Divine MEDITATIONS. WRITTEN By an HONOURABLE PERSON.  
Whereto is adjoined, a Determination of the Question, whether Men ought to Kneel at the Receipt of the HOLY COMMUNION.  
And an Essay of FRIENDSHIP.  
Dat Rosa mel apibus.  
LONDON, Printed by T. Badger, for Humphrey Mosley, and are to be sold at his Shop at the Prince's Arms in S. Paul's Churchyard. 1641.   

A MEDITATION upon PSAL. 91.  I. Who so dwelleth under the defence of the most High, shall abide under the shadow of the Almighty. 
THe Holy Ghost by the Prophet David, exhibites here matter of singular comfort to all such as can well understand it, and rightly apply it to themselves. But we must be careful that we run not too fast to the Application, lest we deceive ourselves, and think we are safe under the defence of the most High, when perhaps we are in the shadow of Death. All men naturally believe easily what they desire strongly, 
Quod nimis miseri volunt, hoc facile credunt Senes.  and there's no Hypocrisy so dangerous, as when men deceive their own souls, and think they are safe, when they are in danger. Many run boldly to God with Lord, Lord, in their mouth, as if they were his Children, who shall receive for answer, Nescio vos, I know you not, Matth. 7.22, 23. This is a spiritual Frenzy, not unlike that of the madman in Athens, who seeing any Ship arrive ran strait to the Haven and took an Inventory of all the Lading, imagining it to be his own, when he had no part therein. We must therefore study to know who are those that dwell under the defence of the most High, before we can conclude who shall abide under the shadow of the Almighty. This Point is excellently cleared by the same Prophet, who seemed to comment on this Text, in the fifteenth Psal. demanding in the first Ver. Lord who shall dwell in thy Tabernacle, or who shall rest on thy Holy Hill? and resolving the question in the words following to the end of the Psalm: Even he that leads an incorrupt life, and doth the thing that is right, etc. Thus let the true Christian examine his own heart, and consider whether his life hath been or is incorrupt: whether he doth the things 
* See Zechar. 7. ver 9, 10  that are right: whether he speak the truth from his heart; whether he hath used no deceit with his Tongue, nor done evil to his Neighbour, etc. (as it follows there) and then he may conclude with David in the last words of that Psal. that he shall never fall, having done these things, and consequently, that he dwells under the defence of the most High.  
There is likewise another Rule, by which we must examine ourselves, and that is properly ministered to us in the Phrase which the Prophet useth of dwelling under the defence of the most High: It is an ordinary expression in the Scripture, that God dwells with his Elect, and they with him: and these are Relatives which cannot stand one without the other. He then that would know whether he dwell under the defence of the most High, must see, whether God dwell with him. Of this, no man can be ignorant; 
Fruits of the Flesh and Spirit, evidently discernible, Gal. 5.9.  for where the Spirit of God is, it will evidently appear and make itself known; Saint Paul in his Epistle to the Galathians, declares what are the Fruits of the Spirit, viz. Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness and Temperance: and likewise, what are the Fruits of the Flesh. viz. Adultery, Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, Hatred, Debate, Emulation, Wrath, Contention, Sedition, Heresies, Envy, Murder, Drunkenness, Revelling, and such like. He that will sit in judgement on himself, and examine which of these Fruits spring out of his heart, shall soon know, whether God dwell in him, or the Devil. For the eyes of God cannot behold impurity: He is (all) purity and sanctity, and his Spirit will not inhabit a polluted Temple. If therefore, thou find thy Heart and Soul to be corrupt and impure, know that it is a Cage of unclean Birds, and no fit Tabernacle for God. But if thou have washed away thy filthiness by Repentance, and the Blood of Christ hath cleansed thee from all sin, then mayst thou be sure, that God is with thee, and that thou dwellest under the Defence of the most High, and mayst boldly go on with David, and say:  2. I will say unto the Lord; Thou art my Hope and my strong Hold: my God; in Him will I trust. 
If any man would have a Paraphrase upon these words, he may have recourse to the 18. Psalm, and say with David there; The Lord is my strong Rock, and my Defence, my Saviour, my God, and my Might in whom I will trust, my Buckler, the Horn also of my salvation, and my Refuge. In the 144. Psalm ver. 2. the same Prophet calls GOD his hope, and his fortress, his Castle and deliverer, his Defender, in whom he will trust, Psalm 31. ver. 3. he styles him his strong Rock, and House of Defense: and verse 4. his strong Rock, (again) and Castle, Psalm. 62. ver. 2. He verily is my strength and salvation: he is my defence, so that I shall not greatly fall: which words are repeated, ver. 6. Through the whole Body of Scripture, there is nothing more frequent than such like expressions of God's power to secure his children from any danger whatsoever: and Exhortations unto them to rely upon him without 
* Doubting of God's mercy, or providence, is not believing: Abraham staggered not at God's promise by incredulity, but was strong in Faith, glorifying God: Rom. 4.20. And jacob ceased not to wrestle with the ANGEL, though his thigh were bruised, Gen. 33.26.  Doubting, and to trust in him as a faithful Creator. Is he a Rock? then pray with the Psalmist, O set me on the Rock that is higher than I, Psalm. 61.3. Fellow our Saviour's counsel, Matth. 7. and Build thy House on the Rock: which nor storm of wind, nor deluge of Water, shall ever be able to shake. Is he thy Hope? then mayst thou be sure, he will not fail thee: for he never did forsake those, that put their trust in him. Is he thy strong hold? Fear then no persecution of any enemy whatsoever. For no Battery can make breach in this Castle, nor any craft of Man or Devil undermine it. This Fortress is God, in whom only David trusted, who having created the World, and all that is therein, commands and overrules all his Creatures, so that nothing shall offend those his Children, whom he hath taken into his protection. Yea Satan himself shall tempt job no further than God shall permit him. Some put their trust in Chariots and Horses, but they are brought down and fall'n, Psalm 20. But we that remember the Name of the Lord our God, are risen and stand upright. Ver. 7, 8. O then trust not in Princes, nor in any child of man, for there's no help in them, Psalm 146.2. Nothing can be saved by the multitude of an Host; nor is any Mighty man delivered by much strength, Psal. 33.15. Wherefore, blessed is he that hath the God of jacob for his help, and whose hope is in the Lord his God, which made Heaven and earth, the Sea, and all that therein is, which keeps his Promise for ever, Psalm. 146. For, they that put their trust in the Lord, shall be as Mount Zion, which may not be removed, but standeth fast for ever. Who so can with a true and lively Faith anchor his hopes on God in this manner, may boldly repose in him, and rest secure in all Time of Danger, Adversity and Tribulation.  3. For he shall deliver thee from the snare of the Hunter, and from the noisome Pestilence. 4. He shall defend thee under his Wings; and thou shalt be safe under his Feathers: his Faithfulness and Truth shall be thy shield and buckler. 
Ob. The particle For, may seem to some to come a little too close after the former words; I will say to the Lord, Thou art my hope and strong hold, my God, in him will I trust: For, he shall deliver thee, & c! As if he would not trust in God, unless he were sure of deliverance. job seems to speak more resolutely: shall I receive Good at the hands of God, and not Evil? job 2.10. shall the Child of God, thank him and trust in him only for Blessings, and not for Afflictions also? God forbidden. Whatsoever God doth unto us, must be accepted thankfully, because it proceeds from him, be it Blessing, or Visitation. Is there any evil in the City, that I have not done? saith the Lord by the Prophet: and shall we therefore cease to bless, praise, and magnify him, because he visits and afflicts us? Not so. This (for) is not conditional, but illative. The Psalmist here instructs the godly, to whom to have recourse in dangerous times: and as in the former verses he shown, that their Protector is the Almighty, that it is God, who is their strong Hold, thereby declaring his Power: so here he specifies his Willingness and Readiness to defend and protect his children, and causally exhorts all God's Children to trust in the Lord: for, or because, as he is their strong Hold and their God in whom they trust: so he will and shall deliver them in all Occurrents of danger. Were that particle (For) conditional (as it is not, but illative) yet were there no 
* The Reason is, because, though we are to live by saith, yet a dram of tried faith, is better than a pound of untried.  incongruity. For when jacob went towards Laban, he did in a manner stipulate with God, saying, If God will be with me and keep me in this way I go, and will give me Bread to eat, and Raiment to put on, so that I return to my Father's house in peace, then shall the Lord be my God, Genesis 28.20, 21. So may every good Christian being in danger, necessity, and Tribulation, pray to GOD for deliverance, comfort, and supply of his Wants; and vow, as jacob did, that if God will bless him and deliver him, than he shall be his God and Lord, and that he will fear, honour and serve him, and him only: which vow hath no negative Implication, that if GOD deliver him not, than he shall not be his God. The Prophet David understood this perfectly; as is evident by his often thanking God for afflictions, and Visitations, Psal. 119. he saith first; O Lord thou hast dealt graciously with thy servant; for before I was troubled, I went wrong: but now I have kept thy word. And presently after: It is good for me that I have been in trouble, that I may learn thy statutes: and in Psalm 16. I will thank thee Lord for giving me warning, ver. 8. After that manner, throughout the whole book of Psalms, he frequently expresses his thankful acknowledgement for Afflictions, Visitations, and Persecutions. Here he instructs the godly in whom to trust, namely in God: assuring them, they may boldly do it: for, or because, he will or shall deliver them from the Hunter's snare, etc. that is, from all Persecutions of enemies spiritual or temporal. Our spiritual Adversary is the devil, who may be properly termed a Hunter, because, beside his own daily wicked suggestions, he doth by the Vanities of the World, and the lusts & concupiscence of the Flesh, lay nets and snares to entrap us. Trust firmly in God, and he will deliver thee from this formidable enemy, who goes about like a Roaring Lion, seeking whom to devour. At the beginning, he got the start of our first Parents, when security made them forfeit their Innocence, by yielding to his Temptations. But God presently risen and shown himself, passing sentence o'er that seducer, Gen. 3. I will put Enmity between thee and the woman: and betwixt thy seed, and her seed: he shall bruise thy head, and thou shalt bruise his heel.  
This enemy is most to be feared, because his snares are most dangerous, he daily ploughing with our own Heifer, and fomenting our Flesh in her Rebellion against the Spirit, so that if God were not our Hope and strong Hold, it were impossible for us to escape. But if in him we trust, God will break his snares, and our Soul shall be delivered as a Bird out of the snare of the Fowler: Psalm 144. ver. 6. Let Satan seek to winnow us, as he did Saint Peter: we have Christ to intercede for us, as he did for him, that our Faith fail not. Trust then in this Advocate, be not wanting to thyself, but put on the whole Armour of God, as Saint Paul adviseth, especially the Shield 
* It was anciently the greatest dishonour of a Soldier to be disarmed of his Shield  of Faith,. which may quench the fiery Darts of Satan, Ephes. 6.16. As for temporal dangers and persecutions, they are less to be feared, for he that hath a care of thy Soul, will preserve thy Body, so that no Enemy shall hurt nor Danger overwhelm thee Of all Temporal Dangers, those that touch the Body, and threaten the Life, are most sensible, and most dangerous; as the Devil, though a Liar from the beginning, said truly, Skin for skin, and all that a man hath, will he give for his Life. job 2.4. Nothing endangers life, more than the Plague or Pestilence, against the dread and danger whereof, this Psalm seems more especially to be dictated. That this very Affliction is the greatest of all temporal Afflictions, may appear by David, who having his choice of War, Famine, and Pestilence, out of a true sense and feeling of his great sin, chose the 
* [Herein the learned Author follows josephus.]  greatest punishment, and such a one as is unavoidable by greatness, or any temporal help, the cure whereof, or preservation from it, depending 
* there's no specifical Antidote against the Pestilence: (as Physicians confess.) Vid. Vntzer. de Peste.  immediately on God, whose Angel strikes where he commands, and spares those whom he would have preserved. It is a swift flying Arrow that lights on us unawares, and commonly strikes at the heart. Witness, the firstborn of Egypt, who were all destroyed by it, in one night the Army of Sennacherib, of whom the Angel of the Lord slew 185000. (by the Pestilence) in another night; and the mutinous murmuring Israelites who were smitten in a moment. For no sooner had Moses said, Wrath is gone out from the Lord, but immediately 14700. died of the Plague, Num. 16. It is noisome, and by consequence, uncomfortable, depriving men of succour, assistance, or relief; so that he who is visited therewith may truly say with David; My loins are filled with a sore disease, and there is no sound part in my Body, Psal. 38.7. Add hereunto out of the same Psalm: My lovers and Neighbours did stand looking on my trouble, and my Kinsmen stood a far off. It is a Terror, and that by night, when small dangers seem great, and great apprehensions are terrible. But as it walks in Darkness, which is dreadful, so it flies by Day, and destroys likewise at Noonday; not only affrighting, but astonishing, and amazing us with fearful spectacles of Mortality: as thousands that fall besides us; and ten thousand at our right hand. It respects no persons, as we see by example of Ezekias, who being a King, and a good King, was therewith visited. There's no avoiding it, because it proceeds immediately from God, from whom thou canst not fly. Whither shall I go from thy Spirit, or from thy presence? If I climb up to Heaven, thou art there; if I descend to Hell, thou art there also, Psal. 139. Is there then no remedy? must we despair of help or comfort, in this time of Mortality? Is there no Balm in Gilead? yes sure. When Naaman had the Leprosy, a Captive Maid told her Master: Would God, my Lord were with the Prophet that is in Samaria: for he would recover him of his Leprosy. 2 Kings 5. Can a Prophet cure the Leprosy? Then remember there is here a greater than any Prophet. See what a Physician the Psalmist hath provided, what Antidote he ministers against this deadly Disease. The Physician is God Omnipotent, who will defend thee under His Wings, so that thou shalt be safe under His Feathers. The Antidote and Preservative, is thy Hope & Affiance in Him. 
* Credere, est extra nos ire, & in Christum transire.  Repair then to that Physician, take that Antidote, and thou shalt not be afraid for any terror by night, nor for the Arrow that flies by Day? A thousand shall fall beside thee and ten thousand at thy right hand, but it shall not come nigh thee. Pray then for Faith and Confidence in God, and nothing shall dismay thee. God is our Hope and strength, a very present Help in Trouble: therefore will we not fear, though the Earth be moved, or the Hills thrown into the midst of the Sea. Psalm 42.1, 2. Doth not the Prophet tell thee in this Psalm, that His Faithfulness and Truth shallbe thy Shield and Buckler? He hath commanded thee to invocate Him when thou art in Trouble, and promised to deliver thee james 5.13. Psalm 50.15. Return to the Lord thy God, and be obedient to His Voice, He will not forsake nor destroy thee. Deut. 4.30. Cast thy Burden on the Lord, and He shall nourish thee. Psal. 55.22 Come to me (saith He) all ye that labour, and are heavy-laden, and I will refresh you. Mat. 11, 28. Consider then, with whom thou hast to deal, and be confident of His Clemency, who is so rich 
* Men oft falsify: but God willbe as good as His Word.  in mercy, so bountiful in His promises, and so 
* See Rom. 10.12.  faithful and punctual in performance of His Word. If His fidelity and verity be thy Shield and Buckler, thou hast a good and warrantable Ground for thy Hope and Trust in Him. For God, is not like Man, that he should lie, nor like the Son of man, that He should repent: but immutable and without variation. His promises are yea and Amen. He will not suffer His Truth to fail, nor break His Covenant; nor altar the thing that is gone out of His mouth. Psalm 89.33, 34. He hath been ever mindful of His Covenant and Promise, that He made to a thousand Generations. Psalm 105.8. His word cannot be frustrated Esay 55.11. Heaven and Earth shall pass, but My Word shall not pass away, saith our Saviour. Matth. 24.35.  
Having therefore in this perilous time of the Plague, such a Physician at hand, who can and will either cure or preserve us, we may rest secure under His wings, and safe under His Feathers; if we will. Beware; that we be not like the jews, of whom our Saviour spoke: O jerusalem, jerusalem, how oft would I have gathered thy children together, even as a hen gathers her chickens under her Wings, and ye would not. Matth. 23.37. If chickens run from under the wings of the hen, no marvel, if the Kite seize on them. Since than thou hast in this Danger, the Wings of God for thy defence, and His Feathers for thy safety, keep thee there, without wand'ring after vain pleasures, for fear of being caught.  
And since our Physician hath prescribed us such Sovereign Antidotes and Preservatives, it must be our care to use them 
* Cum debito regimine as Physicians say.  according to His Prescript: The ingredients of this Diacatholicon, are Faith, Hope, Repentance and Prayer. No Affliction or visitation befalls us, but as a chastisement or punishment for sin. He therefore that would be freed of the Pain which he suffers, must endeavour to remove the Cause: whereto he must put his own helping hand, and apply to himself those salves that are proper for his Sore. Naaman the Syrian was not cured of his Leprosy, till he had washed himself seven times in jordan. Do thou every night wash thy Bed, and water thy Couch with thy Tears: Psalm 6.6. and then thou shalt be clean likewise. When the murmuring Israelites had provoked God, and pulled down the Plague upon themselves, Moses perceaving, that wrath was gone out from God, commanded Aaron to take a Censer and put Incense therein, and quickly 
* Numb. 16.46.  to make an Atonement for the People. When we see God's hand near us, or over us, or feel it in ourselves, we must presently 
* Zec. 8.21.  seek to make an Atonement, and offer to Him, first the Calves of our lips, which is, Thanks, for having given us warning; and next, the sacrifice of a broken and contrite heart which he doth never despise. When the firstborn of Egypt were smitten, the Israelites were commanded to kill a 
* This Lamb was a type which prefigured Christ.  Lamb, and sprinkle its Blood on the Lintels of their Doors; that the ministerial Angel, sent to punish the Egyptians ●eing the Blood of the Lamb on their Doors, might pass over them and do them no hurt. In this Visitation, the Angel of God, the executioner of His justice, is abroad: they therefore that desire to be spared, must by Faith apprehend the merits of jesus Christ, and have their souls sprinkled with His Blood; else how can they hope or trust in God, or have confidence in His Protection, being not reconciled to Him by His Son? Nor having by a true and lively Faith apprehended the merits of His Passion and applied them to themselves? It is true our Saviour hath promised to ease those that labour and are heavy laden; but conditionally, if they come unto Him; which is done, by Faith and Repentance. Wherefore in so dangerous a Visitation, when the Defence of the most High is so necessary, and our Trust in Him so comfortable, let us be sure that our Hope be well grounded on Faith; and pray without ceasing, for Faith, Hope, and Penitence, which are Graces that we cannot attain of ourselves, but are gratis datae, and cannot be obtained but by fervent Prayer. He then that by Prayer and Repentance often renewed, hath got sensible Increase of the saving Graces of Faith and Hope, may safely and sincerely trust in God for deliverance from the Plague; either by taking it away from him, or him from it: 
Faith with out Repeutance, a mere mock Faith.  which latter, Saint Paul accounts fare better; desiring to departed 
* Phil. 1.23.  and to be with Christ: Death being to the Godly, a Rest to the body, and happiness to the soul; which is freed from falling into sin, and admitted to the blissful Union of her Creator and Redeemer.  
Howbeit, in time of Visitation, and Vengeance, when the destroying Angel is abroad with his Sword drawn, it is no small comfort to a Christian man, when Thousands fall beside him and ten thousands at his right hand, to be preserved from Infection. His comfort may well be increased and doubled, in contemplation of God's mercy 
* See this excellently expressed ●●●. 30.18.  and goodness to him. Yet, must we take heed of passing rash judgement on those that are visited by God's hand, concluding ourselves to be more righteous than they. Our Saviour taught His Disciples another Lesson (Luk. 13) upon occasion of the Galilaeans, whose Blood Pilate mingled with their Sacrifices; and of those, on whom the Tower of Siloe fell: telling them, that they were not greater sinners than other men: and except they repent, they likewise should perish. Saint Paul's Counsel, is seasonable: Let him that stands, take heed lest he fall: and his example, is worthy our Imitation; professing himself, to be the Greatest sinner, though he were an elect Vessel. When therefore we see God's judgements poured upon 
* What then ● are we better than they ● No; in no wise. Rom. 39  others, let us not fond and rashly condemn them, as more ungodly than we are, but confess, that we have deserved as much as they, and thank him, for having spared us and given us a longer Time of repentance. Give glory to God for showing mercy to thee, which thou deservedst not, when his wrath was poured on others, which perhaps deserved it less than thou. Improve the Time lent thee, to Humiliation, Contrition, and Amendment of Life. Be frequent and fervent in prayer. Let the Lord be thy Hope, 
* joel. 3.16  let thy faith be operative by works of Piety and Charity Gal. 
Verse 9.10, 11, 12, 13.  5.6. and then shall no evil happen unto thee: for He shall give His Angels charge over thee, to keep thee in all thy ways: etc. These Angels, being Spirits, are not to be seen by the eye of Faith, but when by God's order, they assume Bodies; and therefore we must look up with an eye of Faith to Him who rules and commands them, and hath made them all, ministering spirits, sent forth for the behoof of them who are heirs of Salvation. Heb. 1.14. and therefore when the Angel, executioner of God's justice, is abroad, we may hope and trust in God, that His Angels encamp about us that fear and worship Him in sincerity of heart.  
In the eighteenth of Genesis, we read of three Angels that appeared to Abraham in the shape of men, and from him they went to destroy Sodom and Gomorrah: yet, in the nineteenth, we find mention but of two Angels that were entertained by Lot, and did execute the vengeance of God on those sinful Cities: Some have observed, that God Almighty, who was one of the three that appeared to Abraham, and ministered occasion to him to pray for Lot's deliverance, did afterward retire, and leave to his Angels, the execution of His justice: and that throughout the Scripture God Himself is never recorded to show Himself visibly, but when He glorifies Himself in Mercy, ever committing the executing of judgements to His ministers. This Conceit is strengthened by our Saviour's Interpretation of the Parable of the Tears: Mat. 13. where He says that the Officers which are to burn the Tears, are the Angels: Psal. 39.41, 42. which in the end of the world He will send forth, to gather out of His Kingdom all things which offend, and them which do Iniquity, and to cast them into a Furnace of fire.  
When the Devil tempting our Saviour, had set Him on the Pinnacle of the Temple, he perverted part of this Psalm, to persuade Him to show Himself to be the Son of God by casting Himself down: for (saith he) it is written, He will give his Angels charge over thee, that thou hurt not thy foot against a stone. Matth. 4. Pope Alexander the third is observed to have followed the Devil very close, applying to Himself the words following, & abusing them likewise, when he set his foot on the neck of the Emperor Frederick; saying, Thou shalt go upon the Lion and Adder, the young Lion and the Dragon shalt thou tread under thy feet. This had no conformity with the Doctrine of our Saviour, nor with the practice of Himself and His Apostles. He paid Tribute to Caesar, not trodden on his neck. But I will not amplify this Exorbitancy. Transeat inter caeteros errores Canonistarum: and let that Pope pass among them that detort Scripture to their own Damnation. Let us beware, we stumble not at the same stone, by misinterpreting 
* See a learned Sermon preached at Oxford by Master john Hales, the rare Ornament of Eton College  or misapplying Scripture carelessly and negligently, as Satan did subtly and maliciously. God hath given His Angels charge over us, that they bear us in their hands etc. but they are bound to keep thee, but in all thy ways: (which words the Devil omitted, because they made not for his purpose.) This point is clearly demonstrated in the History of the jews, from their Exit, or coming out of Egypt, till their Entrance into Canaan. For as long as they were in their way, and were obedient to the word of the Lord, nothing could hurt them; as appears by their miraculous Deliverances from dangers and frequent victories over all their enemies: But when they went out of their way, by murmuring, disobedience and Idolatry, than were they stung 
* Num. 21.6  with fiery serpents, and sold into the hands of their Enemies, or smitten with the Plague: none of God's Angels coming in, to help them, till they returned into the way again, by Repentance. The Royal Prophet oft harps on this string in the Book of Psalms, which Saint Hilary truly calls The Key of Scripture. If we peruse the Psalms 44.18.80.106. we shall see the jews prospering and flourishing under God's Protection while they walked in their way; and dejected and abandoned, when they started aside like a broken Bow. While Samsons hair was uncut (which was his Vow of a Nazarite) his strength was unresistable; but when he went out of his way to Timnah (jud. 14.1.) and Delilah had cut his Locks, though he went out against the Philistines (as at other times) God having left him, they prevailed against him. When Saul sinned, the Spirit of God departed from him. 1 Sam. 16.14. josiah, the best King that ever reigned in jerusalem, never went out of his way (for aught We read) but once, when he would needs fight with Pharoah-Necho, King of Egypt, who had no quarrel to him, and then, as if God had watched him to take him in his first fault, he miscarried, and was slain. 2 Chro. 35. Let us then take heed how we go with jonas to Tharsis, when we are commanded to go to Nineveh, lest we draw a bitter storm on ourselves and those that are in our company. The ways we are to walk in, if we expect the protection of God, and Assistance of His holy Angels, are traced out unto us in the Decalogue, where we are taught what to do, and what not to do. The Old and New Testament are Commentaries on these ten Commandments: and therefore we must study, read, and meditate God's word, if we desire to know His Will and to do it. David asks the question: Wherewithal shall a young man cleanse his way? and instantly resolves it: Even by ruling himself by thy word. This word is a Lantern to our way, and a Light to our Paths: Psalm. 119: in which Psalm, almost in every Line, there is mention made of the word, Law, Statutes, and Commandments of God; wherein the Prophet desires to be instructed, and professes to be singularly delighted. Since than our way is chalked out in God's word, let us pray with the Prophet, Order my steps in thy word, so shall no wickedness have dominion over me. Psal. 143. Teach me O Lord the way of thy Statutes, make me to go in the Paths of thy Precepts. Psalm. 119. If we can thus pray with a pure heart, God will answer us; as Psalm. 32.9. I will inform and teach thee, in the way wherein thou shalt go, and I will guide thee with mine Eye. If by prayer and Repentance we can purchase this Grace from God to be guided and directed in our ways, and if we look to our steps, and be careful not to go out of the way, when he hath set us in, we may rest assured of His gracious providence, and angelical protection in our several vocations.  
But O Lord, What is man, that thou art mindful of him; and the son of man, that thou visitest him, Psal. 8.4. Thou madest him lower than the Angels, and yet thou commandest thy blessed Angels to attend him, to have charge over him, and to bear him 
* As Nurse's be are young children in their arms: (So the Original imports.)  in their hands! What moveth thee O Lord to be so gracious and so good to this poor creature of thine?  14. Because he hath set his love upon me, therefore shall I deliver him: I shall set him up, because he hath known my Name. 15. He shall call upon me, and I will hear him: Yea, I am with him in trouble; I will deliver him, and being him to honour. 16. With long life will I satisfy him; and show him my salvation. 
The causal Particle here (Because) iterated Vers. 14. is not to be understood as if it implied any Merit in us, or as if God were obliged in regard of our knowledge of him, to protect us from the Pestilence, or to make Lions and Dragons subject to us, as he did to David, Daniel, and others of his children: but hath reference simply and purely to his mercy and goodness, who hath a special care of his Elect (whom he covers under his wings in all times of danger) and to his promise which he hath made, to reward freely, and not for any desert, those that entirely love him, and faithfully invocate him. If we desire the honour to be called his Sons, are we not bound to love and honour him whom we call Father? Can we do less than love God the Father, for creating us after his own Image? God the Son, for redeeming us when we were lost? God the Holy Ghost, for always comforting and assisting us? And when we have done our best, 
* Deus magis delectatur affectu, quam effectu. Amb.  are we not unprofitable servants? Herein is love (saith Saint john) not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins, 1 joh. 4.10. And indeed, how could we possibly love him, if he had not given us the grace to know him, and consequently to love him? Ignoti nulla cupido. Now although we can claim no merit by our loving of God, (because it is our bounden Duty) yet are we well encouraged thereto, by the Reward which accompanies it, in virtue of God's Promise, and of his pure Mercy and Goodness. In the second Commandment he promises to show mercy to Thousands, in them that love him, and keep his Commandments: And Psal. 31. O love the Lord all ye his Saints, for the Lord preserves them that are faithful, etc. As therefore it is our duty to express our gratitude (for graces or benefits received) by loving God who confers them: so is it an Act of God's mere goodness, to love us for loving him, and to make us see and feel the effects of his love, by his preservation and protection. David, Psal. 130.4. saith, There is mercy with thee, therefore thou shalt be feared: which may seem to have some repugnancy, with the love formerly spoken of, in that ordinarily men hate those whom they fear. Oderint, dum metuant. This is true among Barbarians, and those that are oppressed by Tyrants. But we must distinguish betwixt a servile and filial fear. The former is proper to the reprobate, the latter to the elect. There is no child of God that will not fear to offend and displease his heavenly Father, that hath been so indulgent and gracious unto him, as he must needs acknowledge and confess, if he have any sense of God or godliness, or any understanding of his stupendious creation, redemption and preservation. Yea the more graces or benefits he hath received of him, the more will he fear to displease him. 
Thanks must be Oral and real also.  All that GOD requires, is a cordial Recognition of His Grace and Mercy: My son, give me thy heart Prov. 23.26. our whole Duty is summarily comprehended in these words: Thou shalt love the Lord thy God with all thy heart, and love him with all thy strength, and with all thy might; and thy neighbour as thyself. By this, may we know, whether we love God, if we love our neighbour: For how can he love God whom he hath not seen, if he love not his brother whom he hath seen, saith Saint john; 
1 joh. 4.20.  who as he had the Honour to be styled, The disciple whom jesus loved, so doth he seem to have appropriated to himself, the preaching and teaching this doctrine (of loving God and our neighbour) above all the other Apostles, as may be seen by his Divine Epistles.  
I will set him up (saith the Psalm) because he hath known my Name: that is, because he hath called upon me and worshipped me: as may be collected out of the 76 Psalm 1.2. In jury is God known, his Name is great in Israel; at Salem is his Tabernacle: (which was the appointed place of his Worship.) If then we desire to be delivered and to be set up (out of Gun-shot) as here is promised, we must not only love him, and our Neighbour for his sake, but worship Him also in such sort as he hath prescribed in His most sacred Word. These Religious duties are necessarily required of all those which expect the Comforts which this Psalm exhibites. For, all the Assistance and Protection promised (from the first words throughout the Psalm) have a connexion with this present clause: Because he hath set his love upon me: because he hath known my Name: 
* That is, to the utmost of his power: Evangelically, not legally.  and a conditional reference thereto. So that whosoever loves not God 
* See Zech. 7.12, 13.  perfectly, (2 Cor. 7.1.) nor worships him truly, deceives himself, if he think he dwells under the defence of the most High, or that he hath any part in the promises of Deliverance here specified, because they are proper only to the godly; who being assisted with his holy Spirit, shall call upon him so effectually, and knock at Heaven gates so powerfully, that he shall hear them and deliver them: yea and satisfy them with long life (which is more than Solomon desired, when God gave him Carta vianca) and show them his salvation; which is as much as any man can wish.  
I confess, Sickness, Poverty, and all other temporal Mortifications render men contemptible and despicable to the Wicked, 
N. B.  and make them undervalved 
* See james 2.2, to 8.  by ordinary Christians, who pass their judgements of Men, accordingly as they weigh (after the World's opinion) in the balance of Honour, Reputation and Wealth: But the Child of GOD is promised here not only a Preservative against all dangers (so fare and so long as God shall judge expedient for him) but also a Restorative, when he hath been afflicted and humbled. For if his enemies have marked him out (as their custom is) in the time of his Humiliation, for one whom GOD looked not after, nor cared for: he hath a promise here to be advanced to Honour, and (which is the height of all temporal Blessings) to be satisfied with long life: so that he shall over-live his enemies and be honoured by those that despised him, when the hand of God was upon him.  
Let Ahaziah then send to Baalzebub, the God of Ekron, in the time of his sickness, to inquire whether he shall live or die: Is it not because there is no GOD in Israel? saith the LORD: 2 King. 1. Let gouty Asa trust in his Physicians, 2 Chronicles 16. Let the superstitious Papaline in his sickness dishonour the Blessed Virgin by vowing himself to her: Quum nulla amplius in Medicis spes erat salutis, & non magna (as he blasphemously said) in Deo: Let them vainly trust to the Oil of the Lamp 
* Dignus morte perit, qui mortua vivus adorat. An experiment of Papists vain confidence in Relics, against the Plague.  of Saint Carlo Borromeo, the dispensation whereof I have seen with my eyes, and my Soul hath grieved to see ignorant people abused by more ignorant Friars. In jurea, the trusting to that Imposture, cost the lives of the most part of that City: and Milan, (whence it was brought) hath suffered beyond belief, there having died in that state, near three hundred thousand souls.  
Not without cause, said the Prophet, O be thou my help in trouble, for vain is the help of man, Psalm 60.11. and Psalm 77.1. In time of danger I will cry unto God, yea to God will I cry, and he shall hearken unto me. I deny not but Physical Antidotes, and Praecautiens may be used as secundary means: but they must be used with Prayer to God to bless them: and our immediate Trust must be wholly in him, and his protection. For, except the Lord build the house, vain is their labour that build it, etc. Psal. 127.1.2. and therefore, 
* Psal. 130.7.  O Israel, trust in the Lord, for with the Lord is Mercy, and with him is plenteous Redemption.  
Object. Against the whole Tenor of this Psalm, and the main scope thereof, there is an Objection not to be passed over in silence. For whereas David here promiseth great matters to the godly, assuring them of the protection of God, and his Angels, and further, that with their eyes they shall see the Reward of the ungodly; Experience daily shows the contrary; and hath so done since the beginning of the world. Innocent Abel lost his life for serving God truly, and for God's acceptance of his service: and our Saviour Epitomizing the Scriptures in this point, threatens the jews, that upon them shall come all the righteous blood shed on the earth; from righteous Abel, to Zacharias, etc. Matth. 23.35. The Church of GOD here on earth is therefore called Militant, because it never hath peace, but perpetual War, affliction, tribulation, persecution: the enemies thereof being mighty, viz. Principalities and Powers, etc. Eph. 6.12. Our Saviour expressly commands all his Followers to take up his Cross: 
Wicked most dandled in the World's lap.  and in the Book of Psalms we find David often complaining of the Adversities of the godly, and prosperity of the wicked: In the 73. Psal. he was shrewdly startled at the contemplation of this point. My feet were almost gone: my steps well nigh slipped: And why? I was grieved at the wicked: I saw the ungodly in such prosperity: for they are in no peril of death, in no misfortune, nor plagues as others are; but lusty and strong, etc. Contrarily, of the godly he saith: Thou feedest them with bread of Tears, etc. Psalm. 80.5. and (which is more) For thy sake are we killed all the day long.  
Solution. This difficulty is soon resolved, by distinguishing in God the qualities of a Father, and of a judge: to his Elect an indulgent Father: to the Reprobate a severe judge. A loving Father corrects his delinquent Children, yet ceases not to care for them, but recomforts them when they amend: So deals God with his people, and is therefore styled the Shepherd of ISRAEL, and described, to have a Rod and Pastoral staff: a Rod, to beat his wand'ring sheep, a staff to keep off the devouring Wolf. Yea, both these are not only useful and necessary, but comfortable. Thy Rod and Staff comfort me, saith the Prophet, Psal. 23.4. and again: It is 
* O blessed Rod of God which doth so much good.  good for me, that I have been in Trouble, that I may learn thy statutes: Before I was troubled, I went wrong, but now I have kept thy word: Psal. 119. The wicked (I grant) may insult and triumph over the godly, when they see them afflicted; and having their eyes swollen with fatness, they may blaspheme wickedly and talk against the most High: 
Psalm. 73.  But in the same Psalm, we read their doom Psalm 17.18, 19 They are set in slippery places, cast down and destroyed, yea suddenly consumed, and come to a fearful end. This Mystery David himself understood not, till he went into the Sanctuary: Then was he grieved for the vengeance fall'n upon them, 
* Ver. 20.21.  and adjudged himself for a fool and a Beast, in reflecting so much on their momentany Prosperity.  
Contrariwise, when the godly are chastised, it is done only to humble them: and the more they deject themselves, the more will God erect them; putting them into the fire, not like base mettle, to be consumed, but like pure Gold to be purged from the Dross of sin. Many are the troubles of the Righteous, yet (at last) the Lord delivers them out of all; should they live the age of Methusalem, and suffer persecution all that while, what were those years of Eternity, to which they aspire? Let the godly and Religious then boldly rely on the Comforts of this Psalm: for, if he fear the Plague, it shall not come nigh him; (that is, to harm him:) and if any other Affliction beside him, it shall turn to his Good; in this, or a better life. For, we know, that all things work-together for the best, to them that love God; and the sufferings of this present time (of what nature soever) are not worthy to be balanced with the glory which shall be revealed in us, Ro. 8.28, 18. Let us therefore (according to the exhortation of the Divine Apostle) be steadfast, and unmoveable, always abounding in the Work of the Lord, forasmuch as we know, 
1 Cor. 15.58  that our labour is not in vain in the Lord.  
Laus tibi Domine JESU.   

A MEDITATION on the History of Agag, King of AMALEK.  1 Sam. 15. Ver. 32.33. 
And Agag came unto him delicately: and Agag said, Surely the bitterness of death is past. And Samuel hewed Agag in pieces before the Lord in Gilgal.  
THe comfort which our former Meditation afforded us in the time of our greatest danger, hath need of a little Temper or Corrective, lest presuming too much on the protection of the Almighty, we let slip our Anchor, and make shipwreck in the Haven, after we have escaped a storm in the main Sea. The Ninivites at Ionah's preaching, repent in sackcloth and Ashes: Which may be a Document to us, not to put off our sackcloth too soon, lest we relapse into greater danger than we formerly feared.  
Security is a Cradle which rocks men into a spiritual lethargy out of which they seldom or never awake, till the sound of the last Trumpet call them to judgement. To prevent this fatal disease, it will be good for us to meditate a little on the History of Agag, who was nearest Destruction, when he thought himself most free from danger.  
He had some reason to think himself secure, because he was a Prisoner of War and therefore exempt from Death by the Law of Nations. He was a King, and therefore the more privileged. He had been spared by Saul, whose prisoner he was, and who being a King, had potestatem vitae & necis: yet, when he thought himself safe, it was worse with him then with the rest of the Amalekites, for they perished only by the sword in the treat of Battle, but he in cool blood was hewed in pieces. Pejor est morte, mortis modus. This is an excellent mirror, wherein we may contemplate the frail condition of Mankind, and consider, that we are set in slippery places, and have no sure footing on any ground here on earth: being ready to fall, when we seem to ourselves to stand surest.  
Our present Meditation shall propose,  

1. The Danger of this Lethargike disease of Seouritie.  
2. The Symptoms that indicate it.  
3. Remedies to prevent it.   

I The dangerous estate of sinful Security.  The Danger may be illustrated by Examples, 
Examples.  demonstrated by Reasons, and convinced by the Authority of Scriptures. Happy are they which can learn to be wise by others Folly, and avoid those Rocks which have mind them. A gag is not alone, in saying, The bitterness of death is past, when the sweetness of the Hope wherewith he solaced himself, was turned into Bitterness and Gall. He hath company enough of those that thought as he said, and fared no better than he did. When the men of Laish were secure (as they supposed) the Danites smote them with the edge of the sword, and burned their City, judg. 18.27. Nabuchadnezzar judged himself, Extra fortunae aleam, to be out of the reach of danger, when walking Majestically, in his Royal Palace, he said; Is not this great Babylon, that I have built for the House of the kingdom, by the might of my power, and for the Honour of my Majesty? But while the word was in his mouth, he heard a voice from Heaven, saying, Thy Kingdom is departed from thee, Dan. 4 30, 31. Belshazzar 
* See Dan. 5.22.  his son though he knew all this, yet thought that nothing could shake him, when being guarded with a thousand o● his Princes, and carousing with them in the sacred Chalices of the Temple, he saw a Hand write on the Wall, which made his joints to be loosed, and his Knees to smite one against the other: the loss of life and Kingdom being then denounced to him, Dan. 5. Sisera and Holofernes slept fondly; when jael nailed the one to the Ground, and judith struck off the others Head.  
Nor is this Disease proper to the wicked alone (whom we have hitherto exemplified) but Epidemik and common to all men: even to the Church 
* Security, one of England's national sins.  and Children of GOD. The jews, God's ancient People, were seldom delivered from any great peril, but soon after they drew on themselves, as great, or greater, by their supine Security, and presumption of God's mercy: as is clear in the 78. Psalm, and the Book of judges, throughout. Yea David Himself, a man after GOD'S own heart, had a spice of this disease, as appears in the 30. Psalm, In my prosperity, I said, I shall never be removed, thou Lord, of thy goodness hast made my Hill so strong, Ver. 6. but immediately, in the next ver. he confesses, that the Lord hiding his face, he was troubled, and then he cried to the Lord, and went to him right humbly, being near death, or in great fear of it, as appears by the verses subsequent. Thus danger ever treads on the heels of security, and oft trips them up. I will close these examples, with our Saviour's Parable, Luk. 12. the Apodosis or Application thereof, being common to all men, The rich man there, sung a Requiem to his soul, when immediately it was said, Thou fool, this night shall thy soul be taken from thee, ver. 20.  

II Reasons.  The Reasons hereof are evident. For, when men fear least, they provide lest against danger. A City is never more subject to Surprise, then when 'tis ungarded. The Trojans defended themselves bravely ten years together, while the enemy encamped before the City; but when the Greeks discamping, feigned a Retreat, and came upon them unawares, the Town was suddenly taken, that held out so long. A Poet describing the overthrow of that famous City, the Metropolis of Asia, saith thus:  
— Sic profanatis sacris, Peritura Troja perdidit primum Deos. They lost their GOD'S, before they lost their Town. Their Palladium had been stolen from them, which argued their careless security. In like manner, 'tis seldom seen, that men run any great hazard of life, livelihood, or liberty, but they first lose GOD by carnal security. David in the prementiond 
* Psalm. 30: ver. 7.  Psalm, intimates the cause of his Trouble, Fear, and Danger, saying, Thou didst turn thy face from me: implying, that he had first turned aside from God, in the time of prosperity, when he had said, I shall never be removed.  
A second Reason, may be drawn from the Propension of our corrupt nature to Lust and Concupiscence, whereto as we incline strongly, so the Devil tempts us hourly. Now sensuality hath never so much power over a man as in prosperity, which rendering us secure, no marvel if we fall into senseless stupidity, and never reflect on the bitterness of Death. The Prophet relating hereto, (Psalm. 32.) compares such to the Horse and Mule, which have no understanding, whose 
* Affliction fires out corruption.  mouths must be holden with Bit and Bridle: that is, Affliction, and Tribulation, which restrain men commonly from precipitating themselves into such gross sins as otherwise they were apt to fall into. Afflictio domat cupiditates, exerat fidem, coronat patientiam.  
The last reason is defect of understanding, 
Inconsideration, the common error of the World; and the chief cause of all gross sins and errors. See 2 Chro. 12.14.  and want of sound judgement in most men, who seldom look further than the present, and consider not what may fall out hereafter. Demosthenes' upbraiding the Athenians with Improvidence and incircumspection, presented to them an innocent Fool, who being struck on the one Cheek, laid his hand on the place where he had received the blow, and being smit on the other did the like: never using either of his hands to defend himself from further blows. Such is the case of mankind: Ubi dolour, ibi digitus: We are so possessed with worldly business, or so besotted with pleasures, that we never think on God's judgements but while they are present; and if we escape, we conclude (with Agag) The bitterness of death is past: not considering, that so long as we carry sin about us, we carry Nemesin à tergo, Vengeance still dog's us, and (without Repentance) will at last overtake us.  

III Scripture Proofs.  Scripture Authorities to confirm this point, are obvious to any that hath studied the Book of God, there being nothing more frequent, than exhortations to vigilancy, and dehortations from security. Yea the Prophets are therefore styled Watchmen, because they are appointed to watch over us, that when we sleep in security (as the Disciples did, at the instant when the Shepherd was to be smitten and the Sheep to be scattered) they might sound an Alarm in our ears, and rouse us to consideration of our danger.  
In the Greek Anthology, we read of a Physician, who having two Patients, the one Lunatic, the other Lethargike, locked them up both in one Room, when he that was frantic did so beat the Lethargik, that he kept him from sleeping (by force) and so cured him: and (withal) so wearied himself with beating, that he fell a sleep, and recovered likewise. If we apply this to ourselves, it may serve to show us, what a perilous disease a Lethargy is, which requires blows to cure it, the smart whereof we may feel, and bear the Marks, a long while after. If therefore after some great cross or danger overpast, our carnal lusts desire to renew their acquaintance with us, the Vanities of the World allure us, or the Devil would persuade us to think, that the bitterness of Death is past, yet, as we tender our own souls, let us not give ear to those charming temp tations, lest (with Agag) we be hewed in pieces, when we least suspect it. Nemo tam Divos habuit faventes, Crastinum ut possit sibi polliceri: In our best health, we cannot promise to ourselves a Day: and therefore, can never say, the bitterness of death is past; since every Day, is a step to Death; yea every Hour and Moment. Our bodies are but earthen Vessels, which a small knock will break: so that they who have escaped a furious plague, may die of a small Fever or surfeit. Thus worldly dangers and disasters still hover over our heads, and compass us round: and therefore none can truly say, that the bitterness of death is past, but those only that are reconciled to God by jesus Christ, who swallowed up Death in Victory, and exempted his children from its sting and bitterness. The danger of this spiritual Lethargy being so great and impendent, let us consider, what signs or Symptoms thereof may be found in our corrupt Natures, that perceaving our own perilous estate, we may seek to prevent it, by applying such remedies as are proper and specifical.  
The first mark or sign of this foul disease, 
Symptoms of security.  is a giddy and vertiginous spirit; which is most visibly seen in Reprobates, who run madly after their own wild lusts, and pursue their pleasure with such greediness, as apparently shows, they have no sense nor apprehension of Death or judgement. These kind of men the Psalmist paints in their colours, Psalm. 59.5. they offend of malicious wickedness, verse 6. they run to and fro, and about the City: Psal. 10. They care not for God, nor once think of him. These are entered into a Lethargy, being taken in the head, and having lost regimen intellectus, whereby they might understand their own danger. Being thus infatuated, they wilfully run into all kind of wickedness, and so falling into the Devil's snares, are taken captive by him at his will, 2 Timothy 2.26.  
A second Symptom, indicating an inclination to security; is spiritual drowsiness, saintnesse and weariness in God's service. Spontanea lassitudo indicat morbum. This is ordinarily seen in the Vulgar sort of Christians, who are mere Nominals, and profess Christianity only for fashion. Sundry of these, as they do no hurt, (their exterior conversation being fair and unexceptionable) so they do no good. They can say prayers, but cannot pray, as wanting the Spirit 
* See Zech 12, 10  of Grace and Prayer. They honour GOD with their lips, but their hearts 
* Such learn Religion by Roto, not by Heart: having no regard of their own souls, as appeared by their lewd lives.  are fare from him. They go to Church, to sleep there: and hear Sermons; but with no attention to the Doctrine, nor intention to do thereafter. These Carnal Gospelers may see themselves in the ordinary Pictures of Cain, and Abel: the smoke of cain's sacrifice being painted descending to the earth, but that of Abel's, mounting towards Heaven, intimating, that Cain served God dully, heavily and perfunctorily: and Abel, with Zeal, Fervour and spiritual devotion. If we be thus qualified, we may boldly approach the Throne of Grace: for, with such sacrifices God is well pleased.  
Thirdly, we must observe, whether we be completely armed against our spiritual enemies, and well provided of Antidotes against spiritual Diseases. For if we have laid by our Arms, 'tis an argument, that we fear nothing, and a shrewd sign that security gins to rock us. If we have cast away our preservatives, it argues a strong presumption of a sound Constitution: wherein, yet, we may deceive ourselves, as the Church of Laodicea did, who thought herself rich, and to want nothing, when she was poor, blind, and naked, Apoc. 3.17. Physicians say, Athletica constitutio parum distat a morbo; and therefore let him that thinks himself so strong that he needs no Antidote, know that he is near falling into some desperate disease. Our Spiritual Arms are the Shield of Faith, the Helmet of Hope, the Sword of the Spirit (Eph. 6.) 
The Christians Armour of proof.  and the Breast plate of Charity, 1 Thes. 5. ver. 8. which if we lay aside, and unharnesse ourselves, (as he that returns from Warfare) we lie open to our enemies (who sometime make a Truce with us, but never firm Peace in this world) and therefore are in danger of a Surprise. Our preservatives, are Prayer and Repentance: which first, is a Catholicon, an Ingredient that enters into all spiritual Medicines: if we be slack, therein, and pray not always with all manner of prayer and supplication of the spirit, it is a sign, this Lethargik disease is growing upon us.  
Fourthly, it is expedient, to make a Synchronisme, or comparison of the Times, in which we have been in Adversity, and Prosperity, and to observe, how we have been affected therein. In time of danger, we look up to God, we bemoan ourselves, confess our sins, profess our penitence, acknowledge God's justice, implore his Mercy, prostrating ourselves before him in fasting and weeping: We (then) are diligent in hearing God's word, and meditating therein; frequent in works of Mercy to the poor and needy, willing to communicate, ready to distribute, as seeming desirous (thereby) to lay up in store for ourselves a good foundation of happy eternity, 1 Tim. 6.19. Now let us examine ourselves, whether in time of prosperity we have not cooled or relented in any of these spiritual duties, in which we were formerly so fervent and diligent: whether our Zeal be not lukewarm, 
A memento for backsliding Hypocrites.  our Charity frezen, our Devotion faint, our Prayers perfunctory, our service of God only formal and superficial; and lastly, whether we say not in our hearts, O that Ishmael might live in thy sight! that so we might entertain our old Concubine Hagar (the lusts of the Flesh) after Isaac the child of Promise is borne. If we find in ourselves any such Alteration, or disinclination from pious duties, we may assure ourselves, that Satan seeks to lull us asleep in security.  
Lastly, we must exactly observe, whether after deliverance from danger, we have not omitted to glorify our Deliverer, in imitation of that thankful Samaritan, Luk. 17.15, 16. who being cured of his Leprosy by our Saviour, with a loud 
* Compare Luk. 19.37.  voice glorified God, and fell down on his face at Christ's feet, giving him thanks. When God spared jerusalem from the Plague, at the instance and intercession of David, 
* 2 Sam. 24 17, 18.  the Prophet Gad commanded him to erect an Altar in the threshing floor of Araunah and to sacrifice to the Lord: whence it appears, that when we have received any blessings or deliverance from God, he expects, yea 
* See Psal. 50.14, 15.  commands, that we offer to him the Eucharistical sacrifices of Praise and Thanks. Which, if with the nine Lepers, (Luk. 17.17.) we fail to perform, it is a sign that the Enemy of our Souls hath so stupefied us with security, that we dare not be so brutish as to put in practice that damnable Italian Proverb, Fatto il voto, gabbato il santo: and consequently that he intends our eternal ruin, by persuading us to think, that the bitterness of Death is past, and that God hath but one Arrow in his Quiver, which he hath shot over our heads only to affright us.  
Having declared the symptoms of this sinful Lethargy, 
Remedies against security.  we shall now prescribe some Remedies thereof. In healing whereof I will pass over those that have the Grand Vertigo (formerly specified,) and send them all, to the Hospital of incurable mad men, as being given over to a reprobate mind: for of such desperate sinners, the Psalms, (10. and 59) are principally to be understood: yet the wilful sinner that hath a less degree of the Vertigo, must not be given over pro deplorato, for though he be fare gone, 
* Vertigo est diminuta Epilepsia. Fernel:  and dangerously infected, yet he may be recovered; as the Prodigal, being well pinched with Hunger, returned home to his Father. They are bad Natures, that will not return, when they are out of their way, till they smart soundly for their Errors. Such, must have a Boanerges to thunder into their deaf ears all the judgements threatened in the book of God against obstinate sinners. Tophet must be painted out unto them, flaming with fire and brimstone, God must be represented to them as a revenging judge and consuming fire. They must not hear a word of Peace, so long as the whordomes of jezebel and her sorceries are so many. They must be threatened with Excommunication and exterminion out of the Assembly and society of the faithful: and lastly, they must be recommended in the Prayers of the Church to Almighty God who must be earnestly entreated to open their eyes, mollify their hearts, and give them a quick sense of their sins, and of the danger whereinto they have cast them. These Remedies appled, may (by the assistance of the Holy Spirit) awake them out of that spiritual slumber, and reduce them to the fold of that good shepherd, who rejoiceth more for finding one lost sheep, then 99 which went not astray When they are once reclaimed, salva res est: 
Mar. 18.13.  For when they feel their burden, they will be induced to cast it off (as too heavy) and address themselves by invocation and repentance, to our Lord, jesus; confessing their sins, aggravating every circumstance of them; and Imploring Hi● GRACE. and Mercy, till they obtain both, Heb. 4.16. Lastly, they will set their hearts to seek God, and (with the Spouse in Solomon's song) never leave seeking their LORD and Saviour, till they have happily found him.  
The next Symptom (observable in carnal Gospelers) was a dull stupidity and drowsiness in God's service, which though not so dangerous as the Vertigo praementioned, yet shows their disposition to a Lethargy. And although their chief Errand to the Church, be to gaze or sleep, or serve God pro forma, yet, as many followed Christ, more for Curiosity to see his Miracles, then for any devotion to His Doctrine, and yet (at last) some of them became His Disciples: so there may be some hope conceived of these Superficialists, that if one Sermon rouse them not, another 
* Therefore M. Latimer wished such to come to Church, though they came a napping.  may; and that they may meet with such a Chapter or such a Psalm; as may touch them to the quick. Thus, one Sermon of Saint Peter, converted three thousand, 
* Acts 2.41.  who came about him, to hear only what he would say: (whereas in these days, three thousand Sermons can scarce convert One.) Thus, Augustine coming to hear Saint Ambrose at Milan, out of an impression of his Eloquence, was caught unawares, and of one Heretical Manichees became the greatest light of Christianity, that the Church enjoyed since the Apostles times. These faint and formal Christians must remember and consider, that God is a Spirit, and will be worshipped in Spirit and truth: In truth: that is, in sincerity of heart, and not hypocritically, for fashion's sake: In Spirit: that is, with Zeal and Fervour: not coldly and drowzily. Awake than thou that sleepest supinely, and dream not 
* Read Zechar. 7.6, 11 12, 13.  that God will protect thee or deliver thee from danger, if thou offer him the Sacrifice of fools, and demean thyself so profanely 
* Profaners of God's Worship, increase their own condemnation, See 1 Cor. 11.29  and irreverentlie in the house of Prayer, Eccles. 5.1. What though Ahab purchased a temporal blessing with a formal show and Vizor of Repentance? it profited not his Soul; and the Vengeance denounced against him, fell heavy on his Posterity. So may the cold Formalist, and profane Varlet prosper a while upon Earth; and though He go to the grave in peace, his children may be hewed in pieces with Calamities, for those sins of his whereof he had no feeling. Wherefore when thou seest the Clouds of God's judgements gather, and some black Disaster threaten thee for thy sins, thou must imitate the Prophet Eliah, who when the storm approached, girt up his Loins and ran before Ahab to jezreel. 
1 King. 18.45, 46.  If thou rouse thyself in that sort, to run the way of God's Commandments, then mayst thou safely shelter thyself under his protection. Eliah's Translation to Heaven in a fiery Chariot, is an Emblem of that inflamed Zeal which must mount us to Heaven. The Kingdom of Heaven (saith our Saviour) suffers violence, and the Violent take it. Thus jacob wrestled with GOD for a blessing, and prevailed. 'tis quoque fac simile. Do thou so likewise, thou dull drowsy Christian, 
Such Laodiceans are but half baked, as Hosea's cake was. Hose. 7.8. They imagine a greater latitude in Religion then there is: so that they need not to be zealous, nor make such posthaste to Heaven.  that servest God betwixt sleeping and waking: and remember what befell Eutychus, who was taken up dead, for sleeping at Saint Paul's Sermon, Acts 20.9.  
The third mark of this spiritual Lethargy, like a Scorpion, carries about her, both her Poison and Antidote. For when we perceive our sins of Omission, and the dangerous Sequel thereof; we cannot but know, that the Reformation must needs be advantageous to us. Seeing therefore that we are in continual Danger of our sworn and deadly enemies, the Devil and his Angels; it concerns us to be armed at all points, and still to stand upon our guard, least being disarmed, we be suddenly surprised. 
Gen. 14.  Abraham having armed 318. of his own Family, and assisted with Aner, Eshcol and Mamre overcame 4. Kings, whom he surprised by night, when questionless they were disarmed ', and thought themselves secure. From this victory of Abraham, some derive the first original of the order of Knighthood, affirming that he Knighted Aner, Eshcol and Mamre, for their good service in that expedition. 
Original of Knighthood,  However, we may thence conclude, that a handful of men may defeat great Armies, by the like stratagem. And seeing our spiritual enemies are innumerable of Devils, which are not only exceeding potent, but ever vigilant, and full of stratagems, it concerns us to put on the whole Panoply, or Armour of God, and to be sober and vigilant like good Christian Soldiers, resisting the Devil with the sword of the Spirit, and retorting his fiery Darts with the shield of Faith. The same reason may induce us likewise to carry about us still our spiritual Antidotes: for, as long as we live, we shall have need of Prayer, and Penitence, which are the Cordials of the Soul. We came soul-sick into this World, of Original sin, which being daily reenforced with Actual transgressions, will in time grow to a Pestilential Disease, and bring us to utter Perdition, if we take not that Physic, which God the Physician of our souls hath prescribed in his Divine dispensatory, beseeching him daily on our bended knees to wash and purge us, in the sacred blood of his only Son and our only Saviour.  
But thou wilt say, thou art of a temperate disposition, and findest thyself so well, as that thou hast no need of Physic.  
Be not deceived: Parum distat ab agroto, qui tantum sanus est: He is near being sick, that is but well. Strength and Vigour are required likewise, which are oft wanting in those that feel not their own Indisposition. Again, there are many secret diseases of the Soul which thou seest not, as Self-love, spiritual pride, vain thoughts, straggling inordinate-desires, Uncharitable 
* Charity ever interprets doubtful things favourably.  Conceits and the like, which are so much the more dangerous to be cured, being so difficultly discerned. Distrust therefore thy own judgement of thyself, remembering that, Prudentiae mater est diffidentia, Diffidence is the mother of Prudence. For if thou examine thy life by the Rule of GOD'S Law, thou wilt find thy soul full of a spiritual Leprosy, which nothing can cure, but the bleeding wounds of the immaculate Lamb of God, which taketh away all the sins of the World.  
The 4th note of our inclination to that Lethargik disease, was the want of selfe-examination, viz. how we stood affected to holy duties in times of adversity and Prosperity, respectively. If then we feel the Pulse of our Souls to beat more faintly and weakly in our prosperous and flourishing estate, than it did when we were in Trouble or Danger, it is high time to look to ourselves, lest we fall into a Lethargy. For as the  Declination of the Sun from the Meridian, though insensible at the beginning, ever increases, till the Sun be set: so the lest relenting in the zealous 
* M. Latimer being asked, why there was so much preaching, and so little practising: answered, Dost ignis: there wants fire, (viz. of Zeal.  practice of Piety and Charity, will in short time prove a Retrogradation; which will cast us mainly backward, and take quite from us, in the end, the light and Comfort of the Sun of Righteousness.  
There are few men, that after they have sung Te Deum, for any great Deliverance, will seriously remember or think upon Miserere mei Deus; present Prosperity making them secure of future Danger, as if they needed not to pray, Lead us not into Temptation.  
They have a Custom in Italy, 
[A relation of the Italian Revels and Bacchanals, the week before Lent.]  of putting out the Quaranta hore, (as they term it) in the principal Churches, in the last week of Carneval, when Feasting, Dicing, Dancing, and Masking, with all sorts of licentious revelling, is shamefully privileged among them. During those forty hours, they which have any Devotion, attend to the hearing of Sermons, fasting and praying for the Remission of their own sins and of those that sin in that time of excess and looseness; which was the best piece of Piety that I observed in the Roman Church. 
Weakness of Faith, is (in degree) Want of Faith.  When we find therefore a weakness of Faith, a faintness in our Devotions, cold affection to God and good men, fewer Tears shed for sin then formerly, less remorse of Conscience and dread of God's judgements, we may well suspect in ourselves a carnal and Carnevall Security, which by all pious means we must labour to prevent.  
Howbeit, in this Synchronisme or Collation of the times of our Adversity and Prosperity, I require not in all points the same spiritual exercises without Variation, (as if there were no difference betwixt Christmas-day, and Good-Friday,) but a constant Tenor of serving God, all the days of our life, without intermission or remission of the essential duties of Religion: that, as in Affliction we called on him for deliverance, so being delivered, we forget not to glorify his Divine Majesty, as he hath 
* See Psal. 50. ver. 15. and 23.  commanded us: having ever a watchful eye to ourselves, that our Zeal to his service relent not, nor our Charity to our neighbour wax 
* Coldness is a Symptom and degree of death.  cold; and learning of holy job (ch. 9) to fear all our works, as knowing, that we are to work out our salvation, etc. as we are taught, 
Phil. 2.12.  which is not to be understood, that we are to be so fearful, as to doubt of the end; [if we continue in our faith,] but to be so careful, and punctually circumspect, as to omit no means thereto conducent.  
The last sign, indicating a propension in our souls to carnal security, was the Omission of the Spiritual Sacrifices, of Praise and Thanks, after any blessing, comfort, or deliverance received from God. To remedy this, requires only an inspection into the Book of GOD, where we shall find innumerable Precepts and Precedents, seconded with most gracious promises, exciting and even enforcing us, to that heavenly exercise of glorifying God for all his Mercies. Moses in Deuteronomy, doth preach to the Israelites and mainly press on their Souls and Consciences, two chief Doctrinal Points: viz. Obedience; and Thanksgiving. This was the Reverend Patriarches Practise, who never received any blessing, 
The ancient practice of Piety by ged true servants; worthy our imitation.  but immediately we read of an Altar by them erected: yea, if they found but Water for their Cattles, they gave to the Wells they had digged, significant Names, expressing their Gratitude. The Israelites deliverance at the Red Sea, produced the Song of Moses. The Victory of Barak, the Song of Deborah. The birth of Samuel, the Song of Hanna. The birth of the Baptist, the Song of Zachary, and the Annunciation of our Saviour's Nativity; the Blessed Virgins Magnificat. The Prophet David hath left us only seven penitential Psalms, but his Eucharistical psalms of Thanksgiving, are very numerous: not omitting to compose an Hymn of praise, for every signal favour that he received at the hands of God.  
Motives and Reasons, impelling yea compelling us to the performance of this duty, are many.  
First, among Ethniks, and mere Moral men, Ingratitude is reputed the Metropolis of Vices: and ingrate persons branded with the greatest infamy. Ingratum dixeris, omnia dixeris. It is a violation of natural justice.  
Secondly, Partem beneficij reddidit, qui gratias dedit: He hath in part requited a benefit, that returns thanks. The Prophet's demand was, Quid retribuam? arguing, that some kind of retribution was due to God for his blessings, Ex aequo & bono: the neglect whereof, must needs be adjudged a violation of natural Equity. 
Gratitude a due debt.  Do ye thus requite the Lord, ye Fools? saith Moses. 
* See Deut. 32.6.   
Thirdly, Gratitude for Mercies received, is the next way to purchase more from God: as the servant in the Parable, that improved the pound left with him by his Master, was made Ruler over ten Cities, Luke 19, 16.17.  
Fourthly, whosoever is truly thankful to God, will endeavour to express his gratitude by Obedience, extending it to the whole course of his life, and to all the divine Commandments: not taking liberty in any one sin, but striving to avoid all: nor omitting any Duty of Piety or Charity, but conscionably 
* The Law may be kept sincerely, though not fulfilld exactly.  performing all; like Zachary and Elizabeth, who walked in all the Precepts and Ordinances of the Lord, unblamably, Luk. 1.6. As God never ceaseth to bestow his blessings on us, so should we incessantly serve, laud and magnify him, all our days. In which heavenly exercises, if we continue, constant, faithful to death, we shall receive a Crown of Life, Revel. 2.10.  
Fifthly, this holy Duty, is full of comfort and contentment, and a singular solace to the religious soul. O praise the Lord (saith the Prophet) for it is a good thing to 
* Sing David's Psalms with David's spirit.  sing praises to Our God, yea, a joyful and pleasant thing, to be thankful, Psalm. 147.1. If we delight in this heavenly 
* Singing of Psalms to God's glory.  Melody, and soul-ravishing Harmony, it is impossible we should ever forget God. Therefore it is an Antidote of Sovereign virtue against worldly security.  
Lastly, the celebration of GOD'S Name, reduces to our memory the Dangers and disasters that we have passed, (Psalm. 54.6, 7.) and those sins of ours likewise that occasioned them. The consideration whereof may deter us from sinning, and teach us to stand in awe of the Divine Majesty, Psal. 4.4. lest by committing new sins, we pull on our Heads new punishments: according to that terrible Commination of God: Deut. 32.23. I will heap mischiefs on them: I will spend mine Arrows upon them: and verse 42. I will make mine Arrows drunk with the blood of the slain, etc. Let us therefore (as Moses there adviseth, ver. 46.) set our hearts 
* Hardness of heart, the cause of Inconsideration, Mark. 6.52. compared with, 2 Chr. 12.14  unto all these words, lest after we have escaped the sword of Saul, we be hewed in pieces by Samuel. All relapses into sin or sickness, are extreme perilous. Recidiva pejor Radice. Recidivation aggravates the crime, and makës the latter end worse than the beginning: as Saint Peter testifies: (2 Pet. 2.20.) who resembles such Delinquents to dogs and hogs: ver. 22. Wherefore, let us not provoke to anger our heavenly Father, our gracious Redeemer, and sweet comforter. Sin no more (saith our Saviour, john 5.14.) lest a worse thing befall thee: that is; sin no more wilfully: do what thou canst to avoid it. Eat whatsoever hath any tincture of sin. Detest it, as the bane of thy soul, 
* Numb. 16.38.  and abhor thyself for it. Desire to forbear all sin, and that desire shall exempt thee from the Gild or Punishment. Turn Hagar out of doors. Crucify the Flesh, with the Affections and lusts. Crush the Cockatrice in the shell. Non nocent peccata praeterita (saith Saint Augustine) Si non placent praesentia. 
Grace resists and subdues corruption.  Sins past cannot harm us, if sins present do not please us. Be vigilant therefore, and keep an eye upon thyself, and all thy actions, and designs. Make a covenant with thine eyes; and set a strict watch on thy lips; that thou offend not. Let God's Law 
* Qui diligit legem diligrt Regem.  and Word be a Lantern to thy feet, by which thou mayst order thy steps: then, if thou slide, thou shalt not fall: and if thou fall by infirmity, Dominus supponet manum, the Lord jesus shall raise thee by his Power, and not 
* See Isaiah 41.10.  permit thee to be attempted above thy strength. He is full of compassion, and will not deal with us after our sins, nor reward us according to our Wickedness; for he knows whereof we are made, and remembers, that we are but Dust.  

Est piger ad poenas jehova, ad praemiavelox;  
Quique dolet, quoties cogitur esse ferox.  
Multa metu poenae, poenâ qui pauca coercet,  
Et jacit invitâ fulmina rara manu.  
Qui cum triste aliquid statuit, flt tristis & ipse:  
Cuique fere poenam sumere, poena sua est.   

God's blessings are more rife then's Maledictions:  
He frets when he is forced to plague the Times;  
Choosing affrightments, rather than Afflictions,  
Rarely he thunder-strikes the greatest crimes:  
When he resolves to strike, he doth condole:  
And when he strikes, it grieves his very Soul.   
Let us then wholly fix our minds on God, and embrace the divine Counsel of our blessed LORD and Redeemer: Watch and pray, that ye enter not into Temptation. 
Mat. 24.42.46.  Watch, for ye know not in what hour your Lord cometh. Blessed is that faithful and wise servant, whom his Lord when he comes, shall find so doing. But, if we say in our hearts (with the evil servant, (Mat. 24.48.) Our Lord delays his coming, and thereupon abandon ourselves to all excess of sinning, following our unsanctified affections and extravagant lusts in all security, the Lord will come upon us in a Day when we look not for him, and cut us in pieces, as Agag, when he lest expected it. Let us remember, there is Dies & Deus ultionis, a day and a God of Vengeance: that we must shortly appear before His dreadful Tribunal, who is a judge, for wisdom, infallible; for justice, inflexible. Behold, death is at our doors, and judgement hovers over our Heads, we cannot therefore conclude, that the bitterness of death is past.  
If therefore we have any 
* 1 Pet. 2.3.  Taste of Grace, any sense of our Mortality, any Impression of Eternity; any resentment of sin (which reigns every where, to the subversion of States, and destruction of Souls) let our conversation be honest, modest, sober, pure, and holy, as becomes the Children of God, that we may so improve to ourselves, (by repentance and amendment of life) this grievous visitation, that the blessed Angels in Heaven may rejoice at our conversion, and our Merciful Father be pleased to continue to us His gracious protection. For, the Angel of the Lord, the volant minister of his Vengeance, being still abroad with his sword drawn (as appears 
* [This was written in the time of the great plague in Italy and Savoy.]  by those horrid spectacles of Mortality, every where visible) it concerns us All to humble ourselves under the mighty hand of God. And as in prosperity, we may not presumptuously say, The bitterness of death is past: much less, in this time of Pestilitie and tribulation, ought we to sleep in security: lest we be worthily branded with that stigmatical Mark which is set upon Ahaz: (2 Chro. 28.22.) This is that King Ahaz: What had he done, that the Spirit of the Lord should point at him with his finger, in that sort, above all the rest of the Kings of Israel and judah? the reason is there rendered: In the time of his distress he trespassed yet more against the Lord. This is that King Ahaz. These things (saith Saint Paul) are Examples, for us to reflect on: and are written for our admonition, 
1 Cor. 10.11.  upon whom the ends of the World are come.   

AN ESSAY, OF FRIENDSHIP. Written, by a Noble GENTLEMAN, DECEASED. And now, Revised, and Illustrated.  1 PET. 1.22. and 3, 16. 
See that ye love one another, with a pure heart, fervently.  
Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed, etc.  
Amor Dei, amorem proximi generat.  
LONDON, Printed by T. Badger, for H. Mosley, and are to be sold at his Shop at the Prince's Arms, in S. Paul's Churchyard. 1640.   

AN ESSAY, of Friendship.  
IN the workmanship of the World, MAN is the most excellent piece: and there is no particular Man, but in his Essence and nature is far more excellent than the Frame of all the rest of the World. But, that man amongst Men is most excellent, that can add to his own Essence, another of equal worth.  
For, as we hold him richer, that hath a pound of Gold, than he that hath so much Silver, and if a man did enjoy all Treasures, and the full power over all the world, so that he might justly call all the World, his own; we should justly think this Man rich for possessing so many precious things: yet, since there is somewhat that is of more Excellence than all the World, which is Man, he that fully enjoys a man, is richer than he that enjoys all the World.  
To enjoy a man, is either to have a Slave or Servant: of which the first gives a man power over him for Fear: and the second, for Reward. And yet, the power that a man hath over either of these, is not over the man, but over the Body of the Man. For neither fear of punishment can tie a slave from disobedient thoughts, nor hope of reward oblige a servant to perfect Obedience in his Heart and Will: because neither those offences can be punished, nor those deserts rewarded which are impossible to be known.  
He hath only obtained this perfection of adding to his essence, who enjoys a Friend, and hath gained absolute power over the Affections of another man. So that by the order of Nature and the World, a man is really 
* Siracides: 6.15  richer. and happier that hath a firm Friend, than he that enjoys all things else that the World can afford him.  
But as a Lute must have the Wood well seasoned, 
The chief ground of our Love, aught to be God's Image in men, consisting in goodness and godliness: which divine Loadstone may justly draw our Affection.  and the Frame joined together, and perfected, before it have strings put to it, and before it can make the harmony for which itself was made: So a man must have his Affections seasoned, his Passions tempered, and all himself perfected with Virtue, before he is capable of the fullness of that contentment, which is received by perfect friendship.  
The perfection of friendship, consists in a strong confederation, and an absolute Union between men's desires and affections: So that whatsoever one desires and affects, is equally affected and desired by the Other. This Union can be between none but virtuous men. 
Novicious person can be a perfect friend. Yet, the best have very many infirmities (I am. 3.2.) which how they are to be borne with; See Rom. 15 1, 2, 3.  For the General way of virtue is but One, in which all men agree, which travel out the journey of their life in this way: But there are infinite ways of vice, which differ and disagree, as much one from another in particular, as they do in general, from Virtue.  
Friendship is indeed itself a virtue, and the perfectest, or rather the perfection and combination of all other Virtues: and as it is a virtue, so it is obtained by industry. No men are borne friends. Brothers, and those between whom there is a near consanguinity, are borne with a greater disposition to it, than strangers: But that which makes a friendship, is Conversation: where first, there is a mutual liking of one another's persons, because they like what one another saith, or doth: and afterwards, continuance of conversation, and mutual kindness, and perpetuity 
* True Amity is operative, and permanent.  of agreement bring things to that pass, that as at first, the men were liked for what they said or did, so at last, the speeches and Actions shall be liked, because they are spoken or done by these men.  
Out of this, 

There are 3. degrees in Love, or Amity.  
1. Affection to the Beloved.  
2. Desire of conjunction, or converse.  
3. Complacence, or Contentment: which is ultimus actus amoris   there grows a desire of imitating one another: and a desire of putting those things in practice themselves, which they did so well like in another, till at last they become as it were two pieces cut out of one cloth. And as they grow in likeness of disposition, they must necessarily increase in friendship. For, that virtue and Discretion which whilst it was a stranger to them, pleased them so well, must needs much more delight them, when they find, that they are inwardly acquainted with it, in their own Practice. 
Friendship, a sacred Bond and fraternal League; the Violation whereof, is heinous impiety: A wound from a friend, being a double Wound.  And in Conclusion, the Men will grow to be but One man, and will esteem themselves so; and each friend will desire and endeavour to bring the same things to pass, and with the same" Industry, for his friend, as for himself, and will be equally careful for his Friend's Reputation, Estate, Life, and Contentment, as of his own.  
When it comes to this, it is Friendship. All the rest, is but familiar acquaintance, and Wellwishing, and a good opinion.  
I suppose, the General and Positive Rule of all those things which concern friends, as they stand in mutual Relation one towards another, to be, that in every Occasion that is offered a friend, to do or say any thing as a friend, he ought in Reason 
* For, a true friend is to be reputed a second Self  to examine what he ought to do or say, if it were his own case; and just so, and no otherwise, he ought to do and speak concerning his friend.  
Out of this General discourse we may grow to particular conclusions.  
First, since a Friend is more precious than all things in the World that a man can possess besides, a man ought to value more his Friend, then either his estate or preferment, or any other 
* Hence it follows, that base Lucianists, complotting by Sycophantike practices, to rob a man of his true friend, are the most perillouns & pernicious Thiefs in the World. See Solomon's description of them: Pro. c. 6. v. 16, 19 and Pro. 16.28.  Worldly things that he can pretend to.  
Secondly, since one friend is the Essential part of the other, and two friends are united in one individual essence of friendship, if this essence be once dissolved by the utter dissolution of their friendship, I hold it in the course of Nature as possible a thing for a soul to return to a body that it hath forsaken and inform it again; as for a perfect friendship once broken to be restored to his former Perfection. And if at any time such a thing happen, I shall esteem it a miracle. The impossibility of recovery of so precious a jewel being once lost, is another Argument why a Man that is once so happy as to enjoy it, should be 
* Friendship, is fine but brittle stuff: and (in these days a very casual commodity: defeazible, on light occasions, and sinister suggestions of Viperous Tongues, Mat. 24.12.  careful to preserve it. And since men's affections which before were different, are united, and made one by friendship, a man ought to consider, what he would expect from his friend, in such or such cases, and just so he ought to do to him.  
And on the contrary, he ought to consider what he would do to his friend, upon such and such occasions, and just so he ought to expect from him. They are dissemblers, that say they love any man better than themselves, and because they want the Truth of friendship, they gild over the meanest of their affections with such Protestations, and make them appear more glorious than true friendship itself. He hath attained the height of friendship who loves another equally to himself: and friendship is so indivisible a thing, that he that loves not so, 
* The fordid demeanour of a false friend is thus described by Siracides: If he have need of thee, he will deceive thee, and smile upon thee, and put thee in hope: he will speak thee fair, and say, What wantest thou? And he will shame thee by his meats, and at last he will laugh thee to scorn, etc. Eccl. 13.6, 7. Compare Prov. 23.6.7, 8. and Eccl. 18.18. and there will result the true Character of a cheating Laban, and churlish Nabal. D.L.  is not worthy of the Name of a True Friend.  
Since then a man ought to love his friend, in the same degree that he loves himself, then is required between friends such an Equality of Worth and Merit, that one Friend must in all congruity of Reason, equally deserve to be loved as the other; not in that opinion which other men have of them (for that is without them, and doth not concern them) but in the opinion which they have one of another.  
For, the reason, why a man loves his friend as well as himself, is because he assuredly believes, that his Friends Abilities are both as great, and as much his own, as those which he hath himself; and that he can imagine no Danger or Inconvenience that he would undergo to purchase his own contentment, that his friend would not with the same willingness put himself upon, for the same end. Neither is an Equality of Birth and Nobility to be required. For, (as I said before) not men are borne friends, neither is Friendship between Men, as they are either Kings, Lords, or Beggars, but as they are Men. Neither is a just equality of Age necessary: though it be very convenient that their years do not much differ, because the bodies of old and young men, do so much differ, that 'tis almost impossible their affections should run so requall a course as is fit for the Sympathy of Desires which is ever between friends.  
Their estates must necessarily be equal, that is, their wants. For since no man's state is so plentiful, but he desires still to add somewhat to it, in one kind or other, (which in his opinion he yet wants) men's estates are in reality more or less one then another, according as their Wants are fewer, and less Essential. It is fit therefore that the Estate of Friends should be in common 
* Of this Community see an illustrious precedent, in the Golden Age of the Primitive Church: Acts 2.41. to the end.  in every thing, that respects the Conveniencies of Life.  
But in matters of superfluity, there's no such Necessity: for suppose there were two friends, of which, one had five hundred per ann: and the other a very little, yet being a discreet man, and out of those Employments, which require with the Necessity, as many Abilities to perform them, did so manage his little, that he made it supply him all the Conveniences of life; there were no Necessity, that he that had the Great estate, should share it with the other. But if the one Friend should chance by any misfortune to fall into miserable want, it is fit, that the other should relieve him, to the uttermost penny of his estate. For Friends, are 
* Members should have the same care one for another, 1 Cor. 12.25 At dum sibi quisque plus satis addictus est, alios praeteritac negligit. Hoc vitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superat amor proximi: Vnde autemid, nisi a Deo, qui particuiam suae bonitatis hominum cordibus instillat; I. C.  Members of equal Dignity, of one and the same Body of Friendship. And as no man that had one of his hands dangerously wounded, and the other whole; and had in his Power so much Money as would either cure the hurt hand, or buy a fine Ring for a Finger of that hand that were sound, would be so indiscreet as to prefer the vain affectation of having a Gold-Ring for his sound Finger, before the Essential benefit of recovering the decayed health of a hand: and yet no man would impose a necessity upon a man that had both his hands sound, to divide a Ring, that one hand wore with the other: Just so is it with Friends, who in points of Necessity ought to joyneboth their Forces to the relieving of him that wants; but in Matters of Superfluity, let every man enjoy that he hath.  
To conclude; True Friendship is the Crown of all Moral Virtues; for Moral Virtue instructs a man to govern all Actions in such a regular Manner, as may best serve to preserve society and mutual Conversation amongst men.  
And as the most excellent and perfectest end of Society, is Friendship: so doubtless that is the Excellence and perfection of Virtue which directs a man to the Attainment of this most happy state, and preserves him in it. As it is the Consummation of Virtue: so I desire, it may be of my life: which I will endeavour to govern by it. And I shall esteem myself as happy as the World can make me, if having laid the Foundation of my life in Honesty, and continued this Fabric through the various Opinions of Men, and Chances of this World, with a perpetual desire of taking hold of every Opportunity of doing virtuous and worthy acts, I shall conclude my life, enjoying and being enjoyed of a constant 
* A perfect friend is no shaking Reed: like Varroes Metamelos, inconstantiae silius: but like God, who is not variable in his Love, jam. 1.17.  Perfect friend, in the Noble intercourses of mutual amity.   

Appendix of LOVE and FRIENDS: According to Aristotle's Judgement, delivered in his second Book of Rhetorik, chap. 4.  
TO Love is to wish well to another, for that others, not one's own sake.  
A FRIEND is he that Loves, and is beloved.  
Friends, are they, that mutually love each other.  
A Friend therefore he is,  
That rejoices at another's good.  
That grieves at his hurt.  
That wishes the same with us to a third, whether good or hurt.  
And that is Enemy or Friend to the same person.  
We love them,  
That have been beneficial to Us or Ours: especially, if amply, readily, or seasonably.  
That are our Friends friends.  
That are our Enemy's enemies.  
That are Bountiful.  
That are Valorous.  
That are Just.  
And those we would have love Vs.  
And good Companions.  
And such as can abide jests.  
And such as break jests.  
And such as commend us, especially, for somewhat that we doubt of in ourselves.  
And such as are neat.  
And such as upbraid us not with our Vices, or their own benefits.  
And such as quickly forget injuries.  
And such as lest observe our errors.  
And such as are not of ill language.  
And those that are ignorant of our Vices.  
And such as cross us not when we are busy or angry.  
And such as are officious towards Vs.  
And such as profess the same Trade or course of life, where they impeach not each other.  
And such as labour for the same thing, when both may be satisfied.  
And such as are not ashamed to tell us freely their faults, so it be not in contempt of Us, and the Faults such, as the whole World rather than their own Consciences condemns.  
And such as are indeed ashamed to tell us their very faults.  
And such as we would have honour us, and not any way to envy, but to imitate us.  
And such as We would do good to, except with greater danger or hurt to ourselves.  
And such as continue their firm Affection to the Dead.  
And such as speak their mind.  
And such as are not terrible.  
And such as we may rely on.  
The several sorts of Friendship, are Society, Familiarity, Consanguinity, Affinity, etc.  
The things that procure love, are the bestowing of benefits 

Freely,  
Voluntarily,  
Privately.    
FINIS.   

Imprimatur.  
Tho. Wykes. R.P. Episc. Lond. Capell: DOMEST.