MEDITATIONS Divine & moral By H. T. M: A: and sometimes of St John's college, Cambridge.  
Give ear to my words, o Lord, consider my Meditations.  Ps. 5.1 
LONDON Printed for Robert Gibbs at the sign of the Golden Ball in Chancery Lane near sergeant's Inn 165●   

MEDITATIONS.  
I  
A Good Preacher should be a good Orator. Pure language and Sound doctrine may well stand together. Bad rhetoric will mar the Text, which a gentle paraphrase can make both plain and pleasant. Oratory though it do not constitute a Divine in his Essence, yet it makes him powerful in his speech. The word of God is not the 〈…〉 words of A●●, and 〈…〉 ●ciples prove more effectual by a gracious utterance. Divinity is the Queen and the Mistress of all other Sciences; and 'tis sit that such a sovereign should be dressed in stately Robes. The Minister is the Ambassador of Heaven, and shall he present his message in a scurvy Style? his expressions may be clear and yet Eloquent. A sentence well clothed does not perplex, but help the understanding, and quicken the memory. What reasonable Hearer can sleep at a Sermon composed by a wakeful brain? An Elaborate phrase should make our ears glow and stir up our attention to a diligent admiration. An affectation of Eloquence in the pulpit is unhandsome; but fit allusions and significant terms are both comely, useful, and necessary.   

II.  
There is much difference betwixt knowledge and true wisdom. Learning sometimes makes men very fools. 'Tis true indeed, that the Arts and Sciences are the riches of the soul, but without a discreet use no better than a treasure either prodigally spent, or superstitiously kept under lock and key. Some have grown more wise by experience than others by their deep study and revolution of Authors. They that want most do not always catch most; and oftentimes a natural wit far excels the greatest industry. Labour does but rack the brains, and often overturn it. The most learned are so far from a solid understanding, that many times they fall into madness the extremity of folly. Men's writings for the most part are full of formality, but their actions speak the proper sense of their minds. Books commonly are nothing but phrase, and style, and fancy; but the soakest instructions proceed from Example. He that hath no other way to discover himself but by the Pen, will prove an object of more scorn than admiration. Much reading is a great hindrance to good breeding; and hence it is that the best scholars are such perfect clowns. The truth is, the deepest apprehension, the quickest judgement may be very ignorant in the matter of our conversation both towards God and towards man. Learning of itself is neither grace nor manners, though it may be an Ornament to both.   

III.  
When I behold some rare picture or any other curious piece, my judgement presently informs me that some curious Artist had a hand in it. Every stately building directs us to the consideration of him that built it. And shall not the contemplation of the world and the knowledge of so many excellent things therein contained, constrain us to acknowledge a supreme power that overrules all? The Ship cannot sail in a direct course without a Pilot: the City cannot be well governed without a Magistrate: and can any man conceive that those lights of heaven, the Stars could continue their equal courses without his providence that made them? or that the earth could remain so well ordered by nature's Law, if there were not some overruling Lord to command and direct? He is but dim sighted that cannot behold the omnipotence of God, the goodness, the favour, and love of God to man in this outward frame and fabric of created powers; Yet the sun will shine though men be blind, and the invisible Deity is still himself, though the Atheist will not believe it.   

IV.  
Friendship if once broken is hardly made up again. Those things which are of a most pure composition if once dissolved are never united. Pieces of crystal cannot be soldered: so hard it is to reconcile them, who from close familiarity are divided into mutual hatred. Where is there greater enmity then betwixt Brethren? whom Nature hath linked together, the Devil can divorce into everlasting discord. The Reason of this (I conceive) is, because the best things corrupted become worse: and when virtue itself shall degenerate into sin, who can hope for any reparation or recovery to goodness?   

V.  
Too much desire of learning leads a man into a discontented ignorance. Curiosity is the bane of our souls, the nurse of infidelity. He that would know more than he can, will not believe so much as he ought. He that thrusts himself into unnecessary speculations, will first neglect, and at last forget a necessary truth. He that strives for more than he can well apprehend, may lose what he hath already obtained. A modest search into the secrets of nature is both easy, pleasant, and profitable; but to dive into the depths of an impossible Art will but puzzle and distract the brain. An inquisitive soul may go far, and find out much; but still he shall see more ground before him than he hath left behind. Some men that would seem to understand all things, are most ignorant. A curious inquiry puts them into a vain conceit of their own strength and parts, the only traitor to the understanding. The beams and light of the sun refresh the sight; but if we fix our eye upon it, the object offends, and but dazzles the beholder. He that knew most, 
Eccl. 1.14  knew that the upshot of all was but vanity and vexation of Spirit.   

VI.  
We are naturally more sensible of Affliction then of comfort. Haman is more troubled with one cross from Mordecai, then satisfied with all the reverence of his Adorers; which yet proceeds from an overvaluation of our content: whence it is that we are so affected in the loss or least interruption of our happiness; presently struck dead if our expectation be deceived. David cries out for his son Absalon, 
2 Sam. 18 33  as if the whole frame of nature had been involved in his destruction, when for his own sake he had more reason to be transported with passions of joy. Here was not only an excess, but a misprision of love; a mistake of natural affection. He was so swallowed up with the sense of his supposed misery, that he knew not how to value a good turn. The Object of his fond delight did suppress the clearness of his judgement, that he could not distinguish betwixt a benefit and an injury. So apt are we to repine at our crosses from too much indulgence to our delights, that commonly we take one for the other.   

VII.  
idleness is the barrenness of the soul. All living creatures have by nature some kind of employment, the benefit of which is communicated to the rest of the world. The worst things have some goodness, and are still busied in some active engagement for a general use and profit. Plants and herbs which have no visible motion advance themselves by degrees into a fruitful state and condition. The creature without life, is not without action. With what a brave career the shining sun spreads his diurnal pace? And how the sister Moon in a constant change follow this leading dance? How nimble is the fire, how piercing is the air? How the Sea rowles about with perpetual waves? All which may teach man a lesson of laborious diligence, and raise him from the lethargy of a non-employment. Laziness corrupts both the body and the mind. Nothing can be so tedious and irksome as to want business. Exercise keeps the heart in tune, and feeds the spirits with a lively sense, whereas doing nothing disorders the brain, and starves the quickest wits into a dull discontent.   

VIII.  
Boldness is an Ornament to a virtuous man: but when 'tis put on to bolster up a vicious act, nothing more odious. Bashful virtue 'tis a foolish sin, and bold vice is a sinful bravery. Too much modesty entangles the soul with many impediments; and overdaring drives headlong into infinite dangers. Remorse for sinning is a divine grace, but to be ashamed of goodness is the next way that leads to impiety. How many good natures have betrayed themselves for want of courage to deny an unreasonable importunity? As I would not stubbornly reject the worst request, so I shall never grant the be●t without some intimation of power in the liberty of a denial. I will neither accept nor afford any thing in such a manner, but that the world shall see, I could easily forbear to confer, and as easily refuse a benefit.   

Ix..  
If a man were nothing but all ear, yet a boundless tongue would tire his patience. And commonly those that are tedious in their discourse, are also impertinent. He that regards his matter, will not strive for words. He that loves to hear himself talk, considers not what will please others. How was poor Horace tortured with the shuffling shifting voice of Crispinus! Like the scraping of a trencher, or the noise of a drum to a learned Student, such are the ill sounds of a talkative mouth to a judicious hearer. The teeth and lips seem to be drawn out as a circle to keep in the slippery speech; which must needs run some hazard when it runs too far without these lines of communication. But if a present danger cannot fright the secure speaker, I wish those that love to speak much would 
Mat. 12.36  consider that one day they must give an account for every idle word.   

X.  
It is an easy task to censure another. Hardly any thing can be undertaken without some mistakes. No man can express himself so exactly, but a censorious critic will find matter enough to work upon. We may easily spy a fault where there are many virtues. It is not always a part of wisdom to discover a folly. Ignorance is a busy fool that would seem wise by condemning others, when it knows least itself. He that is always raking in ashes will but foul his own face; and he that seeks to diminish the credit of his neighbour, may cast a blemish upon his own reputation.   

XI.  
There are certain birds of Paradise which make the best music in a Cage. The sweet singer of Israel was most full of melody in his greatest Afflictions. David could bless God in a cave, Job on the dunghill. The prison sometimes is the Saints choir, where the heart is at liberty, while the body is under restraint, and their very groans are acceptable notes of praise and benediction.  
The good man's sorrow is never without some joy. Our very hope can afford us songs of deliverance. When our heavenly father makes up the consort, who can forbear to tune his voice and keep time with him? Heaven and happiness waits upon them that with patience attend his leisure. God's presence translates the Dungeon into a Sanctuary, turns Babylon to Jerusalem, captivity into triumph. Our jailers are our lifeguard, our enemies our servants, since they serve but as instruments to his will upon us, who is indeed our Master. He is happy enough that can patiently expect salvation. As the mariner keeps under hatches till the tempest be allayed, so our present misery is nothing but a safe retiring till all dangerous storms be blown over, and we arrive at last to the Haven of our Rest.   

XII.  
In experience I shall observe this Rule; rather spend too little then too much. For covetousness there may be some satisfaction, but the Prodigal is lost beyond all Redemption. He that spends above his abilities will never be able to make himself amends. I had rather deceive the expectations of others, than x my self. He that strains his estate to be accounted liberal, may be thought covetous when all's spent: for the world is most apt to censure those that decline their former course. Give God his due in tithes, the poor in alms, and thy self in Necessaries, and there will remain no great superfluity of wealth to cast away in vanity.   

XIII.  
Our joys in this world do not always run smooth and clear. The best Contentments have some kind of muddy mixture; the sweetest cup hath some Lees at the bottom. Our outward peace is frequently interrupted; our inward peace is oftentimes eclipsed. Here is no constant satisfaction in this Region of vicissitude. Our comforts are neither full nor permanent. We must look for that happiness in heaven. Who would live in this vale of brittle earth where every thing consumes, and nothing is everlasting? In the highest advancement some clouds will overshadow us. In the height of joy, there may be a depth of sorrow. There is a kind of connexion in contrarieties. Here prosperity and adversity are linked together. It is said of Hezekiah after his glorious victory over the host of Zenacherib, 
Isa. 38.1.  that in those days Hezekiah was sick to the death. Those days are these days, and all days in our sphere, where the greatest blessings are perpetually attended with some discontents, and such sometimes that sickness or death would be a blessed remedy.   

XIV.  
Nothing makes the work of God in the compositions of our bodies more admirable than the beauty of their shape and curious Art used in the workmanship. For this cause the Royal Prophet considering his Creation cries out as one ravished with admiration, I will praise thee, 
Psal. 139.14  for I am fearfully and wonderfully made. No image or picture can be compared with the form of a man's body: no embroidered piece can be so well wrought, or set out with such variety of excellent figures. But when we consider that besides, there is a soul enclosed in this exquisite frame, as far above it as that above all other things, we cannot be so unthankful or unreasonable as not to acknowledge that the divine hand of heaven hath a peculiar influence of benediction and favour to the race of mankind, beyond all other Creatures whatsoever.   

XV.  
In every work, we are to regard as well the manner of performing it, as the work itself. It is not enough to say our prayers, to go to Church, to hear a Sermon, to receive the Sacrament, to gives alms; but all this must be performed with hearty devotion. Though the Ark be brought to his place of Rest, yet God is not well pleased to have it drawn with Oxen in a Cart. 
1 Sam. 6.  The widows two mites were more acceptable than all the others wealth: she gave all she had with all her heart, whereas they perhaps out of pride, or ostentation, cast in their superfluities into the common treasure. A cup of cold water freely given shall not want a reward. 
Matth. 10.42  Our best services are nothing worth if not seasoned with truth and discretion. Therefore God once made a breach upon his people, because they sought him not after the due order. Our duties are undutiful if not duly marshaled and fitly ranked. Service without a method is worse than ill manners. No action can be well done without a good meaning; none well meant without a comely and decent behaviour. Every circumstance must bear the sense of sound wisdom and clear justice.   

XVI.  
Beauty is a grace that proceeds from the proportion, agreement, and harmony of things; it is then most seemly in the body of man when it follows nature alone without any blemish or defect. How far we may use the help of Art, and disguise a deformity to appear more comely than we are by our Creation, a sober Christian may easily resolve. As God is not pleased if we mangle and ma●erate our bodies with cruel tortures, so he cannot but be offended when we over-garnish them with gaudy colours, and lay on the varnish of a deep complexion. It is to be feared that they can hardly speak from their heart, that cannot blush from their own blood. When the face can dissemble so well, the tongue may be suspected too. A painted feature is the emblem of vice, which would seem to be adorned with the blushing colours of virtue, when she intends nothing but temptation. We are not to disfigure our faces when we fast in our greatest sorrow; nor reform them too much when we feast in our highest mirth; we must not mar God's work; we must not mend it so as if it should need no additions of glory hereafter.   

XVII.  
Wicked men judge of other men's afflictions by their own. 
2 Sam. 1.  The Amalekite was very well pleased with the death of Saul; and therefore thought the news would be welcome to David, for which, instead of a reward, he lost his life. It sounds very ill in David's ear that his enemy was destroyed; though he stood betwixt him and a Crown. He desires not to rise in his Throne by the fall of another. He finds no matter of joy in a kingdom got by blood. Thus different are the thoughts of a good soul from the vain conceits and imaginations of a worldly mind. Therefore they deceive themselves that measure the disposition of others by their own standard. The giddy drunkard thinks the world runs round as well as his brains. The vicious man accounts virtue an impossibility, and will not be persuaded that there is any such thing indeed as conscience or Religion, till at last woeful experience constrain him to confess the truth with too late Repentance.   

XVIII.  
The prosperity of wicked men may breed in weak minds some doubt of God's providence. They live as if they had a security for everlasting happiness. Whereas virtue lies unregarded, and contemned, assaulted with continual storms of misery. The bold sinner never misses of preferment, but modest innocence may starve without compassion. How seldom do we see any preferred for his deserving qualities? villainy is so much in fashion, that 'tis absurd to be virtuous. 'Tis true, Vice is the gallant of this world, and the only favourite of fortune; but our observation may yet inform us, that shame is the consequent of sin. There are few exorbitant crimes but have their attended torments, though not always apprehended. Both punishments and blessings have their season of maturity. The Judgements of God never fail, though they may be protracted. Some corrections are in secret. All offences are not branded with a public mark. If there were no other torment but the guilt itself, it were enough to express the misery of a sinful life.   

XIX.  
The soul in respect of the body may be compared to an excellent Workman, who cannot labour in his occupation without some necessary instruments, and those well wrought and prepared to his hand. The most skilful Musician cannot raise any harmony from an instrument of music out of tune. We are therefore to be very careful of these external parts, since the spirit which moves in them can naturally produce no actions of worth, if this instrumental frame be out of order. Hence it is that those men who abuse their bodies by the violence of intemperate sins, are sometimes over-taken, either with a sleepy dulness, or a wild distraction. Their souls are not able to produce any worthy Act after a defect contracted upon their Organs, or else are unwilling to be restrained and confined to a bad lodging, or a loathsome dungeon. A good servant is a credit to his Master: a fine case is an Ornament to the jewel: a sound body is an honour to his immortal Mistress, and is most fit to be a partner with her in everlasting glory. Whereas we may justly fear that they who bury themselves alive in rottenness, shall inherit nothing but that which is worse than corruption, a generation of perpetual torments.   

XX.  
It is strange to see what alterations time will make. Those works which were built to perpetuate the memory of our Ancestors, are now laid level with the dust, how miserable were man if all his happiness consisted in the remnant of a glorious Name! and yet this was all the immortality which some expected after death. The strongest Bulwarks of Renown cannot resist the breath of all-devouring age. Change and decay are the elements of every state and condition. The most ancient monuments and bones of the dead have been defaced with sacrilegious hands. There is so little certainty in what we enjoy, that we cannot hope to bequeathe an infallible substance to our posterity. We may sometimes observe more changes in a few years, then in all probability of expectation many ages could produce. The world is like a Lottery where a man may be made or undone in a moment. The same person is Croesus to day and Irus tomorrow. There is no confidence or assurance in any worldly thing; we can neither recall what is past, command what is present, nor prevent what is to come.   

XXI.  
Amongst all those varieties of instruments made for the service and use of man, we cannot but admire the great nobility and worth of speech, with which he is endued above other creatures. By this we can convey our counsels and thoughts to one another, without this there would be but little benefit of the sense and understanding which God hath bestowed upon us. Beasts have a confused noise, and by that in some measure can declare their meaning: but men only can dispense an articular sound. We have reason therefore to be careful how we deliver ourselves, and utter our conceptions in such words as may tend to the edification of others, and the glory of our Maker.   

XXII.  
Asa was a very good son of very bad parents. Goodness proceeds from the favour and grace of God, is not born with us, nor yet conveyed into our hearts by breeding and strict education. The best instructions are often rejected; and the worst principles cannot corrupt that heart which the holy Spirit is pleased to sanctify. If men could entail their virtues with their estates, what a world of glorious Saints would this world afford? On the other side, if vice were hereditary, what swarms of wickedness would still increase? In all events whether of good or evil, let us always admire the gracious providence of our heavenly Father.   

XXIII.  
He that hath but a mean fortune must be careful not to plant himself amongst his Superiors, for great men always suspect the endeavours of those that are below them; and fearing their own greatness may be supplanted in time, prevent such a suspected mischief with the ruin of their neighbours. Power and Majesty can brook no equals. A rich neighbour is compared to a pike, that devours all the younger Fry. Pharaoh's fat-kines eat up the lean. And the Sea swallows the smaller Rivers. The poor live best with the poor, as Bees thrives together in a swarm. But the sheep are in continual fear when the wolf is near.   

XXIV.  
Religion and riches seldom meet together. They that are kept down with such clods of earth can hardly reach at the joys of heaven. The richman is so puffed up with the leaven of his wealth, that he cannot enter in at the strait-gate, and the way thither is too narrow for his spreading greatness. Poor Lazarus was advanced to the bosom of Abraham, while Dives lay frying in the bowels of Hell. Grace and abundance are not always inconsistent; but Poverty hath fewer temptations, and less danger. Nay even in this world, plenty doth but cross content; and he that hath all things to his mind, yet wants a mind to enjoy all he hath. fear of losing, care of preserving, envy of neighbours, opposition of enemies, so disturb his rest, that he cannot truly say, soul, take thy ease here, or soul, go to heaven hereafter.   

XXV.  
God and the world never agree in the measure of time. The purpose of his will; not the motion of the sun determines his hours. Did we set our wills by his decree, God's clock and ours would always strike together. Our affections are poised with the weights of self-love and ambition, which move too fast in regard of our true necessity which he only respects. The least delay seems tedious to an hasty mind, the longest is but short to the patient soul. Think not then that he is slow who never fails in the hour of his promise, though he answer not the very minute of our expectation.   

XXVI.  
Presumption is the harbinger of destruction. When men grow wanton in their sins, judgement is not far from their elbows. 
1 Sam. 15.32.  Agag cries out most sweetly, the bitterness of death is past, when ready to be hewed in pieces. When his hopes were at the highest pitch, Samuel laid him even with the ground. The candle makes the greatest blaze in the socket, but presently expires with an unwholesome smell. The bold sinner is most confident at his latter end, but that confidence betrays him to the power of utter darkness.   

XXVII.  
He that begins well gives a good hope of his future proceedings. Yet the first actions of men do not always entail a perpetuity of grace. Perseverance is a rare and eminent virtue. Joash and Nero were two virtuous Princes under two excellent Tutors; but very bad Kings both, their after reigns did utterly disprove their former subjection. He that is rightly instructed in his youth will do something worthy of his education; but those precepts which our Masters distil into the brain, are not ever rooted in the heart. Time will wear out the impression of goodness made upon our tender years, if not preserved and blessed by the secret insinuations, and continual motions of a divine spirit.   

XXVIII.  
It is impossible to gain the good opinion of all the world. Let my conversation be never so innocent, there will be found some detractors to undervalue my reputation. If I do ill, the virtuous cannot love me; if well, the wicked must needs be my enemies. He that can clearly avoid the strokes of a censorious tongue hath more wit than honesty, and may be presumed to comply with all occasions to maintain his credit, and in that loseth what he so slily endeavours to preserve. I shall labour therefore to approve myself to God and my conscience; and let others say what they please: my own innocency is my own satisfaction.   

XXIX.  
He that sows the wind, reaps the whirlwind. Bad actions are only fruitful to destruction. Wickedness is always attended with death. The end still answers the beginning. We cannot gather Grapes of thorns, or figs of Thistles. He that means to thrive, let him use those means to which the Providence of God adds a blessing. For what can any man expect but wages answerable to his work? The evil of sin, and the evil of punishment go hand in hand together; but grace and goodness are united with everlasting glory.   

XXX.  
sin in the very act may be full of pleasure; but it always leaves a sting behind it. The guilt and horror lies close a while in ambush, and then starts up to surprise the offender. The devil leads us in a dance to hell, and so leaves us to our ruin: like a crafty strumpet that with her flattering outside draws in the secure sinner to his own destruction, fits him with a fine disease in the rear of his delight. Vain man! How is folly ingraffed to thy very nature, that having so often tried the deceit of vice, wilt yet give credit to her pleasing smiles, and be thus courted to a miserable downfall.   

XXXI.  
The want of things makes them precious. We are scarce sensible of a benefit which we enjoy. Before possession we think ourselves miserable; and when our desires are satisfied, we grow weary of our happiness. The fond lover can court his Mistress with Oaths and Protestations, whom afterwards he esteems no better than his necessary drudge. A poor man knows the value of a penny, when the rich Prodigal throws away his pounds. How sweet is Liberty and Redemption to the Captive? Health and strength to the diseased? We are eager for those blessings which are denied us, and unthankful for those which we obtain. The apprehension is still fixed upon the object which is absent, as not thinking that which is present worth a serious and steadfast view. But certainly that man is most true to his own content that can rightly value a blessing enjoyed, and comfortably use those favours which God and nature have bestowed upon him. As I would not overvalue any thing, lest I be too much affected with grief in the loss, so, I will learn to know the just price of what I have, lest my desire of more increase beyond all measure of satisfaction.   

XXXII.  
Those of the ancient Philosophers that were great admirers of Eloquence have propounded the image of an Orator, as it were of one who in speaking drew out the golden chain from his tongue, and fastened it to the ears of his Auditors. Such virtue and power it hath to hold men to moderate and guide their affections; such is the pleasing violence of a few well placed words, that our desires seem to be captivated and bound up to the will of the Speaker. Truth indeed is truth though it be plainly delivered; Religion can oblige the soul without these glorious bonds: yet when the daughter of time, and the mother of peace appear in their handsome Robes, the heart must be very stubborn and obstinate that will not yield itself a willing slave.   

XXXIII.  
There is no design be it never so wicked but is masked with a pretence of some good: for that which is absolutely evil, and plainly appears so to be, hath no agreement with the will of man: and therefore the worst mischiefs are commonly set on foot under a colour and shadow of goodness. Vice is like a painted strumpet which seems extraordinary fair and comely, when perhaps there is rottenness in the bones, as well as deformity in the soul. Treachery and mischief have always a pleasing outside, whereas virtue for the most part goes plain and naked. Well may that man set himself out that hath nothing lovely within. Wickedness if it be not courtly, will never be courted. And the ghastly visage of sin, if it were not covered with an handsome veil, could never tempt men to forsake their own freedom and become the servants of so vile a Mistress.   

XXXIV.  
I will be kind and courteous to all, but familiar with none but my intimate and equal friends: for the love of inferiors oftentimes degenerates into contemp●. Yet I had rather my carriage should savour of too much humility then overmuch state: for the affections which proceed from popularity are not so dangerous as those passions of fear and envy which always attend the proud. I will not think myself too good to look upon any man; but I will be sure that he whom I receive into my bosom acquaintance shall be at least as good a man as myself.   

XXXV.  
The death of a Martyr is attended with much glory and renown: who would not willingly embrace and entertain that profession which is more precious than life itself? The condemned innocent hath sometimes converted the unjust judge, and by a glorious eluctation overthrown the malice and envy of his adversaries. Eternity is the reward of every true Christian: yet they that die for Religion think they purchase heaven at an easy rare. The lively voice of a powerful preacher is not armed with such effectual Eloquence. They that will not be won with words, cannot but admire the cheerful rhetoric of their constant resolutions. The Roman ensigns never spread so far as the Christian standard: and those Red-characters have confuted the Egyptian learning. If we cannot maintain this Doctrine with the loss of life, it is in vain to teach it with the expense of breath. But how far are they out of fashion that study to disgrace it with both; and cannot be persuaded to entertain this profitable instruction within the verge of their opinion or practice.   

XXXVI.  
As we cannot live without eating and drinking, so it is requisite that we receive our sustenance with that moderation that no more be taken in then is necessary for the nourishment and refection of our bodies. If we take too little, we are guilty of Theft and Robbery upon ourselves; if too much, of violence and oppression, and instead of satisfaction impose a burden upon the flesh, and for preservation induce destruction; but the danger that falls out by not observing a mediocrity is more to be feared on one side then the other. Our appetite is more apt to offend in the excess then in the defect. They that use their daily bread as God's blessing, cannot transgress either way; but like a skilful chemist that can refine his gross materials into a pure quintessence by the Art of sobriety, temperance and gratitude, are wont from their bodily food to extract a diet for the soul which shall feed and preserve it to eternal life.   

XXXVII.  
A counterfeit zeal will degenerate into malice. There are no such Enemies to the House of God as those that seem to be the greatest friends. A professed adversary to the Church may be avoided; but a close enemy will not discover his hatred till it be too late to resist. Thus mischief can walk in the disguise of Religion; and Envy plays the Jesuit in a holy mask. I will always suspect his heart whose tongue flames with sacred words, when wanting their fit opportunities, and delivered in a hasty fit of devout passion. 
Prov. 7.16  Be not righteous overmuch is good Counsel. For extreme purity will turn at length into manifest impiety.   

XXXVIII.  
There can be no condition of peace allowed to our souls, except, while we remain here in this earthly garrison, with our utmost strength and power we resist the rebellious corruption and tyrannical enforcements of sin. Some learned critics would have Peccatum, sin, to be derived from Pecus a Beast; Properly enough if we consider the nature thereof: for by that we degenerate into a beastly disposition. How then can we expect the friendship and love of him who made us men, when we entertain that which deprives us (as it were) of our peculiar liar existence and proper Being? If we make an Agreement, or keep in league with wickedness, he that as a friend is able to crown his blessings with eternity, as an enemy to destroy without end will redouble his anger and revenge.   

XXXIX.  
I will endeavour to live so, as if I saw God a perpetual spectator of my actions. Never yet was sinner so destitute of shame and grace, so armed with impudent boldness, that he durst always act a mischief before every man's face. If I consider that God sees my secret sins more plainly than any man my best works. I should out of modesty forbear to commit a shameful fault; and out of fear to offend him who is both witness and judge.   

XL.  
Nothing is so generally beloved as the immortality of a Noble name; and yet this in itself confers nothing to our happiness or misery, either before or after death: it matters not how we are censured so we be really good; and if we be ill, a little credit may hide, but cannot abate our vileness. The hypocrisy of a false renown doth rather aggravate than diminish our unworthiness. We may trample upon the graves of the dead, but cannot hurt their ashes: we may Canonize a Saint, but cannot make him such by our greatest adoration. The goodness of an action is in the stamp and character of its own nature, not in the value of a vain report. It were labour lost to pursue virtue, if it could be taken from us by the violence of a railing tongue. And though false witness may prevail for a time against the best innocence, yet the judge of all the world cannot be unjust in his judgement.   

XLI.  
By the composition and stature of our bodies we are admonished how to behave ourselves one towards another. Every man ought to dwell within his own bounds and limits, without encroaching upon his neighbour's part. As there is space and room enough in the Head for those operations that are there fixed, and the like in the rest of the Members, by reason of that good order and consent settled amongst them: So, the world is sufficiently great to serve all, if we had but skill to bear with one another, if every man would be content with his own state and condition, and satisfy himself with those peculiar gifts which he hath received from our sovereign Lord as a member of the same body.   

XLII.  
'Twas well said of one, Dreams are but dreams, that is, nothing but vanity. Yet by these a wise man can make a large discovery of his own inclination. The night sometimes represents things clearer than the day. Sleep (which is but the shadow of death) can furnish our souls with lively thoughts. The retired fancy is not disturbed with any outward object, and finds room enough to expatiate itself. To give credit to every dream, and to neglect all, argues too much indiscretion in both extremes. superstition, will make a God of nothing; contempt, will make nothing of God. The brain is not destitute of her vigilant motions under the greatest load of drowsy Morpheus. It will become our wisdom to make a useful collection of our most extravagant fancies; which we may do well enough and yet not abuse our faith with too much curiosity or observation.   

XLIII.  
What miseries attend this life, when our best things are but vanity and vexation. Solomon had a general experience of this universal frame, yet could find nothing but emptiness at the bottom. The world was made of nothing, consists of forms worth nothing, and at last shall return to nothing. This will give our discretion wings to fly to heaven, the state of true bliss, of everlasting joy. As God made every thing by his power of nothing, so let us by grace from God make nothing of every thing: let us slight and neglect these transitory fading toys: let us behold all as nothing, and behold our Lord as All in all.   

XLIV.  
He that would settle a distracted State, must first subdue all his Enemies. To exalt a troubled kingdom, it is necessary that some should be made shorter by the hoad. The humble sheep can never rest securely, while the devouring wolves are at liberty. Mercy and favour prove cruel sins when exercised upon a brood of Traitors; for the innocent suffer when such guilty men are reprieved. The members of a commonwealth are torn in pieces, when Rebels get a head above their sovereign. Divisions and factions are the tortures of a Crown; and he that neglects a correction must needs fall under it. A quick dispatch is the only cure for such desperate diseases. A Prince that stays to hear what his good rebellious Subjects can say for themselves, does but suffer them to destroy him in a way of compliment and send him to heaven for his happiness.   

XLV.  
We are all apt to dispute for a privilege of revenge; and every man would have the power of a King within him and something more. The little shrub will contend with the lofty Cedar for supremacy. Therefore those primitive Champions underwent as hard a service in subduing their affections to be prepared for a ready submission to the wilful tyranny of some wicked Prince, as when they endured their fiery trial, or the most subtle torments of persecution. This (I believe) was the greatest conquest. The sweet assurance of an innocent death will countervail the worst extremity of pain and miserable torture. A good conscience is a continual feast: or (to use the expression of a learned Divine) food in famine, freedom in fetters, health in sickness, life in death.   

XLVI.  
As the body cannot live except it receive such food and nourishment as is agreeable to its nature, so the soul cannot thrive if it want the knowledge to which it is naturally inclined. And as life is preserved by heat in our bodily parts, so the being of our fowls consists in the apprehension of that fervour which the love of God bestows upon it. The Spirit which is separated from the favour of God is in a mortal condition. The blessed estate of eternity belongs to those that are animated with the warm beams of a living mercy. The means appointed to obtain this happiness is the heavenly and eternal word, which we use as a preparative to receive those precious viands of everlasting glory.   

XLVII.  
Marriage is a composition of both Sexes. The Creation was imperfect till Adam parted with a piece of himself to be returned with interest. It is some kind of an affront to Nature, if there be no impediment to reject wedlock. It is that by which the world subsists; and he that upon reasonable terms will not improve such a benefit, is an enemy to the very essence and whole constitution of mankind. The chastity of a single life is a rare jewel; and blessed are they that can preserve it entire: yet honest Matrimony is the best remedy, either to prevent or cure a lascivious disease. When couples join with mutual favour and affection the danger of temptation is not so great; but a solitary virtue is not so well armed against the fiery darts of Satan.   

XLVIII.  
Nothing becomes Authority so well as a grave and sober moderation. Violence can never consist with peace. He that rises above his height may fall below himself. Preferment is a curse to him that knows not how to use it; and many men had been happy if they had not been exalted. A man may know his distance, and yet not part with his humility, for 'tis a virtue requisite in all conditions. It is good to moderate the greatness of our prosperity with humble thoughts; for he whose mind exceeds his fortune is miserable enough in the highest advancement.   

XLIX.  
When the tongue runs over, we may presume the heart is full of vanity. He that speaks much of himself never considers what he ought to do. His intention upon the fame makes him neglect the worth of his actions. He takes it for granted that all his deeds are currant coin, and therefore is bold to assume the glory of a high renown as the natural purchase of his merit. Thus presuming that he cannot act amiss he passes by the best opportunities of doing good; and is only great in the tinkling sound of his own applause and commendation.   

L.  
He that marries merely to satisfy his lust, may chance to have an ill match by the bargain; for if there be not abilities to maintain an estate, as well as strength to satisfy desire, true love and affection will soon grow cold. We cannot feed upon beauty: embraces will not clothe the back. A single man may have patience enough to endure the worse of evils; but when poverty afflicts two souls together, the pain is intolerable. If fortune frown upon my self alone, I can find the wars a remedy for such a disease: but what grief can be conceived greater than this, to see my second-self ready to starve without power of relief, my little Infants crying for brea● when I have nothing but my tears to comfort them? The meanest beggar after death is as the greatest Prince: but he that leaves his wife a poor widow, starves in his memory, and is miserable in his grave.   

LI.  
Death can find us out when we least look for it. A Summer Parlour is no ominous place of destruction: 
Judg. 3.20  yet there Eglon perished by the hand of Ehud. 
2 Sam. 13.28  A brother's feast hath little show of danger; yet there Amnon fell by the treachery of Absalon. Sitting is a posture of safety and ease: yet Eli by ill news was cast down from his seat and broke his neck. 
1 Sam. 4.13  The house of God is no stage of violence: 
2 Chron. 24.21.  yet there Zechariah (or not far from thence) was stoned by the people at the King's Commandment. Where Joash found a Sanctuary, the faithful Prophet finds a way to his grave. The same Joash was slain on his bed, 
Vers. 21.  a receptacle of safe repose and quiet rest; slain by his own servants, the Ministers of preservation and defence; as if their cruelty meant to prevent his sickness, and give the first blow to dissolution. His killing diseases could not secure him from violent hands. He little thought to be killed when he was ready to die. So his latter end came upon him unawares. Nay, then was the last year of his reign and life when he expected to live long, and rule at pleasure. The sword of Justice can destroy the sinner anywhere, at any time, beyond all expectation. And the best Saints sometimes are sent to heaven in a trice: though never unprepared, yet always ignorant of the time; though not against their will, yet without their desire.   

LII.  
When God resolves to make his wisdom known by suppressing the counsels of Wise men, it is commonly done by small means, and weak instruments; thus the poor man shall save the City: 
Eccl. 9.15,  thus Jaell 
Judg. 4.21  shall prevail against Sisera above an army of men: thus the folly of preaching hath confounded all the learning of the world. To teach us that nothing can be done without him. The streams of our strength run dry unless the spring of his bounty be full. The best knowledge, if not attendant to his grace will faint and tire at last, but the least spark of wit animated by his goodness shall mount up with eagle's wings. Nothing can act rightly except he inspire the motion; Yet he that looks for Revelations, and expects a divine assistance to his undertakings without all endeavour on his own part, intends but to deceive himself and others. As too much confidence in the external helps of devotion brings in superstition, so too much neglect doth but advance profaneness. The very name of a University is hateful to ignorant Atheists; and Heresies thrives best in the suppression of all learned diligence. Industry and grace will stand well together; strength and glory have a mutual compliance: Let us not trust overmuch to the one, nor caution ourselves with a conceit▪ of the other.   

LIII.  
The common people judge of persons and things by the issue and event. Their love is violent upon a flourishing object, and their hate as cruel to those whom adversity hath overthrown. Who but a Saul after his great victory over the Ammonites? How miserable is Job afflicted by his seeming friends? Success is the bawd to vulgar admiration, while misfortune and misery do but court contempt and hatred. Prosperity may challenge respect and observance when ragged honesty can hardly move compassion. If a good conscience did not make amends for all extremities, nothing were more miserable than virtue in a low condition. Our miseries may inform us that God himself is offended: yet such is the profit of Affliction that by it we may learn to prepare our hearts for endless joys, and everlasting blessings.   

LIV.  
There is not any vice more hateful to Almighty God, nor more disdainful or ridiculous in the society of man than pride: whereas a modest humility doth procure many divine favours, and knits the souls of men in a loving sympathy; a powerful cement, a binding virtue; that glues and ties all relations together: a centre wherein every line of the circumference meets: the magnetic Lady of all other honourable graces: the Queen Regent of all other virtues; whose sceptre is tipped with a commanding power to tame the most desperate devil, and becalm all the turbulent combustions of a distracted enmity. Why should the mind disdain to be submissive to herself, to be humble in her own thoughts? if she contemplate the greatness of that power that can depress the Cedars, and bring the hills down to the valleys; that hath not spared the inhabitants of the Heavenly Court, but hath deprived Lucifer and his train of that blessed Association? God cannot endure this swelling humour which flies like stinking smoke into his nostrils, and goes out like an unsavoury snuff, that gives offence to all, and serves but to be thrown away and trod upon. Can I be proud of beauty, when I meet every day others far more beautiful? Is my coxcomb curried with a little learning? do my brains begin to crow? there are those in the world, in comparison of whom I am but a plain dunce, a forlorn idiot, a mere ignoramus. If we have much, how much more do we want? enough to make us humble. The proud Peacock is soon taken down when he beholds the blackness of his feet: the mournful Hien makes the height of pride recoil into a bashful penance: he can no more admire the glittering bravery of his feathered rainbow. So true is that of Solomon, 
Pro. 11.2.  when pride cometh, than cometh shame: but with the lowly is wisdom. Nay such is the danger of this sin, that from thence he infers the consequence of all mischief and misfortune. 
Ch. 16.18  Pride goeth before destruction, and an haughty spirit before a fall; that alone is the cause of all jarring discord, and confusion; only by pride cometh contention. 
Ch. 13.10.  When I look upon the sweet behaviour and humble carriage of our great and powerful Redeemer, I cannot but wonder at the pride of those ambitious spirits that can hardly brook either Equal or superior. I cannot be proud if I consider what I am in my self, and what God hath done and suffered for me.   

LV.  
Learning as well as Religion is necessary in a Divine. Truth may be apprehended without much knowledge, but it cannot be taught without a large measure of understanding. A man may have faith enough for himself; and yet want power to infuse it into others. The Arts are nothing else but Reason improved; and Divinity though it transcend, does never cross nature. Morality is a servant to Grace; and such a Queen cannot be without her attendants. Conscience and philosophy may well stand together; a good Pastor is well furnished with both: Without the first none will, without the second none can rightly instruct the people.   

LVI.  
I will ever suspect that man that makes too much haste to gain my acquaintance. A violent affection goes away as fast as it comes; a fire of straw is easily kindled and quickly out. Love that is ripe too soon, like Summer fruit, will not hold out in the Winter of affliction. A durable friendship is built upon consideration: He that thrusts himself upon me may be presumed to want honesty or judgement: either he hath some design upon my person, or else is not worthy of my knowledge. Religion is the best ground of a familiar society: And I shall think that he hath but little in himself, that will venture upon me, not yet informed of mine.   

LVII.  
Travel to a wise man is a lesson of experience. The deepest scholars cannot by their reading comprehend so much as others that want learning have seen and observed. A narrative information is sometimes no more than a dream, many times a very lie; and 'tis impossible to make so good a collection of what we hear or read as of that which is clearly represented to the sight. Our Maps do but contract the understanding, which is enlarged by a full view and open contemplation of the place. There are some so wedded to their home that they will not approve of any voyage into foreign parts. As 'tis a practice commonly taken up by young gallants merely for fashion sake, I cannot but condemn it; but if we go with a thrifty intention to inform ourselves, and have a care to the main chance; if God's grace and goodness do not leave us when we leave our country. I know not any thing that can be (especially to persons of honour, and men of great birth and fortune) more convenient, lawful, and in some sort necessary.   

LVIII.  
War is our misery, and yet oftentimes proves necessary; an inevitable malady that turns to a benefit, as it may be the means to prevent a greater mischief, or procure an unexpected happiness. It is the best way sometimes to expel poison by a contrary poison, and such destructive medicines may preserve the patient, and ruin the sickness. When our Peace is corrupted with luxurious sins, it is time to launch it with a revengeful sword: and the state must be wounded to the quick to let out her putrefaction. Who would not rise from his sleep when a just cause calls him forth? when the warlike Trumpet sounds an alarm to our drowsy spirits, who is he that can willingly embrace a senseless ease? War is a remedy as well as a disease, though sometimes it prove a remedy worse than the disease: brings health as well as sickness; and preserves the active mind, which having no object to work upon, consumes itself: it renews the Nobility of a decayed house, and scours off the foul aspersions of a long contracted infamy, whether false or real: it revives the natural fire that lies raked up in dust and ashes, and stirs the heart to a generous contention.   

LIX.  
A good soldier is a good man; for grace and valour are never separated. He knows that the practice of sin is a dishonour to his Lord, and a disgrace to that service and employment which he hath undertaken. Holiness he accounts the best prize, and thinks Religion a thing as necessary in the field as in the Church. His carriage and conversation is most eminent and conspicuous. The most exemplary pattern of virtue, and severe example of goodness. He maintains Christianity with his life, and his perfections shine brighter than his sword. He bears a just and single heart in a righteous cause. As conscience brought him to the war, so that shall preserve him alive or dead: nor can he proceed valiantly in any action without it. He always endeavours to march like a Christian, & walks worthy of his extraordinary calling. Such he esteems it, a profession of extreme necessity, not like our mercenary swordmen, a common trade of villainy and destruction. The ten Commandments are his military orders: He measures Martial-Law by the decalogue; and hath skill to overcome his enemies without a breach upon that precept which forbids murder. He loves conscience better than fame; and thinks it impossible to obtain the last without the first. He carries a clear countenance in a cloudy brow; looks boldly like a lion, and as he would fright the devil and all his Host, but humbly fearful like the modest Publican at the sight of God. He is free and kind to his friends; charitable to his worst enemies; courteous and merciful to his captives; faithful and loyal to his Prince; good and just to all. You may discern a mannerly rudeness in his behaviour; an eloquent plainness in his speech, hearty sweet expressions without compliment. He is full of all deserving qualities, wisdom, justice, temperance, liberality: These are all companions to fortitude his peculiar virtue. He fears not the worst mischief that can befall him, and will go on though all the powers in Hell should rise to his destruction. He is confidently assured that he can lose no more than his body. His peace is made with heaven; and the greatest dangers of outward war cannot disturb that happy union. He dares entertain Death in any habit, in any place, or at any time. He is provided in the field, and in his chamber: and every hour he expects his last hour. In the greatest storm of ill success he carries yet fair weather in his face. His countenance is the almanac by which others prognosticate their hopes and expectations. If sometimes he miscarry through a light error or mistake; his pardon may be as just as merciful: nor is it fit that all former deserts should be covered in the grave of one misfortune. A foil or two will add more strength and courage for the next engagement. Shall small offences be writ in Marble, and constant virtues in fleeting sand? shall one unlucky trespass blot out the remembrance of many victories?   

LX.  
Me thinks the very name of Man should persuade us to a peaceful quietness: but if natural Reason cannot prevail, yet the respect we have unto Religion the profession of a Christian should work effectually. When I hear the name of Man, I am taken with delight as conceiving him the Subject of peace; but when I read the title of a Christian, my hope is confirmed beyond expectation; yet amongst Christians we find that discord which the Heathens would have blushed to own. The Market, the Court, the Exchange, the Hall, the Church, all places are filled with contention. Such a general deluge of distraction hath overwhelmed the world, The earth is so besprinkled with the bloody Characters of ruin, that peace cannot find a place to keep her footsteps dry. I look upon the City and there hope to find an agreement, where all are guarded with the same Walls, and governed with the same Laws, and (as men in one ship) embarked in the same common danger. But (oh shame!) How are all things here corrupted with strife and debate: Every house a Bethlem, a cage of madness, where every man in a distempered rage corrects his fellow? I sail out of this tempest to the Court as to a certain Haven of Rest. Sure this is the Palace of peace: Here are men of wisdom and state: Here is the very heart of the people, and the eye of the commonwealth: Here are his vicegerents who is the Prince of peace. The Court is the abstract of government and order; a place free from all tumultuary violence and unruly dissension; and all things promise fairly; courteous language, sweet embraces, cheerful meetings, and other offices of civility and humanity are placed within this circle. And yet (alas!) all this is not the shadow of true peace; but painted bravery, and mere hypocrisy. The true discerning spirit may behold under this mask, divided factions, secret enmity, undermining treachery. Ambition and envy, self-love, and pride, grow up in this rank ground like ill weeds that can never be rooted out notwithstanding the best endeavours of a good Prince. That which I thought the habitation of peace proves a nursery of distraction, a stage of confusion, a seminary of discord; a curious brave model of folly and madness; where contention, scorn and contempt play their wanton revels under the disguise of Love. I will go to the Schools of the learned. Learning makes us men, Philosophy more than men, Divinity Saints. Surely amongst such I cannot miss of peace; but these have their war too, though less bloody, yet not less cruel. One School fights with another. In the same Academy the Orator and the Logician are together by the ears. He thinks all the Majesty of Eloquence is dilated upon the palm of his hand; And the other thinks all the strength of reason is contracted into his fist: and in this posture they enter the lists. What strange and different opinions do we find in several authors? and that not for the substance but ceremonies, not for the kernel but the shell of learning: a letter, a syllable, a point makes the difference: fighting and scolding, as if Religion and their souls lay at stake: and are not more angry with themselves than with others that admire them not, conceiving every man bound to attend their loud noise with fearful reverence. The height of disputation swells into a choleric rage; and if the matter scape the dagger's point, yet there are words which cut like a razor; a sharp style that will fetch blood from the very soul, and destroy a good name. Their subtle distinction serve for no other use but to divide themselves. Whether shall I go at last, there is but one harbour left, Religion. Now certainly I am not far from my beloved Port. I see the very Emblems and colours of peace, civil garments; I hear the very sound of peace, the name of brother and son, terms of charity and community, sweet compellations, and peaceful salutations, willing instructions, and courteous admonitions. Yet even among these I meet with such Impostors as make all this but a glorious show, a rare outside. There is nowhere so much intemperance and immoderation as in matters of judgement concerning Religion. Hence it is that we find such miserable distractions in the Christian world. The hearts of men divide as well as their faces; and 'tis hard to find two as of equal form, so of one opinion. A self-conceited pride rules in every breast, and no man will be bound to forsake the conceits of his own brain. Difference in affection breeds division in doctrine, and variety of opinions drown the power of love and peace. I will venture once again and search amongst the Matrimonial assemblies for a pair of Turtles, an husband and a wife that will not be separated: whose love is contracted to one family, to one fortune, to one bed: who are become one nature in a twofold habit; the same person in a divided skin, a mutual representation of one heart in two souls. Here, affection sits like a Prince attended with his Royal progeny, the most lovely object that can be represented to the sight; yet as in all other Relations, so likewise here, some difference hath crept in, which oftentimes proceeds to an absolute divorce, or else continues in a raging jealousy and mortal division. I have but one wish more: this is the last step of my desires, that I may enjoy a resting place in the breast but of one man, or feel some sense of quietness and tranquillity in my own heart. I am denied this happiness. The same man fights with himself. Reason wars with the affection; and passion with passion. We find such a contradiction of humours in some men that they can turn into any form. The mind is sometimes a Bull, sometimes a Serpent, and sometimes a flame of fire; and than the music of the soul is quite out of tune; the Bells ring backward as in some general conflagration. Piety drives one way, Desire another. Ambition, anger, &c. a various lust divides the four quarters of this little world. This is our wilful misery. And yet we are bold to usurp the stile and title of a Christian, although we do agree in every thing from the most absolute pattern, and prime author of Christianity. Look upon the whole volume of his life: what can we find written there but a doctrine of goodwill, and steadfast reconciliation? what do all his precepts and parables found of, but peace and charitable forbearance? and no wonder, for by the judgement of a Poet, peace is the best of things; 
Isa. 32.17  by the sentence of a Prophet, the work of righteousness; by the decree of an Apostle, 
1 Cor. 13.13  the greatest virtue; for this is that charity which like a true Doctor of peace he prefers before the tongues of men and Angels, before the gift of Prophecy, above all mysteries, and all knowledge, and all faith.   

LXI.  
We may observe that in times of danger and destruction, good men are little regarded, and for the most part live obscurely. In this injustice of the world the goodness of God is most conspicuous. When the birds of prey are fluttering abroad, the careful hen calls in her chickens to the safe protection of her wings; when the street is filled with violence and tumults, the tender parent locks up the children within doors, not denying them their liberty, but thus providing for their safety and security. What greater happiness than a quiet close retiring room, when blood and ruin are making merry without? Can we complain of obscurity, when scarce any open place is secure enough? How happy was the Church under ground, when in that darkness there was light enough to see heaven? In that narrow imprisonment they were yet free from persecution. 
1 King. 19 18  Those seven thousand which Elijah knew not of were well known to him that preserved them. And when Elijah himself was sought for by Jezabel, where had he been if he had been everywhere? They that have strength enough to burn in glorious flames, may scorn to save themselves by flight; but if God afford this help to our weakness, we have reason to be thankful for an easy judgement, which appointed as the means of our deliverance turns into a blessing. Let me be separated from the comfortable society of my dear friends, deprived of the benefit of my own country air, exposed to misery and the contempt of strangers, always forgotten, never observed, let me be an obscure dark inmate, a son of earth, an ignominious bastard in the world's opinion, a neglected slave; I shall think this disgrace a great honour, if I may rest safely under the shadow of the Almighty.   

LXII.  
Although man's greatest excellency above other creatures consists in the nobility and worth of his Soul; yet there are other points of high value and concernment in the matter, form and use, of all the parts of which the body is composed, not to be found in any other creature besides Man. Whereby we are taught, that Almighty God having prepared and built this earthly lodging for such a spiritual guest, it is therefore not to be neglected; no not after the dissolution. Our bodies are the bodies of immortal souls; whilst living not to be abused by intemperance; when dead not to be cast away with a dishonourable neglect. Our Members are the Organs of a divine Spirit, without which it cannot exercise those admirable faculties, from whence proceed all those operations of grace and virtue, which make men great and famous in the world; favourites of heaven, and glorious Saints. Our happiness is not complete till both meet: They that destroy and vilify this outward fabric, as much as in them lies endeavour a perpetual divorce and separation.   

LXIII.  
The heart is the spring of life, and the fountain of all vital spirits dispersed into every part of the body: yet notwithstanding this pre-eminence and dignity it cannot subsist without the cool refreshing of the lungs, or the veins proceeding from the liver, or the strings of the sinews, or the necessary support and guard of the ribs and bones; which are as so many strong Forts and Bulwarks on every side. Thus the greatest men who in regard of their power and authority have the lives of others at their command, are yet so far from being able to maintain their own greatness, that without the aid and defence of inferiors they must needs fall to dust. Nothing but Almighty God is absolute of itself, and there is not any thing that depends not in such sort, at least of something else, as that it cannot remain long in any firm state and condition without the service of another. Who then can be so proud as to advance himself above his neighbour, in such an high conceit as not to know he may want the least of God's creatures for his preservation. No man is great but by comparison; which implies so much defect that he stands in need of more than what he hath, or is, to constitute the worth or being which he enjoys.   

LXIV.  
The Newter is an hermaphrodite in his opinion. One of little use or benefit to his country. He dares hardly profess any religion, but for the time thinks that best which is most prevalent. We may well wonder to see the strange distractions of Church and commonwealth; but we may wonder more that any should be so indifferent to partake of either side; such men love truth only for their ease, and can easily dispense with conscience for a little pleasure. But they that are thus content to serve two Masters at once, shall have none but the devil to serve at last. He that will halt between two opinions can never go upright in his conversation; and we may safely conclude that that man hath little grace that hath too much Religion.   

LXV.  
We may find by experience that our inward corruptions are more dangerous than outward provocations. There is no such bait as the affection Self; which many times betrays the sweetest natures, and best dispositions to an unruly wantonness. Lust is a Serpent, which if once entertained winds itself into the Soul, and gnaws the Conscience while it destroys the body; till in the end it prove an inextricable misery of madness. When the memory shall recollect the secret pleasures of our wanton youth, and knows not whether to entertain them with horror or delight, but is feaver-shaken betwixt both, being kept warm with the remaining embers of desire, and benumbed with the fear of hell, what a hard knot will this be to untie; what a labyrinth to get out of? what a riddle to resolve? if there were no other remedy the due condsideration of the holiness of God were a sufficient coercion from this evil. When I contemplate the divine Nature, void of all profaneness and filthy corruption, so full of purity and absolute perfection, that will not endure the least defilement of sin, my thoughts run round in a desperate career, I begin to condemn myself, and almost repent that I was made a man. How is it possible to please him that can delight in nothing but a spotless innocence, while we bear about us this heavy burden of miserable uncleanness. How was the wisdom of Solomon befooled that could not shut his eyes from beholding this vanity? where was the virtue of those holy Patriarchs that could not drive off such a wickedness? what was the integrity of David's heart that would entertain such a deceitful monster? was this the unhappiness of their condition; and can I be free? Lord! what flesh and blood are we made of, if circumvented with the necessity of such a sinful misery? which yet by the contemplation of the infinite and celestial beauty, may be restrained, though while we dwell here in this earthly Tabernacle, we cannot procure a total suppression. How can I run into any actual transgression of dishonesty if I believe the God of chastity cannot behold such a debauchment without offence? When therefore I feel a wanton provocation dancing in my blood, and the fire of lust begin to keep her unchaste revels in this consecrated Temple, I use no other charm but thus whisper to myself, 
Gen. 39.9  How can I do this great evil and sin against God.   

LXVI.  
Those afflictions strike deepest which bereave us of the object of our love. How many parents are unwilling to be rid of a charge by the loss of a child, desiring still to be happy in the riches of their poverty? How loath was David to part with his rebellious son, loving him better than the safety of his Crown and kingdom? There is a kind of Empire in the mind that will enjoy nothing but what it likes, and had rather want itself then her peculiar pleasure? We are so devoted to the subject of our desires, that we seem to die in the departure. The active soul cannot but appropriate herself to some delight, which when it fails, must needs leave behind it the torment of a sad discontent. It will be our wisdom therefore to settle our affections upon those things which never perish, which can both satisfy in the enjoyment, and not be lost in the pursuit; which will neither wear out in the fruition, nor slip from us in our expectation. Such is God; and he that relies upon any thing without relation to him, shall be sure to lose his hold, and cannot possibly obtain the benefit of a perpetual satisfaction.   

LXVII.  
Good council should be welcome from whomsoever it comes. The advice of a Servant is sometimes the best part of his service. An inferior may direct though he cannot command; and he that will not receive any directions, because it proceeds, from one below him, is possessed with a scornful spirit of contradiction, which favours more of pride than wit. A pearl may be taken up though it lie in the dunghill; and 'tis madness to reject a benefit in a mean benefactor. Humility should instruct us that the best of us are but men, and the worst are no less. Our humanity makes us subject to error, which another may see better than our sel●es. We may justly presume that he that will never be advised by one under him, would not willingly submit to any above him.   

LXVIII.  
There are secrets that cannot well be communicated to our deare●t friends, nor will any reasonable man desire to know all that another knows; yet some men are of such a searching nature that they will sift every corner of the heart, and never rest satisfied till informed of that which perhaps will but trouble them when revealed. This is a mistake of those that think there is no greater obligation of friendship than a mutual participation of each others thoughts; and indeed the relation must needs be very great that depends upon such a trust. Yet there may be that in the mind which cannot be imparted without a wound to the receiver, nor extracted without violence; and such importunity doth mar the peace and content of affection. I will ever reserve in myself a power of concealment whether the matter concern me alone or another. There are some griefs that find ease, others that grow worse by discovery. I will give my sorrows vent if the vessel be two full; but if there be no danger of dissolution, 'tis best without mere harm to let them lie still smothered up within a silent breast, lest breaking loose they get fresh air, and maintain a new life to increase my affliction.   

LXIX.  
Good Order is the life and soul of Government. In the external frame of nature we may observe a regular disposition and uniformity of creatures. The Heavens walk in a constant course of circular motion. The Sea ebbs and flows at certain seasons. All things have their just beginning, progress and dissolution; confusion and disorder dwell nowhere but in Hell; and the wicked man is but an irregular limb of that Region. Disorderly tumults proceed from the Prince of darkness, whose kingdom is but a medley of violence and rebellion. Factious men are of the devil's kindred; still perplexed in disturbing others. One jarring string puts all the rest out of tune; one unruly companion will spoil the peace of a fair society. I shall endeavour to keep my mind within a reasonable compass; for if the least passion once usurp upon the intellectual faculties, I shall be no more able to govern myself then a little Infant or a madman to hold the reins of a commonwealth.   

LXX.  
There is a moderate use of the Creatures which exceed not the bounds of temperance; and he is most miserable that denies himself this freedom. Mirth is a jewel if beset with modesty; otherwise but a light toy to please trivial Apes and wanton girls. Nothing doth less become humanity then a scurrilous and abusive wit. To laugh at the imperfections of others implies a kind of malice that must be fed and maintained with continual mischief. Charity commands a strict inquiry into our neighbour's goodness; which by a liberal commendation must be discovered unto the world; while defects and errors are laid up in a silent grave; and may sooner be reformed by example, then confined by disgrace. If the heart be clear, the brain will not run in a muddy channel. If my thoughts be disposed to entertain some sport and mirthful solace, I will be sure not to transgress the limits of a charitable indulgence, a chaste behaviour, and a religious integrity. I will play within the lists, and not rang abroad; then I shall not need to say, I am sorry for what I have said; or follow my invention with this unprofitable complaint, Wit, whither wilt thou?   

LXXI.  
Of all afflictions, poverty is none of the least: which to some is more terrible than death itself. And truly, what can more afflict a generous mind then a penurious want? yet against this and other miserable events of our various life I have a sufficient cordial from the powerful virtue of my Religion. I have learned therefore to be thankful in the lowest condition. The course of this world is full of change, so that I am never dejected with the terror of my own wants, knowing that the next day or hour may make a prize. Our happiness is no exhalation drawn from any earthly matter, but like the sun in the circle sometimes clouded never put out, continues an everlasting race of glory. Poverty is not the object of my fear, which though unexpected may find cheerful entertainment: nor shall the tyranny of a cruel want make me sacrifice my soul in sighs and tears. Brown-bread and the Gospel is the best fare said Master Bradford. However if I cannot fancy so great a happiness, I will yet keep fast my integrity. The greatest cross shall not force me to be dishonest. I think I should rather starve then play the parasite for a morsel of bread.   

LXXII.  
Only the heart of man can make him miserable: for our afflictions depend much upon opinion; and we had rather s●ffer with repining than be happy with content. He that bears his necessities without murmuring may be subject to the gripes of fortune, but cannot be overwhelmed with misery. I can look upon the riches of other men with the same mind that I behold my own poverty, and make as great a benefit of that as some of their increase. I shall not envy the rich man's superfluity, if I can but enjoy the sweetness of my own content. I have so much joy laid up in store as will enable me to congratulate the greatest extremity. I admire not the glorious state of wickedness; but therein contemplate the justice of Divine Providence: for virtue is not distinguished by any sensible reward from vice. And who dares consult with the eternal wisdom; or who can compare with Omnipotence? This makes me cheerful in the greatest calamity, and contemn all worldly things in respect of an honest fame.   

LXXIII.  
I know the separation of the body and soul in regard that nature abhors all evacuation, disunion, and dissolution, may be said to be unnatural: yet I can apprehend this disjunction as a necessary means to a more glorious redintegration and incorruptible union. I know that there is a mutual relation and commerce, a friendly society and interchangable conversation betwixt these two: Yet I can see an image of Divinity, a picture of heaven, an impress of eternity, in the inward part, which cannot appear and shine forth in its true lustre, in that genuine purity and brightness till this dirty clay, this red earth, this body of dust be scoured off and refined for a resurrection. I know that both shall meet again so purified, so rarified, so together glorified, as now I cannot conceive an expression to certify my understanding, but can understand enough to strengthen and confirm my faith. I believe and know that both shall be renewed with such perfection and absolute grace that there shall be no room left fit for a temptation, for a disease: the Soul without hope, or fear, or anger, or grief; free from all tumultuary passion, and rebellious lusts: the body free from all pain, and anguish, and sickness; the whole man void of all necessity of sin and misery. I will not fear death that is the occasion of all this blessedness. Life is nothing else but a progress unto death; and death is nothing else but an entrance into life. I know it is the end of all misery, and the beginning of all happiness. Against the fear of death, and the desire of death, I do thus conclude. I will so live that I may die happily; I will so die that I may live eternally. Lord, give me thy grace here, and I will not doubt of thy glory hereafter.   

LXXIV.  
Let our course of life be what it will we shall find misery enough. Abroad, the Courts of Justice torment us as much as our own cares at home. The country is a kind of oppression with continual labours; the Sea a confusion of dangers. Travel if we go out rich, is but a temptation of spoil and rapine; if poor, a provocation of scorn and contempt. Matrimony is no more than a conjunction of mutual calamities; and a single life, a solitary mischief. Children are monuments of care; and barrenness a curse of Oblivion. Youth is a tormenting fury; Age a stump of weakness. What is all this life of ours which we dote upon so much but a point of time, a little grain of salt, a summer flower, a fading pleasure; and yet sleep like a severe Publican and other idle diversions our officious enemy's toil away above half this inconsiderable stock of nature. What is Man but an Earthen vessel, a frail bottle, a statue of snow or wax that melts at every blaze and will admit any impression; a rotten chip, a withered leaf, a course thread spun out into atoms. This is that animal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a creature for a day, that starts up like a mushrum, and vanishes like a shower of frogs. All things under the sun are vanity; but he is All vanity: a circle, a whimsy, a figure, a fancy, a feather, a trifte, a nothing, a dream of a shadow, and the shadow of a dream. He is but a living carcase, a walking Ghost: something in a trance, a monument of death. If this be our condition while we live, who would not be ambitious to die?   

LXXV.  
We are but generated dust at first, and at last degenerated ashes. The soul in the body is but confined as it were to some dark prison. The grave is not so strait a lodging to the body, as the body is to the soul; for the body is not sensible of this narrow imprisonment, but the soul every day feels the iron weight of her fleshly fetters. The flesh is a burden to the soul: are we afraid of ease? we shall never find rest and quiet till God the Lord and proprietary call for his abused talon, and repose it safe in those eternal Mansions. What a benefit is this to be deprived of that darkness and stupidity which hindered our prospect? to be estated in an unchangeable condition? to enjoy an undeterminable felicity? why should we be less unwilling to put off this fleshly garment than we are to undress ourselves every night? why should we be loath to change this vile body for eternity? to shift this thread-bare-coat to be superinvested with immortal glory? what but some strange misbelief and infidelity can obstruct the desire of this happy dissolution? The world is full of miseries, and heaven is full of blessings; enough to excite the most dull heart to pant after this glorious change. Death in it self is nothing: are we afraid of nothing? are we frighted with a Chimaera? How shall I encounter with an Host, if I tremble at a shadow? There is nothing fearful in death if we embrace it with a good conscience. An honest man cannot die a dishonest death▪ It is reported of the Emperor Vespasian, that when he lay upon his deathbed breathing out his last, he made a sudden start, and raised himself upon his feet. Being requested to lie down again, he refused, and yielded up his spirit with these words, Oportet imperatorem stantem mori, It behooves an Emperor to die standing; which with a little change may become the mouth of a good Christian, Oportet Christianum triumphantem mori, It behooves a Christian to die triumphing.   

LXXVI.  
Every day we suck in fresh air and breath it out again. Our very Being is but an Emblem of mortality: but after death we are no more dead: then we live indeed when we cannot die. Here we die many deaths, but hereafter we shall live one everlasting eternal life. Here we are subject to many inconveniences, and much distress, there we are free from all. Who would not more willingly pass out of this world, and (if it were lawful) thrust himself out than stay behind in a throng of woeful confusions; can there be a worse Hell than is exercised on Earth? if there be any greater torment than the guilt of sin, sure it is prepared for those that remain miserable in the judgement: What is it that doth so trouble our apprehension? Other afflictions because usual and familiar we endure well enough; by acquaintance with our misery we can arm ourselves against the violence of fortune, the fury of injustice, the raging of poverty, the cruelty of a Tyrant. Familiarity (they say) breeds contempt: now what more common than Death? what more natural? what a world is gone before us? of all sorts and degrees? Kings, Prophets, Martyrs? Philosophers, Atheists, Magicians? And what a world will follow after? Then why do we look upon this monster with such a fearful reverence? This is the public lot of all generation and corruption. Let the manner of our death be what it will; violent, or natural; painful, or sudden, or strange; let the cause be extrinsical, or intrinsical; from within, or from without; death it is no more but death, and what every living thing must feel. Plants wither, Flowers fade, Beasts perish, and old men die, and young men too; 'tis but a defect of heat, an eclipse of natural light. The necessity and inevitable certainty of death well considered may advance our courage, and banish all fear. If they that delivered us into the world are themselves delivered out of it; we may easily conclude our own mortality, and say to corruption, Thou art my Father; to the morme, 
Job 17.14  thou art my mother and my sister. The whole commonwealth of man is subject to this universal Law. Let unregenerate men affright themselves with this suspicion: the Religious heart is brim full of joy and assured confidence in the merits and mercy of a powerful Saviour. The faithful Christian hath learned his lesson beforehand in the practice of an honest life: He knows death to be a liberal Science, an Art of freedom and preferment, of privilege and immunity, of recompense, of glory and immortality. To wicked guilty souls, death is both terrible and odious: because it puts an end to their transitory joys, and begins their everlasting grief and torment: But to the gracious heart, this furious fiend appears in the form of a most lovely friend. It prepares him for another world while he is going out of this. Here is advantage enough to make amends for every loss. 
Phil. 2.21.  To die is gain. He that led captivity captive, and swallowed up death in victory, is ready with embracing arms to receive and entertain us. This glutton that devours all flesh, is meat for every true spirit. Through the cold jaws of death we find entrance to eternal life. When death labours to block up all passages, it finds and makes way for us to our immortal happiness.   

LXXVII.  
God and a good Christian are always good company. He cannot want the accommodation of any place who enjoys the presence of him that is everywhere. Let me be barred the society of my best friends, deprived of the comfortable air of my own country, not suffered to see the face of any man that affects me and my welfare; in all this deprivation of outward happiness, I can yet behold his face who is all goodness, and comfort, and content; who instead of pleasing discourse to pass away the time, can afford me the blessed operations of his holy Spirit. As it was said of Athanasius, he fled for the Trinity, and with the Trinity; So, if I be carried to the utmost corners of the earth, or confined to a dark solitude, a narrow prison, a loathsome dungeon, in such a strict restraint I shall find room enough to contemplate, to enjoy, to admire, to adore three persons in one Deity; I shall have courage enough to hope for the happy interview of Saints and Angels at the resurrection, to be one of that heavenly association which shall never be dissolved.   

LXXVIII.  
That man's wisdom is mere folly that reproves another in his wrath. Good counsel is then unseasonable and therefore unreasonable; but when his anger is past he will be more apt to understand his fault, and more ready to mend it. When the mind is in a calm, our advice may sail over it with ease; but in a raging tempest the best admonitions run upon a desperate rock, and their labour is but cast away. physician's are not wont to administer in the height of a favour: nor will any wise man apply physic to the soul in a distempered fit of madness.   

LXXIX.  
A Wise man is always more ready to hear then to speak. It is well observed, that Nature hath given us two ears and but one tongue: as intimating that there is more need of those then of that. This unruly instrument is oftentimes the shame of others and the owner's ruin. We read of none that ever were undone by hearing, but thousands by speaking. The ear, though it may receive, cannot possibly reach any evil; but the other talkative Organ may discharge such mischief and folly as can never be recalled.   

LXXX.  
I would not desire to be made a Judge between two friends, but endeavour all I can to reconcile them. So shall I gain the increase of a double love, and obtain a blessing from heaven for procuring peace. But if the controversy be decided on either side, I am sure to lose a friend, whose ill will may hurt me more than the others favour can do me good. So, though my judgement be never so upright, I am like to get little by the bargain.   

LXXXI.  
Nothing doth less represent a sound and active resolution than anger or revenge. The philosopher's place this Passion in that part of the soul which is unreasonable, as conceiving that, the fittest habitation for so wild a guest. It is said that the anger of Kings is great. 
Pro. 19.12  The King's wrath is as the roaring of a lion. But this is no part of their greatness, except attended with justice. And in that sense our great peacemaker did accept of that Motto to his standard. Est Nobilis ira Leonis. God himself whose just privilege it is to be angry, yet is quickly pacified. 
Psal. 30.5  His anger endureth but a moment. And shall men that are unjust in their wrath accept of no satisfaction? will no length of time abate the strength and unruly violence of their furious spirits? The same God is as backward to entertain a displeasure, as ready to forgive. For amongst his other attributes of mercy this is one, slow to anger. For our parts we are suddenly apprehensive, but never forgetful of the least offence. A perverse and froward disposition is quite opposite to the nature of our heavenly father. Doth he deserve the name of Man that is sensible of every wrong, and hath not will and power to strangle his passion in the birth, and at the first insurrection suppress that choleric matter with a careless smile? How much better is it to contemn than imitate the folly of another? If any man think to hurt me with an angry malice, shall I be his Ape to do the like? To revenge an others' fury with my own is a gross absurdity. How can I be justly angry with him when I am angry with my self? If I neglect an injury, the standers by will understand that I am wronged: If my choler rise, I shall but raise a ground for my adversary to plead a cause; so the difference will be propagated to an endless strife. Enmity increaseth. The wound is kept bleeding till at last it prove incurable; but by a mild forbearance we may purchase the very love of our enemies. This is the best way of conquest, to overcome without blows; to conquer not only the power, but the affections and will of an adversary: What can be more honourable than for malice to obtain mercy, for cruelty compassion, for hatred friendship? The evil which we think to drive away by an indiscreet revenge will return with Usury: and thus we make a reciprocal bargain of inveterate hatred. When both sides demand satisfaction and neither side will grant it, what can be expected but everlasting discord? what shall be the period of such a controversy? By repining at an injury we make it our own; and than it may well hurt the author. Who would be willing to do himself a mischief? He that loves himself cannot hate his neighbour. For my own sake I will forbear a revenge; for whatsoever hurt another may suffer thereby, I am sure to feel the smart at home. What unequal injustice is this? We can soon forget a great benefit but never lose the remembrance of a small displeasure: and when perhaps the same man had a good intention in both: and when we also have offended in a greater measure. In point of policy I will pardon him, that by my example he may be compelled to favour me. Can he expect forgiveness from God that will not forgive his neighbour? We cannot hope for more than we are willing to part with. How can I address myself to the Throne of grace with any confidence or hope of reward, when my own prayers shall prove me a notorious liar? how can I from my heart say, Forgive us as we forgive, 
Mat. 6.12.  when I am resolved never to forgive?   

LXXXII.  
Some would have this word Ira, Anger, to be derived from uro, to burn: because it burns and consumes all before it. It consumes the lodging wherein it lies, the heart; it consumes the object whither it goes; and looks death and destruction upon every thing in the way. So the Philosopher defines it, A burning (or boiling) of the blood, or an exuberancy of heat about the heart. Or you may derive our word Anger from Ango; which first sagnifies to strangle or suffocate; and then by Metaphor to torment, vex, grieve, or trouble, as well the mind as the body. And this reaches to both: it destroys the vital parts, and hinders the due operation and exercise of the intellectual faculties: it puts all out of frame and order. So the moral definition fits very well; which terms this troublesome grief {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, appetitum recontristationis, an appetite (or desire) of interchangable sorrow, of continual distraction. Others would have Ira come from Ire, to go, because the angry man goes out of himself and runs mad: but whither he will go, or where he will stop, God knows; for the devil drives him. If he be so mad to increase the flames, let him enjoy his fiery death alone. Let him live like the Salamander, and die like the phoenix. Oh sweet revenge! I would be loath with my load of mutual wrath to increase the Funeral Peal. It is the sweetest revenge to forget an injury. If thou be angry indeed, let not the person but his sin offend thee. 
Eph. 4.26  Be angry, and sin not. Be angry with sin, or else you sin in not being angry. Be angry with any thing but sin, and you cannot but sin in being angry. Be angry and sin not, be not angry and sin. Consider betimes what thou hast done or said in thy inconsiderate wrath which with too late repentance thou mayst wish were now made void. Whosoever is angry with his brother without a cause shall be in danger of judgement, 
Mat. 5.22.  saith our Saviour. When the blood begins to revel in your veins, give this sudden check to that rebellious motion. I am strangely affected now; but I shall be of another mind by and by. Why should I deliver that in anger which cannot be unsaid when I am pleased? why should I do that now in these mad fits which will vex me when I am well in my wits? After a shower of wrath comes a flood of grief. Cannot Religion, and Piety, and Conscience obtain that of me at this instant which a little time will enforce.   

LXXXIII.  
The best way to suppress Anger is to compose and fold up the affections that they may never ravel out, that there may be no commotion, or at least no appearance of sedition, or disturbance in the irascible faculty. Not to be angry at all is the best character, the most fit similitude, the sweetest representation of the Deity. To overcome evil with good, to assuage the malice of a wicked heart, with the goodness of a temperate disposition, is the perfection of Christian charity. To restrain anger is the part of a discreet man, a valiant champion; but to give way to the violence of this wild passion is far beneath the dignity of human nature: I am loath to wrong the sensual creatures with a comparison. When we see a man set out with this brave demeanour of his parts; a flaming eye, cheeks somewhat pale, and sometimes red, a wry mouth, foaming lips, trembling joints, a roaring voice, a wavering and inconstant gesture; this verily is the posture and complexion of Mars himself. He that knows how to use a looking glass may thus circumscribe every limb, and in spite of his Creation make himself a Beast. Nothing can represent a man so deformed and ugly as this foul vice. The difference betwixt an enraged person and a frantic man, we find to be no more than betwixt a short and a continual madness. Anger is a fit of frenzy, and that a perpetuity of rage; madness both: the difference is only in the time. Both the same disease, though one more violent; or one an ague, the other a fever: which agree in quality: though not in the extent and power: and sometimes one succeeds the other: an Ague multiplies into a fever; and anger begets madness, with the succession of many supernumerary evils. To conclude: If thou find it an hard task to appease a raging spirit, think what the Saviour of the world suffered in thy behalf. What made him lay down his beloved soul for thee an injurious and despightful enemy? with what meekness did he suffer reproach, and bonds, and stripes, and wounds; a medley of cruel torments? and to close up his stomach, a disgraceful ignominious death? why dost thou boast of thy relation to the Head, if thou wilt not maintain an entire friendship and union in the body? If thine enemy be not worthy of pardon, then surely he is not worth thine anger. Nevertheless, he deserves more from thee, than thou canst expect from God. Thou hast felt the experience of a loving mercy, and wilt use nothing but extreme severity. The least offence against the Majesty of heaven, is more than all the injuries or injustice that the world can give; yet the infinite power is willing to look over, and pass by, many sins and transgressions, to renew and confirm his innumerable mercies notwithstanding all affronts, expecting only repentance and future amendment.   

LXXXIV.  
It is some kind of happiness to be under restraint. The wide world affords many mischiefs, of which we are free in a prison. A man can hardly go abroad and preserve his own innocence; such is the contagious infection of sin, that it spreads itself into our hearts through our eyes: we can scarce behold wickedness and be safely honest. Conversation is full of danger; so that he which enjoys his liberty may want protection. Besides security, in imprisonment we have the benefit of contemplation. The soul can best enlarge her faculties when the body is a close prisoner. Then the Spirit will expatiate itself, when the flesh is confined to a narrow room. The Tower and the Fleet have produced many works which shall prove their Authors famous to posterity; who perhaps if they had not been buried thus alive, had died in obscurity: neither their persons, or their knowledge had been ever known. The light of grace shines forth in the darkest dungeon: and we may find the way to heaven though wanting elbow-room. This use we may make of our worst miseries, and thus be contented with our discontents.   

LXXXV.  
When wicked men are full of iniquity, than God makes empty the vials of his wrath; till than his own dear Saints must expect their deliverance. The Amorites are reprieved to the fourth generation; but judgement comes at last, and cannot be resisted: great provocations leave us no room for mercy. The voice of blood cries for revenge. Fruitful sins grow into punishment. When the harvest of folly is ripe, than our heavenly Father puts in the sickle of his justice, that he may reap to himself glory out of our corruptions. Those that use Cart-ropes to draw on vanity, deserve to be lashed with a cordy whip. When head and heart, when hands and feet, are employed in continual mischief, when all interests are improved, and all means used to a sinful end, what can be expected but utter confusion. A stiff-necked people must be hardly dealt with. If sin grow impudent, the judge will not be modest, or moderate in his anger. A brazen forehead may be blasted with iron lungs. When sinners never stop but at judgements, they must look to be well paid for their pains. It is fit that their wages should be answerable to their work. There is a day of recompense wherein every man shall receive his due. All accounts must be made even: they that have done much shall obtain more, whether of good or evil.   

LXXXVI.  
The greatest mercies are best observed in the depth of misery. As a black foil to a sparkling Diamond, such are our afflictions to the goodness of God. Though nothing can give addition to his glory yet then his grace appears most graceful to us when set off by the shadow of our miseries. Continual prosperity is an oppression to the soul, whereas happiness after suffering fills the heart with active joy. If we suffer always, our pains cannot be long because life itself is short; but a good name which follows it, is everlasting. The advantage of a fair report after death will swallow up the judgements of our present time; the dark mist of our mournful condition cannot obscure the brightness of such a favour, if we have but faith enough to apprehend it. God's mercy is more wonderful in deliverance then in preservation. Where there is more danger there is more honour. The state of Redemption is better than that of innocency. Had Adam never fallen, Christ had never risen to our justification. We that were cut off by sin and death are made lively monuments of rich compassion. This is our wonder: this is the greatness of his good will, when we are delivered from the very jaws of destruction, than it plainly appears that his mercy is above all his works.   

LXXXVII.  
The Doctrine and discipline of the Church of England is such as was first established by general counsels and Synods, and afterwards confirmed by the laws of the State. Unity and uniformity; necessity and order, strength and beauty, are the ingredients of our religion: and who would not love such a wholesome sweet composition. They that take a delight to broach new opinions, to introduce strange innovations, cannot wish well to the peace of our aged mother. It may be needful to repair a breach, but 'tis neither wisdom, nor justice to pull down the frame of an ancient building, to make way for an alt●●ation. God bless us from such a reformation that must be advanced in the ruins of a well-settled Government and constitution.   

LXXXVIII.  
The schismatic is a creature that abhors the very name of a Counsel or a Synod. He cannot endure the weight of an obligation to any Law: for he thinks himself advanced in an higher degree of glory then weakly to submit to the tuition of an external government: He hath found out a nearer way to heaven then by following the doctrine of the Catholic Church. He makes no account of Canonical obedience, but as a quality only fit for them that wear the livery and mark of the Beast. Subordination to a superior power, whether civil or Ecclesiastical sounds worse with him then chains or shakels, as destructive to the liberty of Saints, and the freedom of a Christian fellowship. In brief, he is such a piece of confusion that he knows not himself what he is, and we are extremely perplexed to think what he may be when he comes in the way of our Meditations.   

LXXXIX.  
A true jeer is a jest in earnest: which is worse than downright railing. A smiling cutthroat is the most injurious villain. To turn truth into a matter of mirth is to banish all favourable compassion, which is the bond of society and friendship. An abusive wit is but a sweet poison, which though for the present it affect the taste, yet afterwards it infects the heart. A generous spirit scorns to solace himself with the disgrace of another. I will not triumph in the wounds of an enemy, nor insult upon the weakness of a friend. For the common frailty of our nature is such, that we may condemn our selves when we laugh at others.   

XC.  
He is neither wise nor good that will take any advantage of another by way of insultation. Revenge may make a Giant of a dwarf; and no man can be so miserable but one time or other he may have happiness enough to require an injury. Every little Bee hath his sting; and the least of creatures hath malice enough to right itself. Despair will put life into a very coward; and he that will suffer much will not suffer always. A fury that proceeds from disdain will ruin him that caused it. We may neglect an enemy with safety and honour; but to contemn him is both dangerous and damnable.   

XCI.  
Nothing puts a man so much out of tune as discontent. A little mud will defile a whole cistern of fair water. A fretting spleen like a mist that puts out heaven's eye obscures the soul with cloudy fumes, and makes the mind so intent upon her misery that she never seeks for a redress. Society cannot cure this disease; for it disturbs all conversation. A froward man offends all, and all offend him. But those discontents are most irksome which may not be revealed: for then the heart withers and consumes without hope of comfort. Good Counsel is restorative; the want of which drives men into a desperate ruin. Sorrow smothered up murders the patient, and like an undermining pioneer digs for destruction.   

XCII.  
Too much freeness will make any man poor and miserable. An excessive bounty concludes in a loathsome defect. Mischief ever follows him that hath overmuch goodness. Necessity makes them vile whom fortune made liberal, and liberality made wretched. Prodigality must have fuel to maintain it: hence those that give most, covet most. A treasure strangely wasted must be supplied by extraordinary means; yet what pity is it that a Noble-nature should be forced to commit unworthy Acts? How have the best dispositions been thus violated by an extravagant sweetness? Many men had held out better if they had not gone so fast at first. A sober pace never tires. Put a horse to his full speed in the beginning and he will fail before the journey's end: but a gentle rider prevents both the danger of stumbling, and the trouble of tiring.   

XCIII.  
Conceit will make any thing unpleasant; we are built much upon opinion, which yet is but a sandy foundation. One man is all for mirth and music, company and revels; another finds more pleasure in a retired privacy. Spending is a recreation to some, gain to others. In all this variety of humours, the imagination breeds content and delight. Our own thoughts are the mould in which we cast the model of our happiness. Our affections are minted by the inclination of the heart, and every passion bears the stamp of a conceited belief. But how miserable is our greatest glory that hath no other consideration to make it valuable but our own persuasion? He that relies upon such a credit for his welfare may quickly drive himself into a fool's paradise. But fancy of prosperity is adversity indeed; and to have no assurance of heaven but by a dream is to fall headlong into hell.   

XCIV.  
Nothing is so full of change and alteration as man. Proteus never knew so many various shapes. Our Passions turn us round in a perpetual circle of vicissitude. Love sometimes whirls about to an extremity of hatred. Many have killed those for whom they have been willing to die. What a slender thread holds together the patron and his favourite; and how small a matter can undo or break this union? How hardly are some men pleased in their diet, being constant in nothing but variety, and yet not satisfied! Our Recreations do discover a giddiness, and our most solemn actions speak something of mutability. Our apparel is the very emblem of inconstancy. A plain suit to day; rich robes to morrow. This is the imperfection of humanity. The weakness of our nature bewrays itself in an unsteadfast motion. Other things alter not but according to their object. Constancy is a noble virtue; yet where vice is predominant it is no more than wilful folly. The way to perfection is to change for the better. Therefore a firm resolution without discretion is most dangerous. His condition is desperate that will not be persuaded to leave his sins.   

XCV.  
There is no temptation or adversity which hath not a peculiar and proper medicine from some part of our saviour's cross. When the wind of Ambition swells the sails of my affection, I will think how the head of the Church was dejected in this exaltation: what reproach and scorn he endured from those that were not worthy to behold him: He that was supreme judge of all, would be content to undergo the death of a malefactor. When the sting of Envy plucks my heart, I will remember how sweetly and ingeniously he gave up himself in our behalf; what a favourable friend he was to his worst enemies. When I am solicited by Intemperance, how he was pleased with gall and vinegar, besides a full cup of his father's wrath. When tempted with some dishonest pleasure, how his whole life was void of all delight, what were the pains of his tormenting Agony and cruel passion. If I am moved with anger, how like the quiet Lamb he never opened his mouth but for a prayer or blessing. Who can be angry with his neighbour, when he hears him pray for his enemies? 
Luk. 23.34.  Father forgive them for they know not what they do. If poverty afflict my soul, or a covetous desire incline my heart to an unlawful gain, than I will consider how the Lord himself, the Lord of the whole universe was content to be borne in a Stable, and die in the Field: a manger for his cradle, and for his deathbed the cross. In this manner I can please myself, and find extraordinary comfort in the greatest Affliction of body or mind. I can boast of my infirmities, rejoice in my adversity; be proud of my unhappiness, and bless God that I am counted worthy to follow the footsteps of my dear Redeemer: and thankfully embrace all the miseries both of life and death.   

XCVI.  
The entertainment of any sin whatsoever may work our final overthrow. That enemy is most dangerous which is least regarded: and many men are thus soothed to destruction. They flatter themselves in some little transgresgression, yet bear a professed hatred to every grand impiety. Every man will profess an absolute enmity with those apparent vices, as these, Rapine, Murder, Adultery, Incest, and the like: but simple fornication is but a moderate use of pleasure, an harmless trick of youth, an easy escape, a sweet Trespass. Who can claim a propriety in goodness or virtue, that doth thus delight himself with a spotless innocence? The Gnat a small creature flying into the eye of a Caldean Lion, which are of a clear wit, tender composition, so torments that fierce and mighty Prince of Beasts with his little sting, that he is forced by the extremity of pain with his own claws to deprive himself of sight and life: Thus the least offence is sometimes great enough to drive the purest conscience of the strongest Christian into a wound and mortal despair.   

XCVII.  
That man is a Prince indeed that knows how to command his tongue. Silence will prevent a mischief, which too much talk will induce and aggravate. A discourtesy may be smothered up and hushed by a temperate forbearance of words; but we seldom see blows given without a volloy of ill language. Superfluity of speech like water sprinkled upon coals doth raise the fire of contention, which otherwise would go out of itself. Thus thinking to extinguish we inflame discord, and our breath becomes the bellows to a fiery feud. Thus when we endeavour to cool, we increase the heat: and the mouth while it labours to blow out the sparks, stirs up the fuel of indignation till it flame about our ears. It is well said, that we hold our peace when we say nothing; for all war proceeds from the jarring discord of an ill-tuned voice. A long oration many times concludes in sorrow; and though it may be for our disadvantage to be silent, yet properly we cannot repent of what was never uttered. He that speaks much seldom speaks truth; which being plain or naked needs not the trim or habit of a large discourse: and he that lies often will at last discover himself by a contradiction. Whoever therefore would be wise or honest let him say little: for he that talks without compass can never mean fairly, nor handsomely deceive. An everlasting Speaker is a troublesome fool that will still be saying something, because he understands nothing; and if sometimes he hit upon the right, he is more beholding to his Mistress Fortune, than his own good skill or knowledge.   

XCVIII.  
An industrious diligence never makes too much haste. Things of wonder are not accomplished without long and serious consideration. We cannot catch at virtue with a leap; her Throne is fixed upon a rock, whither 'tis impossible to ascend but by degrees. Blessings may fall into our mouths, but like the rain or dew by drops; and he that greedily gapes for a flood may be choked with an inundation of curses. The way to heaven is up-hill; and he that would get thither by running, may tire before he can come to the top of the mountain. God himself spent six days in creating the world; and do we think to obtain everlasting happiness in a moment? How many men have been undone in an eager pursuit of wealth and honour, while others by a sober thirst have sped better. It becomes every man to have some employment; but he that is too quick and overhasty in a business seems to be weary of it before it be well begun, and will never stay to see it happily ended. He that makes light of the burden will hardly arrive at the profit of an action.   

XCIX.  
As true it is as Truth itself, that the true servants of God shall never want. The Heavens shall rain down Manna, the hard rock shall melt into water, varieties shall come flying upon the wings of the wind. We read of a dry cruse, that became a fountain of oil, the lion's jaws that afforded honey, the devouring Ravens that could spare meat, the fish with money in his mouth. All creatures contribute to the relief of those that abound in gr●ce. In the barren wilderness David was satisfied with marrow and fatness. Our Infant Saviour is safe in Egypt, a Nation ever hated of of the Jews. St. Chrysostom found friends in Armenia, where he could expect nothing but famine and death. Great Athanasius lived six years in a Cystern, and four months in his father's Tomb. The Divine Providence can preserve those that are appointed to die. His hand is never too short to confer protection and salvation. Thus indeed the Protestants have a God for all purposes; one that never fails to provide for those that trust in him. Conceive the worst, and we can be but beaten out of God's ground into heaven; where our immortal souls shall be free from all farther trouble, persecution, and distress.   

C.  
It is reported of Pliny the Elder, that while he was overcurious in searching out the cause of the continual burning of mount Aetna, the smoke that ensued from thence at last choked him. Thus some men are overwhelmed with their own curiosity. To seek for a sign of God's visible proceedings in his unrevealed decrees, is both vain and dangerous. Why should I endeavour to know that which is impossible to be known? To comprehend that which is above the reach of humanity? If I acknowledge a Deity I cannot deny him those secrets of State which constitute his essential power. Even earthly Kings have their secret resolves; and shall the King of heaven lie open to any mortal eye? God is a consuming fire. 
Heb. 12.29.  He that comes too near to inform himself of his Nature and essence may be suffocated with the smoky blasts of his fiery indignation. I will admire him in all his works but inquire the meaning of none, no farther than he is graciously pleased to render an account of his Actions in his holy word. His public declarations are full of satisfaction, and he that seeks for other Reasons than are there set down is most unreasonable. All conceptions of the mind are either Relative, Negative, or Absolute, By the first we understand God no otherwise than he stands in relation to ourselves, as a Father, a governor, a Creator, or the like, which cannot positively express his Nature. By the Second as when we say, he is not mortal, not material, not Finite, we understand not what he is, but what he is not. By the Third, we cannot apprehend him at all. If such a conception should be granted, it must be such as whereby we shall be able to comprehend all those real Attributes which formerly and properly belong to his divinity; which no natural understanding can embrace any otherwise then by reflection in the Creatures. Lord, if it be so hard to understand what thou art by the Strength of Reason, how vain is their wisdom that would prove there is no God at all, and because they cannot know thy essential truth will disclaim all belief in thy power and existence.  
FINIS.