BISHOP GOOD MAN His Proposition: In discharge of his own duty and Conscience both to God and Man.  
PRivate interests, as they work the deepest impressions, so are they usually the first motives and occasions of great public designs; though I am not altogether ignorant of some secrecies, and close carriage of business in these times; yet here, I will only take notice of such things as did manifestly appear to the public view.  
The beginning of our late troubles and wars, was upon this occasion: K. Charles sent down the commonprayer Book to 
K. Charles.  be used in the Scottish Church; and as the L. Archbishop of S. Andrews, than chancellor of Scotland, did very well observe, If it had been recommended to an Assembly of Divines there to have been discussed; or if it had been sent to the Parliament there to have been confirmed, it is thought it might have taken good effect. I do therefore much commend the practice of former times. That K. James began his reign 
K. James.  with the Conference at Hampton Court, which did much settle and pacify the controversies then in the Church of England. Q. Elizabeth began her reign with a solemn Disputation between 
Q. Elizabeth.  the Bishops, and those other Divines, who had fled for Religion beyond Seas. So in Q. Mary's time, there were several 
Q. Mary.  Disputations concerning Religion, as appears in Mr. Fox his Acts and Monuments. In K. Edward the 6. time, came some 
Edward 6.  Divines out of Germany, as Bucer, manrtir, Fabius, who were sent to both the Universities, there to dispute and determine controversies in Religion. Henry the 8. did his best endeavour 
Henry 8, Head of the Church  to procure Philip Melanchthon to come over; and though he failed therein, yet Agents came from the several Princes of Germany, who together with the King's Commissioners might ●rea● for the settling of Religion: I have seen the originals as they were copied out by the Clerks; the English Commissioners did acquaint the foreign Agents, that K. Henry had assumed the Title, to be Head of his Church, and for support of that great honour, he had First fruits, Tenths, Subsidies, and other payments from the Clergy; he had likewise the disposing of Church preferments, whereby he was absolute in the Government both of Church and State, and none of his Subjects had any foreign dependence, or could appeal to the Church of Rome.  
These Relations did little please the foreign Agents, for they did consider, That if the King should be the supreme Head of his Church; then it would follow, That the Emperor should be the Supreme Head of the Church of Germany, whom they hated ten times more than the Pope; and therefore, their resolution was, that as Scripture was the only judge of controversies in Religion, to determine them; so Scripture should be the 
Scripture head of the Church.  head of their Church, they would be wholly govesned by Scriptures, they would obey none but Scriptures, and acknowledge no other head: It should seem their wisdom proceeded not so far, as to demand who should interpret Scriptures, or who should judge of the Exposition of Scriptures? In default, and for want of such conference to settle Religion, Henry the 8. made no other change in Religion, but only took upon himself the Government, and in right thereof, he disposed of the revenues; and to this Church Government did belong matrimonial causes, 
〈◊〉 divor●●  and thereby he had power to divorce himself from his Wives as often as he thought fit, (for the Law was in himself:) and probable it is, that he had an intent by his spiritual power, to proceed against his own Wife, Anne of Cleeves in point of heresy, and so to have burnt her in stead of a divorce, had she not very wisely (though falsely) accused herself to have been formerly precontracted, whereby the Delegates (such as had their power from the King) adjudged the Marriage to be void, and both parties to be at liberty to match where they pleased; and that principal Chaplain, who was so much employed in the Divorce, was now as much employed to find out Arguments for the lawfulness of polygamy, so to satisfy his Master's 
polygamy,  appetite with variety, and to give him greater hopes of Issue: and had it not been that the King was now grown in years, and his body exhausted and tired out with his own lust, it is not unlike but he might have consented thereunto; and then being an approved Doctrine by the head of the Church, it might have past for very sound and Orthodox.  
Not to dwell altogether at home, if we look abroad, we shall find that very lately the Synod at Dort did settle the differences 
Synod of Dort,  of Religion in the Low-Countries, which together with the sacrificing of old Barnevelt, did procure their peace; and not only in Protestant Churches, but in the Church of Rome, the council of Trent did much settle the Controversies in that 
C. Trent.  Church, insomuch, that I could never have believed such plotting and practising against that council, had I not seen with mine own eyes, the original of those secret practices subscribed by the Actors themselves, and other great witnesses beyond all exception: and thus, if through all ages, we shall come to that council in the Acts of the Apostles, we shall ever find, that Synods and counsels have been used as the ordinary means for composing differences in the Church.  
Now I speak it to my great sorrow and grief, I know no Nation so much distracted with Sects and schisms as we are; 
Schisms  and fit it is some course should be taken to give satisfaction to weak Consciences: the Church of England at this time is in so sad and mean a condition, that we are scarce capable of a Synod; for I am confident, that the greatest number (if not all) of the most learned, judicious, Orthodox Divines are so dejected in mind, as that they are not fit for a Synod, nor will be admitted to have a free election in the choice of their Clerks; and they are so utterly plundered and undone, as that they are not able to bear the charge of a Synod, and failing herein, let us find out some other course; suppose a disputation, 
〈…〉  where every man might give an account of his Faith; but this were to expose the truth to great inconveniences choler and passion do therein usually prevail, there would be a needless multiplying of words; and sometimes in a hot pursuit (the Hare would he lost) we might lose the state of the question: and commonly, men contend not so much for Truth, as for Victory. If then, in discharge of mine own duty both to God and man, I should propose a course, I hope it could not be offensive.  
For I see as mean men as myself in the City, who have their private Congregations, their set times of meetings on the week days; they have their conferences, private fasts, and thanksgivings; and even in Churches they have Lectures set up without any licence, or public authority; then why should 
The resolving doubtt in Religion.  I be afraid to set up an Exercise to satisfy men's doubts and scruples in Religion? no man is bound to believe, but wholly left to God and his own Conscience, that when he finds better reasons to persuade him, he may alter and change his opinion: Thus as there are temporal Courts to determine controversies concerning the right of Inheritance, and other differences between men; so there may be a little power left in the spiritual Court, only to satisfy the doubts and scruples made in Religion; and such a course (God willing) I do propose to myself, to undertake towards the end of May; I give long warning beforehand, that if I should be forbidden, I might desist.  
The Order which I shall observe is this, That he who presents the doubts, must present them in Writing, and the 
Modesty in presenting the doubts.  Writing not to exceed half a sheet of Paper written on both sides; he must present them in modesty, giving every man that due respect and honour which belongs to his place and calling; he must subscribe his name, his age, the condition and course of his life, the place of his dwelling; and it were to be wished, that some others would testify their knowledge of him. His doubts shall then be publicly read, and in due time they shall be answered. I do not herein presume on mine own weakness, but upon God's great mercy and goodness, who never will be wanting in his own cause, and in defence of the truth; neither will I neglect the means under God, but I will advise and hold correspondency with the best learned men in England, and I doubt not but God will assist. I am now past the age of man, and consequently past as the joys and hopes of this world, so past the fears and terrors of this world; and so let God be merciful unto my soul at the last day, as I shall deliver nothing, but what I conceive to be God's truth; the World hath been now long deluded and abused with controversies of Religion, in so much, that there is little Religion left amongst us: I hope to discover some secrefies, and to make it appear who are and were the great Impostere; And here I do make this 
Achallenge.  proffer and challenge, Let any man bring me the body or system of his Religion, together with all the several members and branches thereof, and if I shall not make it plainly appear, that his Religion is a self-homicide destroying itself; (i.) admits contradictories in itself, I will be of that Religion. 2. If any man shall bring me a Religion which shall subsist with human learning, (which in effect is only reason improved) I will be of that Religion. How wonderfully are we bound unto God, for that great certainty of our Religion, which is not only grounded upon the divine testimony revealed, confirmed by miracles, and wonders, far above all natural power, written in our hearts by God's sanctifying Spirit; together with the infusion of grace, whereby we believe mysteries above our natural capacity; but likewise that our Faith and Religion should have those special properties of truth, that it should cohaerere sibi, agree with itself, like a well governed City, or a well compacted body, paeem habens ad invicem: and as it agrees with itself, so it should subsist with all human learning, which serves only to adorn Religion.  
Now for the method which I shall observe in giving satisfaction 
The method 〈◊〉 be observed.  to all doubts and scruples proposed, though I do much commend the School method, which is first to make the strongest objections; then laying open the naked truth, and fortifying it with sound demonstrations and reasons; those former objections which at first did seem invincible, alas they fall of themselves, and come to nothing and so are soon routed & easily dissolved; and this course, I conceive, doth best represent Nature; as in digging for Mines, the Earth, Stones, and scurf we dig up and lay aside, and so at length we come to the pure oar, this we refine, and use the earth and scurf to scour it. Though I commend this method, yet I will forbear to use it, as being not so fitted to every man's capacity: I will therefore use mine now method, which is a little more easy: First, I will use two or three quotations out of Scripture, and no more. 2. I will show the analogy, or correspondency which it with other Texts of Scriptute, and other Articles of our Faith. 3. I will show how it was employed in the state of Nature before the giving of the Law. 4. How it was shadowed forth in the types, figures, and ceremonies of the Mosaical Law. 5, How it received ripeness and perfection in the state of the Gospel. 6. How it hath been continued in the Church in the Primitive age, and in all succeeding times; and this to appear especially by the ancient Liturgies, not by straggling words taken out of Fathers, which being spoken upon several occasions, might be variously interpreted. 7. The great inconveniences and absurdities which would undoubtedly follow, if any other Doctrine should be admitted. I do the rather acquaint you with this my method, that such as shall have any doubts or arguments to propose, they may do it according to this method, if they please.  
When I have answered Objections, than I will reduce all 
Religion settled by laws.  to the Church of England, as it is settled by the fundamental Laws, by the Statute Laws, by many Acts of State, and generally, by public Authority; to this end, I have read all the Statutes, all the Parliament Rolls, many Acts of State, Articles, Injuctions; yea, I made a hard shift (I cannot now do the like) to understand some of their Reports in Law, only such as did concern Religion. I never did regard any particular Opinions; for all my time the Professors in Cambridge did differ in their Opinions; the first difference began between Dr. Whitaker and Dr. Barow; then in their Successors, Dr. Overall and Dr. Playford; and then in Dr. Richardson and Dr. Davenant.  
Heretofore I took some pains to know how far the imperial 
The Civil laws.  and civil Laws, together with the Roman Histories, did give testimony to Christian Religion, even before such time as the Emperors became Christians; and how far they did touch upon some controversies now agitated in the Church: since, I took the like pains in our Common Laws, but my Notes are burnt 
Our Common laws.  and plundered, and with sorrow and grief, my wits and memory are likewise plundered, and my age gives me assurance that I shall recover neither the one nor the other; yet still I have a will to do good, though I do foresee that this my project will fail and come to nothing; yet my honest intents will appear, and that I have done my uttermost endeavour: and if any one shall blame me for indiscretion, truly it hath ever been my course and practice to desire God in all my actions so to direct me, that I might rather seem to the world to want wit and discretion, then to neglect my duty to God, and my charity and conscience to man: and my fault easily deserves pardon, because I am now come to those great years which may claim a privilege to dote.  
Tying myself to Religion as it is settled by Laws, under favour 
The 〈…〉 Judges.  be it spoken, I do not think the temporal Judges of our Common-Laws so fit to interpret them; but rather the spiritual Judges, the Church men themselves, especially such who were the lawmakers, and knew their own intents best, and as it may be supposed, had a special influence in those Laws, while the temporal Judges were only assistants, and not permitted to speak but when they were demanded; besides the honour of priesthood, which is not to be encroached upon within the compass of his own sphere; thus I shall reduce all Opions to the Church of England, as it is settled by Laws.  
For the name of Protestant Religion, that I may confess my own weakness, I never yet understood what was meant by it; 
Protestant Religion.  yet I have read Sleydon and Florimond both very wise and excellent Authors, though different in their Opinions, Factions, and in all their ways and courses; yet they agree in the name of Protestant; for 1529. there was a Diet held in Germany, where many Princes, Free States, and others, did enter a solemn Protestation: 1. Against the Pope and his Power. 2. Against the Emperor, and the Power which he claimed. 3. For an absolute liberty and freedom of Conscience, that every man might profess what Religion he pleased, and none to be molested therein. There were then at least 14. several Religions which did enter this one Protestation: and if the Jews, the Turks, and the Heathen had been present, no doubt but they would have joined in the Protestation, and so become Protestants, and yet not converted from their own Religion, much less made Christians; how this word Protestant should signify and point out any one proper Religion, it is beyond my understanding; the Roman Catholics protest against all Religions but their own, and therein they become Protestants. The Laws of England, and the Acts of State finding this inconvenience, 
●…ces of Parliament.  do usually add this one word, and call it the true Protestant Religion, which doth very much qualify the business. Now when I say that I will reduce all to the Church of England as it is settled by Laws; I must here crave leave to take some further advice concerning the Ordinances of Parliament, which were made without the King's consent, while the King's Power was acknowledged, how far they do oblige out of Parliament, and how far they differ from Acts of Parliament, for herein I am not yet so fully satisfied.  
Now that the Church hath lost all her Temporalties, the Revenues are gone, the Jurisdiction is gone, the Honour and Esteem is gone, and nothing left for further or future sacrilege; it may please God to use this as a means that our Eyes 
The controversiemoungers'.  may be opened, and without any temporal obstacles, we may discern the naked truth, and so agree in one Faith, while the controversie-moungers' who were the Incendiaries in the nature of buffoons, most contemptible in themselves, they must find out some other trade to thrive by; for their patroness and Supporters have now their own ends, and swallowed up their morsel, and have no further use of them; and now they must fall to sedition and matters of State between the Presbyterian and Independent; (men whose wit, learning, honesty, and Religion, carry an even and equal proportion) while all of them running themselves out of breath, and finding how one error hath begotten an other, they will at length return home and seek shelter under the Apron of their Mother Church; and by God's assistance I will do my best endeavour to hasten their return.  
I cannot ferve God in any other kind, for my strength will not serve me to Preach; and though no man doth honour Preaching more than myself; yet I do not think it always a like necessary; where Religion is once Planted, and that men 
Preaching when necessary.  are sufficiently satisfied in the truth of Religion, that there they should be still learning, and that the practice of Religion should only consist in the precept; this I do not commend; multiloquium parit contemptum; there may be Satietas in sacris; it is not frequent and long Preaching, but painful and profitable Preaching which works upon the minds and affections of men. It cannot be denied but many Sects and Sectaries have risen from rash and unadvised Preaching; men must fill up the hour sometimes with impertinencies, sometimes with seditious discourses; but always with needless repetitions as the Directory commends extemporary Prayer: so following that example, 
The abuse of Preaching.  (for the reason is alike in both;) some men will Preach ex tempore, and while they sweat in the Pulpit, and fill up the hour with weak stuff, the judicious hearer presently concludes, that this man breaks the fourth commandment, Six days' shalt thou labour and take pains, and the seventh day thou shalt rest: but here he hath been idle, and not followed his Studies the whole week, and now he labours and sweats on the Sabbath, and truly to little purpose; for as it is in Husbandry, according to the pains of the Husbandman, together with God's mercy, the Earth brings forth her increase: so according to the pains of the Preacher, he must expect that the People shall edify: for if he be careless and negligent, and regard not his own Preaching, he cannot in justice expect that others should greatly regard it. Thur far the judicious hearer, but the Sermon consisting of weak stuff, the weak hearer, suppose Tradesmen, Artificers, if they have but a volubility of speech, they will adventure to make such a Sermon. Thus you have preachers of all Trades and Professions: thus some Ministers desiring to be reputed zealous and painful in their Calling, with their tedious and frequent Preaching, they have prostituted the very honour of Preaching, and made it contemptible.  
Some Preachers there are whom of all others I do most commend: I confess I received more benefit from them, then from others; and these are Silenced, sequestered, Plundered, and utterly suppressed; for it is an error to think that all Preaching should come from the Pulpit. Men Preach in their lives, in their actions, in their examples; The Heavens declare the glory of God; and the Firmament showeth his handy work: one Day telleth another, and one Night certifieth another: here is excellent Preaching indeed, not an impertinent word: Thus the Church in all her Orders and Ceremonies did Preach; the building of great cathedrals, set forth the Majesty and Magnificency of God, and that he was to be served like a God. Thus we consider Solomon's Temple, where the very snuffers were of beaten Goed; they did likewise assure us, that God had his dwelling and habitation amongst men, which was an argument that God was once Incarnate, and visibly conversant with men: And whereás the Jews expect a temporal Messiah, I do acknowledge that in all the Old Testament there is not one word to the contrary; and therefore I believe, that Christ 
Christ was a temporal Messiah.  was not only a spiritual, but likewise a temporal Messiah; for what Emperor or King of the World ever had or possibly could have so many Temples, so many Religious Houses, so many Servants, Archbishops, and prelates to be served in such rich Vestments and Copes, such continual singing praises and hymns, such excellent music, while all the Christian Emperors and Kings did bow and obey him, offering up their crowns, and submitting themselves to his Laws, to testify that the whole World was only created for his Service, that as he was the beginning of all, so he might be the end of all. God cannot bereave or divest himself of that Honour, but all must tend and end in his Glory.  
Such as have pulled down these Temples, and committed sacrilege, 
The natura and first beginning of sacrilege.  they do but second the devil in his courses; for the devil intended to possess himself of God's Throne in Heaven, and failing in that attempt, being justly cast down; yet still he continues in his malice and obstinacy towards God, and hath so far prevailed with his imps, the wicked of this world, that as he could not possess God's Throne in Heaven, so neither should God have any Throne upon Earth; they would exile God from the Earth, as the devil was cast down from Heaven, to be revenged of God, while God for a time permits it. Truly sacrilege is the renouncing of God, and of his Service, and the greatest of all sins; and while they destroy Temples, they make it known whose sons they are, and against whom they fight; while they take God's Inheritance here into their own possession, they renounce their Inheritance in Heaven; while they adhere to the world, ceasing upon Church means, spending them in all luxury and riot, they do thereby shorten their own lives, and hasten to their own homes.  
But of all Preachers I do most commend the Orders and 
The Church did preach in her Ceremonies.  Ceremonies of the Church, for they were all significant, and had some special use: As to instance in the observation of times; The ecclesiastical year begins with Advent, wherein we are first awakened with the fears and terrors of God's last general judgement; per setam introducimus linum, the needle first enters and brings the silk after: Then we consider the nenessity of a Saviour; and here the prophecy of Esay is read, which of all other prophecies doth most punctually set forth the coming of Christ: Here we express our hopes and expectations in the Antiphonies of the Church, Rorate Coeli desuper & nubes pluant justum, aperiatur Terra & germinet Salvatorem, attollite portas Principes vestras, & introibit Rex Gloriae, &c. Then we consider the Types and Figures of Christ in the Law: So we end our Advent with John Baptist the immediate forerunner of Christ.  
Then we come to the nativity of Christ, where we consider all the Miracles and Wonders which then passed the Song of the Angels, the Stars appearing to conduct the Gentiles to the place of his Birth: Here we express out excessive joy for his coming, with all kind of mirth, with Hospitality to entertain the members of Christ: this time lasts to the Purification, which is the time of the lying in of our Lady; and according to our own custom and fashion, while Wives are in Child bearing, there are Banquets and Feastings for 
What we learn by the observation of time,  joy that a Child is born, and that the Mother is safely delivered: How much more should our joy be, that God is born in our flesh, to the salvation of Mankind? After the Purification, we consider the Infancy of Christ, and what then happened; his flight into Egypt; the murder of Innocents; his return from Egypt; his manner of going to Jerusalem at the great Feasts of the year; how he Disputed with the Doctors at twelve years of age, when he was lost in Jerusalem; then we come to his baptism; and his first Miracle of turning Water into Wine.  
But seeing our sins are the great hindrance to God's mercy, in Septuagesima we consider our sins, and how they have drawn God's punishments upon us: Here Genesis is read, 
Septuagesima.  where it appears, That man was Created in happiness, but fell for his sin; and the punishment of his sin, was no less than Death; as an earnest thereof, we see the murder of Abel, that God would not spare the most righteous; so that if the son of God took up man's nature, he cannot be dispensed withal, but he must die; Statutum est, there is a Statute past, and none can be exempted: This generally appears in the Deluge, where in effect all mankind perished, and that there are other punishments after Death, it is inmated unto us 
The Punishment of God for sin.  in the burning of Sodom and Gomorrah with fire and brimstone. Then to show the general afflictions which befall man; it is manifest how Esan did persecute Jacob; how the Famine drove the Israelites into Egypt, where they lived in bondage: all this appears in that one Book of Genesis.  
For preventing God's further anger, and appeasing God's wrath for sin; there must be a time for repentance, with all 
A time of repentance.  humility and mortification, to testify our inward sorrow; Thus we begin Lent with Ash-wednesday, and perform that Ceremony, Pulvis es, & in pulverem reverteris: Then we keep our forty days Fast, according to the Imitation of Christ; this continues, and ends with the Death and Passion of Christ, whereby we express our grief, that we should be so wicked, that needs the son of God must die for our sins. Thus, with repentance, we prepare ourselves to celebrate the Resurrection of Christ, that we might rise together with him, and in assurance thereof be regenerated in him: Here we sing our Hallelujah, with the greatest expression of joy 
Our joy with Halleluiah.  and comfort; for at this time Christ is supposed to be on the Earth as a conqueror, having finished his labours and passion. Thus we continue to the Ascension of Christ, before which we have a Rogation-week, that so our prayers, and we ourselves in heart and affection, may together ascend with Christ: and though we are left here behind, yet still we comfort ourselves, that, according to his promise, we do undoubtedly expect the coming down of his Spirit, which we Celebrate at Pentacost. Now in regard the three Persons have thus revealed themselves, we therefore keep the next Lord's day, in memory of that high Mystery, the trinity in unity, the unity in trinity; and from hence all the rest of the Sundays have their denomination; according to their distance. And because these Mysteries are all implied in the blessed and holy Eucharist, therefore we keep Corpus Christi day, for the Honour of the Institution of that great Sacrament; and for the rest of the days, they have proper Collects, Epistles, and Gospels, fitted for the times. (E. G.) we have twice that 
The Collects and Gospels fitted for the time.  Gospel of feeding so many thousands with so few loaves. First in Lent, to comfort us in our fasting, that God is able to feed us with a little, as well as with much: Then is it used in Harvest, to put us in mind that we should not ascribe all to natural Causes, but still acknowledge that the same omnipotent God who hath now multiplied the Seed, and sent a 
All Saints and all Soule●.  plentiful Harvest, he is able, and did likewise multiply the Loaves, to the feeding of many thousands without the labour of the Husbandman, or the help and use of the Sun in the Firmament. Thus every month hath holidays, to put us in mind of the Communion of Saints, and that following their example, we shall have our part and portion with them: And therefore in the last place, we keep all Saints Day, in memory of that Holy Communion with them: And because all died not Saints, therefore we keep the next Day in memory of all souls, to put us in mind that we must follow them, and that God will accomplish the number of his Elect, and that we shall be all gathered together, and all to appear at his last and general judgement.  
Thus the whole Year runs in a circle of Devotion, though 
The Nativity.  we cannot with the Angels be always praising God; yet, according to our weakness, we do by degrees and accession our best endeavour to follow the example of their Holiness. From the year, we come to the quarters, and months, God's Providence hath so disposed it, that the coming of his own Son should be at the return of the corporeal Sun in the Heavens; 
The resurrection.  when the days begin to lengthen, than Christ came into the World, as a daystar to enlighten our darkness. So the Resurrection of Christ by a special providence of God, falls out in the Spring time, which is in effect, the Resurrection of the natural Year; for then every Plant begins to rise out of the Earth with a new Body; And so in every Quarter, we have our Ember Weeks for our Mortification and Devotion, as in every month we have holidays for our Imitation.  
From the quarters, and the months, we come to the days of the Week, and in them with our hymns and Prayers we commemorate the work of every day's Creation, and how wonderfully God's mercy and goodness appears in the variety of his Creatures, together with that excellent order observed in the Creation, how fitting and agreeable to the nature of every thing in particular.  
From the Week, we come to the hours of the Day; at 
The canonical hours.  midnight we celebrate the Birth of Christ, his descent into Hell, together with his last and unexpected coming in Judgement; At three of the clock we commemorate the song of the Angels in the Birth of Christ; as on the contrary, at the same time, we remember the apprehending of Christ in the Garden by the Jews: At six we celebrate the coming of the Gentiles, and they received by Christ; then we remember the carrying of Christ before Pilate, there to be condemned: At nine we celebrate the coming down of 
The memorials of Christ for our Devotion.  the Holy Ghost and then we remember the crying out of the Jews, crucify, crucify: At twelve we remember the sending of the Apostles into all Nations to Preach Christ Crucified, which was then done at the very same hour of the Day: At three we remember Christ giving up the ghost upon the Cross, and at the same instant we consider the declining of the Day, and our own hastening to Death to follow Christ: At six Christ was taken down from the Cross by Joseph of Arimathea, and Nicodemus, men scarce mentioned in Scripture before, who durst not openly profess Christ, to give us an assurance that Christ died for sinners, and is able in an instant to convert them: At nine we commemorate the burial of Christ, and then the nine a Clock Bell Rings, to put us in mind of all those who have departed in Christ. Certainly no Man can dislike this course of Devotion, if he hath any spark of Religion in him.   

A short Ejaculation, or a comfortable Meditation, when grief and sorrow doth oppress us, which I do recommend to all churchmen, who are in my case.  
QVare tristis es anima mea? & quare conturbas me? spera in Deo, quoniam adhuc confitebor illi, salutare vultus mei & Deus meus. Crede videre bona Domini in terra viventium, expecta Dominum, viriliter age, confortetur cor tuum, & sustine Dominum: ego pauper & mendicus sum, Dominus sollicitus est mihi; Nudus egressus, nudus revertar. Dominus dedit, dominus abstulit, sicut Domino placuit sic factum est: sit nomen Domini benedictum; Si bona suscepimus de manu Domini, mala quare non sustiniamus? Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis, Nulla mihi nocebit adversitas, si nulla dominetur iniquitas.  
FINIS.