GOOD THOUGHTS IN BAD TIMES, Consisting of 

personal Meditations.  
Scripture Observations.  
historical Applications.  
mixed Contemplations.   By THOMAS FULLER.  PSAL. 4.4. 
Commune with your hearts in your Chamber, and be still.  
EXETER, Printed for Thomas Hunt, 1645.   

TO THE RIGHT HONOURABLE THE LADY DALKEITH, LADY governess TO HER highness THE Princess HENRIETTA.  
Madam,  
IT is unsafe, in these dangerous days, for any to go abroad, without a Convoy, or at the least a pass: My Book hath both, in being dedicated to your Honour. The Apostle 
* 1 Cor. 9.7.  saith, who planteth a Vineyard & eateth not of the Fruit thereof? I am one of your Honours planting, and could heartily wish, that the fruit I bring forth, were worthy to be tasted by your judicious Palate. However, accept these grapes, if not for their goodness, for their Novelty: Though not sweetest relished, they are soonest ripe, being the First Fruits of Exeter press, presented unto you. And if ever my Ingratitude should forget my Obligations to your Honour, these Black Lines will turn Red, and blush his unworthiness that wrote them. In this Pamphlet your ladyship shall Praise, whatsoever you are pleased but to Pardon. But I am Tedious, for your Honour can spare no more minutes from looking on a better Book, Her Infant highness, committed to your Charge. Was ever more hope of worth in a less Volume? But O! how excellently will the same, in due time, be set forth, seeing the Paper is so pure, and your ladyship the Overseer to Correct the press. The Continuance and increase of whose happiness here, and hereafter is desired in his daily Devotions, who resteth  
Your Honours in all Christian Service. THO. Fuller.   

Personal Meditations.  

I  
LORD,  
HOw near was I to danger, yet escaped? I was upon the Brink of the Brink of it, yet fell not in; they are well kept who are kept by thee. Excellent Archer! Thou didst hit thy Mark in missing it, as meaning to fright, not hurt me. Let me not now be such a Fool, as to pay my thanks to blind Fortune for a favour, which the eye of Providence hath bestowed upon me. Rather let the narrowness of my Escape make my thankfulness to thy goodness the larger, lest my Ingratitude justly cause, that whereas this Arrow, but hit my Hat, the next pierce my Head.   

II.  
Lord.  
WHen thou shalt visit me with a sharp disease, I fear I shall be impatient. For I am choleric by my Nature, and tender by my Temper, and have not been acquainted with sickness all my life time. I cannot expect any kind usage from that which hath been a stranger unto me. I fear I shall rave, and rage. O whither will my mind sail, when distemper shall steer it? Whither will my Fancy run, when diseases shall ride it? My tongue, which of itself is a 
* James 3 6.  fire, sure will be a wild FIRE, when the furnace of my Mouth is made seven times hotter, with a burning fever. But Lord, though I should talk idly to my own shame, let me not talk wickedly to thy dishonour. Teach me the Art of Patience, whilst I am well, and give me the use of it when I am sick. In that day either lighten my burden, or strengthen my Back. Make me, who so often in my health, have discovered my weakness, presuming on my own strength, to be strong in my sickness when I solely rely on thy Assistance.   

III.  
Lord.  
THis morning my unseasonable visiting of a friend, disturbed him in the midst of his Devotions: Unhappy to hinder another man's goodness. If I myself build not, shall I snatch the Axe, and Hammer from him that doth? Yet I could willingly have wished, That rather than he should then have cut off the Cable of his Prayers, I had twisted my Cord to it, and had joined with him in his. Devotions. How ever, to make him the best amends I may, I now request of thee, for him, whatsoever he would have requested for himself. Thus he shall be no loser, if thou be pleased to hear my Prayer for him, and to harken to our saviour's Intercession for us both.   

iv.  
Lord.  
SInce these woeful wars began, one, formerly mine Intimate Acquaintance, is now turned a Stranger, yea, an Enemy. Teach me how to behave myself towards him. Must the new Foe, quite justle out the old Friend? May I not with him, Continue some Commerce of kindness? Though the Amity be broken on his side, may not I Preserve my Counter part entire? Yet how can I be Kind to him, without being cruel to myself, and thy cause. O guide my shaking hand, to draw so small a line, strait, Or rather because I know not how to carry myself towards him in this controversy, even be pleased to take away the Subj●ct of the Question, and speedily to reconcile these unnatural differences.   

V.  
Lord.  
MY voice by Nature is harsh, and untunable, and it is vain to lavish any Art to better it. Can my singing of psalms be pleasing to thy ears, which is unpleasant to my own? yet though I cannot chant with the Nightingale, or Chirp with the Black Bird, I had rather Chatter with the 
* Isaiah 38.14.  Swallow, yea, rather croak with the Raven, then be altogether silent. Hadst thou given me a better voice, I would have praised thee with a better voice. Now what my music wants in sweetness, let it have in sense, singing praises with 
* Psal. 47.  understanding. Yea Lord, Create in me a New Heart, (therein to make 
* Ephes. 5.19.  melody) and I will be contented with my Old voice, until, in thy due Time, being admitted into the choir of Heaven, I have another, more Harmonious, bestowed upon me.   

VI.  
Lord.  
WIthin a little Time I have heard the same Precept in sundry Places, and by several Preachers pressed upon me. The Doctrine seemeth to haunt my Soul, wither soever I turn it meets me. Sure this is from thy Providence, and should be for my Profit. Is it because I am an ill Proficient in this point, that I must not turn over a new leaf, but am still kept to my old Lesson? 
* Ioh. 21.13  Peter was grieved, because our Saviour said unto him the third time, Lovest thou me? But I will not be offended at thy often inculcating the same Precept. But rather conclude, That I am much concerned therein, and that it is thy Pleasure, that the nail should be soundly fastened in me, which thou hast knocked in with so many Hammers.   

VII.  
Lord.  
BEfore I commit a sin, it seems to me so shallow, that I may wade thorough it dry-shod, from any guiltiness: But when I have committed it, it often seems so deep, that I cannot escape without drowning. Thus I am always in the Extremities: Either my sins are so small that they need not my Repentance, or so great that they cannot obtain thy Pardon. Lend me, O Lord, a Reed out of thy Sanctuary, truly to measure the dimension of my offences. But O! as thou revealest to me, more of my Misery, reveal also more of thy Mercy: Lest, if my wounds, in my Apprehension, gape wider than thy Tents, my Soul run out at them. If my badness seem bigger than thy goodness, but one hair's breadth, but one Moment, that's Room and Time enough for me to run to eternal despair.   

VIII.  
Lord.  
I Do discover a Fallacy, whereby I have long deceived myself. Which is this: I have desired to begin my Amendment, from my Birth day, or from the first day of the year, or from some Eminent festival, that so my Repentance might bear some Remarkable date. But when those days were come, I have adjourned my Amendment to some other Time. Thus whilst I could not agree with myself when to Start, I have almost lost the Running of the Race. I am resolved thus to befool myself no longer. I see no day to today, the instant Time is always the fittest time. In 
* Dan. 2.33.  nabuchadnezars' Image, the lower the Members, the Courser the mettle, the further off the Time, the more unfit. To day is the Golden Opportunity, to Morrow will be the Silver Season, next day, but the Brazen one, and so long, till at last I shall come to the Toes of Clay, and be turned to dust. Grant therefore that 
* Psal. 95.7.  to day I may hear thy voice. And if this day be obscure in the calendar, and remarkable in itself for nothing else, give me to make it memorable in my soul, thereupon, by thy Assistance, beginning the Reformation of my life.   

Ix..  
Lord.  
I Saw one, whom I knew to be notoriously Bad, in great Extremity. It was hard to say whether his former wickedness or Present Want were the Greater; If I could have made the distinction, I could willingly have fed his Person, and sterved his profaneness. This being impossible, I adventured to relieve him. For I know, that amongst many Objects, all of them being in extreme Miseries, Charity, though shooting at Random, cannot miss a right Mark. Since, Lord, the Party, being recovered, is become worse than ever before. (Thus they are always impaired with affliction, who thereby are not improved.) Lord, count me not accessary to his badness, because I relieved him. Let me not suffer harm in myself, for my desire to do good to him. Yea, Lord be pleased to clear my Credit amongst men, that they may understand my hands according to the Simplicity of my heart. I gave to him only in hope, to keep the Stock a live, that so afterwards it might be better grafted. Now, finding myself deceived, my alms shall return into my own bosom.   

X.  
Lord.  
THy Servants are now praying in the Church, and I am here staying at home, detained by necessary Occasions, Such as are not of my seeking but of thy sending, my Care could not prevent them, my Power could not remove them. Wherefore, though I cannot go to Church, there to sit down at Table with the rest of thy Guests, be pleased, Lord, to send me a dish of their Meat, hither, and feed my soul with holy thoughts. 
* Num. 11.26.  Eldad and Medad, though staying still in the Camp, (no doubt on just cause) yet prophesied as well as the other Elders. Though they went not out to the Spirit, the Spirit came home to them. Thus never any dutiful Child lost his Legacy for being absent at the making of his father's will, if at the same time he were employed about his father's business. I fear too many at Church, have their Bodies there, and minds at home. Behold in exchange my Body here, and heart there. Though I cannot pray with them I pray for them. Yea, this comforts me, I am with thy Congregation, because I would be with it.   

XI.  
Lord,  
I Trust thou hast pardoned the bad Examples I have set before others, be pleased also to pardon me the sins which they have Committed, by my bad Examples. (It is the best manners in thy Court to heap Requests upon Requests.) If thou hast forgiven my sins, the Children of my corrupt Nature, forgive me my grandchildren also. Let not the Transcripts remain, since thou hast blotted out the original. And for the Time to come, bless me with barrenness in bad Actions, and my bad actions with barrenness in procreation, that they may never beget others, according to their likeness.   

XII.  
Lord,  
WHat faults I correct in my son, I commit myself: I beat him for dabbling in the dirt, whilst my own Soul doth wallow in sin: I beat him for crying to cut his own Meat, yet am not myself contented with that state thy Providence hath carved unto me: I beat him for crying when he is to go to sl●ep, and yet I fear I myself shall cry, when thou callest me to sleep with my Fathers. Alas, I am more Childish than my Child, and what I inflict on him, I justly deserve to receive from thee: only here is the difference: I pray & desire that my Correction on my Child, may do him good, It is in thy power, Lord, to effect, that thy Correction on me, shall do me good.   

XIII.  
Lord,  
I Perceive my soul deeply guilty of envy. By my good will, I would have none prophesy, but mine own 
* Num. 11.28.  Moses. I had rather thy work were undone, then done better by another, then by myself. Had rather thy Enemies were all alive, then that I should kill but my thousand, and others their ten thousands of them. My Corruption repines at other men's better Parts, as if what my Soul wants of them in Substance she would supply in swelling. Dispossess me, Lord, of this bad Spirit, and turn my envy into holy Emulation. Let me Labour to exceed them in pains, who excel me in parts, and knowing that my sword in cutting down sin, hath a duller Edge, let me strike with the greater force; Yea, make other men's Gifts to be mine, by making me thankful to thee for them▪ It was some comfort to Naomie, that wanting a son herself, she brought up 
* Ruth. 4.16.  Ruth's child in her bosom. If my soul be too old to be a Mother of goodness, Lord, make it but a dry-Nurse. Let me feed, and foster, and nourish, and cherish the Graces in others, honouring their Persons, praising their Par●s, and glorifying thy Name, who hast given such gifts unto them.   

XIIII.  
Lord,  
WHen young, I have almost quarrelled with that Petition in our liturgy, Give Peace in our time▪ O Lord, Nee●lesse to wish for light at noonday; for then Peace was so plentiful, no fear of Famine, but suspicion of a surfeit thereof. And yet, how many good Comments was this Prayer then capable of? Give Peace, that is, continue and preserve it. Give Peace, that is, Give us hearts worthy of it, and thankful for it. In our time, that is, All our Time: for there is more besides a fair Morning required to make a fair Day. Now I see the Mother had more Wisdom than her son. The Church knew better than I, how to pray. Now I am better informed of the necessity of that Petition. Yea, with the daughters of the 
* Prov. 30.15.  horseleech, I have need to cry, Give, give Peace in our Time, O Lord.   

XV.  
Lord,  
UNruly soldiers command poor People to open them their doors, otherwise threatening to break in▪ But if those in the house knew their own Strength, it were easy to keep them out. Seeing the doors are threatening Proof, & it is not the breath of their oaths can blow the ●ocks open. Yet silly Souls being affrighted, they obey, and betray themselves to their Violence. Thus Satan serves me, or rather thus I serve myself. When I cannot be forced I am fooled out of my Integrity. He cannot Constrain, if I do not Consent▪ If I do but keep Possession, all the Posse of Hell, cannot violently eject me: But I cowardly surrender to his Summons. Thus there needs no more to my undoing, but myself.   

XVI.  
Lord,  
WHen I am to travel, I never use to provide myself, till the very time; Partly out of laziness, loath to be troubled till needs I must, partly out of Pride, as presuming all necessaries for my Journey will wait upon me at the instant. (Some say this is scholar's fashion, and it seems by following it, I hope to approve myself to be one) However, it often comes to pass, that my Journey is finally stopped, through the narrowness of the Time to provide for it. Grant, Lord, that my confessed Improvidence in temporal, may make me suspect my Providence in spiritual Matters. 
* Eccles. 12.5.  Solomon saith, Man goeth to his long Home. Short Preparation will not fit so long a Journey. O! let me not put it off to the last, to have my 
* Mat. 25.10.  oil to buy, when I am to burn it. But let me so dispose of myself, that when I am to die, I may have nothing to do but to die.   

XVII.  
Lord,  
WHen in any writing, I have occasion to insert these passages, God willing, God lending me life, &c. I observe, Lord, that I can scarce hold my hand from encircling these words in a Parenthesis, as if they were not essential to the Sentence, but may as well be left out, as put in. Whereas indeed they are not only of the Commission at large, but so of the Quorum, that without them all the rest is nothing, wherefore hereafter, I will write those words fully and fairly without any enclosure about them. Let critics censure it for bad grammar, I am sure it is good Divinity.   

XVIII.  
Lord,  
MAny temporal Matters, which I have desired, thou hast denied me. It vexed me for the present, that I wanted my will. Since, considering in cold blood, I plainly perceive, had that which I desired been done, I had been undone. Yea, what thou gavest me, instead of those things which I wished, though less toothsome to me, were more wholesome for me. Forgive, I pray, my former Anger, and now accept my humble thanks. Lord grant me one suit, which is this? Deny me all suits which are bad for me, when I Petition for what is unfitting, O let the King of Heaven, make use of his Negative Voice. Rather let me fast then have 
* Num. 11.33.  quails given with intent that I should be choaken in eating them.   

XIX.  
Lord,  
THis day I disputed with myself, whether or no I had said my Prayers this Morning; And I could not call to mind any remarkable Passage, whence I could certainly conclude that I had offered my Prayers unto thee. Frozen Affections, which left no Spark of Remembrance behind them. Yet at last I hardly recovered one Token, whence I was assured that I had said my Prayers. It seems I had said them, and only said them, rather by heart then with my heart. Can I hope that thou wouldest Remember my Prayers, when I had almost forgotten that I had prayed? Or rather have I not Cause to fear, that thou remember'st my Prayers too well, to punish the coldness and badness of them? Alas, are not Devotions thus done, in effect left undone. Well 
* Gen. 43.12.  Jacob advised his sons, at their second going into Egypt, Take double Money in your hand; peradventure it was an Oversight. So, Lord, I come with my second Morning Sacrifice: Be pleased to accept it, which I desire, and endeavour to present, with a little better Devotion, than I did the former.   

XX.  
Lord,  
THe motions of thy Holy Spirit, were formerly frequent in my heart. But, alas, of late they have been great Strangers. It seems they did not like their last entertainment, they are so loath to come again. I fear they were 
* Ephes. 4 3.  grieved, that either I heard them not attentively, or believed them not faithfully, or practised them not Conscionably. If they be pleased to come again, this is all I dare promise, that they do deserve, and I do desire they should be well used. Let thy holy Spirit be pleased, not only to stand before the door and 
* Revel. 3.20.  knock, but also to come in. If I do not open the door, it were too unreasonable to request such a Miracle to come in, when the doors were shut, as thou didst to the 
* Ioh. 20.19.  Apostles. Yet let me humbly beg of thee, that thou wouldest make the Iron Gate of my heart open of its own 
* Acts 12.10.  accord. Then let thy Spirit be pleased to sup in my heart, I have given it an Invitation, and I hope I shall give it room. But O thou that sendest the Guest, send the Meat also, and if I be so unmannerly, as not to make the holy Spirit Welcome, O! let thy effectual Grace, make me to make it welcome.   

XXI.  
Lord,  
I confess this Morning I remembered my Breakfast, but forgot my Prayers. And as I have returned no praise, so thou mightest justly have afforded me no Protection. Yet thou hast carefully kept me to the middle of this day, and entrusted me with a new debt, before I have paid the Old Score. It is now Noon, too late for a Morning, too soon for an Evening Sacrifice. My Corrupt Heart prompts me to put off my Prayers till night, But I know it too well, or rather too ill to trust it. I fear, if till night I defer them, at night I shall forget them. Be pleased therefore now to accept them▪ Lord let not a few hours the later, make a breach: Especially seeing (be it spoken, not to excuse my Negligence but to implore thy Pardon) a thousand years in thy sight are but as yesterday. I promise hereafter by thy Assistance to bring forth fruit in due Season. See how I am ashamed the Sun should shine on me, who now newly start in the Race of my Devotions, when he like a giant hath run more then half his Course in the Heavens.   

XXII.  
Lord,  
THis day casually I am fallen into a bad company, & know not how I came hither or how to get hence. Sure I am, not my Improvidence hath run me, but thy Providence hath led me into this Danger. I was not wandering in any base by-path, but walking in the high way of my Vocation. wherefore, Lord, thou that called'st me hither, keep me here. Stop their mouths that they speak no Blasphemy, or stop my ears that I hear none; or open my mouth soberly to reprove what I hear. Give me to Guard myself, but Lord Guard my Guarding of myself. Let not the smoke of their badness, put out my eyes, but the shining of my Innocence lighten theirs. Let me give physic to them, and not take Infection from them. Yea, make me the Better for their badness. Then shall their bad Company, be to me like the Dirt of Oysters, whose mud hath soap in it, and doth rather scour, then defile.   

XXIII.  
Lord,  
OFten have I thought with myself, I will sin but this one sin more, and then I will repent of it, and of all the rest of my sins together. So Foolish was I, and Ignorant. As if I should be more able to pay my Debts, when I owe more: Or as if I should say, I will wound my friend once again, and then I will lovingly Shake hands with him. But what if my Friend will not Shake hands with me? Besides, can one Commit one Sin more, and but one sin more? Unclean Creatures went by Couples into the 
* Gen. 7.2.  ark. Grant Lord, at this instant I may break off my badness; Otherwise thou Mayst justly make the last Minute, wherein I do sin on Earth, to be the last Minute wherein I shall sin on Earth, and the first wherein thou might'st make me suffer in another place.   

XXIIII.  
Lord,  
THe Preacher this day came home to my heart. A left handed Gibeonite with his 
* judges 20.16.  Sling, hit not the Mark more sure, than he my Darling sins. I could find no fault with his Sermon, save only that it had too much Truth. But this I quarrelled at, that he went far from his Text to come close to me, and so was faulty himself in telling me of my faults. Thus they will creep out at small Crannies, who have a mind to escape, And yet I cannot deny, but that that which he spoke, (though nothing to that Portion of Scripture which he had for his Text) was according to the Proportion of Scripture. And is not thy Word in general the Text at Large of every Preacher? Yea, rather I should have Concluded, that if he went from his Text, thy goodness sent him to meet me. For without thy Guidance it had been impossible for him so truly to have traced the intricate turnings of my deceitful heart.   

XXV.  
Lord,  
BE pleased to shake my Clay Cottage, before thou throwest it down. May it totter a while, before it doth Tumble. Let me be summoned before I am surprised. Deliver me from Sudden Death. Not from Sudden Death, in respect of it self, for I care not how short my passage be, so it be safe. Never any weary Traveller Complained, that he came too soon to his Journeys end. But let it not be Sudden in respect of me. Make me always ready to receive Death. Thus no Guest comes unawares to him, who keeps a Constant Table.    

SCRIPTURE-Observations.  

I  
LORD,  
IN the Parable of the four sorts of Ground whereon the Seed was sown, the 
Matth. 13.8.  last alone proved fruitful. There, the bad were more than the good: But amongst the Servants Two improved their 
* Matth. 25.18.  Talents, or Pounds, and 
* Luke 19.20.  One only buried them. There the Good were more than the Bad. Again, amongst the ten Virgins, five were wise, and five 
* Matth. 25.2.  Foolish: There the Good and Bad were equal. I see that concerning the number of the Saints, in Comparison to the Reprobates, no Certainty can be collected from these Parables. Good Reason, for it is not their principal purpose to meddle with that point. Grant that I may never rack a Scripture simile, beyond the true intent thereof. Lest instead of Sucking Milk, I squeeze Blood out of it.   

II.  
Lord,  
THou didst intend from all Eternity, to make Christ the heir of all. No danger of disinheriting him, thy only son, and so well deserving. Yet thou sayest to him. 
* Psal. 2.8.  ask of me and I will give thee, the Heathen for thine inheritance, &c. This Homage he must do, for thy Boon to beg it. I see thy goodness delights to have thy favours sued for, expecting we should crave, what thou intendest we shall have; That so, though we cannot give a full price, we may take some pains for thy favours, and obtain them, though not for the merit, by the means of our Petitions.   

III.  
Lord,  
I Find that Ezekiel is in his prophecies, styled Ninety Times, and more, by this Appellation, son of man, and yet surely, not once oftener than there was need for. For he had more Visions than any one (not to say then all) of the Prophets of his Time. It was necessary therefore, that his mortal Extraction should often be sounded in his ears, son of man, lest his frequent Conversing with Visions, might make him mistake himself, to be some angel. Amongst other Revelations, it was therefore needful, to reveal him to himself; son of man, lest seeing many Visions might have made him blind with spiritual Pride. Lord, as thou increasest thy Graces in me, and Favours on me, so with them daily increase in my soul the Monitors, and Remembrancers of my Mortal●ty. So shall my Soul be kept in a good Temper, and humble deportment towards thee.   

IV.  
Lord,  
I Read how 
* Gen. 28 22.  Jacob (then only accompanied with his staff) vowed at bethel, that if thou gavest him but Bread and raiment, he would make that place thy House. After his return, the Condition on thy side, was overperformed, but the Obligation on his part, wholly neglected: For when thou hadst made his staff to swell, and to break into two Bands, he, after his return, turned 
* Gen. 33 19  Purchaser, bought a field in Shalem, intending there to set up his rest. But thou art pleased to be his Remembrancer in a new Vision, and to spur him afresh, who tired in his Promise. 
* Gen. 35 1.  Arise, go to bethel and make there an Altar, &c. Lord, if rich Jacob forgot what poor Jacob did promise, no wonder if I be bountiful to offer thee, in my affliction, what I am niggardly to perform in my Prosperity. But O! take not advantage of the forfeitures, but be pleased to demand Payment once again. Pinch me into the Remembrance of my promises, that so I may reinforce my old Vows with new Resolutions.   

V.  
Lord,  
I Read when our Saviour was examined in the High priest's Hall, that Peter stood without, till John (being his 
* John. 18.16.  spokesman to the Maid that kept the door) procured his Admission in. John meant to let him out of the Cold, and not to let him in to a Temptation, but his courtesy in Intention, proved a mischief in Event, and the Occasion of his denying his Master. O let never my kindness concur in the Remotest degree, to the damage of my friend. May the Chain which I sent him for an Ornament, never prove his Fetters. But if I should be unhappy herein, I am sure thou wilt not Punish my Good will, but pity my ill success.   

VI.  
Lord,  
THe Apostle saith to the 
* 1 Cor. 10.13.  Corinthians, God will not suffer you to be tempted above what you are able. But how comes he to Contradict himself, by his own Confession, in his next Epistle? Where, speaking of his own sickness, he saith, 
* 2 Cor. 1 8.  We were pressed out of Measure above strength. Perchance this will be expounded by propounding another Riddle of the same Apostles: Who praising 
* Rom. 4.18.  Abraham, saith, that against hope, he believed in hope. That is, against carnal Hope, he believed in spiritual Hope. So the same wedge, will serve to cleave the former difficulty. Paul was pressed above his Human, not above his Heavenly Strength. Grant Lord, that I may not mangle, and dismember thy Word, but study it entirely, comparing one Place with another: For Diamonds only can cut Diamonds, and no such Comments on the Scripture, as the Scripture.   

VII.  
Lord,  
I Observe that the vulgar Translation, reads the Apostles Precept thus, 
* 2 Pet. 1 10.  Give diligence to make your Calling, and Election sure by Good Works. But in our English Testaments these words by Good Works are left out. It grieved me at the first to see our Translation defective, but it offended me afterwards, to see the other Redundant. For those words are not in the Greek, which is the original. And it is an ill work, to put Good Works in, to the Corruption of the Scripture. Grant, Lord, that though we leave Good works out in the Text, we may take them in, in our Comment. In that Exposition which our Practice is to make on this Precept, in our Lives and Conversations.   

VIII.  
Lord,  
I Find the genealogy of my 
* Matth. 1.7, 8.  Saviour, strangely checkered with four remarkable Changes in four immediate Generations.  

1 Rehoboham begat Abiam▪ that is, a bad Father, begat a bad Son.  
2 Abiam begat Asa; that is, a bad Father, a good son.  
3 Asa begat Jehosaphat; that is, a good Father a good son.  
4 Jehosaphat begat Joram; that is, a good Father, a bad son.   
I see Lord, from hence that my father's Piety cannot be entailed; that's bad News for me. But I see also, that actual Impiety is not always hereditary; that's good News for my son.   

Ix..  
Lord,  
WHen in my daily Service I read David's psalms, Give me to alter the Accent of my soul, according to their several Subjects: In such psalms, wherein he confesseth his sins, or requesteth thy Pardon or praiseth for former, or prayeth for future favours, in all these give me to raise my soul to as high a pitch as may be. But when I come to such Psalms, wherein he curseth his Enemies, O there let me bring my soul down to a lower note. For those words were made only to fit David's mouth▪ I have the like breath, but not the same Spirit to pronounce them. Nor let me flatter myself, that it is lawful for me, with David, to curse thine Enemies, lest my deceitful heart entitle all mine Enemies to be Thine, and so what was Religion in David, prove Malice in me, whilst I act Revenge under the Pretence of Piety.   

X.  
Lord,  
I Read of the two Witnesses, 
* Rev. 11 7.  And when they shall have finished their Testimony, the Beast that ascendeth out of the bottomless Pit, shall make war against them, and shall overcome them, and kill them. They could not be killed whilst they were doing, but when they had done their work, during their employment they were invincible. No better Armour against the darts of Death, then to be busied in thy Service. Why art thou so heavy, O my soul? No Malice of man can antedate my end a Minute, whilst my maker hath any work for me to do. And when all my daily task is ended, why should I grudge then to go to Bed?   

XI.  
Lord,  
I Read at the Transfiguration that 
* Matth. 17.1.  Peter, James, and John, were admitted to behold Christ; but Andrew was excluded. So again at the reviving of the daughter of the ruler of the 
* Mark. 5.37.  Synagogue, these three were let in, and Andrew shut out. Lastly, in the 
* Mark. 14.33.  Agony, the aforesaid three, were called to be witnesses thereof and still Andrew left behind. Yet he was Peter's Brother, and a good man, and an Apostle, why did not Christ take the two pair of Brothers? was it not pity to part them? But methinks I seem more offended thereat, than Andrew himself was, whom I find to express no discontent, being pleased to be accounted a loyal Subject for the general, though he was no favourite in these particulars. Give me to be pleased in myself, and thankful to thee, for what I am, though I be not equal to others in personal perfections. For such peculiar privileges are Courtesies from thee when given, and no Injuries to us when denied.   

XII.  
Lord,  
Saint Paul teacheth the Art of heavenly thrift, how to make a new Sermon of an Old. Many (
* Phil. 3.18.  saith he) walk, of whom I have told you often, and now tell you weeping, that they are Enemies to the cross of Christ. Formerly he had told it with his Tongue, but now with his Tears, formerly he taught it with his words, but now with his weeping. Thus new affections make an old Sermon new. May I not, by the same proportion, make an old Prayer new? Lord, thus long I have offered my Prayer dry unto thee, now, Lord, I offer it wet. Then wilt thou own some new Addition therein, when, though the Sacrifice be the same, yet the dressing of it, is different, being steeped in his Tears, who bringeth it unto thee.   

XIII.  
Lord,  
I Read of my Saviour, That when he was in the wilderness, 
* Matth. 4.11.  than the devil leaveth him, and behold Angels came and ministered unto him. A great change in a little time. No twilight betwixt night and day. No Purgatory-condition betwixt Hell and Heaven, but instantly, when Out devil, In angel. Such is the Case of every solitary Soul. It will make Company for itself. A musing mind will not stand Neuter a Minute, but presently side with Legions of good or bad thoughts. Grant therefore, that my soul, which ever will have some, may never have bad Company.   

XIV.  
Lord,  
I Read how Cushi, and Ahimaaz ran a Race, who first should bring Tidings of Victory to David▪ Ahimaaze, though last setting forth, came first to his Journeys end; Not that he had the fleeter feet, but the better brains, to choose the way of most advantage. For the Text 
* 2 Sam. 18.23.  saith, So Ahimaaz ran by the way of the Plain, and over-went Cushi. Prayers made to God by Saints, fetch a needless compass about. That is but a rough and uneven way. Besides one Steep Passage therein, questionable whether it can be climbed up, and Saints in Heaven, made sensible of what we say on Earth. The way of the plain, or plain way, both shortest, & surest is, Call upon me, in the time of Trouble. Such Prayers, (though starting last) will come first to the Mark.   

XV.  
Lord,  
THis morning, I read a Chapter in the Bible, and therein observed a memorable Passage, whereof I never took notice before. Why now, and no sooner did I see it? Formerly, my Eyes were as open, and the Letters as Legible. Is there not a thin veil laid over thy Word, which is more rarified by Reading, and at last wholly worn away? Or was it because I came with more appetite than before? The Milk was always there in the breast, but the Child till now was not Hungry enough to find out the Teat. I see the oil of thy Word will never leave Increasing whilst any bring an empty barrel. The Old Testament, will still be a New Testament to him, who comes with a fresh desire of Information.   

XVI.  
Lord,  
AT the first 
* Exod. 12.41.  Passeover, God kept touch with the Hebrews very Punctually: At the end of the four hundred and thirty years, in the self same day it came to pass, that all the Hosts of the Lord went out of the Land of Egypt. But at the first Easter God was better than his word. Having promised, that Christ should lie but three days in the Grave, his Fatherly Affection did run to relieve him. By a Charitable synecdoche, two pieces of days were counted for whole ones. God did cut the work short in 
* Rom. 9.28.  righteousness. Thus the Measure of his Mercy under the Law was full, but it ran over in the gospel.   

XVII.  
Lord,  
THe 
* Heb. 13 5.  Apostle diswadeth the Hebrews from covetousness, with this Argument, because God said, I will not leave thee, nor forsake thee. Yet I find not, that God ever gave this Promise to all the Jews, but he spoke it only to 
* Iosh. 1.5.  Joshua when first made Commander against the Canaanites. Which, (without violence to the Anallogie of faith) the Apostle applieth to all good men in general. Is it so that we are Heirs apparent to all promises made to thy Servants in Scripture. Are the Charters of Grace granted to them, good to me? Then Will I say with Jacob 
* Gen. 45 28.  I have enough. But because I cannot entitle myself to thy promises to them, except I imitate their piety to thee; Grant I may take as much Care in following the one, as Comfort by applying the oth●r.   

XVIII.  
Lord,  
I Read that thou didst make 
* Gen. 1.12.  grass, herbs, & Trees, the third day. As for the sun, 
* Gen. 1.16.  Moon, and Stars, thou madest them on the fourth day of the Creation. Thus at first thou didst confute the folly of such, who maintain that all Vegetables in their growth, are enslaved to a Necessary, and unavoidable dependence on the Influences of the stars. Whereas Plants were even when Planets were not. It is false, that the marigold follows the sun, whereas rather the sun follows the marigold, as made the day before him. Hereafter I will admire thee more, and fear Astrologers less; Not affrighted with their doleful predictions of Dearth and drought, collected from the Complexions of the Planets. Must the Earth of Necessity be Sad, because some ill-natured star is Sullen? as if the grass Could not grow without asking it leave. Whereas thy power, which made herbs, before the stars, can preserve them without their propitious, yea, against their Malignant Aspects.   

XIX.  
Lord,  
I Read how Paul writing from Rome, spoke to 
* Philemon. verse 22.  Philemon, to prepare him a lodging hoping to make use thereof, yet we find not, that he ever did use it, being Martyred not long after. However he was no loser, whom thou didst lodge in a higher Mansion in Heaven. Let me always be thus deceived to my Advantage. I shall have no Cause to Complain, though I never wear the new clothes fitted for me, if, before I put them on, death clothe me with Glorious Immortality.   

XX.  
Lord,  
WHen our Saviour sent his Apostles abroad to Preach, he enjoined them in one 
* Matth. 10.10.  gospel, possess nothing, neither shoes, nor a staff. But it is said in another 
* Mark. 6.8.  gospel, And he commanded them, that they should take nothing, for their journey, save a staff only. The Reconciliation is easy. They might have a staff, to speak them travellers, not soldiers: One to walk with, not to war with, a staff, which was a Wand, not a Weapon. But Oh! In how doleful days do we live, wherein Ministers are not (as formerly) armed with their nakedness, but need Staves, and Swords too, to defend them from violence.   

XXI.  
Lord,  
I Discover an arrant laziness in my Soul. For when I am to read a Chapter in thy Bible before I begin it, I look where it endeth. And if it endeth not on the same side, I cannot keep my hands, from turning over the leaf, to measure the length thereof on the other side; If it swells to many Verses I begin to grudge. Surely my heart is not rightly affected. Were I truly hungry after heavenly Food, I would not Complain of the greatest mess of Meat. Scourge, Lord, this laziness out of my Soul, make the reading of thy Word, not a Penance, but a Pleasure unto me. Teach me, that as amongst many heaps of Gold, all being equally pure, that is the best, which is the biggest, so I may esteem that Chapter in thy Word, the best that is the Longest.   

XXII.  
Lord,  
I Find David making a syllogism, in Mode and Figure, Two Propositions he perfected.  

* Psal. 66.  18 If I regard wickedness in my heart, the Lord will not hear me.  
19 But verily God hath heard me, he hath attended to the voice of my Prayer.  
Now I expected that David should have Concluded thus: Therefore I regard not wickedness in my heart.  
But far otherwise he Concludes.  20 Blessed be God, who hath not turned away my Prayer nor his Mercy from me. 
Thus David hath deceived, but not wronged me. I looked that he should have clapped the Crown on his own, and he puts it on God's Head. I will learn this Excellent logic, For I like David's better than Aristotle's syllogisms, That whatsoever the premises be, I make God's Glory the Conclusion.   

XXIII.  
Lord,  
WIse 
* Pro. 30 9  Agur made it his wish, Give me not poverty, lest I steal, & take the Name of my God in vain. He saith not, Lest I steal, and be caught in the manner, and then be stocked or whipped, or branded, or forced to four fold Restitution, or put to any other shameful, or painful punishment. But he saith, lest I steal, and take the name of my God in vain, That is, lest professing to serve thee, I confute a good Profession, with a Bad Conversation. Thus thy Children count sin to be the greatest Smart in Sin, as being more sensible of the wound they therein give to the glory of God, then of all the Stripes that man may lay upon them for punishment.   

XXIV.  
Lord,  
I Read that when my Saviour dispossessed the man's 
* Mark. 9.25.  son of a devil, he enjoined the Evil Spirit to come out of him, and enter no more into him. But I find that when my Saviour himself was tempted of 
* Luke. 4.13.  Satan, the devil departed from him but for a Sason. Retreating, as it seems, with mind to return. How came it to pass, Lord, that he who expelled him finally out of others, did not propel him so from himself. Sure it doth not follow, that because he did not, he could not do it. Or that he was less able to help himself, because he was more Charitable to relieve others. No, I see my Saviour was pleased to show himself a God in other men's matters, and but a Man in such cases wherein he himself was concerned. Being contented still to be tempted by Satan, that his Suffering for us, might cause our Conquering through him.   

XXV.  
IAnnes and 
* 2 Tim. 3.8.  Jambres the Apes of Moses and Aaron, imitated them in turning their Rods into Serpents; only here was the difference: Aaron's 
* Exod. 7.12.  Rod devoured their Rods. That which was Solid and substantial lasted, when that which was slight, and but seeming, vanished away. Thus an Active fancy in all outward expressions may imitate a lively Faith. For matter of Language, there is nothing what Grace doth do, but Wit can Act. only the difference appears in the Continuance: Wit is but for fits and flashes, Grace holds out, and is lasting; And, Good Lord of thy goodness, give it to every one that truly desires it.    

Historical Applications.  

I  
THe English ambassador some years since, prevailed so far with the Turkish Emperor, as to persuade him to hear some of our English music, from which (as from all other liberal Sciences) both He & his Nation were naturally averse. But it happened that the musicians were so long in tuning their Instruments, that the Great Turk distasting their tediousness, went away in discontent, before their music began. I am afraid, that the differences, and dissensions betwixt Christian Churches, (being so long in reconciling their discords) will breed in Pagans, such a disrelish of our Religion, as they will not be invited to attend thereunto.   

II.  
A Sibyl came to Tarqvinius superbus King of Rome, and* 
* M. Varro, Solinus, Plinius, Halicar. &c.  offered to sell unto him three Tomes of her Oracles: But He, counting the price too high, refused to buy them. Away she went, and burned one Tome of them. Returning, she asketh him, whether he would buy the two remaining at the same Rate; He refuseth again, counting her little better than frantic. Thereupon She burns the second Tome. And peremptorily asked him, whether he would give the sum demanded for the all three, for the one Tome remaining; Otherwise she would burn that also, and He would dearly repent it. Tarquin, admiring at her constant Resolution, and conceiving some extraordinary worth contained therein, gave her Her Demand. There are three Volumes of M●ns Time; Youth, man's Estate, and Old Age; and Ministers advise them, 
* Ephes. 5.16.  redeem this Time. But men conceive the Rate they must give, to be unreasonable, because it will cost them the Renouncing of their carnal Delights. Hereupon one Third Part of their Life (Youth) is consumed in the fire of wantonness. Again, Ministers counsel men to redeem the remaining Volumes of their Life. They are but derided at for their pa●nes. And man's Estate is also cast away in the smoke of Vanity. But Preachers ought to press peremptorily on old People, to redeem, now, or never, the last Volume of their Life. Here is the difference: The sibyl still demanded but the same Rate for the rem●ining Book; But aged Folk (because of their custom in sinning) will find it harder and dearer, to redeem this, the last Volume, then if they had been Chapmen for all three at the first.   

III.  
IN Merianith Shire in 
* Giraldus Cambrensis. & Cambder, in the description of th●t shire.  Wales, there be many Mountains whose hanging Top come so close together, that shepherds, sitting on several Mountains may audibly discourse one with another. And yet they must go many miles, before their Bodies can meet together, by the reason of the vast hollow Valleys which are betwixt them. Our sovereign, and the Members of his Parliament, at London, seem very near agreed, in their general and public Professions; Both are for the Protestant Religion; Can they draw nearer? Both are for the privileges of Parliament; Can they come closer? Both are for the Liberty of the Subject; Can they meet Evener? And yet, alas, there is a great Gulf, and vast distance betwixt them which our sins have made, and God grant that our Sorrow may seasonably make it up again.   

IV.  
WHen John, King of France, had Communicated the Order of the Knighthood of the Star, to some of his Guard, Men of mean Birth and Extraction, the Nobility ever after disdained to be admitted into that degree, and so that Order in France, was extinguished. Seeing that now adays, drinking, and Swea●ing, and wantonness, are grown frequent, even with base beggarly People, It is high Time, for men of Honour, who Consult with their Credit, to desist from such sins. Not that I would have Noble Men, invent New vices, to be in Fashion with themselves alone: But forsake Old sins, grown common with the meanest of People.   

V.  
LOng was this Land wasted with civil war, betwixt the two Houses of York and Lancaster, till the red Rose became white with the Blood it had lost, and the white Rose, Red, with the Blood it had shed. At last, They were united in a happy Marriage, and their joynt-Titles are ●wisted together in our Gracious sovereign. Thus there hath been a Great difference betwixt learned Men, wherein the dominion over the Creature is founded. Some putting it in Nature, others placing it in Grace. But the true Servants of God have an unquestioned Right thereunto. Seeing both Nature and Grace, the first and Second Adam, Creation, and Regeneration are contained in them. Hence their claim is so clear, their Title is so true, Ignorance cannot doubt it, Impudence dare not deny it.   

VI.  
THe Roman Senators conspired against Julius Caesar to kill him: That very next morning Artemido●us, 
* Plutarch. in Iul. Caesar.  Caesar's friend, delivered him a Paper, (desiring him to peruse it,) wherein the whole plot was discovered: But Caesar complemented his life away, being so taken up, to return the salutations of such People as met him in the way, that he pocketed the Paper, among other Petitions, as unconcerned therein, and so going to the Senate house, was slain. The World, Flesh, and devil have a design for the destruction of men. We Ministers, bring our People a Letter, God's Word, wherein all the Conspiracy is revealed. But who hath believed our Report? Most men are so busy about worldly delights, they are not at leisure to listen to us, or read the Letter, but thus, alas, run headlong to their own ruin and Destruction.   

VII.  
IT is reported of Philip the Second, King of Spain, That besieging the Town of St. Quintine, and being to make a breach, he was forced with his Cannon to batter down a small chapel on the Wall, dedicated to Saint Laurence. In Reparation to which Saint, he afterwards built and Consecrated unto him that famous chapel in the Escariall in Spain, for workmanship, one of the wonders in the World. How many Churches and chapels of the God of Saint Laurence, have been laid waste in England, by this woeful war. And which is more, (and more to be lamented) how many living Temples of the Holy Ghost, Christian People, have therein been causelessly and cruelly destroyed. How shall our Nation be ever able to make recompense for it. God of his goodness forgive us that debt which we of ourselves are not able to satisfy.   

VIII.  
IN the days of King 
* Sir John Heywood▪ in the life of Edward the 6.  Edward the sixt, the L. Protector Marched with a powerful Army into Scotland, to demand their young Queen Mary in Marriage to our King, according to their Promises. The Scotch refusing to do it, were beaten by the English in Musl●borough fight. One demanded of a Scotch Lord, (taken Prisoner in the battle) Now Sir, how do you like our King's Marriage with your Queen. I always, (quoth he) did like the Marriage, But I do not like the wooing, that you should fetch a Bride with Fire and Sword. It is not enough for men to propound Pious Proj●cts to themselves, if they go about by indirect Courses to compass them. God's own Work must be done by God's own ways. Otherwise we can take no Comfort in obtaining the end, if we cannot justify the means used thereunto.   

Ix..  
A Sagamore, or petty King in Virginia, guessing the greatness of other Kings by his own, sent a Native hither, who understood English. Commanding him to score upon a Long Cane (given him of Purpose to be his Register) the number of English men, that thereby his Master might know the strength of this our Nation. Landing at Plymouth, a Populous Place, (and which he mistook for all England) he had no leisure to eat, for notching up the men he met. At Exeter, the difficulty of his Task was increased; Coming at last to London (that Forest of People) he broke his Cane in Pieces, perceiving the impossibility of his employment. Some may conceive that they can reckon up the sins they commit in one day. Perchance they may make hard Shifts to sum up their notorious ill deeds: More difficult it is, to score up their wicked words. But O how infinite are their idle thoughts! High Time then, to leave off counting, and cry out with 
* Psal. 19.12.  David, Who can tell how oft he offendeth, Lord cleanse me from my secret sins.   

X.  
MArtin de Golin, 
* Munster's Cosmography 3. Book. Page 878  Master of the Teutonic Order, was taken Prisoner by the Prusians, and delivered bound, to be beheaded. But he persuaded his Executioner (who had him alone) first to take off his Costly clothes, which otherwise would be spoiled with the sprinkling of his Blood. Now the Prisoner, being partly unbound, to be unclothed, and finding his Arms somewhat loosened, strake the Executioner to the Ground, killed him afterwards with his own sword, and so regained both his life and Liberty. 
* John 16 33.  Christ hath Overcome the World, and delivered it to Us, to destroy it. But we are all achan's by Nature; and the Babylonish Garment is a Bait for our covetousness: whilst therefore we seek to take the Plunder of this World's Wardrobe, we let go the Mastery we had formerly of it. And too often, that which Christ's Passion made our Captive, our Folly makes our conqueror.   

XI.  
I Read how Pope 
* Cambden Brit: in Kent.  Pius the fourth, had a great Ship richly Loaden, Landded at Sandwich in Kent, where it suddenly sunk, and so, with the Sands, choked up the Harbour, that ever since that place hath been deprived of the benefit thereof. I see that happiness, doth not always attend the Adventures of his holiness. Would he had carried away his Ship, and left us our Harbour. May his spiritual merchandise never come more into this Island, But rather sink in Tiber, then sail thus far, bringing so small Good, and so great Annoyance. Sure he is not so happy in opening the doors of Heaven, as he is unhappy to obstruct Havens on Earth.   

XII.  

Gualterus Mappaeus de nugis Curialium.  IEffery Archbishop of York, and base Son to King Henry the second, used proudly to protest by his faith, and the Royalty of the King his Father. To whom one said, You may sometimes, Sir, as well remember what was the honesty of your Mother. Good men when puffed up with Pride, for their heavenly Extraction, and paternal descent, how they are God's sons by Adoption, may seasonably call to mind, the Corruption which they carry about them. 
* Iob. 17.14.  I have said to the worm, thou art my Mother. And this Consideration, will temper their souls with humility.   

XIII.  
I Could both Sigh, and Smile, at the Simplicity of a Native American, sent by a Spaniard, his Master, with a Basket of figs, and a Letter (wherein the figs were mentioned) to carry them both to one of his Master's friends. By the way, this Messenger eat up the figs, but delivered the Letter, whereby his deed was discovered, and he soundly punished. Being sent a Second Time on the like Message, he first took the Letter (which he conceived had Eyes, as well as a Tongue) and hid it in the Ground, sitting himself on the place where he put it; and then securely fell to feed on his figs, presuming that that Paper which saw nothing, could tell nothing. Then taking it again out of the ground, he delivered it to his Master's Friend, whereby his fault was perceived, and he worse beaten than before. Men Conceive they can manage their sins with secrecy. But they carry about them a Letter, or Book rather, written by God's Finger, their 
* Rom. 2.15.  Conscience, bearing witness to all their Actions. But sinners being often detected and accused, hereby grow wary at last, and to prevent this speaking Paper for telling any Tales, do Smother, Stifle and suppress it, when they go about the Committing of any wickedness. Yet Conscience, (though buried for a time in Silence,) hath afterwards a Resurrection, and discovers all to their greater Shame, and heavier Punishment.   

XIV.  
IOhn Courcy, Earl of Ulster in Ireland, endeavoured fifteen several Times, to sail over thither, and so often was beaten back again, with bad Weather. At last he expostulated his Case with God in a 
* Annales Hybernici, in Anno 1204. & Cambden's Britt. pag. 797.  Vision, Complaining of hard Measure, That having built and repaired so many Monasteries to God and his Saints, he should have so bad success. It was answered him, That this was but his just Punishment, because he had formerly put out the Image of the 
* Lawfully I presume to apply a Popish Vision to confute a Popish Practice.  Trinity, out of the cathedral Church of Down, and placed the picture of Saint Patrick in the room thereof. Surely, God will not hold them guiltless, who justle him out of his Temple, and give to Saints that Adoration, due alone to his divine Majesty.   

XV.  
THe Lybians kept all women in Common. But when a Child was born, they used to send it to that Man to maintain (as Father thereof) whom the Infant most resembled in his Complexion. Satan and my sinful Nature enter-Common in my soul, in the causing of Wicked Thoughts. The sons by their Faces speak their sires. Proud, Wanton, Covetous, Envious, Idle thoughts, I must own to come from myself. God forgive me, it is vain to deny it, those Children are so like to their Father. But as for some hideous horrible Thoughts, such as I start at the Motion of them, being out of the Road of my Corruption, (and yet which way will not that wander?) So that they smell of hell's Brimstone about them: These fall to Satan's lot to Father them. The Swarthy blackness of their Complexion plainly shows who begat them, not being of Mine Extraction, but His Injection.   

XVI.  
MArcus Manlius deserved exceedingly well of the Roman State, having valiantly defended their Capitol. But afterward, falling into disfavour with the People, he was Condemned to death. However the People would not be so unthankful as to su●fer him to be executed in any place, from whence the Capitol might be beheld. For the Prospect thereof prompted them with fresh Remembrance of his former merits. At last, they found a low Place, in the 
* Livy libro Sexto, Cap. 20.  Petiline-Grove, by the River-Gate, where no pinnacle of the Capitol could be perceived, and there he was put to Death. We may admire how men can find in their hearts to sin against God. For we can find no one place in the whole world, which is not marked with a signal Character of his mercy unto us. It was said properly of the Jews, but is not untrue of all Christians, that they are God's Vineyard. And 
* Isai. 5.2.  God fenced it, and gathered out the Stones thereof, and planted it with the choicest Vine, and built a Tower in the midst thereof; and also digged a winepress therein. Which way can men look, and not have their Eyes met with the Remembrance of God's Favour unto them. Look about the Vineyard, it is fenced, look without it, the Stones are cast out; look within it, it is planted with the choicest Vine; look above it, a Tower is built in the midst thereof; look beneath it, a winepress is digged. It is impossible for one to look any way, and to avoid the beholding of God's Bounty. Ungrateful man! And as there is no place, so there is no time for us to sin, without being at that instant beholden to him. We owe to him that We are, even when we are Rebellious against him.   

XVII.  
A Duell was to be fought, by consent of both 
* Annales Hybernici, in Anno 1204. & Cambden's Britt. pag. 797.  Kings betwixt an English, and a French Lord. The aforesaid John Courcy Earl of Ulster, was chosen Champion for the English: A Man of great stomach and Strength, but lately much weakened by long Imprisonment. Wherefore, to prepare himself before hand, the King allowed him what Plenty and Variety of Meat, he was pleased to eat. But the Monsieur (who was to encounter him) hearing what great Quantity of Victuals Courcy did daily devour, and thence collecting his unusual Strength, out of fear, refused to fight with him. If by the Standard of their Cups, and Measure of their drinking, one might truly infer soldier's Strength by rules of Proportion, most vast, and valiant achievements, may justly be expected from some Gallants of of these times.   

XIII.  
I Have heard that the Brook near Lutterworth in Leicestershire into which the Ashes of the burnt Bones of Wickliff were cast. never since doth drown the Meadow about it. Papists expound this to be, because God was well pleased with the Sacrifice of the Ashes of such a heretic. Protestants ascribe it rather to proceed from the virtue of the dust of such a Reverent Martyr. I see 'tis a Case for Friend. Such Accidents signify nothing in themselves, but according to the pleasure of Interpreters. Give me such Solid reasons, whereon I may rest and rely. 
* Eccles. 10.11.  Solomon saith, The words of the wise are like nails, fastened by the Masters of the Assembly. A Naile is firm, and will hold driving in, and will hold driven in. Send me such Arguments. As for these Waxen topical devices, I shall never think worse or better of any Religion for their Sake.   

XIX.  
ALexander the 
* Plutarch. in the life of Alex. the Great.  Great, when a Child, was checked by his governor Leonidas, for being overprofuse in spending Perfumes: Because on a day, being to sacrifice to the Gods, he took both his hands full of frankincense, and cast it into the fire. But afterwards, being a man, he conquered the country of Judaea, (the fountain, whence such Spices did flow) he sent Leonidas a Present of five hundred Talents weight of Frankincense, to show him, how his former Prodigality, made him thrive the better in success, and to advise him to be no more niggardy in Divine Service. Thus they that sow plentifully, shall reap plentifully, I see there is no such way to have a large heart, as to have a large heart. The free giving of the Branches of our present Estate to God, is the readiest means to have the Root increased for the future.   

XX.  
THe poet's Fable, that this was one of the Labours imposed on Hercules, to make clean the Augeian Stable, or Stall rather. For therein (they said) were kept three thousand Kine, and it had not been cleansed for thirty years together. But Hercules, by letting the River Alpheus into it, did that with ease, which before was conceived impossible. This Stall, is the pure emblem of my impure Soul, which hath been defiled with Millions of sins, for more than thirty years together. Oh! that I might by a lively faith, and unfeigned repentance, let the Stream of that fountain into my soul, which is opened for Juda and Jerusalem. It is impossible by all my pains to purge out my uncleanness. which is quickly done by the rivulet of the Blood of my Saviour   

XXI.  
THe Venetians showed the Treasure of their State, being in many great Coffers, full of Gold and Silver to the Spanish ambassador. But the ambassador peeping under the bottom of those Coffers, demanded, Whether that their Treasure did daily grow, and had a Root for such (saith he) my Master's Treasure hath, meaning both his Indies. Many men have attained to a great height of Piety, to be very abundant & rich therein. But all theirs is but a Cistern, not Fountain-Grace, only God's goodness hath a Spring of itself, in itself.   

XXII.  
THe 
* Iustin. lib. 18. Pag. 196.  Sidonian Servants agreed amongst themselves, to choose him to be their King, who that morning, should first see the sun. Whilst all others were gazing on the East, one alone looked on the West; Some admired, more mocked him, as if he looked on the Feet, there to find the Eye of the Face. But he first of all discovered the light of the sun, Shining on the Tops of houses. God is seen sooner, easier, clearer in his Operations, then in his Essence. Best beheld by Reflection in his Creatures. For the invisible things of him, from the Creation of the 
* ●om. 1.20.  World, are clearly seen being understood by the things that are made.   

XXIII.  
AN Italian Prince, as much delighted with the Person, as grieved with the Prodigality of his eldest son; commanded his Steward to deliver him no more Money, but what the young Prince should tell his own self. The young Gallant fretted at his heart, that he must buy Money at so dear a Rate, as to have it for telling it. But, (because there was no Remedy) he set himself to his Task, and being greatly tired with telling a small sum, he broke off into this Consideration. Money may speedily be spent, but how tedious, and troublesome is it to tell it. And by Consequence how much more difficult to get it. Men may Commit sin presently, pleasantly, with much Mirth, in a Moment. But O that they would but seriously consider with themselves how many their offences are, and sadly fall a counting them. And if so hard truly to sum their sins, sure harder sincerely to sorrow for them. If to get their number be so difficult, what is it to get their Pardon?   

XXIV.  
I Know the Village in Cambridgeshire, 
* Cotenham.  wherein there was a cross, full of Imagery; Some of the Images were such, as that People, not foolishly factious, but judiciously conscientious, took just exception at them. Hard by, the Youths of the Town erected a maypole, and to make it of Proof, against any that should endeavour to cut it down, they armed it with Iron, as high as any could reach. A violent Wind happened to blow it down, which falling on the cross, dashed it to pieces. It is possible, what is Counted profaneness, may accidentally correct Superstition. But I could heartily wish that all pretenders to Reformation, would first labour to be good themselves, before they go about the amending of Others.   

XXV.  
I Read that Aegaeus the Father of 
* Plutarch. in Theseo  Theseus hid a Sword, & a pair of shoes, under a great Stone. And left word with his wife, (whom he left with Child) that when the son she should bear, was able to take up that Stone, wield that Sword, and wear those shoes, than she should send him to him. For by these signs, he would own him for his own son. Christ hath left in the Custody of the Church, our Mother, the Sword of the Spirit, and the shoes of a Christian Conversation, the same, which he once wore himself, and they must fit our Feet, yea, and we must take up the weight of many heavy Crosses, before we can come at them. But when we shall appear before our Heavenly Father, bringing these Tokens with us, then, and not before, he will acknowledge us to be no Bastards but his trueborn Children.    

Mixed Contemplations.  

I.  
WHen I look on a Leaden Bullet, therein I can read both God's Mercy, and man's Malice. God's Mercy, whose Providence foreseeing, that men, of Lead, would make Instruments of Cruelty, didst give that mettle a medicinal virtue; As it hurts, so it also heals; and a Bullet sent in by man's Hatred into a fleshly and no vital Part, will (with ordinary Care and Curing) out of a natural Charity, work its own way out. But Oh! how devilish were those men, who, to frustrate and defeat his goodness, and to Countermand the healing power of Lead, first found the Champing and empoisoning of Bullets. Fools, who account themselves honoured with the shameful Title of being the Inventors of evil 
* Rom. 1.30.  Things, endeavouring to Out-infinite God's kindness, with their Cruelty.   

II.  
I Have heard some Men (rather causelessely Captious, then judiciously critical) cavil at Grammarians, for calling some Conjunctions, Disjunctive, as if this were a flat Contradiction. Whereas, indeed, the same Particle may conjoin words, and yet disjoin the sense. But alas, how sad is the present condition of Christians, who have a Communion, disuniting. The Lord's Supper, ordained by our Saviour to conjoin our Affections, hath disjoined our Judgements. Yea, it is to be feared, lest our long quarrels about the manner of his Presence, cause the matter of his Absence, for our want of Charity to receive him.   

III.  
I Have observed, that Children, when they first put on new shoes, are very curious to keep them clean. Scarce will they set their foot on the Ground, for fear to dirty the Soles of their shoes. Yea, rather they will wipe the Leather clean with their Coats; and yet perchance the next day, they will trample with the same shoes in the Mire up to the ankles. Alas, children's play is our Earnest. On that day wherein we receive the Sacrament, we are often over-precise, scrupling to say, or do, those things which lawfully we may. But we, who are more than Curious that day, are not so much as careful the next. And too often, (what shall I say) go on in sin, up to the ankles, yea, our sins go 
* Psal. 28.4.  over our Heads.   

IV.  
I Know some Men very desirous to see the devil, because they conceive such an Apparition would be a Confirmation of their Faith. For then, by the logic of Opposites, they will conclude, There is a God, because there is a devil. Thus they will not believe there is a Heaven, except Hell itself be deposed for a witness thereof. Surely such men's Wishes are vain, and Hearts are wicked: For if they will not believe, having Moses, and the Prophets, and the Apostles, they will not believe, no, if the devil from Hell appears unto them. Such Apparitions, were never ordained by God, as the means of Faith. Besides, Satan will never show Himself, but to his own advantage. If, as A devil, to fright them, If as an angel of light, to flatter them, how ever to hurt them. For my part I never desire to see him. And O! (if it were possible) that I might never feel him in his motions, and Temptations: I say, let me never see him, till the day of Judgement, where he shall stand arraigned at the bar, and God's Majesty sit Judge on the Bench, ready to condemn him.   

V.  
I Observe, that Antiquaries, such as prize Skill above Profit, (as being rather Curious, then Covetous) do prefer the brass coins of the Roman Emperors, before those in Gold and Silver, Because there is much falseness and forgery daily detected, (and more suspected) in Gold and Silver medals, as being commonly cast and Counterfeited; Whereas brass coins, are presumed upon, as true and ancient, because it will not quit cost for any to Counterfeit them. Plain dealing. Lord, what I want in Wealth may I have in sincerity. I care not how mean mettle my Estate be of, if my Soul have the true Stamp, really impressed with the unfeigned Image of the King of Heaven.   

VI.  
LOoking on the chapel of King Henry the seventh, in Westminster, (God grant I may once again see it, with the Saint, who belongs to it, Our sovereign, there in a well conditioned Peace) I say looking on the outside of the chapel, I have much admired the Curious Workmanship thereof. It added to the Wonder, that it is so shadowed with mean Houses, well nigh on all sides, that one may almost touch it, as soon as see it. Such a Structure needed no base Buildings about it, as foils to set it off. Rather this chapel may pass for the emblem of a great Worth, living in a private way. How is he pleased with his own Obscurity, whilst others, of less desert, make greater show. And whilst Proud People stretch out their Plumes in O●tentation, he useth their Vanity for his Shelter; more pleased to have worth, then to h●ve others take Notice of it.   

VII.  
THe Mariners at Sea count it the sweetest perfume, when the Water in the Keel of their Ship doth stink. For hence they conclude, that it is but little, and long since I ached in. But it is woeful with them, when the Water is felt before it is smelled, as fresh flowing in upon them, in abundance. It is the best savour in a Christian Soul, when his sins are loathsome and offensive unto him. An happy Token that there hath not been of late in him any insensible supply of heinous offences, because his Stale sins, are still his new and daily Sorrow.   

VIII.  
I Have sometimes considered in what a Troublesome Case is that Chamberlain, in an inn, who being but one, is to give Attendance to many Guests. For suppose them all in one Chamber, yet if one shall Command him to come to the Window, and the other to the Table, and another to the Bed, and another to the Chimney, and another to come up Stairs, and another to go down Stairs, and all in the same instant, how would he be distracted to please them all. And yet such is the sad Condition of my soul, by Nature; Not only a Servant but a Slave unto Sin. Pride calls me to the Window, Gluttony to the Table, wantonness to the Bed, laziness, to the Chimney, Ambition Commands me to go up Stairs, and covetousness to come down. Vices I see, are as well Contrary to themselves, as to virtue. Free me, Lord, from this distracted Case, fetch me from being sins Servant to be thine, whose Service is perfect freedom, for thou art but One and Ever the same; and always enjoins Commands agreeable to themselves, thy Glory, and my Good.   

Ix..  
I Have observed, that Towns, which have been casually Burnt, have been Built again more beautiful than before: Mud-walls, afterwards made of Stone; and Roofs, formerly but thatched, after advanced to be tiled. The 
* 1 Pet. 4.12.  Apostle tells me, that I must not think strange concerning the fiery trial which is to happen unto me. May I likewise prove improved by it. Let my renewed Soul, which Grows out of the Ashes of the Old man, be a more firm fabric, and stronger, structure: So shall affliction be my Advantage.   

X.  
OUr Saviour saith, 
* Matt. 6 3.  when thou dost alms, let not thy left hand know, what thy right hand doth. Yet one may Generally observe, that almshouses are Commonly built by highway-sides, the ready road to Ostentation. How ever, far be it from me, to make bad Comments on their Bounty: I rather interpret it, that they place those houses so publicly, thereby not to gain applause, but imitation. Yea, let those, who will plant pious works, have the liberty to choose their own Ground. Especially in this Age, wherein we are likely, neither in by ways or highways to have any works of mercy, till the whole Kingdom be speedily turned into one great hospital, and God's Charity only able to relieve us.   

XI.  
HOw wrangling and litigious were we in the time of Peace? how many Actions were created of nothing, Suits we had Commenced, about a mouthful of grass, or a handful of Hey. Now he, who formerly would sue his Neighbour, for Pedibus Ambulando, can behold his whole field lying waste, and must be content. We see our goods taken from us, and dare say nothing, not so much as seeking any legal redress, because Certain not to find it. May we be restored in due Time to our former Properties, but not to our former peevishness. And when Law, shall be again awaked (or rather revived) let us express our Thanks to God, for so great a Gift by using it not wantonly, (as formerly in vexing our Neighbours about trifles) but soberly to right ourselves in matters of moment.   

XII.  
ALmost twenty years since I heard a profane Jest, and still remember it. How many Pious Passages, of far later date, have I forgotten? It seems my Soul is like a filthy Pond, wherein Fish die soon, and frogs live long. Lord, raze this profane Jest out of my Memory. Leave not a Letter thereof behind, lest my Corruption (an apt scholar) guess it out again, and be pleased to write some pious Meditation in the place thereof. And grant, Lord, that for the time to come, (because such bad Guests are easier kept out, then cast out) that I may be careful, not to admit, what I find so difficult to expel.   

XIII.  
I Perceive there is in the world a good Nature, falsely so called, as being nothing else, but a facile and flexible Disposition, wax for every impression. What others are so bold to beg, they are so bashful as not to deny. Such Osiers, can never make Beams to bear stress, in Church and State. If this be good Nature, let me always be a Clown. If this be good Fellowship, let me always be a churl. Give me to set a Sturdy Porter before my Soul, who may not equally open to every comer. I cannot conceive, how he can be a Friend to any, who is a friend to all, and the worst Foe to himself.   

XIV.  
HA, is the Interjection of Laughter. Ah, is an Interjection of Sorrow. The difference betwixt them very small, as consisting only in the Transposition of what is no substantial Letter, but a bare Aspiration. How quickly in the Age of a Minute, in the very turning of a Breath, is our Mirth changed into Mourning.   

XV.  
I Have a great friend, whom I endeavour and desire to please, but hitherto all in vain: The more I seek, the further off I am, from finding his favour. Whence comes this miscarriage? Are not my Applications to man, more frequent than my Addresses to my Maker? Do I not love his Smiles, more than I fear heavens' Frowns? I confess, to my Shame, that sometimes his Anger hath grieved me more than my sins. Hereafter, by thy Assistance, I will labour to approve my ways in God's presence; So shall I either have, or not need his friendship, and either please him with more ease, or displease him▪ with less danger.   

XVI.  
THis Nation is scourged with a wasting war. Our sins were ripe; God could no longer be Just, if we were Prosperous. Blessed be his Name, that I have suffered my Share in the Calamities of my country. Had I poised myself so politicly betwixt both Parties, that I had suffered from neither, yet could I have took no Contentment in my safe escaping. For why should I, equally engaged with others in Sinning, be exempted above them from the punishment. And seeing the bitter Cup, which my brethren have pledged, to pass by me, I should fear it would be filled again, and returned double, for me to drink it. Yea, I should suspect, that I were reserved alone, for a greater Shame and Sorrow. It is therefore some comfort that I draw in the same yoke with my Neighbours, & with them jointly bear the burden which our Sins jointly brought upon us.   

XVII.  
WHen, in my private Prayers, I have been to confess my bosom Sins unto God, I have been loath to speak them aloud. Fearing (though no men could) yet that the devil would overhear me, and make use of my words against me. It being Probable, that when I have discovered the weakest Part of my Soul, he would assault me there. Yet, since I have considered, that therein I shall tell Satan no News, which he knew not before. Surely I have not managed my Secret sins with such privacy, but that he, from some Circumstances, collected what they were. Though the fire was within, he saw some smoke without. Wherefore, for the future, I am resolved, to Acknowledge my darling faults, though alone, yet aloud; That the devil who rejoiced in, partly, knowing of my Sins, may be grieved more by hearing the Expression of my Sorrow. As for any advantage he may make from my Confession, this Comforts me▪ God's goodness in Assisting me, will be above Satan's Malice in Assaulting me.   

XVIII.  
IN the midst of my Morning Prayers, I had a good Meditation, which since I have forgotten. Thus much I remember of it, that it was pious in itself, but not proper for that time. For it took much from my Devotion, and added nothing to my Instruction, and my soul, not able to intend two things at once, abated of its fervency in Praying. Thus snatching at two. Employments, I held neither well. Sure this Meditation came not from him, who is the God of Order. He useth to fasten all his nails, and not to drive out one with another. If the same Meditation return again, when I have leisure, and room to receive it, I will say it is of his sending, who so mustereth, and marshalleth all good Actions, that like the soldiers in his Army, mentioned in the 
* Joel 2.8.  Prophet. They shall not thrust one another, they shall walk every one in his own Path.   

XIX.  
WHen I go speedily in any Action. Lord give me to call my soul to an account. It is a shrewd suspicion, that my bowl runs downhill, because it runs so fast. And Lord, when I go in an unlawful way, start some rubs to stop me, let my Foot slip or stumble. And give me the Grace to understand the Language of the Lets thou throwest in my way. Thou hast promised, 
* Hosea. 2.6.  I will hedge up thy way. Lord be pleased to make the hedge high enough, and thick enough, that if I be so mad, as to adventure to climb over it, I may not only soundly rake my clothes, but rend my Flesh: yea, let me rather be caught, and stick in the Hedge, then breaking in thorough it, fall on the other side into the deep Ditch of eternal Damnation.   

XX.  
COming hastily into a Chamber, I had almost thrown down a crystal hourglass: Fear, lest I had, made me grieve, as if I had broken it: But, alas, how much precious Time have I cast away, without any Regret. The hourglass was but crystal, each Hour a Pearl; that but like to be broken, this lost outright; That but casually, this done wilfully. A better hourglass might be bought: But Time lost once, lost ever. Thus we grieve more, for toys then for Treasure. Lord, give me an hourglass, not to be by me, but to be in me. Teach me to Number my 
* Psal. 90.12.  days. An hourglass, to turn Me, That I may apply my heart unto Wisdom.   

XXI.  
WHen a Child, I loved to look on the Pictures in the Book of Martyrs. I thought that there the martyrs at the Stake, seemed like the three Children in the fiery 
* Dan. 3.27.  furnace, Ever since I had known them there, not one hair more of their Head was burnt, nor any smell of the fire singeing of their clothes. This made me think Martyrdom was nothing. But O, though the Lion be painted fiercer than he is, the fire is far fiercer than it is painted. Thus it is easy for one to endure an affliction, as he limnes it out in his own fancy, and represents it to himself but in a bare Speculation. But when it is brought indeed, and laid home to us, there must be the Man, yea, there must be more than the Man, yea, there must be God to assist the Man to undergo it.   

XXII.  
TRavelling on the Plain, (which notwithstanding hath its Risings and Fallings) I discovered Salisbury Steeple many miles off: Coming to a declivity, I lost the sight thereof: But climbing up the next Hill, the Steeple grew out of the Ground again. Yea, I often found it, and lost it, till at last, I came safely to it, and took my lodging near it. It fareth thus with us, whilst we are wayfaring to heaven, mounted on the 
* Deut. 34.1.  Pisgat Top of some good Meditation, we get a glimpse of our celestial Canaan. But when, either on the Flat of an Ordinary Temper, or in the Fall of an Extraordinary Temptation, we lose the view thereof. Thus, in the sight of our Soul, Heaven is discovered, covered & recovered, till, though late, at last, though slowly, surely, we arrive at the Haven of our happiness.   

XXIII.  
Lord,  
I Find myself in the Latitude of a fever. I am neither well, nor ill. Not so well, that I have any mind to be merry with my Friends, nor so ill that my Friends have any cause to Condole with me. I am a Probationer in point of my health. As I shall behave myself, so I may be either expelled out of it, or admitted into it. Lord, let my distemper stop here, & go on further. Shoot not thy murdering Pieces against that Clay-Castle, which surrendreth itself at thy first Summons. O spare me a little! that I may recover my strength. I beg not to be forgiven, but to be forborn my Debt to Nature. And I only do crave time, for a while, till I be better fitted, and furnished to pay it.   

XXIV.  
IT seemed strange to me when I was told, That aquavitae (which restores life to others) should itself be made of the droppings of Dead Beer. And that Strong-waters should be extracted out of the dregs (almost) of small Beer. Surely many other excellent Ingredients, must concur, and much Art must be used in the Distillation. Despair not then, O my Soul! No Extraction is Impossible, where the chemist is Infinite. He that is All in all, can produce any thing, out of any thing. And he can make my Soul, which by Nature is settled on his 
* Zeph. 1.12.  Lees, and Dead in sin, to be quickened by the Infusion of his Grace, and purified into a pious Disposition.   

XXV.  
Lord,  
HOw easy is Pen and Paper-Piety for one to write Religiously. I will not say it costeth nothing, b●t it is far cheaper to work one's Head, than one's Heart to goodness. Some, perchance, may guess me to be good by my writings, and so I shall Deceive my Reader. But if I do not desire to be good, I most of all deceive myself. I can make an hundred Meditations, sooner than subdue the least sin in my soul. Yea, I was once in the mind, never to write more; For fear lest my writings at the last day prove Records against me. And yet why should I not write? that by Reading my own Book, the Disproportion betwixt my lines and my life, may make me blush myself, (if not into goodness) into less badness than I would do otherwise. That so my Writings may condemn me, and make me to condemn myself, that so God may be moved to acquit me.   
FINIS.