and the grapes are the wicked works; they hatch cockatrice-eggs, and wove spiders webs, Isa. 59.5. But when they are engrafted in the true vine, they have sap and nourishment from the root, than the buds of good desires and the blossoms of good resolutions spring forth, and after that the fruit of good works; other professors are but like the Ivy that adheres to, and hath some shelter and support from the oak, but they stand upon their own root, and bear their own fruit; unregenerate men are hammering out their own happiness, and like the spider, are climbing by a thread of their own spinning; they live upon themselves, trade for themselves, and attribute all to themselves, and have no higher end than themselves; for water can ascend no higher than the fountain head, but all this will fail them, for it is not Christ but a gracious soul, as it receives sap and vigour from Christ, so it bears fruit to Christ, and as it receives all from Christ, so it will draw out all for him, heart, and hand and tongue, and all shall be set a work for him; whatever they do or whatever they suffer, they can say, propter te propter te Domine, when others sacrifice to their own nets, and burn incense to their drags, because by them their portion is fat, and their meat plenteous, Hab. 1.16. a Christian cries out with the Church, not unto us Lord, not unto us, but to thy name be the praise: oh my soul, what fruit dost thou bear? is it good or bad, sweet or sour, sound or rotten? hast thou thy nourishment from Christ, or from the stock of nature? by their fruits (saith Christ) you shall know them; and thus mayst thou know thyself, whether thou be in the true, or the wild vine: are thy grapes sweet or sour? or art not thou barren after all this manuring? if thou be barren expect the sentence, cut him down, why cumbers he the ground? Luk. 13.7. trees that are not for fruit are for fire; and if thy fruit be not good, thou mayst expect the like doom, Mat. 3.10. it must be good, quoad fontem, proceeding from the spirit of God, and quoad finem, as aiming at the glory of God: see what God intends to do with his vineyard, that he had hedged in, and manured, when it brought forth wild grapes, Isay. 5.2. etc. he resolved to make it a desolation; if thou bring not forth good fruit to maturity, it will not be long before he will lay down his basket, and take up his axe, thou wilt be condemned as well for not using, as for abusing thy talon; oh my God, am I implanted into Christ or no? I may well fear I am yet upon the stock of nature, I bear so little fruit, and so bad: Lord, engraft me into Christ, if I be not; if I be, Lord, purge me that I may bring forth more fruit. Upon the pruning of a tree. 77. Med. WHen I observed some suckers in a fruit-bearing tree, which were not only fruitless themselves, but rob the tree of her nourishment, and rendered it the less fruitful, for what should have fed the rest of the branches fed those luxuriant boughs, which shot up on high, and with an aspiring top, overlooked their more fruitful brethren, methought these resembled a sort of professors in our times that spend themselves in leaves and shows, and have proud aspiring thoughts of themselves, and overtop, and overtalk their fruitful brethren, and browbeat them as if not fit for their society, and yet they are very barren of fruit, but are best at words, and shows: upon this observation I caused these boughs to be taken away, that the sap might return to its old course, and sound afterwards when the tree was cleansed, and pruned from these, and other unprofitable boughs and branches flourish better, brought forth more and bigger fruit, this put me in mind that the great husbandman deals thus by his trees, Joh. 15, 1.2.3. etc. I am the vine, my father is the husbandman, every branch in me that beareth not fruit be taketh away, and every branch that beareth fruit, he purgeth it that it may bring forth more fruit: some luxuriant branches, rotten boughs, raw grapes, must feel the knife, and those that overshadow the rest, and yield them less fruitful; some aspiring branches he takes away, the gumm of pride, and the moss of formality (saith one) but dresses, supports, shelters, and secures those that bear fruit: hypocrites are here said to be in Christ, by profession, or in their own judgement, or the judgement of charity, when they rather adhere to him, then in here in him, for those that are really in him shall never be cut off, of all those that his father hath given him, he will not lose one; my father (saith he) is stronger than all, and none can plack them out of my father's hands; but there are some, as I said before, that only adhere ●o Christ, as the Ivy to the oak, but stand upon their own legs, grow upon their own root, and bear their own fruit, and only seek support and shelter here, these shall be taken away, and they may without deformity, they only adhere to him as a wooden leg cleaves to the body, but is no part of it, receives neither life nor heat nor influence from the head, or heart; they are like a pole fastened in the earth but is not rooted, or like a wen or ulcer or other excression that may be taken away without loss, but as in fruit-bearing trees there is need of cleansing from moss, cankers and other hindrances, and encumbrances, so the best Christians as well as the best society, had need of the pruning-hook, yea of purging, bleeding, outting, that they may bring forth more fruit; there are in the best many warts, or wens, or deformed ulcers, that may be taken away without damage, and the causes removed; Christ's vines must be trimmed, dressed, cleansed, and supported; nothing requires more supporting, more cutting then a vine, that the sap nourish not superfluous branches and leaves, and 'tis better bleed then burn, and be cut then whither; God will have nothing shade or hinder his fruit: we see by this the benefit of affliction, and that there is no cause to quarrel God, if he do let us blood, or take away the cause of some excrescence; all his pruning, dressing, cutting is little eenough, and sometimes all will not do: see it in his own vineyard, Isay. 5.1, 2. etc. what could I have done more for my vineyard that I have not done, yet when I looked for grapes behold wild grapes, and thereupon he threatens to take away the fence, & lay them waste, and break down the wall that it may be trodden down, and lay it waste that it shall neither be pruned nor digged, but may bear briers and thorns, and that he will command the clouds that they shall not rain any more upon it; now this vineyard is there said to be the house of Israel, and Judah was his pleasant plant: I wish England that God hath so long watered and manured, lie not under this severe threatening, God hath done much for his vineyard, and many vine-dressers he hath sent amongst them, and many an unprofitable branch hath he cut off, and yet great need there is of pruning still, I know not that any nation under heaven, hath been better manured, nor any nation that hath brought forth worse fruit, yet hath God at the entreatance of his vine-dressers, forborn to out them down, and oh how happy are that people that have such to intercede for them, but God will not always be entreated, his patience will be outworn, they may provoke him so long till there will be no remedy, there is a time when he will not hear, yea, that he will say, pray not for this people for they are ripe for judgements, then will he lay down his basket, and take up his axe and say, his spirit shall not always strive with man, Shiloe was his house, but he forsook it, the temple of Jerusalem was his habitation but he left it, Judah was his pleasant plant, but he hath forsaken it; he did walk among the seven golden candlesticks in the Churches of Asia, but he hath removed those candlesticks, and the Lord grant he may never give England a bill of divorce; oh my soul, art thou a barren branch, then mayst thou fear the pruning hook, if thou be a barren tree thou mayst fear the axe, and the fire is like to be thy end; if thou bear but a little fruit, if God spare thee thou mayst expect cutting and pruning by affliction; it is better bleed then burn, answer Gods ends in his afflicting thee, bring forth more fruit, if he take any thing from thee 'tis but what thou canst well spare, yea what fed some excrescence, and rendered thee more useless: oh my God, use me as thou wilt, only cut me not down for the fire; our me and prune me at thy pleasure, but forsake me not, nor lay me waste. Upon suckers in a fruit-bearing tree. 78. Med. FRom those suckers before observed in a fruit-bearing tree, I had also this following meditation, for observing how they grew rank by the nourishment that should have fed the tree, and loftily lift up the head above them, and sucked that sap that should have made other branches to bear; and as they were unprofitable themselves, so they rendered the rest almost useless; I thought they much resembled some new upstart opinions which some unwary professors espouse to themselves, and because they differ from others, they therefore think themselves more holy than their neighbours, and hold their heads higher, and verily believe growing in opinion, is growing in grace: In Arragon there were some heretics who called themselves the illuminati, as if they only had been in the light, and all the world besides had been in darkness, the Gnostics would be the only knowing men, the Manichees thought whatsoever they taught was food from heaven, and the Family of Love boast of their Evangelium regni, and of late the Ranters and Quakers boast of the infallible conduct of the spirit; Now those opinions are ofttimes the brats of their own brain, and many times pernicious errors, or at least unprofitable things; or matters of no great concernment, yet they being thus espoused they suffer these opinions to suck all the sap that should maintain the vitals of Religion, that the whole tree is thereby rendered useless and unprofitable: How many are there in our age that might have brought God much glory, and his Church much good, who have set themselves with might and main, and spent their time, and their strength, and laid out their zeal, and all for the promoting their own opinion, perhaps an error, or at best but some lesser disputable truth; perhaps about some circumstance of worship, when in the mean time the very fundamentals of religion are neglected, and the very vitals languish for want of nourishment, for seldom do you see a wrangling Christian eminent in the power of godliness; Many men when they have espoused an opinion, make provision to maintain it, they subject not their opinions to the rule, but bring the rule to them, and make it truckle under them, for it is victory and not truth that many seek, and therefore they spend their time and strength this way, yea, shut their eyes against all that makes not for them; they are as zealous for their opinion, as if the whole of religion consisted in it, and as if they could hardly be Christians which were not of their mind, when perhaps for sixteen hundred years they cannot find a man of their judgement, and all this while forgetting, that the power of godliness, and an holy life is the main of religion; for whatever is in the brain, if this be not in the heart, all is worth nothing; these men's knowledge floating in the brain, makes them top-heavy, but by reason of some obstructions, their knowledge sinks not down into, nor seasons the heart, or the life: Many are like the two men in the fable, that contended about the shadow of the ass they had found, who should go in it in a hot day, till at last while they contended, the ass got lose, and escaped; or like the dog in the fable, that catching at the shadow lost the substance; so these contend about trifles, and neglect the main; they are like children that have the rickets, the head grows too big for the body, the head thrives but the whole body pines; they spend so much of their strength and zeal for externals, that they neglect the internals; they have so much zeal for, or against ceremonies, that they neglect the substance; yet mistake me not, my design is not to make men careless in lesser points, but more careful in greater: I would not have them think any sin small, or to neglect any known duty, but I would have them proportion their zeal according to the weight of the matter, and not spend it all upon lesser matters, and neglect the main concerns: I would have no man neglect his little finger, yet would I have him in the first place secure his head, and heart; he may be a man, if he want his little finger, but not without his head and his heart; he may be a Christian though he err about the modes and circumstances of worship, but he cannot without holiness and sincerity: some Christians are like the Salamander always in the fire of contention, but these men's graces rather than corruptions are like to be burnt: I like not those men that moddle religion in their own brain, and make their own conceptions the centre of unity; and like Procrustes make his own bed fit all comers; Let all things (saith the Apostle) be done decently and in order, 1 Cor. 14.40. a necessary rule, but so extremely wracked, that I conceive through men's corruption, it hath produced more indecency and disorder then any one Scripture besides; the Papists and others making this the foundation of all their needless ceremonies: but to return to the point in hand, my desire and design is to persuade men to maintain the vitals of Religion, in the first place, and let the strength of their zeal be laid out here, and for lesser points, if disputable, let every man be satisfied in his own conscience, and grant some allowance to others that differ in their judgements, till they themselves are infallibly sure that they hold no errors: take Christ's counsel, Mat. 7.1. judge not that you be not judged, for with what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again: many men are quick-sighted abroad, but blind at home; read also the Apostles counsel, Rom. 14.1, 2, 3. etc. Oh my soul, spend not thy time and strength in trifles, when thou hast other work to do, let thy greatest zeal be laid out on matters of greatest concernment, maintain the vitals of religion, and that will maintain thee; do not dote upon the brats of thy own brain, neither censure those that differ from thee in cicumstantials; love Christ wherever thou see him, though in one of another judgement; Lord, make me upright in the main, and to employ and improve all my strength for thee. Upon a fair but fruitless tree. 79. Med. WHen I saw a fair and large spreading tree, that overtopped, and overlookt all the rest, that had a flourishing head, and a promising show, and gave great hopes of fruit to all the beholders, but drawing near, as Christ did to the levy figtree, Mat. 21.19. expecting fruit, I found none; his whole strength was spent in bringing forth leaves, when others that were less promising were richly laden with fruit: so apt are we to mistake, if we judge at a distance; When I had seriously considered it, I thought this tree did fitly resemble some highflown professor that makes a great show in the world, and seems like Saul higher by the head than others are, and haply disdains them, as not fit for their society; for oftentimes hypocrites do so by their poor brethren called weak Christians: These you may frequently hear commending their own attainments and their own enjoyments, their knowledge gifts, and their communion with God, and speaking of their holy raptures, their assurance, and such like; and think they are not Christians that have not indubitable evidenee of their salvation, when others lie under the hatches, under fears and doubts, complaining under the sense of their sin, the hardness of their hearts, under their wants and other spiritual distempers, the load of corruption that lies upon them, their want of communion with God, and fellowship with Jesus Christ, the want of assurance, and such like; having the sun of righteousness often clouded and hid from their sight: but when I have come a little nearer to them, and more heedfully observed their course of life, I saw that many of these great confidents, bear little more than leaves, and that where there was so much of the tongue, there seemed to be but little of the heart, and their religious duties, especially in their family were cold enough, and answered not to their confident brags; That those doubting Christians were more constant and spiritual in their performances; That their lives and conversations were more holy towards God, and more righteous towards men, than the others were, who bore more leaves, but less fruit: Upon this Observation, I thought these fitly resembled the Pharisee and the Publican, Luk. 18.9. etc. the one brags of his worth, the other is ashamed of his duties; the one comes with confidence into God's presence, but the other with fear, but Christ tells us, that the Publican was the better man, and better welcome; all is not gold that glisters; hypocrisy may lodge in a self-confident breast, and sincerity under a threadbare coat, amidst many doubtings; neither is it always safe to judge of a man's integrity by his tongue, a confident bragger is not always to be believed, the emptiest barrel, makes the greatest sound, and the worst spoke in the cart we say creaks first: It is the aspiring ear of corn that is most like to be blasted, when those that hang the head are usually most fruitful, it is the humble self-denying Christian that bears most fruit to God, and is likeliest to be most useful in his generation; God dwells in the high and holy heavens, with him also that is of a contrite heart, to revive the spirit of the humble: A hypocrite holds himself to be the whole piece, and all others but a remnant; he takes his poor counter, and sets it down for a thousand pound; he prizeth himself above the market, but he reckons without his host, and therefore must reckon twice; the seed of grace seldom prospers upon mountain tops, and high-grounds, but in low valleys, upon the stalk of self-denial: The more fruit is upon any tree, the more it inclines to the earth; and the more upright and aspiring, the more barren; it is the valley and not the tops of mountains that bring forth the best corn and grass, and other fruits; The greatest bragger's are not always the richest, wisest, or the most learned men, many high flown professors are like the nighingale (as one saith) vox & praeterea nihil, and those that have least, speak oftentimes loudest; but it is not the best man that hath the best lungs, but the best heart; the strongest Christian is most sensible of his own wants and weaknesses, as the wisest Philosopher could say, I know nothing but that I know nothing, but the bragadocia discovers his own ignorance; where the river runs quietly, the ford is deepest; but where it makes most noise, it is most shallow; I dare not then prefer an over-confident bragger before an humble Christian; I had rather judge by their life then by their language; there are many that talk like Christians, but I love to see men walk like Christians; a parat may learn humane language, but not humane action; when the actions are so dissonant to the words, I cannot think the heart and tongue agrees: oh my soul, rather be good then seem so, rather bear fruit then leaves; for it is fruit and not leaves, substance and not a shadow, thy Lord expects: it is good works as well as good words, intentions as well as pretences he requires; let another praise thee and not thy own mouth; a stranger and not thy own lips, Pro. 27.2. let a man do worthily in Ephrata, and he will be famous in Bethelem; he need not be his own trumpeter: honour followeth virtue, as the shadow doth the substance; those that honour God, God will honour, but those that despise him, shall be lightly esteemed: set the crown upon God's head, and he will set the garland upon thine; let thy own works, but not thy own words praise thee, Pro. 31.31. do well and thou needst not with Jehu proclaim thy own praises; if thy conversation give light, doubtless it will not be hid: Oh my God, let me stand approved in thy sight, and I matter not what man saith of me: give me truth in the inward parts, make me sound at the heart, give me sincerity, and I shall then bear thee fruit. Upon a great tree spoiling others under it. 80. Med. WHen I considered the forementioned tree, that made such a pompous and promising show, and was grown top-heavy, and yet fruitless and worthless, when many smaller shrubs yielded a plentiful increase: I considered it further, and observed this was not all, for I plainly saw that it was an enemy to all that grew near it, and none prospered about it; for in overshaddowing them or dropping upon them, it rendered all that were within the reach of it either barren or at least not so fruitful, as those that grew at a greater distance: This Observation helped me to the following Meditation: I thought this tree did much resemble many great men, which make a pompous show, and make a great coil, and keep a great stir, and bustle in the world, and yet bear little or no good fruit, but it is bitter, sour or unsavoury; they spread abroad their branches far wide, fill a country, have many under them, that might bear much fruit, but they drop such a poysonful influence upon them, that they neither bear no fruit, or worse than none, bad fruit; for they can seldom prosper, or bring any good fruit to maturity, neither is there any good tree or flower can live near them; we may say of them, and commonly of those that live under them, as God doth of the like, Deu. 32.32. etc. their vine is the vine of Sodom, and of the fields of Gomorrha; their grapes are grapes of gall, and their clusters are bitter, their wine is the poison of Dragons, and the cruel venom of asps: for what can you observe from many great ones, and those that depend upon them, but swearing, drinking, gluttony, adultery, Sabbath-breaking, oppressing, persecuting, and an enmity of the power of godliness, and there shall not a godly man live under them, nor within their reach, if they can help it, and they do so poison all about them, that the very earth itself is cursed for their sakes, and by their means toads and serpents, brambles and briers, those fruits of the curse, can only prosper near them, and harbour under their shadow; and yet alas, still they are but men, though great men, and signify no more than men, and like men they shall die, and death will levelly them with the meanest of men: great men are indeed like capital Letters, they bear a great bulk, and possess a great room, and have a more pompous dress, and people are apt more to look upon them, and children to admire them, and yet in signification they are but the same with the rest, and the other have the same sound, though these commonly have the precedence and leading, yet they are but letters, and so are the rest, and stripped out of their dress are called by the same name; these are but letters, and great ones are but men, they are indeed like the foreman on the Jury, they have liberty to speak first, but their vote is but a vote, they make a great bustle in the world for a time, and act some great man's part, but when the play is done, and they are disrobed, alas, it is but poor man still, and when the Lord of the vineyard comes and finds them barren, he never regards their bulk or beauty, but bids, cut them down, why cumber they the ground? Luk. 13.7.9: those that are not for fruit are for the fire; the herb of grace cannot grow near them, nor within their reach, they cast forth a poisonful influence round about, a godly man cannot live by them, but he is poisoned by them, or by persecution driven from them, but their damnation sleepeth not, 2 Pet. 2.3. I know some great trees are good trees, trees of righteousness that bear abundantly, and these are to be prized, these are a shelter, a shelter from the storm, and to these the godly fly for refuge; such was David, Josiah, Hezekiah, and several others; Abraham, Job, and good Obadiah, but these are like black swans, seldom seen, yet some such we have in our days: the most of our great ones bear poisonous fruit, that infects those that taste of it, some more moderate bear only leaves, and it is well they bear no worse; a bare fruitless profession they make, but as they do no good, so they do little hurt; some bear a little fruit, and a little makes a great show in a great person, but the most bear none or worse than none, but prove like a blazing star, and threaten ruin to the beholders: those that have most, oftentimes do least, but it is pity God's good gifts should be thus abused, an account of those talents shall one day be required; as the Pharisees had their learning hanged in their light, which of the Scribes and Pharisees have believed on him? Joh, 7.48. sapientes sapienter in infernum descendunt: there are none so deep in hell as knowing men; so rich men have too great a clog at their heels to run the ways of God's commandments; Christ tells us how hard a thing it is to be great and good, for it is easier (saith he) for a Camel to go through a needle's eye, then for a rich man to enter heaven, Mat. 19.24. Shimei seeking his servant lost himself, and most men seeking riches, pleasures, and honours which should be their servants, lose their souls: Let such read that flaming text, James 5.1, 2. etc. go to now, ye rich men, weep and howl for the misery that shall come upon you, your riches are corrupted, and your garments are moth-eaten; your gold and your silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last day: ye have lived in pleasure on the earth, and been wanton, ye have nourished your hearts as in a day of slaughter, ye have condemned and killed the just, and he could not resist you: did men but consider the temptation that riches exposes them to, and the dangerous events that often follow, they would not so eagerly pursue them, nor so greedily gape after them, oh my soul, bless God thou art freed in a good measure from those temptations that many others lie under, and think thy own condition best; hadst thou enjoyed more, it might have been thy portion, hadst thou had stronger temptation and more baits, thou mightest have swallowed the hook as others have done, thou hast less to answer for: oh my God, give me neither poverty nor riches, feed me with food convenient, give me food and raiment, and let me be content, but let not these things be my portion. Upon an old, yet fruitful tree. 81. Med. WHen I saw an old tree that promised little yet was richly laden, and had not only more fruit, than those that were younger, and made a greater show, but the fruit was better also, it exceeded not only in quantity but also in quality, the other trees; this Observation made me think this tree resembled much an old Christian, an ancient professor, that usually bears more and better fruit than the younger sort, their judgements being ripened and mellowed by their experiences, and usually they are not so tart and sour, so sensorious and self-wilde, as the younger are, who are apt to condemn all that are not just of their judgements, though otherwise they hold forth as much of Christ and a Gospel conversation as they do themselves; This Consideration brought to my mind what the Psalmist saith of such, 92. Psal. 12, 13, 14. the righteous shall flourish like a palm tree, he shall grow like a Cedar in Lebanon, those that be planted in the house of the Lord shall flourish in the courts of our God, they shall still bring forth fruit in old age, they shall be fat and flourishing: those that draw sap from Christ, and are grafted into him, must need bud and bloom and bring forth fruit: these are the trees planted by the rivers of water, that bring forth their fruit in their season, Psal. 1.3. for as ancient men, so especially ancient Christians have their judgement ripened by their experience, and mellowed by time, others may be, and usually are more heady, rash and sensorious, and have a more hot, and burning zeal, but it is not according to knowledge; now zeal without knowledge (as one saith) is like mettle in a blind horse, which ofttimes serves but to break his own or the rider's neck, their zeal is like that of the Apostles, James and John, Luk. 9.54. who would have called for fire from heaven to consume the inhospitable Samaritans, as Elijah did, but this wild fire was never kindled on God's hearth, as Elijahs was; this became not a gospel frame of spirit; but this younger fruit is not so pleasant to the taste; we may say of this, as Christ speaks of wine, Luk. 5.39. no man having drunk old wine, presently desireth new, for (saith he) the old is better; Now as age clarifies wine and ripens it, so doth experience ripen men's judgements, young professors make a great noise, and a great show in the world, they bud and bloom, and many of them bring forth fruit, yet is not their fruit so pleasant till it be ripened by age, and mellowed by experience; they are more heady (as I said) and sensorious, and apt to condemn those that cannot see with their eyes, that differ from them, though it be in circumstantials and things of small concerns; yea perhaps disrobe them of their graces, as if their hearts licks Jehu's were the touchstone of sincerity, and their judgement the touchstone of truth; but ancient Christians have learned Christ better, and studied their own hearts more, and will yield a grain of allowance to others, as knowing they need it themselves, and where they see the vitals of Religion preserved, they will reach out the right hand of fellowship, though it be to men of a contrary persuasion in lesser matters; yea, they will love those better, and value them more than they do those of their own persuasion, where they cannot see such evident signs of grace, but many times in young professors a little difference about circumstantials casts such a mist before their eyes, that they cannot see any grace at all in their antagonists: a grown Christian owns Christ wherever he sees him, yea, though it be in one that hath wronged him, and he verily thinks hates him, or though it be in one that stands in his light, or in his way to preferment; there is honourable mention made of an old disciple, Acts. 21.16. a gray-headed experienced Christian, a father, 1 Joh. 2.13. you are they (saith Christ) that have continued with me, and I appoint unto you a kingdom as my father hath appointed unto me, Luk. 22.28.29. God will reward those that are ancient servants especially: Age should speak (saith Elihu) and multitude of years should show wisdom, Job. 32.7. It was a duty commanded by God, and yet is incumbent upon us, to rise up before the hoary head, and honour the face of the old man, Leu. 19.32. but then much more an old Christian, the hoary head is a crown of glory, if it be found in the way of righteousness, Pro. 16.31. Naturalists observe the herb Cudweed which the Herbalists call herbam impiam, whose younger branches still yield flowers to overtop the elder, such weeds grow too rise among us, but it is an ill soil that produceth them: Rehoboam neglecting the milder and safer counsel of his grave Senators, and following the harsher counsel of green wits, ruined himself, and lost ten of the twelve tribes, who revolted from him; we seldom find an ancient professor apostatise or run into errors or heresy, but it is too frequently seen in younger men, there are many take up Religion suddenly, and in a few weeks are above their teachers, yea, above all the Ministers in the Country, and some of them get above Ordinances, yea, run the whole circle of errors, till they end in Athiesm or profaneness, the place where they set out: the devil deals by them as Elisha did by the Syrians, 2 King. 6.19. he brings them to Samaria when they thought they had been going to Dothan: he leads them to hell, and persuades them it is the nearest way to heaven: oh my soul, let not the devil thus deceive thee, but ask advice of the wisest counsellors; own Christ wherever thou seest him, and make not thy own judgement the test to try all other men's, nor with Jehu thine own heart the touchstone to try others: judge the tree by the fruit, not by the leaves, and professors not by their words, but by their works; grow in grace, as thou growest in years, so mayst thou be an old disciple; oh my God, make me fruitful, and let my fruit be pleasant to thy taste, and let the last be bitterer than the first. Upon a levy yet barren tree. 82. Med. FInding a tree that at a distance showed fair, but at hand produced nothing but leaves, when I expected better fruit, it minded me of the fruitless figtree, mentioned Mar. 11.12. etc. that deceived even Christ himself, for he being hungry, and seeing a figtree a far off, having leaves he came, if haply he might find any thing thereon, and when he came to it, he found nothing but leaves, for the time of figs was not yet, probably the time of ripe figs was not yet, but in his necessity he would have contented himself with those that were green, and being thus disappointed, he said, never fruit grow more upon thee, and the figtree withered and died, and his Disciples marvelled, and well they might, for no conjurer with all his skill could have done the like; me thinks this barren tree resembles many in our times, that have a form of godliness, but deny the power of it, 2 Tim. 3.5. they have leaves but no fruit, a shadow but no substance; those hollow professors are like an old tree, tall but pithless, sapless, and unsound; these men do as players in a Comedy, in voice and gesture act divine duties, but in heart deny them; formality (as one saith) is like a bulrush, the colour fresh, the skin smooth, but within nothing but a spungeous substance; they have a name to live, but are dead, Rev. 3.1. they cry, the temple of the Lord, when they matter not the Lord of the temple; they content themselves with a bare name without the nature of Christians, they draw near to God with their mouths, and honour him with their lips, when their heart is far from him; Mat. 15.8. all their holiness is in externals, and nothing else but a brainless head, and soulless body; they have leaves to show, but no fruit; words but no works; a show, but no substance; their religion lies in the tongue and brain, but never reaches the heart, nor seasons the life, they are most in externals, little in internals; they regulate their words and actions, but the heart is not restrained or purified; the heat of their zeal appears chief, if not only, in their words, but the heart is cold enough; they take up the easy, cheap, and safest part of duty, but the difficult, dangerous, or costly part they meddle not with; they make a show of what they are not, and brag of what they have not, and then they laugh in their sleeves to think, how they have cozened and put a cheat upon the world, they worship that God in the Church, that they matter not in the closet, they do no religious duty without witness, haply for fear God should deny what he hath received from them; they are like rotten wood, they shine in the night, but look upon them in the day, and you will find the cheat; they are like the red and blue flowers in the cornfield, fine to look upon, good for little, but to pester the corn: they are like candles they usually go out in an offensive snuff; they are Saints abroad, and devils at home, and usually more dangerous when they appear like Saints, then when they show themselves in their colours, and act the devils part bare-faced, but doubtless these are not the men that God will accept, nor this is not the service he requires, he is a spirit, and will be worshipped in spirit and in truth, yea, the father seeketh such to worship him, John 4.23.24. he calls for the heart, my son (saith he) give me thy heart, not thy tongue, or hands, but the heart; for if he have that, the rest will follow, Pro. 23.26. as the heart is by nature, God will have none of it, till the heart be renewed and given to the Lord, he will accept of nothing that comes from us; he calls for the heart, and says of it, as Joseph did of Benjamin, Gen. 43.3. ye shall not see my face without it, or as David did of Michal, 2 Sam. 3.13. thou shalt not see my face except thou bringest Michal, saul's daughter when thou comest; These men would give the Lord any thing but the heart, and he will own nothing without it; these professors are like men in a boat, they look one way, and row another, or like the kite that soars aloft, towers on high, as if they were all for heaven, and made light of all terrestrial things, when still her eye is upon her prey, and her heart glued to the ground, and rooted in the earth; they are like unto the peacock, they have fine feathers, but yet is but a dunghill-bird; but these shows will not always serve turn, God sees through their thin masks, and will ere long pluck off their vizour, be not deceived God is not mocked; there are none can steal to heaven in a disguise, God will know him well that shall enter there; there is a sure guard, and without this ticket of holiness none will be admitted; this is Christ sheep-mark, and those, and those alone that have it, shall stand upon his right hand, at judgement: when he comes to seek fruit and finds none, he will take up his axe; he hath long, and may for a while spare the tree for the vine-dressers sake, but his patience will not always last; he will say, pray not for this people, for they are ripe for destruction; when the sins of the Amorites were full, their destruction drew near; when these borrowed robes are plucked from the stageplayers backs (for so the word hypocrite signifies) than those that acted the parts of Kings will be found but peasants, and those that acted the parts of honest men, will be found but cheats; indeed God hath many fans, and much of this chaff is blown away in this life; we have seen many that appeared to be something, proved just nothing; but when Christ comes with refiners fire, and fullers soap, who can stand before this burning? the lamps of profession may light a man to death, near to heaven; oh my soul, thou hast made profession of Religion a long time, what fruit dost thou bring forth? if thou hast nothing but tears thou, mayst expect that Christ shall say to thee, as to the fruitless figtree, never fruit grow more on thee for ever; or if thy fruit be bad, it will not be long but thou wilt be cut down; what cause hast thou to fear that art so sensible of so much unsavoury, and rotten fruit, and of so little that is good? up then and be doing, that thy last days may be thy best days, and thy best wine last; oh my good God, though hypocrisy lodge in me, let it not reign in me; give me truth in the inward parts, keep my heart sound in thy testimonies, and I shall be safe. Upon a dead tree. 83. Med. OBserving a dead tree in the orchard that had neither fruit nor leaves, and so was neither for profit nor pleasure, for fruit nor ornament, but rather an encumbrance to the ground, and a deformity to the place, I began upon this Observation to consider, that this was the case of many a poor dead soul amongst us, who though planted in God's vineyard, hedged about by his providence, and watered with the dew of heaven, and manured by the skilfullest vine-dressers, yet remains dead, fruitless, and useless, and hath done so many years, and hath done nothing all this while but cumber the ground, and keep a room, and did but grow worse and worse, and every day more fit for the fire then other, this minded me of God's mercy and man's wickedness, God's mercy in sparing such unprofitable wretches, some of them 50 or 60 years together, and all that while sending his vine-dressers to dig and dung, and manure them from year to year, that never yielded any good fruit in their lives, and man's wickedness that will not be won upon by all these entreaties and continued favours, that are so hard, that neither the sun nor the rain can soften, neither fair means nor foul can work upon them, and to this day do yet remain a reproach to the place they live in; for sin (saith Solomon) is a reproach to any people, Pro. 14.34. when righteousness exalteth a Nation: True Religion and the power of godliness is the beauty and bulwark of a Nation, but sin is a deformity, and an evil disease, it is the snuff that dims our candle, yea, threatens the removal of our candlestick; Capernaum that once was lifted up to heaven, is threatened to be cast down to hell, if a dead tree deform a well-regulated orchard, and is such an offence that it will not be endured by the owner, nor be suffered to stand; or if a dead carcase be so loathsome a thing, that in a little time the nearest and dearest relations, and the most intimate friends are weary of it, how loathsome then is a dead soul to God, though the unsavoury smell of it be not perceived by natural men; for how can one dead man smell another? you may as well expect good fruit from a dead tree, as any good action from a dead man, perhaps something good for the matter may be done by a natural man, as prayer, fasting, and almsdeeds from the Pharisees, but the manner or ends spoil all, but he that can say to dry bones, live, can say to a dead soul, live; and he that at the first brought light out of darkness, can enlighten a darkened understanding: The soul can act nothing truly good, or acceptable to God, till it be taken off the stock of nature, and planted into that generous vine Christ, then will it bear good fruit: when it is nourished with sap from this root, it must needs germinate and bring forth, but without this there is neither bud nor blossom: the soul by nature brings forth briers, and brambles, thorns and thistles, weeds, and baggage, for to these it is not dead, but only to good works; these other are the fruits of the curse, and these will choke the good seed, and render it unprofitable; the heart is alive to those, but dead to grace and holiness: of natural men (God saith) their vine is the vine of Sodom and of the field of Gomorrha, their grapes are grapes of gall, and their clusters are bitter; their wine is the poison of dragons and the cruel venom of asps: their works, yea, their best works are pernicious; the vine is their corrupt nature, and the grapes their evil works, which proceed from this vine; their spot is not the spot of God's people, Deut. 32.5. the saints have their spots, but these are not like theirs, they are not so deeply engraven, wicked men's spots are like the Leopards, not only in the skin but in the flesh, yea, in the very heart, and therefore can be cured by none, but Christ the great Physician; they cannot be cured by the art of man, or washed away by any water; the sin of the saints is but like the viper on Paul's hand, through God's mercy they hurt him not: how many of these dead trees may we observe among us, yea, how few that be alive, and few bear so much as a leaf, they make no profession of Religion at all, but deform the place where they are, and procure a curse upon it: I fear it may be said of England in a spiritual sense, as once it was said of Egypt, there was not a family that there was not some dead person in it, and I fear there are very few free amongst us, nay, are not most families all thus spiritually dead? and it appears they are dead, when after twenty years dressing, pruning, watering and manuring, and that by the most skilful husbandmen, who have spent their time, their strength, and their lives in the work, yet they do not bring forth one leaf, much less any good fruit; and there is none can cure them, but he that can put life into them, and say to a dead soul, live; and can transplant them from the stock of nature into that noble vine Christ; that they are dead is apparent, for their souls have all the symptoms of death upon them, they have neither heat, nor breath nor sense nor motion; if God call they hear not; if his hand be stretched out they observe it not; if a load of sin lie upon them as heavy as a mountain of lead, they feel it not; nor the deep gashes sin makes in the soul: present before a dead man the bloodiest spectacle that ever was beheld, or the pleasantest sight that ever was seen, all is one, he sees neither the one nor the other, the roaring cannon, and the sweetest music is all one; the sweetest savour, and the fulsomest stink, he cannot difference; the lightest feather, and the heaviest mountain, signify the same; the sweetest meat, and the rankest poison: and why? because he is dead; no more can a dead soul judge of spiritual things; promises and threaten are all alike, he is moved neither with the one or with the other: oh my soul, this hath been thy case, thou hast been spiritually dead, dead in trespasses and sins, thou hast been spiritually deaf and dumb, and blind and lame, and if it be better with thee, bless God for it, for it was he, and not thyself put life into thee: bring forth now fruit suitable to a tree that hath life, that is transplanted into Christ, that hath had such planting, dressing, and manuring, as thou hast had, that God's labour be not lost upon thee: oh my God, remove those obstructions that hinder me from bearing fruit, and purge me that I may bring forth more fruit, put life into me, and I shall live. Upon a tree seemingly dead in winter. 84. Med. WHen I observed in the winter-season, those trees formerly green and flourishing, and richly laden, not with leaves only, but good fruit, but now were stripped of all, and had neither leaf nor fruit, but looked withered, dead, and dry, and no difference appeared between the fruitful, and the barren, yea, scarce any between the living and the dead; yet in the spring following, when the sun shone upon them with a more direct ray, and warm beams, and the rain from heaven watered them, and refreshed them, they revived, sprung again, budded, bloomed, and bare fruit; I thought this did lively resemble a poor deserted souls condition, in her widowhood, when her husband hath forsaken her, and seems to give her a bill of divorce, when the sun of righteousness is either set upon her, clouded, or eclipsed, or at least very remote from her sight, then with the Marigold she droops, hangs the head, and is contracted into herself, it is then winter with her, and little difference appears between her and a dead soul, at least in her own apprehensions: when God hides his face from the soul, or any thing interposes between them that she cannot see him, then is she in a languishing condition, and cries out with the spouse, did ye see him whom my soul loveth? Cant. 3.3. she cannot hid this fire in her bosom, or conceal this love, but it will break out; then she goes from one Ordinance to another, from one Minister to another, enquiring after her husband Christ, every corner of the house can witness her moan for his absence; nothing will satisfy, nothing will content but him; give me Christ, or else I die, never did hungry man more earnestly desire meat, nor thirsty man desire drink, or Rachel desire children, than an hungry soul desires Christ; But when the sun of righteousness doth arise with healing in his wings, Mal. 4.2. the soul that before was cold and i'll, now becomes lively and active; these cherishing rays make her bud and bloom, and bring forth: what Job speaks of a tree, seemingly dead and withered, yet (saith he) through the scent of water it will bud and bring forth boughs like a plant, Job. 14.7. etc. is really true of such a soul, that when she is in a deserted, and as she imagines, a forsaken condition, seems dead and withered, yet at the return of Gods pleased face seems fruitful and flourishing; where there is life in the root it will spring; when 'tis really dead, winter and summer, all is a case: but though the winter may be long and sharp, yet the spring will come and show a difference between the living trees and the dead: and though God hid his face for a season, and absent himself for a time, to see how his spouse will bear his absence, and to try her affections, yet this sun of righteousness will shine again, and then where life is in the root, it will show itself in the branches; for God will not forsake any really that are not dead utterly: for a little while (saith God) I hide my face, but with everlasting kindness will I remember her, Isay. 54.8. sometimes the poor soul verily thinks she is forsaken, when God doth but like a father hid himself for a while, to try the child's affection, and every sigh and sob and sorrowful tear goes to the father's heart, his bowels yearn, and he cannot long conceal himself: that it is so between God and his children, see that pregnant place, Isay. 49.14. etc. but Zion (said the Lord) hath forsaken me, and my God hath forgotten me; can a woman forget her sucking child, that she should not have compassion on the son of her womb, yea, they may forget, yet will not I forget thee; behold I have graven thee upon the palms of my hands, thy walls are continually before me: never was tender-hearted father, or indulgent mother, more careful of their only child than God is of his children; he will never forsake those that do not forsake him, he will never give a bill of divorce to any, that are not willing to leave him, so that you see here, where there is life in the root, the spring will come when it shall again germinate and bud, but if it be really dead, it can never recover, but by the assistance of an omnipotent arm; no more can a dead soul, till it be grafted into the living vine, then that which was dead before shall germinate and spring; and when once thus transplanted, it shall never whither: though sometimes it may be winter with it, and it make but a little show, yet the root of the matter is in it, and when the spring returns it shall break forth, God will never leave them nor forsake them; See the Apostles confidence, Rom. 8.35, 38, 39 who shall separate us from the love of Christ? shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, in all these, we are more than conquerors through him that loveth us: for I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord: these men of all others have cause to live merrily, yea, though it be but assurance of adherence; those that Christ loves, he loves to the end: oh my soul, is it so, that grace may be hid in times of desertion, as the sap in the root, in the winter season, or as fire under the ashes, or as gold in the mine, or as a little Jewel in a great heap of ashes, despair not then, neither be discouraged, though sometimes thy grace be out of sight, and thy God hid his face, and the sun of righteousness be clouded, and thy comforts eclipsed, remember with David, the days of old, and the time when God did smile upon thee; and though it be now winter, the spring will return: whom God loveth, he loveth to the end, yea, with an everlasting love: oh my God, clear up my evidences for heaven, and make out such discovery of thy love to my soul, that I may never be willing to leave thee, and then that thou wilt never forsake me. Upon a great tree tossed with the wind. 85. Med. WHen I observed some tall spreading trees, stretching forth their branches on every side, and were grown top-heavy, how they were tossed and tumbled with the wind and storms, when smaller shrubs and lesser trees were more free and secure, because they lay under the wind, or had but a little inconsiderable head: I saw and observed, that it often came to pass, that if these great trees bore any fruit, it was blown down before it came to maturity, and seldom came to good, nay, not only the fruit but the leaves also were forced off by the violent gusts, and winds, and storms, and sometimes the boughs and branches also, yea, the tree itself is often born down, by the tempest, when those that were less and lower were more secure, and brought their fruit to maturity with less danger and hazard: This Observation made me think that these trees fitly resembled great men, that made some profession of religion, but few of them bring their fruit to maturity, for these lie more open to temptations, and are more liable to dangers than others are, and the devil hath a greater spite at them then at others, for they may do him more mischief, and therefore he is more unwilling they should break prison than others, and hangs more fetters and irons upon them: great Commanders are more narrowly watched if they are prisoners, and more dearly ransomed then private soldiers: hence it was, that Elymas the sorcerer, by the devil's instigation, sought to turn away Surgius Paulus the deputy from the faith; Act. 13.8. as knowing he was like to be a leading man which way ever he took: If great men have but leaves, they are invyed for the leaves sake, and few of them ever bring forth fruit to maturity, yea, the leaves themselves, their very profession are oft times born down by the storm; I have seen some that I verily believed were well rooted and grounded, who yet upon approaching storms have truckled under them, have hid their religion, dissembled their profession, and stole away from their colours, and all for fear of leaving, or losing any part of their estates; This hath given me occasion sometimes to bless God, that hath freed me from some of those temptations that others lie under, and hath given me Agars petition, neither poverty nor riches, but food convenient, and hath kept me almost all ●hy days in a suffering condition: I considered I have the same nature as other men have, had I but the same temptations, I know not but I might have been as bad: a great estate as it hath many cares and cumbers so many temptations accompanying it, and some men cannot bear it, no more than some men's heads can much wine or strong drink: it is not the cage that makes the bird sing, nor it is not abundance always that makes the heart light; a staff may help a traveller, but a bundle of staves will be but a trouble; so may a great estate to a godly man; I might have, like that young man mentioned, Mat. 19.20. etc. parted with Christ for a trifle: had he had but a small estate, who knows but he might have proved a true convert; he cheapens heaven, bids fair for it, but they disagreed about the price: a great estate breaks the bargain, as in the world it breaks many a marriage; the persons like and love, but the woman's portion will not answer the man's estate: this occasioned Christ to tell us, how hard a thing it was for a rich man to be saved, Mat. 19.24. it is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God: most men's honours change their manners, and they are the worse for their wealth; if heaven be to be had upon no other terms, many will refuse it; they would be gainers by their religion, however they resolve to lose nothing; many like Diana's Craftsmen, get their living by it; they will launch no further into the deep, than they may return safe to the shore: many come to Christ hastily, as this young man, but return heavily, when they hear the rate: All men love Abraham's bosom but few men love Dives door; all men love the jewel, but few will go to the price; all men would have the crown, but they love not the cross that leads to it: Most men (especially great ones) will meddle with no more religion than will do them good, or boot their needs or serve their designs; they will launch no further into the seas than they can see the shore; pride breeds in wealth, as worms do in apples; and he is a rich man indeed, that thinks himself never the greater, or never the better for his wealth: oh world, how hast thou deceived those that trust in thee, and how hast thou bought their profession out of their hands for a trifle, and hast had their souls into the bargain: how many writ themselves happy when they are loaden with thick clay? alas! what will this do for them in their greatest need? poor Spira was betrayed by thee, to the shipwreck of faith and a good conscience; so were Judas, Demas, Ananias and Saphira, and a thousand more: these knew not the worth of the soul, nor the vanity of the world, that let the devil have so cheap a pennyworth; they grasp so greedily after gold, that they lost their God, and loved their sin more than their souls, but what good will it do them when they want a drop of water to cool their tongues? Luk. 16.24. oh my soul, bless God that hath freed thee from many temptations that others are overcome by: Covet not overmuch a prosperous condition, lest God give it thee for thy portion: scorn with the Eagle to stoop so low as to seek thy meat upon a dunghill: undervalue not thyself so much as to entertain so poor a suitor as the world is, when the sun of God makes love to thee, who alone can pay thy debts and make thee happy: thou canst not buy this gold too dear but the world thou mayst, and most men do, when they purchase it with the blood of their souls: thou canst not over-value this jewel, it is ten thousand times better than thou canst value it: oh my God, give me Christ and it sufficeth, I need no other portion, I desire no other happiness, let me have him at any rate. Upon trees green in summer, but stripped off all in winter. 86. Med. OBserving further, that those trees so fair and specious, so green and flourishing in the summer, yet when autumn came were stripped of all their gallantry, and appeared bare, and ill favoured, dead and dry, and looked not like the same they were; It presently struck into my mind that this would shortly be the condition of all wicked men, let their prosperity be never so great, and their enjoyments in the world never so many, or large; the time is coming, all these like leaves will fly away with the wind, the nipping frost of death, and the wind of affliction will make them fall; some carry Lordships on their backs, some Earldoms, some Dukedoms, and some few Kingdoms; among the Clergy, some carry several steeples on their backs, yea, some Deaneries, and some Bishoprics, all these are but leaves, and will fall when Autumn wind blows, they cannot stand a winter-blast, death will levelly the great and the small, the one with the other, and the King's head shall then show no impression of a crown: Many rich men are like sumpter-horses, richly laden with gold and silver, and costly gems and Jewels all the day, but when night comes, and come it will ere long, they are stripped of all, turned into a dirty stable and nothing to bring off but their galled backs; so these at death have nothing left but a galled conscience: a pregnant example of this we have in the rich man, mentioned Luk. 16.19. there was one clothed in purple and fine linen, and fared deliciously every day, but it was but a little time before all those leaves were stripped off, and he had not left him one drop of water to cool his tongue: and he that a little before (as some imagine) denied a crumb of bread to Lazarus, is now denied a drop of water: Another example we have, Luk. 12.16. of a rich man that had abundance, and began to sing a requiem to his soul, eat, drink, and be merry, thou hast goods laid up for many years; he was a right Epicure that made his gut his God: another Sardanapalus, eating that in earth (that Augustine saith) he must digest in hell, little thinking his death was so near, his glass was run, when he thought it was but new turned; thou fool (saith Christ) this night shall thy soul be required of thee, and then whose are these? he was shot as a bird with the bolt, while he was staring at the bow: of rich men the Psalmist saith, their glory will not follow them, neither shall they take any thing with them, Psal. 49.17. then when death entereth into their lodging, and knocks at their doors, they may bid farewell to their well contrived houses, sumptuous buildings, pleasant gardens, and delightful walks, yea, to all their bags of gold, so painfully got, so carefully kept, and so warily employed, even to the wounding of their consciences, the hardening of their hearts, and the loss of their souls; then farewell all their pleasures, their merry meetings, and their pot companions, with their drunken revels, farewell then their cocks, their hawks, their hounds, and their whores, they must never more delight and recreate themselves with these, for though whoremasters, and whores, shall burn together in hell yet shall they not there burn in lust one to the other, but their company shall be their torment, not their recreation; all these are but leaves the wind of death will blow away: Here are no may-games, nor morris-dances, or deluding shows to entertain our youthful gallant, no stageplays, for their divertisement, no pleasant Comedies acted but a dismal Tragedy, wherein they are like to be the miserable Actors, but will never come off with applause; there is no modish garb for our well-dressed gallant, no headtire but a flaming periwig; here is no use for looking-glass nor tiring woman, no use of patches, powders, paints or frizzling irons, all these are out of mode and fashion in those Territories: here are no healths to pledge but that of damnation they so oft drunk in the days of their life, but never knew what it was till now, but now must pledge them to all eternity: But this is not all, their loss will be greater, for they must lose the beatifical vision of God blessed for ever, in whose presence there is joy, and at whose right hand are pleasures for evermore: then must they be everlastingly separated from him, who is the chiefest good: Now they say to him, depart from us, we desire not the knowledge of thy ways, Job. 21.14. and then God will have none of their company, but will say, depart from me, etc. Mat. 7.22. and 25.41. oh direful and dreadful sentence, such as may make their heartstrings crack, and their hearts break in pieces; it breathes out nothing but fire and brimstone, stings and horrors, woe and alas, seas of vengeance, the worm that never dies and the fire that never shall be quenched; torments without end, and past imagination: in this life they cannot endure the company of the godly, they are either the object of their scorn or malice, but then they shall be eternally separated, as far as heaven is from hell, or Dives from Lazarus, between whom there is a great gulf fixed. Luk. 16.26. Then they shall lose their souls which is incomparably their richest jewel, which they sold for a trifle, and now it will be required, and they must stand to their bargain, not that they shall be annihilated, that news is too good to be true; neither shall they lose the faculties of them; these shall be enlarged to their further torments, but they lose their God which is the life of their souls, and put them into the devil's hands to be eternally tormented, they shall lose their bodies also for whose sake they sold their souls: in a word, all their happiness, and all their hopes, and all they accounted dear shall then be stripped away, all these like leaves shall fly before the wind of death, and in the room of these, everlasting destruction of body and soul shall succeed: oh death what a change wilt thou make at thy coming, and how unwelcome wilt thou be to those that live at case in possession; oh my soul, remember the days of darkness, for they are many, Eccl. 11.8. provide against this time, that this may not be thy case, for ere long all these leaves will be blown down; provide therefore treasures that neither man, nor devil can strip from thee; provide a mansion in heaven before this earthly tabernacle be dissolved; Lord, assist me in this work, without thee my endeavours are vain. Upon a tree green all the winter. 87. Med. WHen I observed how green some trees were all the winter, and how flourishing even in the frost and snow, when others are stripped naked and left bare, and seem dead and withered, and that neither the pinching frost, nor blustering winds, neither storms nor tempests could disrobe them or change their summer-suit to winter colours, that neither summer's sun, nor scorching heat could make them whither, nor winter cold, nor storms could make them cast their leaves, nor turn their lusty green to any other colour: I began to think these trees much resemble a Christian, that had the life of grace within him, and is planted into that generous vine Christ, and sucks sap and nourishment from this root; these also are green when others that stand upon their own root, whither and decay: But these trees of righteousness are planted by the rivers of water, and bring forth their fruit in due season, and their leaf also shall not whither, but whatsoever they do, it shall prosper, Psal. 1.3. etc. when others are driven like chaff before the wind from the face of the earth, yet the sunshine of prosperity cannot whither those, nor the wind of adversity blow them down or their fruit, nor remove their leaves: Job was one of these trees of righteousness, green at all times, winter and summer, in his prosperity his leaf flourished; for God himself gives as ample a testimony of him, as ever he did of mortal man, Job. 1.8. Hast thou considered my servant Job? that there is none like him in the earth, a perfect and upright man, one that feareteh God and escheweth evil, and when he was in adversity he still retains his integrity, Job. 27.5.6. till I die I will not remove my integrity from me, my righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I live, and see what end God makes with him, he crowns him, and chronicles him for his sincerity and patience, all his affliction could not make him lose one leaf: Joseph when he was in prosperity fears God, and when in adversity he fears him also; when he was a bondslave in Potiphars house, he resisteth the temptations of his mistress, with this consideration, how shall I commit this great wickedness, and sin against God? Gen. 39.11. Joseph remains in Egypt like a pearl in a puddle, he had set God at his right hand, and would not be moved, though Satan knock oft at the door, there was none within to answer, though the iron (as the Psalmist saith) entered into joseph's soul, yet sin could not; when the devil could not prevail against him, by his hard bondage he tries to do it by a Dalilahs' temptation; he struck fire oft but it fell among wet tinder; Joseph was semper idem, when he was wrongfully cast into prison, he keeps his integrity still, and God owns him, and gave him favour, and after when he was advanced to honour, and made enter in Egypt, he did not forget his God, nor God did not forget him: all the hot gleams of prosperity, nor all the blustering storms of adversity could not shake down any of his fruit, or stir any of his leaves; it is true, wicked men in their prosperity are said to be spreading themselves like a green bay-tree, but this denotes the prosperity of the body, not of the soul; these leaves at death will drop as well as others, and their prosperity and happiness will draw to an end, and all their enjoyment will be but as a thin mist before the wind soon scattered; but mark the upright, and behold the just, for the end of that man is peace, Psal. 37.37. I shall be (saith the Psalmist,) as a green olive-tree in the house of God, Psal. 52.5. when those that trust not in the Lord, shall be destroyed▪ It was not banishment that could separate David from the stock in which he was planted, nor make his fruit to fall, or his leaves to fade; it was not affliction could make him lose his integrity, nor a kingdom could make him forget his God: The Martyrs in their greatest sufferings kept up their profession green, and flourishing, the devil could not get one leaf down with all his mighty gusts and Borean blasts; the fire itself could not scorch nor whither them; The apprehension of danger could not shake a leaf from Daniel, or either of his three associates; they held out a profession before the King, and his Nobles in the sight of the fiery furnace, and the Lion's Den; it was neither force nor fraud, fear nor favour, riches nor honour, preferments nor promotions, that could make them start aside from their God, by omitting any known duty, or committing any known sin, but where there is no sap in the root, the branches must needs whither, as we have had too sad experience in our days, when the most have their fruit blown down, and their leaves withered: a true Christian is always the same, lay him where you please, as a pearl whether in the cabinet, or in the dunghill, retains its virtue still, so a Christian whether on the throne with David, on the dunghill with Job, in the miry dungeon with Jeremy, in the stocks with Paul and Silas, yet are still the same; prosperity nor adversity, friend nor foe, man nor devil can separate him from Christ; oh my soul, get life in the root, and thou wilt hold out in the winter, suck sap from Christ, for nothing else will keep thee from withering, or preserve thy leaves from falling, feed upon that bread of life, and the water of life, and thou shalt never die; thy garments then will be always white, and thy head want no ointment, Eccl. 9.8. neither wind nor weather can hurt thee if thou be in this vine, but if thou be not, though thou make never so glorious a summer show, in winter thou wilt be stripped of all: oh my God, let my heart be sound in thy statutes, let the root of the matter be in me, take me off the stock of nature, and plant me in the vine, Christ, so shall I never whither. Upon trees decay for want of dressing. 88 Med. OBserving some trees that had formerly been fruitful, but now began to decline, I observed and searched out more narrowly what the cause was, and I perceived it was not age that did it, but I perceived it was want of good husbandry, they had been neglected and wanted pruning, cleansing, dunging, watering, for they were pestered with weeds, and moss, and canker, and suckers, and other hurtful annoyances, which diverted the nourishment which should ●●ve fed & cherished them; and when I had observed the disease, I applied the remedy accordingly; I caused the ground to be rid, and the trees pruned and cleansed, digged, dunged, and manured, and in process of time the event answered my expectation, and the trees recovered their pristine beauty, and goodness; this accident produced this following meditation: I thought an orchard resembled the Church of God, for so it is called, Canticles, 4.13. thy plants are as an orchard of pomegranates: by plants are meant the several members of the Church, which here are compared to pomegranates, which are healthful and preservative, yea, to spicknard, and saffron, calamus, and cinnamon, and other chief spices, costly and precious: now as it is in an orchard, some are barren, some fruitful, some bring good fruit, some bad, according to the nature of the tree, some are great trees, and some small, so it is in the visible Church of God, the members thereof are of all sorts and sizes, and bring forth several sorts of fruits; some bring forth only leaves, and some are dead, and bring forth neither leaf nor fruit, some their fruit is sour and unsavoury, some bitter, and some bring forth good fruit to perfection according to the nature of the tree, those transplanted usually bring forth the best fruit; But as in an orchard it is not enough that it be planted, and grafted, and that with the choicest fruit, but continual care is to be had of ordering, manuring, dunging, watering, and fencing it, for the earth being an own mother to briers, brambles, weeds, and thistles, but a stepmother to herbs and flowers, and fruit-bearing trees, she will soon produce her own brats, and feed them with her breasts, and starve the other, if not prevented; so it is in the Church, God's plantation will never thrive, if there are not labourers, vine-dressers, to water and manure them; the devil will send some of his briers and thorns to choke them, and suck the sap that should nourish them, the world loves her own, and hates those that are Christ's: there must be some Paul's to plant, and some Apollo's to water, some Ministers to manure, some labourers to prune, or those plants degenerate and grow wild or be choked with weeds and baggage, and God hath sent plenty of those, that nothing be wanting on his part; and oh how happy are those people that meet with labourers and not loiterers, those that have both will and skill to do good, but God may complain of many as he did of old, I sent them not, yet they run; I spoke not to them, yet they prophecy, Jer. 23.2. there are too many that are not gifted nor qualified for the place, too many that are idle and will not work, loiterers rather than labourers, and many that mind the wages, more than the work, and the fleece more than the flock; they would have the profit but be at neither pains nor cost, but the vineyard will never prosper under such men's hands: many honourable titles are given to the Ministers, all which denote diligence and duty, as well as dignity, they are called watchmen, Eze. 3.17, but many of them are blind, Isa. 1.56.10. or if they see the enemy coming they give no warning to prepare: they are called shepherds, but they feed themselves, and not the flock; they are called lights, but many of them walk in darkness, or hid their light under a bushel, or in a dark lantern, or are but an ignis fatuus, that leads men out of the way, not in it; they are called stars, but some of them prove comets or blazing-stars, threatening ruin to the beholders; they are called the Salt of the earth, yet many of them have lost their savour; and a deal of such unsavoury salt we have; they are called angels, but they resemble evil angels in their conversations; they are called bvilders, but what they build with the one hand, they pluck down with the other, nay, destroy what others have built; they are called stewards, but live as if they should never give account of their stewardship; they are called husbandmen, but neither care to plant nor to sow, to water, nor to manure: they are called vine-dressers, but take little pains in the vineyard: in a word, they are called Nurses, but prove dry nurses, and suffer the children to starve for want of food; many of them heap one steeple upon another as it is fabled the giants did Ossa upon Pelion, and think that way to scale heaven, but they will hardly ascend with such a load upon their backs; they have the greatest charge in the world and many take least care; they will take the charge of hundreds, that perhaps they never saw; but such lights as these often go out in a snuff, and such stars they are, to whom is reserved the blackness of darkness for ever, a description of such Ministers you have Isay. 56.10, 11, 12. but Paul was not such a shepherd, for three years' space he ceased not, day nor night, but in public, and from house to house he warned his hearers with tears, Act. 20.31. 2. Cor. 6.5. Act. 20.26. and happy are those people that meet with such vine dressers, and sad is their condition that meet with loiterers, and not labourers: Oh my soul, despise not the ministry but honour them for their works sake, especially those that labour in the word and doctrine, for those are worthy of double honour; and in thy place and station mind the welfare of thy own soul, and those about thee; let not the blood of souls be laid at thy door, these honourable titles belong to labourers not loiterers, to painful preachers not to dumb dogs: oh my God, forgive all my former neglects, and for the future though I be unprofitable let me not be unfaithful. Upon promising trees after blasted. 89. Med. IN an early spring when there was great likelihood of much fruit, when the trees were richly beautified with plenty of buds and blossoms, and there was great expectation of a plentiful year of fruit, behold in a moment all our hopes were dashed, and the trees were suddenly blasted with lightning, or an evil wind, and so those that even now were in the height of their pride and glory, were now made barren, and the very leaves as well as the blossoms were scorched, and by this means our hopes were suddenly dashed, and the trees rendered unfruitful; This sudden yet divine providence shows to us the power of God in disposing these outward enjoyments, for as he doth for his people's sin and abuse of his mercies, threaten, to take away his corn in the time thereof, and his wine in the season thereof, and recover his wool and his flax, which he had given her to cover her nakedness, Hose. 2.9. so hath he power to take away other fruits of the field, and to fustrate the hopes of the husbandman, for the power to give and to take away he hath reserved in his own hands, Job. 1.19. This providence how dark soever it seemed, yielded me some light, and taught me this profitable lesson, not to put overmuch confidence in any earthly enjoyment, how promising soever, nor to call any thing my own before I have it in my possession, nor depend upon it too much then, for there is an uncertainty, and a vanity writ upon all these outward things, they are like unto Jonah's gourd that grew up in a night, and perished in a night, and have a worm bred in them, that many times eats out their very hearts; when God blows upon any earthly enjoyment, it oft vanisheth away, and comes to nothing; Hag. 1.6. ye have sown much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled with drink, ye cloth you but you are not warm, and he that earneth wages puts it into a bag with holes, etc. ye looked for much, and lo it came to little, and when ye brought it home I did blow upon it, etc. and when he blows upon any earthly enjoyment, it withers and comes to nothing; oh how much would it conduce to our happiness to set a light esteem upon those so transitory, so fading enjoyments, and to resign up our wills to Gods will in all things, than should we never be frustrated in our expectations, or disappointed in our hopes, and what is best for us would surely come to pass, but when we expect great matters and they fall short of our expectation, than we are apt to be cast down, and our hearts despond; but if we expect little, we shall not be much troubled if it prove but little; wilt thou set thy heart (saith Solomon) upon that which is not, riches take themselves wings and fly away, Pro. 23.5. they will never pay us for our pains, or countervail our cost; the fashion of this world passeth away, and the glory thereof; riches were never true to those that trusted in them, earthly enjoyments ofttimes prove as transitory, as a hasty headlong torrent, they pass away as swift as a ship, a bird, an arrow, a post that passeth by, a weaver's shuttle, of if you can name any thing swifter in pace, or quicker in motions; The same day for aught we know found Job the richest man in all the East, and left him poor, even to a proverb, as poor as Job, Psal. 37.35. I have seen the wicked in great power, spreading himself like a green bay-tree, yet he passed away, and lo he was not; I sought him, but I could not find him: our age doth afford a thousand examples of this nature, thousands in Ireland, many in England, have been rich o'er night, and stripped of all ere morning; yea, in Ireland it is imagined two hundred thousand suddenly lost their lives, with their estates, and were cruelly butchered by the bloodthirsty Papists: how oft may we see in our times, great families rooted out, God blows upon them, blasts them, and they whither, and their great estates dwindle into nothing, and that by an insensible hand of God, when no man can give an account or reason of it; many promising young men that were like to thrive and grow rich in the world, God hath blown upon them, and they have come to nothing: Many that have had promising parts, great naturals gifts, and endowments, and God had lent them many talents, but they not improving them, God hath called for them up, and given them to those that better deserved them, and they have met with a sensible decay, though it stole insensibly upon them, that they may say, as Zedechiah to Micaiah, which way went the spirit of God from me to go to thee? it is no hard thing to observe a wane and decay of God's gifts in those that use them not, their abilities fail amain when once they begin to fail, till at last God lays them aside as broken vessels, and causeth them to be forgotten as dead men out of mind, Psal. 31.21. and as useless, lazy, unprofitable, and unsaithful servants, they shall be cast into outer darkness: as they buried their talents, so their souls seem buried in their bodies for a while, till both be buried in hell for ever; Many in our times also that have had seeming grace, and like the glow-worm made a great show in a dark night, yet have had their light extinguished, and they have proved but like rotten shining wood; many that have had lamps in their hands, have had them blown out for lack of oil; Many have seemed like corn fresh, and flourishing, but proved like that on the stony ground, or on the housetop, never came to maturity; when the wind turns they soon kick up their profession, and steal away from their colours; or when the sun of persecution is up, whither: oh my soul, promise not thyself great things in the world, neither content thyself with small things for eternity; be as serious for grace, as others are for gold, and make as sure for heaven, as others do for the world; if thou wilt plant, let it be in a better soil, then mayst thou expect a better increase, neither wind, nor sun, frost, nor snow, thunder nor lightning, can blast or nip those flowers of paradise; Lord, take off my affection from the world, and set them upon Christ, then shall I never be disappointed of my hopes. Upon leaves falling in Autumn. 90. Med. WHen I observed in autumn after a nipping frost, seconded by a gust of wind, how fast the leaves fell from the trees, that in a short time those that were clothed in a lusty green, began to look withered, dead and dry, and to put on their winter coat, methought this resembled much our mortality, when the autumn of age comes upon us, these bodies of ours like leaves fall of themselves into death's lap, but seldom do they hang on so long, some casual accident or other oft bears them down before they whither; ofttimes some common calamity, as the sword, or pestilence, or other contagious disease, like a violent tempest, doth bear all down before it: two hundred thousand together in Ireland, and very many in England, death mowed down in a few days, where they fell as leaves before the wind, or as corn before the reapers hook; it is noted, that in one years' space, a hundred thousand fell in our chief city, blown down by the blast of death, and thus in all the world throughout, men are swept away, as with a sweeping storm, some few are gathere in in a good old age, but the most of men blown down while they are yet green: the falling of these leaves did also seem to me to resemble the apostasy, and downfall of hypocrites, the house of whose profession is built upon the sand, and cannot resist the wind and waves; this is a foolish builder that neither sat down first to reckon the charges, neither was at the cost to lay a firm foundation, neither considered, the rain would fall, the winds blow, and the floods beat, and overthrow his buildings: they follow Christ as a dog follows his master, ti●l he meets with carrion, and then turns him up: as Orphah made a fair proffer of going along with Naomi, but better considering, returned back: It is noted of the chesunt, if it be not broken at the top when east into the fire, it leaps out again, so doth a hypocrite when he comes to be tried, he is like a false jade in a teem, which being put to a stress, turns tail and tramples, but the godly hold on and persist: In the summer when the sun of the gospel shines upon them, they hold on, and look fresh and fragrant, and seem to be not only members, but pillars of the Church, as the Apostles had a good opinion of Judas, so that they rather mistrusted themselves then him, and cried out, Master, is it I; so true believers rather mistrust themselves then those forward professors, yet in persecuting times these fall as leaves before the wind, and whither as the corn on the stony ground, or that which grows upon the hose top, and discover a fruitless bulk, and withering root; the stony ground received the word with joy, and endured for a while, but when the sun was up, they were quickly offended: Herod may hear the word gladly, and endure for a time, but being not sound at the heart, he falls off: a branch in a moist place though it have no root, may for a while bud and leave, but when heat comes will certainly whither, and the leaves fall: when Christianity is in credit, many will cry Hosanah to the sun of David, and when in contempt they will cry, crucify; a hypocrite, will be catching at comforts as children do at sweetmeats, ere they are sound humbled, and are stuffing themselves pillows with the promises, that they may sin more securely: when the Jews were in savour, many turn Jews for fear of the Jews; and when in danger, their seeming friends prove their sorest enemies, they are professors upon design, and they will be religious while religion suits their interest, and promotes their advantage, but when it hinders them, they lay it aside, as the workman doth the tool he needs not, or will not serve his turn, and takes another; if profaneness, yea persecution serves his design better, he will make use of that; if a few prayers, or outside duties, which are like to cost them little, they are content to go to heaven this way, but if it come to sufferings or forsaking any thing for Christ, vadet Christus cum suo Evangelio, let Christ go with his gospel, and keep his heaven to himself, for he will have none of it; they will not buy heaven at so dear a rate: The Gospel hath many swallow-friends, which will be gone at the approach of winter: when the corn is gone, the rats leave the barn, and when no secular advantage is in sight, but rather storms appearing, many professors will be no longer religious, but Christ tells us, he that loveth father or mother, son or daughter more than him, is not worthy of him, Mat. 10.37. because he holdeth any one worthy of more love than Christ: God will set no lower a rate on his son and glory, he that will have this pearl must part with all, Mat. 13.44.45. and he that doth so, makes a good bargain; we cannot buy this gold too dear, or give too much for heaven and happiness; he that thinks to grasp and hold both heaven and earth in the same hand, and lodge them in the same heart, may as well imagine he can reconcile fire and water, and hid them together in the same bosom; when two men walk together, we know not whose servant it is that follows them, but when they part the servant owns his own Master: oh my soul, take heed of dissembling with God, that will not be mocked; close with him, and he will close with thee; build upon the rock, so shalt not thou be shaken, and though at death thy body fall like a leaf, yet thy root shall remain: oh my God, let me not deceive myself, let me lay a good foundation, then shall I stand in all storms. Upon a fruit-tree pelted with stones. 91. Med. WHen I beheld a fruit-bearing-tree; that was richly laden with the choicest fruit, and perceiving that this tree above all the rest was preyed upon by the passengers, for almost every one had a stick or stone, a staff, or stake, to throw at it, when those trees that were barren, and worthless, or brought forth fruit sour or unsavoury, were let alone, and none molested them, when their better neighbours were rend and torn in pieces, for their fruit sake; this Observation made me think these fruit-bearing trees did much resemble a fruit-bearing Christian, for none in the world are more liable to sufferings than they are, and that for their fruits sake: the more real fruit they bring forth, and the more savoury fruit they bear, the more danger they are in, and the more blows they bear, both from hand and tongue when others that are Christians, graceless, fruitless, and worthless, escape , and not one molesteth them: many a one that leads a lewd vicious and debauched life, who makes a trade of sin, and lives in the constant breach both of divine and humane laws, yet escapes all Courts of Judicature, civil and Ecclesiastical, and all other molestations, and persecutions, when an holy humble Christian is oft entangled in the briers, and fleeced by those to whom he flies for succour, yet here lies the difference between a fruitful Christian, and a fruitful tree, the tree is beaten for the fruits sake, but it is for love to it, and so is rob and peeled and beaten like a man that falls among thiefs, and is stripped of his substance, the other is beaten also for the fruit sake, but it is in opposition to it, and hatred of it: in the one the passenger desires to enjoy it, in the other to beat it down: The best of men have met with the greatest opposition, and the more eminent Christians have usually the more eminent opposers; the devil will not suffer them to be quiet: Jeremiah which was a great prophet, and lived an upright and unblamable life, was not free, Jer. 20.7. I am in derision daily, every one mocketh me, I neither (saith he) lend upon usury neither do men lend to me upon usury, yet every one curseth me, Jer. 15.10. and it was not only tongue-persecution, but that of the hand also which he suffered, he was cast into a miry dungeon, put into the stocks, hated by the Princes, and all his crime was, he spoke the word of the Lord, what he had given him in charge to speak; it was for his fruits sake, that he was thus beaten: The like we read of David a man after Gods own heart, he had more fruit than others and therefore had more stones thrown at him for his fruit sake, Psal. 69.18. they that sit in the gate speak against me, and I was a song to the drunkards, Psal. 35.15. in mine adversity they rejoiced, they gathered themselves together, yea the abjects gathered themselves together against me, and I knew it not, they did tear me and ceased not, with hypocritical mockers in feasts, they gnashed upon me with their teeth: he met with hand persecution also; for Saul sought his life, and hunted him as a partridge upon the mountains: Holy Job the best man living in his age, by Gods own testimony, yet he was not free, he was accused by the devil, rob by the Chaldeans and Sabeans, forsaken by his friends, disdained by his enemies, tempted by his wife, and scorned by the abjects, Job. 30.1. but now they that are younger than I, have me in derision, whose fathers I would have disdained to have set with the dogs of my stock, ver. 9 yet now I am their song, yea, I am their byword, they ahhor me,, they flee from me, and spare not to spit in my face, etc. Elijah, Elisha, Amos do not escape, Joseph, Daniel, and his fellows are hated for their fruit; yea, all the Prophets: The Apostles also were made a gazing stock, and suffered both reproaches, and affliction, Heb. 10.33. and those Worthys of whom the world was not worthy, Heb. 11.35. etc. they had cruel mockings and scourge, bonds and imprisonments, they were stoned, sawn asunder, tempted, etc. and it was for fruit that Stephen had stones cast upon him, but the disciple is not above his Master: Christ himself though never man spoke like him, and never man did such works as he did, yet never man did more unjustly suffer than he, never man so abused with hand and tongue, even to the taking away his precious life; he was hated by the world, and so shall all that bear his image: As bats fly from the light, so the blind world cannot endure this sun of righteousness; as it is said of some barbarous Nations under the Meridian, they curse the sun when it ariseth for scorching them, so wicked men cannot abide to have the sun shine too full in their faces, light is come into the world, but men love darkness, because their works are evil; and though they agree not among themselves, yet all join together against the power of godliness, like Herod and Pilate against Christ: though dogs worry one another, yet all set against the trembling hare, though Ephraim be against Manasseth, and Manasseth against Ephraim, yet both are against Judah: oh my soul, if thou bear any good fruit, expect some stick or stone, to be thrown at thee, and if thou meet with none, expect there is little fruit to be seen or found, or that it is not good nor savoury; if thou dost suffer for well-doing rejoice that thou art accounted worthy, and consider all thou canst suffer for Christ, is but a chip or splinter of that cross which he bore for thee; and leave not heavens road for a scoff or scorn, lest in hell the devil deride thee for thy folly; is thy good name more precious than his? he was reproached for thee, and he that will not suffer a mock for Christ will hardly suffer death; those that are ashamed of him here, he will not own hereafter: oh my God, let me never leave the way for fear of the cross, let me not think my blood too good to shed for Christ, that thought not his too good to shed for me. Upon fruit left on the trees after shaking. 92. Med. IN the Autumn when fruit waxed ripe and the gathering time was come, when the trees were shaked, and the fruit gathered in, yet I beheld there was here and there an apple, pear or plum, or other fruit still remaining on the trees, which stuck fast notwithstanding the shaking, and all the force and violence that had been used; but these were but a few, and those commonly the soundest, and most durable: This brought to my mind the command of God in the time of the law, Leu. 19.9, 10. and 23.22. Deut. 24.9. etc. where God commands the Jews, when they reaped their fields, to leave some of the corners thereof standing, and not to gather up the glean, but to leave them for the poor, and when they shaked their olives, and other fruit trees, to leave some clusters remaining, and not to gather the fruit in clean, that so it might be for the poor and needy of the land, and for the stranger for meat: we see how the chief Landlord, the great husbandman, the Lord of the vineyard the chief proprietor, how he lets out his farms, and what conditions he puts into his leases, and how he takes care of the poor that they should be fed, for they also are a part of his family, and at his finding, and he hath appointed where they shall have their meat, and hath commanded his stewards to give it them in due season: he would have the full cups of the rich to overflow into their empty dishes, and those that dine the poor entertain Christ himself, at their table as a guest: I observed also how little this command of God was observed by hard-hearted man, in our days, how little they respect his will, and how few make good this condition in the grant they have of all they enjoy, and how just it is therefore for God to recall his estate into his own hands, and to take the forfeiture; for though we receive all from God, and that with this proviso, and upon this condition, that the poor shall have their part, and their share out of it, yet he that gives all, and requires but a little, cannot have it, yea, though he would borrow a little of his own, he is ofttimes denied it; though he promises to repay it, yea, to repay it an hundred-fold, yet cannot be heard: where a man upon his bare word can borrow ten pounds, God cannot borrow ten pence, yea, of that which is his own, though never man made larger promises, and never man more faithfully fulfilled them; he hath told them, he that giveth to the poor, shall not lack, Pro. 28.27. but he that hides his eyes shall have many a curse; curses both from God, and man; yet few believe this is the way to get wealth, they will hardly take God's word for a groat, they will use their wit to save their money, but will not use their eyes, to affect their hearts; God shows them many an altar, but they have no sacrifice ready, but he that shuts his ears at the poor man's cry, shall cry himself and not be heard, Pro. 21.13. this was fulfilled in Pharaoh, Haman and the rich glutton, 'Tis not getting but giving is the true way to wealth, Eleemosyna ars omnium quaestuosissima est, (saith chrysostom) alms is the most gainful art, he shall have judgement without mercy that will show no mercy, Jam. 2.13. he that hath pity on the poor dareth to the Lord, and he will repay him, Pro. 19.17. God accepts it both as a gift and a love, nay, foenerator Domino, God takes it upon usury, and gives security for it under his hand, but those that now will not take God's word, it is not long but God will not take theirs: but require up his talents, and also an account of their stewardship, and give away their talents to those that will better improve them, and give them a reward with the unprofitable servant, Mat. 25.28, 30. yea, sentence them to everlasting fire, together with the devil and his angels; for not feeding, clothing, visiting his hungry, naked, poor members, Mat. 25.41. etc. and such worthless, useless, sapless men, are not more miss (as one saith) when they are gone then the paring of the nails, as they live undesired, so they die unlamented; but at judgement their sentence breathes out nothing but fire, and brimstone, stings and horrors, woes and torments without end, or past imagination, here the worm of grief gnaws as painfully as the fire burns; now they are sand-blind, and cannot see Christ in his members, but then when too late, their eyes will be opened, to see their folly: The consideration also of this little quantity of fruit left upon the trees, after the shaking, made me think this resembled the godly, that stand fast, and remain firm after all the shake that they meet with, when others frost bitten by affliction, or tossed by persecution fall as leaves before the wind in autumn: many are the professors in a sunshine day, but few can abide in a storm, though Israel be as the sand of the sea for multitude, yet but a remnant shall be saved, Rom. 9.27. all are not Israel that are of Israel, these are compared to the gleaning of the grapes after the vintage, Isay. 17.6. here and there one, few in comparison: or to the shaking of the olive tree, where two or three berries are left in the top of the utmost boughs, and four or five in the utmost branch, one of a tribe, and two of a family, Jer. 13.14. many shake we have already had, and much unripe fruit is fallen, and when stronger winds arise we may imagine much more will down, but in the last shaking when Christ shall come like refiners fire and fullers soap, Mal. 3.3. all that is rotten at heart will be discovered, than the sinners in Zion shall be afraid, fearfulness shall surprise the hearts of the hypocrites; oh my soul, take heed of being blown down, nay, take heed of being rotten, for then down thou wilt, it is better be alone then in such a company, and better go to heaven alone, then to hell with company; to stand against the storm, then to be blown down with the wind; improve thy talents to God's glory, and he will never let thee fall: oh my God, let no sun of persecution whither me, nor no boisterous storm bear me down. Upon the many enemy's fruit-trees have. 93. Med. WHen I considered how many enemies fruit-bearing trees met withal, and the encumbrances that ofttimes hindered, and spoiled their fruit, I wondered that any brought forth fruit to maturity, for sometimes they are planted in a bad soil, and then no wonder if they prosper not, sometimes in too dry a place, and how then should they prosper? sometimes in too wet, and then are poisoned, and rendered barren; sometimes too high, and sometimes too low, and both extremes are offensive; sometimes in too fat a place, and then they grow too luxuriant; often too lean and barren, when the earth cannot help them to bring forth their burden, or yield them sap; sometimes for want of good husbandry, they are troubled and pestered with suckers, that draw the sap to themselves, and rob the tree, and run up into aspiring branches, which overtop and overshade their fellows, and the whole tree by this means is rendered unfruitful: sometimes for want of fence the bark is piled off by the beasts of the field, hares, rabbits, and other vermin, which rends the bark from the the body, and endanger, yea, sometimes procure the death, not only of the fruit, but the tree also: and sometimes they are bark-bound, which hinders their growth and thriving: sometimes they are pestered with moss, canker and other obstructions, to their no little damages; and sometimes molested by worms, moles, mice, aunts, and such like, whereby they are injured: sometimes the winter proves unseasonable, and the spring unfavourable, that they never bloom, and sometimes when they are blossomed, and give good ground of hopes; yet in a moment all our hopes are dashed, and they are suddenly nipped with the frost, or blasted with lightning, or the East-winds; sometimes they are rendered unfruitful by overmuch drought, and sometimes by too much wet; for both may be injurious both to the tree and to the fruit and too much wet also is offensive, and renders the fruit the worse: if they pass these dangers and are loaden with fruit, much of it is oft consumed by wasps, hornets, and another infects, yea, sometimes not only the fruit, but also the leaves are eaten by locusts, caterpillars, and such like flies, and many times with worms: sometimes for want of fence, they are undermined by swine, or broken, bruised or fed upon by other cattle, and oftentimes the unripe fruit is born down by a mighty rushing wind, and all our hopes thus suddenly dashed which is no unusual accident: as it is said, Rev. 6.13. and the stars of heaven fell unto the earth, even as a figtree casteth her untimely figs, when she is shaken by a mighty wind; that is, violently and forcibly, and if they escape all these accidents, many prove barren, and many bring forth fruit that is sour, bitter, or unsavoury, and very little fruit that is good appears, and if it do, all the danger is not over, many a blow they endure, and many a staff, and many a stone is cast at them to unload, unburthen, and deprive them of their fruit; and there is scarce a passenger but hath something or other to throw at them, and few go away empty-handed from them; and no wonder then the owner's part is little and a small pittance comes to be gathered in: The consideration of this, made me to compare poor man to these trees of the field, and to consider what is the reason so few bring forth fruit to maturity; many an obstruction they meet with before the time of fruit comes, which hinders the most of men from fructifying; many are planted in the dry desert heath, where they see not when good cometh, and that never heard of a saviour come into the world, or ever enjoyed one soul searching sermon, and these are not like to bring forth good fruit; they are like to be barren, or their fruit to be wild, yea many of those that live within the pale of the Church are not much better, it is true, the seed is sown amongst them but much of it falls by the wayside, and the fouls of the air pick it up, the devil steals it out of their hearts; this is that troubler of Israel, that master of misrule, he is one at Church whoever is the other, he hath made a footpath over the heart, that the word takes no more impression than rain upon a rock; these must needs be barren, yea, some of it, falls among stones, where it hath no root, which though received with joy, and it springs up suddenly, yet wanting root, must needs whither, the root of the matter is not in them, Job. 19.28. and some falls among thorns, and is choked; these (saith Christ) are the cares of the world, and the deceitfulness of riches; and it is much ado to handle those thorns, and not prick their fingers, and but a little falls in good ground, and that undergoes a thousand dangers ere it come to maturity; many are the obstructions a Christian meets with, and many pul-backs the gracious soul hath, and the good seed sown hath many enemies, sometimes it is parched with the sun of prosperity, and sometimes nipped with the frost of adversity; the devils temptations, and the world's allurements; oft spoil the fruit; sometimes it withers for want of the dew of heaven to refresh it, sometimes it is overwhelmed with the floods of affliction, a thousand, and ten thousand are the dangers this seed of grace doth undergo before it comes to maturity; many trees in the orchard are not transplanted, and engrafted into Christ, and many enemies those meet with that are, and the little fruit that is brought forth to maturity, will have many a stick and many a stone cast at it; oh my soul, hast thou any stone cast at thee, any reproach cast upon thee, art thou persecuted and hated for doing thy duty, despair not, it is a sign there is some fruit: the traveller seldom throws at the barren tree, and the devil seldom throws down his own fruit; hast thou many enemies, Christ himself had not a few; live uprightly toward man, holily towards God, that they may have no just occasion against thee, but for serving God, and let them throw and spare not: bring forth much fruit to God, and doubtless he will wall thee in, and defend thee: O my God, mine enemies are many and subtle, powerful and malicious, be thou my defender, and lot my fruit be pleasant to thy taste, and sweet to thy smell. Upon a fair apple rotten at the core. 94. Med. TAking notice of a beautiful apple, glorious to the eye, having a promising aspect, a smoosh skin and a fair outside, yet when it was cut, it proved deceitful, rotten at the heart, and corrupted within, and little good but a painted skin, and the corruption within would soon have brake forth and corrupted the outside also; this apple so deceitful, lively represented to my thoughts an hypocrite, who in outward carriage and demeanour, and formalities, makes a fair show, and in the external performance of duties represents a true Christian when the heart is rotten, and the vitals of Religion are wanting, and there is nothing but a sheepsskin drawn over a wolves body; nothing but plaster and paint, yet ofttimes so artificially done, that it is hard to discover it from sincerity, in the external parts of Religion: many times he outstrips many sincere Christians, and acts his part so cunningly, that many times he is taken for the man he represents: he oft makes a fair show to the world, and holds out a more fairer profession in the sight of the sun, than the Saints themselves; for they may afford to pay more for the colour, for the cloth costs them nothing; what others bestow in the lining, they lay it out on the outside; like an old withered band, rotten within, and painted without; but the rottenness that lies at the heart, many times breaks out, and rots the life and conversation also; for corruption within will break out: our Saviour Christ did lively represent these men by painted sepulchres, and whited tombs, glorious to the eye, but within full of filthiness, and putrefaction, Mat. 23.27. woe unto you Scribes and Pharisees, hypocrites, for you are like unto whited Sepulchers, that appear glorious to the eye, but within are full of dead men's bones and all uncleaness; so do ye in the eye of the world appear righteous unto men, but within ye are full of hypocrisy and iniquity: fair professors but foul sinners: there are many with Pilate will wash their hands, but few will wash their hearts, Mat. 27.24. this also the Pharisees did, but this is too weak an element to wash off guilt, which is not purged but by the blood of Christ, or the fire of hell; but God and nature begin at the heart, and so must a Christian that would be cleansed; O Jerusalem, Jerusalem, wash thy heart from wickedness, how long shall vain thoughts lodge in thee? Jer. 4.14. cleanse your hands, ye sinners, and purify your hearts, ye double minded, Jam. 4.8. both heart and life must be reform, but reformation should begin at the heart, or it will never rightly season the life: the most men begin reformation at the wrong end, they lop off some of the bigger branches of sin, and it is well they do so, many go not so far, when the root remains firm and untouched: and hence it is it quickly springs again, at the next gale of opportunity or warm gleam of temptation; they are seeking to cleanse the stream when the fountain that feeds it is corrupt, they would make the fruit good when the tree is bad, but this is but labour lost, the way is first to cleanse the fountain, and then the stream will be clear; let the tree be grafted, and the fruit will be better; the hypocrite like a glow worm makes a great show in a dark night, but if you touch her, she yields neither fire nor heat; I have read of a Roman Senator, that was giving audience to an Ambassador, but beholding his coloured hair, and painted face, said, what sincerity can we expect from these men, whose very locks, and looks, and lips do lie? so these men's looks, and words, and actions lie, and show that outwardly that is not inwardly there in the heart: hypocrisy may be spun with a fine thread, that it can be hardly discerned in the stuff, but usually it is seen in the wearing, for usually it is not durable, neither will it endure a storm, but will shrink in the wetting; will the hypocrite pray always? (saith Job) intimating, he will not; they are like the short-winded Bethulians, faint after a turn or two: feigned conversion often proves unfeigned apostasy; those that receive not the truth in the love of the truth, will hardly die for the maintenance of the truth; those that have not the root of the matter in them, will soon whither, 1. john 2.19. they went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, but they went out that they might be made manifest, that they were not all of us: hypocrites are in the Church as tares among the corn, and chaff among the wheat, or as a wen or ulcer on the body, or a wooden leg; when a separation is made, the corn is the better, and the body never the worse; the foolish virgins had lamps in their hands as well as the wise, but wanting oil in their vessels, & grace in their hearts, were shut out; those that only pretend to holiness and the power of godliness, and not intent it, are like unto Vriah; they carry their own condemnation about them, for if Religion be not good, why do they profess it? if it be good, why do they not practise it? if they would not have the tree of sin killed, why do they lop off the branches? if they would, why do they not stock it up by the roots? if when they pray that God would mortify their sin and heal them of their hypocrisy, they would not have God hear them, why do they pray? if they would, why do they not endeavour it as well as beg it? if hypocrisy be good, why do they pray against it? if it be bad, why do they wittingly and willingly use it? if they would not have the stream clean, why do they purge it? if they would, why do they not cleanse the fountain that it may be clean? they should be as they seem, or seem as they be; they should practise what they profess, or profess what they practice; I would (saith God) ye were either hot or cold; he likes not a lukewarm temper; their profession is but a fantastic fire, kindled in their own tinderbox: oh my soul, see thou be sound at the heart, that the life of Religion be in thee, and not the dead image; if the heart be rotten, sooner or later it will break out into the life; see that there be oil as well as a lamp, and practice as well as a profession: oh my God, without thine assistance my heart will deceive me: Lord, make my heart sound in thy statutes. How little comfort the world can afford without food. 95. Med. WHen I had for a considerable time recreated myself among the flowers in the garden, and among the trees of the orchard, sometimes solacing myself in the silent walks therein, sometimes under the shady trees, or in the green alleys, delighting myself in the beautiful aspect, various forms, scent and savours of the flowers, and herbs, and contemplating their virtues and operations, which led me by the hand to admire the Creator's wisdom and goodness, to make all these for the use of poor man; and it made me consider, how ill God was requited by man for all these mercies; and thus spending my time, sometimes in reading, sometimes in meditating, and in these exercises I continued; sometimes walking, sometimes sitting, sometimes lying, or in such postures as pleased my mind, or suited my fancy; sometimes taking delight in hearing the sweet singing birds, at other times in the cool refreshing gales of wind that gently breathed upon me, and qualified the heat of the day: in a word, sometimes taking delight in one thing, sometimes in another, till at last I began to be an hungry, and my craving stomach spoiled much of the delight and satisfaction that I had taken before in those enjoyments, the pleasant sights, the sweet smells, the melodious harmony, which before so pleased me, now began to give me no content or comfort, my craving stomach spoils all the sport, and all the delight vanished; and although I purposely propounded several delightful objects to myself to divert my thoughts, yet nothing would do it, no meditation would fasten, no thoughts fix in my mind, but the thought of meat: This put me in mind of the fable of Midas, that when he had gotten liberty of the Gods, to wish what he would, with a promise that it should be granted, wished that all he touched should be turned to gold; which was immediately done, but when he came to eat and to drink, his meat and drink turned to gold also, and so lost its nutritive virtue, and so in the midst of his riches he was reduced to the greatest extremity, and ready to perish for want of food, and became more miserable than the poorest beggar: I thought with myself if that which is fabled of him were verified of me, that I were able myself with my touch to turn all those herbs and flowers, grass, and trees into gold, yea, the ground I trod upon, and all that I did either see, or feel, how little satisfaction would this bring me without meat? one meals meat would bring me more content in my need, than all this, for this would prove but a rich famishment; oh vain man how apt art thou to thirst after that which can do thee no good, for this life, nor that to come, and canst not thou content thyself without it, though thou hast that which is far better? oh bewitching gold, with what charms dost thou infatuate the minds of men, to dote after thee; when thou canst never satisfy the mind or stomach? yet art thou become the price of blood, yea, the price of souls, and many a man sells his soul to the devil for thee, to live in endless, easeless, and remediless torments: I found by experience that had I had all the wealth in the world, and all the gold in the Indies in exchange for my meat, my condition would have been worse than it is, yea, worse than the poorest beggar that goes from door to door, yea, then that of the galley-slaves in Turkey, and one meals meat would do me more good than all this: this minded me of God's goodness, and man's unthankfulness, he gives us what is necessary and satisfactory, we thirst after that which is neither necessary nor satisfactory: From this Consideration my meditation arose a little higher, and I began to think that food was as necessary sore the soul as for the body, for where life is, there must be food to maintain it, and spiritual life requires spiritual food: I began to consider whether ever I was so sensible of the want of spiritual food as I was of temporal; and found by experience how vain earthly delights were, and how unsatisfactory without food; but oh how little, yea, too little sensible I am of the want of spiritual food; how little appetite have I to that bread which came down from heaven, and that sincere milk of the word, that heavenly mannah which is daily spread about our tents: this made me also consider, how it is with a poor hungering, thirsting, panting soul after Christ, that cries out, give me Christ or else I die, and it is no wonder, that nothing but Christ can satisfy such a hunger-starved soul, for if neither sweet smells, pleasant sights, delightful music, nor any earthly enjoyment, nay, gold itself, the quintessence (as many imagine) of all earthly happiness, can satisfy an hungry man without meat, or a thirsty man without drink, surely than neither riches nor honours, pleasures, nor preferments can satisfy an hungry soul without Christ; for though the devil still many that cry for Christ, with the world, as a nurse doth a child that cries for gold with a counter, yet where there is a knowledge of the worth of Christ, and the want of Christ, where there hath been a taste of Christ, he cannot thus delude them: an hungry man is not satisfied with a cake of clay, nor an hungry soul with a painted bible: oh my soul, how is it with thee? didst thou ever thus hunger, thus thirst after Christ? and nothing will satisfy but Christ; doubtless God will satisfy thy longing desire; but if thou art satisfied with any other thing, thy hunger is not right: O my God, work in me this spiritual appetite to this heavenly food, and then give me this bread of life. Upon the worth of meat, to those that know the want of it. 96. Med. WHen I had well refreshed myself with meat, after I had been hungry and fainty, I began to know the worth of it by the want of it, I found that hunger was the best sauce, the full soul (saith Solomon) loatheth the hony-comb, but to the hungry soul every bitter thing is sweet, Pro. 27.7. this holds true in spirituals also, that which David accounts sweeter than honey and the honeycomb, is now trampled upon by stall-fed beasts, in whom fullness hath bred forgetfulness, and saturity security; the Pharisees found no sweetness in Christ's own Sermons; no wonder then if in our times men begin to surfeit on the bread of life, and loath the word, the honeycomb itself, but hunger, seasons homely provision, course far, doves dung, and asses heads, as in the siege of Samaria: great Hunniades never fared better than in his hunger with a poor Shepherd, with bread and water, and onions; I considered the providence of God, how rich he was in his goodness, not only in giving life, but also in giving food to maintain life, in giving a stomach to receive and digest this food, otherwise the choicest food would be nauseous, and in giving a blessing to this food, and a nutritive faculty, otherwise it would do no good; if any of all these were wanting, man's life could not be preserved; I considered that bread which is called the staff of life, and indeed the chiefest of all food for the preservation of life, it springs out of the earth, as all other food doth, and there can be nothing but the blessing of God, that differenceth it from the earth; now if we eat bread, we are satisfied, but if we eat earth we die; for God never blessed the earth, or put such a virtue into it as to nourish us; now it is only God's blessing that differences the one from the other in its operations; for had God blest the earth to this end and purpose, it would have sustained us as well as corn that springs out of it, but that blessing is denied to the one, which is given to the other; the beasts of the field are fed by the grass, this will not keep man alive, yea, the serpent's food seems to be the dust, Gen. 3.14. for what else they feed on I know not, and it might have been ours, had God pleased, yea, every species of the creatures, hath some peculiar food appropriated to it, and what is suitable to one, is disagreeable to another; now though there be bread provided, it is necessary there must be life, for what good will food do in a dead man's mouth? yea, it is necessary also, that there be a stomach rightly qualified, for if the stomach refuse it, it cannot nourish, and all these are Gods gifts; some men we see are clothed more richly, and fed more daintily, they eat the fat, and drink the sweet, yet languish for want of health, when others are fat, and well-liking with meaner food, as Daniel and his fellows looked better with pulse and water, than others did with the King's meat, Dan. 1.15. it is a mercy to have food, and it is a mercy to have stomaches to eat it, and it is no less a mercy to have the blessing of God upon it, that it may nourish us: for this is one of the greatest outward mercies we enjoy, and tends as much to our external happiness: this minded me of the Apostles injunction, 1 tim. 6.8. we brought nothing into the world, and it is certain we shall carry nothing out, and having food and raiment, let us be therewith content; for godliness with content is great gain; true piety is true plenty, it is storied of the Chaliph of Babylon, that he was shut up amidst the infinite treasures of gold, silver and precious stones, which he had covetously heaped together, and there was starved to death, by the great Cham of Cataia, who yet willed him to eat, and make no spare: and it is no strange thing, for gold and silver were never appointed, or blest by God for man's sustentation; food and raiment not junkets, are necessary; meat and drink (saith Jerome) are a Christians riches, and well may we be content with this, if we knew the want of it; many poor creatures, yea, able Christians, better than ourselves, have suffered much, in Germany, and of late years in Ireland, so that dogs, horses, rats and mice, and such like vermin, were esteemed good food: in the siege of Samaria, there was such a famine, that an ass' head was sold for fourscore pieces of silver, and the fourth part of a cab of doves dung for five pieces of silver, 2 Kin. 6.25. and in Samaria, and afterwards in Jerusalem, the hands of the pitiful women sod their own children and eat them, these were their meat in their distress, 2 Kin. 6.28. Lam. 4.10. but blessed be God, we know not want, nor feel not sorrow; but what good would all the wealth in the world do us, if we wanted food; Gems and Jewels, would be little worth, crowns and kingdoms would yield us no comfort, bread would be of more worth to us then its weight in gold, yet without the blessing of God this would not serve our turn, or preserve our lives: how then dare men provoke this God by abusing these his blessings? man lives not by bread only, but by every word that proceeds out of the mouth of God, Mat. 4.4. that is, by every thing that God blesseth to that end: if we want bread therefore, let us depend upon him, that can preserve us without bread, as one of the Martyrs said, when he was threatened to be famished, if God take away my meat, he can take away my hunger, Psal. 37.3. trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed: one promise will do us more good than all our gold, Hab. 3.17, 18. though the figtree should not blossom, and there be no fruit in the vine, though the labour of the olive should fail, and the field should yield no meat, though the flock should be cut off from the fold, and there be no herd in the stall, yet will I rejoice in the Lord, I will joy in the God of my salvation; though Hagars' bottle be empty, God will show her the well; though the ship be broken, God will prepare a plank: oh my soul, trust in God for thy bodily food, he that feeds the ravens will not starve the children, but rest not satisfied till thy soul be fed with the bread of life; oh my God, on thee I depend for food, both for body and soul; Lord, feed both, and with food give a blessing, that ●oth soul and body may be nourished by it. The world is not a restingplace. 97. Med. WHen I had been recreating myself in the garden, tired with studies, and other employments, I found some divertisement for a while among the various delights, that there offered themselves to my senses, and unbent the bow that was beginning to grow weak, through over-intent studies, and other employments: I passed the time for a season in the viewing and observing of Nature's garden, not without some delightful observations, but at last, night approached and my pleasures began to vanish: The birds which before delighted my ears with their melodious harmony, were now gone to rest, and those herbs and flowers, which before delighted my senses now disappeared, and their various colours, forms and shapes could not be distinguished, but were all died in one sable colour, for universal darkness had spread her sable mantle over all, and every thing was stained in the same die-fat, and I was left alone, though in the midst of company, deprived of the delights which before I had, the cold air began to pierce me, and the croaking frogs and toads which all this while had hid themselves from my sight, were now crept forth and were like to be my bedfellows, if I lodged there, and bats and owls, those birds of the night, were my companions; this made me to consider, how unpleasant this place of delights, the greatest recreation I had in the world for my body, would be to me at this time, had I no other habitation, and how unpleasant the night would be to me: here I lay open to wind and weather, liable to be wet with the dew of heaven, and was like to have the air for my supper, and with Jacob a stone for my pillow; I considered now, though I too often forget it, the great goodness of God to the just and to the unjust, to cause his sun to shine upon them, one sun makes a day, but the moon and all the stars make but a night, but what a mercy is it then, when the sun of righteousness ariseth with healing in his wings? The unpleasantness of the present season to me, made me pity many poor creatures that are necessarily exposed to these, and worse than these hardships, as soldier's lodging in the fields, yea, many wand'ring people that in the winter-season suffer much, as for those that designedly endure this life, rather than expose themselves to labour, are not to be pitied, correction is a fit salve for their sore: but there are many aged and impotent, lame, and unable, that should be better cared for, and I fear God hath a controversy with the nation upon this account; this consideration driven up to the head, made me bless God this was not my condition, and to fear lest my sins and unthankfulness might provoke God to make it my condition: This raised my meditation a little higher, and I thought with myself, if this garden, this place of delights be no comfortable abiding-place for the body when night comes, sure than the world is no restingplace for the soul, for death will come: here in the daytime of life man may take some delight, but the night will come when no man can work, and when all these things shall vanish, I must seek out for some better shelter, some better lodging, some better restingplace for my soul: when night comes, and the sun is set upon me, all these delightful objects will be gone, will forsake me, and hid their heads, and they will yield no delight, no comfort or refreshment; crowns and kingdoms, dirt and dung, will then be valued alike, and a piece of lead will be as good as a piece of gold, or an heap of diamonds; these outward things can afford neither food nor physic, neither lodging nor entertainment, neither pleasures nor profit, to the weary soul; these earthly tabernacles ere long will be dissolved, and these houses of clay, will moulder into dust, 2 Cor. 5.1. and what shall we then do, if we are no better provided? the soul here wears the body as a garment, which when it is worn out, the saints shall have a better suit, they shall be choathed with the Lord Jesus Christ; death will not spare the best, there is no coming to paradise but under the flaming sword of this guardian that stands at the porch, no wiping all tears from our eyes, but with our winding-sheet; assurance of God's love makes a man even willing to die, but the cook on the dunghill knows not the worth of this jewel; oh the blindness, madness, and stupidity of man, whose care is to lad himself with thick clay, and to take care what he shall eat, or what he shall drink, or wherewithal he shall be clothed, and makes no provision for the soul, but depends upon that for comfort, that can do no good when most need is; they can provide in the day for the night, in the summer for the winter, on the market-day for the whole week, and at a Fair for the whole year, and yet make no provision in life for death, or in time for eternity: if a celestial habitation be not provided against those houses of clay, our bodies, wherein the soul lodgeth as a tenant at will, be dissolved, our lodging will be worse than with toads and serpents, even with the devil and his angels, in endless, easeless, and remediless torments: oh my soul how fares it with thee, or what preparation hast thou made? long it cannot be before night comes, where then will be thy lodging? the earth than will be to thee as the waters to Noah's dove, thou wilt find no rest here for the sole of thy foot; it is in heaven that the weary be at rest, Job. 3.17. oh my God, enable me to clear up my interest in Christ, who is the only sanctuary for a troubled soul. Upon sickness spoiling all earthly delights. 98. Med. WHen I had fitted things to my mind, and began to take delight in the works of my hands, when I began to sing a requiem to myself, and my heart (with Solomon's) rejoiced in all my labour, Eccl. 2.10. yea, when I had promised myself content in what I had done, I was suddenly forced to say with wise Solomon, Eccles. 14. behold all is vanity and vexation of spirit; nothing in themselves, yet sufficient to vex and perplex us; sin hath produced a confusion in the world, and stamped vanity upon the creature, every man (saith David) in his best estate is altogether vanity; this is the impartial verdict brought in by one that could best tell, and to this I was forced to subscribe, for God immediately humbled me for setting my affection upon creature-comforts, and let me see the vanity of them, by visiting me with a fit of sickness, that I was taken off from setting my delight, or taking satisfaction in or upon them, or taking any pleasure in any thing that I had done, nay, I was troubled that I had not spent my time better, and that I had not planted, set, or sown in a more fertile soil, where I might have expected a more plentiful increase, and had a better crop: this providence seemed to speak to me, as Christ did to the rich man, Luk. 12.16. etc. that set his heart on his riches, and was not rich to God; thou fool, this night shall thy soul be required of thee, and then whose are these? this showed me more of the vanity of humane felicity, than I had before observed; I plainly saw there was a double uncertainty in all earthly felicity, and in sublunary enjoyments, for they themselves are very uncertain, and many times short-lived, and may leave us, or we may by death be arrested, and then we shall leave them; God sometimes takes them from us, they take themselves wings and fly away, and shall we set our eyes upon things that are not? Pro. 23.5. there is no solid substance in them, though the foolish world call it by that name; they are as transitory as a hasty headlong torrent, but if they remain we shall remove; for our life passeth away as a shadow, or post, or weaver's shuttle, and continueth not, and then those winged fouls that now sit upon our trees, shall sit upon other men's, sometimes God blows upon them, and blasts them, that though we do enjoy them, they prove but a vexation to us: sometimes he disables us to use them, and sometimes imbitters them to us, mixing them with gall and wormwood, that we can find no pleasure in them, and assuredly they will do us little good, when we have most need; suppose a man to have what the world can afford, yea, all the delights of the sons of men, yea, all that his heart can wish, as Solomon had, Eccl. 2.27. yet one hours' sickness spoils all his mirth, and robs him of all the comfort he promised to himself; one fit of the colic, gout, strangury, or other raging pain, yea, the extreme pain of an aching tooth, puts a man besides all these his enjoyments; yet how greedily do men grasp after the world, as if it included the highest degree of happiness, and hug it in their bosom, and lodge it nearest to the heart, which will prove no better, nay, much worse than a bush of thorns, if grasped too hard; so this, the harder it is handled the worse it hurts; oh foolish man, cannot these earthly enjoyments give ease to an aching head, or heart? can they not mitigate the pains of the gout, colic, stone, or strangury, and can it be imagined they can ease the conscience, or cure a sinsick soul? if not, what good can they do it? could Judas, Achitophel, Spira and others, fetch any comfort here in their extremity, no, no, they are like Jobs friends, miserable comforters at such a time; what good will gold do at death, and judgement? this coin is not currant in the other world, nay, in this world it brings little content, if God frown: if one spark of hellfire flash in the conscience, all these things cannot extinguish it; one drop of it will mar a whole cup of earthly delights; that in the midst of laughter the heart will be sorrowful, and the end of that mirth will be heaviness, Pro. 14.13. nulla est sincera voluptas; wicked men may dance to the timbrel and harp, but suddenly they turn into hell, Job. 21.12, 13. and their merry dance ends in a miserable downfall; the candle of the wicked shall out in a snuff, and what will all these outward enjoyments signify then? Jobs flower, Jonahs' gourd, and David's green bay-tree, will soon whither, and their beauty will fade: all these things will leave us at death, many times before: how much need then have we to make preparation beforehand of something that will stand us instead? This sickness of mine also taught me how unfit a time this was for repentance, and yet how many post it off till then? oh, how unfit was I to examine my heart, and call my sins to mind, to repent of them, when racking pains brought such a confusion upon me, that my thoughts were distempered and distracted, and I could not keep my heart intent upon any thing, when all I could do was little enough to wrestle with my distemper; this made me resolve, and oh that I could hold on my resolution, if ever I recovered, I would remember my Creator in the days of my health: oh my soul, seeing these outward things can do thee little good, but if over-loved will do thee much hurt, set but a little value upon them, there is a treasure to be had that will hold out, and pleasures that will endure, which will keep up the head above water, under sickness, sorrow, and death; labour for this, but ro spend time on that which one hours sickness will put us besides, it is but labour lost: oh my God, give me that for my portion, that will bear up my head, and heart, not only in sickness, but in death itself. Upon a rainy day. 99 Med. IN a rainy and very tempestuous day, being driven into the house by the violence of the storm, and the tempest proving so violent & furious, that the house itself could hardly secure me from the fury of it: This made me consider what a mercy it was in such a season to have a retiring place for shelter, and how uncomfortable it would have been to me, had I been forced to have born the brunt of this raging storm, and yet how little do we value these mercies when we know not the want of them, and how few return praise to God that hath given us houses that we builded not, and vineyards that we planted not. Deu. 6.11. saturity oft breeds security, and fullness forgetfulness, the moon at the full is furthest from the sun, and ofttimes suffers eclipse by the interposition of the earth, and so we are ofttimes like Jesurun that waxed fat and kicked, or like full-fed hawks, that will not know their master; neither do we pity those that want houses, or whose houses at least are not able to secure them, or keep them dry; this put me in mind to bless my God that had made such a comfortable provision for me, that I seldom suffered upon this account, and to condole those whose condition was otherwise, I considered how great a mercy rain and waters were, that neither man, nor beast, nor tree, nor plant, that neither the rational, the sensitive, nor vegetative creature, could subsist, or live without it, and how dear and precious it was to the Patriarches of old, and in many places of the world at this day; how scarce it was with the Israelites in the wilderness, yea, was, and in many places is their constant, if not only drink, and many thousands have perished for want of it, and how it would be prized of us did we want it; yea, how often when the showers of heaven are restrained, do our fields languish, and the fruits of the earth fail, and yet who is it that is thankful, when God gives us the former and the latter rain in its season? and yet how much are we engaged to God, in England above many other places? we seldom are reduced to such straits as others are, for want of water, but have abundance of fresh rivers, brooks, and torrents, yea, springs and ponds in most parts of the land, that man nor beast seldom want it; how would such a mercy be prized in many places of the world? and yet though water be such a mercy, when it is abused God can turn it into a judgement: he drowned the old world with it, and overwhelmed the Egyptians in the Red Sea, and many times in those Northern climates, he punishes us with immoderate rain, and showers, which ofttimes proves the cause of scarcity and want, thereby teaching us, that the greatest outward blessings, if abused, may be turned into curses, and a fruitful land made barren for the wickedness of those that dwell therein, Psal. 107.34. Having spent some time on these considerations, the storm continuing, the present providence brought to my mind the words of Solomon, Pro. 19.13. a foolish son is the calamity of his father, and the contentions of a wife are a continual dropping, Pro. 27.15. a continual dropping in a very rainy day, and a contentious woman are alike: etc. this is like a tempest in the heaven, most troublesome, and most dangerous; when a man comes home tired, with his labour and travail, and expects refreshing at his own house, and there is entertained, either with the continual dropping of rain upon his head, or with an unbridled scolding tongue of an unreasonable wife, both are troublesome, both are uncomfortable, a cross grained contentious yokefellow, whether man or woman, sowers all the comforts of life, and renders that relation the most troublesome, and uncomfortable of any in the world, which would otherwise be the sweetest and most delightful of all others: hence saith Solomon, it is better live in a corner on the housetop, then with a brawling woman in a wide house, Pro. 21.19. a man had better abide abroad exposed to wind and weather, or crib himself up in any little angle or corner, then live with a contentious woman, that is ever brawling and brangling, for such turn conjugium into conjurgium, marriage into mar-age, and instead of love and amity they promote strife and enmity, and multiply curses instead of prayers; The marriage-relation is the most desirable, or the most detestable, of all others; none is more delightful where love and unity is, none is more hateful where strife and contention, envy and hatred bears the sway; and as family-peace is a desirable blessing, and family-jars an unsufferable torment, so peace among neighbours is a mercy, and the contrary a sore judgement; but many like the Salamander live in the fire, they love to foment jars and contentions, and are never so well, as when they are sowing discord, or working mischief, Pro. 26.21. as coals are to burning coals, and wood to fire, so is a contentious man to kindle strife; many men are like mad dogs, they snarl at all, and would if they could by't all, and make them as mad as themselves, some contentious Christians also there are that in this fire burn and consume their graces, not their vices; these grow in opinions and flourish with these leaves, seldom in grace, for their fruit is seldom seen, or it is bitter and unsavoury; they are ready to disrobe all others of their graces that attain not to the same pitch of opinion with themselves, but the Church is little beholding to them, whose zeal sets all into a combustion; but above all peace, peace with God, and peace with a man's conscience is most to be desired, yea, absolutely necessary, which cannot be had, till we break our peace with sin, and satan: oh my soul, study peace with all men, and holiness, without which you shall never see God; study peace with thy relations, but especially with thy God; and if thy ways please him, thy enemy shall be at peace with thee: oh my God, let not the devil by his wiles nor the world by her frowns or smiles make me break my peace with thee. Upon cold winter-weather. 100 Med. IN stormy cold and winter-weather, when the fields were unfit for action, and the husbandman was retired into his cell, as the Soldier into his winter-Garison, I considered how necessary, how desirable, how delightful, a dry house, fire, food, clothing, lodging, and other necessaries were, to cherish and nourish, and shelter us from the violence of the cold, and how unpleasant it was for man or beast to be abroad in the fields, and how unsuitable for action there this season was; then considered I the folly of those that made not preparation for such a season, that those sluggishly pass away the Summer-season that is fit for action in the field, and made no preparation in the harvest, and so are destitute of food, of fuel, and other necessaries, to make their lives comfortable in the winter; for those the holy Ghost sends to school to the ant or pismire, Pro. 6.6. go to the ant thou sluggard, consider her ways and be wise, which having no guide, overseer or ruler, provideth her meat in the summer, and gathereth her food in the harvest: poor man that was once captain in God's school is now turned down into the lowest form, and to be taught by the meanest creatures; sometimes to the birds, and to the lilies of the field, that depend upon divine providence, sometimes to the ox and to the ass, to learn dependence, and here to the ant, to learn diligence: these poor creatures may be called laymen's books, for in them they may learn their duty, and not as many do in diem vivere, as the fouls of the air do: we should learn dependence of them, but a provident care must be had, as one saith, no promus sit fortior condo, that our layings out be not more than our layings up; there is a care of the head lawful, but it is the care of the heart that is forbidden; a care of diligence there may be, a care of diffidence there must not be; but some fail on the one hand, some on the other, and it is hard to walk in the direct road: I also pitied those that wanted the necessaries I enjoyed, and could not tell how to prepare them, when all their diligence and industry fell short of necessaries; as there are too many poor families amongst us, which should be looked after, and I fear God will look after those stewards he hath entrusted to feed them, and they neglect it; see Mat. 24.48. Mat. 25.41. I then called to mind the estate of poor Christians in Ireland, in the beginning of the rebellion, that were suddenly stripped of all, turned out naked and hungry, exposed to wind and weather, to hunger and cold, to frost and snow, to the loss of many thousands of their lives, and to very much hardship to those that escaped; this example on the one side, discovered to me what injuries and wrongs, what hardship and miseries poor creatures may be exposed to; how uncertain these transitory enjoyments are, and how soon they may be lost, and for aught I know this may be my own condition, how soon I know not, and what would I then give to be in such a condition that I now am, although it be not altogether free from some troubles and hardship? it minded me also on the other side, of the cruelty of bloodthirsty enemies, and what we may expect from them, if ever we fall into their hands, or lie at their mercy; and this made me admire God's goodness to this nation in general, and to myself in particular, that it is so well with us as it is, yea this consideration made me more contented with my condition then before, and to bless God that he had made such plentiful provision for me, that had deserved so little at his hands; when he suffered those Worthys of whom the world was not worthy, to have trial of cruel mockings and scourge, yea, moreover of bonds and imprisonments, they were stoned, sawn in sunder, were tempted, were slain with the sword, they wandered about in sheepskins, and goatskins, being destitute, afflicted, and tormented, of whom the world was not worthy, they wandered in deserts, and in mountains, and in dens and caves of the earth, Heb. 11.36. I considered that though the enjoyment of these things be no certain sign of the love of God, yet are they great engagements to engage the heart to God; and they are much too blame, yea, shall give a severe account, that wilfully waste or abuse them in drunkenness, idleness, pride; prodigality, gaming, whoring, or any other vicious courses, yea, they are too blame that withhold good from the owners thereof, or detain the poors portion from them, to whom it is due; These considerations had, I raised my Meditations a little higher, and considered, that if an earthly habitation be so necessary in winter for the body, to shelter it from the violence of the weather, how necessary then will an habitation for the soul be, against these houses of clay be dissolved, to keep off the storms of divine vengeance? for what will become of those then that have nothing to shelter them, or as good as nothing, the garments of their own righteousness, which are too short to cover them, and too thin to defend them, and cannot shelter the soul from divine vengeance, no better than a spider's web can the body from a cannon-bullet, these doubtless are bad husbands for the soul, though they may have care enough of the body: oh my soul, what condition dost thou stand in, in reference to eternity? thou hast been often summoned by death, and sometimes made to look it in the face, and yet thy days, with Hezekiahs are lengthened out, and God hath given thee more time to do thy work in; what preparation hast thou made for it? hast thou provided an habitation against thou shalt be turned out of this house of clay? hast thou cleared up thy evidence for heaven and thy title to glory? if not, give thyself no rest till thy work be done, for then, and not till then, thou wilt be fit do die: it is not a bare profession that will serve thy turn, the root of the matter must be in thee, Job. 19.28. a profession without practice will do thee no good; oh my God without thy divine assistance I shall miscarry, and without a lamp lighted by thy holy spirit, I shall never find out the deceits that are in my own heart; Lord, grant that these my Meditations may be beneficial to myself and others, that they may never rise up in judgement against me another day, Amen. FINIS.