saint bernards vision. or, a briefe discourse (dialogue-wise) betweene the soule and the body of a damned man newly deceased laying open the faults of each other: with a speech of the divels in hell. to the tune of, fortune my foe. noctis sub silentio tempore brumali. english. this text is an enriched version of the tcp digital transcription a08813 of text s115289 in the english short title catalog (stc 1910). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 10 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a08813 stc 1910 estc s115289 99850508 99850508 15716 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a08813) transcribed from: (early english books online ; image set 15716) images scanned from microfilm: (early english books, 1475-1640 ; 1537:08) saint bernards vision. or, a briefe discourse (dialogue-wise) betweene the soule and the body of a damned man newly deceased laying open the faults of each other: with a speech of the divels in hell. to the tune of, fortune my foe. noctis sub silentio tempore brumali. english. bernard, of clairvaux, saint, 1090 or 91-1153, attributed name. fulbert, saint, bishop of chartres, ca. 960-1028, attributed name. 1 sheet ([1] p.) for i. wright, dwelling in gilt-spur street, printed at london : [ca. 1640] not in fact by st. bernard; an english verse translation of the anonymous medieval latin poem "noctis sub silencio tempore brumali", sometimes referred to as "visio sancti bernardi", "visio fulberti", or "debate of the body and the soul". verse -"as i lay slumbring in my bed one night,". publication date conjectured by stc. in two parts; woodcuts at head of each part. reproductions of the original in the british library. eng ballads, english -17th century. body and soul in literature -poetry -early works to 1800. meditations -poetry -early works to 1800. a08813 s115289 (stc 1910). civilwar no saint bernards vision. or, a briefe discourse (dialogue-wise) betweene the soule and the body of a damned man newly deceased, laying open th [no entry] 1640 1603 1 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-08 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2008-01 mona logarbo sampled and proofread 2008-01 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion saint bernards vision . or , a briefe discourse ( dialogue-wise ) betweene the soule and the body of a damned man newly deceased , laying open the faults of each other : with a speech of the divels in hell . to the tune of , fortune my foe . the writer speaketh . as i lay slumbring in my bed one night , a fearefull vision did me fore affright : me though i saw a soule departed late , by it the body , in a poore estate . wailing with sighes , the soule aloud did cry vpon the body , in the coffin by : and thus the soule to it did make her moane , with grievous sobs , and many a bitter groane . the soule speaketh . o sinfull flesh , which now so low doth lye , whom yesterday the world estéem'd so hye ; it was but yesterday the world was thine , thy sunne is set , which yesterday did shine . where is that traine that did attend on thée ? where is thy mirth ? where is thy iollitie ? where are thy sumptuous buildings , and thy treasure ? thy pleasant walks , in which thou took'st such pleasure ? gone is thy traine , thy mirth to mourning turn'd , thou in a coffin in thy shrine art vrn'd : for thy rich clothes , thou hast a winding-shéet , thy high-built roofe now with thy nose doth méet . but i ( poore soule ) was fram'd a noble creature , in likenesse to my god , of heavenly feature : but by thy sinne , whil'st we on earth aboade , i am made fouler than a loathsome toade . o wretched flesh , with me that art forlorne , that well may'st wish thou never hadst bin borne ; thou never would'st to any good agrée , for which we evermore shall damned bée . i am and must forever be in paine , no tongue can tell the torment i sustaine ; both thou and i , we must descend to hell , ●●ere we in frying flames for aye must dwell . it was thy pride , deceit , and luxurie , hath brought these torments both on me and thée ; thy wife , thy children , friends , which thou didst trust , doth loath thy carcas , lying in the dust . the booke of god , which is both true and sure , witnesse at large what sinnes shall endure : thou that within thy bed of earth art layd , arise , and answer to these things i sayd . the body answereth . i know thée well , my soule , which from me fled , which left my body senselesse , cold , and dead : cease then to say , the fault was all in mée , when i will prove the fault was most in thée . thou say'st , that i have led thée oft astray , and from well-doing drawne thée quite away , but if the flesh the spirits power can move , the fault is thine , as i will plainly prove . god you doe know , created thée most faire , and of celestiall knowledge gave you share : i was your servant , form'd of durt and clay ; you to command , and i for to obay . 't was in your power for to restraine my will , and not to let me doe those things were ill . the bodies workes be from the souse derived , and by the soule the body should be guided . the body of it selfe none ill hath knowne : if i did what thou bidst , the guilt 's thine owne : for without thée , the body resteth dead ; the soule commands it rests upon thy head . so to conclude , thy guilt excéedeth mine ; oh , how the wormes doe teare me in my shrine ! and therefore fare thou well , poore sinfull soule , whose trespasses passe mine , though they are foule . the second part . to the same tune . the soule answereth . most wretched flesh , which in thy time of life wast foolish , idle , vaine , and full of strife ; though of my substance thou didst speake to me , i doe confesse i should have bridled thée . but thou through love of pleasure foule and ill , still me resisted and would have thy will : when i would thée ( o body ) have control'd , straight the worlds vanities did thée with-hold . so thou of me didst get the upper hand , inthralling mée in worldly pleasures band , that thou and i eternall shall be drown'd in hell , when glorious saints in heaven are crown'd , but flatt'ring fancies did thy mind so please , thou never thought to dye , till death did seaze : this was thy fault , and cursed is our fate , which we repent , but now alas too late . the body speaketh . oh now i weep being scourg'd with mine owne rod , wée both stand guilty 'fore the face of god : both are in fault , and yet not equally , the greatest burthen ( soule ) on thée doth lye . no wit so meane , but this for truth it knowes , that where most gifts of vertue god bestowes , there most is due , and ought repayed bée ; and unto this there 's none but will agrée . but foolishly thou yéeldedst unto mée , and to my vaine desires didst soone agrée ; but ( oh ) i know that at the latter houre , both thou and i shall find a death most soure . i greatly feare an everlasting fire , yet one thing more of thée i doe desire : hast thou béen yet amongst the fiends of hell ? is no hope left , that we with christ may dwell ? the soule answereth . fond flesh , remember dives was denay'd , when for one drop of water so he pray'd : thy question ( senslesse body ) wanteth reason , redemption now is hopelesse , out of season . vile body goe , and rot in bed of clay , vntill the great and generall iudgement day : then shalt thou rise and be with me condemn'd , to hells hot lake , for ever without end . so fare thou well , i must no longer stay , harke how the fiends of hell call mée away : the losse of heavenly ioyes tormenteth mée more than all tortures that in hell can be . the divells speake . ho , are you come , whom we expected long ? now we will make you sing another song : howling and yelling still shall be your note , and molten lead be powred downe your throat . such horror wée doe on our servants load , now thou art worse than is the crawling toad : ten thousand thousand torments thou shalt bide , when thou in flaming sulphure shalt be fride . thou art a souldier of our campe enrol'd , never henceforth shalt thou the light behold : the paines prepard for thée no tongue can tell , welcome , o welcome to the pit of hell . the writer speaketh . at this the groaning soule did weepe most sore , and then the fiends with ioy did laugh and roare : these divells séem'd more blacke than pitch or night , whose horrid shapes did sorely me affright . sharpe steely forkes each in his hand did beare , tusked their teeth , like crooked mattocks were , fire and brimstone then they breathed out , and from their nostrils snakes crawl'd round about . foule filthy hornes on their blacke browes they wore , their nayles were like the tushes of a bore : those fiends in chaines fast bound this wretched soule , and drag'd him in , who grievously did howle . then straight me thought appeared to my sight a beautious young man , cloathed all in white , his face did shine , most glorious to behold , wings like the raynebow , and his hayre like gold . with a sweet voyce , all haile , all haile ( quoth he ) arise and write what thou didst heare and sée : most heavenly musicke séemed then to play , and in a cloud he vanisht quite away . awaking straight , i tooke my pen in hand , to write these lines the yong man did command , and so into the world abroad it sent , that each good christian may in time repent . then let us feare the lord both night and day , preserve our soules and bodies wée thee pray , grant that we may so run this mortall race , that wée in heaven may have a resting place . preserve the king , the queene and progeny , the clergy , councell , and nobility , preserve our soules , o lord , we doe thée pray , amen , with me let all good christians say . finis . printed at london for i. wright , dwelling in gilt-spur street . drops of myrrhe, or, meditations and prayers, fitted to divers of the preceding arguments. master, william, 1627-1684. this text is an enriched version of the tcp digital transcription a50098 of text r214102 in the english short title catalog (wing m1058a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 22 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a50098 wing m1058a estc r214102 99826321 99826321 30718 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50098) transcribed from: (early english books online ; image set 30718) images scanned from microfilm: (early english books, 1641-1700 ; 1763:12) drops of myrrhe, or, meditations and prayers, fitted to divers of the preceding arguments. master, william, 1627-1684. [4], 27, [1] p. printed by r.w. for rich. davis in oxon, london : 1653. by william master; first published as second part of his logoi eukairoi. essays and observations. reproduction of the original in the bodleian library. eng pride and humility -early works to 1800. humility -early works to 1800. meditations -early works to 1800. prayers -early works to 1800. a50098 r214102 (wing m1058a). civilwar no drops of myrrhe, or, meditations and prayers, fitted to divers of the preceding arguments. master, william 1653 4314 11 0 0 0 0 0 25 c the rate of 25 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-08 tcp assigned for keying and markup 2004-08 apex covantage keyed and coded from proquest page images 2004-09 john latta sampled and proofread 2004-09 john latta text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion drops of myrrhe , or , meditations and prayers , fitted to divers of the preceding arguments . o lord my strength , be not silent unto me , lest if thou make as though thou hearest me not , i become like them that go down into the pit , psal. 28. 1. my beloved is gone down into his garden , to the beds of spices , to feed in the garden , and to gather the lillies . i am my beloveds , and my beloved is mine ; he feedeth among the lillies , cantic. 6. 2 , 3. london , printed by r. w. for rich. davis in oxon. 1653. the arguments . 1. a prayer for a distracted church and state . 2. a prayer for the spirit of moderation and discerning . 3. a meditation and prayer concerning the perfection of gods word . 4. the hopeful soul's conflict between extremities . 5. the humble soul's agony with natural pride . 6. the mortified christian tolling his own knell . 7. the deliver'd soul's iubilee . 8. the authors concluding vote for himself and the reader . an advertisement to the reader . because there are abundance of excellent forms of meditations and prayers for all occasions already in print , and the generality of men now , with saul's army , choose rather to fast and faint , then save such honey from dropping on the ground ( which probably , if tasted , might illuminate the eyes , ) i shall not add much of this nature ( as namely particular forms of confession & humiliation , of supplications & intercession & thansgivings ; ) but only some few portions excerpt or enlarged from my own private devotions , which i thought most pertinent to some of the matters foregoing . god sanctifie them to the humble readers use . for a distracted church and state . prayer i. oh lord god , the great and terrible , that rulest heaven and earth , that puttest down one , and settest up another , and none may say unto thee , what dost thou ? look down from the hibitation of thy holiness , and thy glory , and behold with an eye of pity this wretched nation . o lord , things are now at that pass , that we know not which way to look ; our eyes are up unto thee , merciful god , save or we perish ! let not the oppressions and calamities that have already befaln us seem small in the eyes of thy compassion , though we confess thou hast punished us much less then our iniquities deserve : but for thy mercy sake , which is over all thy works , for thy sons sake , who taketh away the sins of world , let it be enough : let there be no more such terrible shakings , and earthquakes among us : let the prayers of thy small remnant more prevail with thee for pardon and mercies , then the abominations of wicked men and hypocrites for judgement , and vengeance . sanctifie thy bitter providences to such as it hath pleased thee to afflict and debase : give them submiss patience under thy all-ruling-hand , and a joyful harvest from their sorrows , even if it be thy will in this life , if otherwise , in the next : and however thou disposest ( o thou most just and most wise ) of particular persons , and interests ; yet let the interess of thy gospel be advanced , the hearts of thy people established and comforted , and the patient expectation of the humbled and injured satisfied . arise oh lord ! let not man prevail . thou who ●●●est between the cherubims shew thy self . shew thy self a defender if the innocent , one that humbleth those that exalt themselves , that taketh the crafty in his devices , and maketh the hypocrite a terror to himself . lord god of hoasts ! let not them have occasion to say with their mouth , or in their heart , that thou god hearest not , or seest not ; or that thou god hast forsaken the earth . let a book of remembrance be written for those that fear thee , and yet speak often for thy truth ; and put up into thy bottle every tear shed by those , whom it pitieth to see our zion thus in the dust . return oh lord ! how long stoppest thou thy ears and wilt not hear thy people pray ? be pleased for thy sons sake , yet at length to make this land a praise in the earth , an holy church , and a religious prosperous state . take away from amidst us the spirit of delusion and strife , and hatred , and hypocrisie ; and pour out a spirit of love , of equity , and of truth : remove every stumbling-block and rock of offence , every galling thorn , and pricking briar to the spirits of such as desire to fear thy name : and make the way of the lord so plain in the land , that the waifaring man , though a fool , may not err therein . and cause all of us , however at present unhappily devided , yet at length with unanimous hearts to say ; not any of our wills , but the will of our lord be done . amen . for the spirit of moderation and discerning . oh lord , the father of lights and fountain of wisdom ! into how many parties and interests are those that profess thy name devided ? how many lay claim to thy truth , that in the same particulars contradict each other ? and how many colours are found out to make each pretence seem probable ? how difficult is it to determine which is right ? how uncomfortable to hover between uncertainties ? how dangerous to resolve at a rash adventure ? oh lord , thy unworthy servant hath a long time sadly considered these premises ; and amidst those floods of doubts and controversies which now cover the face of thy church , can scarce ( with noah's dove ) finde one dry place whereon to rest his foot : oh my god , i betake my self to the ark , my refuge : my eys are up unto thee , thou hast bid those who want wisdom to ask of thee , who givest liberally , and upbraidest no man : vouchsafe me i beseech thee for thy sons sake a share in that thy promise , that thy spirit shall lead me into all truth . give me a discerning spirit , that i may discern between things that differ , and a stable minde , with a settled judgment , that i may not be toss'd about with every wind of doctrine , but let my senses be so exercis'd , that i may prove all things , and firmly hold whatsoever is good : and because knowledge puffeth up , but love edifieth , joyn humility and charity with my knowledge , and effectually bow my heart to do thy will , and then thy promise is , that i shall know it . furthermore , o lord , because of all thy attributes , thou commendest none more to our imitation then those of love & mildness , grant o lord , that i may not deceive my self , and think it a piece of religion to be bitter against my brethren ; but make me to study and practise that wisdom which is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality and hypocrisie . o lord , grant me my request for thy sons sake . amen . meditation and prayer concerning the word of god . how perfect is thy law , o god , which converteth souls ; thy testimonies , o lord , which make the wise simple , how sure are they ? thy statutes are pure , and r●joyce the heart ; thy commandment is pure , and enlightens the eyes . thy word is quick and powerful , sharper then any two-edged sword , piercing even to the d●●●ding asunder of soul and spirit . let others seek for grounds to believe the scriptures , thy inspiration ; this satisfyeth me , that none could so lay open the inmost secrets of the heart , but thou alone who onely knowest it . o lord , i many times think that in reading other books , i have discovered mysteries , and yet upon review of thine , i see the same things there ; and oh how much clearer ! oftentimes , o lord , i meet with things both within me and without , which when i seek to know , they are too painful for me : until i flie unto this thy sanctua●● , and then i understand them . o lord , i have seen an end of all perfection , but thy commandments are exceeding broad . to thy law , and to thy testimonies let all men have recourse ; they that speak not according to this word , have no light in them . behold all they that kindle fires , and compass themselves about with their own sparks ; though they walk never so presumptuously and pleasantly in the fire , and the sparks they have kindled ; yet this shall they have at thy hand , they shall lie down in sorrow . as for me , o lord , i am a stranger upon earth , oh hide not thy commandment from me . suffer me not to choose unto my self any of those blind guides my vain minde or subtile adversary would accommodate me with . lord whither should i go from thee ? thou hast the words of eternal life . let thy word be a lamp to my feet , and a light unto my path ▪ let thy statutes be my song in the house of my pilgrimage . grant that here beholding thy glory in this glass , when i awake up , i may be satisfied with thine image . the hopeful souls conflict between extremities . svffer thy servant , o lord , who is but dust and ashes , thus to expostulate with thee in the bitterness of his soul . lord , what a riddle , and a wonder am i to my self ! how many characters read i in my heart , which i understand not ; and how many see i there , which i cannot read ? how oft am i in a great straight , my soul being dejected , and my spirit confounded within me ? how oft am i at a loss , and know not what to think of my self ? one while i finde my soul somewhat confident in thee , and am ready to say , i shall never greatly be moved ; thou lord , of thy goodness seemest to have made my ●ill so strong . anon , thou but hidest thy face , and oh how am i troubled ! one while my fingers seem to drop myrrhe in following after thee ; and ere i am aware , my soul carryeth me like the chariots of ammi-nadab . anon , all my wheels are taken off , and i finde nor foot , or heart , to draw or move toward thee . one while i can with joy and cheerfulness look into the holy of holies , through the vail of thy sons flesh . anon , with the publican , i dare not so much as lift up my eyes unto heaven , and say , i am deservedly cast out of thy sight . one while i think the high holds of my heart levell'd to the foot of christ , and the way of the lord prepar'd in my soul . a while after , i seem to descry mountains yet unremov'd . now i perswade my self thou hast in good measure cast my heart into the mold of christianity ; anon , i cry out , oh in how little am i a christian ! i one while laugh at my weaknesses , follies and mistakes ; to consider how oddly , and strangely i cheat and deceive my self ; soon after i am astonish'd and confounded at fouler discoveries ▪ and then again , in hopes of thy pardoning and subduing my corruptions , i say return unto thy rest ô my soul ; and yet i keep not long there . every day new wonders appear within me , and i know i am far still from seeing to the bottom of my heart . lord , all things are naked and bare before thee ; thou understandest my thoughts afar off : thou knowest my foolishness , and none of my sins are hid from thee ▪ lord , though i know not what i am , yet i know thou canst make me what thou wilt . search me , o god , try my heart and my reins , suffer not any way of wickedness to remain with me , but guide me in the way everlasting . work truth in my inward parts , and in my hidden part make me to understand wisdom . o let my heart be sound in thy statutes , that i be not ashamed . the humble soul's agony with natural pride . o lord god of hoasts , the terrible , and omnipotent ; thou settest thy self in battel-array against the proud . how shall i approach thy presence with a proud heart , when the mediator between thee and man admits none to him , but the humble and lowly ? yet , oh meek jesu ! amongst them certainly thou invitest those that are sensible of , that are heavie laden with their pride , and desire to be humble . holy father ! thy poor creature hath all the causes in the world to be humble ; whether i respect thee above , or hell beneath , or the weaknesses of body and mind in my self , or without me , the eminent gifts thou hast bestowed upon others , of the least of which i am not as uncaple as unworthy . yet o lord , none of these considerations will prevail on my corrupt perverse treacherous heart , without thy blessing , without thou set them home upon me . thou canst level the mountains , and bring down the high and lofty , and make the rough smooth , and the crooked straight ; thy smallest breath can rend the cedars . my sad experience with my natural fears , make me almost despair of prevailing against this corruption ; of ever performing the least part of my duty without this taint attending it . my god , my whole trust is in thee ; with thee i know all things are both possible and easie . i cast my spirit into thy hands , undertake for me . be surety for thy servant in that which is good , that the proud do me no harm . suffer me not to think the pride of my heart then mortified , when charm'd onely by some passionate reflection , or warm application ▪ suffer me not to think it extinct , when with ▪ drawn onely , or hid in some corner of my brest . suffer me not to make terms with this enemy , or conceit i am humbled , and be proud in that . rather , oh lord ! let the messenger of satan buffet me , so that thy grace be sufficient for me : rather let him foyl me , so that i rise by my fals , and through thy grace prevail , by being overcome . yet , oh lord ! how long shall i cry out by reason of the oppression of the enemy ? i beseech thee for thy anointed's sake ( and thou wilt not turn away his face ) let me not go all the day long this heavily , whilst the enemy magnifies himself , and triumphs over me . arise , o lord ! command deliverances for me : attend unto my cry , for i am brought very low ; deliver me from my persesecutor , for he is too strong for me . bring my soul out of prison , that i my praise thy name ; ô compass me about with songs of deliverance . open my mouth wide with thanksgiving , and let my tongue sing aloud of thy righteousness . the mortified christian tolling his own knell . lord ! since death is my passage into thy presence , why sufferest thou the thought thereof to be terrible unto me ? this consideration affrights me more then death it self . o lord , i cannot without some reluctance think , that suddenly i shall see man no more upon the face of the earth . doubtless the light is pleasant to the eyes , and a joyful thing it is to behold the sun . the grave cannot praise thee , death cannot celebrate thee , they that go down into the pit cannot hope for thy truth . the living , the living , he shall praise thee , as i desire to do this day . consider ô lord , i desire to walk before thee in truth , and with a perfect heart . o my god , take me not away in the midst of my dayes ; thy years are throughout all generations . hast thou so little work for me to do , that thou allottest me so short a time , and bringest upon me sorrows and weaknesses so fast ? lord , i came into the world on thy errand , and i live onely upon thy allowance , i am not to be my own carver . my god , my goodness extendeth not unto thee , thou needest neither my service , nor my being ; certainly 't is but nature in me , that thus affects to serve thee in life , when thou callest on me to glorifie thee by death . let it abundantly content me , o lord , that whether waking or sleeping , dead or alive , i shall be always thine , and always live together with christ . lord , help me to consider what a poor derivative thing i am , what a meer dependant upon thee : and let the consideration of thy majesty and glory swallow up all those petty interests of my own , which i create in my self , to my self . help me in every passage and particular of my life and death , to say as is right meet , & my bounden duty ; the will of my lord be done . o lord , let me not dare to be displeased at any thing , whatsoever it be , that is thy pleasure . suffer me not , though with the softest voyce of my soul , to interrogate upon thy proceedings , or to whisper to my self what 's the reason the lord will thus deal with me . though thou shouldst cut off like a weaver my life , and deprive me of the residue of my years ; though thou shouldst like a lyon , break all my bones , and from day even till night with pining sickness and faintness make an end of me ; yet let me be dumb and not open my mouth , because it is thy doing . nay , o lord , open my mouth wide , to say , behold the unprofitable servant of the lord , be it unto me as thou pleasest : into thy hand lord , i resign my body and soul ; lord jesus receive my spirit . come lord jesus , come quickly . amen . the jubilee . thy vows are upon me , o god , i will sing and give thanks . open thou my lips , that my mouth may shew forth thy praise ; that i may extoll thee with the best member i have , and that my tongue may sing aloud of thy righteousness , and of thy goodness . why is it lord , that i am thus straightned towards thee , who art so enlarged unto me ? why is it that my thanksgivings are usually confin'd to the very enquiry onely what i shall render unto thee for all thy benefits towards me ? but o lord , what can i render unto thee , since all i have is thine ? first , o lord , i prayse thee , that thou hast put it into the ▪ heart of thy servant , thus to ascribe all i have unto thee , and thus to give unto thee of thine own . from thy goodness , o lord , i have received my being , and every thing , which maketh it not a burthen and a misery unto me . thou openest the hand of thy liberality , and suppliest all my necessities . lord , i praise thee for the many temporal blessings thou hast here afforded me ; and yet that thou hast not given me my portion in this life , or my good things in it . i prayse thee for those unutterable and endless joys which thou of thy grace hast prepared for me , and of which thou hast already wrought in me some participation by hope , through christ , the fountain of all my good . praysed be thy name for that discipline and method of grace which thou art pleased to take to fit me for that thy kingdom . i prayse thee , o lord , for bringing me into the wilderness , to humble me , to prove me , to know what was in my heart , and then to speak comfortable words to me . that thou art pleased , as a man chastneth his son so to chasten me ; to cross my will , and frustrate my designs , and all to do me good in the latter end . i prayse thee for correcting me in measure ; for considering how frail a creature i am , and not suffering my spirit quite to fail under thy hand . oh , what great troubles and adversities hast thou shewed me ! and yet didst thou turn and refresh me , and broughtest me from the deep of hell again . o lord , thou knewest my soulin all her adversities : when i said , i was cast out of thy presence , yet then wert thou neer unto me , and receivedst my prayer . in the multitude of terrible and distracting thoughts within me , thy comfort , o lord , through thy sons blood , refresh'd my soul . i prayse thee , o lord , for the long striving of thy spirit with me , whereas thou mightest without me offer of grace , have left me unto that death , which i have more than once chosen . lord , thou continually bearest with my evil manners ; thou sparest when i deserve punishment , and according to thy unspeakable goodness , rewardest me good for evil . o lord , i daily undo my self , and loose the works thou hast wrought : i daily pierce my soul through with poysoned darts , yet thou art my continual help , and my constant health . how many times do both my flesh and my heart fail me ? yet lord , thou art alwayes the strength of my heart , and my portion for ever . they that follow after lying vanities , for sake their own mercies . but it is good for me to draw nigh unto my god ; i have put my trust in thy name , oh thou most high ! the authors concluding vote for himself and the reader . o lord , let the dross , and the hay and the stubble in this book be burn't with fire ; but the author sav'd at thy great day , through thy sons blood . suffer no reader to turn that to an occasion of uncharitableness toward me , which i design'd for his good . suffer no reader to think i sought my self , in that i have told him somewhat that thou hast done for my soul . grant also , that none may think of me beyond what with judicious and charitable eyes and ears he heareth of me , or seeth in me ; and lord , thou knowest i have not the least cause to be proud of that . finis . notes, typically marginal, from the original text notes for div a50098e-420 pray . 2. pray . 3. pray . 4. pray . 5. pray . 6. pray . 7. pray . 8. three decads of diuine meditations vvhereof each one containeth three parts. 1 a history. 2 an allegory. 3 a prayer. with a commendation of the priuate countrey life. by alexander rosse his maiesties chaplaine in ordinarie. ross, alexander, 1591-1654. 1630 approx. 47 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a11063 stc 21331 estc s116241 99851458 99851458 16732 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11063) transcribed from: (early english books online ; image set 16732) images scanned from microfilm: (early english books, 1475-1640 ; 1255:3) three decads of diuine meditations vvhereof each one containeth three parts. 1 a history. 2 an allegory. 3 a prayer. with a commendation of the priuate countrey life. by alexander rosse his maiesties chaplaine in ordinarie. ross, alexander, 1591-1654. [8], 31, [1] p. printed by a[ugustine] m[athewes] for francis constable and are to be sold at the signe of the crane in st. paules church-yeard, london : [1630] in verse. printer's name and publication date from stc. the first leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy 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remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -poetry -early works to 1800. 2003-09 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-11 olivia bottum sampled and proofread 2003-11 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion three decads of divine meditations . whereof each one containeth three parts . 1 a history . 2 an allegory . 3 a prayer . with a commendation of the priuate countrey life . by alexander rosse his maiesties chaplaine in ordinarie . london , printed by a. m. for francis constable and are to be sold at the signe of the crane in st. paules church-yeard to the right honovrable and vertvovs lady , the lady kinloss . i neuer drunke of aganippes well : i neuer sleept vpon parnassus hill. arcas i neuer heard , i haue not seene ioues daughters dance in the pierian greene : i leaue the muses and the delphick rockes for those that beare green bayes , & weare high sockes . i write no lofty stile , i 'm plain & simple for why i'dwell farre from apollos temple . yet madam , ipresume you 'l not disdaine to read these verses though they be but plaine . for they containe sweet meditations and antydots against tentatious for you alone i made them , they are yours , then read them when you haue some idle houres . accept them as a token of that zeale which i doe carrie to your honours weale . vnto your husband , mirror of these times , by right i should haue off●ed not these rimes to whom i owe a greater obligation , then euer i did to any of our nation , but that i haue reserued greater straines to him who hath deserued all my paines , whose vertues claime far more then now i will expresse to you , by this my rurall quill . because he hates vaine ostentation , and i likewise hate assentation . but to be briefe , according to our powers my muse and i , will honour you and yours . your honours to command , alexander rosse . the first decad. the riuer of paradise . christ and adam compared . noahs doue . noahs drunkennesse . isaac offered vp . rebeccas twins . iacobs ladder . iacobs wres●ling . the fiery bush . the cloud and firy piller . the second decad. manna . the rock . arons rod , sarah , the virgine mary . ierichos walls . gedeons fleece . sampson . dauid and goliah . eliah . gods ●parition to eliah on mount h●reb . eliahs assumption . the third decad. elisha's pot of salt , and m●ale , moyses his rod ▪ the sunami●es sonne . the wise men and starre . the touching of christs garment . the good samaritane . the lost sheepe . the prodigall . christs coate parted . ghrists side pearced . christ and mary speaking togeath●r . the commendations of the priuate countrey life ▪ the first decad . i. the riuer of paradise . this garden was refresh'd with that sweet riuer , which out of eden sprang , and which did seuer his azure channell i● foure christall streames which haue from diuers authors , diuers names . this garden is the church of christ , and hee the riuer is , which watereth euery tree full of spirituall waters , full of graces , and doth diuide these ●treames into all places . from two maine springs this riuer doth proceed as god from god , as man from womans seed . o well of life , pure riuer , water mee with grace , that i may proue a fruitfull tree . ii. christ and adam compared . the woman out of adams side was formed : so was the church out of christs sid reform●d adam did loose a ribbe , but christ his blood hee in a garden , christ on a crosse of wood . they both were cast vnto a heauy traunce , mans side was op'ned , so ●hrists , but with a lance. the church did cause christs bitter death & passion , as eua was the cause of mans transgres●ion , but by a tree man fr●m his honour fell , christ by a tree hath daunted death and hell . my soule lord is thy wife , for thou did'st take her out of thy side , then doe not now forsake her , flesh of thy flesh she● is , bone of thy bone , thou art her husband , leaue her not alone . iii. noahs doue . noah , the doue out of the arke let f●y , to s●e if that the waters still were ●ig● . but ●hee could finde no resting ●or her ●●ete , because the earth was yet wi●h waters weate : with wea●y wings shee flutters in the a●re . then to the arke againe makes he● repaire . god s●nt his onely sonne , of his meere loue , out of the arke of heauen ; this is the doue that brought the oliue branch , the si●ne of peace and caus'd the waters of gods wrath to cease . o lo●d my soule like noah : weary doue , can finde no r●st , but in thine arke aboue : thēsince she l●athes the world , whē thou thinks best stretch out thine hand , & take hir to thy rest . iiii. noahs drunkennesse . after the floud , noah was greeu'd and sorry , to see the earth spoyld of her former glory : he plants a vineyard , and with wine ref●esh'd , his heart which was with so much greefe oppres●'d but being drunk he fell a sleepe , thē cham vncouer'd in the t●nt his fathers shame , noah perceiued that he was made naked : and cursed cham as soone as he awaked . but bl●ssed sem and iapheth who did hide , his shame , which cham tooke pleasure to deride when sin had spoyl'd the world , god se●t his son to plant vnto himselfe a church , whic● done , he dranke the red wine of his f●thers wra●h , then sleep'd , & on the crosse gaue vp his br●ath . the iewes , his wicked sons , did laugh and scorne , to see his body naked , wounded , torne : but godly ioseph greeued at this sight , came straight to pilat when it was nigh night , and beg'd his corps : and as it was most meete , wash't , and wrapt it in a linnen sheete . but when he did awake , he blessed those , that honour'd him , and cursed all his fo●s , this bitter cup , lord , could not passe from thee , but thou wast forc'd to drinke it vp for mee ▪ iniquity like water is drunke vp , and kings are drunke with babels poys'ned cup. the church is drunke with gall and wormewood & thou hast made proud rome to drinke her blood but now lord bring her , vnto thy wine seller stay her with flagons , and with new wine fill her : giue her of thy best graces a good measure , and let rome drinke the dreggs of thy displeasure v. isaac offered vp . abram vpon the mount with his owne hands , must kill his only son , so god commands : isaac did carry wood , the fire is made , the child is bound , and on the altar laid . abram pulls out the k●iffe and lifts his arme , to giue the blow , yet isaac had no harme : for abrams good intention was accepted , and by gods voice , the blow was intercepted . in stead of isaac , abram kills a ram , caught in a bush , but knew not whence it came . iesus , gods onely sonne , vpon a hill , must suffer death , such was his fathers will. he bore the crosse , as isaac bore the wood , and did bedew this altar with his blood , as god he could not die , as man he suffred , this is the ram , which was for isaac offred . the ram was slaine and burned in the fire , so christ as man was scorched with gods ire . the same god that from death did isaac saue , did also raise christ iesus from the graue . ô thou whose sacred head with thorns was croun'd as abrams ram amongst the thornes was found ▪ my heart is barren as the briar or thorne , make her of thy good seed bring forth good corne lord bind my sins , and on thine altar lay them , pull out thy sword , and in thy mercy slay them . make me to offer them with like affection , as abram did his sonne by thy dir●ction . vi. rebeccas twins . rebeccas twins no sooner were aliue , but in her wombe they did begin to striue . and w●ēher time was come that she should bear her twins , the one was redd , and full of haire . this came our fi●st , and afterward the other , who by the heele , held fast his elder brother . the one was cunning , greedy , fierce and wilde , the other simple , honest , plaine , and milde . this was a shepheard , and dwelt in a cottage , and bought the birthright for amesse of pottage . esau seru'd iacob : for the e●omits , we know , seru'd dauid and the is●aelits . the iews our elder brethren were elected before vs , yet they are to vs subiected . as in rebeccas wombe so still there are ; strifes in the church of christ , and ciuill warre . between rough esau and his younger brother , strugling withi● the belly of their mother . i mea●e the sonnes of god and satans brood , these alwayes hunt and persecute the good . but yet at last , gods children shall subdue them , and christ out of his blessed mouth wil spue them and as rebbeccas twins did much perplexe ●er , so in my heart are twins which always v●xe her . the ●lesh and spirit are concei●'d in me , though th●y be ●wins yet they cannot agree . the fl●sh like esau , is the elder brother , but yet the spirit doth best please his mother . the flesh is rough & r●d , and hunts for pleasure , and romes abroad , and 's cunning aboue measure . the mild and simple spirit is conte●t to liue here in this world , as in a tent. o lord command the flesh to serue the spirit , grant him the bi●●h-●ight that he may inherit thy bl●ssing ; lo , ●e brings thee sauoury meat , the sins which he hath ●ill'd : then rise and eat . command him to draw n●re to thee , & kisse him and in the name and cloathes of iesu , blesse him . vii . iacobs ladder . as iacob trauel'd towards haran towne , ●e stay'd one night at luz , and there lay down , heau●ns starry curtain ouer him was spred his pillow was a ston● , the earth his b●d . h● slept , and thought he saw a ladd●r there , r●aching from earth to heauen in the ayre . on which the angels vp and downe did moue , and god stood on the top himselfe aboue . iacob awoake out of his sleepe , and sayd , how fearefull is this place ; and was a frayd , this can be nothing els ( quoth he ) but euen , the very house of god , and gate of heauen . he did anoynt the stone on which he lay , and call'd it bethel , then he went his way . chirst is this ladder , who hath ioyn'd in one , the earth and heauen by his passion . his foote is on the ear●h , in heauen his head , hee 's god and man , emanuell indeed . as god he is from heauen without a mother , as man he is of earth , our elder brother . by him from god , angels to vs descends , by him to god , prayers from vs ascends . he is like wise the churches corner stone , it is on him , on whome we rest alone . o sweet redeemer of my soule i pray , seeing thou art the truth , the life , the way . lead me to bethel , to that sacred place , where i may sleepe all night and see thy face . thou art the god of consolation , then comfort me in my tentation . and when the night of death shall ouer take me , when all my friends and neighbours shall forsake me be thou with me , lord leaue me not alone , but let me sleepe with iacob on the stone . viii . iacobs wrestling . when iacobs people ouer the brooke were gone , he wrestled with a man that night alone . and did preuaile , and when it was neere day , he would not let the angell goe a way . till he had blest him fi●st , which instantly he did , and touch'd the hallow of his thigh . and then he named iac●b , israel , and iacob named that place peniel . the sonnes of iacob in this latter●age , against the sonne of god did storme and rage . they wrestled with him , and they did preuaile , and to the crosse his blessed corps did naile . but the third morning after he was slaine , they let him goe , for then he rose againe . he blessed iacobs sonnes that fear'd his name , but such as would not , he did wound and lame . these wrestle with him still , and still they halt . o iew , yeeld to thy lord , conf●sse thy fault . sticke not , so closely to the lawes dead letter : beleeue the gospell , for that is much better . my soule like iacob is afraid of esau , i meane the flesh , then comfort her sweet iesu. for now she is alone , now it is night : shee trauells homeward , let her see thy light , thou wrestles with her still , by feares and cares ; and she againe doth wrestle with thee by prayers . lord grant her faith , and then she shall preuaile , pray to thy father , that it may not faile . weaken her carnall lusts , and make them lame , blesse her before thou goe , then change her name . marke how she holds , and will not let thee goe , vntill thou giue her strength against her foe . lord make thy church a peniel , or place wher●in my soule may see thee face to face . ix . the fiery bush. moses vpon mount horeb saw a flame which burn'd the bush , but not comsum'd the same . to which when he drew neere to see the wonder , from thence he heard the voice of god to thunder . moses put off thy shooes , and hide thy face , i am the lord , this is a holy place . he troubled at the splendor of gods presence , straight hid his face , and did him reuerence . the church is like this bush : fire may annoy her the crosse i meane , but it can not destroy h●r . for why ? god dwels in her , hee 's her defence , she needes not then to feare fires violence . o lord be thou my helpe and sure protection , make me to cast off euery foule affection . make me to walke in feare as in thy sight , and in the midd'st of darkenesse be my light , when thou with fire shall trie me , i presume , although i burne , yet i shall not consume . x. the cloude and firy pillar . fvll forty yeares in feare and pensiuenesse , the people wandred in the wildernesse , vntill ●hey came vnto the holy land , whi●h god did giue them , by his mighty hand ; and all the while , because they knew no way , fir● wa●●heir guide by night , a cloud by day . christ i●sus is ●●hadowie cloud to those tha● l●ues him , but a fire vnto his foes . he is to al● the children of the day a cloude to coole and guide them in their way ; betweene them and the sun , their great creator , he is a hedge , a cloude , a mediator ; but to the sonnes of darkenesse there 's a fire , and will like chaffe consume them in his ire . this cloude was not begot of sun or showres , neither was christs conception like ours : but he was formed of the holy ghost , as this cloud was by god , to guide the host. o thou who on mount sin in clowdes descended , and on mount oliue in a clowde ascended : who rides vpon the cl●wdes as in a waine , and in the clowdes will come to vs again● . be thou my clowde , my shelter , and defence , against gods wrath , and satans violence . and to that heauenly canaan be my guide , where i with thee for euer may abide . the second decade . i. manna . when israel had thought themselues nie lost god rained man from heauen vpon the host with which for fortie yeares he did them feed , in forme it was l●ke coliander seede : and that this wonder might not be forgot , some of it was kept in a golden pot . christ is this man : which in a mist did fall on mary , for his birth was misticall . this is a better bread then that white hoare which fell vpon the desart in such store . he shall not dye that eateth of this bread , by faith , but shall be raysed from the dead . lord with this manna feed my soule therefore , t●at i may neuer hunger any more . then i will not forget this mercy , but my minde shall keepe it as the golden pot. ii. the rocke . the rod of moses gaue the rocke a blow , which caused christall waters thence to flow . the churches rocke receiued in his side a wound , which caused gently thence to glide water and bloud , a double sacrament of christs last will and blessed testament . i 'm faint and foule : then feed lord & refresh me , feede with thy blood , and with thy water wash me iii. arons rod , sarah , the virgin mary . this wither●d rod brought forth fruit , leaues , & flowres without the help of sun , or dropping showres it was as great a wond●r that a maid , should beare a child without mans h●lpe and a'de sarah though barren , though her lord was old , yet had a child at last as god foretolde . as great a wonder on my soule as these , thou can performe o lord , if so thou please , shee is a maide she is a withered rod , shee is a barren sarah : then o god , giue children , or with rachel else she dies , marke how with hanna for a child she c●ies : make her a fruitfull mother of good actions , make her to bud with cleane and sound affections . iiii. iericos walls . not men of warre but priests did tumble douw th● lofty walls of this most wretched towne in stead of engines they did vse the sound , of rams-hornes which did beate them to the ground the preaching of the gospell is these hornes , a silly meanes and which the world scornes . yet by it god exhalteth hum●le ones . and doth cast downe the mighty from their thrones when gods most blessed wordbegan to sound , then satans kingdome fell flatte to the ground . lord let vs heare continually this trumpet , sounding against the babilonish strumpet . beate downe her lofty walles , and we d●sire , that thou wilt burne vp her towne with fire . destroy all those that would this whore adore , and let their flame asc●nd for euermore . v. gedeons fleece . when all the earth was dry then dew did fall vpon the flee●e , but afterward when all , the earth was wet with dew , the fleece was dry , which is to iewes and greekes a mistery . the iewes that little fleece was wet at first , with dew of grace , but now they are a thirst . the gentiles who atfirst were dry , are now , we●e with this grace , they know not why nor how but that it pleased god some for to choose , of his free grace , and others to refuse . o thou whose haire is full of dew , whose locks , are wet with night drops watching ouer the flocks water thy church with grace from heauen still , as thou wast wont with dew high hermon hill . or as proud babels king with dew was wet when he was forc'd with oxen grasse to eate . let iacobs bl●ssing fall vpon her , euen the fatnesse of the earth and dew of heauen ▪ vi. sampson . as sampson went to see his wife one day , he kills a ramping lyon by the way . his wife was faire but yet shee was a stranger , and brought her husband ofte●times in danger . and by her meanes the riddle was expounded . which sampson to the philistims propounded . their corne and fruits he burned vp with firebrāds and breake the cords a sunder from his hands , and with an asses iaw bone which he found , he knockt a thousand of them to the ground . but this same bone which had so many kill'd did vnto thirsty sampson water yeeld , he bore away azzas posts and doore , and was at last betraied by his whoore : who cut off sampsons haire , and so at length , he lost his eyes , his liberty , and strength . but being led to dagons house , he cries to god for strength , for to reuenge his eyes . god heard his prayer , then sampson laid his hand vpon the posts on which the house did stand : and so to make an ende of all his woes , he pull'd downe dagons temple on his foes . thus by his glorious death he kill'd far more , then he had done in all his life before . iesus that blessed nazari●e did tarry here with the church a while , whom he did marry , he tooke her though a stranger for his wife , and for her sake , he did forsake his life . death was the lion which he ●ill'd by death , by it he g●ue the church spirituall breath ; from this strong eater , he brought out sweet meat . th● bread of life for euery soule to eate . this riddle to his wife he did impart , and likewise all the counsels of his heart . he will with fire all her●ticks deuoure , which with false doctrine would his church deflowre . the wicked doe account his word , alas , no better then the iawbone of an asse . yet this same word doth many thousands kill , but is to thirsty soules a springing well . christ slept a while within deaths gates , but rose , againe betimes in despite of his foes . he bore away deaths mighty posts and doores , he spoyled principalities and powers . his followers which then were bu● aleauen , did see him from the mount , mount vp to heauen the romans ouer the iews did rules as lo●ds , at whose command they bound christs hands with cords they cut his haire & head with thornes , and cast , him in the prison of the graue at last . christ pull'd the t●mple of his body downe , but rais'd it vp againe with great renowne . which sampson could not doe : he loos'd the bands of cruell death fro● off his feete and hands . o happy day wherein that temple f●ll , which by the waight thereof crush'd death & hell . the philistines o lord my sinnes , doe binde my soul with cords , loe how they make her grinde . here in this body as it were in prison , they haue pull'd out her eyes of wit and reason . lord giue her strength againe , and heare her cryes , that she may be reuenged for her eyes . these philistines to my great griefe and shame , and to the great dishonour of thy name . are met within the temple of my breast , where at my wretched soule they laugh and ies● . lord shake the pillars of this house , and burie these wicked sinnes in thy iust wrath and furie . vii . dauid and goliah . when none of all the people durst encounter with great goliah , dauid did aduenture : though younger , though a sheepheard , though in stature but little , and effeminate in feature . though eliab dehorts him , yet he feares not , and for the greatnesse of goliah cares not . thither he came by iesses owne direction , and was assured of the lords protection . before he kill'd a lyon and a beare . then why should he that boasting giant feare . sauls armour and his raimeut he refuseth , and fiue smooth stones out of the brooke he chuseth . then runs vnto the campe and with his sling , a stone against the philistine did fling , with which he smote the giant in the head , who with that blow fainted , and fell downe dead : thus little dauid without sword or speare , did kill the giant as he did the beare . christ by his fathers will came downe to see , his brethren which lay long in misery , vnder the fearefull slauery of the deuill , and k●ew not who would free them from the euill , till christ the sheepe-heard , and that little one , by his almighty power , and with a stone , had kill'd the giant , and had set vs free , and by his death had slaine death on the tree . death was the giants sword , but christ indead , hath with this sword cut of the giants head . the iewes our elder brethren were right sorry , that christ by death should get vs life and glory , what is there done ● iew , was ther not cause that christ by death should saue vs from deaths iawes o sonne of dauid ! satan's in the fielde , armed against my soule with speare and sheeld . shee 's almost brought to desperation , so greeuous lord is her tentation , come downe and helpe her then , thou art her brother you both haue but one father & one mother . knocke downe this boasting gyant to the ground , pull out thy sling , giue him his deadly wound . cut off his head , and let him rise no more to vexe my soule as he hath done before . then shall my soule acknowledge thee her king , if thou will kill the gyant with thy sling . and shee shall praise thee as it is most meete , for thou can tread downe satan vnder feet . viii . eliah . eliah from his queene and countrey fled , and was by rauens in the desart fed . to god vpon mount horeb he complain'd of all his wrongs which there he had sustain'd . to the sidonian widow god did send him , and from his raging foes did still defend him : he raisd the widdowes sonn , increasd her meale , and killd the priests of baal in his zeale . by his vncessant prayer he did optaine from god for three yeares space , and six monthes , raine . he built an altar vpon carmel hill , and to the lord a bullock there did kill . fire on the beast , fire on his foes descended , and he on wheeles of fire to heauen ascended : christ the great prophet did re●●ct the lewes his country men , because they did refuse to hearken to his voyce ; from them he fled vnto the gentiles , and by them was fed . these were at first blacks as the rauen or crow , but now by grace they are made white as snow . the widowes house christs church doth represent , to which this great prophet for harbour went. her children all were dead , but he reuiues them , and with encrease of graces still releeues them . three yeares and six moneths hee did preach with pain , his words fell on the iews l●ke drops of rain . he by his mighty word false prophets slew , all heathnish priests and rites he ouerthrew . the worke of pure redemption being ended , on white bright cloudes our lord to heau'n ascended . i am a widow lord , i am alone , come make my soule thy habitation . encrease my meale and oyle , o lord encrease my faith and loue to thee : grant me thy grace . reuiue my son , my works are dead i know , then raise them vp , that they may liue and grow . pray to thy father lord that he may powre vpon my barren heart a heauenly ●howre . cut off false priests ; send fire frō heauen o christ , and burne my sinnes , i humbly thee request . ix . gods aparition to eliah on mount horeb. eliah on mount horeb could not finde the lord in fire , earthquake , & whirlewinde : but in a soft and still voyce him did heare , and then to god with reuerence drew neere . thy spirit lord dwels not in violence , thou dwells in mercy , mildnesse , innocence . lord make me milde , take from me strife & malice then dwell in me , my soule shall be thy palace . x. eliahs assumption . firie eliah in fire and whirlewinde went vp to heauen , but left his cloake be●inde ; so christ our lord ascended vp on high , but left behinde him his mortality . lord let my soule on firie wheeles of loue , and whirlewinde of zeale still mount aboue . teach me to shake off care of worldly things , for that 's the cloake which still about me hangs . the third decade . i. elisha's pot of salt , and meale . moses his rodde . the bitter waters , and the barren ground , were by elisha's salt made sweet and sound . so did the same elisha strangely heale the noysome pottadge with a little meale . so moses sometimes with a piece of wood , did marahs waters sweeten and make good . o lord this wood , this salt , this little flowre , doe shew that thou can bring sweet on t of sowre . this wood did sweeten marah ; so that tree , on which thou diedst , hath giuen life to me . lord season my afflictions , heale my fault , either with sweet or sowre , with meale or salt . ii. the sunamites sonne . gehazi from the mount came downe apace , and laid the staffe vpon the infants face . but that could not restore to life againe the childe , therefore elisha must be faine to come , who ouer the childe himselfe extends , and ioynes his mouth to mouth , & hands to hands then presently the childe began to sneeze , and on the prophet lifted vp his eyes . the world was dead in sinne , but thou , o god , didst send the prophets with the word , thy rod. but they could not to the dead childe restore spirituall life , thou camst thy selfe therefore . thou kiss'd vs , thou assum'd our stape and feature , thou did enjoyne thy selfe to our base nature . lord ioyne thy hands to mine , ioyne eyes to eyes , and mouth to mouth , that i from sin may rise . neither the staffes nor seruant can giue breath , to my dead soule , but thou by thy sweet death . iii. the wise men and starre . three wisemen came to bethlem from a farre , they were conducted thither by a starre . to christ frankincence , myth , and gold they bring to shew he was both god , and man , and king. the gentiles once farre off do now begin , to draw n●ere to the church , and to come in . the church is bethl●m , or the house of bread , where christ the bread of life is borne indeed . this starre shin'd all the way that these men came , but did not shine vpon ierusalem . the gentiles saw it , though thy dwelt so farre , yet iacobs sons could not see iacobs starre . o wretched iewe● you haue beene euer blind , you groope at noone , yet christ you cannot finde , on you he shin'd , and you could not perceiue him yet strangers whom he knew not , did r●ceiue him . lord bring me vnto bethlem and protect me , and with thy word as with a starre direct me . sweete babe accept the gifts which here i offer , to thee out of my heart , my choisest coffer . not gold , but loue ; not incense , but good actions ; not myrrh , but all my mortified affections . iiii. the touching of christs garment . thousands did press on christ , both poore & rich but onely one poore woman did him touch . her touch was faithfull , but the peoples pressing , was carnall , therefore they rec●iu'd no blessing . shee by the faithfull touching of christs garment , was cured of her twelue yeares griefe & torment . the faithlesse papists in their carnall masse , touch not christs hem , but rudely on him presse . faith , faith is it ▪ which only doth him please , lord grant me faith , and then i shall haue ease , for till i touch , till to my soule thou say , be of good cheere , my griefe will not away . v. the good samaritane . the priest and leuite did not helpe the man whom theeues did wound , but the samaritan who powred in his wounds soft oyle and wine , doe thou the like sweet iesus now to mine . spirituall theeues , my mortall sinnes haue hurt me , then with thy grace and mercy lord support me . for men and angels neither will nor can cure me , but thou o sweet samaritan . powre in my wounds the oyle of thy good spirit , and wash them in the new wine of thy merit . then binde them vp with loue , and bare my sinne vpon thy flesh , then bring me to the inne , i meane thy church ; speak to the hoasts thy preachers that they will be my comforters and teachers ; till thou returne againe , for then i know that thou wilt pay the debts which i doe owe. vi. the lost sheepe . the man that hath a hundreth sheepe , forsakes ninety and nine , to seeke out one that lakes and goeth after still , vntill he findes that sheepe , and then reioyceth with his friends . christ left his angels , and without delay sought out mankinde , that had gone long astray , and findes him out the same d●y of his birth , which caus'd in heauen & earth great ioy & mirth . old simeon , and ann , and mary sung , and heauens bright roofe with songs of angels ●ung . sweet shepheard of my soule i humbly pray , seeke out thy sheepe , for shee is gone astray : anst bare her on thy shoulders , as sometimes thou did thy crosse , bare all her sinnes and crimes . and through the dangers of this life conduct her , be thou her food , and with thy word instruct her . then bring her home , & when she is come thither , call all thy saints and angels straight together . they are thy friends , make them reioyce and sing all halleluiah to their lord and king. who sought me vp & down with griefe and paine , and did at last finde his lost sheepe againe . vii . the prodigall . hauing spent all , and being in great want , his former course of life he did recant . home he returnes , and his fault confesseth , his father meetes him , and his sonne embraceth . the best robe was brought forth at his command , shooes for his feete , a gold ring for his hand . then sent for musick , and caus'd kill the calfe , which made the elder brother fret and chafe . the iewes did murmur at the gentiles calling , therefore the gentiles rising was their falling . my soule hath left his natiue soile , and liues here in a strange place full of whores and theeues ; to spend his heauenly portion they bewitch him , with which sometime his father did enrich him . lo● all is spent , and now he 's forc'd to serue vnder a marchant , where he 's like to starue : satan i meane who feeds him with his swine , whose cheere was wont to be oyle , milke , & wine . for all the dainties of this world are but husks with gods chiefe blessings to compare . my soule then being in this wofull case , begins to call to minde his wonted grace . his fathers house , his cheere , his wealth & treasure , his hired seruants with their ease and pleasure . sweet father loe thy prodigall returnes naked and torne , marke how he sobs & mournes . he doth confesse th● faults that he hath done , that he 's vnworthy to be call'd thy sonne . he hath offended heauen , and thee , yet make him thy seruant lord , and doe not now forsake him . meete and preuent him with preuenting grace , and by a kisse make him enioy thy face . cloath him with thy best robe of innocence , and giue him shoo●s to runne with patience his race . put on a ring and make him free from ●inne , and death , and satans tyrannie . then set him downe , and l●t his soule be fill'd with that fat calfe , which for his sins was kill'd . come in o brother iew , doe not disdaine , my soule once dead , but now aliue againe . viii . christs coat parted . o thou whose life the wicked iewes derided , whose seamlesse coat by souldiers was deuided , thy church was once a coat without a seame , but now she is deuided to our shame . so is that coat of perfect holinesse which thou lent me to cloath my nakednesse . my cruell sinnes to my great griefe and scorne from my poore soule this blessed coat haue torne . and now to me it is both shame and torment to see my naked soule without this garment . figge leaues of merits will not hide my sinnes , nor yet that coat which adam had of skinnes . but i am counsell'd by the church my mother , to put on thy faire cloathes deere elder brother . that i may in thy name , and cloathes , and sauour , receiue my fathers blessing and his fauour . ix . christs side pearced . o lord thy heart was pearced with a lance , it was for mine , but not for thine offence . pearce then my heart with sorrow for my sin , and bath it in the blood which thence did spin . for here is iacobs well , there flowes from hence these waters which can wash my conscience . here is the doore of life , and heauens high way , then let me enter lord while it is day : and suffer me with thomas for to hide my sinfull hand within thy wounded ●ide . x. christ and mary speaking together . c. touch me not mary . m. why dear iesus ? why ? c. i am not yet ascended vp on high . thou comes to touch me with thy carnall hand , it is not hands but faith that i demand . but now , thou art ascended , thou art gone to sit with god thy father in his throne . ● permit me then by faith o iesus sweet , to touch , and kisse thy wounded hands and feet . the commendations of the priuate country life . o hills and dales , woods , groues , and christall springs , the best delight of transitory things . i more esteeme your tempe shades and flowers , thē princes courts , proud townes , & lofty towres . heere may the minde talke freely with her maker . shee needes no helpe of priest or romish baker . to bake or make him of a piece of bread , his body is in heauen , so saith our creede . his spirit euery where that may be seene , in euery bush , in euery medow greene . here may the minde with admiration , contemplate euery constellation . that heauenly hoste of starres , theire restlesse motion , there light , and might vpon the earth and ocean . and higher yet she soares with faiths swift wings , aboue all heauens vnto the king of kings . shee heares not trumpets sound , nor cannons roare , shee feares not neptune beating on the shoare . for those the birds in parti-coulerd cotes , sound in her eares variety of notes . she scornes the courtiers life , his sweete perfumes he cl●t●es , his curled hayre , his shaking plumes , to see the medowes spring , the riuers glide , doe more delight her then their painted pride . shee needes not walls and forts for her defence , but shades of trees and peace of conscience . heere is not to be found that misery , which raignes in citties , i meane vsery . no enuy heere , no wrongs , no vanity , no treason , slander , pride , nor flattery . but innocence , truth , and a quiet life , are found in woods ; in citties care and strife . sound bodies men haue here contented minds , which seldome in great citties any findes . heere no corruption doth infect the aire , men are content with vnbought simple fare . with many sinnes great citties still are tainted , with many cares rich marchants are tormented . but here the harmelesse , carelesse merry swaine , sits singing , whistling , piping on his cane . by day he leades and guides his silent sheepe , by night no cares disturbs his quiet sleepe . thus liu'd our fathers in the golden age , they spent in woods and caues their pilgrimage . finis . notes, typically marginal, from the original text notes for div a11063-e1210 gen. 2. gen. 2. gen. 8. gen. 9. gen. 22 , gen. 25. gen. 28. gen. 32. exod. 3. exod ▪ 1● notes for div a11063-e5020 exod. 16 exod. 17. num. 17 gen. 21. luk. 1. iosuah 6 : iudg. 6. iudg. 14.15 , 16. 1 sam. 17 1 kings 17.18 , 19 1 reg. 19 2 reg. 2 notes for div a11063-e8450 ● kings ● . and 4. ● ●xod . 15 2. king. 4 mat. 2. luke 10. luke 15. luke 15. iohn 19. iohn 19. ioh● 2● . the meanes of preventing, and preserving from, and curing of the most contagious disease, called the plague with the pestilential feaver, and the fearfull symptomes, and accidents, incident thereunto. also some prayers, and meditations upon death. m. r. 1665 approx. 44 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a58209 wing r45 estc r217714 99829363 99829363 33801 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a58209) transcribed from: (early english books online ; image set 33801) images scanned from microfilm: (early english books, 1641-1700 ; 1978:14) the meanes of preventing, and preserving from, and curing of the most contagious disease, called the plague with the pestilential feaver, and the fearfull symptomes, and accidents, incident thereunto. also some prayers, and meditations upon death. m. r. [4], 20 printed for h. million, at the half moon in the old bayley, london : 1665. "the epistle to the reader" is signed: m.r. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng plague -prevention -early works to 1800. meditations -early works to 1800. prayer -early works to 1800. 2006-03 tcp assigned for keying and markup 2006-05 spi global keyed and coded from proquest page images 2007-04 robyn anspach sampled and proofread 2007-04 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the meanes of preventing , and preserving from , and curing of that most contagious disease , called the plague : with the pestilential feaver , and the fearfull symptomes , and accidents , incident thereunto . also some prayers , and meditations upon death . by one who desires it may bee for the glory of god , and the good of all people . amos 3.6 . shall there bee evil in the city , and the lord hath not done it ? london , printed for h. million , at the half moon in the old bayley . 1665. the epistle to the reader , kind reader , i must begge one thing of thee , if god by his providence glance thine eyes upon this little peece , to read it throughout , for it is intended for the general good of all , and especially for the poor . i desire thee not to slight this opportunity put into thy hands , for thou knowest not how few dayes may pass over thy head , but thou thy self , or some of thy friends , may perish for want of such directions as this small treatise can afford thee ; which under god , may bee an instrument of much good unto thee , or thy friends . this i do promise thee , that when thou hast bought it , thou wouldest not be without it for three times what it cost thee . therefore neglect no opportunity wherein thou mayest bee doing good . some may say , this is a little pamplet , there bee greater volumns both of physick and chyrurgery , published by men of known abilities : to this i may answer , that the wisest men seldome judge of things by bigness , but trying all things , they embrace the best ; and again , the poor are locked from them several waies . first , they are in latin , so that the poor cannot read them : or suppose there 's are enough to be bought in english , sure i am , the prices of them are so high rated , that the poors purse will not bear it . here kinde reader , thou mayest have directions that tend for the good of thy soul , as well as thy body ; and if thou reapest any benefit by this little piece , return the praise and the glory of all unto god , then have i attained the expected end of this my labour ; farewell . m. r. the means of preventing , and preserving from , and curing of that most contagious disease , called the plague . the plague what it is . the plague is a disease venomous and contagious and hateful to mankinde , and deadly for the most part , accompanied with grievous sores , as carbunkles , botches , blains , and also spots , and discolourings of the skin , by antient writers , called pestities , and in english , gods tokens ; for the pestilential bubo and carbunkle , are more manifest signes of the plague , than the spots , for spots are seen in feavers , which are not pestilential . the plague may bee fitly called the rod of god , for the sins of the world : the word plague , signifies , a wound , a stroke , or a hurt , for whosoever hath this disease , hee is wounded , plagued , strucken , and that by god , it is a killing disease , fearful to man , unawares seizeth upon mans body , sleeping or waking , and being once entred , produceth deadly accidents , it is compared with the basilisk that killeth man by his sight , looking upon man ; the plague killeth those whom it breatheth upon , no man can account himself free from it . many learned writers testifie this disease proceeds from the influence of the heavens , so that , by their great distemperature the ayre is poyloned and infected , which wee are enforced to receive into the secret closets of our bodies . what safety have wee then ▪ or what can be a more fearfuller enemy to man , than pestilential feavers ? which seizeth upon man as a thief , at unawares , and lurks in every corner of the house , in his secret chambers , threatning to take away his life ; when hee least mistrusts , yea , when fast asleep ; such is this horrid disease , from which god in his mercy deliver us and our land. of the parts of mans body the plague invadeth . three parts subject to infection , the animal , vital , and natural faculties , which have their seats in the brain , the heart and the liver , on one or all these the infection seizeth upon , and once entred , tryumpheth over the whole body of man to his destruction , if god bee not more merciful in his preservation . the plague is a feaver , hee that hath it , is not without a feaver , neither is hee freed from the danger of this feaver , till one , or more than one of the crisis happen ; for until the botch , carbunkle , blain , or spots manifest themselves , no account can bee given , what will become of the patient ; wee may expect death , the distemper continuing . symptomes of recovery . the first is this : if a digestion in nature follow , and the feaver cease , the sick rest , a botch come to good perfection , a carbunkle to separation , and the blains drying , and withering , and chearfulness appearing , then wee may hope the worst is past . the causes of this disease . and that is the sins of all people ; sin makes god execute this judgement upon a nation ; shall there bee evil in a city , and the lord hath not done it . now god can put the host of heaven in order , to fight against us , and wee have no way to escape his judgements but by prayer and true repentance , and this is that , which brings a blessing upon the means you use for your recovery . the terrestrial causes of the plague , are these : vapours from stinking ponds , ditches , dung-hills , sinks , channels , vaults , unclean slaughter-houses of beasts , dead carkasses of men ; stinking fish , fowle , any thing that hath contained life and is putrified , and in great cities , as in london , unclean keeping of houses , and lains , alleys , and streets , from these recited , and the like venomous vapours ▪ by the warmth of the sun exhailed , infects the bodies of men , and produceth the plague , which once produced , is too apt to spread it self , and become popular , as experience sheweth . the accidental signs of the plague . they are various and uncertain , not in all persons alike , but to speak in general : the first appearance of the plague ▪ it appeareth cold , pain in the head , and in the stomach , and sometimes in the back , and them took for an ague and little feared . those whole pains begins in the back , all these kinde of beginnings , are more hopeful of healing ▪ then when it beginneth with pain and giddiness of the head and stomach . 2 others complain of pain with great heat inward , in the stomach , and intrails ; when the outward parts are chill and cold , ready to shake . again , some in the beginning complain of great thirst , others of shortness of breath , swelling and soreness of the throat . again , some are taken with desire of sleep , and unfrequent yawnings , and it is unsafe to let these sleep before they are well sweated , and therefore my desire is , that you would not delay , but apply this medicine : take of zedory in powther half a dram , common treacle half a spoonful , white-wine vinegar three spoonfuls ; take this upon any infection of the plague , as soon as you are sensible of it , and sweat upon it , as long as the spirits will bear it ; repeat this over twice , to make the cure absolute ; drink with it posset drink , or veal broth , as in other courses of physick . now as touching signs , and accidents of this disease : no man can speak of any terrible symptome , sign , of any disease whatsoever , that hath befallen any man , but the like hath been seen in some one person or other sick of the plague , and therefore it is called the sickness , as comprehending all other sickness in it self . accidental signes which presage death . as namely , when the patient is possessed with soundings , and faintings , and cold and clammy sweats , often changing the countenance vomiting of slimy , sharp , and ill-coloured flegme either greenish , yellowish , blackish , or blood-coloured saines , or voiding of excrements disordered , and discoloured , either fatty , blackish , unctious , or unnaturally stinking , convulsions , contractions of the nerves , grovelling and piddling with the fingers , as plucking the bed-cloaths . we shall speak something of the three great out ward signs of the plague . imprimis , first the bubo , these buboes , boyles , or pestilential botches , commonly happen in the emunctories , sinkes or cleansing parts of the body , at the artist terms them , and seldome elsewhere if they be pestilential : namely , they come in the glandulous parts , under , or behinde the ears , if the brain bee oppressed , which is the place by which the brain , if nature bee able , driveth out the venome , or poysonous infection which would kill the whole body . in the second place , it cometh under the arm holes , where are certain small glandules or kernels , and to that part the heart sendeth out the venomous vapours , or offending matter , which suddenly groweth there to an imposthume , botch or boyle . the third and last place where the bubo pestilential cometh ; is in the groin , where when the liver is oppressed , and nature strong , she sendeth forth the disease or botch thither , and this is the third part where the botch appeareth . the second outward sign of the plague , is the fierce burning carbunckle , called the burning cole , which happeneth in every part of mans body , without order , rule , or controule , within the body , as well as without , it does appear , first inflamed , hard in the midst thereof , with a burning pain , afflicting the sick like the burning fire , and itching much , which if scratched , will come forth , a redish , yellowish , dusky coloured icour ; and sometimes the pain is so great , the patient will grow mad . the shape of this disease is somewhat round , and the colour uncertaine ; sometimes it is pale , sometimes reddish , sometimes black , or purple , or greenish , and the two last colours are most fearful , and therefore in the beginning of this disease sweat the patient well , if it appear greenish the party commonly dyeth . thus much of the second principal signe of the plague . the third signe of this disease is the blaine , whereof some infected have many , and some againe not one ; and this disease is a painful angry push , somewhat like the small pox , but in colour more red or cloudy , seldome transparent as a small pock usually is , but farre more painful ; some have them big , and some have them little , with a small head , of an angry blew or redish colour , sometimes of a lead colour , hard , or fleshy , growing upon a large root or stool ; this disease is found in every part of the body , but this blain seldome killeth or hindreth the cure of the disease . so much for the third signe , the blaine . the fourth signe of the plague , is the mark or spots , called gods tokens , but not alwaies certaine signs of the plague , nor of death to the patient , as some ignorant nurses , nay most nurses imagine , for many have spots of several forms and colours when venomous feaversreigne , and yet not the plague ; againe , many have suspicious and fearful spots , which the vulgar terme gods tokens , and recover , and live many years after to gods glory ; these spots are upon some bodies like flea-bitings , in others larger , in some as bigge as a penny , their kindes in some like freckles , sometimes found upon the breast , sometimes upon the back , the armes , and leggs of the patient , they are in colour blewish , and of a sad red ; sometimes of a lead colour , and of a purple colour , they are without paine , but many times the very sight of them to the patient causeth fear , but let me desire the patient to fear his sins more , and use the means , and by the help of god you may doe well . by the way , some doctors will give this advice , to fly from the place visited , and that quickly , and that farre , and tarry long from the danger the infected are in , where it reigneth , i deny not , but they are good rules , but remember our god is every where ; now let him that flieth fly from sin , from all sin by true repentance , and this is the safest way , the best way to cast anchor in christ , and depend upon christ . things to be avoyded in time of plague . 1 every fulness is uneasie for nature to digest , and may prove vicious ; in contagious times beware of raw fruites , of oysters , muskles , new wines , or the like novelties , as milions , musk-milions . 2 beware of being abroad too early , or too late , in times of contagion ; observe a good custome with your owne bodies , doe not suffer the body to be too costive or over-much bound , neither is it safe to keep a mans body daily in purging , no nor in daily looseness , for it is not good nor safe ; neither bleed but by good advice if it may be had , no not before nor after sickness , for fearful effects doe ensue often by unadvised bleeding , and purging in contagious times , now preservatives are put before curative medicines , in the disease of the plague , by most learned men the reason is ; as well concerning the sick , as also their friends and attendants , therefore it is not amiss to begin with things that preserve from the infection , and one is to correct the evil ayre in houses . a remedy against the infection . take a handful of rue , and put it in a gallon of vinegar , and drink three spoonfuls in a morning , in half a pint of worm-wood-wine , or dip a peice of bread in the vinegar only and and eate it ; take figgs and steep them in rue-vinegar all night , eate two or three in the morning fasting . a remedy if you are infected . take a penny-worth of venice treacle , and mixe it in two or three spoonfuls of dragon-water , and drink it off and sweat . for the prevention of the infection of the plague , by john jones gentleman , apothecary to his majesties houshold . take two quarts of the purest white-wine vinegar , and sleep in it juniper berries four ounces bruised , and half a handful of angelica stalkes , after twelve houres infusion , adde to it a quart of the purest rose-water , then straine it , power it upon half a handful of red poppy-flowers , and half an ounce of coacheneal , and half a pound of the best double refined suger , dip a peice of bread in this every morning , and eate it fasting , for prevention . doctor mirons receipt against the plague . take one handful of wood-sorrel , half an ounce of pomcitron-seed bruised , half a quarter of an ounce of harts-horn , and a few marigold flowers , boyl all in three pints of posset-drink a little while over a gentle fire , and then take them off the fire , and let them stand until they bee almost cold , then straine out the posset-drink , and then let the patient drink thereof bloud-warme half a pint in two or three hours , or oftner if the patient desire it ; the patient is not to eate or drink any thing else during this distemper , other than water-grewel , without any bread , butter , or sugar in it ; this by known experience hath recovered those which have been raving mad . another for the prevention of the infection . take every morning the quantity of a nutmeg , and at night when you goe to bed of this electuary . take conserve of woodsorrel one pound , which will cost 2 s. 0.d . cytron bark beaten small , four ounces 2 s. 8. juyce of kermes half an ounce 0. 3. diascordiam one ounce 0. 6. london treacle one ounce and half . 0. 6.   5. 11. beat this into an electuary with six ounces of the sirrup of the juyce of cytrons , and take it as above mentioned . another when any is infected . take half a quarter of a pint of canary , half a spoonful of rue-vinegar , a quarter of an ounce of london-treacle , mix it together , and drink it hot every six hours , and continue so until the violent distemper be over . drink clear posset-drink made of one gill of vinegar , half a pinte of canary , which will make a posset of a pottle of milk. to prevent the infection . if a house bee infected , to dissipate the infection , keep the house alwaies armed with the fume of this mixture following :   0 s. d. take six pound of salt-peter 0 6 0 three pound of brimstone , 0 1 0 assafaetida , one pound . 0 4 0 camphry six ounces . 0 6 0 myrrhe , four ounces 0 2 8 frankincense four pound 0 2 0 pitch six pound . 0 1 0 fine benjamin two pound , the smallest is best . 0 6 0   1 8 0 beat all these dry substances aforesaid , into a powder , then melt your pitch , and when it beginneth to cool , put in the powders , and stir the powders with the pitch very well , pouring in as you stir them , about a quart of the best vinegar , and when they are cold crumble them into powder , and put them in pots ; burn a small quantity of this morning and evening , to prevent infection , but to cure , keep the house alwaies in the fumes of this mixture . for to make the nosegay antidote . take storax in powder one ounce and a half , juniper berries one ounce and a half , angelica roots , one ounce and a half , gum tragacanth one penny-worth , steeped in a quarter of a pint of rue vinegar six hours , then mix that with the ingredients aforesaid , and beat it in a morter into a paste ; adding thereunto a quarter of an ounce of the oyle of worm-wood , as you finde occasion : then role them up into small balls , and put them into little ivory boxes , or sarcenet baggs , keep them to smell to . for a nosegay antidote , camphris one ounce is good . a preservative for the poor , and a good cordial take bay-berries , the weight of nine pence , and throw away the husks , and grate them to a powder , or beat them to a powther , and take the same in stale beer or ale , or in vvhite wine , and goe to bed , and strive to sweat therewith , and that fully , it provoketh sweat well , and thereby cureth the diseases , and may be taken three or four times if occasion be , for it is a cordial against the plague . againe . also beer of the infusion of wormwood and rue is very good , and to eate of the herb sorrel , or of wormwood , is good to preserve from the plague , and used insauce , is a very good cordial . again . the outlandish angelica-roots are very good chewed in the mouth , and so keep in the mouth a small root thereof for the preserving from the plague . outward medicines to bee used to cure the plague , and draw forward the disease . first , when the bubo or carbunkle appears , take a cock , or a hen , or a pidgeon , or a chicken , or a live pullet , bare about the rump and vent , then strew a little salt thin upon the botch , then binde the birds leggs and wings , as easily as may bee , and let her sit upon the botch until she dye ; burn her , and take another , and use her as the former ; and do this so long till they live , for as long as the venome is in the carbuncle , they will dye , and when out they will live : now you must apply remedies to draw , and hors-leeches are very good to apply to the place ; if the leeches take , it is a sign of health , and to make them take the better , wet the place with fair water and sugar warmed , and gently wiped off again , they will take the better : also pidgeons dung , warmed with swines fat , or hens dung , and turpentine mixed very warm , applyed warm twice a day like to a poultis . a good emplaister to ripen and break the sores . first take the hearb crows-foot , make it into a poultis , by bruising it soft with a pestil , in a cloath ; this will draw it , and blister the skin . secondly , again , mustard-seed and pidgeons-dung , well beaten together , with a little swines fat mixed , and applyed warm , do much draw forward a botch , or carbunkle . thirdly , take plantain leaves , or roots for want of leaves , a good quantity , and shred them small , then bruise them well , and strain out the juyce , with crums of bread , houshold leavened bread , boiled in the fore-said juyce , or in the juyce of sorrel is as good ; make a poultesse of this and apply it , adding in the boyling some barrows grease , apply it very warm , shift it three or four times a day ; it asswageth the pain , draweth the venom out . another remedy . take of the greater cumsrey hacked and beaten , boiled in milk , with crums of bread , then add a little butter , and a few prunes boiled therein , take out the stones ; thus applyed , doth digest and suppurate the bubo . another medicine to ripen a botch . take a great onion , make a hole in the top of it , and take part of the onion out , fill it up with mithridate , or treacle , and roste it in embers , and apply it very warm to the botch ; this is an excellent antidote , to take away the great pain , and to draw forth the venomous humours , and doth utterly quench the maligne power thereof . and thus i conclude , and begg a blessing upon all those that shall use the means , and if any there bee , that shall receive benefit and recovery by these directions : first , let him thank almighty god , that hath created medicines of the earth to heal his people ; and secondly pray for mee a sinner , the writer of this little treatise , for to that intent i took the pains . and now fellow creature who ever thou art , if it bee thy chance to meet with this book , let mee desire thee to read over these meditations and prayers ; the comfort will bee thine own . sect . i. meditations of death . the life of a christian should bee a continual meditation of death . the flight of a bird is directed by her traile , the course of a ship is steered by the helm ; so is the life of man ordered by the serious apprehension of his last end . the first man was called adam , which signifieth , a piece of red earth ; hee was cloathed with the skins of dead beasts , hee was adjudged to the earth , to digge : god would have his name , his garments , and his imployments , remembrances of his grave and mortality : and therefore christians , read over the 90th . psalm , and meditate thereupon . so teach us to number our daies , that we may apply our hearts unto wisdome , vers . 12. sect . ii. the meditation of death is good against the sin of pride . whatsoever thy wealth , birth , wisdome , beauty , state , or strength bee , thy foundation is in the dust ; job 4.19 . some are cloathed in purple , and fare well every day , others lye at the gates , and have not so much as the crumbs of their tables . but in the grave , rich and poor meet together , and the ulcers of lazarus will make as good dust as the paint of jezabel : kings must leave their crowns and scepters at the grave , i have said yee are gods , and all of you are children of the most high , but yee shall dye like men , psal . 82.6 , 7. sect . iii. the meditation of death is good against covet●●…sness . the rich man in the gospel , when hee had built his barns , and inned his harvest , was called away by death , and carries nothing with him of all his great store hee had provided , luk. 12. wee brought nothing with us into the world , and it is certain wee can carry nothing out of it , 1 tim. 6.7 . bee not covetous , o dust and ashes . the meditation of death , is profitable against lust . the prodigal seeing many spectacles of mortality , by reason of the great famine , leaves his concubines and riotous living , and returns again to his father ▪ luke 15. i have read of one going to the stews , who meets a dead corps carrying to the grave , the sight whereof makes him goe back , and ever after lived a chaste life . i beseech you as strangers and pilgrims abstaine from fleshly lusts , which war against the soul , 1 pet. 2.11 . the argument used by these apostles to beat down in us the lust of sin , and the sin of lust , is the mortality of our bodies , why then art thou lustful o dust and ashes ? sect . iv. againe , the meditation of death is an antidote against all evil in the world . death is certaine . abraham the father of the faithful dyed , and the friend of god. jacob wrestled with an angel and prevailed , death was too hard for him . david triumphed over ten thousand philistines , and death triumphed over him . solomon a wise man , he knew the nature of all plants , and no plant had the vertue to make him immortal ; man is like an hour-glass new turned up , which never ceaseth running till it be all out . we must needs dye , and are us water spilt upon the ground , which cannot be gathered up againe , 2 sam. 14.14 . sect . v. the time when we shall dye , uncertaine . the rich man promised to himself many years , but foole that he was , that night his soul was fetcht from him , luk. 12. behold now i am old and know not the day of my death ; gen. 27.2 . god would have us ignorant of the last day , that we might be ready every day . to defer repentance till to morrow is dangerous ; god hath promised thee pardon if thou dost repent to day , but if thou dost not repent , hee hath not promised thou shalt live till to morrow ; and if it be not an end of thy sins , it may be an end of thy life ; if it bring not forth conversion , it may bring forth confusion . do therefore as the wise steward , before thou beest turned out of this house , make sure of god , and heaven . sect . vi. the place where we shall dye , uncertain . death surprized abel in the field , gen. 4.8 . and eli sitting at his door , 1 sam. 4.18 . job's children at a feast , job 1.19 . eglon in his summer room , judges 3.20 . herod sitting upon his throne , acts 12.13 . expect that therefore in every place , which in all places expects thee , and let not the place of thy death trouble thee , for the earth is the lords and the fulness thereof . sect . vii . the manner of death is uncertain . there is a natural death , when a man dies as a lamp goes out , because there is no more oyle to feed it . and there is a violent death , when the soul is thrust out of doors , and the lamp of life , not burnt , but blown out . there is a timely death , when a man dyes in a full age. there is an untimely death , when a man is crop'd like an ear of corn , before it is ripe . there is a lingering death , when the soul is besieged with sickness , and as it were , starved , and tired out of her habitation . and there is a death , accompanied with raving madness , and distemperature of body . now who knows which of these deaths are appointed for him ? now the lord prepare us to meet him , for unto god the lord belongs the issues of death , psal . 68.20 . death is a sleep brethren , i would not have you ignorant concerning them that are asleep , 1 thes . 4.13 . i will lay mee down in place , and take my rest , psal . 4.8 . death hath nosting , death is swallowed up in victory ; o death where is thy sting ? thanks be to god , who hath given us victory through jesus christ our lord. 1 cor. 15.25 , 28. is our death uncertaine , and the manner of our death uncertaine , learn to live well , fear god , and keep his commandements ; doe justly , and love mercy ; walk humbly before god , for precious in the sight of the lord is the death of his saints . blessed are they that dye in the lord , for they rest from their labours , and their works follow them , revel . 14.13 . some directions . 1 in the time of thy sickness , with hezekiah , call thy self to an accompt for all thy sins , mourn for them in the bitterness of thy soul , confess them to god , and ask forgiveness . 2 send for the minister , and desire his prayers . 3 let him give thee the sacrament of the lords supper , this is the best provision for so long a journey , i say to thee as the angel to elijah , arise , and eate , for the journey is too great for thee ; and if with elijah thou dost eate and drink by faith and true repentance thou mayest travel in the strength of this meat to horeb , the mount of god , 1 king. 19.7 , 8. this will not make thee dye more quickly , but more quietly , 4 remember christ hath purchased heaven , happiness , and glory for thee . 5 if thou beest a father , or mother of children , call them before thee and bless them , so did jacob when he departed . 6 make satisfaction if thou beest able to such as thou hast wronged and defrauded , without restitution no remission ; inquire with samuel whose oxe thou hast taken , or whose asle thou hast taken ; whom thou hast defrauded , whom thou hast oppressed , or of whose hands thou hast received a bribe , and restore it ; send for them who have offended thee , and forgive them , and for those whom thou hast offended , and ask forgiveness . 7 and lastly , resigne and give over thy self to god , behold , here am i , let the lord do to me as seemeth good to him , 2 sam. 15.26 . not my will but thine be done ; and if thus thou beest prepared at the day of death , oh well is thee , and happy shalt thou be , 1 samuel 12.8.2 . blessed is that servant , whom his lord when hee cometh shall finde thus doing , thus dying ; mat. 24.26 . and conclude thy life by prayer . a prayer to bee used by a sick , or dying man. i will praise thee , o lord god , that thou hast considered my low estate and hast not shut mée up in the hands of my enemies , nor made my foes to rejoyce over mee ; and now let thy right hand protect mee , and let thy mercy come upon mee , for my soul is in trouble and anguish , because of its departure from the body . o let not the assemblies of its wicked and cruel enemies méet it in the passing forth , nor hinder me , by reason of the sins of my passed life ; o lord , be favourable unto mée , that my soul may not behold the hellish countenance of the spirits of darknesse ; but let thy bright and joyful angels entertain it , that it may give glory to thy holy name , and to thy majesty ; place me by thy merciful arme before thy seat of iudgement , and let not the hand of the prince of this world snatch mée from thy presence or bear mee into hell ; mercy swéet iesu , amen . another prayer in time of plague . o lord our god , in whose name standeth our help , and among other evils , hast promised us to deliver thy people from the snares of the hunter , and the noysome pestilence ; we beséech thée take this thy plague away from us , and as the stench of our sins hath ascended up into thy nostrils to provoke thy wrath against us , so let our humble supplications come before thée to procure our happy and spéedy release from it , lord call back thine angel , and cause him to sheath his sword again , wée are thy children , the works of thy hand , we are sorry for our sins , which are the cause of all this , and we purpose amendment ; wée are but men , dust and ashes , not able to bear long , therefore , lord have mercy upon us , and that soon , send us comfort , and suffer us not to perish after so miserable a sort : wée thank thée o lord , that thou hast not left us altogether comfortlesse , without hope , considering how many thousands are left alive ; wherefore , o lord , wée beséech thée blesse us , and all those that depend upon us ; set thy saving mark upon out houses , as thou didst upon the israelites , and give order to the destroyer , that he hurt us not : put strength to our medicines , let thy good blessing make the preservatives of the physitian , and our shuttings up , places of more security to us , and profitable ; and let us not trust too much in the outward means , but chiefly in thy mercies and blessings upon them , kéep us in our down lying , and uprising , and protect us in our vocations ; have pity upon our distressed brethren comfort the desolate widdows , provide for all the fatherlesse children , gather us together again , that by this means are dispersed , and continue thy merciful work in diminishing our dead numbers , till wée may justly say in confidence and thanks , with the prophet , we shall not dye , but live , and declare the works of the lord : grant this o lord , for iesus christs sake , our onely saviour ; amen . a prayer to bee said in the progress of sickness . o lord my god , blessed iesu , who by thy bitter death and passion hast swéetned the cup of death to us , taking away its bitterness and sting , and making it an entrance to life and glory ; have pity upon mée thy servant , who have so déep a share in sin , that i cannot shake off the terrours of death but that my nature with its hereditary corruption still would preserve it self in a disunion from the joyes of thy kingdome ; lord , i acknowledge my own infirmities , and begge thy pity , it is better for me to be with thée ; but the remembrance of my sins , doth so depress my growing confidence , that i am in a great strait , betwéen my fears and hopes , betwéen the infirmities of my nature , and the better desires of conforming to thy holy will and pleasure : o my dear redéemer , wean my soul and all my desires from the flatteries of this world ; pardon all my sins , and consign so great a favour by the comforts and attestation of thy divinest spirit , that my fears being mastered , my sins pardoned , my desires rectified , as the hart thirsts after the springs of water , so my soul may long after thée o god , and to enter into thy courts ; heavenly father , if it may be for thy glory , and my ghostly good , to have the daies of my pilgrimage prolonged , i begg of thée health and life , but if it bée not pleasing to thée , to have this cup passe from mée , thy will be done : my saviour hath drunk off all the bitternesse ; behold o lord ! i am in thy hands , do with me as séemeth good in thine eyes : though i walk through the valley of the shadow of the death , i will fear none evil , for thou art with me , thy rod and thy staffe comfort me : i will lay me down in peace , and take my rest , for it is thou lord only who shalt make me to dwell in everlasting safety , and to partake of the joyes of thy kingdome , who livest and reignest , eternal god , world without end . amen . a prayer for one in danger of death . o lord iesus christ , our health and life , our hope and our resurrection from the dead ; i resign my self up to thy holy will and pleasure , either to life , that i may live longer to thy service and amendment , or to death , to the perpetual enjoyment of thy presence and of thy glories ; into thy hands i commend my spirit , for i know o lord , that nothing can perish which is committed to thy mercy : for my soul , strengthen it with thy grace against all temptations , let thy loving kindness defend it as with a shield , against all the violences and hostile assaults of satan : let the same mercie bee my guard and defence , which protected thy martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruel deaths : there is no help in me , o lord , i cannot by mine own power , give a minutes rest to my wearied body , but my trust is in thy sure mercies , and i call to minde , to my unspeakable comfort , that thou weart hungry , and thirsty , and wearied , and whipt , and crowned with thorns , and mocked , and crucified for mée : o let that mercy which made thée suffer for me so much , pardon me and save me ; let thy mercies answer for my impieties , let thy righteousness cover my sins , thy blood wash away my stains , and thy comforts refresh my soul , as my body grows weak , let thy grace be stronger , let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be affrighted with the terrours of death , but let the light of thy countenance enlighten mine eyes that i sléep not in death eternal ; and when my tongue fails , let thy spirit teach my heart to pray , with strong cryings , and groans that are unutterable : o let not the enemy do me any violence , but let thy holy mercies , and thy angels , repel and defeat his malice and fraud , that my soul ! may by thy strength tryumph in the joyes of eternity , in the fruition of thée , my life , my joy , my hope , my excéeding great reward , my lord and saviour christ , amen . a prayer for a dying person , in , or near the agonies of death . most merciful and blessed saviour , have mercy upon the soul of this thy servant , remember not his ignorances , nor the sins of his youth , but according to thy great mercy remember him , in the mercies and glories of thy kingdome ; thou o lord hast opened the kingdome of heaven to all believers , let thy everlasting gates be opened , and receive his soul ; let the angels who rejoyce at the conversion of a sinner , tryumph and be exalted in his deliverance , and salvation , make him partaker of the benefits of thy holy incarnation , life , and sanctity , passion and death , resurrection and ascention , and of all the prayers of the church , of the joy of the elect , and all the fruits of the blessed communion of the saints , and daily add to the number of thy beatifyed servants , such as shall be saved , that thy coming may be hastned , and the expectation of the saints may be fulfilled , and the glory of thée our lord iesu , be advanced , all the whole church singing praises to the honour of thy name , who livest and reignest ever , one god , world without end , amen . o most merciful iesus who didst dye to redéem us from death , and damnation , have mercy upon this thy servant , whom thy hand hath visited with sickness , of thy goodnesse be pleased to forgive him all his sins , and seal his hopes of glory with the refreshments of thy holy spirit ; lord give him strength and confidence in thée , asswage his pain , repel the assaults of his ghostly enemies , by thy mercies , and a guard of holy angels : preserve him in the unity of the church , kéep his senses entire , his understanding right , give him a great measure of contrition , true faith , well grounded hope , and an abundant charity , give him a quiet and a joyful departure , let thy ministring spirits convey his soul to the mansions of peace and rest , there with certainty to expect a joyful resurrection , to the fulnesse of ioy at thy right hand , where there is pleasures for evermore , amen . a prayer for the joyes of heaven . o most glorious iesu , who art the portion and excéeding great reward of a faithful people , thou hast beautified humane nature with glorious immortality , and hast carryed the same above all heavens , above the seat of angels , beyond the cherubims and seraphims , placing it on the right hand of thy heavenly father , and grant to us all the issues of thy abundant charity , that we may live in thy fear , and dye in thy favour ; prepare our souls with heavenly vertues , for heavenly ioyes , making us righteous here , that we may bee beatified hereafter ; amen . books sold by henry million at the sign of the half-moon in the old-bayly . mr. baxter 's saints rest in 4. mr. baxter 's true catholick , in 12. his catholick unity , in 12. burgesse 's godly-man 's choice , in 8. clark 's apples of gold , in 8. artimmidorus of dreams , in 8. the history of the gentle-craft , in 4. finis . the duty of heavenly meditation reviewed by richard baxter at the invitation of mr. giles firmin's exceptions in his book entituled, the real christian. baxter, richard, 1615-1691. 1671 approx. 46 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a26920 wing b1255 estc r3049 12309720 ocm 12309720 59344 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26920) transcribed from: (early english books online ; image set 59344) images scanned from microfilm: (early english books, 1641-1700 ; 200:20) the duty of heavenly meditation reviewed by richard baxter at the invitation of mr. giles firmin's exceptions in his book entituled, the real christian. baxter, richard, 1615-1691. [2], 33 p. printed for nevil simmons ..., london : 1671. reply to firmin's criticism of the author's the saints everlasting rest. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng firmin, giles, 1614-1697. -real christian. baxter, richard, 1615-1691. -saints everlasting rest. meditations. 2004-04 tcp assigned for keying and markup 2004-06 spi global keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the duty of heavenly meditation , reviewed by richard baxter , at the invitation of mr. giles firmin's exceptions ; in his book entituled the real christian. london , printed for nevil simmons , at the sign of the three crowns , near holborn conduit . 1671. dear and much honoured brother , i have lately perused your judicious treatise called the real christian , in which you seek to deliver the church from the danger of the errors of mr. daniel rogers , mr. hooker mr. shephard , and mr. perkins ; ( and i think mr. shephard's sound believer needeth more medication to make it sound , than you have yet used . ) among the rest , i find you have endeavoured in the end , to save the church also from the trouble and danger of my directions for heavenly meditation in my saints rest. and though my own opinion be , that seeing we have formerly had some converse by writing , it would have been better to have attempted to convince me by letters , of my errors , before you had warned the world to take heed of them , that you might have heard first what i had to say for my self ; yet i confess those are punctilio's , not to be stood upon in this age ; in which no great exactness of foresight , prudence or justice is to be expected : nor have i a desire to abridge you of your liberty of speaking as publikely as you have a list . but taking your writings as i find them , i shall take the boldness to tell you , i. how far my judgement doth concurr with yours , which shall be answered by my endeavours : ii. how farr i am unsatisfied in your writings on this point . i. i am glad , 1. that you are tender of the peace of troubled tender christians , and would have ministers take heed lest they should break the bruised reed . 2. i am glad that you would have ministers accurate in their words and writings , and not by heedless unwarrantable expressions wrong the church . 3. i am glad that you are sensible that extreams are to be avoided , and that over-doing in doctrines of piety , and pretending to go beyond the church of god , even farther than god would have us , is one way of injuring truth and piety . 4. i am glad that you are for keeping close to that rule of truth and duty , and against making a religion , or any part of it to our selves . 5. i am glad that you are for a free and faithful opening and disowning the errors and failings of the most esteemed divines ; that weak christians may not be injured by the reverence of their names . and that you are not of the pernicious opinion of a multitude of professours of religiousness in this age , who think that none of their faults or weaknesses should be opened , lest it give matter to their adversaries to reproach them ; and that all that is said against them , is said against religion ; and that to call them to repentance , is to disgrace religion , and to strengthen the hands of wickedness . i am glad that you see the horrid blindness and wickedness of this conceit ; and how odious a thing it is to preferr our selfish personal reputation , before the honour of christ and true religion ; or else to think that it is an honour to christ and religion to justifie our sins . i am glad that you have the wisdome of a christian , rather to disown the errors of the godlyest divines , than to leave it to angry contentious adversaries to open them in another manner , and to other ends and uses : and that you think not as our selfish blind ones do , that we may dance naked unseen and undisgraced , if we are but in the net of self-flattery ; and that angry adversaries will see none of our errours or faults , unless we tell them of them by our repentance . in all this , you and i are of a mind . 6. and in particular , i am afraid as well as you of screwing weak ones too high in this duty of meditation on the glory of heaven . and therefore lest i should injure the weak , or any others , 1. in the book it self ( the saints rest ) i have given the reader these warnings , pag. 703. ed. 9. [ yet be cautious in understanding this . i know this will not prove every mans duty : some have not themselves and their time at command ; and therefore cannot set their hours : such are most servants , and many children of poor and carnal parents ; and many are so poor that the necessities of their families will deny them this freedome . i do not think it the duty of such , to leave their labours for this work , just at certain set times ; no nor for prayer or other necessary worship . no such duty , is a duty at all times : affirmatives bind not semper & ad semper . when two duties come together , and cannot both be performed , it were then a sin to perform the lesser . of two duties we must choose the greater ( i. e. consideratis considerandis ) though of two sins we must choose neither . i think such persons were best to be watchful , to redeem time as much as they can , and take their vacant opportunities as they fall ; and especially to joyne meditation and prayer as much as they can with the very labours of their callings . there is no such enmity between labouring and meditating , or praying in the spirit , but that both may conveniently be done together . yet i say , as paul in another case , if thou canst be free , use it rather . those that have more spare time from worldly necess●ries , and are masters to dispose of themselves and their time , &c. and pag. 704 , [ just how oft it should be , i cannot determine , because mens several conditions may vary it : but in general , that it be frequent , the scripture requireth , when it mentioneth meditating continually , or day and night , psal. 1.2 . & 119.97 . & 148.19 . circumstances of our conditions may much vary the circumstances of our duty . it may be one mans duty to hear , or pray ofter than another ; and so it may be in this of meditation : but for those that can conveniently omit other business , i advise that it be once a day at least : so also pag. 707. & 709. and being afraid lest i should injure unable persons , in many books since , i have over and over ( lest it should be overlookt ) repeated ( i feared ad nauseam lectoris ) these cau●ions ; as method for peace of consc. p. 12. [ studying and serious meditating be not duties for the deeply melancholy — you must let those alone till you are better able to perform them , lest by attempting those duties which you cannot perform , you utterly disable your self from all , &c. and i thus conclude my treat . of the divine life , [ but now i have given you these few directions for the improvement of your solitude for converse with god , lest i should occasion the hurt of those that are unfit for the lesson i have given , i must conclude with this caution which i have formerly also published : that it is not melancholy or weak headed persons who are not able to bear such exercises , for whom i have written these directions . those that are not able to be much in serious solitary thoughtfulness , without confusions and distracting suggestions , and hurrying vexations thoughts , must set themselves for the most part to those duties , which are to be done in company by the help of others ; and must be very little in solitary duties ; for to them whose natural faculties are so diseased and weak it is no duty ; as being no means to do them the desired good : but while they strive to do that which they are naturally unable to endure , they will but confound and distract themselves , and make themselves unable for those other duties , which yet they are not utterly unfit for : to such persons therefore instead of ordered , well digested meditations , and much time spent in secret thoughtfulness , it must suffice that they be brief in secret prayer ; and take up with such occasional abrupter meditations , as they are capable of , and that they be the more in reading , hearing , conference , praying , and praising god with others , &c. ] more such i omit . i now add more particularly ( lest i should injure any . ) 1. that i take it not to be the duty of a minister to leave his necessary study , preaching , prayer , &c. for this set meditation : 2. nor for a magistrate to leave his necessary work of government for it . 3. nor for any man in an active life , to leave a necessary duty of his place for it : 4. nor for any weak persons to stretch their braines beyond their abilitie , to do what they cannot do . greatest duties must be preferred , and men must endeavour prudently according to their capacity and power . and god will have mercy and not sacrifice and would not have religion crack our braines , nor turn out our duties towards men , or of our particular callings . but for all this i am of the same mind expressed in the book which you find fault with . 1. that heavenly mindedness is essential to holiness . 2. that heavenly thoughts or meditations , are much of the exercise of heavenly mindedness . 3. and that it is every mans duty to exercise his thoughts or meditations in the most clear , methodical , affecting , practical way that his abilities and opportunities ( consideratis considerandis ) will reach to . for which useful method i gave the best directions i could . but i will not justifie my weakness , nor deny that it is injurious to the church of god , nor deny the preheminence of my brethrens understandings , nor the greater usefulness of their labours . and it is not unlikely that mine may have more faults that i discern , which are soon discerned by more judicious men ; for whose correction i would not be unthankful . ii. and now i sh●ll tell you wherein i differ from you . 1. it seemeth to me unrighteous dealing , when you undertake in print to save christians from my errours , to overpass all the limitations before recited which i gave them ; and to carry it as if i had made that manner which you except against , to be all mens , or most mens duty . yea not only by your preterition of my words , but by your own , to perswade the reader that so indeed it was : when you say , pag. 314. [ this i see is the meditation strongly urged , upon christians : a duty very hard i am sure ; and if our salvation lie upon this being performed after this manner as this learned and reverend author hath set down , then most christians that i meet with , forty to one , and those whom i esteem good christians , must never come at heaven , but must to that dark place . ] did you not intimate in these words , that i make it as necessary to salvation as these words import ? if so , truth and candor should have prevailed with you , to have left out all such passages . you see i make it not so much as a duty to any that have not ability and conveniency : much less that the mode is of necessity to salvation . but yet i must add , that our salvation is not unconcerned in any of our duties , though i will not say that our salvation lyeth on it , so as we must else be damned . what if i had given you a scheme of the admirably accurate method of prayer , which is found in the lords prayer ? i would have said that the observation of this method is a duty ; and that our salvation is not unconcerned in that duty ; i would have said that all men should do their best to come up to that accurate method in their prayers ; but so , as not to crack their brains , nor hinder them in the matter , nor neglect any greater duty , to do this ; but with moderate , just endeavours , according to their abilities and opportunities . i would not have said that their salvation so lyeth on it , that none that use not this method can be saved ; nor would i be so rough and curst , ( as you speak ) to those that cannot use this method , as to deprive them of their comfort : but i would tell them what is their rule and pattern . even so do i in this case of meditation . 2. and i like not reducing the rule to our impotent sinful natures , nor to our crooked lives , when our hearts and lives should be measured by , and reduced to the rule . i grant that not one of forty doth pray in the method of the lords prayer : no not of godly people , no nor ministers ; no not in their studied liturgies . what then ? is it therefore no duty , because few perform it ? were it not enough to have said that methodical , set meditation is a high pitch of duty , which every weak christian cannot ●each ; or which few can reach ; or that it is not so much as a duty to all , as to the circumstances of time , & c ? as i like not the papists making gods law imperfect , that they may make man perfect , and sin veniall , or vnivocally no sin ; so i as little like it in our selves , to say that duty , is no duty , and so deny the perfection of the law , because that every one cannot reach it , and few good people perform it . god forbid i should deny all duty which few good people perform , any more than justifie all sin which most , or all , good people commit . 3. you say [ if i should humbly desire a text or two from holy writ , to prove that is the meditation that god requireth of christians ; if the reverend author will answer me , it is a ridiculous question , ( as he hath said in another case , ) i must be silent . ] answ. the case which i call ridiculous , you vainly silence , seeing any understanding reader ( at least of the book you blame ) will see it : they were ridiculous sectaries , seekers , and such like , that i then had to do with : if you , or your most skilful casuist whom you mention , had called for a text of scripture to prove that we must pray twice a day in our families , its like i should have given you more reverent language : though i had thought never the better of the question : nor do i think sure that you can judge it ever the less a duty , because your father used it not ( which yet i think you were not obliged to have so far told the world . ) but why did you not candidly recite those reasonings , by which in that place i manifested the question to be ridiculous ? nay doth not your saying that if i do but say [ it is ridiculous , you must be silent ] imply that i do but barely say so ? i will not injure the reader by the tedious recitation of my words . but to your self i may say , i suppose you are not for veronius new way of arguing from express texts of scripture containing both propositions : if you are , i referr you to vedelius his rationale , theolog. but specially to dalleus , de fidei ex script . demonst . part. 1. cap. 10 , 11 , 12 , 13. 1. to prove meditation or frequent meditation day and night a duty , is needless ; you confess it . 2. to prove methodical meditation a duty to them that have ability and opportunity , it sufficeth to cite , 1 cor. 14.26.40 . let all things be done to edifying , and in order ; that is , right order , not wrong : and that is , method . but whether this or that method be really true and most orderly and edifying , you need not the words of scripture to tell you : that cogitationes , judicia & verba , rebus sunt aptanda ; that the verity of judgement and speech lyeth in their congruity to things ] are points known by the light of reason , and you should not call for a text to prove them . the light of nature is not contemptible : the law of nature is gods law. if scrip●ure had never spoke it , yet by the law of nature it had been a duty to do all things in order and to edifying . what is orderly , the nature of the subject meditated on , with the end , will declare . preaching is the expressing of those thoughts to others , which by meditation we exercise for our selves . therefore if it may be known what is orderly preaching , by the agreeableness of the expressions to the matter in order to the true end , then so it may be in meditation , which is a preaching to our selves . therefore that explication and confirmation should go before application , that examination should be furthered by signes , that reproof should be furthered by aggravations of sin , that exhortation should be furthered by motives , that practice should be helped by directions , the nature of the thing doth prove : and you may as well call for a text of scripture for most points in metaphysicks , or physicks , or logick , as for these . meditation should be done in order to edification : but order to edification ( in them that have ability , and opportunity ) requireth that vnderstanding go first , application after , and that the application intended be furthered with convenient helps , as aforesaid . therefore meditation should be done in this order , &c. the major is found in nature and scripture : the minor is a naturally-known truth , exemplified throughout the scripture , which is written in that method ( and in all theological writings ) and yet must you have a text for the conclusion ? as for family prayer i have by me a long disputation which i think fully proveth it to be a duty ; and to most christian families twice a day . but if the law of nature must make up neither major nor minor , but you must have the conclusion in express texts of scripture , its like if you saw it , you would not be satisfied with it : but it satisfyeth me , as very full proof . but so that there also i believe not that there are no exceptions : or that no family may have business so urgent as to exempt them from this as a duty ; or that all families are bound t● the same hours , or the same proportion of time . i will not tell you that it is ridiculous to ask what text of scripture maketh it a mans duty , to give meat to his family twice a day : ( with the other instances which i laid down . ) but if those ridicula capita that then thus pleaded against family prayer did ask me the same question again , i would tell them so . and i would think this argument might prove a divine obligation . [ god requireth us to give food to our families ( if we are able and have opportunity ) as oft as is for the benefit or necessity of their natures . but it is for the benefit and necessity of their natures to have food twice a day , ( ordinarily , and as to most persons : ) therefore god requireth us to give food , to most families , and ordinarily , twice a day . or suppose i put in but once at least , if you think i cannot prove the twice . i am not now determining whether famil● prayer must be as oft , but whether this arguing be faulty for want of a conclusion in the words of a text of scripture . i think that scripture is so admirably suited to the nature of things , that the farr greatest part of its precepts are found also in the true law of nature ; and that even most of the gospel precepts may be called , ( supposing the history and doctrine ) lex naturae lapsae reparandae , a law suited to natures reparation . 4. but i am utterly ignorant of your meaning , when you say , that they that can meditate thus ten hours , &c. are the happier men , and have great cause to bless god for such a mercy . either you take it to be a duty to such men ( to any men ) or no duty : if you take it to be their ( or any mens ) duty , then 1. you would not call for a text of scripture to prove it a duty . 2. nor you would not pretend to differ from me ; for i know your candour abhorreth calumny ; and therefore ( notwithstanding your forementioned unhandsome intimations ) i suppose it is none of your purpose to perswade your reader that i make it a duty for all men , and you only for some ? for as your piety and your friendship satisfie me that you have no such intent , so i know you would discern it to be against the interest of your own reputation , which would suffer when the contrary is seen in my writings . therefore i cannot understand whether you take it to be any mans duty . and if not , then you seem to hold the popish doctrine of evangelical councils of perfection , and of works of supererrogation or perfection which are no duties . which yet i will not believe you hold , till i needs must : and therefore having no third exposition of your words , i must leave them all as unintelligible to me . if you should say that my limitations are not in the same book ( the saints rest ) where the duty is described , i should answer , 1. that is not so ; they are in the same . 2. he that confuteth a man twenty years after his writings are published , is obliged to take notice of what he hath written since : else if a man reform or correct his own writings it will signifie nothing ; but others are obliged to do it still , as supposing it undone . 3. and this book of yours is not in the same volume as my supposed errour is : therefore if my own will not serve turn , because they are not the same book , neither will yours . or may i doubt lest you did for want of leisure , confound the several parts of my writing ? and take that which i wrote of the common necessity of a heavenly mind , or of meditation of heaven , to be written also to prove or urge the same necessity of the length or method ? no ; i must not be so injurious to you ; for though you are not obliged to read my writings till you understand them ; yet i know you cannot forget that you are obliged to understand them , if they are intelligible , before you deliberately oppose them . therefore i have no way left but to conclude , that you are not intelligible to me . 5. what i have said all this while of the method , i say also of the time of meditation , which is part of your exception . it is a duty to spend so much time in meditation as is best to edification to attain its end. but to them that have ability and opportunity , at least a quarter or half an hour , if not more , is best to edification to attain the end. therefore to such it is a duty to spend so much time herein . i will give you no text of scripture for the conclusion , nor for the minor. the nature of the thing , and common experience proveth it . christs sermons recited in scripture seem to be very short : you may call for a text now to prove it a duty that a sermon or prayer should be an hour or a quarter of an hour long . it is enough that i prove it from the aptitude of the means to its end . experience telleth us , that very few words and short time serve not to inform mens understandings . and after that , the will and affections must have time to be duly excited , and resolved ; and more time is necessary yet to drive the nail to the head , and to settle the soul against the force of all objections that may be produced to the contrary ; and yet more time to settle it in the right way of practice . in a word , if short and seldome preaching to others , be all that is any preachers duty , murmur not that you are silenced , but write to ministers to spare the bishops the labour and odium , and to silence themselves , as to their long unnecessary sermons . if you say that preaching is more of divine institution than meditation , i deny it . there is here no magis or minus : if god have instituted both , it cannot be said that he hath instituted one more than the other ; though it may be said that one ( which ever it is ) be of greater necessity than the other . and though i confess that he that preacheth to himself , may omit and abbreviate much , which must be distinctly expressed to others , yet that doth but shew that preaching must ordinarily be longer than such set meditations ; but not that these also must not have that time , which method and the ends require , when it may be so done . do you not think it as presumptuous to define the time of a mans conference about scripture , with his children and servants daily , as to define the time of his meditation ? i suppose you will judge the case much like . suppose then that i should say to a master of a family , [ besides your little occasional reflections , you that have ability and opportunity may do well ( yea must take it for your duty ) oft times ( even once a day , if no greater duty hinder you ) to set some time apart to speak methodically and seriously to your families , first by way of explication and then of application to convince them , and resolve them , and to drive all home to practice , &c. ] would you call for a text to prove this a duty ? i would give you then , deut. 6.7 , 8 , 9. & deut. 11.18 , 19 , 20. for the major ; ye shall teach them your children , speaking of them when thou sittest in thy house , &c. with gen. 18.19 . & 1 cor. 14. 26 , 40. and the minor i would prove by the light of nature and experience . the case is the same in the main , as to the exhorting of our selves . truly , brother , if your soul be not much more heavenly than mine , it needeth a considerable time of holy exercise , to habituate it to converse above ; and to bring it to the benefits of meditation which we must desire . as i cannot get met heat with walking , no nor running neither , by the violence of the motion alone , unless i continue some considerable time ; no more can i in prayer and meditation ; though my lazy humour too oft inclineth me , to sit down and content my self with a short cogitation or wish ; ( like the prayers of those that wash them and button their doublets and interpose other talk , and yet pray on . ) and the warmth which i have once got , is quickly abated , if i give over the duty , and be short and seldome in it . short and seldome thoughts of heaven , will not serve with so bad a heart as mine , to keep up the habit , much less to exercise a heavenly mind , in that degree as all true christians must confess desirable . and i suppose god hath therefore appointed us such variety of ordinances and helpes , and such long and frequent use of them in their several turnes and times , which prophane men count but unnecessary preciseness , that so our hearts may be habituated to a holy and heavenly frame , by the frequent and much use of holy and heavenly exercises . for surely we add nothing unto god , nor do we change him , by our words or hours of religious exercise ; but we wait for his grace in the use of those means , which tend to prepare us both for grace and glory . and by the same reasonings as you will shift off , or shuffle this meditation into some cursory thoughts on the by , the world would do so by prayer , preaching , holy conferences , sacraments , and all religion . but that several men must allow several proportions of time for this duty , and that all cannot allow it the same time , again i say , i will not suspect you to suppose and affirme me to deny . 6. another thing that you oft mention is , that i say , other thoughts should not be intermixt . and without giving you a text for the conclusion , the same kind of arguing will prove this , as proved the rest : adding eccles. 9.10 . and such like . if a man have ability and opportunity , will not attending wholly to the work in hand , best edifie him and further the success ? if not , intermix other thoughts also with your greatest studies , your prayers , your preaching , and do all diviso vel prae-occupato animo . let the people when you are preaching to them , talk in the church to one another . reprove them not for thinking of other things . or give them a text of scripture for the conclusion , saying you may not think or talk of other matters at sermon time . if you say , that meditation is not to be a set duty as preaching is , and therefore may lawfully be interrupted ; i answer , if it be a duty commanded of the same god , it must in its place be regulated by the same general laws , let all be done to edifying and in order . for my part , intermixing thoughts do hinder the success with me ; but what they may do with stronger heads and better hearts i know not . you say , p. 320. [ but when i come to impose duties , as meditation , &c. upon christians to be performed by them in such a manner , and for such a time , and their soundness or unsoundness , seriousness or sleightness is determined according to their performance according to that manner which i set down , surely i had need bring clear scripture proof . — answ. but if there be no word in my writings that say any such things as determining of soundness or unsoundness by that manner of performance , what do you think the reader that tryeth it , will think and say of you , and of such passages as these ? i will not tell you lest i offend you . but only i tell you , this is not well done : and you had need to have proved what you intimate by some clear words of mine , if you would be believed . but p. 319. you argue à fine & effectu , and say that meditation is then rightly performed when the affections are wrought up unto a suitableness with the object i am meditating on — now let this meditation be performed how it will , let it be in what length or shortness of time , what is that to the essence of the ●u●y . answ. 1. but , do you regard nothing in duty but the essence ? nothing at all the integrity ? nothing the degree ? why these also are duty . he that bindeth us to sacrifice forbiddeth us to offer the halt and the blind and requireth the best we have . 2. how happy a heart have you , that will so easily be got up to a suitableness to god and heaven ! is it not you now that forget the case of weak christians ? verily such hearts as mine will need more adoe . it is not [ performing meditation how it will , in shortness ] that will serve the turn , to bring my heart to such a suitableness . and i doubt all the weak ones whose case you seem to plead , are not much better . 3. this savoureth much like the saying of a late learned physicion of ours , that said , what need all this adoe in preaching and talking of religion , when all is dispatched in three words , think well , and speak well , and do well . o but a great many words are necessary to bring us up to these three things : and so are a great many thoughts to bring our hearts to a suitableness to god , to christ , to heaven . tell me if you can , why the same arguing is not as strong against long conference , or long preaching ? all that sermons and conference are to do is , to bring up our hearts to a suitableness to the object : and if this will be done by one sentence , what needs there a quarter of an houres preaching or catechising or discourse : ( and so away with this preaching office ; ) but it is a false supposition that one sentence will do this , so well as more . 4. and when i think my heart is somewhat well affected , there is much yet to be done , to fix , and settle , and habituate , and direct it , which may be lost by hasty breaking off , and slubbering over so great a business . one work of meditation is self-examination . i may say as you , if i can but know my spiritual state , let examination be performed how it will for length or shortness , what 's that to the essence of the duty ? but it is not such performance that will acquaint me with my condition . if i have not time to consider of evidences , and then of my heart and life , &c. yea and this with serious uninterrupted thoughts , it will not do . i could put off religious exercises as cursorily as another , if cursory brevity would attain the end , and serve turn with such a heart as mine . but by all this , i conjecture , that you will be a gentle censurer of ministers that preach short and seldome , and of parents that are short and seldome in family instructions , and of all christians that are so in their religious conferences , unless your censures bear no due proportion among themselves . 7. but yet you have somewhat to say of the object of meditation , the joyes of heaven , p. 315. and say [ it must be supposed as they must have a title to heaven , so they must know and be assured of that title to heaven ; there must be no dark cloud , &c. ] answ. now i perceive we differ indeed ▪ do you think that neither unconverted nor unassured doubting persons , are called to meditate much of heaven ? i think that none have greater need , and that nothing will be more powerful to do their work . 1. that meditation is most profitable to the unconverted which tendeth most to bring their hearts to the love of god. but the meditation of the infinite goodness of god revealed in the heavenly glory , and offered to all , tendeth most to bring their hearts to the love of god , — ergo — that which representeth god most amiable tendeth most to bring the soul to love him . but the explication of the heavenly glory where he is enjoyed in the fullest love , representeth god most amiable — ergo — 2. that meditation is most profitable to the unconverted , which tendeth most to destroy all carnal concupiscence and worldly love , by drawing their hearts to better things . but such is the meditation of everlasting glory — ergo — 3. that meditation is most profitable to a sinners conversion , which draweth him most effectually to consent to the covenant of grace ( for that consent is conversion . ) but such is the meditation of the heavenly felicity — ergo — 4. that meditation is most profitable which tendeth most to make men repent of sin , and be fully willing of a holy life . but such is the meditation of heaven ( when they see what sin depriveth men of , and what they are like to get by holiness ) — 5. that meditation is most profitable to conversion , which fullyest sheweth men the excellency of christ and of all his grace . but such is the meditation of heaven , ( as being the highest benefit of christ and grace ) — ergo — 6. that meditation is most profitable to the wicked , which tendeth most to save them from temptations : but such is the meditation of heaven , ( as setting that in the ballance which alone can weigh down all that can be offered by the tempter ) — . 7. that is the most profitable meditation which is exercised on god in his fullest revelation — but , &c. 8. that is the most profitable and powerful meditation which is about the ultimate end ; because that it is the end that is loved for it self , and all means but for the end : and the end guideth us in the choise , the estimation and the use of means , and is the very life of them all — but , &c — ergo. john preached the kingdom of heaven , more expresly than the person of the messiah : and christ sent his disciples to preach the kingdom of god , when he forbad them to tell men that he was the christ , ( because the miracles , resurrection , and other proofs of it , must first be made , and then be preached to win belief ) luke 9.2 , 21. and by the kingdom of god he meant that of grace , as related to glory , vers . 27 , 28. it is the want of thinking more seriously what heaven is , and the certainty of it to all believers , that causeth men to follow the flesh and world , and to lose it by contempt or gross neglect . ungodliness consisteth much in a neglect of heaven , for want of convincing , quickning meditations of it . and when you bring a sinner to be but soberly thoughtful of heaven , you have done much towards his true conversion . so that in this , you and i do vastly differ , if you think as you write . i will crave your pardon for my over-passing all the rest of your opposition ( supposing that i have spoken to the main , ) and shall shut up all with these three professions and admonitions to the reader . i. since i find that this judicious worthy man hath made these exceptions , i have considered again whether there be not cause ; and i find what long agoe i found , that i was too blame that i observed no more , the weakness and danger of melancholy persons , when i first wrote it ; and that i was not more large in disswading them from taking that to be their work which they cannot do . for i believe i have spoken with farr more than ever this reverend brother hath done ( though he be a physicion ) who have been disabled by melancholy and other weakness of brain from this work : which made me so oft since give them such warning . and i do here again desire , most women and all melancholy persons , to take up more with shorter and occasional meditations , and with such holy thoughts as good books and conference do more easily bring into their minds ; and not to over-stretch their brains , by striving to do more than they are able , and so disable themselves yet more . ii. the review of these things doth convince me , that learned men , and all men of opportunity and ability to bear meditation , should use this duty much more than they do ; and that much of our ignorance , unbelief , ungodliness and uncomfortableness is for want of making a set and serious business of it . and i think that few men that labour in their shops , or ever walk or travel abroad , can truly say , that they are wholly destitute of leisure . and i think that poverty and crosses in the world , should make the thoughts of heaven the more welcome to them ; and that it should be so farr from being taken for an ungrateful burden , that it should be the sweetest pleasure in this world ; and farr more delightful , than to think of lands or dearest friends . and i admonish all that have ability and opportunity to take heed lest short and seldome and slight thoughts of heaven , do harden them in that unacquaintedness above , which will be the unho●iness of their lives , and their terrour at death . iii. though i said it not before , i will now say , that even methodical heavenly meditation is a duty to all that have the free use of reason ; but not a duty which they are presently fit , and able to performe ; and therefore it is ( as the sacrament to the unprepared ) a mediate duty : they sin in not doing it , because they sin in being unprepared for it . but yet it is not immediately to be done , till shorter and easier meditations have first prepared them . but gods law ceaseth not to be perfect because we are imperfect , nor to oblige us to duty , because we are mo●ally undisposed . i will not say , the highest ●orme in the school must not learn greek , because the lowest are unfit for it ; nor that ●he lowest are not mediately to be brought up to it . it is every weak christians sin , ●hat he prayeth not methodically , because his disability is sinful ; though it be a sin that god forgiveth to all that are sincere . but as i will not be one that shall rob the sincere of the comfort of that forgiveness , so neither will ● be one that shall perswade them to impeni●ence by saying , it is no sin , nor accuse gods law of imperfection . understand and practise these two texts , and i desire no more of you as to this meditation ; matth. 6.21 . where your treasure is , there will your hearts be also . phil. 3.20 . our conversation is in heaven . the lord forgive my neglect of this duty , and yet help me to perform it , with more heavenly life , and light , and love , till i shall be above the life of faith. iv. not medling now with the reason● of other men , against either method or length of prayer , preaching , or heavenly meditation , my own sad experience commandet● me to give this caution to all christians , wit● a special earnestness ; take heed of a slothful omission or cursory performance o● such holy duties ; lest when you have los● the life and sweetness of them , you los● next the sense and belief of their excellenc● and necessity . when you cannot perswad● your self to them , you will be much mor● unapt to perswade others to them . and whe● you have suffered your hearts to grow i● different to them , you will too easily b● drawn to take them for things that are 〈◊〉 indifferent . practice helpeth us to an experience and taste of the goodness of duty which will do more to draw us to it , th●● bare reasoning alone will do . and wh●● practice is neglected , love , willingness an● pleasure first abateth ; and next the understanding it self is in danger of judging it no better or more necessary than we feel it . for my own part , when my conscience commandeth me to omit meditation , because of some greater and more urgent duty , forbidding it at that time , i usually find that it is my affliction to fall under any such diversions , that both may not be done . and i find that whatever else i think of , of christ , of scripture , of promises , of threatnings , of sin , of grace , &c. if i leave out heaven and make it not the chief part of my meditation , i leave out the sence and life of all . thence must i fetch my light , or i must be in darkness ; thence must i fetch my life , or i must be dead , and my motives or i must be dull , or not sincere ; and my daily comforts , or i must be uncomfortable or worse . my hearing , and reading , and studies grow to common things , if heaven be not the principal part : my life groweth towards a common and a carnal life , when i begin to leave out heaven : death groweth terrible to my thoughts , and eternity strange and dreadful to me , if i live not in such frequent and serious thoughts of the heavenly glory , as may render it familiar and grateful to my soul. yea i cannot think with any due knowledge , love or pleasure , of the ever-blessed god himself , if i think of him only as he is revealed to us in this world , and not as we shall see him in the world of light. i find my self but a common man , if heavenliness make me not to differ : and i find my self unfit to live or to die , and that my soul is void of the true consolation , that is needful both in life and at death , when i grow a stranger to heavenly thoughts , and consequently to heavenly affections : and that as nothing will serve turn instead of heaven to be my happiness ; so nothing will serve turn instead of heaven to make up the end of my religion , and forme my heart and life to holiness . and therefore by experience i counsel all christians that are able to perform it , especially ministers , and learned men , to be much in the serious fore-thoughts of heaven , and to comfort themselves and others with these words , that we shall for ever be with the lord , 1 thes. 4.17 , 18. and i adjure the reader , not to conceive of the worthy person to whom i write this , as any adversary to a heavenly life : for he is a sober , godly , faithful minister ( though silenced ) who hath been in new england ; and brought back with him a great deal of judgement and moderation , in church-matters , as having seen the experience of the evil of extreams ( as his former writings witness . ) and as he opposeth not mr. rogers , hooker , shephard , out of any ill-will to their persons , but lest those whom he best loved should wrong the church , so i have reason to believe that he doth with the same candour , deal with me . and if we do differ at all ( which i am not sure of ) it is so little as is not like to cause the least disaffection . i would all our differences made no wider a distance than is betwixt this faithful brother and me. — octob. 1. 1670. finis . historical applications and occasional meditations upon several subjects written by a person of honour. berkeley, george berkeley, earl of, 1628-1698. 1667 approx. 66 kb of xml-encoded text transcribed from 71 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a27456) transcribed from: (early english books online ; image set 51880) images scanned from microfilm: (early english books, 1641-1700 ; 13:5) historical applications and occasional meditations upon several subjects written by a person of honour. berkeley, george berkeley, earl of, 1628-1698. [16], 125 p. printed by j. flesher, for r. royston ..., london : 1666 [i.e. 1677] attributed to george berkeley. cf. bm. publishing date on cancel slip. original date reads 1666. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. devotional exercises. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 jonathan blaney sampled and proofread 2005-03 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion historical applications and occasional meditations upon several subjects . written by a person of honour . london , printed by j. flesher , for r. royston , bookseller to his most sacred majesty . 1667. bold is the man that dares ingage for piety in such an age. who can presume to find a guard from scorn , when heaven 's so little spar'd ? divines are pardon'd , they defend altars , on which their lives depend : but the prophane impatient are when nobler pens make this their care . for why should these let in a beam of divine light to trouble them ; and call in doubt their pleasing thought , that none believes what we are taught ? high birth and fortune warrant give , that such men write what they believe : and feeling first what they indite , new credit give to ancient light. amongst these few , our authour brings his well-known pedegree from kings . this book , the image of his mind , will make his name not hard to find . i wish the throng of great and good made it less eas'ly understood . waller . to the lady harmonia . madam , your ladyship was pleased to incourage me to write religious meditations , & therefore to you i dedicate the first-fruits of my obedience to your commands in this particular . your ladyship can experimentally say what high advantages pious contemplations afford : some of which are a just divertisement from both worldly and sinful imployments , a great complacency and delight in the present composure , besides the satisfaction to our consciences , the improvement of the divine graces in us , and a rendring our souls alwaies in an harmonious sweet temper , ( in which your ladyship does so eminently excell ) being alwaies in a praying capacity , having a willingness to resign our wills to god's in all things , whether in life or death . if this way of applying all our discourses and conceptions to a religious sense were made more generally practical , the power of godliness , as well as the form , would so govern us in all our actions , that in this present age neither the speculative nor the practicall atheists would dare with so much impudence to shew their faces , nor maintain their detestable principles so horridly and dis-ingenuously as now they do ; the age would then be reformed , and we should be good company to our selves ; for when we converse with god , we are never less alone then when alone . next to pious meditations , godly friends are to be made choice of for our conversation , such as is your ladyship , who ( without the least suspicion of flattery , i dare affirm it ) may justly be styled the beauty of society , and harmony of friendship ; your civility being so great , and carriage so gaining , that you are able to convert a barbarian into good manners , and make a man of a reprobate nature become a good christian. your example i confess is easier to be admired then imitated ; your precepts adequate and proportionable to so great a pattern , and those delivered to your friends and servants with such winning mildness and concern , as if it were your duty to be more ingaged for the welfare of our souls and good names then we ought to be our selves . madam , i need say no more , but pray for you , that god would multiply upon you ( who are both good and great ) and upon yours all temporal and eternal blessings , & increase the number of such excellent saints as is your ladyship : then we should injoy a part of heaven out of heaven , while we had our beings upon the earth . i had taken the freedome to have named you by a title , you are more known by , but that i feared your so nice and scrupulous modesty would have reprehended me , disowning my celebration of this just character : and should i have given an account of my own name , it would not be difficult for very many to conjecture to whom i presumed to make this address . i am , madam , your greatest honourer and most obedient servant , who , as an admirer of your vertues , am ambitious to deserve of your ladyship the appellation of constans . a prayer . o lord god , i confesse mine iniquities , and my sins are ever before thee , secret as well as known sins . create in me a new heart , and renew a right spirit within me . cleanse the wicked and damnable thoughts of my heart by the inspiration of thy holy spirit ; forgive my wicked thoughts as well as my evil vile words and actions . give me thy grace , that i may not onely leave sin for a time , but that i may loath sin ; that i may look upon jesus christ not onely as a saviour , which the very worst of men would be glad to do at their deaths , but as a sovereign to rule and reign in my heart . it may be in vain for me with wicked balaam to desire to die the death of the righteous , if i do not live the life of the righteous . while i live in the world let me not be of the world ; but be pleased to indue me with so great a measure of thy spirit , that i may make it the great pleasure of my life to doe thee service , whose service is perfect freedome . make me humble , charitable and obedient , willing to doe good , not onely to my friends , but to my very enemies , heartily forgiving them as i desire to be forgiven , and returning to them good for evil : but , lord , to my relations & friends , return their kindness double into their own bosomes . take from me , good lord , both in my health and sicknesse , all that sinfull , misbecoming impatience which so much prevails over me . let not the fear of death so much terrifie and discompose my spirits ; but so moderate my affections , that i may willingly and entirely submit to thy divine will and pleasure , whether in life or death , natural or violent : but i most humbly beseech thee , heavenly father , to prepare me for a better world before thou takest me out of this : so prepare me , o lord , by sealing to me a pardon for all my sins past , and giving me such an assured well-grounded faith in christ jesus , and such an application of his imputative righteousnesse ; that when i come to die , i may have nothing else to doe but to die , and to surrender , though a sinful , yet a penitent soul into the hands of a gracious redeemer . while i live here , give me grace that i may have dying thoughts , that when i come to die i may have living hopes . grant i may live here in thy fear , die in thy favour , and at the end of my days attain the end of my hopes , even the salvation of my soul in and through christ jesus my blessed saviour and redeemer . amen . amen . glory be to the father , and to the son , and to the holy ghost . our father , &c. historical applications , and occasional meditations . i. the society of gresham colledge is composed of very * ingenious and eminent persons , whose conversation is desirable in many respects ; their endeavours to improve arts and sciences mechanical and liberal , their inquisition into the works of nature , may be both delightfull and profitable to themselves and others . if this be granted , let us raise our meditations higher , and consider how advantageous it will be for us to meditate of the god of nature , to advance his glory , expressing our love to him by singing his praises while we have a being here , which is the delight and employment of beatified souls to all eternity . ii. let us consider why so many of us so often miscarry in the designs and actions of this life , even when we have most confidence and assurance . the reason is very obvious : we place too much trust in secondarie causes , and in the son of man , whose breath is in his nostrils ; but in the beginning of every enterprise neglect to implore the divine assistance , and wholly to rely upon his wisdome , with an humble and dutifull acquiescence in his will , whether he shall please to blast our purposes , or to prosper the action , god knowing what is better for us then we do for our selves : if so , we are sure our designs and endeavours will be successfull , or we shall have as much reason to be satisfied as if they were , being free from all repining , murmuring thoughts , because we submit to his providence who is the sole disposer of all persons , actions and times , which is the happy priviledge as well as duty of a christian. iii. o lord , i confesse , because i slept unquietly the last night , ( being troubled with melancholick dreams ) and found my body indisposed this morning , i was more discomposed in my mind , then when i have wilfully offended thy divine majestie by sinning against thee ; thus sinfully preferring the health of my body before the quiet and tranquillity of my soul , perishing things before eternal . i beseech god to forgive me this and all other my offences ; and , for the time to come , give me grace that i may be but little concerned for my body , making it my great interest ( as it ought to be ) to take care for the eternal welfare of my soul ; which is best secured by a good imployment of my time and talent , looking upon it not onely as the design and businesse of my life , but to be my greatest pleasure and delight , to doe thee service , in whose service is perfect freedome . amen . iv. o lord , how short and momentany is this life in respect of eternity ! and yet what great care do we take to provide for the things of this life , as if all our eternity were here , and not hereafter ! however , we must look upon death , which is natural , and must come , it may be to morrow , as the greatest good to us which is to be desired , or as the greatest evil to be feared . fear it we may , but we cannot avoid it ; and therefore it is in vain to be transported with a foolish fear , which disquieteth our thoughts , but no way secures us from what we fear , but by arming against it , which thus a good christian ought to do : to arme himself by putting on the breast-plate of righteousnesse , and flying for sanctuary to him who hath had victorie over death , by a lively faith in his merits : then the king of terrors cannot be able to hurt us ; but will doe us great service , in giving us a passage to the enjoyment of a blessed immortality , where we shall enjoy rest and ease and happinesse unspeakable , such as ear hath not heard , nor eye hath seen , neither hath it entred into the heart of man to conceive . to which place god of his mercy bring us , for his sake who hath so dearly bought us , our blessed saviour christ jesus . amen . v. my soul and body are two great friends , having been companions many years , and therefore are unwilling to part : but let us consider , friends are most sad , who fear , when they are parting , they shall never meet more . but , o my soul , 't is certain at the last day there must be a conjunction between thee and my body ; though you part for a season , yet when you meet again after this life , you shall never part more . therefore be not dejected to separate when the body dies , which must of necessity be , according to the inevitable decree of nature , nay of the god of nature : but be careful so to demean your selves while you both live together here , that you may both part willingly , and meet joyfully , hoping for a blessed immortality ; which god of his infinite mercy grant , for christ jesus his sake . amen . vi. it is said of plutarch , that he should say of himself , it were better there had never been such a man as plutarch , then that they should justly report him unmercifull and unjust . it was a worthy saying of an heathen , and might well become the meditation of a christian. there are many who go under the notion and profession of christians ; few are really such comparatively : but better were it we never were born , then that we should be christians onely in profession , not in practice , having a form of godliness , but denying the power of it in our lives and conversations : for then we have cause to fear the pronouncing of the sad sentence , go ye cursed , &c. for we have but little hopes of finding christ our saviour at our deaths , if we do not own him for a sovereign while we live . vii . it is reported in story of a great politician at rome , that he made it his whole design for many years to secure the election of his intimate friend to the popedome after the death of the present pope , who was very aged ; and having for some considerable time impatiently expected an happy issue to his so much desired hopes , the pope dies , his friend succeeds : now he accounts himself a happy man ; it is but ask and have , of what is within the pope's power ; and this is confirmed to him by a solemn promise from the mouth of his holinesse . but mark the unhappy issue : whilst our politician is considering what places of honour or profit will be most gratefull to his ambitious mind , his friend the pope dies too , and he finds all his endeavours are rendred fruitlesse . upon the news of his death he vainly laments his losse , and says it was not in his power to secure himself against such a misfortune . thus it fares very often with the men of the world , who put their trust and confidence in princes , and in the son of man whose breath is in his nostrils . if we wholly rely upon our earthly friends , when they die , we lose our expectation of what advantage their friendship and kindnesse can afford us : but if we rely upon god , and secure him to be our friend , he will comfort us when our friends fail , when they die he can raise us new ones ; he will be our friend when we have most need of him , not onely in our lives , but at our deaths , and continue so to all eternity . o what an unspeakable honour and happinesse is it to gain god to be our friend ! even the highest frail man is capable of . it is our greatest concern to make friendship with the almighty . was it not a great honour for abraham , the father of the faithful , to have god to be his friend , and to be called the friend of god ? i pray god we may have the like felicity , that , following abraham's example , we may rest in his bosome : which god of his infinite mercy grant , for christ jesus his sake . amen . viii . there was a great contest between apelles a famous painter and another , which should appear the better artist ; and as a trial of skill , apelles drew grapes , which were so naturally done , that the birds pecked at them , supposing them to be real grapes : the other drew onely the lively picture of a curtain , and bringing it to apelles for his approbation , he was desired to draw away the curtain , that his picture might be judged of . he then concluded himself the better-artist ; for , says he , apelles deceived the birds , but i deceived apelles . thus with art and cunning we may deceive birds , beasts , and men , nay our selves ; but we cannot deceive god. let us therefore so behave our selves in our words , gestures ; thoughts , actions , as considering we are alwaies in god's presence , to whom we must be accountable at our death and at the day of judgment ; and therefore let us not dare to commit sin , unlesse we can conceal our actions from his all-seeing eye . ix . i have heard of a jury of twelve men , who being asked by the judg whether the prisoner at the barre were guilty or not guilty , before the fore-man could conveniently make answer , another person who stood by said , not guilty ; to whom the fore-man looking with indignation repeated his words , not guilty ? adding , i say , my lord , he is guilty : but before he expressed the latter , his two first words were recorded according to law , and by this mistake the offender escaped . but at the day of judgment the guilty have no advantage by any possibility of a mistake or accident ; for the judge is infallible and righteous , and the conscience , which is both jury and witnesse , ( conscientia mille testes ) will certainly deliver true evidence , not being deceived in the least tittle . at this barre voluble oratorie prevails not , neither can subtile law-distinctions any waies avail ; but judgment shall be given to every one in righteousnesse and in truth , by him who is truth it self , and cannot lie ; whose mercy we had need implore in our lives and at our deaths , that he may not be severe to mark what is done amisse , but forgive and pardon us for christ his sake . x. the dog ( in the fable ) having meat in his mouth by the water side , and perceiving the shadow of it reflect ( which he erroneously mistook for real flesh ) opened his mouth greedily in hopes to get it , and by this means lost the true substance . thus it fares with many worldly men , to whom god hath given meat in their mouths , his blessings in a liberal proportion , eccles. 6. 2. ( riches , wealth and honour , so that he wanteth nothing for his soul of all that he desireth ; yet god giveth him not power to eat thereof ) but they , not satisfied therewith , seek to increase their wealth per fas & nefas , ravenously coveting the shadow which is vexation and vanity , and neglecting to improve their talents to god's glory and their own good , and by this means lose the true substance , their hopes of eternal welfare . xi . a scholar of socrates observing that many of his fellow-pupills had presented their master with great and rich presents , which he was uncapable of doing by reason of his poverty , came to socrates , and told him , he freely gave him what was in his power , himself , devoted to his service . the most acceptable gift to the god of heaven is our selves , our hearts and affections : my son , give me thy heart , says solomon . without this present all others are vain oblations , sacrifices which are an abomination to the lord : he will despise us and our offerings , if they are not tendred with an intire , humble , dutiful and obedient heart ; which i beseech god to give us , that we may retribute the same to him again . amen . xii . a story is told of the same socrates , that one day being in his school , a physiognomist came to visit him , and taking great remark of his face , plainly averred , that socrates was guilty of such and such notorious vices ; which accusation his disciples heard with much impatience , and could hardly forbear striking him , declaring that he was a silly fellow , and that he had done their master injurie , for what he had said was very false upon their knowledge . socrates interposes , and assures them that what this artist had delivered concerning him was well grounded , and therefore they had no such reason to blame him ; for ( says he ) i have a great natural propensity and inclination to those crimes , which certainly would have had a great predominancy over me , had not my reason and my philosophie prevailed over them , which was no small difficulty . thanks be given to almighty god for his restraining grace , that we have not been actually guilty of those sins to which our particular natures do so much incline us ; that every single offence hath not been the unhappy parent of many more : and this is wholly to be imputed to god's goodnesse to us ; for our resolutions may fail us of doing good and avoiding evil , our reason may be blinded and deceived , philosophie , both as to the theorie and as to the practick part , may be vain and unprofitable : but if we are indued with god's grace , this cannot fail us . he giveth us to will and to doe of his good pleasure ; but the more we rely upon him , and pray for his blessed assistance , the surer we are to find the happy influence and benefit of his good spirit , which will teach us to walk holily , penitently , soberly , not as fools , but as wise , redeeming the time , because the daies are evill . xiii . it was said of a good man , that he should confesse he had been undone unlesse he had been undone ; meaning , that if god had not awakened his conscience with temporal losses and afflictions , and caused him to look into himself , prosperity and inconsideration had swallowed him up . god many times grants our requests in denying of them , when to his majestie these appear inconsistent with his glory and our good ; for he onely knows what is best for us . in a prosperous condition we seldome take up the complaint of that good heathen , who sadly said , o amici , diem perdidi ! o my friends , i have lost a day ! because he could not call to mind any good he had done that day ; but lose day after day for many years together , untill at last we have not a day left to repent in , though many a misspent day to repent of ; and then we must know , though true repentance is never too late , yet late repentance is seldome true . xiv . all societies and compaines of men , as well merchants as others , who are sober , industirous , wise and well-governed , conduce much to the advantage and benefit of that kingdome or common-wealth in which they live ; rich merchants make a rich kingdome : but let the great traders have a care , lest , while they inrich themselves with worldly treasure , they neglect to labour after the gaining eternal riches . if so , at the last they will be accounted unwise merchants , who have been guilty of a foolish exchange , losing their own souls for drosse and perishing dung . for what shall a man give in exchange of his soul ? lose that , and lose all . it was the saying of a pious minister ( mr dod ) that no man was undone untill he was damned . losse of temporal goods , liberty , nay life it self , may be gain to us , if we suffer for conscience sake , taking up christ's crosse : but he is lost without redemption who loseth his soul. xv. it is a constant custome among merchants at sea , that when they apprehend their ship much indangered by a violent storm , for fear their ship should be overladen , and that the goods in her should occasion the sinking , they fling them over-board , hoping by this means to preserve their ship , and , what is more precious , the lives of the mariners and passengers . i wish we were as spiritually wise , that we had a discerning spirit when our souls are in danger of being overset by the wealth and cares and pleasures of this world ; that we may be more willing then the merchant at sea to part with these earthly goods , lest they should indanger the sinking our souls in the bottomlesse pit of perdition . i pray god we may make a just distinction between earthly and heavenly riches , momentany and eternal ; that we may esteem godlinesse the greatest gain , and not make gain of the pretension of godlinesse . amen . xvi . it is reported of the primitive christians , that when by a strict edict of an emperor they were prohibited to meet and assemble together in their publick worship and devotions , they obeyed the command : though they were troubled at the imposition , yet they esteemed it their duty to obey the authority god had set over them in all things wherein they did no violence to their consciences ; which in this they were free from , for they were still allowed to serve god in their private houses and retirements . this liberty ought to satisfie the dissenters from the church of england , in case no other shall be permitted them by the supreme authority : for though i have been and shall alwaies be willing to promote , so far as lawfully i may , indulgence to all honest peaceable men of what perswasion so ever , so farre as is consistent with publick safety ; yet untill the king shall be pleased to give libertie for several distinct meetings , it is the duty , in my opinion , of all his majestie 's subjects , to obey his proclamations prohibiting their meetings , and most agreeable to christian principles . xvii . it is a poeticall fiction of erasmus , that he hung , when dead , between heaven and hell. there are many men , when alive , appear to hang between heaven and hell : some faint desires they have tending towards heaven ; at the same time their evil inclinations and actions carry them into the paths that lead to hell and destruction : they are long in suspense which way to take , the narrow or the broad path ; but by not chusing the first , they must necessarily fall into the last . in the waies of goodnesse , whose paths are pleasantnesse , non progredi est regredi , they that proceed not forward must go backward . many who have had good resolutions may be now in hell. he that resolves to goe a journey , is never the nearer performing it by intending it , if he does not go the journey . i pray god give us to will and to doe of his good pleasure . xviii . a good man should have no other exception against the shortnesse of our lives but this , that there is so little time for us to enumerate god's blessings and providences , and to return him thanks for all his mercies and benefits which he from time to time so largely and liberally hath bestowed upon us , who deserve not the least of them . it ought not to afflict us that our time is so short to recreate our senses and delight our selves in sensual injoyments ; for this is a cause of joy : while we live here , either through wilfulnesse or humane frailty , we shall offend god who hath been so gracious to us ; but the time is at hand , when at the period of our days there will be a period set to our sinning ; all tears shall be wiped from our eyes , and we shall sin and sorrow no more . xix . it is said of a wicked man who dies full of years , diu fuit , non vixit , he hath been a great while upon the face of the earth , but he hath not lived at all : for we should onely account that living which is to god-ward ; the other being but a dead life , he is dead while he is yet alive . happy are we , if we die to sin , and live to righteousness ; if we so live in this world , that we may not die eternally , walking with god , truly fearing him , and obediently loving him ; not with a servile love , but with a filial ; not worshipping him as the parthians do the devil , that he should doe them no hurt , but because the love of christ constrains us , 2 cor. 5. 14. for a true christian loves christ more then he fears hell. xx. it is reported of a florentine , that upon his death-bed he sent for his children , and told them , it comforted him very much in his dying condition , that he should leave them rich . he had indeed reason to thank god that he was inabled to leave to them good fortunes , which they might by god's grace imploy to his glory and their good : but he had much greater cause of rejoycing , if he could truely have said , as for me and my familie , we have constantly served the lord our god : and therefore , my dear children , i hope both my self when my life is ended , and you all in good time after me , shall be partakers of those joyes which god hath out of his abundant mercy prepared for them that love him . xxi . it was the constant * principle and practice of the primitive christians , to resist their tyrant-governors , as well as others , with no other weapons but preces & lacrymae , prayers and tears . i wish no other armes of late years , or at any time , had been made use of against our lawfull kings : charles the first of blessed memory had not then been murthered before his own doors , dying the martyr of his people , and made the more glorious by the infamie of so many unparallel'd villanies . all principles contrary to this of obedience to magistrates may be condemned as inconsistent with piety and policy . with piety ; for the precepts and example of our blessed saviour and his apostles teach us other doctrines : with policy ; for if we allow that a prince is to be resisted in any case , every factious party who can get armes into their hands will pretend that to be the cafe , when-ever they have a mind to incite the people to rebel ; though as contrary as light is to darknesse : for 't is too easy ( as late experience hath demonstrated ) to delude the people under specious pretences , and upon this maxime no kingdome or common-wealth is safe . xxii . a painter , who was esteemed a good artist , being asked why he painted so slowly ; he answered , pingo aeternitati , i paint for eternity . if we did consider , our eternity of happinesse or miserie depends upon the well or ill spending our time here , we should then take greater care of our actions , and not hastily doe amisse . xxiii . we are not naturally apt to content our selves here in this world with any one constant place , or the same company : we find no perfect contentment in any of our setled affairs , and therefore we indeavour to find it in variety ; but all in vain : onely this use we may make of it ; let us consider with our selves , the things of this world may satiate us , cannot satisfie ; what appertains to a better life may satisfie us , and not satiate : therefore being our souls are of such immortal capacities , as not to be contented with nor confined to terrestrial things , let us make it our great design to provide for the eternal felicity of our souls . xxiv . ede , bibe , lude ; post mortem nulla voluptas , inquit epicurus . this is the vulgar tradition concerning epicurus ; and yet it cannot be proved that he ever said or writ any such thing totidem verbis , onely in effect he said it , for he denied the immortality of the soul , and consequently every one is by that position left at liberty to doe as he pleases , si post mortem nulla voluptas . thus if many of us were to be judged of by our practices , many abominable principles would be layd to our charge , which in words and outward profession we wholly disown and detest . but what a deplorable thing is it , that there should be such contrariety between our opinions and our actions , that the latter should give the first the lie , which we account a word of greatest disgrace and reproach to us if given by another , and yet contentedly and frequently we give it our selves ? xxv . praedicat vivâ voce , qui praedicat vitâ & voce , he preaches with a loud voice , who preaches with his life and voice . that minister whose life is in good measure proportionable to his doctrine prevails much with his auditory , and converts many souls ; otherwise the people are apt to say , 't is true , he preaches well ; but why should i believe him who does not appear to credit himself , for he says one thing and practises another ? and if we condemn this in a preacher , we must not approve it in our selves . the moral heathens will rise up in judgment against us at the great day , if we shall rely upon a bare form and outward profession of godlinesse , but deny the power of it in our lives and conversations : for to whom much is given , of them much is required . it was a wise saying of a natural fool when he lay upon his death-bed , lord , require no more of me then thou hast given me . let this be remembred to humble the wise men : many have been the wise sayings of fools , but not so many as the foolish actions of wise men . xxvi . it is reported in storie of a great emperor , who had made large promises , that when his faith was suspected because his predecessors had broke theirs so frequently , he replied , that if faith and truth were no-where else to be found but in his breast , there they should remain . this i am well assured may without flattery be justly applied to our gracious sovereign charles the second , whom i beseech god to blesse with a long and happy reign : his sweet , obliging , mild disposition is more agreeable to the english temper then to any nation whatsoever , our climate being so justly famed for producing in all ages so many good-natured people . what the emperor said of himself , every one in particular ought to make applicable , and not to follow the generality , who constantly doe amisse ; and thus argue , tell not me what vain fashions or customes others follow , how perfidious they are in their promises ; i will keep my word and doe my duty , leaving the successe to the wise disposer of all things , endeavouring to walk unblameably both in the sight of god and men . xxvii . it is reported of the lacedemonians , that they had this fond ceremony at the death of their kings , that all , both men and women , mangled their foreheads , and in their lamentations cried out , that their deceased king ( how wicked soever he were ) was the best prince they ever had . in all times there want not some or other who will praise those that are great and in power , giving them high applauses for their vertues and deserts , though they be never so deformed with the leprosy of vicious enormities : but such servile spirits will be despised by good men ; nay , at last , abominated even by those they so unworthily flatter ; and shall receive one of the punishments of liars , which is , not to be believed when they speak truth . xxviii . honesty is the best policy : it is simple and innocent , like a true story or narrative ; natural and easy , that needs no defence : and a good conscience is a continual feast . he that in all his actions deals plainly and honestly , gains such a reputation , that all persons both believe him , and believe well of him ; and therefore in all the affairs of the world he meets with many friends and chearful assistances ; whereas those that have used great artifices to deceive and undermine are soon found out , seldome trusted . we have an english proverb to this purpose , once a knave , and alwaies suspected . if any of the most vertuous , gentlest , mildest and fairest * sex shall by any act of great immodesty and indiscretion expose themselves to the just censure of the world , it will be difficult to recover their fame lost , by after-acts of sobriety and modesty ; but this should not discourage any to attempt it : but the best way is to preserve a good conscience , which is a feast prepared for us by the god of heaven , to be fed on at all times and in all conditions : it is introductive of the peace of god , which is an happinesse so great that it passeth humane under standing , and is a blessing of a vast magnitude , such as the world can neither give to us , nor take from us when god in mercy has afforded it to us . when a man's ways please god , he makes his very enemies to be at peace with him , so that many times their hearts being turned , they perform offices of friendship and great kindnesse to us . xxix . our christian charity , which consisteth partly in forgiving our enemies , returning good for evil , and partly in giving to all who are the objects of charity , more especially to those of the houshold of faith , is not onely a charity to them , but our selves too . the first part , being devested from any vindicative spirit , is the most lawfull and most politick way of revenge , the holy writ saies , it is an heaping coals of fire upon their heads ; so justly upbraiding them for the injuries they have done us , that we may have cause to believe ( probably speaking ) they will become our friends : but if not , let us not be discouraged from forgiving them as oft as they offend , as we hope god will forgive us farre greater offences ; let us in all things endeavour to doe our duties , and leave the successe to god. as for the second part of our charity , commiserating and relieving our brethren in distresse , god will reward it plentifully in this world , and in the world to come infinitely , with a go ye blessed , &c. ( as we find in scripture : ) besides the great satisfaction which must necessarily arise to any good-natur'd man , to be the occasion of doing good , with small gifts so much to revive and rejoyce the disconsolate spirits of suffering persons . the italian poor man sayes , sir , doe good to your self , and bestow something on me : and certainly , if truely considered , we doe ourselves more good then those we relieve . xxx . it hath pleased god heavily to afflict my extraordinary friends , in depriving them of their onely son. leves loquuntur , ingentes stupent . god intends this as a great trial of the patience and piety of the parents : now god calls upon them to rein their wills to his readily and contentedly , without excessive sinfull lamentation , not to grieve as without hope ; they may goe to him , he cannot come to them . let them consider , heaven is the best inheritance . god hath given them his son , to redeem them from their sins and the just punishment of them ; therefore certainly 't is their duty , and i hope and believe it is their inclinations , not to repine that god hath taken away their son from the evil to come . let them be comforted , that he died of a natural disease , not occasioned by vicious disorder , but departed penitently , willingly submitting to the will of god ; as i pray we may all doe at all times , both living and dying . all things work for good to those that love god , together , if not singly , every individual thing ; yet jointly , if we love god. and because it was the will of the good god , it was better so then if it had been otherwise . all good christians wisely acquiesce in god's providence ; he knows what is best for us . i hope god may restore to them his blessings , as he did to his servant job , with a great increase : if not , let them remember , the blessed angels have no off-spring . xxxi . we can never be enough thankfull to god for his mercies to us , especially for that great transcendent one , the mercy of all mercies , in sending his son to die for us , to redeem us from the slavery of sin , that we may live and not die eternally , that we may live happily here and hereafter . in the obedience of his commands is great delight : they that are of a contrary opinion , it is because they are unexperienced in his service , in whose service is perfect freedome . for to obey sin and the lusts of the flesh , is the greatest vassalage in the world ; and he is a greater man who subdues his vile affections , then if he were a victorious conqueror over all the world. for god doth not account of us by our outward greatness , but by our inward goodnesse : all humane greatnesse ( however idolized by worldly men ) is a pageantry and a mere representation acted upon the theatre of the world , which quickly disappears , and the scene si changed and withdrawn when the play is done . farther to advance the mercies of god to us , let us consider , god might have commanded us to have sacrificed an isaac , to have lived all the time of our lives in painfull and vexatious trouble , exercising our selves in acts contrary to our natural and reasonable appetites ; and yet after an obedience to such seeming severe commands for an hundred years or more , if he should give us heaven at last , we had great reason to be thankfull : but now , on the contrary , he onely commands us to live chastly and temperately ; not to deceive our neighbours , but to love them as our selves ; to keep up a good report ; to endeavour to doe all the good we can , and to refrain from evil ; to forgive our enemies , and not to be of contentious natures , but , as much as lies in us , to live peaceably with all men : which commands if we endeavour to conform to , it will conduce to a temporall as well as an eternall felicity . when we digresse from such rules given us by our great law-giver , we find sad effects , as consequential punishments of our disobedience ; as , losse of reputation , many ill casualties and diseases , many times hastening our end by vicious excesses . these inconveniences to a rational and considering person were sufficient ( if there were no higher ) to deterre him from evil practices . xxxii . i being sick , and under some dejection of spirit , opening my bible to see what place i could first light upon which might administer comfort to me , casually i fixed upon the sixth of hosea ; the first three verses are these . 1. come , let us return unto the lord ; for he hath torn , and he will heal us ; he hath smitten , and he will bind us up . 2. after two days he will revive us , the third day he will raise us up , and we shall live in his sight . 3. then shall we know , if we follow on to know the lord : his going forth is prepared in the morning , and he shall come unto us as the rain , as the latter and former rain unto the earth . i am willing to decline superstition upon all occasions , yet think my self obliged to make this use of such a providentiall place of scripture ; first , by hearty repenting me of my sins past ; secondly , by sincere reformation for the time to come , desiring to turn from the evil of my ways , to serve the living god , that so long as he spares me life , i may live as in his sight and presence . xxxiii . upon the 29th day of may . this day is an holiday , a day of congratulation upon a double account ; first , of the king's birth , secondly , of his restauration . the first was great cause of rejoycing , that so brave a prince was born the heir apparent to three great kingdomes , and an universal joy to all good subjects : he was an high blessing to the excellent monarch his father , and to his sweet and pious consort , daughter of the great henry the ivth of france . the second was the greatest , that his majesty , after so much unjust suffering and banishment by his father's murtherers and his rebellious subjects , should by the miraculous providence of god almighty be restored to his own dominions by the unanimous consent of all his subjects , nemine contradicente , without the effusion of one drop of bloud . these so transcendent mercies to so distressed a nation ought to be had in continual remembrance : our thankfulnesse to god almighty and our serving him ought to be in some measure proportionable to our mercies ; nor ought we to provoke him to wrath by our sins as we have done , which god grant we may repent of from the highest to the lowest , that so god may repent him of the evil of punishments which our sins have deserved . amen . xxxiv . if god be for us , who shall be against us ? who ? hence learn , if a question be asked in scripture , and let fall without an answer , it amounts to a negative . first , let us ingage in god's cause , then having the lawfull authority of his vice-gerent , who shall be against us ? no man can : it is not in the power of humane policy to oppose or countermine divine determinations . they who trust in the arme of flesh , and in the son of man whose breath is in his nostrils , are sure to be deceived ; they trust to a broken reed , to a bul-rush : we ought to look upon men but as god's instruments ; if we doe otherwise , we may justly be made the objects of god's wrath and severer punishments . so long as we doe lawfull things , we may hope god is on our side , and expect his protection : out of our calling , we are out of god's keeping . qu. but how shall we know god is on our side ? ans. by examining our selves whether we look upon god as our ultimate end in all our actions and designs ; if we make all things subordinate to his glory ; if we look upon him as the well-spring and fountain of life , health and salvation , with a chearfull christian indifference submitting to his will , whether he please to blast our actions , or blesse and prosper our purposes ; if we have no sinfull impatient desire after temporal blessings , but upon all occasions endeavour to doe our duties , and leave the successe to god ; if we shall chuse to die rather then deliberately to offend god : these , i say , are signs we are the true servants of god ; and if we be so , then god will be on our side , and then we need not fear what men or devils can doe against us ; we are well guarded , no bullet in warrs by sea or land can hurt us without god's commission . there is an over-ruling providence governs all sublunary things . xxxv . it is a most deplorable thing to consider , that there should be such great dissensions and animosities amongst christians , who professe to believe in the same saviour , and many times about circumstantials , not essentials or fundamentals , in religion , even to a scandal . there are many pious , learned , well-disposed persons , who expresse great zeal and fervency of spirit to reconcile the differences in christian religion , but commonly meet with a severe fate , ( in stead of their deserved reward ) to be abominated , or at least disliked , by all parties . but we must remember , good men are but men , and transported many times with ungovernable passions and humours . naturally men have a great affection to those of their own interest and party , sometimes either not discerning , or conniving at their faults ; and too much prejudice to those who differ from them in opinion : though , if we consider calmly and rationally , no man differs more in opinion from me then i do from him , and if i desire he should think charitably of me , i am obliged in conscience to doe so of him ; unlesse i know by his actions , he pretends piety to cloak his rebellious and factious spirit , with a design to disturb the kingdom 's peace , and by violence or arms to resist the civil magistrate , god's vice-gerent , or is guilty of some notorious crime : such a man i am bound to detect , and no waies to countenance or protect . it were an happinesse much to be prayed for , that men of several judgments , whether episcopal , presbyterians , roman catholicks , independents , ( and under that notion may be comprehended anabaptists , quakers , and many other new fanatick and infatuated sects ) would more put in practice those principles of piety , charity and morality , wherein all or most of them agree : this would conduce much to union ; for then they would think better one of another , and bear with the frailties of their brethren , ( being there is no perfection in this life ) and by a gentle , mild and unpassionate way of arguing would sooner convince one another of their errours . some can suffer better then dispute , who by calm disputation might soon be convinced and reduced to sobriety of judgment . this would , i believe , prevail more then punishments and persecutions , which so often beget proselytes , and create in others tender commiserations of such mens sufferings , especially if they be of honest deportment and dealing , and of good lives , as many of them are , though such sufferers may be faulty in neglecting those condescensions and just compliances which ( if they rightly consider ) they may with a good conscience expresse towards both civil and ecclesiasticall governours . but these dissenters are ready to plead for themselves , what i suffer , it is for my conscience , it is not out of faction or a spirit of contradiction ; and therefore in these cases i must obey god , and not man , ( which is highly true , when that is the case : ) and farther say they , it appears to us an hard case , that we must be under a temptation either to go against our consciences , or suffer for them : but god's will be done ; if we suffer for his sake , we are contented . xxxvi . men of several opinions in the world fondly believe that onely those of their judgments shall be saved , excluding others out of heaven , who haply may be admitted , when their censurers may be refused for their uncharitablenesse . the way to heaven certainly is not so streight in matters of opinion as practice ; for what will it advantage to be orthodox in opinion , and dissolute in life ? god will pardon many errors , where the persons who maintain them intend well and live well , if they do not obstinately and pertinaciously persist in them , but are both willing to retract them , and heartily pray to god to convert them from all their errors and failings , and to teach and confirm them in all saving truths . we must all ingenuously confesse , that in our tenderest years those principles we first receive in our education take a great impression in us , and are not easily removed ; we have an affection for them , study arguments in their defence , and have many times too great an aversion to the very persons who differ from us , as well as to their opinions : yet certainly , difference in judgment ought not to cause strangenesse and difference in affection . possibly god may accept of this plea from many particular persons hereafter ; i have endeavoured to serve thee , o lord , sincerely in the way i was brought up in , which appears to me to be true , otherwise i should with as much zeal have embraced any other opinion , which i should have been convinced was the truest . we have no warrant in the word of god to condemn so much as the very heathens , who were men of good lives , and many of them of pious , devout conversations , who never heard of christ , no more then we have to condemn little infant children , who are not capable of committing actual sin . xxxvii . it appears strange to me that wicked worldly men should be accounted wise , whenas in the matters of greatest importance they are so carelesse and remisse , even in the salvation of their souls . for all wise men in difficult cases will doe that which is safest : now to live as believing there is a god , and truly to fear and serve him , is certainly most secure : for though there be many arguments , besides the conviction of every mans conscience , to prove there is a god ; yet no man can demonstrate the contrary , that 's impossible ; and if there were none , no person would repent after death that he in his life-time believed there was one : but disbelieving the deity in his life , he may by that god , whose essence he durst so impudently deny , be punished in hell eternally . xxxviii . it is safest and best for us to believe as god in his word has revealed to us , and not to be guilty of carnal arguings : as , not to think it reasonable that man should be punished infinitely for finite sinning ; or to seem to incline to origen's opinion , ( which most would be willing to embrace , if there were any religious ground for it ) that all men at the last day shall be saved , even the very devils themselves . but thus consider , in this world the wisest men know but in part , and see but in part ; in the next world the mist will be taken from our eyes , and we shall see clearly ; the most ignorant persons here , shall know more in the other world then the greatest clerk upon earth : but here it is our duty to acquiesce in what we suppose is god's will we should believe or practise ; his will is the highest reason , and ought to be esteemed so by us . xxxix . we account an ungrateful man the worst of men , ingratum si dixeris , omnia dixeris ; and yet we little consider how ungratefull we have been to the god of heaven , who has given us our being and well-being , who hath done such great things for us , by whom we live , and move , and have our being . what great dangers do we daily es●ape by his mercy ? a preserving providence is no lesse then a creating one . what cause have we to be ashamed and repent of our ingratitude and perfidious promises ? if we once break a solemn promise and engagement to men , we cannot expect to be trusted any more ; and yet how many promises of more strict and circumspect walking have we broke with the great god of heaven and earth , either upon our sick-beds , or upon our receiving the blessed sacrament , and many such like serious occasions ? how many times have we said , o lord , spare me yet but this once , and i will live and amend ? and when we have recovered , our vows have fallen off like cords of vanity . how dangerous is such breach of vows ? and how justly may we upbraid ourselves for it , abhorring our selves by reason of our iniquities , and repenting in dust and ashes , as holy job did ? xl. sunday is the lord's day , which ought more particularly to be devoted to god's service . for though it is our duty in our several callings every day to serve god , and endeavour to advance his glory ; yet on that day , the weekly holy-day , we should not think our own thoughts , nor do our own actions , ( but what necessity requires : ) and therefore 't is most fit then to refrain from playing at cards , or such recreations which may administer scandal to many good people . if it be a measuring cast , whether any particular thing be lawful or unlawful , 't is safest and best to resolve on the negative : for this is an infallible maxime , they that in all things will do the utmost that is lawfull , will be tempted in many cases to doe that which is unlawfull . xli . vvhen we are tempted to any sin , let us say , with joseph , shall i doe this wickednesse , and sin against god ? god forbid . shall we sin that grace may abound ? god forbid . xlii . in this world as good christians we are engaged in a spiritual warfare , the flesh warring against the spirit ; sometimes one prevails , sometimes the other . but let us comfort our selves ; we fight under christ's banner , he is the captain of our salvation : and therefore in such a war we may joyfully hope to obtain victory over the lusts of the flesh , by the assistance of god's gracious spirit , if we valiantly contend to the end of our lives , being not weary of well doing ; for which we shall reap , if we faint not , the crown of life . let us consider , then , how blame-worthy those are , who are so far from contending , that they willingly yield ; and are so far from fighting in a good cause , that they basely deliver themselves up prisoners without striking one stroak ; so far from resisting , that they tempt temptations to tempt them ; in this supplying the place of the great tempter , the devil , untill they are justly given over to a reprobate sense , sinning with delight and greedinesse , drinking iniquity like water , and living and dying with obdurate hearts , and seared consciences : from which sad judgment good lord deliver us . amen . xliii . friendship is a noble thing . worthy doctour hammond used to say , he pitied him that was destitute of a friend , as a very unhappy person . by conversing with a friend , and communicating our secret affairs to him , our joyes are by sympathy increased , and our griefs lessened . two dear friends seem to have one soul in two bodies ; ( they are like twins , when one dies , the other pines away : ) there is but one propriety between them both , all their goods are in common . friends are to friends like little gods , whilst they honour and friendship to each other pay . mr herbert worthily says in his poems , all worldly ioys goe lesse , to that of doing kindnesses . this being so , good god , let hatred cease , and friends and neighbours love , and live in peace . some very curious scrupulous persons have made inquiries whether friendship between those of different sexes may be innocent . to this i answer affirmatively , without the least scruple or dispute : but he that truly values the honour and reputation of his female friend will be very cautious , lest by any act of his indiscreet affection he should lessen her good opinion in the world ; and , as that learned and pious doctour taylor says in his tract of friendship , which is worthy the perusing , a man ought to lose much of his satisfaction , rather then she any thing of her honour . xliv . neither the ambitious nor covetous man can ever be satisfied ; for their thirsty desires after honour and wealth increase by their obtaining what at present they so greedily covet ; like one in a burning fever , the giving him drink does but increase in him a desire still to have more , and his thirst is but little quenched . he that will not religiously frame his mind to content himself in what-ever station god has placed him , will scarcely be satisfied and easy in any condition : for if we cannot proportion our fortunes to our minds , we should our minds to our fortunes ; rendring thanks to god almighty , who has done such great things for us : and then we are happy as to this world. to make our felicity here the more conspicuous , we ought to compare our temporal state to those beneath us , our inferiors , and not to our superiors . * if riches increase , set not your heart upon them ; but look upwards , and say , vanity of vanities , all is vanity and vexation of spirit . there is no end of writing many books ; and much study is a wearinesse to the flesh . but observe solomon's conclusion , who was best experienced in the trial of humane delights and affairs : after he had said , there is a season for all things , and that time and chance happens alike to all , to the wise as well as foolish ; and advised all persons to make use of god's blessings with a contented thankful mind , for we know not who shall be after us ; then he adds , fear god , and obey his commands ; for this is the whole duty of man. a prayer for the king , and the royal family . o lord our god , let the choicest of thy blessings fall down upon thy vice-gerent , our sovereign lord , the king , on the queen , queen-mother , the illustrious duke of york , and all the royal family . o thou who art the king of kings , who hast in thine hands the hearts of kings , and canst turn them as rivers of water , be pleased to send down the light of thy countenance so to shine upon his maiesty , that he may be as holy , valiant and prosperous as king david , wise and rich like solomon , zealous in thy service as josiah ; that he may alwayes govern the people committed to his charge in thy fear . and as thou hast indued him with a mild , gracious , and merciful disposition ; suffer not , o lord , any of his subjects to abuse his clemency , and deprive themselves of the continuance of it by a necessary severity upon them : but be pleased so to dispose the hearts of prince and people , that in their several stations and callings they may esteem it their greatest honour and satisfaction to do thee service . and after a long and happy reign , let him attain the end of his hopes at the period of his days , even the salvation of his soul , for christ his sake . amen . the end . notes, typically marginal, from the original text notes for div a27456-e590 * the most ingenious and religious mr boyl , worthy sr robert murray , the famous and eminently learned dean wilkins , cum multis aliis . * this was alwaies the constant worthy principle of those ministers of the profession of our church of england . * the female . * if goods increase , they are increased that eat them , &c. eccl. 5. 11. grace and mercy to a sinner in a time of afflictions, or, the serious meditations of m. tho. ford of rochester during the time of his imprisonment, before his execution, faithfully delivered from his own copie : together with his funeral sermon, preached by mr. wil. sandbrook, p.m. rochester / set forth for the strengthning of our faith in jesus christ ... ; published for the satisfaction of his friends ... by john plasse. ford, thomas, d. 1656. this text is an enriched version of the tcp digital transcription a39934 of text r40949 in the english short title catalog (wing f1513). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 81 kb of xml-encoded text transcribed from 42 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a39934 wing f1513 estc r40949 19537871 ocm 19537871 109059 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a39934) transcribed from: (early english books online ; image set 109059) images scanned from microfilm: (early english books, 1641-1700 ; 1687:16) grace and mercy to a sinner in a time of afflictions, or, the serious meditations of m. tho. ford of rochester during the time of his imprisonment, before his execution, faithfully delivered from his own copie : together with his funeral sermon, preached by mr. wil. sandbrook, p.m. rochester / set forth for the strengthning of our faith in jesus christ ... ; published for the satisfaction of his friends ... by john plasse. ford, thomas, d. 1656. sandbrooke, william. plasse, john. [4], 74 p. printed by joseph moxon, for francis cossinett ..., london : 1657. imperfect: tightly bound, with some loss of print. reproduction of original in the british library. eng meditations. funeral sermons. a39934 r40949 (wing f1513). civilwar no grace and mercy to a sinner, in a time of afflictions. or the serious meditations of m. tho. ford of rochester: during the time of his impri ford, thomas 1657 15062 274 0 0 0 0 0 182 f the rate of 182 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion grace and mercy to a sinner , in a time of afflictions . or the serious meditations of m. tho. ford of rochester : during the time of his imprisonment , before his execution . faithfully delivered from his own copie . together with his funeral sermon , preached by mr wil. sandbrook . p. m. rochester . set forth for the strengthning of our faith , in jesus christ ; and to arm our selves against satan . published for the satisfaction of his friends , and conviction of his enemies . by iohn plasse . london . printed by ioseph moxon , for francis cossinett , and sold at his shop in tower street , at the sign of the golden anchor at minsin lane end . 1657. to the reader . courteous reader , i having the original of this coppy committed to my hands by the author thereof , ( it being a grand part of his serious meditations , during the time of his imprisonment in rochester ) was desired by many of the inhabitants and others adjacent , to transcribe the same , that it might be committed to presse , thereby to come to the publique view . the peece it self is but small , yet full of many precious truths : and altho penned by a person statned with the guilt of the blood of his own sister , yet in it thou shalt find so much of gods glorious countenance shining out upon him , ( after so long a time of gods with-drawing ) which thou shalt find fully discovered in his last speech , annexed to this treatise ; that thou maiest conclude with me , doubtless he is now at rest in the arms of a faithful redeemer . iudge charitably , accept of it kindly , and walk thank fully with god for a● his mercies : these are the only desire of him , that is margarets rochester ian. 26. 1656. thine john plasse . several notes and observations , collected by me tho. ford , for the strengthning of my faith in my saviour , the lord iesus christ , and fealing of the assurance of my everlasting salvation . dedicated to any tender eye that will pardon the mistakes , and correct the errors . my entrance by prayer . most high and mighty lord god , that didst create man after thine own image ; but he fell from thee , and by his fall made himself despicable and most vile in thy eyes . o lord we are in his loyns , and are corrupted in him , so that our original corruptions are enough to sink us into hell , without any actual transgressions . but ever blessed be thy name thou didst not leave us in this condition , but didst provide a saviour the lord jesus christ , to randsom us from the thraldom of sin and death , that whosoever beleeves in him should not perrish , but have everlasting life . strengthen me o lord the greatest of sinners , that i may by sure evidences from thy good spiri● working in me a lively faith , receive some crums of mercy from thy table . take away o lord the hardness of my heart ▪ the blindness of my understanding , the deadness of my affections : create in me o god a new heart , and renew a right spirit within me : make me to hear joy and gladness : rebuke the tempter that hath been too strong for me ; and while i live here , let me live to thy glory ; and before i depart hence receive that blessed and comfortable sentence from thee , thy sins are forgiven thee , and this i begg of thee for the sake of jesus christ my alone saviour and redeemer . amen . of god . he is glorious in his essence , and glorious in his persons . in his essence , of an eternal being ▪ by himself , without beginning and without end , iehovah , elohim . he is glorious in his persons , father , son , and holy spirit . the father is glorious in his great work of election . the son is glorious in his great work of redemption ▪ the holy ghost is glorious in his great work of application . the father is glorious in choosing the house . the son is glorious in buying the house . the holy ghost is glorious in dweling in the house . to apply this to my self . is god so full of glory and majesty ? with what an awfulness and dreadfull reverence of his majesty should i come before him to beg pardon for my sins ? for my sins that have been so sinfull beyond measure ? the whole course of my life hath been nothing else but a continual act of sin ; and to all my sins have added murder , and that not of a stranger , but of my own sister . well , where shall i rest for comfort ▪ in the father ? he is full of majesty and glory ; i cannot . but here must i rely , upon jesus christ my redeemer ; that by true repentance for my sins , ( principally as they have been an offence against the majesty and dishonour to his name ) joyned by a lively faith in jesus christ : here must i cast anchor , and upon this rock must i be preserved from dispair of gods mercies . but how shall i come to christ , that i may find mercy ? 1. come to him mourning and loathing thy self for thy long continuance in sin , and refusing of him : come with a broken and lamenting heart , for all thy sins ; but especially for thy sleighting of christ , for the shedding of his blood , the renting of his bowels : and if thou canst not come as well as thou shouldst , yet come as well as thou canst come to him , and make thy moan of thy unbeleef and inability to come . 2. come with this assured confidence , ●hat those that come unto him he will in to wise cast away ; and thou being come he will not cast thee away . let us draw neer with full assurance of faith , having ●ur hearts sprinkled from an evil consci●nce , and our bodies washed with pure water . 3. come gladly and willingly glorifying the grace of god but abasing thy ●elf . come with gladness that thou shalt ●e brought and enter into the kings pre●nce : receive not the grace of god as ● common thing , but thankfully , and with all thy heart : for the end why the lord gives christ to a man , is the glory ●f his grace . if the lord attain his end , he desires no more : for why should ●e when he hath his end ? the only way and means to obtain pardon from god the father , by his ●on jesus christ , is set down briefly by s. iohn thus : if we acknowledge our sins , he is faithfull and just , to forgive us our sins . make therefore a diligent search of ●hy heart , by the law of god : arraign thy self in thine own thoughts before god , supposing this were the day o● reckoning ; rip up thy heart , and lay open all thy known sins without lesning them without excusing them , without hiding them , without taking upon thee to defend them : thus did david psal : 51 ▪ 3. 4. thus did ezra : 9. 6. and then go on to give iudgement to thy self , i say iudge thy self , that thou be not iudged ▪ thus did daniel in the 9. and the 7 ▪ thus did the prodigall , luke : the 15 21. one thing is very observable in the prodigals return to his father ; and that on the fathers part : the text saith ▪ his father went and met him : intimating unto us the goodness and infinit● mercy of god in the lord jesus christ to humble and penitent sinners ; that by hearty repentance come home unto him ▪ he is very ready and willing to meet them , to imbrace them in the arms of his mercy , to kill the fatted calf , to provide delicates , heavenly delicates for his the bread of life , the food of immortality , ushered in with the most delightfull musick , for there is joy in heaven over one sinner that repenteth . ( that by the way . ) when thou hast judged thy self , then earnestly beg of god pardon for christs sake , and never leave him off untill he give this blessed answer to thy conscience , that thy sins are pardoned . the unjust judge by reason of the importunity of the widdow , granted her request ; how much more shall the just god grant the request of his , that pray day and night unto him ? thus did david , let thy good spirit lead me . &c. these things are necessary , if we would be saved : we must not be cowards in a business of this nature , if we intend to win the field , but we must work our best endeavours , and still hold out wrestling with god , if we intend to win the victory . some captives amongst men , are redeemed by price only , some by power without price ; but such is the lamentable captivity of all men , under sin and the severity of gods justice , that without the price of christs blood , and the power of his spirit , there is no deliverance from sin and misery : the lord jesus christ having paid the full and absolute price of our deliverance . ioh 8. 32. yet it is with us as with a company of captives in prison ; our sins like strong chains holds us , satan our keeper will not let us go : the prison doors through unbeleef are shut upon us , and thereby god and christ are kept our from us : what power now can rescue us that are held fast unto such a power , even after the price is paid ? the spirit of god speaketh of a power in christ , thou hast destroyed thy self , but in me is thy help . as christ hath redeemed us , so we must go unto him for strength and power , that we may make application of this redemption to our selves that by his spirit we may find the fruits of it on our own souls : and here consists our comfort , that as christ was abased to purchase redemption for us , so now he is exalted at the right hand of god the father , to apply this redemption unto us . four causes of mans misery , joyned with four acts of christs power . mans misery , 1. the ignorance of his own misery . 2. security and unsenceableness of it . 3. carnal confidence in their own duties . 4. presumption or resting upon the mercy of god , by a faith of their own forgeing . christs act , 1. conviction of sin . 2. compunction for sin . 3. humiliation , or self-abasement . 4. faith . these are the works of christ on the soul . there must be an actual deliverance in man , wrought by the efficacy and power of the spirit of christ , as well as a purchased deliverance wrought by the blood of christ : therefore untill we can find the former wrought in us , we can lay no claim to the latter : until we can see sin in its own colours , with the several aggrevations thereof , and the wages of sin , which is eternal death , we cannot truly hate it , and not truly hating it , we cannot repent of it ; and not repenting of it , we cannot with a true faith lay hold on the lord jesus christ . shew me thy faith without thy work , saith s. iames ; and i will shew thee my faith by my works . he that repents and beleeves shall be saved ; but he that beleeves not shall be damned . thus you see where our rest and rock of comfort for salvation is : only in our saviour the lord jesus christ . you see the manner how we must come to christ , so that we may be accepted : we must come loathing and abhorring our selves , out of our selves into christ , come humbly , come willingly to christ , as with all thy might and power , as to the only spring , fountain and head of comfort , of wisdom , of excellency ; come even as the bride to the bridegroom , as the members to the head , as the branches to the vine : and let thy confidence when thou comest , inwardly perswade thee , that those who come to him , he will in no wise cast away , for we have his promise for it . behold , saith our saviour i stand at the dore and knock . &c. let every beleeving soul then say with thomas , my lord and my god . objection may arise , is god such a merciful god ? and is iesus christ so willing to imbrace us when we come unto him , and seek to him by those we 〈◊〉 which he hath appointed us in his word ? ●hen what is the reason that he hears ●t the prayers of his people , that they ●t up unto him to be delivered from sin , ●om some particular sin , which it may is more predominant than any other ; against hardness of heart ? it may be thou art not humbled e●ough in thy self ; thou dost not pray as ●ou oughtest to pray in faith : or if thou ●st , god may for present not answer ●ee according to thy desire , for the try●● of thy faith and patience , to make ●ee the more earnest suitor unto him . ●oahs dove returns not presently with 〈◊〉 olive branch of peace in his mouth : ●rayer sometimes that speeds well re●●rns not presently for want of compa●● enough to fetch away that abun●nce of mercy that god hath to give . the lord ever gives them that ask in ●aith : their asking in mony or monies ●orth , god is long many times before ● gives , but pays them well for their ●aiting . approve thy self to god in all thy ●aies , for he is an omniscient god : no ●atter what he world saith of thee : god is thy spie , taking notice of all actions , and they are in print in hea●● which that great spectator and ju●● will open at the great day . fear the●●fore to sin in secret , unless thou canst a dark hole to sin where god cannot thee . have a care of playing the ath●● in practice , although thou be not so thy profession ; to confesse there is god , yet by thy works to deny hi● even if it were possible to unthrone ●●●sus christ : they that pluck the 〈◊〉 from his throne are as bad or as vile they that say there is no king . but that we may the better understa●● how sin is remitted by christ , and him , consider that in him there 〈◊〉 three things , that makes sin exceed 〈◊〉 sinfull 1 the crime of sin . 2 the guilt of sin . 3 the stain and blot or pollution sin . the crimes by which god is offen●ed . the guilt by which we are liable punishment . the blot or stain which the 〈◊〉 ●ommitted leaveth in the offender . these three are taken away by the ●erits of christ . 1 the crime is taken away by his obedience . 2 the guilt is removed by his suffer●ngs . 3 the blot stain and coruption is hid●en by his holiness , and the very being ●hereof , daily diminished by the ●trength power and working of his spi●t . if thou wouldst be saved , this must be ●●y plea : i lord have most grieviously ●●ned against thee , even in my best per●rmances ; therefore i beseech thee for christ his sake to pardon me : and not ●us , behold this i have done , thus i have deserved , therefore i require thee ●f thy iustice to reward me : for in the work of salvation all merrit and desert ●f our own is absolutely excluded . how sweetly and contentedly may ●at soul repose it selfe that hath a testi●ony of his salvation by iesus christ ●at god is reconciled unto him in christ , notwithstanding his many and ●rievous sins the root of corruption every coruption that lyeth lurking in the heart of man . now for the soul to feele such a change , such a regeneration wrought on the heart , after a true and serious repentance , and the embracements of a saviour , the lord jesus in his arms ready to receive thee ; what a transcendent unspeakable comfort is that soul partaker of ! but that we may not flatter our selves with the bare flashes , and as it were , shaddows of comfort , taken from a wrong principle , let us consider , and that seriously , from whence our comforts do arise : do they arise from an utter abhorring our selves by reason of our polution by nature ? for until we be wounded , what need can we find of a medicine ? until we can find our selves heart-sick of sin , what need can we find to our selves of a physician ? they that are whole need not a physician , but they that are sick . is jesus christ the chief desire of thy soul ? art thou willing to part with any thing for him , that having found this treasure , canst thou presently hide it in thy heart ? art thou willing to sell all that thou hast to purchase this field , this treasure , this wisdom ? is thy heart affected with the saving knowledge of jesus christ ? dost thou eye jesus christ by faith ? dost thou see fulness of satisfaction in the merits , death , and passion of christ ? dost thou feel by the power of christ's spirit an application of all this to thy soul , that thou canst out of a setled assurance conclude these benefits and blessings belong to me ? then my soul , let thy temporal condition be what it will , as for this life , yet raise up thy affections higher ; let thy heart be where thy treasure is , repose thy self upon jesus , and take care of exempting thy self from those heavenly priviledges which the blood of jesus christ is ready to pour down upon thee . these things well considered , are as so many sinews and joynts to strengthen a weak and drooping faith ; the lord give me his spirit of grace , that i may not only write these truths , but that by his strength they may be applied unto my soul . thomas ford . he that broke the heart of manasseh and paul after their blood and blasphemies , when they never desired any such thing , he can break thine much more , when thou desirest him to do it for thee . t. f. to my loving and esteemed friend , mr henry wright , one of the serjeants at mace , within the city of rochester . loving friend , i present unto you a small quantity of winter fruit , which hath fell from ●a dry branch : what my purpose is in presenting them , i trust of your self you will conceive it to be no other but this , that they may remain with you as a testimony of mysetled purpose , never to forget your ancient love : he that hath a friend , let him shew himself friendly saith the scripture . accept therefore this little as from a new graft upon a corrupt stock , and vouchsafe it some low room in your meditations ; and as you relish it , promote it ; not for any worth in the gift , but for the integrity of the donor , who while he lives , will alwaies pray , that after you and yours have served their time here , ye may be made free-men , and free-women of the kingdom of heaven . amen nov. 30. 1656. your loving and well-wishing friend , thomas ford , a prisoner in the prison of the city of rochester called the dolphine . certain propositions which ( in my meditations ) i have collected together ( in this time which is lent me ) out of the 14 chapter of hosea , and the first verse . the words are these , oh israel , return unto the lord thy god , for thou hast faln by thine iniquity . the words are an exhortation , or a vehement perswasion ( which the spirit of god doth use by the prophet ) to return to god . the whole chapter containing a rousing or stirring up the people of israel to repent of their iniquiries , and to return to god ; whereunto are annexed gracious promises of gods mercies unto them , in healing their backslidings , and returning unto them : and you may observe what a mixture of repentance and mercy there is in the chapter : from whence in the general , we may observe the unseparableness of true repentance and mercy ; they are linked together as in a chain , even as david and ionathan , they will not part one from the other . in the words there are five particulars observed : 1. the seriousness of the prophet's call , perswading our better attention , and as it were a necessity of lending an ear unto this call , in the vocative , o! 2. the persons called , israel : by israel is meant the people of god . 3. the act or duty called unto ; return . 4. the object matter of their return , or the person to whom they should , is , the lord . 5. and lastly , the grounds and reasons of this their return , laid down in cloze of the words ; for thou hast fallen by thine iniquity . from the words you may plainly gather several points or observations , to wit ; 1. that the best and choisest of god's children may decline , and grievously fall from god , as israel did . 2. that the ways of sin lead us directly from god . or thus , that sin is an absolute turning the back upon god ; therefore return . 3. that god the father , through his son the lord iesus christ , is the only shelter and tower of refuge for a penitent sinner . thy god . 4 and lastly , that it is and ought to be the main scope and aim of the ambassadors and ministers of iesus christ , to disswade from sin , and perswade to repentance . o israel , return unto the lord thy god ; for thou hast fallen by thine iniquities . first , of the first in order , that the best and choisest of god's saints and people may grievously decline and fall from god . for proof whereof , i need go no further then the subject we treat of , israel ; a name whereby god pleased to stile his own people , his elect , his chosen people of israel ; my people , as he terms them . nay god is pleased to term himself the king of israel , in isa. 44. 6. thus saith the lord of hosts , the king of israel , and his redeemer , the lord of hosts : we know the prerogative of kings is to rule over their subjects , to have the command and government of their subjects , and we know what the duty of subjects ought to be in yeilding obedience to the commands of a king , and not to rule over their king ; yet this revolting people israel , this rebellious house , for so god calls them , notwithstanding his owning them for his people , and challenging a soveraignty over them , grievously sinned , and fell from god ; for , thou hast fallen by thine iniquity . your iniquities have separated between you and your god , and your sins have hid his face from you , that he will not hear . so to instance in divers other of the saints and people of god . david's adultery and murder , 2 sam. 11. 4 to 18. peter's denial , mark 14. 68. but what are the grounds and reasons that gods people fall from him by their iniquities ? first , the principal and main ground may arise from original sin , the filthiness and corruption of our own natures for we are in nature , as we came out o● the loyns of our parents , no better the● a very lump of rottenness and corruption . if thou shouldest see a man from the very crown of the head to the soal of hi● foot ▪ had nothing in him but wound ▪ and swellings , and sores full of corruption , he could not but seem a very loth●som creature unto thee : yet know this● whosoever thou art , be thou never s● well descended , never so rich , wise , beautiful , &c. thy soul is through sin ● thousand times more odious and abominable before god : think well on this ▪ comune with thine own heart about it ▪ it will make thee abhor thy self in dus● and ashes with iob , and with paul , coun● all things to be dung , that thou mightest win christ . reas. 2. that by this means man●● may see his own frailty and miserable condition by nature , and that seeing his wretched and lost estate in himself , he might be deeply humbled before god , that thereby he might rest in no performances of his own ; for our best performances are full of sin and corruption . 〈◊〉 david was humbled to the purpose ●●er he was truly sensible of his sin , when ●athan the prophet reproved him ; i ●●ve sinned ( saith he ) against the lord : ●eter wept bitterly after he denied his ●aster . where the sense of sin , and the wrath 〈◊〉 god hath a deep impression upon the ●eart , there it will effect deep humiliati●n and hearty sorrow . david's sins were alwaies before ●im , he could take no rest in conscience , ●ntil he found god reconciled unto ●im ; now where sin in the true sense of ●t hath this working on the spirit , hap●y is that soul : but where on the con●rary there is sin committed in a high na●ure , yet notwithstanding the heart is not ●t all moved to compunction and humi●iation , but rather hardned : woful , and 〈◊〉 desperate is the condition of that soul . motives to move us to humiliation . first may be from gods command , ●o israel return unto me ; turn you from from your evil waies , for why will ye dy o house of israel ? repent and turn you from all your evil waies , so iniquity shall not be your ruine : there m●● be an universal turning from all sins , a● a turning to god with the whole hea●my son give me thy heart : it is go● complaint against the children of israe● after he had brought them out of the land of egypt , into a land flowing wit● milk and honey , the joy of all land ▪ then god said unto them , obey 〈◊〉 voice , turn from the evil of your doing 〈◊〉 for i am the lord your god : but the● rebelled against me and would not hear ▪ shall god call to us to come unto him ▪ and shall we reject his call ? shall ou● saviour iesus christ beg of us to be reconciled unto him , to come unto him to take his yoak ? his yoak is easy to those that will ly under it . hath he promised to satiate the hungry soul ? salvation to the repentant soul ? doth he command us to come unto him and drink i● we thirst ; not to sip but drink ? and shall we reject this cup of salvation ? o let the mercies of god constrain us , and let his kindness draw us unto him . another motive to perswade us to come , is the mercies patience , and long sufferings of god with us for many years , it may be our whole life time , we ●●ve lived in sin , and in grievous sins ; ●●l god spareth us , to see whether we ●ll return unto him , and shall we yet 〈◊〉 revolting and drawing back from ●od ; then considering the infinite mer●● of god , in providing the lord jesus ●hrist , to be our phisitian to cure our ●eakness and imperfections , by his per●●ct righteousness , and to accept of us in ●●d through him . let these considera●●ons be as so many cords of love to ●aw us unto god by speedy repen●nce , and a present return unto god . if we did but consider the blessed e●●te of that soul that is at peace with ●od , and truly keep in our thoughts ●●●e uncertainty of this life , and certainty eternal life to the godly , and death 〈◊〉 the unregenerate : certainly we could ●●t be so lazy in our journy to heaven ; 〈◊〉 if reconciliation with god and eter●tie were not worth the looking after ; ●t we should rather with that disciple ●hom jesus loved out-run peter , and get ●rst to the ●epulchre . let jesus christ ●ve the chief room , yea all the room in ●ur hearts . a prince is at peace , and cease war against a rebel , a traitor , yet●● will not bring the rebel before him , into his special favour ; yet the lord glory doth both towards us as enemie strangers , rebels , devils in our reconci●●ation with him . o the wonderfull me●●cy of god in jesus christ , that he shou● be pacified wholy and throughly wi● thee . out of christ he is a consumin● fire ; in jesus christ he is a nothing e● but love : and though there may be f● therly frowns and chasetisements fro● him , though he may for a time hide h● face , shut out thy prayers , defer to fulf● promises ; yet all these if thou art reco●ciled in christ , are out of pure love u● to thee : and thou shalt see it , and fe● it so in 〈…〉 end . quest . 〈◊〉 how must we come christ , that we may be accepted ? answ. 1. we must come humbl● stript of all self performances and dutie● resting wholy upon jesus christ , as the only means of our redemption . 2. we must return unto him hearti● with our whole heart ; not keeping part of our heart for sin , and give chri●●●e other part ; we must come unto him ●o be our king to rule us , as well as to ●ave us . in a word , we must come unto ●im as the hart to the rivers of waters , ●s a spouse to her beloved , with ferven●y of love and zealous affections and ●rdency of spirit , being sick of love for him : so come unto him , as esteeming our selves lost without him , as our rich●s , our only pearl of great price . 3. be earnest in prayer unto god , ●hat he would grant you his good spirit , that he would mollifie you hard and ●tony heart , and give you a heart of ●lesh ; pray continually , pray without ●easing , and pray in faith , with a confidence that god hears your prayers , and will in his good time answer them , not for thy sake , but for his sons sake . 4. attend upon the means of grace in the ministry of the word , which is the only way and means god hath appointed for begetting of faith in us : and search the scriptures , the word of god , they ●are they that testifie of me , saith our saviour : and as you love your souls take care of disrespecting or sleighting the word of god , and laying it aside as a thing not worth the looking into , fo●● sleighting of it you sleight god himself you are the greatest enemies to you● selves in the world , in being ignorant o● the word of god , you are utterly disarmed against the temptations of sata● when he assaults you . when we go to war against a potent prince or person , we will not go without our arms , bu● in a posture of defence ; i beseech you let us consider the strength and power of our adversaries we have to deal withall , the world , the flesh and the devil , three potent enemies , therefore labour to be well armed out of the magazine , the word , the word of god , which is for doctrine , reproof , instruction , &c. and then to your armor that you may be compleat in the principal bag , the sword of the spirit of god : we know a souldier is no body without his sword ; no more are we spiritual souldiers without the sword of the spirit ; for a man may read and hear all his lifetme , yet if the spirit of god go not along with him , in accompanying him in his reading and hearing it is all in vain , unless the sword of gods spirit cut asunder our corrupt hearts and affections , so as to understand the mistery of the word of god , as well as the history of it barely . the use of this doctrine should be for exhortation to all sorts of men and women in the world , to beware of sin , and to shun it as the greatest evil in the world , and more especially of those sins which draw away our hearts and affections ; and likewise to consider the dangerous consequences of sin , and how dangerous a matter and thing it is to let loose our hearts and affections to satan . then it may serve for to admire the wonderfull and unspeakable love of our heavenly father in christ , that he will accept of us upon our unfained return unto him by repentance that our pardon is already sued forth , if that we can by faith lay hold on it , and esteem of the favour ( in some measure ) according to the worth of it . it lets us see the miserable condition of them that claim no interest at all in this pardon . of the comfort of those that can experimentally conclude ( and by the spirit of god witnessing with their spirits ) say , this pardon is sealed unto me , i shall have the benefit of it , tho notwithstanding my sins reach up unto heaven , and cry mightily for vengeance against me , yet my whole alliance and sole comfort and confidence is in the merrits of jesus christ applyed by faith , i shall find mercy , for he that confesseth and forsaketh his sins shall find mercy , but he that hideth them , shall not prosper . i am one of them that confesse my sins , and earnestly desire of god that he would break my stony and hard heart for them ; and do without hypocrisie ( if my heart deceive me not ) unfainedly resolve to forsake my sins ; therefore i though the worst and greatest of sinners , shall accordingly find mercy . tho. ford . collossians the 2. and the 6 verse . the words are these , as ye have therefore received christ iesus the lord , so walk ye in him . the blessed apostle paul after christ had awaked him from his sleep of security , and unscaled the eys of his understanding , which were before darkened with that mistiness which the devil like a jugler cast before him , did immediately after the holy ghost had enlightned him , preach christ , and so like a principall work-man in christs church , and as a chosen vessell to bear the name of christ amongst the gentiles , did with all vehemency and ardency of spirit and affection , endeavour to build up a spiritual church to jesus christ ; and in this epistle to the colossians ( amongst the rest of his epistles ) he dischargeth his trust as a faithfull ambassador of jesus christ . the whole chapter is as it were a glasse wherein we may see the fruit of pauls m●nistery ; the words being a perswasive part moved from a good priniple . for the better explanation of them , consider in them , first the guift received ; secondly , the congratulation thereof . 1. the gift received , jesus christ . 2. the congratulation of the gift , walk in him . the words contain a serious exhortatation , and the reason thereof . the exhortation , walk in jesus christ . the ground and reason thereof , for you have received him . as if the apostle paul should have said , you had jesus christ preached amongst you , by me and others of my brethren ; you are not ignorant of that eternal weight of glory which jesus christ hath purchased for you ; therefore walk not according to the rudiments of this world , but walk according to the rules of jesus christ , for this is all that jesus christ requireth of you , that you would manifest your love unto him , in walking obediently before him ; if you love me keep my commandments : so that the words are in themselves a proposition , and do speak plainly thus much unto us . that the incomparable love of the lord jesus christ declared unto us in the word , and laid open more abundantly in the ministery of the gospel , should be a strong perswasion unto us to walk according to the rules of the gospel . or thus , that christs exceeding love unto us , in redeeming us from death and hell , should be a strong ty upon us to love jesus christ . every one that hears me , cannot deny but must needs confess and acknowledge that the point is very reasonable , and ( i may say ) very seasonable in these apostatizing dayes of ours ; that love deserves love . our saviour speaks of a deserved love as a thing not to be looked on , not worth any reward : for if ye love them that love you , what thanks have ye ? saith our saviour , do not even the publicans the same ? denoting unto us , that true love is of such an extensive nature that it sheweth it self even to our enemies : this is perfect and true love : be ye therefore perfect , even as ▪ your father which is in heaven is perfect . now the greatness of jesus christs love is shewn in that he loved us when we were enemies unto him , strangers and aliens from the common wealth of israel . and how did christ love us ? was his love an ordinary love ? that christ the son of god , co-equal with his father , should become man ; even the meanest of men ( although by ioseph he was next heir to the crown of david , yet he came in the very declining age of davids kingdom , to shew us that his kingdom is not of this world , as he tells us ▪ my kingdom is not of this world , ) and should suffer a cursed death on the crosse , for our sins , that we might be delivered from eternal misery , and from his fathers wrath , and overcome death for us : will not these considerations work our hard hearts to an humble frame , and perswade us to love god and our lord jesus christ again ? is not the love of christ to be esteemed by us ? in that he being the son of god , humbled himself , to become a servant to men , to make us sons and j●ynt-heirs with himself ? and of the children of wrath to make us heire of ●●●vation ? ●re●t is mens readiness , chiefly in 〈…〉 and giddy times , to gaze upon strange and uncouth sights , to run to see things that are rare ▪ and are seldom seen ; therefore now let me quicken your desire , to behold a thing without comparison , such a thing as we may with a kind of astonishment and amazedness admire , but the eloquence of no man alive is able fully and effectually to express : behold , saith the apostle , what love the father hath shewn unto us , that we should be called the sons of god . behold , the son of god made man , to dy for us , that we might be delivered from the slavery of satan , and be made the adopted sons of god . i might insist upon this point not out of any hope i have to set out a benefit so inestimable : for the tongue of men and angels cannot reach it : but as it were ( as god said to moses ) to let you see the back parts of that perfect glory , which the dimness of our minds is not able to behold . now that we may be the better sensible of christs love , let us consider how and in what manner the lord jesus christ is pleased to reveal himself unto us in the gospel : and that in three particulars . first , he uncovers and layeth open himself fully and manifestly in the gospel : we have a whole christ offered unto us ; we have his offices , and the whole work of our redemption set down : search the scriptures , for they are they that testifie of me , saith our saviour . we do in the word of god as in a glasse , behold the proportion of jesus christ , when we compare the old and new testament together ; for indeed it concerns us , and it is most needfull and necessary in this great work of our salvation ( so that our faith may be the better grounded and confirmed ) to note and observe the order and agreement of the scriptures , both old and new testament : by this mens christ himself endeavoured to settle his disciples faith : for the text tells us that he began at moses and the prophets , and interpretted to them in all the scriptures the things which were written of him . we live in an age that men are so backward in following christs pattern herein , that they are grown contemners and dispisers of the word of god , which plainly appears in that they divide the new testament from the old , making a separation of that which god hath joyned together : they will ( it may be ) carry the new testament in their pockets , i and in their pates too , yet sure i am it cannot be near their hearts , when they shall think themselves too wise to read the old , or give entertainment to it upon which the patriarchs and our forefathers of old built their faith , and by the light of which they found the way to heaven . this was pauls course for the establishment of his hearers , he disputed by the scriptures ; he said no other things then that moses and the prophets did say should come : these and the like sayings we read often that the sayings of the prophets should be fullfilled ; this is done that the scriptures should be fullfilled : which argues the care and purpose the spirit of god had to ground our judgement upon the scriptures , in so much that when we clearly behold those things fullfilled which are recorded in them , we should set the higher esteem on them ; comfort our selves in them , and strengthen our faith by them take now a view of christ in the scriptures , and see first how he is represented in zacharïas prophecy ; blessed be the lord god of israel , who hath visited and redeemed his people : there you have christ termed the horn of our salvation ; a metaphor taken from beasts , wherein doth ly their chief strenght and power , giving us to understand that our saviour iesus christ is of full and absolute sufficiency to accomplish the work of our redemption ; for there is no other name under heaven by which we can be saved ; but only in and through the name and merrits of the lord iesus christ . it hath pleased the father that in him all fullness should dwell : would you see christ promised ? read the 28 of esaiah 16. therefore thus saith the lord , behold , i lay in syon for a foundation , a stone , a tryed stone , a precious corner stone , a sure foundation . psal. 118. 22. matth. 21. 42. acts 4. 11. 1 pet. 5. 6 , 7. esai . 11. 1. would ye behold christs nativity ? read luke 2. 7. 10 , 11 , 12. iohn 7. 42. mich 5. 2. would you behold his passion ? esaiah 53 , 7 , 8 , 9. mat. 27 , 35. would you see him dead and buried ? read : mat. 27. 50. 60. would you see his resurrection ? read the 28. math. 6. iohn 20. 2. 15. 19. 26. would you see his assention ? read acts 1. 9. would you see him at the right hand of his father in heaven ? read hebrews 1. 3. would you see him coming from heaven to judge the quick and the dead ? read matthew 25. 31. thus you see in the first place how fully the lord iesus christ is set forth unto us in his word , in himself , which is the word . secondly , christ doth very friendly perswade us to imbrace him in the scriptures , and that upon very good grounds and reasons : first , because he came purposely into the world to save us , he was wounded for our transgressions , and broken for our iniquities , and with his stripes we are healed . come unto me all ye that are weary and heavy laden , and i will give you rest . behold i stand at the door and knock , saith christ , he hath redeemed us from the curse of the law , beeing made a curse for us . oh every one that thirsteth , come unto the waters , and he that hath no mony , come buy , &c. secondly , christ doth very friendly perswades us to be reconciled unto him , by his ambassadors , which he sends amongst us , the ministers and dispencers of his word and sacraments : the ministers of christ , they are the ambassadors of iesus christ , which bring his message unto his people ; they do the work which they are imployed in by their master ; and christ is pleased to set men apart purposely for this service , as s. paul speakes . paul an apostle of iesus christ , by the will of god &c. and as christ doth set some apart for this service , so he furnisheth them with gifts suteable to the service : as for example , zacharias is apointed to prophesy ; the business is a weighty business , therefore he is filled with the holy ghost , that he may be able to performe that great work . god imploys moses upon a service of great concernment ; i will send thee to pharoah saith god : i my lord ? saith moses , i am not eloquent : the lord presently upon moses seeing his own insufficiency : i will be with thy mouth . isaiah being in a vision in the presecne of god , and seeing the nature of the service unto which he was called ; cryethout , woe is mee , for i am undon ? after his , one of the seraphins touched his mouth with a coal from the alter : which gave the prophet a full supply of grace : the same we see in ieremiah , god ●alling him , he began to complain of his ●nsufficiency . o lord behold i am a ●hild and cannot speak : well , the lord ●ook away his fear in bestowing a com●etency of gifts upon him , i have put ●●y words in thy mouth . christ set apart ●is disciples for that office , and gave the holy ghost unto them , promi●ng to make them fishers of men . so that you plainly see it hath bin gods way , thorough the whole course of the scripture , to furnish them which he did ●mploy , with gifts sutable for the service : ●ake care therefore i pray you , of sleight●ng the ministers of god , or of the am●assadge which they bring , for in con●emning them you contemn and dispise god himself ; for what contempt you ●hew to an ambassador which represents the kings person , you shew to the king himself . this is a sin which our land stands guilty of in a hight nature : we are grown to such a heig●t of pride and insolency amongst us , that gods word and his ministers are had in least estimation . a faithfull minister of god is no more countenanced then a thing of nothing , which plainly appeares from our detaining from them their right and just due , even that which the law of god hath alotted and set apart for them : we have every tradesman now , even meanest of the people , take upon them the high and great work of the ministery ; fomenting and prateing out their nonsence , to the great dishonnor of his word and ministery . no wise man will send a fool of an errand , who will set a fresh souldier over an army , or intrust a dumb man with an ambassadge ? it were an odious imputation to the wisest god to think him lesse carefull in the business and discipline of his church , then men are in their temporal affairs ; yet these intruders these busie-bodies in gods business , go on with such boldness and impudency ( and the rather because they are cherished and maintained ) as not thinking that god will ever call them to an accompt or tax them with that heavy sentence ieremiah 2. 21. i have not sent them yet they ran . or with friend , how camest thou hither ? the lord awaken such sleepy-headed intruders , that they may know what it is to meddle with the great things of the law of god . thirdly , christ is pleased to make known himself unto us by the graces of his spirit , which he workes in us ; the spirit of god witnessing with our spirit , ●hat we are the sons of god : the spirit of god is the key which opens the ca●enet of the scriptures and present it unto us as the mistery of godliness ; men by nature are stone blind in the ●hings of god , therefore untill they be ●egenerated and new born by the spirit of god in the inward , man , it is impossible they should discern the things of god , that which is born of the flesh , ●s flesh , and that which is born of the spirit is spirit . man by nature of himself , ●ath nothing in him but corruption , i was born in iniquit● saith david , and sin was i conceived : we are all unpro●table servants , all the children of di●●bedience , and the sons of wrath : all 〈◊〉 imaginations of mans heart are 〈◊〉 evill , and that continually . now eve●● regenerate man is by virtue of his ne● birth , a spirituall man , and the new bir●● is the gracious working of the spir●● therefore such are called spiritual me● the whole scociety of the regenerate a spiritual house : the regenerate man said to be born after the spirit , and to 〈◊〉 after the spirit of god , being the apli●● of those precious promises written 〈◊〉 the word of god , unto the soul . take care i beseech you of que●ching the spirit of god , or stifleing 〈◊〉 motions of his good spirit within yo● ▪ thus you see the manner how chri●● communicates himself unto us , 1 by his word . 2 by his ministers . 3 by his spirit . let us now proceed to the last clau●● of the doctrine , and let it serve for exhortation in the fear of god to exho●● and perswade us to walk according t● the rules of the gospel , to have a more close communion with iesus christ then ever we had ; doe not reject so great salvation . hath jesus christ purchased heaven for believers ? doth he continually knock at the door of our hearts for entrance , and shall we not let him in ? shall we still persist and go on in sin ? in our drunkenness , prophaness , contempt of gods word , of his ministers ? certainly if we do , if we will take no warning , but go on in the waies of the wicked , we shall receive the reward of the wicked : every man shall be judged according to his works : he that soweth righteousness shall receive a sure reward ; we must use diligence and care in the way to heaven . who more laborious than the husbandman , that doth desire to reap the fruit of his sowing ? who ought to be more diligent than a christian , who intends to reap the hoped for fruit of eternal happiness ? we must not be loyterers in the way to heaven , ways are for travellers , and not for gazers ; therefore go on and see to your steps , let the word of god be your conducter and leader ; estrange not your selves from the word ; let it precious unto you . and the good spirit of god help your infirmities , and assist you in your spiritual warfare , that you may like good souldiers , under the banner of jesus christ , fight the good fight of faith ; so that you may attain the end of your faith , even the salvation of your souls , amen . the last speech of thomas ford , being penned by himself , and delivered to me , iohn plass , his own brother by the mother . gentlemen and friends , i am yet a living object of your pitty , ere long my soul will be seperated from my body by an untimely , yet a wel-deserved death . bloud must be recompenced with blood , the law of god commands it : the law of man in subordination to gods law , hath brought me to the period of execution . but that i may not minde my barbarism , so as to swallow it down without chewing , give me leave to lay open the heart of the fact , with the chief incendiaries thereupon attending , and that only in two particulars . first , laying before you the person on whom i acted it , and the sudden deprivation of life in the action . the person upon whom i acted this bloody tragedy , it was not a stranger , but an acquaintance and friend , not a common acquaintance or friend , but a sister , an only sister , by flesh and blood ; and i can shew no reason could incite me to it , except it were for her over tender care and respect to me had , of which i am now truly sensible : other perswasions were nothing else but the jugglings and delusions of that old enemy of mankind satan , who hath been a lyar from the beginning . the second scene in this cruell and bloody tragedy , which much aggravates the fact , was the suddenness of the action , which robbed her of her life in a moment , without giving her any warning to prepare for heaven , so that as much as in me lay , i did deprive her temporal and eternal happiness , without gods great mercy . i might blaze this my cruelty with several other colours , but let these suffice to let you know the horridness of the crime . gentlemen , you know how for a long time my conversation amongst you hath been very inconsistent to the gospel of jesus christ ; i have plaied the atheist in my practice , though not in my profession ; i have acknowledged there is a god , but in my works i have denyed him ; and atheism in practise is the worst sort of atheism , i have been in the highest nature , a rebel , a traytor against the king of kings , endeavouring to unthrone god by not yeilding obedience to his commands , and he that plucks the king out of his throne is as bad or worse , than he that saith there is no king . now that you may be the better senseable how i have idolized my profession , i will give you the catalogue of sins which our saviour gives you in the seventh of mark , the 21 , 22 , 23. verses , for from within out of the heart of man proceeds evil thoughts , adulteries , fornications , murthers , thefts , covetousness , wickedness , deceit , lasciviousness , an evil eye , blasphemies , pride , foolishness : all these sins , have lain lurking , and been rooted in my heart originally , ( being by nature the child of wrath ) and have in some kinde or other been put in execution , though not in the same manner literally , as they lye in the text , yet circumstantially as they may be considered and applyed . but one main sin which is not here rehearsed , hath been my mother sin , to wit , drunkenness and excess , the abuse of gods creatures , this hath been the engine of this cruelty , and the door and inlet to all my misery . beware of this lion-like sin , least it command you to do the same cruelty , give not the least entertainment to it , as a cup and away ; for it is the greatest peece of witchcraft , that i know to betray the soul to the devil . thus i have given you a glimpse of my wounds , now let me shew you my physitian . but gentlemen , i must not forget one sin which was almost slipt out of my memory , namely , the sin of uncleanness , i do not mean with a woman ; gentlemen , there is other uncleanness than that with a woman , and there be some young gentlemen in company , that looks upon me , which are guilty of the same , and know what i mean . then stooping to mr. rosewell he began upon the breach of sabbath , saying ; gentlemen , i have lived a long time amongst you , and indeed frequented the church , but in all my time never kept one sabbath to the lord aright , as i ought to do , i beseech you gentlemen to have a special care of keeping the sabbath , and slight not the ministers of god , who are his embassadours : and truly i see apparently an imminent judgment hanging over the head of this nation , upon the account of the ministers disagreeing ; for well may the sheep be scattered , and the flock come to destruction , when the shepherds quarrel , and go together by the ears . well , but now to my physitian . it hath pleased the father that in jesus christ all fulness should dwell , and if all fulness , then the fulness of power , to effect and bring to pass the work of our redemption ; he is the horn , the strength of our salvation : thus god the father from all eternity foreseeing mans inability of standing , did provide a remedy for his fall ▪ the son of god , the second person of the trinity , to take our nature upon him , and to dy a cursed death on the cross , that we might live eternally in heaven , and now he sits at the right hand of god , making intercession for us , that by a lively faith joined with contrition and mortification of the old man and sin in us , can lay hold of him , the right way to see the aboundant mercy of god in christ , is to see our own misery by reason of sin , how lost and undone we are without him . behold what love the father hath shewed unto us that we should be called the sons of god . seemeth it , saith david , ( being moved by the courtiers to entertain the offer of sauls daughter ) a light thing to be the kings son in law ? and it is registred as a fruit of moses faith , to prefer the rebuke of christ before the title of the sonne of pharaohs daughter : between god and saul what comparison ? between the king of heaven , and the daughter of pharaoh what proportion ? david might have been son in law to saul , yet not entituled to the crown . moses might have been the adopted son of pharaohs daughter , yet but a subject still . seemeth it a light matter to us to be called the sons of god , or to be the sons of god , which is all one : this prerogative which we have by christs blood , makes us heirs every one , not onely sons , but heirs , joint heirs with iesus christ : we are all made kings and princes by ●im , all of us intituled to a crown of ●lory , an eternal weight of glory , which ●s laid up for us in heaven , a most ●nestimable benefit , which the tongue of men and angels are not able to express . o let , i beseech you , the serious considerations of gods mercies in christ , constrein us from sinful courses ; ●et the words of me ( a dying man ) work ●n your spirits , that you may speedily ●xamine your own hearts , how you ●●and affected to a saviour that offers ●imself to be yours , ●●on condition you will leave your sins and turn unto him ●y repentance . gentlemen , he were a desperate man ●●at being condemned to dy would not ●ccept of the kings pardon , if it were ●ffered . behold here is a pardon from the king of kings , here jesus christ ●●ffereth his blood , if we do not wilfully ●efufe it , in persisting and going on in a ●ourse of sin . gentlemen , be perswaded i beseech you to make your title good to heven ; fo● temporal things we bend all might and main to make them sure , as in purchasing of lands , settling of estates : what coun● selling and contriving is there ? gentlemen , it is an estate of immortality , which will not fade away , labour to get a fee● simple in this estate : get interest in jesu● christ , and let him be of inestimabl● value in your thoughts . thus gentlemen , i thought it a par● of my duty to ease my spirits to the world in hinting at particulars . i migh● have been abundantly more large ; 〈◊〉 let this be enough to comfort my friend and acquaintance , and the rest of 〈◊〉 well wishers for eternity , that althoug● i am by an ign●●●inous death depriv●● of this temporal life , yet i have goo● assurance of eternal life , and that 〈◊〉 name is registred in heaven , of whic● blessedness i shall by and by have ● taste , and a full consummation at the da● of judgement , when we shall all appe●● before the judgement seat of christ 〈◊〉 give up our accompts . and i beg 〈◊〉 god to afford you his spirit of grac● that you may be kept blameless un●● that day , and that you may be assured upon good grounds before you depart this world , that your names are written in heaven , and that you may say with the apostle , blessed be god for this unspeakable gift . the two and thirtieth psalm was intended to be sung , but not sung ; himself being desirous to finish his course in this life . his prayer . o lord our god , high and mighty king of kings , lord of lords , the only ruler of princes , look down from heaven upon us miserable sinners , in and through the merits of the lord jesus , pluck us out of our sins and implant us into jesus christ ; let us be living branches in that vine , living members of that head : remember these nations of england , scotland , and ireland , and in them the principal member thereof , govern thou him , whose right it is to be our governour , implant thy grace in his heart , let the kingdome , authority and power of jesus christ in the gospel , be by him advanced ; season his heart with wisdome from above , and defend him from his enemies : remember the afflictions of ioseph , comfort thy people after thou hast afflicted them , and for the yeares wherein thou hast shewed them tribulation , quench the fire of ●hine indignation , that is kindling amongst us , and consume us not for thy name sake : shew mercy unto sion , build up the walls of ierusalem , and love it still . be with me now that am to dye ; just , o lord is it with thee to cast me into hell , but here lyeth my comfort , jesus christ will receive me ●nto his bosome , to whom , with thy self , and comfortable spirit , be praise and glory , dominion and majesty for ever . and in whose name and words i further call on thee , as my saviour hath taught me to pray : ou● father which art in heaven , &c. compared with the original copies and examined by us , vvilliam sandbrook . p. m. r. margaret roch● december the 24. 1656. at the funeral of mr. thomas ford of rochester . micah , chap. 7. verse 8 , 9. at margarets rochester , by william sandbrooke , p. m. r. micah 7 , verse 8. rejoice not against me , o mine enemy , when i fall i shall rise , when i sit in darkness , the lord shall be a light unto me . v. 9. i will bear the indignation of the lord , because i have sinned against him , until he plead my cause , and execute judgement for me , he will bring me forth to the light , and i shall behold his righteousness . v. 7. therefore i will look unto the lord , i will wait for the god of m● salvation , my god will hear me . sect. i. the preface . brethren , you know and see , and i do believ● are sensible of what the occasion o● this sad meeting and assembly is . time and opportunities of this nature , especially in so stupendious and astonishing a● instance we have in hand , must be mad● use of for our good ; you all grant the person deceased is no way advantage● by this exercise . 1. except we run to the alylum o● purgatory . 2. and fly to those rotten shifts o● dirges and requiems of rome , which you all i believe know the church of england , with all other profest protestants , and the reformed orthodox churches have justly exploded , 1. as the doctrine of antichrist . 2. as a parcel of heathenish abominations . ergo , this the occasion . now in the next place , let me also acquaint you with a paragraphe more in this preface to my work . 2. the occasion of my being limited up to the text . it was i understand , his own request ( that it comeing often upon his thoughts ) it might be the remembrance of him in his funerall obsequies , and might be to appeare in this confidence upon the churches hope , the lord : rejoyce not o mine enemy . i shall make no long furrows upon his back ; it is sufficient what hath been already done , and now it is totally in vain for any assistance towards him , except to rake up the ashes of so great a crime : therefore letting these things passe as well known to you already . sect 2. the text it self . wherein i le not trouble you with dependance . the words are a distinct paragraphe in themselves , and may be kept entire within their own limits , bounds , and confines : so according to my old method of for exposition of the text , take this . the sum . this is easily resolved in this issue . the sure stay , support and setleness of the church , and by consequence of every beleever , in their utmost desertions greatest declinings from god by transgression against , 1 the apprehension of divine wrath sincking their spirits for ever . 2 the insolent insulting of adversaries . 1 they shall see . 2 god to be light to them . this being the sum of the whole text , take the analysis of the 8 verse , for that is all : i can or will meddle with at this time . 1 the state of the church and every beleever in that condition she is fallen . 2 the successe of this . the adversaries tryumph and rejoyce . 3 the state of recovery with a secret check to the malicious pride of insolent adversaries . rejoyce not . for the rest of the particulars my time nor ability of body , nor strong lunges to keep on in a strong carreer , in a long and vexing winded discourse , will not admit mee , ( therefore i le be briefe ) if you expect it . 1 pardon my inabilities i am aged . 2 seek it where you know you may have it . these things supposed , let me now come seasonably to my last 4 theorems . 1 the best of churches ; saints , or persons , may fall deeply into grosse transgressions . 2 the enemies to the church and saints have an akeing tooth and obstinate spirit of insulting and vaporing over the church and saints , in their fallings , ●in this their sadd and deep declining by transgression . 3 in this distresse of falling , and the exultancy and proud insolency of opposition they shall arise again , and the glory of the lord shall appear upon them in light . these are the theorems which i must prosecute distinctly , therefore pray take this to be the first . 1. theorem . saints may fall into grosse and very deep transgressions or sins against god . the demonstration of this theorem is firm upon these principles . 1 the infinite and indeed unlimited liberty and authoritative power the infinite god hath over the creature , to do with it what he pleaseth . ergo 1 to leave and desert when hee will . thence 2 to give them up to themselves . 2 the naturall principles of the creature ( being thus left without any limits or bounds to its own propensions ) from preservation , it must follow inevitablely that the springs or sluces of corruption must break forth . ergo , churches and persons , nay saints may rush into , and act in grosse abominations . hence then from these principles le● us wind up all into an argumentive form● argument . 1 where there is an independant liberty in any cause to sustain , or not to sustain a created being , in a just regularity to his own will . 2 and strong active principles in an eminent deviation from the eternall rule , there must be ( and that unavoidably ) a deflexion from that eternall rule . 1 but in the eternall god of glory in christ , there is this independant liberty by concession of schooles and fathers . 2 the creatures acting nothing by their own principles , but opposition to him and his rule and will . ergo the creature may fall into the greatest relapses , grossest sins that ever any creature did . thus i have twisted up my argument of reason into the forme of a sillogisme in mood and figure : and it being but reason which is dark , let me support faith with scripture . and for this purpose i le nominate but two places , which will strongly evince the conclusion it self . 2 samuel chap. 11. chap. 12. isaiah 63 17. these two places will joyn in issue to prove my conclusion against any the least opposition . wee will a little examine both : in the 11 chapter you find very desperate acts of davids . 1 his adultery deflowring vriahs wife , bethseba to bear a child . 2 murder upon the person of vriah , by his speciall comission sent to ioab the generall of his army . now do but observe the severall agravations , and concatinations of other sins lincked together and centred in these two and then judge . 1 ingratitude to a faithfull servant and officer in his battles . 2 his cursed hypocrisy , in carrying on his desperate designe . 1 vriah must be sent for home , under pretence of favor , but in a reall intention that he might be murdered , or hide davids shame . but this was but the briding of his designe to the execution of murder upon so faithfull a friend and servant : therefore he goes on . 2 vriah must goe home to his wife , to hide davids shame , that the bastard might be made legitimate by vriah , yet vriah stands this attempt out , as unworthy of the spirit of a souldier , especially a commanding souldier . yet david in a depth of hypocrisy towards faithfull vriah , persists ( with what brave resolutions and what firm principles vriah baulked the motion the text cleares , ) and yet david hath another stratagem upon so faithfull a servant to hide his own shame vriah , 3 he must tarry but one day , and on the morrow he shall goe : to this vriah condescends , and abode in hierusalem that day . 4 david goes on with new stratagems to hide his sin , so adds sin to sin , under the pretence of doing him honor in an entertainment , he makes him drunk , ( cursed hypocrisy ) hoping when he was drunk he would do any thing : and now after the transgressions of adultery , and these subtile devices to hide the shame . next comes the tragedy of poor inocent vriahs murder . all full of perfidious deceit and dissimulation in hypocrisy by david . 1 ioab the generall must be sent unto , to put vriah upon the forelorn hope , where the skirmish was hottest , and this by commission from david , that vriah might dye expresly . 2 ioab obeys davids severe unjust and desperate command ; and the issue is vriah is slain . but it is not unworthy observation . david gives commission in his coole blood , and sedate resolutions , that vriah being in the heat of battell , upon a desperate service , all his forces should retire and leave him naked , in the fury of the enemy ( cursed treachery in david : yet davids sin in this passage goes on to a higher stretch then this ; for if you observe the subsequent passage you will find . 3 ioab to be an obsequious knave , to do any thing that the king commands him against a faithfull servant to ioab himself : shall i and my lord ioab ? 1 to hide his sin and shame . 2 to accomplish his base lust with bethseba . ioab sends an accoumpt to david , that according to davids command and directions given to him , vriah is out of the way : these tidings being brought to david , he hath an other shift to his hypocrisy and cruell designe . 4 the sword devoureth one as well as the other . yet that he thought all things might be secure and hidden , he takes her home , and makes her his wife ▪ well this done , the thing did displease the lord . thus far of davids sin of murder and adultery against god . having done thus farr in the business , the detection of the horrid unparralled villany in davids sins ; the next business is to come in hand . 1 davids arraignment by nathan the prophet : now in this we may consider thus . 1 nathan is sent to him by commission from the lord , the god of glory , to convince him of his guilt of this his sin . 2. by a wile of a parable , states the question so that david confesseth plainly , he had sinned . 2. nathan leaves him not in this sad condition , under guilt , but presently applies peace , the lord hath put away thy sin , yet gives him a chastisement temporall : hence then . persons under the apprehension of guilt , ought not to be left so : but promises of mercy ought after the detection of guilt to be applied . now bretheren the next busines . isaiah 63. 17. if you observe the connexion of the words , you will find the state of whole churches under a sad state of dereliction : here in this verse wee find not only 1 outward transgressions , and those of a deep die , if you compare things with things . 2 inward opposition , or an habitual frame of spirit : whence , 1 outward transgressions did flow a hardened heart . 2 and the frame of the spirit corrupted . out of all these my conclusions i will conclude . the saints may be deserted and left to great transgressions , and a fearfull frame of spirit . but we must go on to the other conclusions : but the time is almost past , and the time of the year unseasonable , and now bretheren ( since we have brought our busines thus farr , ) let me inferr these few practique corrolaries . 1 let him that standeth take heed least he fall . 2 keepe for the purpose vigilant eye over your own spirits . 3 pittie those that are fallen , and walk in darkness and see no light . 4 presume not upon examples : you know not whether davids restitution may be yours . this is from the second conclusion . insultansy of spirit over distressed persons , and falling sinners is incident to man , especially enemies . next take notice of this plaine issue . 4 as presume not to act hainous transgressions . 5 so dispare not under their burden . this is from the last proposition of the three , gathered from the text : and so these three propositions in the first paragraphe are dispatched . sect 3 the occasion of this business , and application , to the remembrance of the person deseased ; and herein brevitie becomes the time and season , ergo . let me acquaint you with these few hints , which possibly you may hear more at large hereafter . the occasion i have told you already , and so need no further repetition . the persons condition is now in agitation . 1 his birth and education , with his parts and their improvements you all know , were to be highly approved of , 2 his conversation , and greatly prodigious act of sin , in so near a relation , is too well known , for me to trouble your memories or greive your spirits a fresh , these things we grant to the most malevolent spirit , and contradicting spirit , we meet with ; yet for his deportment in the time of his confinement sentence and execution , some things must be said . 1 these reverend divines faithfully that dealt with him , and most in frequency in the time of his confinement , can give a more strict and severe accompt . when i had the opportunitie to visit him , i found him in a sedate composure of spirit ; i hope in the successe of their endeavours , and upon accompt examined with other things implicitely two great questions resolved , 1 conviction of guilt of so great a transgression , 2 yet this was not all but tenderness of contrition for this and other facts . 3 a totall relinquishing of any thing of humiliation or contrition for acceptation . 4 only wrapt up himself in the armes of our saviour christ , as the only refuge , upon this accompt i did what i did and ought to do . let momus carpe , wee will leave him to his own master , to him he stands , or falls , or suffers ; only thus , it was his earnest desire to receive a sealing testimony from christ in the ordinance , for his sealed confirmation of his interest in him , and in this case i● will doe it again upon like occasion , when they that except are reduced to the like condition , upon his supposed qualification , let malevolent spirits say what they will . i say he died a christian : the testimony of this shall appeare to the shame of his calumnators in print from his own hand . i confesse i have the original by me , but will conceale it yet . i am yet confident his grand adversaries do not know what , 1 hee found of the things of god in christ . 3 nor can so exactly compose a peece of a beleevers spirit , as he hath done , this you know to speake in business of this nature , unusual , yet seeing such pettish foolish impertinances added in by ignorance and malicious beggerly pride i thought fit to acquaint you with my resolutions . i le justifie it against opposition , let proud malice swell untill it break . february . 20 , 1656. valete notes, typically marginal, from the original text notes for div a39934e-320 quest ans. ioh. 6. 37. heb. 10. 11 psal. 45. 15 phil. 2. 30 lu. 15 , 10. hos. 14. 3. dan. 9. 18. 19. 20. 21. psal. 143. 10. read eph. 1. ro. 11. 32 hose . 13. 9 acts. 5 31. isa. 43. 25 ezek. 36. 22 ia. 2. 18. ioh● 20 28 ans. notes for div a39934e-1560 pro : 18. 24 : notes for div a39934e-1690 hos : 4. 6. esai . 44. 1. esa : 59 : 2. esa : 1. 6. psal. 77. 6. iob. 42. 6. phi. 3. 8 : 2. sam. 12. 13. mar. 14. 72. psa. 51. 3. deu. 30. 2. eze. 20. 8. and added blood to all our sins the sin of murther iohn . 20. 4. heb. 12 , 8 , 9. vse 2 vse 3 vse 4 notes for div a39934e-2640 acts. 9. 4. vers. 18. vers. 15. ioh. 14. 15. doct. mat. 5. 46. vers. 48 , ioh. 8. 25. 1 ioh. 3. 1 gal. 4. 5. exod. 33. 23. ioh. 5. 39. luk 24. 27. act. 17. 2 act. 26. 22. mat. 26. 56. mark . 14. 49. luk. 1. 67 , 68 , 69. act. 4. 12 co. 1. 19. ioh ▪ 1. 1 , 2. mat. 19. 13. isa. 53. 5. mat. 11. 28. rev. 3. 20 gal. 3. 13 isa. 55. 1. 2 cor. 5. 20. 2 cor. 1. 1. luk 1. 67 exod. 3. 10. exod. 4 12 isa. 6. 5. ier. 1. 6. vers. 9. mat. 22. 12. hos. 8. 12 ioh. 3. 6. psal. 51. 5. eph. 2. 2. 3. gen. 6. 5. 1 cor. 2. 15. 1 pet. 2. 5 rom. 8 , 5 prov. 22 8. notes for div a39934e-4030 this inserted but really delivered . notes for div a39934e-4530 rom. 1. vers. 4. vers. 15. vers. 6. vers. 8. vers. 9. vers. 12 ▪ vers. 13 vers. 15. vers. 11. vers. vers. ● chap. 12. the vanity of thovghts discovered with their danger and cvre. by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. 1638 approx. 97 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a72189) transcribed from: (early english books online ; image set 150618) images scanned from microfilm: (early english books, 1475-1640 ; 1959:4) the vanity of thovghts discovered with their danger and cvre. by tho: goodvvin, b.d. goodwin, thomas, 1600-1680. [8], 133, [3] p. printed by m[iles]. f[lesher]. for r. dawlman, and l. fawne, at the signe of the brazen serpent in pauls church-yard, london : 1638. printer's name from stc. cf. folger catalogue, which gives signatures: a-f¹² . running title reads: the vanitie of thoughts. with a final imprimatur leaf. reproduction of original in the henry e. huntington library and art gallery, san marino, california. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng thought and thinking -early works to 1800. meditation -christianity -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the vanity of thovghts discovered : with their danger and cvre : by tho : goodvvin , b. d. london , printed by m. f. for r. dawlman , and l. fawne , at the signe of the brazen serpent in pauls church-yard . 1638. the contents of the booke . the heart compared to a house of common resort , pag. 1 , 2. the heart must be washt , not swept only , 3 , 4 wee must not lie downe with uncleane thoughts , 5 , 6 the vanity of our thoughts , 7 , 8 what is meant by thoughts , 8 , 9 , 12 , 13 , 15 their frame , or how conceived , 15 , 16 when ours , and not the devils , 16 , 17 , 18 , 19 how evill thoughts oft-times are punishments of the neglect of our thoughts , 18 , 19 , &c. vanity what ; and how diversly taken , 20 1 , for unprofitablenesse , 20 , 21 2. for lightnesse , 22 , 23 3. for folly , 23 4. for inconstancy and frailty , 23 , 24 5. for wickednesse and sinfulnesse , ●● thoughts are sins , 25 7. reasons for it . 1. the law judgeth them so , 25 2. they are capable of pardon 25 3. they are to be repented of , 26 4. they defile the man , 26 , 27 5. they are abominable to the lord , 27 6. they hinder all good , 27 , 28 7. they are the first motioners of all evill , 28 , 29 a heart sanctified , will ( out of all objects that are put into the thoughts ) distill holy and usefull medirations , 31 , 32 the vanity and sinfulnesse of the minde appeares in an unwillingnesse to entertaine holy meditations , 37 what a hardnesse there is to holy meditations , 39 , 40 how little while we are intent in them , 41 not stedfast , but like one looking on a star thorow an optique-glasse , held with a palsie hand , 43 we must watch , and that chiefly in prayer , 45 , 46 the vanity of mind in good things , is , to thinke of them unseasonably , 46 , 47 , 48 the difference of christs , and adams , and our thoughts , 49 of the positive vanity of our thoughts , and whereby it discovereth it selfe , 50 , 51 and this is seen in 5. things . 1. it its foolishnesse , 51 2. in its independency , 54 3. in its curiosity , 62 4. in its taking thought to fulfill the lusts of the flesh , 71 5. in its representing and acting over sins in our thoughts , 74 this representation of our sinnes to our thoughts doth 3. things , 1. it maketh the heart of man vaine and empty , 76 2. it maketh our desires impatient , 78 3. it maketh them sinfull and corrupt , 79 the seeming comforts which men have in speculative enjoying of pleasures , appeare in three things , 1. in things present ; 80 2 , in things past , 83 3. in things future , 8● a sure way whereby to know our naturall inclinations , 101 , 102. the vses of the discovery of the vanity of our thoughts , 102 vse . 1. to be humbled for them , 102 , &c. the reasons why wee should be humbled for them , 104 , 105 vse . 2. to make conscience of them , 109 , 110 the reasons why , 111 , 112 , &c. remedies against vaine thoughts , à p. 116 ad finem . the scriptures that are inlightned in this treatise . gen. 6. 5. pag. 10. 40. 14. 10 exod 18. 18. 153 deut. 6. 67. 121 , &c. 1 sam. 9. 5. 10 , 11 2 sam. 15. 4. 96 iob 6. 3. 106 17. 11. 41 20. 2 , 3. 12 21. 1● . 38 psal . 〈◊〉 〈◊〉 124 , 125 50. 18. 96 , 97 62. 9. 22 92. 1 , 2 , 5 , 6. 34 138. 17. 21 139. 17. 126 144. 4. 23 prov. 6. 14. 15 , 119 6. 22. 13 16. 3 136 16. 30. 42 17. 22. 51 , 52 30. 21. 102 , 103 eccles . ● . 1 , 2 , 3 ▪ pag. 20 9. 10. 132 isay 32. 7. 72 , 73 56. 12. 85 66. 18. 9 jer. 31. 19. 103 matth. 13. 35. 118 15. 18. 71 mark. 7. 22. ● , 21 13. 33. 45 luke 10. 40 135 acts 17. 21. 68 rom 3 ▪ 19. 103 13. ult . 71 1 cor. 4. 5. 116 ephes . 4. 26. 5 1 tim. 5. 13. 132 hebr. 12. 13. 53 iam. 4. 13. 85 the vanity of thovghts . jerem. 4. 14. how long shall thy vaine thoughts lodge within thee ? in these words hee compares the heart unto some house of common resort , made as it were with many and large roomes to entertaine and lodge multitudes of guests in ; into which , before conversion , all the vaine , light , wanton , prophane , dissolute thoughts , that poste up and downe the world ( as your thoughts doe ) and runne riot all the day , have free , open accesse , the heart keeps open house to them , gives them willing , cheerfull welcome , and entertainment ; accompanies , them , travels o're all the world for the daintiest pleasures to feed them with ; lodgeth , harbours them , and there they , like unruly gallants , and roysters , lodge , and revell it day and night , and defile those roomes they lodge in , with their loathsome filth and vomits . how long , sayes the lord , shall they lodge therein ? whilst i with my spirit , my sonne , and traine of graces , stand at the doore and knock , rev. 3. 20. and cannot finde admittance ; of all which filthinesse , &c. the heart this house must be washed ; wash thy heart from wickednesse . washt , not swept onely of grosser evills ( as matth. 12. 43. the house , ( the uncleane spirit re-enters into ) is said to bee swept of evills that lay loose and uppermost ) but washt , and clensed of those defilements which sticke more close , and are incorporated , and wrought in , into the spirit . and 2. those vaine and unruly guests must bee turned out of doores , without any warning , they have staid there long enough ; too long ; how long ? and the time past may suffice , as the apostle speaks , they must lodge there no more . the house , the soule is not in conversion to bee puld downe , but onely these guests turned out ; and though kept out they cannot be , they will still enter whilst wee are in these houses of clay , yet lodge they must not : if thoughts of anger and revenge come in , in the morning or day time , they must bee turned out e're night , let not the sunne goe downe upon your wrath , ephes . 4. 26. for so you may come to lodge yet a worser guest in your heart with them : give not place to the devil , ( for it followes ) who will bring seven worse with him . if uncleane thoughts offer to come to bed to thee , when thou liest downe , let them not lodge with thee . to conclude , it is not what thoughts are in your hearts , and passe through them , as what lodging they have , that doth difference your repentance : many good thoughts and motions may passe , as strangers thorow a bad mans heart ; and so likewise multitudes of vaine thoughts may make a thorow-fare of a beleevers heart , and disturbe him in good duties , by knocking 's and interruptions , and breakings in upon the heart of a good man ; but still they lodge not there ; are not fostered , harboured . my scope in our ordinary course is , to discover the wickednesse and vanitie of the heart by nature : in the heart we are yet but in the upper parts of it , the understanding , and the defilements thereof , which are to bee washt out of it , and the next defilement , which in my broken order i meane to handle , is that which is here specified , the vanity of your thoughts : for the discovery sake of which onely , i chose this text , as my ground ; that is it , therefore , which i will chiefly insist upon . a subject which , i confesse , would prove of all else the vastest . to make an exact particular discovery of the vanities in our thoughts , to travell over the whole creation , and to take a survey , and give an account of all that vanity abounds in all the creatures , was ( as you know ) the taske of the wisest of men , solomon ; the flowre of his studies and labours : but the vanitie of our thoughts , are as multiplied much in us ; this little world affoords more varieties of vanities , than the great . our thoughts made the creatures subject to vanitie , rom. 8. 20. therfore themselves are subject to vanity much more . in handling of them i will shew you , 1. what is meant by thoughts . 2. what by vanity . 3. that our thoughts are vaine . 4. wherein that vanity doth consist , both in the generall , and some particulars . first , what is meant by thoughts , especially as they are the intended subject of this discourse , which in so vast an argument i must necessarily set limits unto : 1. by thoughts , the scriptures do comprehend all the internall acts of the minde of man , of what faculty soever , all those reasonings , consultations , purposes , resolutions , intents , ends , desires , and cares of the minde of man , as opposed to our external words and actions , so isay 66. 18. all acts are divided into those two , i know their workes and their thoughts : what is transacted within the minde , is called the thoughts ; what thereof do manifest themselves , and breake out in actions , are called workes . and so genes . 6. 5. every imagination of the thoughts , ( omne figmentum ) all the creatures the minde frames within it selfe , purposes , desires , &c. ( as it is noted in the margin ) are evill ; where by thoughts are understood all that comes within the minde , ( as ezech. 11. 5. the phrase is ) and so indeed we vulgarly use it , and understand it , so to remember a man , is , to thinke of him , gen. 40. 14. to have purposed a thing , we say , i thought to doe it . to take care about a businesse , is to take thought , 1 sam. 9. 5. and the reason , why all may thus bee called the thoughts , is , because indeed all affections , desires , purposes , are stirred up by thoughts , bred , fomented , and nourished by them : no one thought passeth , but it stirreth some affection of feare , joy , care , grief , &c. no , although they are thus largely taken here , yet i intend not to handle the vanity of them in so large a sense at present : i must confine my selfe , as strictly as may be , to the vanity of that , which is more properly called the thinking , meditating , considering power of man , which is in his understanding or spirit , that being the subject i have in hand : thoughts not being in this sense opposed onely to your workes , but unto purposes and intents , so hebr. 4. 12. as the soule and spirit , so thoughts and intents seeme to bee opposed . and iob 20. 2 , 3. thoughts are appropriated to the spirit of understanding . and againe yet more strictly , for in the understanding i meane not to speake of , generally , all thoughts therein , neither , as not of the reasonings or deliberations in our actions : but those musings onely in the speculative part . and so , i can no otherwise expresse them to you , than thus . those same first , more simple conceits , apprehensions that arise ; those fancies , meditations , which the understanding by the helpe of fancy frames within it selfe of things ; those whereon your mindes ponder and pore , and muse upon things , these i meane by thoughts , i meane those talkings of our mindes with the things wee know , as the scripture calls it , prov. 6. 22. those same parleys , enterviews , chattings , the minde hath with the things let into it , with the things wee feare , with the things wee love . for all these things our mindes make their companions , and our thoughts hold them discourse , and have a thousand conceits about them ; this i meane by thoughts . for besides that reasoning power , deliberating power , whereby wee aske our selves continually , what shall wee doe ? and whereby wee reason and discusse things , which is a more inward closet , the cabinet and privie councell of the heart , there is a more outward lodging , that presence chamber , which entertaines all commers , which is the thinking , meditating , musing power in man , which suggesteth matter for deliberations , and consultations , and reasonings , which holds the objects till we view them , which entertaineth all that come to speake with any of our affections . 2. i adde , which the minde frames within it self , so the scripture expresseth their originall to us , and their maner of rising , prov. 6. 14. frowardnesse is in his heart , fabricatur , hee forgeth mischiefe , as a smith doth iron , hammers it out : and the thoughts are the materialls of this frowardnesse in us ; upon all the things which are presented to us , the minde begets some thoughts , imaginations on them ; and as lusts , so thoughts are conceived , iames 1. isay 59. 4. they conceive mischiefe , and bring forth iniquitie , and hatch cochatrice egges , and weave spiders webbes . and verse 7. hee instanceth in thoughts of iniquity , because our thoughts are spunne out of our owne hearts , are egges of our owne laying , though the things presented to us bee from without . and this i adde to sever them from such thoughts as are injected , and cast in , onely from without ▪ which are children of anothers begetting , and often laid out of doores : such as are blasphemous thoughts cast in by satan , wherein if the soule bee meerely passive , ( as the word buffeting implies , 2 cor. 12. 7. ) they are none of your thoughts , but his ; wherein a man is but as one in a roome with another , where he heares another sweare and curse , but cannot get out from him ; such thoughts , if they bee onely from without , defile not a man. for nothing defiles a man , but what comes from within , matth. 15. 18 , 19. or which the heart hath begotten upon it by the devil , as thoughts of uncleannes , &c. wherein though he be the father , yet the heart is the mother and wombe ; and therfore accordingly they affect the heart , as naturall children doe , and by that wee may distinguish them from the other , namely , when we have a soft heart , an inward love unto them , so that our hearts doe kisse the childe , then they are our thoughts , or else when the heart broods upon these egges , then they are our thoughts , though they come from without . though this is to bee added , that even those thoughts , wherein the soule is passive , and which satan casts in , which wee do no wayes owne , wherein hee ravisheth the heart , rather than begets them on us , ( if there bee not any consent to them in us , then it is but a rape , as in law it is not ) i yeeld those thoughts are punishments often of neglect of our thoughts , and of our suffering them to wander ; as dinah , because she went cunningly out , to view the daughters of the land , was taken and ravish't , though against her will : yet it was a punishment of her curiosity : or else they are the punishment of the neglect of good motions of the spirit ; which resisting , we thereby grieve him , and so he deales with us , as wee with our children , suffers us to bee scared with bug-beares , and to bee grieved by satan , that wee may learne what it is to neglect him , and harbour vanity . lastly , i adde , which the minde , in and by it selfe , or by the helpe of fancy , thus begets and entertaines , because there are no thoughts or likenesses of things at any time in our fancies , but at the same time they are in the understanding also reflected unto it : as when two looking-glasses are placed opposite and nigh each to other , looke what species appeares in the one , doe also in the other . secondly , let us see what vanity is , take it in all the acceptations of it ; it is true of our thoughts that they are vaine . 1. it is taken for unprofitableness . so eccles . 1. 2 , 3. all is vanitie , because there is no profit in them under the sunne , such are our thoughts by nature , the wisest of them will not stand us in any stead in time of need , in time of temptation , distresse of conscience , day of death or judgement , 1 corin. 2. 6. all the wisedome of the wise comes to nought , pro. 10. 20. the heart of the wicked is little worth , not a penny for them all , whereas the thoughts of a godly man are his treasure : out of the good treasure of his heart , hee brings them forth . he mints them , and they are laid up as his riches . psal . 138. 17. how pretious are they ? he there speakes of our thoughts of god , as the object of them thy thoughts , that is , ( of thee ) are precious . 2. vanitie is taken for lightnesse . lighter than vanity is a phrase used , psal . 62. 9. and whom is it spoken of ? of men , and if any thing in them be lighter than other , it is their thoughts which swim in the uppermost parts , float at the top , is as the scum of the heart ; when all the best and wisest , and deepest , and solidest thoughts in balthazar a prince , were weighed , they were found too light , dan. 5. 17. 3. vanity is put for folly . so prov. 12. 11. vaine men , is made all one with men void of understanding . such are our thoughts among other evills which are said to come out of the heart , mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned as one , foolishnesse , that is , thoughts that are such as mad men have , and fooles , nothing to the purpose , of which there can bee made no use , which a man knowes not whence they should come , nor whither they would , without dependance . 4. it is put for inconstancy , and frailty , therefore vanity and a shadow are made synonomaes , psal . 144. 4. such are our thoughts , flitting and perishing , as bubbles , ps . 146. 4 all their thoughts perish . lastly , they are vaine , that is , indeed , wicked and sinfull ; vanity in the text here , is yoaked with wickedness : and vaine men , and sonnes of belial are all one , 2 chron. 13. 17. and such are our thoughts by nature . prov. 24. 9. the thought of foolishnesse is sinne . and therefore a man is to bee humbled for a proud thought , prov. 30. 32. for so laying hand on the mouth is taken , as iob 39. 37. for being vile in a mans owne eyes . and because this is the sense i chiefly must insist on , in handling the vanity of the thoughts , and also men usually thinke that thoughts are free ; i will therefore prove this to you , which is the onely doctrine raised , that thoughts are sinnes . 1. the law judgeth them , hebr. 4. 12. rebukes a man for them , 1 cor. 14. 25. and therefore they are transgressions of the law : and so also did christ rebuke the pharisees for their ill thoughts , mat. 9. 4. which argues the excellency of the law , that reacheth thoughts . 2. because they are capable of pardon , and must be pardoned , or wee cannot be saved , acts 8. 22. which argues the multitudes of gods compassions , seeing thoughts are so infinite . 3. they are to bee repented of , yea repentance is expressed , as to begin at them . so esay 55. 7. let the unrighteous man for sake his thoughts ; and a man is never truely and throughly wrought on , ( as 2 cor. 10. 4 , 5. ) till every thought be brought into obedience ; which argues that they are naturally rebellious , and contrary to grace . and this also argueth the power of grace , which is able to rule and to subdue so great an army as our thoughts are , and command them all , as one day it will doe , when wee are perfectly holy . 4. they defile the man : which nothing defiles but sinne , matt. 15. 15 , 16 , 17. out of the heart proceed evill thoughts , these defile the man. 5. they are an abomination to the lord , who hates nothing but sinne , and whose pure eyes can endure to behold no iniquity , prov. 15. 16. as good meditations are acceptable , psal . 25. ult . so by the rule of contrary , bad are abominable . 6. they hinder all good wee should doe , and spoile our best performances . vaine thoughts draw the heart away in them , that when a man should draw nigh to god , his heart , by reason of his thoughts , is farre off from him , esay 29. 16. a mans heart goes after his covetousnesse , when hee should heare , as the prophet speakes , because his thoughts thus run . now nothing else but sinne could separate , and what doth estrange us from god , is sinne , and enmity to him . 7. our thoughts are the first motioners of all the evill in us . for they make the motion , and also bring the heart and object together ; are panders to our lusts , hold up the object , till the heart hath plaid the adulterer with it , and committed folly , so in speculative uncleanness , & in other lusts , they hold up the images of those gods they create , which the heart falls downe and worships ; they present credit , riches , beauty , till the heart hath worshipt them , and this when the things themselves are absent . to come now to those particulars wherein this vanity of the thinking , meditating power of the minde consists . first , i will discover it in regard of thinking what is good , how unable and loth , &c. it is to good thoughts ; and secondly , in regard of the readinesse of it to think of evill and vaine things . for the first , first in a want of ability ordinarily , and naturally to raise and extract holy and usefull considerations & thoughts from all ordinary occurrencies , and occasions ; which the minde , so farre as it is sanctified , is apt unto . a heart sanctified , and in whose affections true grace is enkindled , out of all gods dealings with him , out of the things he sees and heares , out of all the objects are put into the thoughts he distilleth holy , and sweet , and usefull meditations : and it naturally doth it , and ordinarily doth it , so farre as it is sanctified . so our saviour christ , all speeches of others which hee heard , all accidents and occurrences did still raise and occasion in him heavenly meditations , as wee may see throughout the whole gospels : when he came by a well , hee speakes of the water of life , iohn 4 , &c. many instances might bee given ; he in his thoughts translated the book of the creatures , into the booke of grace , and so did adams heart in innocency : his philosophy might be truely termed divinity , because hee saw god in all ; all raised up his heart to thankfulness and praise : so now in like manner our mindes , so farre as they are sanctified , will doe . as the philosophers-stone turnes all metals into gold ; as the bee sucks honey out of every flower , and a good stomack sucks out some sweet and wholsome nourishment out of what it takes unto it selfe : so doth a holy heart , so farre as sanctified , convert and digest all into spiritual usefull thoughts ; this you may see , psalme 107. ult . that psalme gives many instances of gods providence , and wonderfull works which hee doth for the sonnes of men ; as deliverances by sea , where men see his wonders : deliverance to captives , &c. and still the foot of the song is , oh that men would therefore praise the lord for the wonderfull workes hee doth for the sonnes of men . now after al these instances , hee concludes , that though others passe over such occurrences with ordinarie slight thoughts , yet sayes hee , the righteous shall see it , and rejoyce : that is , extract comfortable thoughts out of all , which shall be matter of joy , and who so is wise will observe those things , that is , makes holy observations out of all these , and out of a principle of wisedome hee understands gods goodness in all , and so his heart is raised to thoughts of praise , and thankfulnesse , and obedience . now compare with this the 92. psalme made for the sabbath ( when in imitation of god , who that day viewed his works , wee are , on our lords day , still to raise holy praisefull thoughts out of them to his glory , which hee that penned that psalme then did , vers . 1. and 2. and ) ver . 5. how great are thy workes , & c ! a brutish man knowes not , nor will a foole understand this : that is , hee being a beast , and having no sanctified principle of wisedome in him , lookes no further than a beast into all the works of god , and occurrences of things ; lookes on all blessings as things provided for mans delight by god : but hee extracts seldome holy spirituall and usefull thoughts out of all , he wants the art of doing it . if injuries be offered us by others , what doe our thoughts distill out of those wrongs , but thoughts of revenge ? we meditate how to requite it againe . but see how naturally davids mind distills other thoughts of shemeis cursing , 2 sam. 16. 11. god hath bidden him , and it may prove a good signe of gods favor . god may requite good for it . when we see judgements befall others , severe thoughts of censure our mindes are apt to raise against our brother , as iobs friends did . but a godly man whose minde is much sanctified , raiseth other thoughts out of it , prov. 21. 22. wisely considers , &c. so when outward mercies befall us , the next thoughts wee are apt to have , is to project ease by our wealth , thou hast goods for many yeares : and when judgements befall us , wee are apt to be fill'd with thoughts of complaint , and feares , and cares how to winde out againe . but what were the first thoughts iob had , upon the newes of the losse of all ? god hath given , and the lord hath taken , blessed be the lord for all . such thoughts as these ( which all opportunities hint unto ) a good heart is apprehensive of , and doth naturally raise for its owne use . so farre barren as our thoughts are , so farre vaine . secondly , the vanitie , and sinfulnesse of the minde appeares in a loathnesse to entertaine holy thoughts , to begin to set it selfe to thinke of god , and the things belonging unto our peace ; even as loath they are to this as schoole-boyes are to goe to their books , or to busie their mindes about their lessons , their heads being full of play ; so loath are our mindes to enter into serious considerations , into to sad solemne thoughts of god , or death , &c. men are as loath to thinke of death , as theeves of the execution ; or to thinke of god , as they are of their judge . so to goe over their owne actions , in a review of them , and read the blurd writing of their hearts , and to commune with them , at night in the end of the day , ( as david did , psalm . 119. 59. ) men are as loath to doe this , as schoole-boyes are to perse their lessons , and the false latins they have made , iob 21. depart from us ( say they in iob ) unto god , from their thoughts they meant it , for it follows , we desire not the knowledge of thy wayes . they would not thinke of him , or know them by their good wills ; and therefore our mindes , like a bad stomack , are nauseated with the very scent of good things , and soone casts them up againe , rom. 1. 28. they like not to retaine the knowledge of god : let us goe and try to wind up our soules , at any time , to holy meditations , to thinke of what we have heard , or what wee have done , or what is our duty to doe , and wee shall finde our minds , like the peggs of an instrument , slip betweene our fingers , as we are a winding them up , and to fall downe suddenly againe , ere we are aware of it : yea you shall finde , that your mindes will labour to shun what may occasion such thoughts ; even as men goe out of the way , when they see they must meet with one they are loath to speake withall ; yea men dare not be alone , for feare such thoughts should returne upon them . the best shall finde a gladnesse , for an excuse , by other occasions to knocke off their thoughts from what is good : whereas in thinking of vaine earthly things , we thinke the time passeth too fast , clocks strike too soone , houres passe away ere wee are aware of it . thirdly , the vanity and sinfulnesse of the minde appeares in the godly , that though they entertaine good thoughts , yet the minde is not , will not bee long intent on them . some things there are , which wee are , and can be intent upon , and accordingly dwell long upon them , and therefore in iob 17. 11. the thoughts are called the possessions of the heart , ( so 't is in the originall , and noted in the margin ) such thoughts as are pleasing , the heart dwells on them ; yea so intent are wee often , that they hinder our sleepe : as 't is said of wicked men , they cannot sleepe for multitude of thoughts , eccles . 5. 12. so , to devise froward things , solomon sayes , prov. 16. 30. that a man shuts his eyes , that is , is exceeding attentive , poreth upon his plots ; for so a man doth use to do , to shut his eyes when hee would be intent , and therefore it is so expressed . but now let the minde be occupied and busied about good things , and things belonging to our peace , how unsteady is it ? which things should yet draw out the intention of the minde : for the more excellent the object is , the stronger our intention should bee . god is the most glorious object our mindes can fasten on , the most alluring . the thought of whom therefore should swallow up all other , as not worthy to bee seene the same day with him : but i appeale to all your experiences , if your thoughts of him be not most unsteady , and are , ( that i may so compare it ) as when wee looke upon a starre thorow an optique glasse , held with a palsie shaking hand : it is long ere wee can bring our mindes to have ken of him , to place our eyes upon him , and when wee have , how doe our hands shake , and so loose sight ever and anon ? so whilst wee are in never so serious talke with him , when all things else should stand without , and not dare to offer entrance , till wee have done with him , yet how many chinkes are there in the heart , at which other thoughts come in ? and our minds leave god , and follow them , and goe after our covetousnesse , our credit , &c. as the prophets phrase is , ezech. 33. so when wee are hearing the word , how do our minds ever and anon runne out of the church , and come 〈◊〉 againe , and so doe not heare halfe that is said ? so when wee are at our callings , which god bids us to bee conversant about with all our might , eccles . 9. 10. yet our minds like idle truants , or negligent servants , though sent about never so serious a businesse , yet goe out of the way to see any sport , runne after the hares that crosse the way , follow after butter-flies that buzze about us . and so when wee come to pray , christ bids watch to prayer , mark. 13. 33. that is , as if wee were at every dore to place a guard that none come in and disturbe 〈◊〉 knock us off . but how oft doth the heart nod , and fall asleepe , and runne into another world , as men in dreames doe ? yea so naturall are distractions to us , when wee are busied about holy duties , that as excrements come from men , when very weak and sicke , ere they are aware of it ; so doe worldly thoughts from us , and we are carried out of that streame of good our mind was running in , into some by creek ere we are aware of it . fourthly , the vanity of the minde appeares , in regard of good things , that if it doth thinke of them , yet it doth it unseasonably . it is with your thoughts as with your speeches , their goodness lies in their placing and order , prov. 25. 11. if fitly spoken , they are as apples of gold in pictures of silver . and as a man is to bring forth actions , so thoughts in due season ; as those fruits , so these buds should come out in season , psalm . 1. now the vanity of the minde appears in thinking of some good things , sometimes unseasonably ; when you are praying , you should not onely have no worldly thoughts come in , but no other than praying thoughts . but then haply some notions of , or for a sermon will come readily in : so in hearing , a man shall often have good thoughts that are heterogeneall to the thing in hand ; so when a man is falling downe to prayer , looke what thing a man had forgotten , when it should have beene thought of , will then come in , or what will affect a man much comes in to divert him . this misplacing of thoughts ( suppose they bee good ) is yet from a vanity of the minde ; did those thoughts come at another time , they should be welcome : we finde our minds ready to spend thoughts about any thing , rather than what god at present calls unto . when we goe to a sermon , we finde we could then spend our thoughts more willingly about reading ; or happily searching our hearts ; unto which at another time , when called to it , wee should be most unwilling to . we could bee content to run wild over the fields of meditations and miscellanious thoughts , though about good , rather than to bee tied to that taske , and kept in one set path . in adam and christ no thought was misplaced , but though they were as many as the starres , yet they marched in their courses , and kept their ranks . but ours as meteors , dance up and dowve in us . and this disorder is a vanity and sinne , bee the thought materially never so good . not every one that hath the best part must therefore first step up the stage to act , but take his right cue . in printing , let the letters bee never so faire , yet if not placed in their order , and rightly comp●sed , they marre the sense . souldiers upon no termes should breake their ranks : so nor should our thoughts , prov. 16. 3. there is a promise to a righteous man , that ( as some reade it ) his thoughts shall be ordered . and so much for the first part , the privative sinfulnesse in our thoughts , in respect of what is good . now secondly , i proceed to discover that positive vanity , which appeareth in our thoughts ; in regard of what is evill . and here it is not to bee expected , nor indeed can it bee performed by any man , to reckon up the severall particularities of all those vaine thoughts which run through mans heart ; i will insist onely on some more generall discoveries , to which particulars may be reduced , for a taste of the rest . first , the vanitie of them discovers it selfe , in that which christ calls , mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness : that is , such thoughts as mad men have , and fooles ; which foolishnesse is seene , both in that unsetled wantonnesse and unstayednesse of the minde in thinking , that like quick-silver it cannot fixe , but as solomon sayes , prov. 17. 24. a fooles eyes are in the ends of the earth , are garish , and runne up and downe from one end of the earth to the other , shooting and streaming , as those meteors you see sometimes in the ayre . and though indeed the minde of man is nimble and able thus to run from one end of the earth to another , ( which is its strength and excellency ) yet god would not have this strength and nimblenesse , and metall-spirit in curvetting and tumbling , ( as i may call it ) but in steady directing all our thoughts straight on to his glory , our owne salvation , and the good of others ; he gave it this nimblenesse to turne away from evill , and the first appearance of it . as we are to walke in gods wayes hee calls us to , so every thought , as well as every action is a step : and therefore ought to bee steady , make straight steps to your feete , sayes the apostle , hebrews 12. 13. turning not to the right hand , nor to the left , untill we come to the journeys end of that businesse wee are to think of . but our thoughts , at best , are as wanton spaniels , who though indeed they goe with , and accompany their master , and come to their journeys end with him in the end , yet doe runne after every bird , and wildly pursue every slock of sheepe they see . this unsteadinesse , it ariseth from the like curse on the minde of man , as was on caine , that it being driven from the presence of the lord , it proves a vagabond , and so mens eyes are in the ends of the earth . this foolishnesse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also seene in that independence in our thoughts ; they hanging oft together as ropes of sand ; this wee see more evidently in dreames : and not onely then , but when awake also , and that , when we would set our selves to be most serious , how doe our thoughts jangle and ring back-ward ? and as wanton boyes , when they take pens in their hands , scribble broken words that have no dependence . thus doe our thoughts : and if you would but looke over the copies thereof , which you write continually , you would finde as much non-sense in your thoughts , as you find in mad mens speeches . this madnesse and distemper is in the minde since the fall ( though it appeares not in our words , because wee are wiser ) that if notes were taken of our thoughts , we should finde thoughts so vagrant , that wee know not how they come in , nor whence they came , nor whither they would . but as god doth all things in weight , number , and measure , so doth his image in us , so farre as it is renewed . and , by reason of these two , the folly , unsetlednesse , and independence of our thoughts , wee bring our thoughts often to no issue , to no perfection , but wilder away our time in thinking ( as you use to say ) of nothing , and as seneca sayes of mens lives , as of ships that are tost up and downe at sea , it may bee said they have beene tossed much , but sayled nothing ; the like in this respect may bee said of the thoughts : or as when men make imperfect dashes , and write non-sense , they are said to scribble , they doe not write : so , in these follies and independencies , wee wilder and lose our selves , wee doe not thinke . but 2. on the contrary if any strong lust , or violent passion be up , then our thoughts are too fixed and intent , and run in so farre into such sinfull objects , that they cannot bee puld out againe , or any way diverted or taken off : which is another vanity . for our thoughts and our understanding part was ordained to moderate , allay , and coole , and take off our passions , when they are a playing over , to rule and governe them . but now our thoughts are themselves subjected to our affections , and like fuell put under them , doe but make them boile the more . and although our thoughts do first stirre up our feares , joyes , desires , &c. yet these being stirred up once , chaine , and fixe , and hold our thoughts to those objects , so as wee cannot loosen them again . therefore sayes christ to his disciples , why are you troubled , and why doe thoughts arise in your hearts : for perturbations in the affections cause thoughts like fumes and vapours to ascend . thus if a passion of feare bee up , how doth it conjure up multitudes of ghostly thoughts which wee cannot conjure downe againe , nor hide our eyes from ? but which haunt us , and follow us up and downe , where ever wee goe , so as a man runnes away pursued by his owne thoughts , the heart then meditates on terrour : as isay 33. 18. so when sorrow is up , how doth it make us study the crosse that lights upon us ? which to forget , would be an ease unto the minde . but a mans passions makes his thoughts to con it , and to say it by heart , over and over againe , as if it would not have us forget it . so when love and desire is up , bee the thing what it will , wee are taken with , as preferment , credit , beauty , riches , it sets our thoughts aworke to view the thing all over , from top to toe ( as wee say ) to observe every part and circumstance , that doth make it amiable unto us : as if a picture were to bee drawn of it . so when joy is up , wee view the thing we rejoice in , and reade it over and over , as wee doe a booke wee like , and wee marke every tittle , wee are punctuall in it ; yea so inordinate are wee herein , as often we cannot sleepe for thinking on them . eccles . 5. 12. abundance of riches will not suffer him to sleepe , for the multitude of thoughts in his head , speaking of a man who is covetous : how doe thoughts trouble the belshazzers and nebuchadonezers of the world ? dan. 4. 19. so proverbs 4. 16. they sleepe not unlesse they have done mischiefe ; if their desires remaine unsatisfied , they doe disturbe their thoughts , like froward children by their crying : so as , often , these which men count free ( as the most doe thoughts ) doe prove the greatest bondage and torment in the earth unto them , and doe hinder sleepe , the nurse of nature , eate out , and live upon the heart that bred them , weary the spirits , that when a man shall say ( as iob 7. 13. ) my bed shall comfort mee , by putting a parenthesis to his thoughts , and sad discourses , which hee hath when awake , yet then they haunt a man ; and as vers . 14. terrifie him . a man cannot lay them aside as he doth his cloake : and when men die they will follow them to hell , and torment them worse there ; your thoughts are one of the greatest executioners there , even the worme that dies not . thirdly , the vanity of the minde appeares in curiosity , a longing and itching to bee fed with , and to know ( and then delighting to thinke of ) things that do not at all concerne us . take an experiment of this in schollers ( whose chiefe worke lies in this shop ) how many precious thoughts are spent this way ? as in curiosity of knowledge , as appeares by those the apostle often rebukes , that affect , as 1 tim. 6. 4 , 20. oppositions of science falsely so called curiosities of knowledge of things they have not seene . so coloss . 2. and 1 tim. 4. 7. hee calls such issues of mens braines , they dote on , old wives fables : because as fables please old wives , so doe these their mindes , and of that itch they have in them , even as women with child , in their longings , content not themselves with what the place affords , or the season , with what may he had ; but often long after some unheard of rarity , far fetcht , or , it may bee , not at all to bee had : thus men not contenting themselves with the wonders of god discovered in the depth of his word and workes , they will launch into another sea , and world of their owne making , and there they saile with pleasure , as many of the schoole-men did in some of their speculations , spending their pretious wits in framing curious webs out of their owne bowels . take another instance also in others , who have leisure and parts to reade much , they should ballast their hearts with the word , and take in those more pretious words of wisdome and sound knowledge to profit themselves and others , and to build up their owne soules , and whereby they may bee enabled to serve their countrey : but now what doe their curious fancies carry them unto , to bee versed in , but play-books , jearing pasquils , romanses , fained stayes , which are the curious needle-worke of idle braines , so as they load their heads with apes and peacocks feathers , in stead of pearles and pretious stones ; so as a man may say as solomon prov. 15. 14. the heart of him that hath understanding seeketh knowledge , but the mouth of fooles feeds on foolishnesse . foolish discourses please their eares and eyes to reade : all these being but purveiors ( as it were ) for food , for the thoughts , like camelions men live on ayre and winde . to leave them , how doe others out of meere curiosity to know and please their thoughts , listen after all the news that flies up and downe the world , scum all the froth that floats in foolish mens mouths , and please themselves onely with talking , thinking , and hearing of it . i doe not condemne all herein : some their ends are good , and they can make use of it , and doe as nehemiah did , who inquired how things went at ierusalem , to rejoyce with gods people , and mourne with them , and pray for them , and to know how to fashion their prayers accordingly . but i condemne that curious itch that is in men , when it is done , but meerly to please their fancies , which is much delighted with new things , though they concerne us not ; such the athenians were , acts 17. 21. how doe some men long all the weeke , till they heare events and issues , and make it a great part of the happinesse of their lives , to study the state more than their own hearts , and affaires of their callings : who take actions of state as their text to study the meaning of , and to preach on where-ever they come . i speake of those that yet lay not to heart ▪ the miseries of the church of christ , nor helpe them with their prayers , if at any time they happen . the like curiosity is seene in many , in desiring to know the secrets of other men , which yet would doe them no good to know , and who doe study mens actions and ends , not to reforme , or doe good to them , but to know them , and think and muse thereof , when alone , with pleasure ; this is curiosity , and properly a vanity of the thinking power , which it mainely pleaseth ; and is indeed a great sin , when much of mens most pleasing thoughts are spent on things concerne them not . for the things we ought to know , and which doe concerne us , are enough to take up all our thoughts alone , neither shall wee have any to spare : and thoughts are pretious things , the immediate fruits and buds of an immortall nature ; and god hath given us power to coyne them , to lay them out in things concerne our owne good , and of our neighbours , and his owne glory ; and thus not to spend them is the greatest waste in the world ; examine what corne you put in to grind , for god ought to have toll of all . prover . 24. 8. hee that deviseth evill shall be called a mischievous person , not alwayes hee that doth a mischievous action , but that deviseth it : and verse 9. he aggravates it , à minori , for every thought is sinne , then a combination and conspiracy of wicked thoughts is much more . but 4. there is a worse vanity than this , and that is that intimated rom. 13. ult . taking thought to fulfill the lusts of the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ to make projects for it . ] for thoughts are the caterers for our lusts , and lay in all their provision , they are they that looke out where the best markets are , the best opportunities for sinning in any kind , the best bargaines for credit , for preferment ; for riches , &c. for example , would a man rise ? his thoughts study the art of it , men frame their owne ladder to climbe withall , invent wayes how to doe it , though often it proves as to haman their owne gallows . would they bee rich ? what doe they study ? even all cheats and tricks on the cards , ( as i may so speake ) that is , all the cunning tricks of the world , all the wayes of oppressing , defrauding , and going beyond their brethren , so to pack things in all their dealings , that they themselves shall bee the winners , and those that deale with them , the losers , isay 32. 7. it is said , that the instruments of the churlish are evill , and hee deviseth wicked devices to destroy the poore : would a man undermine his opposite , as one that stands in his light , and who hinder his credit ? he 'll digge and fall a pioning , with his thoughts , his engins , in the night , digge a pit , as the scripture phrase is , and dig deepe to hide his counsell , to blow him up in the end , and so as hee shall not know who hurt him ; and this is worse than all the former , this studied artificiall villanie . the more devising there is in sinne , the worse : therefore the fact about vriah , not so much that of bathsheba , is objected against david , because hee used art in it ; hee tooke thought for it , but in the matter of bathsheba , thoughts tooke him . fiftly , the fifth is the representing or acting over sinnes , in our thoughts and imaginations , personating those pleasures by imagination , which at present wee enjoy not really , faining and imagining our selves to act those sinfull practises wee have not opportunity outwardly to performe : speculative wickednesse divines doe call it , which to be in the power of imagination to doe ; is evident to you by your dreames ; when fancy playes its part most , and to allude to what the prophet sayes , makes us beleeve wee eate when wee are an hungry , to drinke when our soules are thirsty . isay 29. 8. but i meane not to speake of the power and corruption of it ; as in our dreames : it were well if , as the apostle speakes of drunkennesse , that this speculative wickednesse were onely in the night . but corrupt and distempered affections doe cast men into such dreames in the day , and when they are awake , there are then ( to borrow the apostles expression ) filthy dreames , jude 8. that defile the flesh , even when awake : when , their lusts wanting worke , their fancie erects to them a stage , and they set their imaginations and thoughts a worke to entertaine their filthy and impure desires , with shewes and playes of their owne making , and so reason and the intention of their mindes , sit as spectatours all the while to view with pleasure , till their thoughts inwardly act over their owne uncleane desires , ambitious projects , or what ever else they have a minde unto . so vaine and empty is the heart of man become , so impatient are our desires and lusts of interruption in their pleasures , so sinfull and corrupt . first , vaine and empty it appeares to bee in this ; for take all the pleasures of sinne , when they are never so fully , solidly , really , and substantially enjoyed , they are but shadows , a meere outside and figure , as the apostle cals the world . it is opinion of imagination that casts that varnish of goodnesse on them , which is not truly in them . so felix and bernices pompe is te●●…ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but now this speculative enjoying of them onely in imagination , ( which many mens hearts take so much pleasure in , ) the pleasing our selves in the bare thoughts and imaginations of them , this is but a shadow of these shadows , that the soul should ixion-like embrace and commit adultery with clouds onely ; this is a vanitie beyond all other vanities , that maketh us vainer than other creatures , who , though subject to vanity , yet not to such as this . secondly , it argues our desires to be impatient , to bee detained from , or interrupted of their pleasures . when the soule shall bee found so greedy , that when the heart is debarred or sequestred from those things it desires , and wants meanes or opportunities to act its lusts , as not being to stay , it will at least enjoy them in imagination , and in the interim , set fancie to entertaine the minde with empty pictures of them drawne in its owne thoughts . 3. thus they appear also to bee exceeding sinfull and corrupt ; an outward act of sinne , it is but as an act of whoredome with the creature , when really enjoyed : but this is incest , when we defile our soules and spirits with these imaginations and likenesses which are begotten in our own fancies , being the children of our owne hearts . and yet ( my brethren ) such speculative enjoying of pleasures , and acting over of sinnes the minde of man is full of , as will appeare in many particulars . first , looke what comforts men have at present in their possession , and at command , what excellencies or endowments , men love to be alone to study , and thinke of them , and when they are sequestred from the present use of them , yet they will then bee againe and againe recounting and casting of them up , taking a survey of their happiness in them , applauding their owne hearts in their conditions . and as rich men , that love money , love to be looking on it , and telling it over ; so do men to be summing up their comforts and priviledges they enjoy , which others want ; as , how rich they are , how great , how they excell others in parts and gifts , &c. oh how much of that precious sand of our thoughts runne out this way ! thus he in the gospell , hee keepes an audit in his heart ; soule ( saith he ) thou hast goods laid up for many yeares . so haman , ester . 5. 11. takes an inventory of his honours and goods , he talkes of all the glory of his riches , and all the things wherein the king had promoted him . so nebuchadnezzar , dan. 4. 30. as it may seeme , hee was alone walking and talking to himselfe , like a foole , saying to himselfe ; is not this the great babell which i have built by the might of my power , for the glory of my majesty . and as thus upon their comforts , so also upon their excellencies , as their learning , wisdome , parts , &c. men love to stand looking upon these in the glasse of their owne speculation , as faire faces love to looke often and long in looking-glasses : which , as it ariseth from that selfe-flattery is in men ; so also that they might keepe their happinesse still fresh and continued in their eye ; which thoughts , when they raise not up the heart to thankefulnesse to god , and are not used to that end , but are bellows of pride ; they are vaine and abominable in the eyes of god , as appeares by gods dealing with those fore-mentioned ; for to the one hee sayes , thou foole , this night ; the other , whilst the word was in his mouth , ( giving him no longer warning ) hee strikes with madnesse and brutishnesse : and haman , you know , was like a wall that doth swell before it breakes , and falls to ruine and decay . secondly , this speculative enjoying of pleasures , and acting over sinnes thus in fancy , doth appeare in regard of things to come ; which when wee have in view , or any hopes of mens thoughts goe forth afore to meet them , with how much contentment doe mens thoughts entertaine their desires , with vaine promisings and expectations afore-hand of their pleasures , that are in view and in possibility to bee enjoyed . so they in esay wind up their hearts to a higher pin of jollity in the midst of their cups , in that their hearts thought and promised them , to morrow shall bee as to day , and much more abundant , isay 56. 12. so they , iames 4. 13. they say with themselves , wee will goe to such a city , and continue there a yeare , and get gaine . and the promise of this , and the thoughts of it afore-hand feeds them , and keepes up their hearts in comfort . when men rise in a morning , they begin to forethinke with much pleasure , what carnall pleasures they have the advousion and promise of that day or weeke , as to goe to such company , and there bee merry ; to goe such a pleasant journey , enjoy satisfaction in such a lust , heare such newes , &c. and thus as godly men live by faith in gods promises , hab. 2. 4. isay 38. 16. by these men live , and this is the spirit of my life , saith hezechiah , even what god hath spoken , vers . 15. so doe carnall men live much upon the promises of their owne hearts and thoughts afore-hand , ( for to this head of vaine thoughts , these vaine promisings are to be reduced , psalm . 49. 11. their inward thought is , their houses shall continue for ever , and this thought pleaseth them : ) what pleasure almost is there , which a man makes much account of , but hee acts it first over in private in his owne thoughts ? and thus doe men foolishly take their owne words and promises , and so befoole themselves in the end , as ieremy speakes , ierem. 17. they take up before-hand in their thoughts upon trust , the pleasures they are to enjoy , even as spend-thrifts doe their rents , or heires their revenews before they come of age to enjoy their lands , that when they come indeed to enjoy the pleasures they expected , either they prove but dreames , as isay 29. 6. they finde their soules empty ; or so much under their expectation , and so stale , as they have little in them , that there still proves more in the imagination than in the thing , which ariseth from the vastnesse and greediness of mens desires , as the cause hereof ; for that makes them swallow up all at once . so hab. 2. enlarging his desires as hell , hee heapes up all nations , swallowes them up in his thoughts . so an ambitious scholler doth all preferments that are in his view . thirdly , this speculative wickednesse is exercised in like maner towards things past , in recalling namely , and reviving in our thoughts the pleasure of sinfull actions passed ; when the minde runnes over the passages and circumstances of the same sins long since committed , with a new and fresh delight ; when men raise up their dead actions long since buried , in the same likenesse they were transacted in , and parley with them , as the witch & saul did with satan in samuels likenesse . and whereas they should draw crosse lines over them , and blot them out through faith in christs blood , they rather copy and write them over againe in their thoughts , with the same contentment . so an uncleane person can study and view over every circumstance passed in such an act , with such a person committed ; so a vaine-glorious scholler doth repeate in his thoughts an eminent performance of his , and all such passages therein as were most elegant . and thus men chew the cudd upon any speech of commendation uttered by others of them . and all this even as a good heart doth repeate good things heard or read , with the remembrance also of what quicknesse they had in such and such passages , and with what affections they were warmed , when they heard them ; or as a godly man recalls with comfort the actions of a well-past life , as hezechiah did , lord i have walked before thee with a perfect heart ; and thereby doe also stirre and provoke their hearts to the like temper againe : so on the contrary , doe wicked men use to recall , and revive the pleasingest sinfull passages in their lives , to suck a new sweetnesse out of them : then which nothing argues more hardnesse and wickednesse of heart , or provokes god more . for , first , it argues much wickednesse of heart , and such as when it is ordinary with the heart to doe thus , is not compatible with grace : for in the 6. of the romans , ver . 12. the apostle shewes that a good heart useth to reape no such fruit of sinfull actions past , but what fruit had you of those things whereof yee are now ashamed ? the saints reap and distill nothing out of all those flowers , but shame and sorrow , and sad sighs : when ephraim remembred his sinne , he was ashamed , & repented ; and canst thou in thy thoughts , reap a new harvest and crop of pleasure out of them , again and againe ? secondly , it argues much hardnesse of heart ; nothing being more opposite to the truth and practice of repentance , the foundation of which is to call to mind the sinne with shame and sorrow , and to recall it with much more griefe , than ever there was pleasure in the committing of it : and whose property is to hate the appearance of it , and to enflame the heart with zeale and revenge against it . and thereby it provoketh god exceedingly , our hearts are thereby embrued in a new guilt , wee thereby stand to , and make good our former act : even so , by remembring it with pleasure , wee provoke god to remember it with a new detestation of it , and so to send downe new plagues ; who , if wee recall it with griefe , would remember it no more : wee shew wee take delight to rake in those wounds wee have given christ already ; to view the sinnes of others with pleasure , rom. 1. ult . is made more than to commit them : but much more to view and revive our owne with a fresh delight : and therefore know that how-ever you may take delight here to repeat to your selves your old sins , yet that in hell nothing will gall you more , than the remembrance of them ; every circumstance in every sin will then be as a dagger at thy heart . this was the rich mans taske and study in hell , to remember the good things hee had received , and his sins committed in the abuse of them . and if godly men here be made to possesse the sinnes of their youth with horrour , as iob , and to have them ever afore them , as david , how will wicked men bee continually affrighted with them in hell ? whose punishment is in a great part set forth to us , by this psalme 50. 20. i will set them in order before thee . fourthly , the fourth thing wherein this speculative vanity appeares , is in acting sinnes upon meere imaginary suppositions men faigne , and contrive to themselves , and make a supposition to themselves in their own thoughts , first of what they would bee , and then what they would doe . men create fooles paradises to themselves , and then walke up and downe in them ; as , if they had money enough , what pleasures they would have ; if they were in such places of preferment , how they would carry themselves . to allude to that absolom said , 2 sam. 15. 4. oh if i were a iudge in the land , i would doe this or that , &c. doing this with a great deale of pleasure , almost as much as those that really enjoy them . this may well bee the meaning of that psalme 50. 18. where of the hypocrite ( who outwardly abstaines from grosse sins ) 't is said , that hee consenteth with the thiefe , and partaketh with the adulterer , namely , in his heart and fancie , supposing himself with them , and so desires to bee doing what they doe . thus take one who is naturally ambitious ( whom both nature , parts and education have all made , but a bramble never to rule over the trees , and hath fixt in a lower sphere , as uncapable of rising higher or being greater , as the earth is of becomming a starre in heaven , yet ) hee will take upon him in his owne heart , faining and supposing himselfe to bee , and then act the part of a great man there , erect a throne , and sit downe in it ; and thinkes with himselfe what hee would doe , if a king or a great man , &c. so take a man that is uncleane , but now growne old , and a dry tree , and so cannot act his lust as formerly , yet his thoughts shall supply what is wanting in his strength or opportunity . and he makes his owne heart both bawd , brothel house , whore , whoremonger , and all : so a man that is naturally voluptuous , loves pleasures , but wants meanes to purchase them , yet his inclinations will please themselves with the thoughts of what mixture and composition of delights hee would have ; hee will set downe with himselfe his bill of fare , how hee would have , if he might wish , his cup of pleasure mingled , what ingredients put into it . so a man that is revengefull , and yet wants a sting , yet he pleaseth himselfe with revengefull thoughts and wishes , and will be making invectives and railing dialogues against him , hee hates , when hee is not by . a man in love , in his fancy hee will court his paramour though absent , he will by his imagination make her present , and so frame solemn set speeches to her . in a word , let mens inclinations and dispositions bee of what kinde so ever , and let the impossibilities and improbabilities be never so great of being what they desire ; yet in their fancies and thoughts they will discover themselves what they would be . totumque quod esse desiderant sibi apud semetipsos cogitationibus depingunt , men will bee drawing maps of their desires , calculate their owne inclinations , cut out a condition of life which fills their hearts , and they please themselves withall : and there is no surer way to know a mans naturall inclination , than by this . first , which yet first is as great a folly as any other , imitating children herein ; for is it not childish to make clay pies , and puppets ? what else are such fancies as these ? and to bee as children acting the parts of ladies and mistresses , and yet such childishnesse is in mens hearts . 2. and secondly , a vanitie also , because a man sets his heart on what is not : the things themselves are not , if a man had them , prov. 23. 5. but to please themselves with suppositions is much worse . thirdly , this argues the greatest incontentation of minde that may bee , when men will in their owne thoughts put themselves into another condition than god ever ordained for them . vse . 1. having discovered the vanity of your thoughts and your estates thereby , bee humbled for them ; this i ground upon , proverbs 30. 21. where agur teacheth us to humble our selves as well for thoughts as actions . if thou hast done foolishly in lifting up thy selfe , or if thou hast thought evill , lay thine hand upon thy mouth . now as smiting upon the thigh is put for repentance and shame and sorrow in ephraim , ierem. 31. 19. so is laying the hand upon the mouth put for greater and deeper humiliation , as arguing full conviction of ones guilt , rom. 3. 19. every mouth must be stopped . having nothing to say , not to plead and excuse , that thoughts are free , and it is impossible to bee rid of them , &c , but as ezechiel , 16. 65. to remember and to bee confounded , and never to open thy mouth more ! to bee vile , and not to answer againe , as iob 39. 27 , 28. this is to lay thy hand on thy mouth , that is , to humble thy selfe . and indeed there is much cause , for your thoughts they are the first begotten , and eldest sons of originall sin , and therefore the strength of it , as iacob called reuben the first-borne ; yea also , and the parents and begetters of all other sinnes , their brethren ; the first plotters and contrivers , and achitophels , in all the treasons and rebellions of our hearts and lives ; the bellows and incendiaries of all inordinate affections ; the panders to all our lusts , that take thought to provide for the satisfying of them ; the disturbers in all good duties , that interrupt and spoile and fly-blow all our prayers , that they stinke in the nostrills of god. and if their hainousnesse will nothing move you , consider their number , for they are continually thus : which makes our sinnes to be in number more than the sands : the thoughts of solomons heart were as the sand , and so ours ; not a minute , but as many thoughts passe from us , as in a minute sands doe in an houre-glasse . so that suppose , that taken severally , they be the smallest and least of your sinnes , yet their multitude makes them more and heavier than all your other . nothing smaller than a graine of sand , but if there bee a heape of them , there is nothing heavier , iob 6. 3. my griefe is heavier than the sand. suppose they be in themselves , but as farthing-tokens , in comparison of grosse defilements : yet because the mint never lies still , sleeping nor waking , therefore they make up the greatest part of that treasure of wrath which wee are a laying up : and know that god will reckon every farthing , and in thy punishment bate thee not one vaine thought . and that god lookes upon our thoughts thus , see but the inditement he brings in against the old world ; which stands still upon record , gen. 6. when he pronounced that heavy judgement of destroying the old world , doth he alledge their murthers , adulteries , and grosse defilements chiefly as the cause ? their thoughts rather ; which because so many , and so continually evill , provoked him more than all their other sinnes . goe downe therefore into thy heart , and consider them well , to humble thee , to make thee vile , and if in one roome such a treasure of wickednesse bee found laid up , what in all those other chambers of the belly , as solomon calls them ? consider them to humble thee , but not for all this their multitude to discourage thee . for god hath more thoughts of mercy in him , than thou hast had of rebellion , psal . 40. 5. thy thoughts to us-ward , ( speaking of thoughts of mercy ) are more than can bee numbred . thou begannest but as yesterday to thinke thoughts of rebellion against him , but his thoughts of mercy have beene from everlasting , and reach to everlasting : and therefore in esay 55. vers . 7. having made mention of our thoughts , let the unrighteous man forsake his thoughts , and hee will have mercy on him ; because this objection of the multitude might come in to discourage men from hopes of mercy , therefore purposely hee addes , hee will multiply to pardon ; and to assure us that hee hath thoughts of mercy to out-vie ours of sinne , hee addes , for my thoughts exceed yours , as heaven doth the earth . vse 2. let us make for ever conscience of them , so iob did , iob 31. 1. i made a convenant with mine eyes , why should i thinke upon a maide ? solomon gives in especiall charge , above all keeping , keepe thy heart , prov. 4. 23. first , thou art to keepe the lords day holy , thy selfe unspotted of the world. to keepe thy brother , to keepe all the commandements , but above all to keepe thy heart , and in it , thy thoughts ; for this is the great commandement , because it extends it selfe ( as the foundation ) unto them all : for as in the same commandement where murther is forbidden , a malicious thought is also , and so of the rest ; so in keeping the thoghts , thou virtually keepest all the commandements : as originall sinne is said to bee forbidden in all the commandements , so are thy thoughts taken order for in all . secondly , out of it are issues of life ; thoughts and affections are the spring , speeches and actions the streame : as are our thoughts , so are our affections ; for these are the bellows : so also our prayers , so all , for they are in the soule as the spirits in the body , they run through all , move all , act all . thirdly , if you looke to god , our thoughts are that spot of ground , which he proclaimes himselfe sole lord of , and makes it one of his greatest titles , that hee knows them , and judgeth them . kings attempt to rule your tongues , to binde your hands , and rule your actions ; but god onely your thoughts . by them wee chiefly sanctifie him in our hearts , by them wee walke with god , and shall we not make conscience of them ? fourthly , if you looke to the worke and power of grace , wherein lies it , but in bringing every thought into obedience ? 2 cor. 11. 4. this is the glory of our religion above all other in the world : wherein lies the difficulty of it , the strictness of it , what makes it so hard a taske ? but the observing and keeping the thoughts in boūds : wherin lies the difference between sincere hearted christians and others ? but the keeping of our thoughts , without which all religion is but bodily exercise . papists may mumble over their prayers , hypocrits talke , but this is godlinesse . fiftly , if wee looke to things wee have a care of ; if wee have a care of speeches , because christ hath said , wee shall answere for every idle word ; why not also for the same reason , should wee have a care of thoughts ? which are the words of the minde , onely they want a shape , to bee audible to others , which the tongue gives them , for which you must answer as well as for words , heb. 4. 12. 1 cor. 4. 5. if you be carefull what companions you have , and whom you lodge in your houses , and who lie in your bosomes , then much more of your thoughts , which lodge in your hearts , which are not yours , but gods houses ; built for himselfe , and for christ and his word to dwel in : seeing also the things you think of have the most neare intimate fellowship and converse with you . and therefore when you thinke of the word , it is said to talk with you , pro. 6. if you be carefull of what you eate , because such blood you have , &c. then be careful what you think , thoughts being pabulum animae , as tully calls them . thy words did [ i eate ] saies ieremiah , speaking of meditating on it . sixthly , if you looke to the issue of things : what shall be the subject of that great inquest at the day of judgement ? the thoughts and councels , 1 corin. 4. 5. and after the day of judgement , mens thoughts shall prove their greatest executioners : what are the cords god lashes you with to all eternity ? your owne thoughts ; thoughts accusing , whereby you study over every sinne ; and every one will be as a dagger , isay 33. 18. the hypocrites torment , is to meditate terrours , to study gods wrath , and the saints blessednesse , and their owne sinnes and misery . remedies against vaine thoughts . the first is to get the heart furnished and enriched with a good stocke of sanctified and heavenly knowledge in spirituall and heavenly truths : for a good man ( saith christ ) hath a good treasure in his heart , matt. 13. 35. that is , hee hath all graces , so many precious truths which are as gold in the ore , which his thoughts , as the mint , doth coine and beat out , and which words bring forth . a good man , out of the good treasure of his heart , brings forth good things . if therefore there bee not mines of precious truths hid in the heart , no wonder if our thoughts coyne nothing but drosse , frothy vaine thoughts , for want of better materialls which should feed the mint , are wanting . therefore solomon saith , wicked men forge , mint , or hammer wickednesse , pro. 6. 14. so iunius reads it : or if men have store of naturall knowledge , and want spirituall usefull knowledge , to themselves ; although in company with others , they may bring forth good things in speeches , yet when alone , their thoughts runne not on them . for this , take a place of scripture , deut. 6. 6 , 7. which shewes , that laying up the word in the heart , and being much conversant in it , and getting knowledge out of it , is an effectuall meanes to keepe our thoughts well exercised when wee are alone : for the end why these words are commanded to bee laid up in the heart , ver . 5 , 6. is , as to teach them to others , so , to take up our thoughts when we are most retired , and alone , and when a man can doe nothing , but barely exercise his minde , in thinking ; for when a man is a riding , or walking , or lying downe , and rising up , ( which are often and usually our most retired times for thoughts , & are wholly spent in them , for many ride alone , and lie alone , &c. ) yet then , saith hee , thou shalt talk of the word : which command he that is alone cannot do , therefore the talking there meant is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outward conference with others ( though intended ) as to talke to thy bed-fellow of it , and to thy companion : but suppose thou hast none , then to talke of it to thy selfe , for thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talking of the minde ; and so comparing prov. 6. 22. with this place ( which will fitly interpret it ) it appeares ; for solomon exhorting to the same duty of binding the word to the heart , useth this motive , which is the fruit thereof , that when thou awakest , it shall talke with thee , that is , by thy thinking of it , it will talke with thee when thou and it art alone : so as thou shalt not need a better companion , it will bee putting in and suggesting some thing . secondly , endeavour to preserve and keep up lively , holy , and spirituall affections in thy heart , and suffer them not to coole ; fall not from thy first love , nor feare , nor joy in god ; or if thou hast growne remisse , endeavour to recover those affections again . for such as your affections are , such necessarily must your thoughts be : and they encline the minde to think of such or such objects as will please them , rather than others ; therefore sayes david , psal . 119. 97. how doe i love thy law ! it is my meditation day and night . it was his love to it made him thinke of it so frequently . so mal. 3. 16. those that feared the lord , and thought upon his name , are joyned : for what we feare wee often thinke of , and also speake of often ; therefore it is added ; they spake of one to another ; feare made them thinke much of his name , and thinking of it made them speake of it : such affection , such thoughts , and such speeches , as they both are . and indeede thoughts and affections are sibi mutuo causae , the mutuall causes of each other : whilest i mused , the fire burned , psalm . 39. so that thoughts are the bellowes that kindle and enflame affections : and then if they are enflamed , they cause thoughts to boile , therefore men newly converted to god , having new and strong affections , can with more pleasure thinke of god than any . thirdly , of all apprehensions else , get thy heart possessed with deep , strong and powerfull apprehensions and impressions of gods holiness , majestie , omnipresence , and omniscience . if any thoughts bee of power to settle , fixe , and draw in the minde of man , they are the thoughts of him . what is the reason that the saints and angels in heaven have not a vaine thought to eternity , not a wry stroke , his presence fixeth them , their eie is never off him ? take a wanton garish loose spirit , let him be but in the presence of a superiour whom hee feares and reverenceth , and it consolidates him . iob made therefore conscience of his thoughts , that hee durst not looke awry , iob 31. 1 , 2. because god sees it , saith hee . this drew in and fastned davids thoughts , psal . 139. from the first to the twelfth , he manifests what continuall apprehension hee had of gods greatnesse , majesty , and omnipresence ; and what effect had this ? when i awake i am even before thee , verse 17. looke what objects they are , have most strong and deepe impressions in the minde , of those when a man awaketh , hee thinkes of first . now such strong impressions had davids thoughts of god , that still when hee awaked , hee was with him , and therefore wee finde it by experience to bee a meanes to avoid distractions in prayers , to enlarge a mans thoughts in his preparations before , or at the beginning with a consideration of gods attributes and relations to us : and it will and doth make us serious . fourthly , especially do this when thou awakest , as david did there , when i awake i am still with thee : to prevent winde which ariseth from emptinesse , men use to take a good draught in the morning , which the stomacke feeds ; so to prevent those vaine , windy , frothy thoughts the heart naturally ingenders , and which arise from emptinesse ; first fill thy heart with the thoughts of god ; goe downe into his wine-celler : observe it when you will , when you first open your eyes , there stand many suitors attending on you , to speake with your thoughts , even as cliants at lawyers doores , many vanities and businesses ; but speake thou with god first , hee will say something to thy heart , will settle it for all day : and this doe before the croud of businesses come in upon thee . of some heathens it is said that they worship that as their god , for all day , which they first see in the morning ; so it is with the idols of mens hearts . fiftly , have a watchfull eye , and observe thy heart all day , though they croud in , yet observe them , let them know that they passe not unseene ; if a man would pray aright , he must watch also , who comes in , and who goes out : where strict watch and ward is kept , and magistrates observant , the marshall and constable diligent to examine vagrant persons , you shall have few there ; that such swarmes of vagrant thoughts make their rendevous , and passe , is because there is not strict watch kept . this is in a manner all thou canst doe , for they will passe however , but yet complaine thou of them , whip them , and give them their passe . sixtly , please not thy fancy too much with vanities and curious sights , this engenders vaine thoughts ; therefore iob sayes , chap. 31. vers . 1. that hee made a covenant with his eyes , lest he should thinke of a maide , prov. 4. 25. let thine eyes looke right on . seventhly , bee diligent in thy calling , and what thine hand findes to doe , doe it with all thy might , as it is , ecclesiastes 9. 10. that is , putting to all the intention and strength of the minde that may bee in it . let all the streame runne to turne about thy mill ; the keeping thy thoughts to that channell , keeps them from overflowing into vanity and folly , 2 thes . 3. 11. those that labour not are busie bodies . and 1 tim. 5. 13. idle , wandring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idle only , because not busie about what they should , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as intent on things they should not ; they goe from house to house : so their bodies do , because their mindes doe wander , having no center . when david walked alone , what extravagancy did his spirit run into ? let the ground lye fallow , and what weeds will there soone grow in it ? god hath appointed us our callings to entertaine our thoughts , and to finde them worke , and to hold them doing in the interims , between the duties of his worship , because the spirit and thoughts of men are restlesse , and will bee busied some way ; as therfore kings keep those men that have active spirits in continual imployment , lest their heads should be working and plotting amisse : so did god appoint even in paradise the active spirit of man , a calling to keepe him doing . god hereby hedgeth in mans thoughts , and sets them to goe in a narrow lane , knowing that if they are unconfined and left at liberty , they would like wilde asses snuffe up the winde , as ieremy speaks , ieremy 2. 24. onely take heed of encumbring thy minde with too much businesse , more than thou canst graspe . it made martha forget that one thing necessary , being cumbred with many things , luke 10. 4. this breeds care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which distracts the minde , ( so the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as dividing it , and so causeth wandering thoughts nothing more , so that the minde is not it selfe . for this weakens it , enervates it , and this being vanity , exod. 18. 18. said iethro to moses , when encombred with business , thou wilt fade away as a leafe , out of which the moisture is dryed up , even that juyce which should be left for good duties will be exhausted : as dreames come through multitude of businesse , eccles . 5. 3. so do a multitude of thoughts from a cumber of business . eightly , in thy calling , and all thy wayes , for the successe and thy wayes therein , commit thy wayes to god , prov. 16. 3. commit thy way unto the lord , and thy thoughts shall be established , or ordered : that is , kept from that confusion and disorder , and those swarms of cares , which others are annoyed with : and thereby thy aimes may bee as well accomplished : a few thoughts of faith would save us many thoughts of cares and feares , in the businesses wee goe about , which prove therefore vaine , because they forward not at all the businesse wee intend . when such waves tosse the heart and turmoile it , and the windes of passions are up , if a few thoughts of faith come into the heart , they calm all presently . finis . perlegi hunc tractatum , cui titulus est ( the vanity of thoughts ) in quo nihil reperio , quo minus imprimatur . ex aed . lamb iul. 1. 1637. rever . in ch. patri & d no d. ar. cant. sac. dom. ioh. oliver . the arte of diuine meditation profitable for all christians to knowe and practise; exemplified with a large meditation of eternall life. by ioseph hall. hall, joseph, 1574-1656. 1606 approx. 103 kb of xml-encoded text transcribed from 110 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a02513 stc 12642 estc s118419 99853626 99853626 19018 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02513) transcribed from: (early english books online ; image set 19018) images scanned from microfilm: (early english books, 1475-1640 ; 1175:07) the arte of diuine meditation profitable for all christians to knowe and practise; exemplified with a large meditation of eternall life. by ioseph hall. hall, joseph, 1574-1656. [16], 193, [3] p. by humfrey lownes for samuel macham, and mathew cooke: and are to bee sold in pauls church-yard at the signe of the tigers head, imprinted at london : 1606. a2, title page (a cancel) is mounted; a1 and i12 probably blank, lacking. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-09 david karczynski sampled and proofread 2007-09 david karczynski text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the arte of divine me ditation : profitable for all christians to knowe and practise ; exemplified with a large meditation of eternall life . by ioseph hall . ¶ imprinted at london by humfrey lownes , for samuel macham , and mathew cooke : and are to bee sold in pauls church-yard at the signe of the tigers head . 1606. to the right worshipful , sir richard lea , knight , all increase of true honour with god and men . sir , euer since i began to bestow my selfe vpō the commō good , studying wherin my labours might bee most seruiceable ; i still found they could bee no way so well improued , as in that part which concerneth deuotion , and the practise of true piety : for on the one side i perceiued the number of polemicall bookes , rather to breede , than ende strifes ; and those which are doctrinall , by reason of their multitude , rather to oppresse than satisfie the reader ; wherein if we write the same things , we are iudged tedious ; if different , singular . on the other part respecting the reader , i sawe the braines of men neuer more stuffed , their tōgues neuer more stirring , their hearts neuer more emptie , nor their handes more idle . wherefore after those suddē meditatiōs which passed me without rule , i was easily induced by their successe ( as a small thing moues the willing ) to send foorth this rule of meditation ; and after my heauen vpon earth , to discourse ( although by way of example ) of heauen aboue . in this arte of mine , i confesse to haue receiued more light from one obscure namelesse monke which wrote some 112. yeeres agoe , then from the directions of all other writers : i would his humility had not made him niggardly of his name , that wee might haue knowen whome to haue thanked . it had been easie to haue framed it with more curiositie : but god and my soule knowe , that i made profit the scope of my labour , and not applause : and therefore ( to choose ) i wished rather to be rude than vnprofitable : if now the simplicitie of any reader , shall bereaue him of the benefite of my precepts , i knowe hee may make his vse of my example . why i haue honored it with your name , i need not giue account to the world ; which already knowes your worth and deserts , and shall see by this , that i acknowledge them : goe you on happily ( according to the heauenly aduise of your iunius ) in your worthy and glorious profession ; still bearing your selfe as one that knowes vertue the truest nobility , and religion the best vertue : the god whom you serue shal honor you with men , and crowne you in heauen . to his grace i humbly commend you : requesting you onely to accept the worke , and continue your fauour to the author . your worships humbly deuoted , ios . hall . the svmme of the chapters . the benefite & vses of meditation . cap. 1 the description & kinds of medit. cap. 2 concerning meditation extemporal . cap. 3 cautions of extemporary medit. cap. 4 of meditatiō deliberate : wherein first the qualitie of the person : of whom is required ; 1 that he be pure from his sinnes . cap. 5 2 that he be free from worldly thoughts . cap. 6 3 constant in the time set . ca. 7 in cōtinuance . ca. 8 of other necessary circumstances : and , 1 of the place fit for meditation . cap. 9 2 of the time . cap. 10 3 of the site and gesture of body . cap. 11 of the matter and subiect of medit. ca. 12 the order of handling the worke it selfe . cap. 13 the entrance into the worke 1. common entrāce , which is prayer . ca. 14 2. the particular & proper entrāce into the matter , which is in our choice thereof . cap. 15 the proceeding of our meditation , therein a method allowed by some authors , reiected . cap. 16 premonitions cōcerning our proceeding in the first part of med. c. 17 the practise of meditation : the first part wherof in the vnderstanding : therein , 1. we begin with some descriptiō of that which we meditate of . ca. 18 2 an easie and voluntary diuision of the matter meditated . cap. 19 3 a consideration of the causes therof in al the kinds of them . ca. 20 4 the consid . of the fruits and effectes . cap. 21 5 the consid . of the subiect wherin , or wherabout it is imployed . cap. 22 6 consid . of the appendances and qualities of it . cap. 23. 7 consid . of that which is contrary to it , or diuers from it . cap. 24 8 of comparisons and similitudes wherby it may bee most fitly set forth to vs. cap. 25 9 the titles and names of the matter considered . cap. 26 10 consid . of fit testimonies of scripture cōcerning our theme . cap. 27 of the second part of meditation , which is in the affections : wherein is , 1 first required , a taste and rellish of what we thought vpon . ca. 28 2 a complaint bewayling our want and vntowardnes . cap. 29 3 a hearty wish of the soule for what it complaines to want . ca. 30 4 an humble confession of our disability to effect what wee wish . cap. 31 5 an earnest petitiō for that which we cōfesse to want . cap. 32 6 a vehement enforcement of our petition . cap. 33 7 a cheerefull confidēce of obtaining what we haue requested and enforced . cap. 34 the conclusiō of our meditation , in what order . cap. 35 first , with thanksgiuing for what we are confident to be granted . ibid. secondly , with a recommendatiō of our soules and wayes to god. cap. 36 the epilogue ; reprouing the neglect , & exhorting to the vse of meditation . cap. 37 the art of divine meditation . chap. i. it is not , i suppose , a more bolde than profitable labour , after the indeuours of so many cōtēplatiue men to teach the art of meditation : an heauenly businesse , as any belongs either to man or christian ; and such as wherby the soule doeth vnspeakeably benefit it selfe : for by this do we ransacke our deepe & false harts , find out our secret enemies , buckle with them , expell them , arme our selues against their re-entrance . by this wee make vse of all good means , fit our selues to all good dueties ; by this we descrie our weakenesse , obtaine redresse , preuēt tentatiōs , cheere vp our solitarines , temper our occasions of delight ; get more light to our knowledge , more heate to our affections , more life to our deuotion : by this we grow to be ( as wee are ) straungers vpon earth , and out of a right estimation of all earthly things , into a sweet fruitiō of inuisible comforts : by this , wee see our sauiour with steuen , we talke with god as moses ▪ and by this we are rauished with blessed paul into paradise ; and see that heauen which we are loath to leaue , which we cannot vtter . this alone is the remedie of security and worldlines , the pastime of saints , the ladder of heauen , and in short the best improuement of christianitie : learne it who can , and neglect it who list ; hee shall neuer find ioy , neither in god nor in himselfe , which doeth not both knowe and practise it . and how euer of olde some hidden cloysterers haue ingrossed it to themselues , and confined it within their celles : who indeede professing nothing but contemplation , throgh their immunitie from those cares which accompany an actiue life , might haue the best leasure to this busines ; yet seeing there is no man so taken vp with action , as not sometimes to haue a free minde ; and there is no reasonable minde so simple , as not to bee able both to discourse somewhat , and to better it selfe by her secret thoughts ; i deeme it an enuious wrong to conceale that from any , whose benefit may bee vniuersall : those that haue but a little stocke , had neede to knowe the best rules of thrift ; chap. 2. the rather for that whereas our diuine meditation is nothing else but a bending of the mind vpon some spirituall obiect , through diuers formes of discourse , vntill our thoughts come to an issue ; and this must needs be either extemporall , and occasioned by outward occurrences offred to the mind , or deliberate , and wrought out of our owne heart ; which againe is either in matter of knowledge for the finding out of some hidden trueth , and conuincing of an heresie by profound trauersing of reason , or in matter of affection , for the enkindling of our loue to god : the former of these two last wee sending to the scholes and masters of controuersies , search after the later ; which is both of larger vse , and such as no christian can reiect , as either vnnecessary , or ouer-difficult . for both euery christian had neede of fire put to his affections , and weaker iudgements are no lesse capable of this diuine heate , which proceedes not so much from reason as from faith . one sayes , ( and i beleeue him ) that gods schoole is more of affection , than vnderstanding : both lessons very needefull , very profitable ; but for this our age , especially the later : for if there bee some that haue much zeale , little knowledge , there are more that haue much knoweledge without zeale . and hee that hath much skill and no affection , may do good to others by information of iudgement , but shall neuer haue thanke either of his own heart , or of god ; who vseth not to cast away his loue on those , of whom hee is but knowen , not loued . chap. 3. of extemporal meditatiō there may be much vse , no rule : forasmuch as our conceits herein varie according to the infinite multitude of obiects , and their diuers manner of profering thēselues to the minde ; as also for the suddennesse of this acte . man is placed in this stage of the worlde to viewe the seuerall natures and actions of the creature ; to view them , not idly , without his vse , as they doe him : god made all these for man , and man for his owne sake ; both these purposes were lost , if man should let the creatures passe carelesly by him , onely seene , not thought vpon : he onely can make benefit of what he sees ; which if hee doe not , it is all one , as if hee were blind , or brute . whēce it is , that wise salomon puttes the sluggard to schoole vnto the ant ; and our sauiour sends the distrustfull to the lillie of the field . in this kinde was that meditation of the diuine psalmist , which vpon the viewe of the glorious frame of the heauens , was led to woonder at the mercifull respect god hath to so poore a creature as man. thus our sauiour tooke occasion of the water fetcht vp solemnely to the altar , from the well of shilo , on the day of the great hosannah , to meditate and discourse of the water of life . thus holy and sweete avgvstine , from occasion of the water-course neere to his lodging , running among the pebbles , sometimes more silently , sometimes in a baser murmure , and sometimes in a shriller note , entred into the thought and discourse of that excellent order which god hath settled in all these inferiour things ; thus that learned and heauenly soule of our late estye , when wee sate together , and heard a sweet consort of musicke , seemed vpon this occasion carried vp for the time before-hand to the place of his rest , saying , not without some passion , what musicke may we thinke there is in heauen ? thus lastly ( for who knowes not that examples of this kinde are infinite ? ) that faithfull and reuerend deering , when the sunne shined on his face , now lying on his death-bed , fell into a sweet meditation of the glory of god , and his approaching ioy . the thoughts of this nature are not onely lawfull , but so behooueful , that we cannot omit them , without neglect of god , his creatures , our selues . the creatures are halfe lost if wee only imploy them , not learne somthing of thē : god is wronged if his creatures bee vnregarded ; our selues most of all if wee reade this great volume of the creatures , and take out no lesson for our instruction . chap. 4. wherein yet cautiō is to be had that our meditatiōs be not either too farre-fetcht , or sauouring of superstition . farre-fetcht i cal those , which haue not a faire & easie resemblāce vnto the matter frō whēce they are raised : in which case our thoghts proue loose & heartles ; making no memorable impression in the mind . superstitious , when we make choice of those grounds of meditation , which are forbidden vs as teachers of vanity ; or imploy our owne deuices ( though well grounded ) to an vse aboue their reach ; making them vpon our owne pleasures , not only furtherances , but parts of gods worship ; in both which , our meditations degenerate , and growe rather perillous to the soule : whereto adde , that the minde bee not too much cloyed with too frequent iteratiō of the same thought ; which at last breedes a wearinesse in our selues , and an vnpleasantnesse of that conceit , which at the first entertainement promised much delight . our nature is too ready to abuse familiaritie in any kinde : and it is with meditations , as with medicines ; which with ouer-ordinary vse lose their soueraignety ; and fill , in stead of purging . god hath not straited vs for matter , hauing giuen vs the scope of the whole world ; so that there is no creature , euent , action , speach which may not afford vs new matter of meditation . and that which we are wont to say of fine wittes , we may as truely affirme of the christian hart ; that it can make vse of any thing . wherefore as trauellers in a forreine countrey make euery fight a lesson ; so ought wee in this our pilgrimage : thou seest the heauen rolling aboue thine head in a constāt and vnmoueable motion ; the starres so ouer-looking one another , that the greatest shewe little , the least greatest , all glorious ; the ayre full of the bottles of raine , or fleeces of snowe , or diuers formes of fiery exhalations : the sea vnder one vniforme face full of strange and monstrous shapes beneath ; the earth so adorned with variety of plants , that thou canst not but tread on many at once with euery foote ; besides the store of creatures that flie aboue it , walke vpō it , liue in it : thou idle truant ▪ doest thou learn nothing of so many masters ? hast thou so long read these capitall letters of gods great booke , and canst thou not yet spell one worde of them ? the brute creatures see the same things , with as cleare , perhaps better eyes : if thine inward eyes see not their vse , aswell as thy bodily eyes their shape , i knowe not whether is more reasonable , or lesse brutish . chap. 5. deliberate meditation is that wee chiefly inquire for ; which both may be wel guided , and shall be not a little furthered by precepts ; part whereof the labours of of others shall yeeld vs , and part the plainest mistresse , experience : wherin order requires of vs first the qualities of the person fit for meditatiō , thē the circumstances , maner & proceedings of the worke . the hill of meditation may not be climbed with a profane foote ; but as in the deliuery of the law , so here , no beast may touch gods hill , lest he die : only the pure of heart haue promise to see god : sinne dimmeth & dazeleth the eie that it cannot beholde spirituall things : the gard of heauenly souldiers was about elishaes seruant before , hee saw thē not before throgh the scales of his infidelity : the soule must therfore bee purged , ere it can profitably meditate . and as of old they were wont to search for , and thrust out malefactors frō the presēce , ere they wēt to sacrifice ; so must we our sins , ere we offer our thoughts to god. first , saith dauid , i will wash my hands in innocencie , then i wil compas thine altar . wherupō not vnfitly did that worthy chauncellour of paris , make the first staire of his ladder of contemplation , humble repentaunce . the cloth that is white ( which is wont to bee the colour of innocencie ) is capable of any dye ; the blacke , of none other : not that we require an absolute perfection ( which as it is incident vnto none , so if it were , would exclude all neede and vse of meditation ) but rather an honest sincerity of the heart , not willingly sinning , willingly repenting when we haue sinned ; which , whoso findes in himselfe , let him not thinke any weakenesse a lawfull barre to meditation . he that pleades this excuse is like some simple man , which being halfe starued with cold , refuses to come neere the fire , because hee finds not heate enough in himselfe . chap. 6. neither may the soule that hopeth to profite by meditation , suffer it selfe for the time intāgled with the world ; which is all one , as to come to gods flaming bush on the hill of visions , with our shooes on our feete . thou seest the birde , whose feathers are limed , vnable to take her former flight : so are wee when our thoughts are clingd together by the world , to soare vp to our heauen in meditation : the payre of brothers must leaue their nets if they wil folow christ : elisha his oxen , if hee will attend a prophet : it must bee a free and a light minde that can ascend this mount of contemplation , ouercomming this height , this steepenesse : cares are an heauie lode , and vneasie ; these must be laid downe at the bottome of this hill , if wee euer looke to attain the top . thou art loded with housholde-cares , perhaps publike ; i bid thee not cast them away : euen these haue their season , which thou canst not omitte without impietie : i bid thee lay them downe at thy closet doore , when thou attemptest this worke : let thē in with thee , thou shalt finde them troublesom companions , euer distracting thee from thy best errand thou wouldest thinke of heauen ; thy barne comes in thy way , or perhaps thy count-booke , or thy cofers , or it may bee thy minde is before hand trauailing vpon the morrowes iourney . so while thou thinkest of many things , thou thinkest of nothing ; while thou wouldest goe many wayes , thou standest still . and as in a crowde , while many presse forward at once through one doore , none proceedeth : so whē variety of thoughts tumultuously throng in vpon the minde , each prooueth a barre to the other , and all an hinderanceto him that entertaines them . chap. 7. and as our clyent of meditation must both be pure and free in vndertaking this taske , so also constant in continuing it ; constant both in time and in matter : both in a set course and houre reserued for this worke , and in an vnwearied prosecution of it once begun . those that meditate by snatches and vncertaine fittes , when onely all other imploiments forsake thē , or when good motions are thrust vpon them by necessity , let them neuer hope to reach to any perfection . for those feeble beginnings of luke-warm grace , which are wroght in them by one fit of serious meditatiō , are soone extinguished by intermission , and by mis-wonting perish : this dayes meale ( tho large & liberall ) strengthens thee not for to morrow ; the body languishes if there be not a daily supply of repast : thus feede thy soule by meditation ; set thine houres and keep them , and yeeld not to an easie distraction . there is no hardnesse in this practise , but in the beginning ; vse shall giue it , not ease onely , but delight . thy companion entertaines thee this while in louing discourses , or some inexpected businesse offers to interrupt thee . neuer any good worke shall want some hinderance : either breake through thy lettes , except it be with inciuility or losse ; or if they bee importunate , pay thy selfe the time that was vnseasonably borrowed ; and recompence thine omitted houres with the double labors of another day : for thou shalt find , that differring breedes ( beside the losse ) an indisposition to good ; so that what was before pleasant to thee , being omitted , to morrow growes harsh ; the next day vnnecessary ; afterwardes odious . to day thou canst , but wilt not ; to morrow thou couldst , but listest not ; the next day thou neither wilt nor cāst bend thy mind on these thoughts : so i haue seene friends that vpon neglect of duetie growe ouerly , vpon ouerlinesse , strange ; vpon strangenes , to vtter defiance . those whose very trade is diuinity ( me thinks ) should omit no day without his line of meditatiō : those which are secular men , not many ; remēbring that they haue a common calling of christianitie to attend , aswel as a speciall vocation in the worlde : and that other being more noble and important , may iustly challenge both often and diligent seruice . chap. 8. and as this cōstancy requires thee to keepe day with thy selfe , vnlesse thou wilt prooue bankrupt in good exercises ; so also that thy mind should dwell vpon the same thought without flitting , without wearinesse , vntill it haue attained to some issue of spirituall profit : otherwise it attempteth much , effecteth nothing . what auailes it to knock at the doore of the heart , if wee depart ere we haue an answere ? what are wee the warmer if we passe hastily along by the hearth , stay not at it ? those that doe onely trauell through africke become not blackemores , but those which are borne there , those that inhabit there : we account those damosels too light of their loue , which betroth themselues vpon the first sight , vpon the first motion : & those we deeme of much price , which require long and earnest soliciting : he deceiues himselfe that thinkes grace so easily wonne ; there must be much suit and importunitie ere it will yeeld to our desires . not that we call for a perpetuitie of this labour of meditation ; humane frailty could neuer beare so great a toyle . nothing vnder heauen is capable of a continuall motion without complaint : it is enough for the glorified spirits aboue , to be euer thinking , & neuer weary : the minde of man is of a strange mettall ; if it be not vsed , it rusteth ; if vsed hardly , it breaketh : briefly , is sooner dulled , than satisfied with a continuall meditation : whēce it came to passe , that those auncient monks who intermeddled bodily labor with their contēplatiōs , proued so excellent in this diuine businesse ; when those at this day , which hauing mewd & mured vp themselues from the world spēd themselues wholly vpō their beads and crucifixe , pretending no other work but meditation , haue colde hearts to god , & to the world shewe nothing but a dull shadowe of deuotion : for that ( if the thoughts of these later were as diuine as they are superstitious ) yet being without al interchangeablenes , bent vpon the same discourse , the mind must needes growe weary , the thoughts remisse and languishing , the obiects tedious : while the other refreshed thēselues with this wise varietie , imploying the hands , while they called of the mind , as good comedians so mixe their partes , that the pleasantnes of the one , may tēper the austerenes of the other ; whereupon they gained both enough to the body , & to the soule more than if it had beene all the while busied . besides , the excellencie of the obiect letteth this assiduity of meditation ; which is so glorious , that like vnto the sunne , it may abide to haue an eye cast vp to it for a while , will not be gazed vpon ▪ whosoeuer ventureth so farre , loseth both his hope and his wits . if we hold with that blessed monica , that such like cogitations are the foode of the minde , yet euen the minde also hath her satietie , and may surfet of too much . it shall be sufficient therefore , that wee perseuere in our meditation without any such affectation of perpetuity , and leaue without a light ficklenesse ; making alwayes not our houre-glasse , but some competent increase of our deuotion , the measure of our continuance ; knowing , that as for heauen , so for our pursuite of grace , it shall auaile vs little to haue begunne well , without perseuerance : and withall that the soule of man is not alwayes in the like disposition : but sometimes is lōger in settling through some vnquietnesse , or more obstinate distraction ; sometimes heauier , and sometimes more actiue , and nimble to dispatch . * gerson ( whose authoritie i rather vse , because our aduersaries disclaim him for theirs ) professeth , he hath been somtimes foure houres together working his heart , ere hee could frame it to purpose : a singular patterne of vnwearied constancie , of an vnconquerable spirit ; whom his present vnfitnesse did not so much discourage , as it wherted him to striue with himselfe till hee could ouercome . and surely other victories are hazzardous , this certaine , if we will persist to striue : other fights are vpon hope , this vpon assurance ; whiles our successe depends vpon the promise of god , which cannot disappoint vs : persist therfore , and preuaile ; persist till thou hast preuailed : so that which thou beganst with difficultie , shall ende in comfort . chap. 9. from the qualities of the person , we descēd towards the action it selfe : where first wee meete with those circumstances which are necessary for our predisposition to the work ; place , time , site of bodie . solitarinesse of place is fittest for meditation : retire thy selfe from others , if thou wouldst talke profitably with thy selfe . so iesvs meditates alone in the moūt , isaac in the fields , iohn baptist in the desert , dauid on his bed , chrysostome in the bath , each in seuerall places ; but all solitary . there is no place free frō god , none to which hee is more tied : one finds his closet most conueniēt , where his eies being limited by the knowen walles , call in the mind after a sort from wandering abroad ; another findes his soule more free whē it beholdeth his heauen aboue and about him ; it matters not so we be solitarie and silent ; it was a wittie and diuine speach of bernard , that the spouse of the foule , christ iesvs , is bashfull , neither willingly comes to his bride in the presence of a multitude ; and hence is that sweete inuitation which wee finde of her ; come my welbeloued , let vs goe foorth into the fields , let vs lodge in the villages : let vs go up early to the vines ; let vs see if the vine flourish , whether it hath disclosed the first grape , or whether the pomegranates blossome ; there will i giue thee my loue . abandon therefore all worldly societie , that thou mayest change it for the company of god and his angels ; the society , i say , of the worlde , not outward onely , but inward also . there bee many that sequester themselues from the visible company of men , which yet carie a world within them ; who being alone in bodie are haunted with a throng of fancies : as ierome , in his wildest desert , foūd himselfe too oft in his thoughts amongst the daunces of the roman dames ; this company is worse than the other : for it is more possible for some thoughtfull men to haue a solitary mind in the midst of a market , than for a man thus disposed to be alone in a wildernes ; both companies are enemies to meditation ; whither tendeth that anciēt coūsell of a great master in this arte , of three thingsrequisite to this busines , secrecy , silence , rest : whereof the first excludeth company , the second noise , the third motion . it cannot be spoken how subiect wee are in this worke , to distraction ; like salomons old man whome the noyse of euery bird wakeneth : sensuall delights we are not drawen from with the threefold cords of iudgmēt ; but our spiritual pleasures are easily hindered . make choice therefore of that place , which shall admit the fewest occasiōs of withdrawing thy soule from good thoughts : wherin also euen change of place is somewhat preiudiciall ; and i knowe not how it fals out , that we find god neerer vs in the place where wee haue been accustomed familiarlie to meete him : not for that his presence is confined to one place aboueothers , but that our thoughts are through custome more easily gathered to the place where wee haue ordinarily conuersed with him . chap. 10. one time cānot bee prescribed to al : for neither god bound to hours ; neither doeth the contrary dispositiō of men agree in one choice of opportunities : the golden houres of the morning some finde fittest for meditation , when the body newly raised , is well calmed with his late rest , and the soule hath not as yet had frō these outward things any motiues of alienation : others find it best to learne wisedome of their reines in the night ▪ hoping , with iob , that their bedde will bring them comfort in their meditation ; when both all other things are still ; and themselues wearied with these earthly cares , doe out of a contempt of them , growe into greater liking and loue of heauēly things : i haue euer found isaacs time fittest , who went out in the euening to meditate . no precept , no practise of others can prescribe to vs in this circumstance : it shall bee enough , that first we set our selues a time ; secondly , that we set apart that time , wherein wee are aprest for this seruice : and as no time is preiudiced with vnfitnesse , but euery day is without differēce seasonable for this worke , so especially gods day ; no day is barren of grace to the searcher of it , none alike fruitfull to this ; which being by god sanctified to himselfe , and to bee sanctified by vs to god , is priuiledged with blessings aboue others : for the plentifull instruction of that day stirtes thee vp to this action , and filles thee with matter ; and the zeale of thy publike seruice warms thy heart to this other businesse of deuotion . no manna fell to the israelites on their sabaoth ; our spiritual manna fals on ours , most frequent : if thou wouldest haue a full soule , gather as it fals ; gather it by hearing , reading , meditatiō : spiritual idlenesse is a fault this day , perhaps not lesse than bodily worke . chap. 11. neither is ther esse variety in the site and gesture of the body : the due composednes whereof is no little aduantage to this exercise ; euen in our speach to god , we obserue not alwaies one and the same position ; sometimes we fall groueling on our faces , somtimes we bow our knees , sometimes stand on our feete , somtimes we lift vp our handes , sometimes cast downe our eyes . god is a spirit , who therefore being a seuere obseruer of the disposition of the soule , is not scrupulous for the body ; requiring not so much , that the gesture thereof should be vniforme as reuerēt : no maruell therefore , though in this , all our teachers of meditation haue commended seueral positions of body , according to their disposition and practise ; * one sitting with the face turned vp to heauen-ward , according to the precept of the philosopher , who taught him , that by sitting and resting , the mind gathereth wisedome : ** another leaning to some rest towardes the left side , for the greater quieting of the heart : * a third standing with the eyes lift vp to heauen , but shut for feare of distractiōs ; but of all other ( mee thinkes ) isaacs choice the best , who meditated walking . in this let euery man be his owne master ; so bee wee vse that frame of body that may both testifie reuerence , and in some cases help to stirre vp further deuotion ; which also must needes be varied according to the matter of our meditation . if we thinke of our sins , ahabs soft pase , the publicans deiected eyes , and his hand beating his breast , are not vnseasonable : if of the ioies of heauen , steuens countenance fixed aboue , and dauids hands lift vp on hie , are most fitting ; in all which the body , as it is the instrument and vassall of the soule , so will easily follow the affections therof ; and in trueth then is our deuotion most kindly , whē the body is thus commaunded his seruice by the spirit , and not suffered to goe before it , and by his forwardnesse to prouoke his master to emulation . chap. 12. now time and order cal vs frō these circumstances to the matter and subiect of meditation : which must be diuine & spiritual ; not euill , nor worldly . o the carnal and vnprofitable thoughts of men ! we all meditate ; one how to do ill to others ; another how to doe some earthly good to himselfe ; another to hurt himselfe , vnder a colour of good ; as how to accomplish his lewd desires , the fulfilling whereof prooues the bane of the soule , how he may sinne vnseene , and goe to hell with least noise of the world : or perhaps some better mindes bend their thoughts vpō the search of naturall things ; the motions of euery heauen , and of euery starre ; the reason and course of the ebbing and flowing of the sea ; the manifold kinds of simples that growe out of the earth , & creatures that creepe vpon it ; with all their strange qualities , and operatiōs ; or perhaps the seueral formes of gouernement , and rules of state take vp their busie heads , so that while they would bee acquainted with the whole world , they are strangers at home ; and while they seeke to knowe all other things , they remain vnknowen of thēselues : the god that made them , the vilenesse of their nature , the danger of their sinnes , the multitude of their imperfections , the sauior that bought them , the heauen that he bought for them , are in the meane time as vnknowen , as vnregarded , as if they were not . thus do foolish children spend their time and labour in turning ouer leaues to looke for painted babes , not at all respecting the solide matter vnder their hāds . we fooles , when will we be wise , and turning our eyes from vanity with that sweete singer of israel , make gods statutes our song , and meditation in the house of our pilgrimage ? earthly things profer themselues with importunity ; heauenly things must with importunitie bee sued to . those , if they were not so little worth , would not be so forward ; and being so forward , need not any meditation to solicite them : these by how much more hard they are to intreate , by so much more precious they are being obtained ; and therfore worthier our indeuour : as then we cannot goe amisse , so long as wee keepe our selues in the tracke of diuinitie ; while the soule is taken vp with the thoughts , either of the deitie in his essence , and persons ( sparingly yet in this point , and more in faith and admiration then inquiry ) or of his attributes , his iustice , power , wisedome , mercie , trueth ; or of his works , in the creation , preseruation , gouernement of all things , according to the psalmist , i will meditate of the beautie of thy glorious maiestie , and thy wonderfull workes ; so most directly in our way , and best fitting our exercise of meditation are those matters in diuinity , which can most of all worke compunction in the hart , & most stirre vs vp to deuotiō : of which kind are the meditatiōs concerning christ iesvs , our mediatour , his incarnation , miracles , life , passion , burial , resurrection , ascension , intercessiō , the benefit of our redēption , the certaintie of our election , the graces and proceeding of our sanctification , our glorious estate in paradise lost in our first parents , our present vilenes , our inclination to sin , our seuerall actuall offences ; the tētations & sleights of euill angels , the vse of the sacraments , nature & practise of faith & repentance : the miseries of our-life , with the frailty of it , the certainty and vncertainty of our death , the glory of gods saints aboue , the awfulnes of iudgement , the terrors of hel , and the rest of this qualitie : wherein both it is fit to haue variety ( for that euen the strongest stomacke doeth not alwayes delight in one dish ) & yet so to chāge , that our choice may be free from wildnesse and inconstancie . chap. 13. now after that we haue thus orderly suited the person & his qualities , with the due circūstances of time , place , disposition of body , and substance of the matter discussed ; i knowe not what can remaine , besides the maine busines it selfe , and the maner and degrees of our prosecution thereof ; which aboue all other calles for an intentiue reader , and resolute practise ; wherein , that we may auoide all nicenesse and obscurity ( since wee striue to profit ) we will giue direction for the entrance , proceeding , conclusion of this diuine worke . chap. 14. a goodly building must shew some magnificence in the gate : and great personages haue seemely vshers to goe before them ; who by their vncouered heads commaund reuerence and way ; euen verie poets of old had wont , before their ballads , to implore the aid of their gods : and the heathen romans entred not vpō any publike ciuile busines , without a solemne apprecation of good successe : how much lesse should a christian dare to vndertake a spirituall worke of such importāce , not hauing craued the assistance of his god ? which ( me thinkes ) is no lesse , than to professe hee could doe well without gods leaue . when we thinke euill , it is frō our selues , when good from god. as prayer is our speach to god , so is each good meditation ( according to bernard ) gods speach to the heart ; the heart must speake to god , that god may speake to it . prayer therefore , and meditation are as those famous twinnes in the storie , or as two louing turtles , whereof separate one , the other languishes . prayer makes way for meditation ; meditation giues matter , strength , and life to our prayers . by which , as all other things are sanctified to vs , so we are sanctified to all holy things : this is as some royall eunuch to perfume and dresse our soules , that they may be fit to conuerse with the king of heauen . but the prayer that leades in meditation would not be long , requiring rather that the extension and length should be put into the vigor and feruencie of it ; for that it is not here intended to be the principall businesse , but an introductiō to another ; and no otherwise than as a portall to this building of meditation : the matter whereof shall be , that the course of our meditation may bee guided aright and blessed ; that all distractions may be auoided ; our iudgements inlightened , our inuentions quickned , our willes rectified , our affections whetted to heauenly things , our harts enlarged to god-ward , our deuotion enkindled ; so that we may finde our corruptiōs abated , our graces thriuē , oursoules & liues euery way bettered by this exercise . chap. 15. svch is the cōmon entrance into this work : there is another yet more particular & proper ; wherein the mind recollecting it self , maketh choice of that theme or matter wherupon it will bestowe it selfe for the present ; settling it selfe on that which it hath chosen : which is done by an inward inquisition made into our heart of what we both doe , & should thinke vpon : reiecting what is vnexpedient & vnprofitable : in both which , the soule , like vnto some noble hauk , le ts passe the crowes , and larkes , and such other worthlesse birdes that crosse her way , and stoopeth vpon a foule of price , worthy of her flight : after this manner , what wilt thou muze vpon , o my soule ? thou seest how little it auailes thee to wander and roue about in vncertainties : thou findest how little sauour there is in these earthly things , wherewith thou hast wearied thy selfe ; trouble not thy self any longer ( with martha ) about the many & needlesse thoughts of the world : none but heauenly things can afford thee comfort : vp then my soule , and mind those things that are aboue , whence thy selfe art : amongst all which , whereon shouldest thou rather meditate than of the life & glory of gods saints . a worthier employment thou canst neuer finde , than to thinke vpon that estate , thou shalt once possesse , and now desirest . chap. 16. hitherto the entrāce ; after which our meditation must proceed in due order , not troubledly , not preposterously : it begins in the vnderstāding , ends in the affections ; it begins in the braine , descends to the heart ; begins on earth , ascends to heauen ; not suddenly , but by certain staires & degrees , til we come to the highest . i haue found a subtill scale of meditation , admired by some professors of this arte , aboue all other humane deuises ; and farre preferred by them to the best directiōs of origen , austen , bernard , hugo , bonauenture , gerson , and whosoeuer hath been reputed of greatest perfection in this skil : the seueral staires whereof ( lest i should seeme to defraud my reader through enuie ) i would willingly describe , were it not that i feared to scarre him rather with the danger of obscurity , from venturing further vpon this so worthy a businesse : yet , lest any man perhaps might complaine of an vnknowen losse , my margent shall find roume for that , which i hold too knotty for my text. in all which , ( after the incredible commendations of some practicioners ) i doubt not but an ordinary reader will easily espie a double fault at the least , darkenesse and coincidence ; that they are both too obscurely deliuered , and that diuers of them fal into other , not without som vain superfluity . for this part therfore which cōcerneth the vnderstāding , i had rather to require only a deep and firme consideration of the thing propounded ; which shall be done , if we followe it in our discourse , through all , or the principall of those places which natural reasō doth afford vs : wherein let no man plead ignorāce , or feare difficulty : we are all thus farre borne logicians ; neither is there in this so much need of skil , as of industry . in which cours yet , we may not be too curious in a precise search of euery place , & argumēt without omissiō of any ( though to be fetcht in with racking the inuētiō ) . for as the mind , if it go loose and without rule , roues to no purpose ; so if it be too much fettred with the giues of strict regularity moueth nothing at all . chap. 17. ere i enter therfore into any particular tractatiō , there are three things whereof i would premonish my reader , concerning this first part which is in the vnderstanding . first , that i desire not to binde euery man to the same vniforme proceeding in this part . practise and custome may perhaps haue taught other courses more familiar , and not lesse direct : if then we can , by anie other method , worke in our hearts so deepe an apprehension of the matter meditated , as it may duely stirre the affections , it is that only wee require . secondly , that whosoeuer applieth himself to this direction , thinke him not necessarily tyed to the prosecution of all these logicall places , which hee findes in the sequell of our treatise , so as his meditation should be lame and imperfect without the whole number : for ther are some themes which wil not beare all these ; as when we meditate of god , there is no roume for causes or comparisons ; & others yeeld thē with such difficultie , that their search interrupteth the chiefe work intēded : it shal be sufficient if we take the most pregnant , & most voluntary . thirdly , that whē we sticke in the disquisitiō of any the places following , as if meditating of sin , i cannot readily meet with the material & formal causes , or the appendances of it , wee rack not our minds too much with the inquiry thereof ; which were to striue more for logique , than deuotion : but without too much disturbaunce of our thoughts , quietly passe ouer to the next . if we breake our teeth with the shell , we shall finde small pleasure in the kernell . now then , for that my onely feare is , lest this part of my discourse shall seeme ouer perplexed vnto the vnlearned reader ; i will in this whole processe , second my rule with his example ; that so what might seeme obscure in the one , may by the other be explaned ; and the same steps he sees me take in this , hee may accordingly treade in any other theme . chap. 18. first therfore it shal be expedient to consider seriously , what the thing is whereof wee meditate . what then , o my soule , is the life of the saints , whereof thou studiest ? who are the saints , but those which hauing been weakely holy vpon earth , are perfectly holy aboue ? which euen on earth were perfectly holy in their sauiour , now are so in themselues ? which , ouercomming on earth , are truely canonized in heauen ? what is their life , but that blessed estate aboue , wherein their glorified soule hath a full fruition of god ? chap. 19. the nature wherof after we haue thus shadowed out to our selues by a descriptiō , not curious alwaies , & exactly framed according to the rules of arte , but sufficient for our own conceit ; the next is ( if it shal seeme needfull , or if the matter will beare , or offer it ) some easie and voluntary diuision , whereby our thoughts shall haue more roume made for them , and our proceeding shall bee more distinct . there is a life of nature , whē thou , my soule , dwellest in this body , and informest thine earthly burden : there is a life of grace , when the spirit of god dwels in thee ; there is a life of glory , whē thy body being vnited to thee , both shall bee vnited to god ; or when , in the meane time , being separated from thy companiō , thou enioyest god alone : this life of thine therefore , as the other , hath his ages , hath his statures ; for it enters vpon his birth , whē thou passest out of thy body , and changest this earthly house for an heauenly : it enters into his full vigor , when at the day of the common resurrection , thou resumest this thy companion , vnlike to it selfe , like to thee , like to thy sauiour , immortall now , and glorious . in this life there may be degrees , there can be no imperfection : if some be like the skie , others like the starres , yet all shine ; if some sit at their sauiours right hand , others at his left , all are blessed ; if some vessels hold more , all are full ; none complaynes of want , none enuies at him that hath more . chap. 20. which done it shal be requisite for our perfiter vnderstanding , and for the laying grounds of matter for our affection , to carie it through those other principall places , and heads of reason , which nature hath taught euery man , both for knowledge & amplification : the first whereof are the causes of all sorts . whence is this eternal life , but from him which onely is eternall ; which onely is the fountaine of life , yea , life it selfe ? who but the same god that giues our temporall life , giues also that eternall ? the father bestowes it , the sonne merits it , the holy ghost seales and applies it : expect it onely from him , o my soule , whose frecelectiō gaue thee the first title to it , to bee purchased by the blood of thy sauiour . for thou shall not therefore be happie , because hee sawe thou wouldest bee good ; but therefore art thou good , because he hath ordained thou shalt be happie : he hath ordained thee to life ; he hath giuen thee a sauiour to giue this life vnto thee ; faith , whereby thou mightest attaine to this sauiour ; his word , by which thou might'st attaine to this faith ; what is there in this , not ●is ? and yet not so his ●●mply , as that it is without thee : without thy merit indeed , not without thine acte ; thou liuest here through his blessing , but by bread ; thou shalt liue aboue through his mercy , but by thy faith belowe , apprehending the authour of thy life : and yet as he wil not saue thee without thy faith , so thou canst neuer haue faith without his gift ; looke vp to him therefore , o my soule , as the beginner & finisher of thy saluation ; and while thou magnifiest the author , be rauished with the glorie of the worke : which farre passeth both the tongue of angels , and the heart of man : it can bee no good thing that is not there ; howe can they want water that haue the spring ? where god is enioyed in whom only all things are good , what good can bee wanting ? and what perfection of blisse is there where all goodnesse is mette and vnited ? in thy presence is the fulnesse of ioye , and at thy right hand are pleasures for evermore : o blessed reflection of glorie ! wee ●●e there , as wee are seene : in that wee are seene , it is our glorie ; in that wee see , it is gods glory ; therefore doth he glorifie vs , that our glory should bee to his . howe worthy art thou , ô lord , that through vs thou shouldest looke at thy selfe ! chap. 21. the next place place shal be the fruits & effectes following vpon their seuerall causes : which also affoords very feeling and copious matter to our meditation ; wherein it shall be euer best , not so much to seeke for all , as to chuse out the chiefest . no maruell then if from this glory proceede nonspeakeable ioy , and from this ioy the sweete songs of praise & thāksgiuing . the spirit bids vs , when wee are merrie , sing : how much more then , when wee are merrie without all mixture of sorrowe , beyond all measure of our earthly affections , shall wee sing ioyfull hallelu-iahs , and hosannahs to him that dwelleth in the highest heauens ? our hearts shal be so full that we cannot chuse but sing , and wee cannot but sing melodiously ; there is no iarre in this musicke , no end of this song . oblessed chāge of the saints ; they doe nothing but weepe belowe , and now nothing but sing aboue ; we sowed in teares , reape inioy ; there was some comfort in those teares , when they were at worst ; but there is no danger of cōplaint in this heauenly mirth ; if we cannot sing here with the angels , on earth peace , yet there wee shall sing with them , glory to god on hie ; and ioyning our voices to theirs , shall make vp that celestial consort , which none can either heare or beare part in , and not be happie . chap. 22. after which comes to be considered the subiect either wherein that is , or whereabout that is imployed , which wee meditate of : as , and indeede , what lesse happinesse doth the very place promise , wherein this glory is exhibited ? which is no other than the paradise of god : here belowe wee dwell , or rather we wander in a continued wildernesse ; there wee shall rest vs in the true eden ; i am come into my gardē , my sister , my spouse . kings vse not to dwell in cottages of clay ; but in royal courts sit for their estate : how much more shall the king of heauen , who hath prepared for men so faire mansions on earth , make himselfe an habitation sutable to his maiestie : euen earthly princes haue dwelt in cedar and yuory : but the great citie , holy ierusalem , the palace of the hiest hath her wall of iasper , her building of gold , her foundation of precious stones , her gates of pearle : how glorious things are spoken of thee , o thou citie of god ! wee see but the pauement , and yet how goodly it is ! the beleeuing centurion thought himselfe vnworthy that christ should come vnder his roofe ; yet then wert thou , o sauiour , in thine humbled estate , in the forme of a seruant : how then stall i thinke my selfe worthy to come vnder this roof of thine , so shining and glorious ? o if this clay of mine may come to this honour aboue , let it bee trampled vpon and despised on earth . chap. 23. sixtly , shall followe the appēdances , and qualities , which cleaue vnto the subiect , wherof we meditate : as , but were the place lesse noble and maiesticall , yet the company which it affords , hath enough to make the soule blessed : for not the place giues ornament to the guest , so much as the guest to the place . how loath are we to leaue this earth , onely for the societie of some few friends in whom we delight ? which yet are subiect euery day to mutuall dislikes : what pleasure shall wee then take in the enioying of the saints ? when there is nothing in them not amiable , nothing in vs that may coole the feruor of our loue . there shalt thou my soule , thy selfe glorified , meete with thy deare parēts and friends alike glorious , neuer to be seuered : there shalt thou see and conuerse with those ancient worthies of the former worlde ; the blessed patriarkes and prophets , with the crowned martyrs and cōfessors ; with the holy apostles , and the fathers of that primitiue , and this present church , shining each one according to the measure of his blessed labours . there shalt thou liue familiarly in sight of those angels , whom now thou receiuest good from , but seest not . there ( which is the head of all thy felicitie ) thine eyes shall see him whom now thine heart longeth for ( that sauiour of thine ) in the onely hope of whom now thou liuest . alas how dimmely , and a farre off doest thou now beholde him ? howe imperfectly doest thou enioy him ? while euery tēptation bereaues thee , for the time , of his presence . i sought him whom my soule loueth : i sought him , but i found him not ; his backe is now towards thee many times throgh thy sins , and therfore thou hardly discernest him : otherwhile and ofter thy back is turned to him through negligence , that when thou mightest obscurelie see him , thou doest not : now thou shalt see him , and thine eyes thus fixed shall not be remooued . yet neither could this glory make vs happy , if being thus absolute , it were not perpetuall . to be happie , is not so sweete a state , as it is miserable to haue beene happie . least ought therfore should bee wanting beholde , this felicitie knoweth no end , feareth no intermission , and is as eternall for the continuance , as hee that had no beginning . o blessednes , truly infinite ! our earthly ioyes doe scarce euer begin ; but when they begin , their ende borders vpon their beginning . one houre sees vs oft-times ioyful and miserable : here alone is nothing but eternitie . if then the diuine prophet thought one day in gods earthly house , better than a thousand other-where ; what shall i compare to thousands of millions of yeeres in gods heauenly temple ? yea , millions of yeeres are not so much as a minute to eternitie , and that other house not a cottage to this . chap. 24. seuenthly , our thoughts leauing a while the consideratiō of the thing as it is in it selfe , shal descēd vnto it as respectiuely with others ; and therefore first shall meditate of that which is diuers from it , or cōtrary vnto it . what doest thou here then , o my soule ? what doest thou here groueling vpon earth ? where the best things are vanity ; the rest no better than vexation . looke round about thee , and see whether thine eyes can meet with any thing but either sinnes or miseries . those few and short pleasures thou scest , end euer sorrowfully ; and in the mean time are intermingled with many grieuances . here thou hearest one crie out of a sicke bodie , whereof ther is no part which affords not choice of diseases ; this man layes his hande vpon his consuming lungs , and complayneth of shorte winde ; that other , vpon his rising spleene , a third shaketh his painefull head ; another roares out for the torment of his reines or bladder ; another for the racking of his goutie ioyntes ; one is distempered with a watery dropsie , another with a windy colicke , a third with a fiery ague , a fourth with an earthen melancholie ; one grouels and fometh with the falling sicknes , another lies bed ridde halfe senselesse with a dead palsey : ther are but few bodies that complaine not of some disease ; and that thou mayst not looke farre , it is a wonder if thy self feele not alwayes one of these euils within thee . there , thou hearest another lament his losses : either his estate is impayred by suretyship , or stealth , or shipwracke , or oppression ; or his childe is vnruly , or miscarried ; or his wife dead or disloyall ; another tormēted with passions ; each one is some way miserable : but that which is yet more irkesome ; thy one eare is beatē with cursings and blasphemies ; thy other with scornefull , or wanton , or murdering speaches ; thine eyes see nothing but pride filthines , profanenesse , blood , excesse ; and whatsoeuer else might vexe a righteous soule : and if all the world besides were innocent , thou findest enough within thy selfe , to make thy selfe weary , and thy life loathsom : thou needest not fetch cause of complaint from others ; thy corruptiōs yeeld thee too much at home ; euer sinning , euer presuming ; sinning euen when thou hast repented , yea , euen while thou repentest , sinning . goe to nowe , my soule , and solace thy selfe here belowe , and suffer thy selfe besotted with these goodly cōtentmēts ; worthy of no better while thou fixest thy selfe on these : see if thou cāst find any of these aboue ; and if thou canst meete with any distemper , any losse , any sinne , any complaint , frō thy selfe or any other aboue , despise thine heauen as much as now thou louest the earth . or if all this cannot enough commend vnto thee the state of heauenly glory , cast down thine eyes yet lower , into that deep & bottomles pit , ful of horror , full of torment , where there is nothing but flames , and teares , and shrikes , and gnashing of teeth ; nothing but fiends and tortures : where there is palpable darkenesse , and yet perpetuall fire ; where the damned are euer boyling , neuer consumed ; euer dying , neuer dead ; euer complaining , neuer pitied ; where the glutton , that once would not giue a crust of bread , now begs for one drop of water ; and yet alas , if whole riuers of water should fall into his mouth , howe should they quench those riuers of brimstone that feede this flame ? where there is no intermission of complaints , no breathing from paine , and after millions of yeeres , no possibility of comfort : and if the rod wherewith thou chastisest thy children , o lord , euen in this life be so smart and galling , that they haue been brought downe to the brim of despaire ; and in the bitternesse of their soule haue intreated death to release them : what shal i think of their plagues in whose righteous confusion thou insultest ; and sayest , aha , i wil auenge me of mine enemies ? euen that thou shalt not bee thus miserable , o my soule , is some kind of happines ; but that thou shalt bee as happie , as the reprobate are miserable , how worthy is it of more estimation , than thy selfe is capable of ? chap. 25. afterthis oppositiō the mind shall make cōparison of the matter meditated with what may neerest resemble it ; and shall illustrate it with fittest similitudes , which giue no small light to the vnderstanding nor lesse force to the affection . wonder then , o my soule , as much as thou canst , at this glory ; and in comparison thereof , contemne this earth , which now thou treadest vpon ; whose ioyes , if they were perfect , are but short ; and if they were long , are imperfect : one day when thou art aboue , looking downe from the height of thy glory , and seeing the sons of men creeping like so many ants on this mole-hill of earth , thou shalt thinke : alas how basely i once liued ! was yonder silly dungeon the place i so loued , and was so loath to leaue ! thinke so now before-hand ; and since of heauē thou canst not , yet account of the earth , as it is worthy : how hartlesse and irkesome are yee , o yee best earthly pleasures , if ye be matched with the least of those aboue ? howe vile are you , o ye sumptuous buildings of kings , euen if all the entrailes of the earth had agreed to enrich you , in compason of this frame not made with hands ? it is not so hie aboue the earth in distance of place , as in worth and maiestie : we may see the face of heauen from the heart of the earth ; but from the neerest part of the earth who can see the least glory of heauen ? the three disciples on mount tabor , sawe but a glimpse of this glory shining vpon the face of their sauiour ; and yet being rauished with the sight , cryed out , master , it is good being here ; and thinking of building of three tabernacles , for christ , moses , elias , could haue been content themselues to haue lien without shelter , so they might alwaies haue enioyed that sight : alas , how could earthly tabernacles haue fitted those heuēly bodies ? they knewe what they sawe , what they said they knew not : lo these 3. disciples were not trāsfigured ; yet how deeply they were affected , euē with the glory of others ? how happy shal wee be , when our selues shal be changed into glorious ? and shall haue tabernacles not of our own making , but prepared for vs by god ? and yet not tabernacles , but eternal mansions . moses sawe god but a while , and shined ; how shal we shine that shal behold his face for euer ? what greater honour is there than in souereignty ? what greater pleasure than in feasting ? this life is both a kingdome and a feast . a kingdome : he that ouercomes , shall rule the nations , and shall sit with me in my throne : o blessed promotion , oh large dominion , and royall seate ! to which salomons throne of yuory was not worthy to become a footestoole . a feast ; blessed are they that are called to the marriage supper of the lambe : feastes haue more than necessitie of prouision , more than ordinary diet ; but marriage-feasts yet more than common abundance ; but the marriage-feast of the sonne of god to his blessed spouse the church , must so farre exceed in all heauenly munificence and varietie , as the persons are of greater state and maiestie : there is new wine , pure manna , and all manner of spirituall dainties ; and with the continuall cheare , a sweete and aunswerable welcome ; while the bridegrome louingly cheares vs vp , eate , o friends , drinke & make you merrie , o welbeloued : yea , there shalt thou be my soule not a guest , but ( how vnworthy soeuer ) the bride her selfe ; whom hee hath euerlastingly espoused to himselfe in truth and righteousnesse ; the contract is passed here belowe , the mariage is cōsummate aboue , and solēnized with a perpetual feast : so that now thou mayest safely say , my welbeloued is mine , and i am his : wherefore hearken , o my soule , and consider , and incline thine eare , forget also thine owne people , and thy fathers house , ( thy supposed home of this world ) so shall the king haue pleasure in thy beauty ; for hee is thy lord , and worship thou him . chap. 26. the verie names , and titles of the matter cōsidered , yeeld no small store to our meditation which , being commonly so imposed that they secretly comprehend the nature of the thing which they represent , are not vnworthy of our discourse . what neede i seeke these resemblances , whē the very name of life implieth sweetnesse to men on earth ; euen to them which confesse to liue with some discontentment ? surely the light is a pleasant thing , and it is good to the eyes to see the sunne : yet when temporall is added to life , i know not how this additiō detracteth somthing , and doth greatly abate the pleasure of life ; for those which ioy to thinke of life grieue to thinke it but temporall : so vexing is the ende of that whose continuance was delightfull ; but nowe when there is an addition , aboue time , of eternitie , it makes life so much more sweete , as it is more lasting ; and lasting infinitelie , what can it giue lesse than an infinite contentment ? oh dying and false life , which wee enioy here , and scarce a shadowe and counterfeit of that other : what is more esteemed than glory ? which is so precious to men of spirit , that it makes them prodigall of their blood , proud of their wounds ▪ carelesse of themselues : and yet alas , how pent and how fading is this glory , affected with such dangers and deaths ? hardly after all trophees and monuments , either knowen to the next sea , or suruiuing him that dyes for it : it is true glorie to triumph in heauen ; where is neither enuie , nor forgetfulnesse . what is more deare to vs than our countrey ? which the worthy and faithfull patriotes of all times , haue respected aboue their parēts , their children , their liues ; counting it onely happie to liue in it , and to die for it : the banisht man pines for the want of it ; the trauailer digests all the tediousnesse of his way , all the sorrowes of an ill iourney , in the only hope of home ; forgetting all his forraine miseries , when hee feeles his owne smoake . where is our countrey but aboue ? thence thou camest , o my soule ; thither thou art going , in a short , but weary pilorimage : o miserable men , if wee account our selues at home in our pilgrimage , if in our iourney we long not for home ! doest thou see men so in loue with their natiue soyle , that euen when it is all deformed with the desolations of warre , and turned into rude heapes , or while it is euen now flaming with the fire of ciuill broiles , they couet yet stil to liue in it ; preferring it to all other places of more peace and pleasure ; and shalt thou seeing nothing but peace and blessednes at home , nothing but trouble abroad , content thy selfe with a faint wish of thy dissolution ? if heauen were thy iayle , thou couldest but thinke of it vncomfortably . oh what affection can be worthy of such an home ? chap. 27. lastly , if we can recall any pregnāt testimonies of scripture concerning our theme , those shall fitly conclude this part of our meditation : of scripture ; for that in these matters of god , none but diuine authoritie can cōmand assent , and settle the conscience : witnesses of holy men may serue for colours ; but the ground must bee onely from god. there it is ( saith the spirit of god , which cannot deceiue thee ) that all teares shall be wip't from our eyes ; there shall bee no more death , nor sorrow , nor crying , neither shall there be any more paine : yea , there shall not onely be an end of sorrowes , but an abundant recompence for the sorrowes of our life ; as hee that was rapt vp into the third heauen , and there saw what cannot hee spoken , speakes yet thus of what he saw : i count that the afflictions of this present time are not worthy of the glory which shall bee shewed to vs : it was shewed to him what should hereafter be shewed to vs ; and hee sawe , that if all the world full of miseries were layed in one balance , and the least glory of heauen in another , those would bee incomparably light yea ( as that diuine father ) that one dayes felicitie aboue , were worth a thousand yeeres torment belowe ; what then can bee matched with the eternitie of such ioyes ? oh how great therefore is thy goodnes , o lord , which thou hast layd vp for them that feare thee , and done to them that trust in thee , before the sonnes of men ! chap. 28. the most difficult and knotty part of meditation thus finished , there remayneth that which is both more liuely , and more easie to a good heart ; to bee wrought altogether by the affections ; which if our discourses reach not vnto , they prooue vain , and to no purpose ; that which followeth therefore , is the very soule of meditation , whereto all that is past serueth but as an instrument . a man is a man by his vnderstanding part : but he is a christian by his will and affections . seeing therefore , that all our former labour of the braine , is only to affect the heart ; after that the minde hath thus trauersed the point proposed throgh all the heads of reason , it shall indeuour to find in the first place some feeling touch , & sweete rellish in that which it hath thus chewed ; which fruit , through the blessing of god will voluntarily follow vpon a serious meditation . dauid sayes , oh taste and see how sweete the lord is : in meditation wee doe both see and taste ; but we see before we taste : sight is of the vnderstanding ; taste , of the affection ; neither can we see , but we must ●aste ; we can not knowe ●right , but wee must needes bee affected : let the heart therefore first conceiue and feele in it self the sweetnesse or bitternesse of the matter meditated ; which is neuer done without some passion ; nor expressed without some hearty exclamation . oh blessed estate of the saints : o glorie not to bee expressed , euen by those which are glorified ! o incomprchensible saluation ! what sauour hath this earth to thee ? who can regarde the worlde that beleeueth thee ? who can thinke of thee , and not bee rauished with woonder and desire ? who can hope for thee , and not reioyce ? who can knowe thee , and not bee swallowed vp with admiration at the mercie of him that bestowes thee ? o blessednesse worthy of christs blood to purchase thee ! worthie of the continuall songs of saints and angels to celebrate thee ! howe should i magnifie thee ! howe should i long for thee ! how should i hate all this world for thee ? chap. 29. after this taste shall followe a complaint , wherin the heart bewayleth to it selfe his owne pouerty , dulnesse , and imperfection ; chiding and abasing it selfe in respect of his wants and indisposition : wherein humiliation truly goes before glory . for the more we are cast downe in our conceit , the higher shall god lift vs vp at the ende of this exercise , in spirituall reioicing . but alas , where is my loue ? where is my longing ? where art thou , o my soule ? what heauinesse hath ouertaken thee ? howe hath the worlde bewitched and possessed thee , that thou art become so carelesse of thine home , so senselesse of spiritual delights , so fond vpon these vanities ? doest thou doubt whether there bee an heauen ? or whether thou haue a god , and a sauiour there ? o farre bee frō thee this atheisme ; farre bee from thee the least thought of such desperate impiety : wo were thee if thou beleeuedst not : but o thou of little faith ; doest thou beleeue there is happinesse , and happinesse for thee , and desirest it not , and delightest not in it ? alas , how weake and vnbeleeuing is thy beleefe ? how cold and faint are thy desires ? tel me , what such goodly entertainemēt hast thou met withall here on earth , that was worthy to withdraw thee frō these heauenly ioyes ? what pleasure in it euer gaue thee contentment ? or what cause of dislike findest thou aboue ? oh no , my soule , it is onely thy miserable drowzinesse , only thy securitie : the world , the world hath besotted thee , hath vndone thee with carelesnesse . alas if thy delight bee so colde , what difference is there in thee frō an ignorant heathē , that doubts of another life ; yea , frō an epicure that denies it ? artthou a christian , or art thou none ? if thou be what thou professest , away with this dul and senselesse worldlinesse ; away with this earthly vnchearfulnesse ; shake off at last this profane and godlesse securitie that hath thus long weighed thee downe frō mounting vp to thy ioies ; looke vp to thy god , and to thy crowne , and say with confidence , o lord i haue wayted for thy saluation . chap. 30. after this cōplaint , must succeede an harty & passionate wish of the soule , which ariseth clearely from the two former degrees ; for that which a man hath found sweete , and comfortable , & complaines that hee still wants ; hee cannot but wish to enioy . o lord that i could waite and long for thy saluation ; oh that i could minde the things aboue ; that as i am a stranger in deed , so i could be also in affectiō ; oh that mine eyes , like the eyes of thy first martyr , could by the light of faith see but a glimpse of heauen ; oh that my heart could bee rapt vp thither in desire ! how should i trample vpō these poore vanities of the earth ? how willingly should i indure all sorrowes , all torments ? how scornefully should i passe by all pleasures ? how should i be in trauel of my dissolution ? oh when shall that blessed day come , when all this wretched worldlines remoued i shall solace my selfe , in my god ; behold , as the hart brayeth for the riuers of water , so panteth my soule after thee , o god ; my soule thirsteth for god , euen for the liuing god ; oh when shal i come and appeare before the presence of god ? chap. 31. after this wishing , shall follow hūble confession , by iust order of nature : for hauing bemoned our want , and wished supplie , not finding this hope in our selues , we must needes acknowledge it to him , of whom only we may both seek & find ; wherin it is to bee duely obserued , how the mind is by turnes depressed and lifted vp : being lifted vp with our taste of ioy ; it is cast downe with complaint : lift vp with wishes , it is cast downe with confession ; which order doeth best hold it in vre , and iust temper ; and makes it more feeling of the cōfort which followes in the conclusion . this confession must derogate all from our selues , and ascribe all to god. thus i desire , o lord , to bee right affected towards thee and thy glory ; i desire to come to thee : but , alas , how weakly ? how heartlesly ? thou knowest that i can neither come to thee , nor desire to come but from thee . it is nature that holds me from thee ; this treacherous nature fauors it selfe , loues the world , hates to thinke of a dissolution , and chooses rather to dwell in this dungeon with continuall sorrow and complaint , than to endure a parting although to liberty and ioy : alas , lord , it is my misery that i loue my paine : how long shall these vanities thus besot me ? it is thou onely that canst turne away mine eyes frō regarding these follies , and my heart from affecting them : thou onely , who as thou shalt one day receiue my soule into heauen , so now before-hande canst fixe my soule vpon heauen and thee . chap. 32. after confession naturally followes petition , earnestly requesting that at his handes , which we acknowledge our selues vnable , and none but god able to performe . oh carie it vp therefore , thou that hast created , and redeemed it , carie it vp to thy glorie : oh let mee not alwayes bee thus dull and brutish ; let not these scales of earthly affection alwayes dimme and blind mine eyes : oh thou that layedst clay vpon the blind mans eyes , take away this clay from mine eyes , wherewith alas they are so dawbed vp , that they cannot see heauen : illuminate thē from aboue , and in thy light let me see light . oh thou that hast prepared a place for my soule ; prepare my soule for that place ; prepare it with holinesse , prepare it with desire : and euen while it soiourneth on earth , let it dwell in heauen with thee , beholding euer the beauty of thy face , the glory of thy saints and of it selfe . chap. 33. after petition , shall followe the enforcemēt of our request from argument and importunate obsecration ; wherin we must take heede of complementing in tearmes with god ; as knowing that hee will not be mocked by any fashionable forme of sute , but requires holy and feeling intreatie . how graciously hast thou proclaimed to the worlde , that who-euer wants wisedom shal aske it of thee , which neither deniest nor vpbraidest : o lord , i want heauenly wisedome , to conceiue aright of heauen ; i want it and aske it of thee ; giue me to aske it instantly , and giue me according to thy promise abundantly . thou seest it is no strange fauour that i begge of thee ; no other than that which thou hast richly bestowed vpon all thy valiant martyrs , confessors , seruants from the beginning : who neuer could haue so chearfully imbraced death and torment , if through the middest of their flames and paine they had not seene their crowne of glorie . the poore theefe of the crosse had no sooner craued thy remembrance when thou camest to thy kingdome than thou promisedst to to take him with thee into heauen : presence was better to him than remembrance . behold , now thou art in thy kingdome , i am on earth : remember thine vnworthy seruant , and let my soule in conceit , in affection , in conuersation be this day & for euer with thee in paradise . i see , man walketh in a vaine shadow , and disquieteth himself in vain ; they are pitifull pleasures hee enioyeth , while he forgets thee ; i am as vaine , make me more wise : oh let mee see heauen , and i knowe i shall neuer ennie , nor followe them : my times are in thine hande : i am no better than my fathers , a stranger on earth ; as i speake of them , so the next ; yea , this generation shall speake of mee as one that was ; my life is a bubble , a smoake , a shadowe , a thought : i knowe it is no abiding in this thorow-fare : oh suffer me not so madde , as while i passe on the waye , i should forgette the ende ; it is that other life that i must trust to . with thee it is that i shall continue ; oh let mee not bee so foolish as to settle my selfe on what i must leaue , and to neglect eternitie ; i haue seene enough of this earthe , and yet i loue it too much ; oh let mee see heauen another while , and loue it so much more than the earth , by howe much the things there are more worthy to be loued ; oh god , looke downe on thy wretched pilgrim ; and teach mee to looke vp to thee , and to see thy goodnesse in the land of the liuing . thou that boughtest heauen for me , guide mee thither ; and for the price that it cost thee , for thy loue and mercies sake , in spight of all tentations , enlighten thou my soule , direct it , crowne it . chap. 34. after this enforcement , doeth followe confidence ; wherin the soule after many doubtfull and vnquiet bickerings , gathers vp her forces , and cheerefully rouzeth vp it selfe ; and like one of dauids worthies , breaks through a whole armie of doubts , and fetches comfort from the well of life ; which , though in some later , yet in all is a sure reward from god of sincere meditation . yea , bee thou bolde , o my soule , and doe not meerely craue , but challenge this fauour of god , as that which hee owes thee : hee owes it thee because hee hath promised it , and by his mercie hath made his gift , his debt ; faithfull is hee that hath promised ▪ which will also doe it ▪ hath hee not giuen thee not onely his hand in the sweete hopes of the gospell , but his seale also in the sacraments ? yea , besides promise , hand , seale ; hath hee not giuen thee a sure earnest of thy saluation , in some weake , but true graces ? yet more : hath hee not giuen thee besides earnest , possession ? while he that is the trueth and life , saith , hee that beleeueth hath euerlasting life , and hath passed from death to life : canst thou not then bee content to cast thy selfe vpon this blessed issue ; if god be faithfull , i am glorious ; i haue thee already , o my life ; god is faithfull , and i doe beleeue : who shall separate mee from the loue of christ ? from my glorie with christ , who shall pull mee out of my heauen ? goe to then , and returne to thy rest , o my soule ; make vse of that heauen wherin thou art , and be happie . thus we haue found , that our meditatiō like the winde , gathers strengthin proceeding ; and as naturall bodies , the neerer they come to their places , moue with more celerity , so doeth the soule in this course of meditation , to the vnspeakeable benefite of it selfe . chap. 35. the conclusion remaineth ; wherin we must aduise ( like as physicians doe in their sweats and exercise ) that wee cease not ouer-suddenly ; but leaue off by little and little . the mind may not bee suffered to fall headlong from this height , but must also descend by degrees . the first whereof , after our confidence , shall be an hearty gratulation , and thankesgiuing . for , as man naturally cannot bee miserable , but he must complaine , and craue remedie ; so the good heart cannot finde it selfe happie , and not be thankefull : and this thankefulnesse which it feeles and expresses , makes it yet more good , and affects it more . what shall i then doe to thee for this mercie , othou sauiour of men ? what should i render to my lord , for all his benefites ? alas , what can i giue thee which is not thine owne before ? oh that i could giue thee but all thine ! thou giuest mee to drinke of this cuppe of saluation ; i will therefore take the cuppe of saluation , and call vpon the name of the lord : praise thou the lorde , o my soule ; and all that is within mee , praise his holy name : and since here thou beginnest thine heauen , begin here also that ioyfull song of thankes-giuing , which there thou shalt sing more sweetly , and neuer ende . chap. 36. after this thankesgiuing , shall followe a faithful recommendation of our selues to god ; wherein the soule doth chearfully giue vp it selfe , and repose it selfe wholly vpon her maker , and redeemer ; committing her selfe to him in all her wayes , submitting her selfe to him in all his wayes , resoluing in all things to glorifie him ; and to walke worthy of her high & glorious calling . both which later shal bee done ( as i haue euer found ) with much life and comfort , if for the full conclusion , wee shall lift vp our heart and voyce to god , in singing some versicle of dauids diuine psalmes , answerable to our disposition , and matter ; whereby the heart closes vp it selfe with much sweetenesse and contentment . this course of meditation thus heartily obserued , let him that practises it , tell we whether he find not that his soule , which at the beginning of this exercise did but creepe and grouell vpon earth , doe not now in the conclusion soare aloft in heauen ; & being before aloofe off , doe not now find it selfe neere to god , yea with him , and in him . chap. 37. thus haue i endeuoured , ( right worshipfull sir ) according to my slender faculty , to prescribe a methode of meditation : not vpon so strict tearmes of necessitie , that whosoeuer goeth not my way , erreth . diuers paths leade oft-times to the same end ; and euery man aboundeth in his owne sense : if experience and custome hath made another forme familiar to any man , i forbid it not ; as that learned father sayde of his tralation , let him vse his owne , not contemne mine . if any man bee to chuse , and beginne , let him practise mine , till he meete with a better master : if an other course may be better , i am sure this is good . neither is it to be suffered , that like as fantasticall men , while they doubt what fashion'd sute they should we are , put on nothing ; so , that wee christians shuld neglect the matter of this worthy businesse , while we nicely stand vpon the forme thereof . wherein giue mee leaue to complain with iust sorrowe and shame , that if there bee any christian duetie , whose omission is notoriously shameful , and preiudicial to the soules of professors , it is this of meditation : this is the very end god hath giuen vs our soules ▪ we misse-spend them , if we vse them not thus . how lamentable is it , that wee so imploy them , as if our facultie of discourse serued for nothing , but our earthly prouision ? as if our reasonable and christian mindes were appointed for the slaues and drudges of this bodie ; onely to bee the caters and cookes of our appetite . the worlde filles vs , yea , cloyes vs : we finde our selues worke enough to thinke ; what haue i yet ? howe may i gette more ? what must i lay out ? what shall i leaue for posterity ? how may i preuent the wrong of mine aduersarie , how may i returne it ? what answeres shall i make to such allegations ? what entertainement shall i giue to such friends ? what courses shall i take in such suits ? in what pastimes shall i spend this day , in what the next ? what aduantage shall i reape by this practise ; what losse ? what was sayd , answered , replied , done , followed ? goodly thoughts , and fitte for spirituall mindes ! say , there were no other worlde ; how could wee spend our cares otherwise ? vnto this only neglect , let mee ascribe the commonnesse of that laodicean temper of men , or ( if that bee worse ) of the dead coldnesse which hath striken the hearts of many , hauing left them nothing but the bodies of men , and visors of christians ; to this onely , they haue not meditated . it is not more impossible to liue without an heart , than to bee deuout without meditation : woulde god therefore my words could be in this ( as the wise man sayes the wordes of the wise are ) like vnto goades in the sides of euery reader , to quicken him vp out of this dull and lazy security , to a chearfull practise of this diuine meditatiō . let him curse mee vpon his death-bed , if looking backe from thence to the bestowing of his former times , hee acknowledge not these houres placed the most happily in his whole life ? if he then wish not he had worne out more daies , in so profitable and heauenly a worke . deo soli gloria . notes, typically marginal, from the original text notes for div a02513-e1380 the benefit & vses of meditation . which are vniuersall to al christians and not to bee appropriated to some professions . the description and kinds of meditation . concerning meditation extemporall . cautions of extemporal meditation . of meditatiō deliberate : wherein first , the qualities of the person . of whom is required : first , that he be pure from his sinnes . secondly , that he be free from worldly thoughts . thirdly that he be constant : and that , first ▪ in his set tymes . secondly , that he be constant in the cōtinuance , * sauing our iust quarrel against him for the councel of constance . of the circumstances of meditation . and therin , first , of the place . secondly , of the time. of the site and gesture of the body . * gerson . ** guliel . paris . * dionys . carthus . of the matter & subiect of our meditation . the order of the worke it selfe . the entrāce into the worke . 1. the cōmon entrance , which is prayer . particular & proper entrance into the matter , which is in our choice thereof . the proceeding of our meditation . and therin a methode allowed by some authors , reiected by vs. the scale of meditation of an author , ancient , but namelesse . * degrees of preparation . 1. question . what i thinke . should think . 2. excussion . a repelling of what i should not thinke . 3. choice , or election . of what most necessary . expedient comely . * degrees of proceeding in the vnderstanding . 4. commemoration . an actual thinking vpon the matter elected . 5 conseleration . a redoubled commemoration of the same , till it be fully knowen . 6. attention . a fixed and earnest cōsideratiō : wherby it is fastened in the mind . 7 explanation . a cleering of the thing considered by similitudes . 8 tractation . an extending the thing considered to other points : where all questions of doubt are discussed . 9. diindication . an estimation of the worth of the thing thus handled . 10. cons●tion a confirmation of the estimation thus made 11. rumination . a sad and serious meditation of all the former , till it may worke vpon the affections . from hence to the degrees of affection . premonitions concerning our proceeding in the first part of meditation . the practise of meditation ; wherin first , wee begin with some description of that we meditate of . secondly , followes an easie & voluntary diuision of the matter meditated 3. a consideration of the causes therof in al kinds of them . 4. the consid . of the fruits & effects . 5. consideratiō of the subiect , wherin , or wherabout it is . 6. consid ▪ of the appendances , and qualities of it . 7. of that which is diuers frō it , or contrary to it . 8. of cōparisons and similitudes whereby it may bee most fitly set forth . 9. the titles and names of the thing cōsidered . 10. cōsid . of fit testimonies of scripture , concerning our theme . of our second part of meditation : which is , in the affections . wherin is required a taste and rellish of what we haue thought vpon . secondly , a cōplaint ; bewailing our wants and vntowardnes . thirdly , an harty wish of the soule for what it cōplaineth to want . 4. an hūble confession of our disability to effect what we wish . 5. an earnest petitiō for that which wee confesse to want . 6. a vehement enforcement of our petiuon . 7. a chearfull confidence of obtaining what wee haue requested & enforced . the conclus . of our meditation , in what order it must be . first , with thankesgiuing . secondly , with recommendation of our soules and wayes to god. an epilogue . reproouing the neglect , exhorting to the vse of meditation . good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40662 of text r7287 in the english short title catalog (wing f2425). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 100 kb of xml-encoded text transcribed from 131 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40662 wing f2425 estc r7287 12251592 ocm 12251592 57121 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40662) transcribed from: (early english books online ; image set 57121) images scanned from microfilm: (early english books, 1641-1700 ; 144:9) good thoughts in bad times consisting of personall meditations, scripture observations, historicall applications, mixt contemplations / by thomas fuller. fuller, thomas, 1608-1661. [11], 250 p. printed for thomas hunt, exeter : 1645. reproduction of original in huntington library. eng meditations. devotional exercises. conscience. a40662 r7287 (wing f2425). civilwar no good thoughts in bad times, consisting of personall meditations. scripture observations. historicall applications. mixt contemplations. by t fuller, thomas 1645 18001 32 0 0 0 0 0 18 c the rate of 18 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 emma (leeson) huber sampled and proofread 2002-10 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion good thoughts in bad times , consisting of personall meditations . scripture observations . historicall applications . mixt contemplations . by thomas fuller . psal. 4.4 . commune with your hearts in your chamber , and be still . exeter , printed for thomas hunt , 1645. to the right honourable the lady dalkeith , lady governesse to her highnesse the princesse henrietta . madam , it is unsafe , in these dangerous dayes , for any to go abroad , without a convoy , or at the least a passe : my book hath both , in being dedicated to your honour . the apostle * saith , vvho planteth a vineyard & eateth not of the fruit thereof ? i am one of your honours planting , and could heartily wish , that the fruit i bring forth , were worthy to be tasted by your juditious palate . however , accept these grapes , if not for their goodnesse , for their novelty : though not sweetest rellisht , they are soonest ripe , being the first fruits of exeter presse , presented unto you . and if ever my ingratitude should forget my obligations to your honour , these black lines will turn red , and blush his unworthinesse that wrot them . in this pamphlet your ladyshippe shall praise , whatsoever you are pleased but to pardon . but i am tedious , for your honour can spare no more minutes from looking on a better book , her infant highnesse , committed to your charge . was ever more hope of worth in a lesse volume ? but o! how excellently will the same , in due time , be set forth , seeing the paper is so pure , and your ladiship the overseer to correct the presse . the continuance and encrease of whose happinesse here , and hereafter is desired in his daily devotions , who resteth your honours in all christian service . tho. fvller . personall meditations . i lord , how neer was i to danger , yet escaped ? i was upon the brink of the brink of it , yet fell not in ; they are well kept who are kept by thee . excellent archer ! thou did'st hit thy mark in missing it , as meaning to fright , not hurt me . let me not now be such a fool , as to pay my thanks to blind fortune for a favour , which the eye of providence hath bestowed upon me . rather let the narrownesse of my escape make my thankfulnesse to thy goodnesse the larger , lest my ingratitude justly cause , that whereas this arrow , but hit my hat , the next pierce my head . ii. lord . when thou shalt visit me with a sharp disease , i fear i shall be impatient . for i am cholerick by my nature , and tender by my temper , and have not been acquainted with sicknesse all my life time . i cannot expect any kind usage from that which hath been a stranger unto me . i fear i shall rave , and rage . o whither will my mind saile , when distemper shall steer it ? whither will my fancy run , when diseases shall ride it ? my tongue , which of it self is a * fire , sure will be a wilde fire , when the fournace of my mouth is made seven times hoter , with a burning feaver . but lord , though i should talk idely to my own shame , let me not talk wickedly to thy dishonour . teach me the art of patience , whilst i am well , and give me the use of it when i am sick . in that day either lighten my burthen , or strengthen my back . make me , who so often in my health , have discovered my weaknesse , presuming on my own strength , to be strong in my sicknesse when i soly rely on thy assistance . iii. lord . this morning my unseasonable visiting of a friend , disturbed him in the middest of his devotions : unhappy to hinder another mans goodnesse . if i my self build not , shall i snatch the axe , and hammer from him that doth ? yet i could willingly have wished , that rather then he should then have cut off the cable of his prayers , i had twisted my cord to it , and had joyned with him in his . devotions . how ever , to make him the best amends i may , i now request of thee , for him , whatsoever he would have requested for himself . thus he shall be no loser , if thou be pleased to hear my prayer for him , and to hearken to our saviours intercession for us both . iiii. lord . since these wofull warres began , one , formerly mine intimate acquaintance , is now turned a stranger , yea , an enemy . teach me how to behave my self towards him . must the new foe , quite justle out the old friend ? may i not with him , continue some commerce of kindnesse ? though the amity be broken on his side , may not i preserve my counter part entire ? yet how can i be kind to him , without being cruell to my self , and thy cause . o guide my shaking hand , to draw so small a line , strait , or rather because i know not how to carry my self towards him in this controversie , even be pleased to take away the subj●ct of the question , and speedily to reconcile these unnaturall differences . v. lord . my voice by nature is harsh , and untunable , and it is vaine to lavish any art to better it . can my singing of psalmes be pleasing to thy eares , which is unpleasant to my own ? yet though i cannot chaunt with the nightingale , or chirp with the black bird , i had rather chatter with the * swallow , yea , rather croke with the raven , then be altogether silent . hadst thou given me a better voice , i would have praised thee with a better voice . now what my musick wants in sweetnesse , let it have in sence , singing praises with * understanding . yea lord , create in me a new heart , ( therein to make * mellody ) and i will be contented with my old voice , untill , in thy due time , being admitted into the quire of heaven , i have another , more harmonious , bestowed upon me . vi . lord . within a little time i have heard the same precept in sundry places , and by severall preachers pressed upon me . the doctrine seemeth to haunt my soul , wither soever i turn it meets me . sure this is from thy providence , and should be for my profit . is it because i am an ill proficient in this point , that i must not turn over a new leafe , but am still kept to my old lesson ? * peter was grieved , because our saviour said unto him the third time , lovest thou me ? but i will not be offended at thy often inculcating the same precept . but rather conclude , that i am much concerned therein , and that it is thy pleasure , that the naile should be soundly fastned in me , which thou hast knockt in with so many hammers . vii . lord . before i commit a sinne , it seems to me so shallow , that i may wade thorow it dry-shod , from any guiltinesse : but when i have committed it , it often seems so deep , that i cannot escape without drowning . thus i am alwayes in the extremities : either my sinnes are so small that they need not my repentance , or so great that they cannot obtain thy pardon . lend me , o lord , a reed out of thy sanctuary , truly to measure the demension of my offences . but o! as thou revealest to me , more of my misery , reveale also more of thy mercy : lest , if my wounds , in my apprehension , gape wider then thy tents , my soul runne out at them . if my badnesse seeme bigger then thy goodnesse , but one hair's breadth , but one moment , that 's room and time enough for me to run to eternall despair . viii . lord . i do discover a fallacy , whereby i have long deceived my self . which is this : i have desired to begin my amendment , from my birth day , or from the first day of the yeer , or from some eminent festivall , that so my repentance might bear some remarkable date . but when those dayes were come , i have adjourned my amendment to some other time . thus whilst i could not agree with my self when to start , i have almost lost the running of the race . i am resolved thus to befool my self no longer . i see no day to to day , the instant time is alwayes the fittest time . in * nabuchadnezars image , the lower the members , the courser the mettall , the further off the time , the more unfit . to day is the golden opportunity , to morrow will be the silver season , next day , but the brazen one , and so long , till at last i shall come to the toes of clay , and be turned to dust . grant therefore that * to day i may hear thy voice . and if this day be obscure in the kallender , and remarkable in it self for nothing else , give me to make it memorable in my soul , thereupon , by thy assistance , begining the reformation of my life . ix . lord . i saw one , whom i knew to be notoriously bad , in great extremity . it was hard to say whether his former wickednesse or present want were the greater ; if i could have made the distinction , i could willingly have fed his person , and sterved his profanesse . this being impossible , i adventured to relieve him . for i know , that amongst many objects , all of them being in extream miseries , charity , though shooting at random , cannot misse a right mark . since , lord , the party , being recovered , is become worse then ever before . ( thus they are always impaired with affliction , who thereby are not improved . ) lord , count me not accessary to his badnesse , because i relieved him . let me not suffer harm in my self , for my desire to do good to him . yea , lord be pleased to clear my credit amongst men , that they may understand my hands according to the simplicity of my heart . i gave to him onely in hope , to keep the stock a live , that so afterwards it might be better grafted . now , finding my self deceived , my almes shall return into my own bosom . x. lord . thy servants are now praying in the church , and i am here staying at home , detayned by necessary occasions , such as are not of my seeking but of thy sending , my care could not prevent them , my power could not remove them . wherefore , though i cannot go to church , there to sit down at table with the rest of thy guests , be pleased , lord , to send me a dish of their meat , hither , and feed my soul with holy thoughts . * eldad and medad , though staying still in the camp , ( no doubt on just cause ) yet prophesied as well as the other elders . though they went not out to the spirit , the spirit came home to them . thus never any dutifull child lost his legacy for being absent at the making of his fathers will , if at the same time he were imployed about his fathers businesse . i fear too many at church , have their bodies there , and minds at home . behold in exchange my body here , and heart there . though i cannot pray with them i pray for them . yea , this comforts me , i am with thy congregation , because i would be with it . xi . lord , i trust thou hast pardoned the bad examples i have set before others , be pleased also to pardon me the sinnes which they have committed , by my bad examples . ( it is the best manners in thy court to heap requests upon requests . ) if thou hast forgiven my sinnes , the children of my corrupt nature , forgive me my grand-children also . let not the transcripts remain , since thou hast blotted out the originall . and for the time to come , blesse me with barrennesse in bad actions , and my bad actions with barrennesse in procreation , that they may never beget others , according to their likenesse . xii . lord , what faults i correct in my sonne , i commit my self : i beat him for dabling in the dirt , whil'st my own soul doth wallow in sinne : i beat him for crying to cut his own meat , yet am not my self contented with that state thy providence hath carved unto me : i beat him for crying when he is to go to sl●ep , and yet i fear i my self shall cry , when thou callest me to sleep with my fathers . alas , i am more childish then my child , and what i inflict on him , i justly deserve to receive from thee : onely here is the difference : i pray & desire that my correction on my child , may do him good , it is in thy power , lord , to effect , that thy correction on me , shall do me good . xiii . lord , i perceive my soul deeply guilty of envie . by my good will , i would have none prophesie , but mine own * moses . i had rather thy work were undon , then don better by another , then by my self . had rather thy enemies were all alive , then that i should kill but my thousand , and others their ten thousands of them . my corruption repines at other mens better parts , as if what my soul wants of them in substance she would supply in swelling . dispossesse me , lord , of this bad spirit , and turn my envie into holy emulation . let me labour to exceed them in pains , who excell me in parts , and knowing that my sword in cuting down sinne , hath a duller edge , let me strike with the greater force ; yea , make other mens gifts to be mine , by making me thankfull to thee for them ▪ it was some comfort to naomie , that wanting a sonne her self , she brought up * ruth's child in her bosom . if my soul be too old to be a mother of goodnesse , lord , make it but a dry-nurse . let me feed , and foster , and nourish , and cherish the graces in others , honouring their persons , praising their par●s , and glorifying thy name , who hast given such gifts unto them . xiiii . lord , when young , i have almost quarrelled with that petition in our liturgie , give peace in our time ▪ o lord , nee●lesse to wish for light at noon-day ; for then peace was so plentifull , no fear of famine , but suspition of a surfet thereof . and yet , how many good comments was this prayer then capable of ? give peace , that is , continue and preserve it . give peace , that is , give us hearts worthy of it , and thankfull for it . in our time , that is , all our time : for there is more besides a fair morning required to make a fair day . now i see the mother had more wisdom then her sonne . the church knew better then i , how to pray . now i am better informed of the necessity of that petition . yea , with the daughters of the * horse-leech , i have need to cry , give , give peace in our time , o lord . xv . lord , unruly souldiers command poor people to open them their doors , otherwise threatning to break in ▪ but if those in the house knew their own strength , it were easie to keep them out . seeing the doors are threatning proof , & it is not the breath of their oathes can blow the ●ocks open . yet silly souls being affrighted , they obey , and betray themselves to their violence . thus satan serves me , or rather thus i serve my self . when i cannot be forced i am fool'd out of my integrity . he cannot constrain , if i do not consent ▪ if i do but keep possession , all the posse of hell , cannot violently eject me : but i cowardly surrender to his summons . thus there needs no more to my undoing , but my self . xvi . lord , when i am to travell , i never use to provide my self , till the very tyme ; partly out of lazinesse , loath to be troubled till needs i must , partly out of pride , as presuming all necessaries for my journey will wait upon me at the instant . ( some say this is schollers fashion , and it seemes by following it , i hope to approve my self to be one ) however , it often comes to passe , that my journey is finally stopt , through the narrownesse of the time to provide for it . grant , lord , that my confess'd improvidence in temporall , may make me suspect my providence in spituall matters . * salomon saith , man goeth to his long home . short preparation will not fit so long a journey . o! let me not put it off to the last , to have my * oile to buy , when i am to burn it . but let me so dispose of my self , that when i am to dye , i may have nothing to do but to dye . xvii . lord , when in any writing , i have occasion to insert these passages , god willing , god lending me life , &c. i observe , lord , that i can scarce hold my hand from incircling these words in a parenthesis , as if they were not essentiall to the sentence , but may as well be left out , as put in . whereas indeed they are not onely of the commission at large , but so of the quorum , that without them all the rest is nothing , wherefore hereafter , i will write those words fully and fairely without any inclosure about them . let criticks censure it for bad grammer , i am sure it is good divinity . xviii . lord , many temporall matters , which i have desired , thou hast denyed me . it vext me for the present , that i wanted my will . since , considering in cold blood , i plainly perceive , had that which i desired been done , i had been undone . yea , what thou gavest me , instead of those things which i wished , though lesse toothsome to me , were more wholsome for me . forgive , i pray , my former anger , and now accept my humble thanks . lord grant me one suite , which is this ? deny me all suits which are bad for me , when i petition for what is unfitting , o let the king of heaven , make use of his negative voice . rather let me fast then have * quailes given with intent that i should be choaken in eating them . xix . lord , this day i disputed with my self , whether or no i had said my prayers this morning ; and i could not call to mind any remarkable passage , whence i could certainly conclude that i had offered my prayers unto thee . frozen affections , which left no spark of remembrance behind them . yet at last i hardly recovered one token , whence i was assured that i had said my prayers . it seems i had said them , and onely said them , rather by heart then with my heart . can i hope that thou wouldest remember my prayers , when i had almost forgotten that i had prayed ? or rather have i not cause to fear , that thou remembrest my prayers too well , to punish the coldnesse and badnesse of them ? alas , are not devotions thus done , in effect left undone . well * iacob advised his sonnes , at their second going into egypt , take double money in your hand ; peradventure it was an oversight . so , lord , i come with my second morning sacrifice : be pleased to accept it , which i desire , and endeavour to present , with a little better devotion , then i did the former . xx . lord , the motions of thy holy spirit , were formerly frequent in my heart . but , alas , of late they have been great strangers . it seems they did not like their last entertainment , they are so loath to come again . i fear they were * grieved , that either i heard them not attentively , or beleeved them not faithfully , or practised them not conscionably . if they be pleased to come again , this is all i dare promise , that they do deserve , and i do desire they should be well used . let thy holy spirit be pleased , not onely to stand before the door and * knock , but also to come in . if i do not open the door , it were too unreasonable to request such a miracle to come in , when the doors were shut , as thou did'st to the * apostles . yet let me humbly beg of thee , that thou wouldest make the iron gate of my heart open of it's own * accord . then let thy spirit be pleased to sup in my heart , i have given it an invitation , and i hope i shall give it room . but o thou that sendest the guest , send the meat also , and if i be so unmannerly , as not to make the holy spirit welcome , o! let thy effectuall grace , make me to make it welcome . xxi . lord , i confesse this morning i remembred my breakfast , but forgot my prayers . and as i have returned no praise , so thou mightest justly have afforded me no protection . yet thou hast carefully kept me to the middle of this day , and intrusted me with a new debt , before i have paid the old score . it is now noon , too late for a morning , too soon for an evening sacrifice . my corrupt heart prompts me to put off my prayers till night , but i know it too well , or rather too ill to trust it . i fear , if till night i deferre them , at night i shall forget them . be pleased therefore now to accept them ▪ lord let not a few hours the later , make a breach : especially seeing ( be it spoken , not to excuse my negligence but to implore thy pardon ) a thousand yeers in thy sight are but as yesterday . i promise hereafter by thy assistance to bring forth fruit in due season . see how i am ashamed the sun should shine on me , who now newly start in the race of my devotions , when he like a gyant hath run more then half his course in the heavens . xxii . lord , this day casually i am fallen into a bad company , & know not how i came hither or how to get hence . sure i am , not my improvidence hath run me , but thy providence hath led me into this danger . i was not wandring in any base by-path , but walking in the high way of my vocation . wherefore , lord , thou that calledst me hither , keep me here . stop their mouths that they speak no blasphemy , or stop my ears that i hear none ; or open my mouth soberly to reprove what i hear . give me to guard my self , but lord guard my guarding of my self . let not the smoak of their badnesse , put out my eyes , but the shining of my innocence lighten theirs . let me give physick to them , and not take infection from them . yea , make me the better for their badnesse . then shall their bad company , be to me like the dirt of oysters , whose mud hath sope in it , and doth rather scour , then defile . xxiii . lord , often have i thought with my self , i will sinne but this one sinne more , and then i will repent of it , and of all the rest of my sinnes together . so foolish was i , and ignorant . as if i should be more able to pay my debts , when i owe more : or as if i should say , i will wound my friend once again , and then i will lovingly shake hands with him . but what if my friend will not shake hands with me ? besides , can one commit one sin more , and but one sinne more ? unclean creatures went by couples into the * arke . grant lord , at this instant i may break off my badnesse ; otherwise thou maist justly make the last minute , wherein i do sinne on earth , to be the last minute wherein i shall sinne on earth , and the first wherein thou might'st make me suffer in another place . xxiiii . lord , the preacher this day came home to my heart . a left handed gibeonite with his * sling , hit not the mark more sure , then he my darling sinnes . i could find no fault with his sermon , save onely that it had too much truth . but this i quarrelled at , that he went farre from his text to come close to me , and so was faulty himself in telling me of my faults . thus they will creep out at small crannies , who have a mind to escape , and yet i cannot deny , but that that which he spake , ( though nothing to that portion of scripture which he had for his text ) was according to the proportion of scripture . and is not thy word in generall the text at large of every preacher ? yea , rather i should have concluded , that if he went from his text , thy goodnesse sent him to meet me . for without thy guidance it had been impossible for him so truly to have trac'd the intricate turnings of my deceitfull heart . xxv . lord , be pleased to shake my clay cottage , before thou throwest it down . may it totter a while , before it doth tumble . let me be summon'd before i am surpriz'd . deliver me from sudden death . not from sudden death , in respect of it self , for i care not how short my passage be , so it be safe . never any weary traveller complained , that he came too soon to his journeys end . but let it not be sudden in respect of me . make me alwayes ready to receive death . thus no guest comes unawares to him , who keeps a constant table . scripture-observations . i lord , in the parable of the four sorts of ground whereon the seed was sowen , the last alone proved fruitfull . there , the bad were more then the good : but amongst the servants two improved their * talents , or pounds , and * one onely buried them . there the good were more then the bad. again , amongst the ten virgins , five were wise , and five * foolish : there the good and bad were equall . i see that concerning the number of the saints , in comparison to the reprobates , no certainty can be collected from these parables . good reason , for it is not their principall purpose to meddle with that point . grant that i may never rack a scripture similie , beyond the true intent thereof . lest instead of sucking milk , i squeez blood out of it . ii. lord , thou didst intend from all eternity , to make christ the heire of all . no danger of disinheriting him , thy onely sonne , and so well deserving . yet thou sayest to him . * aske of me and i will give thee , the heathen for thine inheritance , &c. this homage he must do , for thy boon to beg it . i see thy goodnesse delights to have thy favours sued for , expecting we should crave , what thou intendest we shall have ; that so , though we cannot give a full price , we may take some paines for thy favours , and obtain them , though not for the merit , by the meanes of our petitions . iii. lord , i find that ezekiel is in his prophesies , stiled ninety times , and more , by this appellation , sonne of man , and yet surely , not once oftner then there was need for . for he had more visions then any one ( not to say then all ) of the prophets of his time . it was necessary therefore , that his mortall extraction should often be sounded in his eares , sonne of man , lest his frequent conversing with visions , might make him mistake himself , to be some angell . amongst other revelations , it was therefore needfull , to reveale him to himself ; sonne of man , lest seeing many visions might have made him blind with spirituall pride . lord , as thou increasest thy graces in me , and favours on me , so with them daily increase in my soul the monitors , and remembrancers of my mortal●ty . so shall my soul be kept in a good temper , and humble deportment towards thee . iv. lord , i read how * iacob ( then onely accompanied with his staffe ) vowed at bethell , that if thou gavest him but bread and rayment , he would make that place thy house . after his return , the condition on thy side , was overperformed , but the obligation on his part , wholy neglected : for when thou hadst made his staffe to swell , and to break into two bands , he , after his return , turn'd * purchaser , bought a field in shalem , intending there to set up his rest . but thou art pleased to be his remembrancer in a new vision , and to spur him afresh , who tired in his promise . * arise , go to bethell and make there an altar , &c. lord , if rich iacob forgot what poor iacob did promise , no wonder if i be bountifull to offer thee , in my affliction , what i am niggardly to perform in my prosperity . but o! take not advantage of the forfeitures , but be pleased to demand payment once againe . pinch me into the remembrance of my promises , that so i may reinforce my old vows with new resolutions . v. lord , i read when our saviour was examined in the high priests hall , that peter stood without , till iohn ( being his * spokes-man to the maid that kept the door ) procured his admission in . iohn meant to let him out of the cold , and not to let him in to a temptation , but his courtesie in intention , prov'd a mischief in event , and the occasion of his denying his master . o let never my kindnesse concurre in the remotest degree , to the dammage of my friend . may the chain which i sent him for an ornament , never prove his fetters . but if i should be unhappy herein , i am sure thou wilt not punish my good will , but pitty my ill successe . vi . lord , the apostle saith to the * corinthians , god will not suffer you to be tempted above what you are able . but how comes he to contradict himself , by his own confession , in his next epistle ? where , speaking of his own sicknesse , he saith , * we were pressed out of measure above strength . perchance this will be expounded by propounding another riddle of the same apostles : who praising * abraham , saith , that against hope , he beleeved in hope . that is , against carnall hope , he beleeved in spirituall hope . so the same wedge , will serve to cleave the former difficulty . paul was pressed above his human , not above his heavenly strength . grant lord , that i may not mangle , and dismember thy word , but study it intirely , comparing one place with another : for diamonds onely can cut diamonds , and no such comments on the scripture , as the scripture . vii . lord , i observe that the vulgar translation , reads the apostles precept thus , * give diligence to make your calling , and election sure by good works . but in our english testaments these words by good works are left out . it grieved me at the first to see our translation defective , but it offended me afterwards , to see the other redundant . for those words are not in the greek , which is the originall . and it is an ill work , to put good works in , to the corruption of the scripture . grant , lord , that though we leave good woorks out in the text , we may take them in , in our comment . in that exposition which our practice is to make on this precept , in our lives and conversations . viii . lord , i find the genealogie of my * saviour , strangely chequered with four remarkable changes in four immediate generations . 1 rehoboham begat abiam ▪ that is , a bad father , begat a bad son . 2 abiam begat asa ; that is , a bad father , a good sonne . 3 asa begat iehosaphat ; that is , a good father a good sonne . 4 iehosaphat begat ioram ; that is , a good father , a bad sonne . i see lord , from hence that my fathers piety cannot be entailed ; that 's bad news for me . but i see also , that actuall impiety is not always hereditary ; that 's good news for my sonne . ix . lord , when in my daily service i read davids psalmes , give me to alter the accent of my soul , according to their severall subjects : in such psalmes , wherein he confesseth his sinnes , or requesteth thy pardon or praiseth for former , or prayeth for future favours , in all these give me to raise my soul to as high a pitch as may be . but when i come to such psalms , wherein he curseth his enemies , o there let me bring my soul down to a lower note . for those words were made only to fit davids mouth ▪ i have the like breath , but not the same spirit to pronounce them . nor let me flatter my self , that it is lawfull for me , with david , to curse thine enemies , lest my deceitfull heart intitle all mine enemies to be thine , and so what was religion in david , prove malice in me , whil'st i act revenge under the pretence of piety . x. lord , i read of the two witnesses , * and when they shall have finished their testimony , the beast that ascendeth out of the bottomlesse pit , shall make warre against them , and shall overcome them , and kill them . they could not be kil'd whil'st they were doing , but when they had done their worke , during their imployment they were invincible . no better armour against the darts of death , then to be busied in thy service . why art thou so heavie , o my soul ? no malice of man can antidate my end a minute , whil'st my maker hath any work for me to do . and when all my daily task is ended , why should i grudge then to go to bed ? xi . lord , i read at the transfiguration that * peter , iames , and iohn , were admitted to behold christ ; but andrew was excluded . so again at the reviving of the daughter of the ruler of the * synagogue , these three were let in , and andrew shut out . lastly , in the * agony , the aforesaid three , were called to be witnesses thereof and still andrew left behind . yet he was peters brother , and a good man , and an apostle , why did not christ take the two pair of brothers ? was it not pitty to part them ? but me thinks i seem more offended thereat , then andrew himself was , whom i find to expresse no discontent , being pleased to be accounted a loyall subject for the generall , though he was no favourite in these particulars . give me to be pleased in my self , and thankfull to thee , for what i am , though i be not equall to others in personall perfections . for such peculiar priviledges are courtesies from thee when given , and no injuries to us when denyed . xii . lord , saint paul teacheth the art of heavenly thrift , how to make a new sermon of an old. many ( * saith he ) walk , of whom i have told you often , and now tell you weeping , that they are enemies to the crosse of christ . formerly he had told it with his tongue , but now with his tears , formerly he taught it with his words , but now with his weeping . thus new affections make an old sermon new . may i not , by the same proportion , make an old prayer new ? lord , thus long i have offered my prayer drye unto thee , now , lord , i offer it wet . then wilt thou own some new addition therein , when , though the sacrifice be the same , yet the dressing of it , is different , being steep't in his tears , who bringeth it unto thee . xiii . lord , i read of my saviour , that when he was in the wildernesse , * then the devill leaveth him , and behold angels came and ministred unto him . a great change in a little time . no twilight betwixt night and day . no purgatory-condition betwixt hell and heaven , but instantly , when out devill , in angell . such is the case of every solitary soul . it will make company for it self . a musing mind will not stand neuter a minute , but presently side with legions of good or bad thoughts . grant therefore , that my soul , which ever will have some , may never have bad company . xiv . lord , i read how cushi , and ahimaaz ran a race , who first should bring tidings of victory to david ▪ ahimaaze , though last setting forth , came first to his journeys end ; not that he had the fleeter feet , but the better brains , to chuse the way of most advantage . for the text * saith , so ahimaaz ranne by the way of the plain , and over-went cushi . prayers made to god by saints , fetch a needlesse compasse about . that is but a rough and un-even way . besides one steep passage therein , questionable whether it can be climbed up , and saints in heaven , made sensible of what we say on earth . the way of the plain , or plain way , both shortest , & surest is , call upon me , in the time of trouble . such prayers , ( though starting last ) will come first to the mark . xv . lord , this morning , i read a chapter in the bible , and therein observ'd a memorable passage , whereof i never took notice before . why now , and no sooner did i see it ? formerly , my eyes were as open , and the letters as legible . is there not a thin vaile laid over thy word , which is more rarified by reading , and at last wholly worn away ? or was it because i came with more appetite then before ? the milk was alwayes there in the brest , but the child till now was not hungry enough to find out the teat . i see the oile of thy word will never leave increasing whil'st any bring an empty barrell . the old testament , will still be a new testament to him , who comes with a fresh desire of information . xvi . lord , at the first * passeover , god kept touch with the hebrews very punctually : at the end of the four hundred and thirty yeers , in the self same day it came to passe , that all the hosts of the lord went out of the land of egypt . but at the first easter god was better then his word . having promised , that christ should lye but three dayes in the grave , his fatherly affection did runne to relieve him . by a charitable synechdoche , two pieces of dayes were counted for whole ones . god did cut the work short in * righteousnesse . thus the measure of his mercy under the law was full , but it ranne over in the gospell . xvii . lord , the * apostle diswadeth the hebrews from covetousnesse , with this argument , because god said , i will not leave thee , nor forsake thee . yet i find not , that god ever gave this promise to all the jews , but he spake it onely to * ioshua when first made commander against the canaanites . which , ( without violence to the anallogie of faith ) the apostle applyeth to all good men in generall . is it so that we are heirs apparant to all promises made to thy servants in scripture . are the charters of grace granted to them , good to me ? then will i say with iacob * i have enough . but because i cannot intitle my self to thy promises to them , except i immitate their piety to thee ; grant i may take as much care in following the one , as comfort by applying the oth●r . xviii . lord , i read that thou didst make * grasse , hearbs , & trees , the third day . as for the sunne , * moon , and stars , thou madest them on the fourth day of the creation . thus at first thou didst confute the folly of such , who maintain that all vegetables in their growth , are inslaved to a necessary , and unavoidable dependance on the influences of the starres . whereas plants were even when planets were not . it is false , that the mary-gold follows the sunne , whereas rather the sunne follows the mary-gold , as made the day before him . hereafter i will admire thee more , and fear astrologers lesse ; not affrighted with their dolefull predictions of dearth and drowth , collected from the complexions of the planets . must the earth of necessity be sad , because some ill-natured starre is sullen ? as if the grasse could not grow without asking it leave . whereas thy power , which made hearbs , before the starres , can preserve them without their propitions , yea , against their malignant aspects . xix . lord , i read how paul writing from rome , spake to * philemon , to prepare him a lodging hoping to make use thereof , yet we find not , that he ever did use it , being martyred not long after . however he was no loser , whom thou didst lodge in a higher mansion in heaven . let me alwayes be thus deceived to my advantage . i shall have no cause to complain , though i never wear the new cloaths fitted for me , if , before i put them on , death cloath me with glorious immortality . xx . lord , when our saviour sent his apostles abroad to preach , he enjoyned them in one * gospell , possesse nothing , neither shooes , nor a staffe . but it is said in another * gospell , and he commanded them , that they should take nothing , for their iourney , save a staffe onely . the reconciliation is easie . they might have a staffe , to speak them travellours , not souldiers : one to walk with , not to warre with , a staffe , which was a wand , not a weapon . but oh! in how dolefull dayes do we live , wherein ministers are not ( as formerly ) arm'd with their nakednesse , but need staves , and swords too , to defend them from violence . xxi . lord , i discover an arrant lazinesse in my soul . for when i am to read a chapter in thy bible before i begin it , i look where it endeth . and if it endeth not on the same side , i cannot keep my hands , from turning over the leaf , to measure the length thereof on the other side ; if it swels to many verses i begin to grudge . surely my heart is not rightly affected . were i truly hungry after heavenly food , i would not complain of the greatest messe of meat . scourge , lord , this lazinesse out of my soul , make the reading of thy word , not a penance , but a pleasure unto me . teach me , that as amongst many heaps of gold , all being equally pure , that is the best , which is the biggest , so i may esteem that chapter in thy word , the best that is the longest . xxii . lord , i find david making a syllogisme , in mode and figure , two propositions he perfected . * 18 if i regard wickednesse in my heart , the lord will not hear me . 19 but verily god hath heard me , he hath attended to the voice of my prayer . now i expected that david should have concluded thus : therefore i regard not wickednesse in my heart . but farre otherwise he concludes . 20 blessed be god , who hath not turned away my prayer nor his mercy from me . thus david hath deceived , but not wronged me . i look't that he should have clapt the crown on his own , and he puts it on gods head . i will learn this excellent logick , for i like davids better then aristotles syllogismes , that whatsoever the premisses be , i make gods glory the conclusion . xxiii . lord , wise * agur made it his wish , give me not poverty , lest i steal , & take the name of my god in vain . he saith not , lest i steal , and be caught in the manner , and then be stockt or whipt , or branded , or forc'd to four fold restitution , or put to any other shamefull , or painfull punishment . but he saith , lest i steal , and take the name of my god in vain , that is , lest professing to serve thee , i confute a good profession , with a bad conversation . thus thy children count sinne to be the greatest smart in sin , as being more sensible of the wound they therein give to the glory of god , then of all the stripes that man may lay upon them for punishment . xxiv . lord , i read that when my saviour dispossessed the mans * sonne of a devill , he enjoyned the evil spirit to come out of him , and enter no more into him . but i find that when my saviour himself was tempted of * satan , the devill departed from him but for a sason . retreating , as it seemes , with mind to return . how came it to passe , lord , that he who expell'd him finally out of others , did not propell him so from himself . sure it doth not follow , that because he did not , he could not do it . or that he was lesse able to help himself , because he was more charitable to relieve others . no , i see my saviour was pleased to shew himself a god in other mens matters , and but a man in such cases wherein he himself was concerned . being contented still to be tempted by satan , that his suffering for us , might cause our conquering through him . xxv . iannes and * iambres the apes of moses and aaron , immitated them in turning their rods into serpents ; onely here was the difference : aarons * rod devoured their rods . that which was solid and substantiall lasted , when that which was slight , and but seeming , vanished away . thus an active fancie in all outward expressions may immitate a lively faith . for matter of language , there is nothing what grace doth do , but wit can act. onely the difference appears in the continuance : wit is but for fits and flashes , grace holds out , and is lasting ; and , good lord of thy goodnesse , give it to every one that truly desires it . historicall applications . i the english embassadour some yeers since , prevailed so farre with the turkish emperour , as to perswade him to hear some of our english musick , from which ( as from all other liberal sciences ) both he & his nation were naturally averse . but it happned that the musitians were so long in tuning their instruments , that the great turk distasting their tediousnesse , went away in discontent , before their musick began . i am affraid , that the differences , and dissentions betwixt christian churches , ( being so long in reconciling their discords ) will breed in pagans , such a disrelish of our religion , as they will not be invited to attend thereunto . ii. a sibill came to tarquinius superbus king of rome , and * * offered to sell unto him three tomes of her oracles : but he , counting the price too high , refused to buy them . away she went , and burnt one tome of them . returning , she asketh him , whether he would buy the two remaining at the same rate ; he refuseth again , counting her little better then frantick . thereupon she burns the second tome . and peremptorily asked him , whether he would give the summe demanded for the all three , for the one tome remaining ; otherwise she would burn that also , and he would dearly repent it . tarquin , admiring at her constant resolution , and conceiving some extraordinary worth contained therein , gave her her demand . there are three volumes of m●ns time ; youth , mans estate , and old age ; and ministers advise them , * redeem this time . but men conceive the rate they must give , to be unreasonable , because it will cost them the renouncing of their carnall delights . hereupon one third part of their life ( youth ) is consumed in the fire of wantonnesse . again , ministers counsell men to redeem the remaining volumes of their life . they are but derided at for their pa●nes . and mans estate is also cast away in the smoak of vanity . but preachers ought to presse peremptorily on old people , to redeem , now , or never , the last volume of their life . here is the difference : the sibill still demanded but the same rate for the rem●ining book ; but aged folk ( because of their custom in sining ) will find it harder and dearer , to redeem this , the last volume , then if they had been chapmen for all three at the first . iii. in merianith shire in * wales , there be many mountains whose hanging top come so close together , that shepheards , sitting on severall mountains may audibly discourse one with another . and yet they must go many miles , before their bodies can meet together , by the reason of the vast hollow valleys which are betwixt them . our soveraign , and the members of his parliament , at london , seem very neer agreed , in their generall and publike professions ; both are for the protestant religion ; can they draw neerer ? both are for the priviledges of parliament ; can they come closer ? both are for the liberty of the subject ; can they meet evener ? and yet , alas , there is a great gulf , and vast distance betwixt them which our sinnes have made , and god grant that our sorrow may seasonably make it up again . iv. when iohn , king of france , had communicated the order of the knighthood of the star , to some of his guard , men of mean birth and extraction , the nobility ever after disdained to be admitted into that degree , and so that order in france , was extinguished . seeing that now adayes , drinking , and swea●ing , and wantonnesse , are grown frequent , even with base beggerly people , it is high time , for men of honour , who consult with their credit , to desist from such sinnes . not that i would have noble men , invent new vices , to be in fashion with themselves alone : but forsake old sinnes , grown common with the meanest of people . v. long was this land wasted with civill warre , betwixt the two houses of york and lancaster , till the red rose became white with the blood it had lost , and the white rose , red , with the blood it had shed . at last , they were united in a happy marriage , and their joynt-titles are ●wisted together in our gracious soveraign . thus there hath been a great difference betwixt learned men , wherein the dominion over the creature is founded . some putting it in nature , others placing it in grace . but the true servants of god have an unquestioned right thereunto . seeing both nature and grace , the first and second adam , creation , and regeneration are contained in them . hence their claime is so clear , their title is so true , ignorance cannot doubt it , impudence dare not deny it . vi . the roman senators conspired against iulius caesar to kill him : that very next morning artemido●us , * caesar's friend , delivered him a paper , ( desiring him to peruse it , ) wherein the whole plot was discovered : but caesar complemented his life away , being so taken up , to return the salutations of such people as met him in the way , that he pocketed the paper , among other petitions , as unconcerned therein , and so going to the senate house , was slain . the world , flesh , and devill have a designe for the destruction of men . we ministers , bring our people a letter , gods word , wherein all the conspiracy is revealed . but who hath believed our report ? most men are so busie about worldly delights , they are not at leisure to listen to us , or read the letter , but thus , alas , runne headlong to their own ruine and destruction . vii . it is reported of philip the second , king of spain , that besieging the town of st. quintine , and being to make a breach , he was forced with his cannon to batter down a small chappell on the wall , dedicated to saint laurence . in reparation to which saint , he afterwards built and consecrated unto him that famous chappell in the escariall in spain , for workmanship , one of the wonders in the world . how many churches and chappels of the god of saint laurence , have been laid waste in england , by this wofull warre . and which is more , ( and more to be lamented ) how many living temples of the holy ghost , christian people , have therein been causelesly and cruelly destroyed . how shall our nation be ever able to make recompence for it . god of his goodnesse forgive us that dept which we of our selves are not able to satisfie . viii . in the dayes of king * edward the sixt , the l. protector march't with a powerfull army into scotland , to demand their young queen mary in marriage to our king , according to their promises . the scotch refusing to do it , were beaten by the english in musl●borough fight . one demanded of a scotch lord , ( taken prisoner in the battell ) now sir , how do you like our kings marriage with your queen . i alwayes , ( quoth he ) did like the marriage , but i do not like the wooing , that you should fetch a bride with fire and sword . it is not enough for men to propound pious proj●cts to themselves , if they go about by indirect courses to compasse them . gods own work must be done by gods own wayes . otherwise we can take no comfort in obtaining the end , if we cannot justifie the means used thereunto . ix . a sagamore , or petty king in virginia , guessing the greatnesse of other kings by his own , sent a native hither , who understood english . commanding him to score upon a long cane ( given him of purpose to be his register ) the number of english men , that thereby his master might know the strength of this our nation . landing at plimouth , a populous place , ( and which he mistook for all england ) he had no leisure to eat , for notching up the men he met . at exeter , the difficulty of his task was increased ; coming at last to london ( that forest of people ) he brake his cane in pieces , perceiving the impossibility of his imployment . some may conceive that they can reckon up the sinnes they commit in one day . perchance they may make hard shifts to summe up their notorious ill deeds : more difficult it is , to score up their wicked words . but o how infinite are their idle thoughts ! high time then , to leave off counting , and cry out with * david , who can tell how oft he offendeth , lord cleanse me from my secret sinnes . x. martin de golin , * master of the teutonick order , was taken prisoner by the prusians , and delivered bound , to be beheaded . but he perswaded his executioner ( who had him alone ) first to take off his costly cloaths , which otherwise would be spoil'd with the sprinckling of his blood . now the prisoner , being partly unbound , to be uncloath'd , and finding his arms somewhat loos'ned , strake the executioner to the ground , kil'd him afterwards with his own sword , and so regained both his life and liberty . * christ hath overcome the world , and delivered it to us , to destroy it . but we are all achans by nature ; and the babylonish garment is a bait for our covetousnesse : whil'st therefore we seek to take the plunder of this world's wardrobe , we let go the mastery we had formerly of it . and too often , that which christ's passion made our captive , our folly makes our conquerour . xi . i read how pope * pius the fourth , had a great ship richly loaden , landded at sandwich in kent , where it suddenly sunck , and so , with the sands , choaked up the harbour , that ever since that place hath been deprived of the benefit thereof . i see that happinesse , doth not alwayes attend the adventures of his holinesse . would he had carried away his ship , and left us our harbour . may his spirituall merchandize never come more into this island , but rather sinck in tiber , then saile thus farre , bringing so small good , and so great annoyance . sure he is not so happy in opening the doors of heaven , as he is unhappy to obstruct havens on earth . xii . ieffery arch-bishop of york , and base son to king henry the second , used proudly to protest by his faith , and the royalty of the king his father . to whom one said , you may sometimes , sir , as well remember what was the honesty of your mother . good men when puffed up with pride , for their heavenly extraction , and paternall descent , how they are gods sonnes by adoption , may seasonably call to mind , the corruption which they carry about them . * i have said to the worm , thou art my mother . and this consideration , will temper their soules with humility . xiii . i could both sigh , and smile , at the simplicity of a native american , sent by a spaniard , his master , with a basket of figgs , and a letter ( wherein the figgs were mentioned ) to carry them both to one of his masters friends . by the way , this messenger eat up the figgs , but delivered the letter , whereby his deed was discovered , and he soundly punished . being sent a second time on the like message , he first took the letter ( which he conceived had eyes , as well as a tongue ) and hid it in the ground , sitting himself on the place where he put it ; and then securely fell to feed on his figgs , presuming that that paper which saw nothing , could tell nothing . then taking it again out of the ground , he delivered it to his masters friend , whereby his fault was perceiv'd , and he worse beaten then before . men conceive they can manage their sinnes with secresie . but they carry about them a letter , or book rather , written by gods finger , their * conscience , bearing witnesse to all their actions . but sinners being often detected and accused , hereby grow wary at last , and to prevent this speaking paper for telling any tales , do smother , stifle and suppresse it , when they go about the committing of any wickednesse . yet conscience , ( though buried for a time in silence , ) hath afterwards a resurrection , and discovers all to their greater shame , and heavier punishment . xiv . iohn courcy , earl of vlster in ireland , endeavoured fifteen severall times , to saile over thither , and so often was beaten back again , with bad weather . at last he expostulated his case with god in a * vision , complaining of hard measure , that having built and repaired so many monasteries to god and his saints , he should have so bad successe . it was answered him , that this was but his just punishment , because he had formerly put out the image of the * trinity , out of the cathedrall church of down , and placed the picture of saint patrick in the room thereof . surely , god will not hold them guiltlesse , who justle him out of his temple , and give to saints that adoration , due alone to his divine majesty . xv . the lybians kept all woemen in common . but when a child was born , they used to send it to that man to maintain ( as father thereof ) whom the infant most resembled in his complexion . satan and my sinfull nature enter-common in my soul , in the causing of wicked thoughts . the sonnes by their faces speak their syres . proud , wanton , covetous , envious , idle thoughts , i must own to come from my self . god forgive me , it is vain to deny it , those children are so like to their father . but as for some hideous horrible thoughts , such as i start at the motion of them , being out of the road of my corruption , ( and yet which way will not that wander ? ) so that they smell of hells brimstone about them : these fall to satans lot to father them . the swarthy blacknesse of their complexion plainly shewes who begat them , not being of mine extraction , but his injection . xvi . marcus manlius deserved exceedingly well of the roman state , having valiantly defended their capitol . but afterward , falling into disfavour with the people , he was condemned to death . however the people would not be so unthankfull as to su●fer him to be executed in any place , from whence the capitoll might be beheld . for the prospect thereof prompted them with fresh remembrance of his former merits . at last , they found a low place , in the * petiline-grove , by the river-gate , where no pinacle of the capitoll could be perceived , and there he was put to death . we may admire how men can find in their hearts to sinne against god . for we can find no one place in the whole world , which is not markt with a signall character of his mercy unto us . it was said properly of the jews , but is not untrue of all christians , that they are gods vineyard . and * god fenced it , and gathered out the stones thereof , and planted it with the choisest vine , and built a tower in the middest thereof ; and also digg'd a wine-presse therein . which way can men look , and not have their eyes met with the remembrance of gods favour unto them . look about the vineyard , it is fenced , look without it , the stones are cast out ; look within it , it is planted with the choisest vine ; look above it , a tower is built in the midst thereof ; look beneath it , a wine-presse is digg'd . it is impossible for one to look any way , and to avoid the beholding of gods bounty . ungratefull man ! and as there is no place , so there is no time for us to sin , without being at that instant beholden to him . we owe to him that we are , even when we are rebellious against him . xvii . a duell was to be fought , by consent of both * kings betwixt an english , and a french lord . the aforesaid iohn courcy earl of vlster , was chosen champion for the english : a man of great stomack and strength , but lately much weak'ned by long imprisonment . wherefore , to prepare himself before hand , the king allowed him what plenty and variety of meat , he was pleased to eat . but the monsieur ( who was to encounter him ) hearing what great quantity of victuals courcy did daily devour , and thence collecting his unusuall strength , out of fear , refused to fight with him . if by the standard of their cups , and measure of their drinking , one might truly inferre souldiers strength by rules of proportion , most vast , and valiant atchievements , may justly be expected from some gallants of of these times . xiii . i have heard that the brook neer lutterworth in lestershire into which the ashes of the burnt bones of wickliffe were cast . never since doth drown the meadow about it . papists expound this to be , because god was well pleased with the sacrifice of the ashes of such a heretick . protestants ascribe it rather to proceed from the vertue of the dust of such a reverent martyr . i see t is a case for friend . such accidents signifie nothing in themselves , but according to the pleasure of interpreters . give me such solid reasons , whereon i may rest and relye . * salomon saith , the words of the wise are like nailes , fastned by the masters of the assembly . a naile is firm , and will hold driving in , and will hold driven in . send me such arguments . as for these waxen topicall devises , i shall never think worse or better of any religion for their sake . xix . alexander the * great , when a child , was check'd by his governour leonidas , for being overprofuse in spending perfumes : because on a day , being to sacrifice to the gods , he took both his hands full of frankinsence , and cast it into the fire . but afterwards , being a man , he conquered the countrey of iudaea , ( the fountaine , whence such spices did flow ) he sent leonidas a present of five hundred talents weight of frankincense , to shew him , how his former prodigality , made him thrive the better in successe , and to advise him to be no more niggardy in divine service . thus they that sow plentifully , shall reap plentifully , i see there is no such way to have a large heart , as to have a large heart . the free giving of the branches of our present estate to god , is the readiest means to have the root increased for the future . xx . the poets fable , that this was one of the labours imposed on hercules , to make clean the augeian stable , or stall rather . for therein ( they said ) were kept three thousand kine , and it had not been cleansed for thirty yeers together . but hercules , by letting the river alpheus into it , did that with ease , which before was conceived impossible . this stall , is the pure embleme of my impure soul , which hath been defiled with millions of sinnes , for more then thirty yeers together . oh! that i might by a lively faith , and unfeigned repentance , let the stream of that fountain into my soul , which is opened for iuda and ierusalem . it is impossible by all my pains to purge out my uncleannesse . which is quickly done by the rivolet of the blood of my saviour xxi . the venetians shewed the treasure of their state , being in many great coffers , full of gold and silver to the spanish ambassadour . but the ambassadour peeping under the bottome of those coffers , demanded , whether that their treasure did daily grow , and had a root for such ( saith he ) my masters treasure hath , meaning both his indies . many men have attained to a great height of piety , to be very abundant & rich therein . but all theirs is but a cistern , not fountain-grace , onely gods goodnesse hath a spring of it self , in it self . xxii . the * sidonian servants agreed amongst themselves , to chuse him to be their king , who that morning , should first see the sunne . whil'st all others were gazing on the east , one alone lookt on the west ; some admir'd , more mock't him , as if he look't on the feet , there to find the eye of the face . but he first of all discovered the light of the sunne , shining on the tops of houses . god is seen sooner , easier , clearer in his operations , then in his essence . best beheld by reflection in his creatures . for the invisible things of him , from the creation of the * world , are cleerly seen being understood by the things that are made . xxiii . an italian prince , as much delighted with the person , as grieved with the prodigality of his eldest sonne ; commanded his steward to deliver him no more money , but what the young prince should tell his own self . the young gallant fretted at his heart , that he must buy money at so dear a rate , as to have it for telling it . but , ( because there was no remedy ) he set himself to his task , and being greatly tired with telling a small summe , he brake off into this consideration . money may speedily be spent , but how tedious , and troublesome is it to tell it . and by consequence how much more difficult to get it . men may commit sinne presently , pleasantly , with much mirth , in a moment . but o that they would but seriously consider with themselves how many their offences are , and sadly fall a counting them . and if so hard truly to summe their sinnes , sure harder sincerely to sorrow for them . if to get their number be so difficult , what is it to get their pardon ? xxiv . i know the village in cambridge-shire , * wherein there was a crosse , full of imagery ; some of the images were such , as that people , not foolishly factious , but judiciously conscientious , took just exception at them . hard by , the youths of the town erected a may-pole , and to make it of proof , against any that should endeavour to cut it down , they armed it with iron , as high as any could reach . a violent wind happened to blow it down , which falling on the crosse , dashed it to pieces . it is possible , what is counted prophanesse , may accidentally correct superstition . but i could heartily wish that all pretenders to reformation , would first labour to be good themselves , before they go about the amending of others . xxv . i read that aegaeus the father of * theseus hid a sword , & a paire of shooes , under a great stone . and left word with his wife , ( whom he left with child ) that when the sonne she should bear , was able to take up that stone , weild that sword , and wear those shooes , then she should send him to him . for by these signes , he would own him for his own sonne . christ hath left in the custody of the church , our mother , the sword of the spirit , and the shooes of a christian conversation , the same , which he once wore himself , and they must fit our feet , yea , and we must take up the weight of many heavy crosses , before we can come at them . but when we shall appear before our heavenly father , bringing these tokens with us , then , and not before , he will acknowledge us to be no bastards but his true-born children . mixt contemplations . i. when i look on a leaden bullet , therein i can read both gods mercy , and mans malice . gods mercy , whose providence foreseeing , that men , of lead , would make instruments of cruelty , didst give that mettall a medicinall vertue ; as it hurts , so it also heals ; and a bullet sent in by mans hatred into a fleshly and no vitall part , will ( with ordinary care and curing ) out of a naturall charity , work it's own way out . but oh! how devillish were those men , who , to frustrate and defeat his goodnesse , and to countermand the healing power of lead , first found the champing and impoysoning of bullets . fools , who accompt themselves honoured with the shamefull title of being the inventors of evill * things , indeavouring to out-infinite gods kindnesse , with their cruelty . ii. i have heard some men ( rather causelessely captious , then judiciously criticall ) cavil at grammarians , for calling some conjunctions , disjunctive , as if this were a flat contradiction . whereas , indeed , the same particle may conjoyn words , and yet disjoyn the sence . but alas , how sad is the present condition of christians , who have a communion , disuniting . the lords supper , ordained by our saviour to conjoyn our affections , hath disjoyned our judgements . yea , it is to be feared , lest our long quarrels about the manner of his presence , cause the matter of his absence , for our want of charity to receive him . iii. i have observed , that children , when they first put on new shooes , are very curious to keep them clean . scarce will they set their foot on the ground , for fear to dirty the soles of their shooes . yea , rather they will wipe the leather clean with their coats ; and yet perchance the next day , they will trample with the same shooes in the mire up to the anckles . alas , childrens play is our earnest . on that day wherein we receive the sacrament , we are often over-precize , scrupling to say , or do , those things which lawfully we may . but we , who are more then curious that day , are not so much as carefull the next . and too often , ( what shall i say ) go on in sinne , up to the anckles , yea , our sins go * over our heads . iv. i know some men very desirous to see the devill , because they conceive such an apparition would be a confirmation of their faith . for then , by the logick of opposites , they will conclude , there is a god , because there is a devill . thus they will not believe there is a heaven , except hell it self be deposed for a witnesse thereof . surely such mens wishes are vain , and hearts are wicked : for if they will not believe , having moses , and the prophets , and the apostles , they will not believe , no , if the devill from hell appears unto them . such apparitions , were never ordained by god , as the means of faith . besides , satan will never shew himself , but to his own advantage . if , as a devill , to fright them , if as an angell of light , to flatter them , how ever to hurt them . for my part i never desire to see him . and o! ( if it were possible ) that i might never feel him in his motions , and temptations : i say , let me never see him , till the day of judgement , where he shall stand arreigned at the barre , and gods majesty sit judge on the bench , ready to condemn him . v. i observe , that antiquaries , such as prize skill above profit , ( as being rather curious , then covetous ) do preferre the brasse coyns of the roman emperours , before those in gold and silver , because there is much falsenesse and forgery daily detected , ( and more suspected ) in gold and silver meddals , as being commonly cast and counterfeited ; whereas brasse coyns , are presumed upon , as true and antient , because it will not quit cost for any to counterfeit them . plain dealing . lord , what i want in wealth may i have in sincerity . i care not how mean mettall my estate be of , if my soul have the true stamp , really impressed with the unfeigned image of the king of heaven . vi . looking on the chappell of king henry the seventh , in westminster , ( god grant i may once again see it , with the saint , who belongs to it , our soveraign , there in a wel conditioned peace ) i say looking on the outside of the chappell , i have much admired the curious workmanship thereof . it added to the wonder , that it is so shaddowed with mean houses , well nigh on all sides , that one may almost touch it , as soon as see it . such a structure needed no bace buildings about it , as foiles to set it off . rather this chappell may passe for the embleme of a great worth , living in a private way . how is he pleased with his own obscurity , whil'st others , of lesse desert , make greater shew . and whil'st proud people stretch out their plumes in o●tentation , he useth their vanity for his shelter ; more pleased to have worth , then to h●ve others take notice of it . vii . the mariners at sea count it the sweetest perfume , when the water in the keel of their ship doth stinke . for hence they conclude , that it is but little , and long since i ak't in . but it is wofull with them , when the water is felt before it is smelt , as fresh flowing in upon them , in abundance . it is the best savour in a christian soul , when his sinnes are loathsome and offensive unto him . an happy token that there hath not been of late in him any insensible supply of hainous offences , because his stale sinnes , are still his new and daily sorrow . viii . i have sometimes considered in what a troublesome case is that chamberlain , in an inne , who being but one , is to give attendance to many guests . for suppose them all in one chamber , yet if one shall command him to come to the window , and the other to the table , and another to the bed , and another to the chimney , and another to come up stairs , and another to go down stairs , and all in the same instant , how would he be distracted to please them all . and yet such is the sad condition of my soul , by nature ; not onely a servant but a slave unto sin . pride calls me to the window , gluttony to the table , wantonnesse to the bed , lazinesse , to the chimney , ambition commands me to go up stairs , and covetousnesse to come down . vices i see , are as well contrary to themselves , as to vertue . free me , lord , from this distracted case , fetch me from being sinnes servant to be thine , whose service is perfect freedom , for thou art but one and ever the same ; and alwayes enjoynes commands agreeable to themselves , thy glory , and my good . ix . i have observed , that towns , which have been casually burnt , have been built again more beautifull then before : mud-walls , afterwards made of stone ; and roofs , formerly but thatch't , after advanced to be tiled . the * apostle tels me , that i must not think strange concerning the fiery triall which is to happen unto me . may i likewise prove improved by it . let my renewed soul , which grows out of the ashes of the old man , be a more firm fabrick , and stronger , structure : so shall affliction be my advantage . x. our saviour saith , * when thou doest almes , let not thy left hand know , what thy right hand doth . yet one may generally observe , that almes-houses are commonly built by high-way-sides , the ready road to ostentation . how ever , farre be it from me , to make bad comments on their bounty : i rather interpret it , that they place those houses so publikely , thereby not to gain applause , but immitation . yea , let those , who will plant pious works , have the liberty to choose their own ground . especially in this age , wherein we are likely , neither in by wayes or high-wayes to have any works of mercy , till the whole kingdom be speedily turned into one great hospitall , and gods charity onely able to relieve us . xi . how wrangling and litigious were we in the time of peace ? how many actions were created of nothing , suits we had commenced , about a mouthfull of grasse , or a handfull of hey . now he , who formerly would sue his neighbour , for pedibus ambulando , can behold his whole feild lying waste , and must be content . we see our goods taken from us , and dare say nothing , not so much as seeking any legall redresse , because certain not to find it . may we be restored in due time to our former properties , but not to our former peevishnesse . and when law , shall be again awaked ( or rather revived ) let us expresse our thanks to god , for so great a gift by using it not wantonly , ( as formerly in vexing our neighbours about trifles ) but soberly to right our selves in matters of moment . xii . almost twenty yeers since i heard a profane jest , and still remember it . how many pious passages , of farre later date , have i forgotten ? it seems my soul is like a filthy pond , wherein fish dye soon , and froggs live long . lord , raze this profane jest out of my memory . leave not a letter thereof behind , lest my corruption ( an apt scholler ) guesse it out again , and be pleased to write some pious meditation in the place thereof . and grant , lord , that for the time to come , ( because such bad guests are easier kept out , then cast out ) that i may be carefull , not to admit , what i find so difficult to expell . xiii . i perceive there is in the world a good nature , falsely so called , as being nothing else , but a facill and flexible disposition , wax for every impression . what others are so bold to beg , they are so bashfull as not to deny . such osiers , can never make beams to bear stresse , in church and state . if this be good nature , let me alwayes be a clown . if this be good fellowship , let me alwayes be a churle . give me to set a sturdy porter before my soul , who may not equally open to every commer . i cannot conceive , how he can be a friend to any , who is a friend to all , and the worst foe to himself . xiv . ha , is the interjection of laughter . ah , is an interjection of sorrow . the difference betwixt them very small , as consisting onely in the transposition of what is no substantiall letter , but a bare aspiration . how quickly in the age of a minute , in the very turning of a breath , is our mirth chang'd into mourning . xv . i have a great friend , whom i endeavour and desire to please , but hitherto all in vain : the more i seek , the further off i am , from finding his favour . whence comes this miscarriage ? are not my applications to man , more frequent then my addresses to my maker ? do i not love his smiles , more then i fear heavens frowns ? i confesse , to my shame , that sometimes his anger hath grieved me more then my sinnes . hereafter , by thy assistance , i will labour to approve my wayes in gods presence ; so shall i either have , or not need his friendship , and either please him with more ease , or displease him ▪ with lesse danger . xvi . this nation is scourged with a wasting warre . our sinnes were ripe ; god could no longer be just , if we were prosperous . blessed be his name , that i have suffered my share in the calamities of my countrey . had i poised my self so politickly betwixt both parties , that i had suffered from neither , yet could i have took no contentment in my safe escaping . for why should i , equally ingaged with others in sinning , be exempted above them from the punishment . and seeing the bitter cup , which my brethren have pledg'd , to passe by me , i should fear it would be fill'd again , and returned double , for me to drink it . yea , i should suspect , that i were reserved alone , for a greater shame and sorrow . it is therefore some comfort that i draw in the same yoak with my neighbours , & with them joyntly bear the burthen which our sins joyntly brought upon us . xvii . when , in my privat prayers , i have been to confesse my bosome sins unto god , i have been loath to speak them aloud . fearing ( though no men could ) yet that the devill would over-hear me , and make use of my words against me . it being probable , that when i have discovered the weakest part of my soul , he would assault me there . yet , since i have considered , that therein i shall tell satan no news , which he knew not before . surely i have not managed my secret sinnes with such privacy , but that he , from some circumstances , collected what they were . though the fire was within , he saw some smoake without . wherefore , for the future , i am resolved , to acknowledge my darling faults , though alone , yet aloud ; that the devill who rejoyced in , partly , knowing of my sins , may be grieved more by hearing the expression of my sorrow . as for any advantage he may make from my confession , this comforts me ▪ gods goodnesse in assisting me , will be above satans malice in assaulting me . xviii . in the mid'st of my morning prayers , i had a good meditation , which since i have forgotten . thus much i remember of it , that it was pious in it self , but not proper for that time . for it took much from my devotion , and added nothing to my instruction , and my soul , not able to intend two things at once , abated of it's fervency in praying . thus snatching at two . imployments , i held neither well . sure this meditation came not from him , who is the god of order . he useth to fasten all his nailes , and not to drive out one with another . if the same meditation return again , when i have leisure , and room to receive it , i will say it is of his sending , who so mustereth , and marshalleth all good actions , that like the souldiers in his army , mentioned in the * prophet . they shall not thrust one another , they shall walk every one in his own path. xix . when i go speedily in any action . lord give me to call my soul to an account . it is a shrewd suspition , that my bowle runnes down-hill , because it runnes so fast . and lord , when i go in an unlawfull way , start some rubbs to stop me , let my foot slip or stumble . and give me the grace to understand the language of the lets thou throwest in my way . thou hast promised , * i will hedge up thy way . lord be pleased to make the hedge high enough , and thick enough , that if i be so mad , as to adventure to climbe over it , i may not onely soundly rake my cloaths , but rend my flesh : yea , let me rather be caught , and stick in the hedge , then breaking in thorow it , fall on the other side into the deep ditch of eternall damnation . xx . coming hastily into a chamber , i had almost thrown down a christall hour-glasse : fear , lest i had , made me grieve , as if i had broken it : but , alas , how much pretious time have i cast away , without any regret . the hour-glasse was but christall , each hour a pearl ; that but like to be broken , this lost outright ; that but casually , this done wilfully . a better hour-glasse might be bought : but time lost once , lost ever . thus we grieve more , for toyes then for treasure . lord , give me an hour-glasse , not to be by me , but to be in me . teach me to number my * dayes . an hour-glasse , to turn me , that i may apply my heart unto wisdom . xxi . when a child , i loved to look on the pictures in the book of martyrs . i thought that there the martyres at the stake , seemed like the three children in the fiery * fournace , ever since i had known them there , not one hair more of their head was burnt , nor any smell of the fire singeing of their cloaths . this made me think martyrdom was nothing . but o , though the lion be painted fiercer then he is , the fire is farre fiercer then it is painted . thus it is easie for one to endure an affliction , as hee limnes it out in his own fancie , and represents it to himself but in a bare speculation . but when it is brought indeed , and laied home to us , there must be the man , yea , there must be more then the man , yea , there must be god to assist the man to undergo it . xxii . travelling on the plain , ( which notwithstanding hath its risings and fallings ) i discovered salisbury steeple many miles off : coming to a declivity , i lost the sight thereof : but climbing up the next hill , the steeple grew out of the ground again . yea , i often found it , and lost it , till at last , i came safely to it , and took my lodging neer it . it fareth thus with us , whilst we are way-fairing to heaven , mounted on the * pisgat top of some good meditation , we get a glimps of our celestiall canaan . but when , either on the flat of an ordinary temper , or in the fall of an extraordinary temptation , we lose the view thereof . thus , in the sight of our soul , heaven is discovered , covered & recovered , till , though late , at last , though slowly , surely , we arrive at the haven of our happinesse . xxiii . lord , i find my self in the latitude of a feaver . i am neither well , nor ill . not so well , that i have any mind to be merry with my friends , nor so ill that my friends have any cause to condole with me . i am a probationer in point of my health . as i shall behave my self , so i may be either expelled out of it , or admitted into it . lord , let my distemper stop here , & go on further . shoot not thy murthering pieces against that clay-castle , which surrendreth it self at thy first summons . o spare me a little ! that i may recover my strength . i begge not to be forgiven , but to be forborn my debt to nature . and i onely do crave time , for a while , till i be better fitted , and furnished to pay it . xxiv . it seemed strange to me when i was told , that aqua-vitae ( which restores life to others ) should it self be made of the droppings of dead beer . and that strong-waters should be extracted out of the dreggs ( almost ) of small beer . surely many other excellent ingredients , must concurre , and much art must be used in the distillation . despair not then , o my soul ! no extraction is impossible , where the chymist is infinite . he that is all in all , can produce any thing , out of any thing . and he can make my soul , which by nature is setled on his * lees , and dead in sinne , to be quickned by the infusion of his grace , and purified into a pious disposition . xxv . lord , how easie is pen and paper-piety for one to write religiously . i will not say it costeth nothing , b●t it is farre cheaper to work one's head , then ones heart to goodnesse . some , perchance , may guesse me to be good by my writings , and so i shall deceive my reader . but if i do not desire to be good , i most of all deceive my self . i can make an hundred meditations , sooner then subdue the least sinne in my soul . yea , i was once in the mind , never to write more ; for fear lest my writings at the last day prove records against me . and yet why should i not write ? that by reading my own book , the disproportion betwixt my lines and my life , may make me blush my self , ( if not into goodnesse ) into lesse badnesse then i would do otherwise . that so my writings may condemne me , and make me to condemne my self , that so god may be moved to acquit me . finis . notes, typically marginal, from the original text notes for div a40662e-200 * 1 cor. 9.7 . notes for div a40662e-340 * iames 3 6. * isaiah 38.14 . * psal. 47. * ephes. 5.19 . * ioh. 21.13 * dan. 2.33 . * psal. 95.7 . * num. 11.26 . * num. 11.28 . * ruth . 4.16 . * prov. 30.15 . * eccles. 12.5 . * mat. 25.10 . * num. 11.33 . * gen. 43.12 . * ephes. 4 3. * revel. 3.20 . * ioh. 20.19 . * acts 12.10 . * gen. 7.2 . * iudges 20.16 . notes for div a40662e-2520 matth. 13.8 . * matth. 25.18 . * luke 19.20 . * matth. 25.2 . * psal. 2.8 . * gen. 28 22. * gen. 33 19. * gen. 35 1. * iohn . 18.16 . * 1 cor. 10.13 . * 2 cor. 1 8. * rom. 4.18 . * 2 pet. 1 10. * matth. 1.7 , 8. * rev. 11 7. * matth. 17.1 . * mark . 5.37 . * mark . 14.33 . * phil. 3.18 . * matth. 4.11 . * 2 sam. 18.23 . * exod. 12.41 . * rom. 9.28 . * heb. 13 5. * iosh. 1.5 . * gen. 45 28. * gen. 1.12 . * gen. 1.16 . * philemon . verse 22. * matth. 10.10 . * mark . 6.8 . * psal. 66. * pro. 30 9. * mark . 9.25 . * luke . 4.13 . * 2 tim. 3.8 . * exod. 7.12 . notes for div a40662e-5520 * m. varro , solinus , plinius , halicar. . &c. * ephes. 5.16 . * giraldus cambrensis . & cambder , in the description of th●t shire . * plutarch . in iul. caesar . * sir iohn heywood ▪ in the life of edward the 6. * psal. 19.12 . * munsters cosmography 3. book . page 878 * iohn 16 33. * cambden brit : in kent . gualterus mappaeus de nugis curialium . * iob. 17.14 . * rom. 2.15 . * annales hybernici , in anno 1204. & cambdens britt . pag. 797. * lawfully i presume to apply a popish vision to confute a popish practice . * livie libro sexto , cap. 20. * isai. 5.2 . * annales hybernici , in anno 1204. & cambdens britt . pag. 797. * eccles. 10.11 . * plutarch . in the life of alex. the great . * iustin. lib. 18. pag. 196. * ●om . 1.20 . * cotenham . * plutarch . in theseo notes for div a40662e-7870 * rom. 1.30 . * psal. 28.4 . * 1 pet. 4.12 . * matt. 6 3. * ioel 2.8 . * hosea . 2.6 . * psal. 90.12 . * dan. 3.27 . * deut. 34.1 . * zeph. 1.12 . memorials of godliness & christianity in three parts : with a brief account of the authors life / by herbert palmer. palmer, herbert, 1601-1647. 1670 approx. 107 kb of xml-encoded text transcribed from 72 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a55005) transcribed from: (early english books online ; image set 44356) images scanned from microfilm: (early english books, 1641-1700 ; 1364:18) memorials of godliness & christianity in three parts : with a brief account of the authors life / by herbert palmer. palmer, herbert, 1601-1647. the tenth edition corrected and enlarged. [22], 119 p. printed for henry million, london : 1670. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -puritan authors. meditations. devotional literature. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-02 john latta sampled and proofread 2006-02 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion memorials of godliness & christianity . in three parts . part . i. containing meditations 1. of making religion ones business . 2 , an appendix applied to the calling of a minister . with a brief account of the authors life . the tenth edition corrected and enlarged . by herbert palmer , b. d. late master of queens col. camb. london , printed for henry million at the bible near white-fryers in fleetstreet , 1670. i conceive this letter , with the appendix following it , to be very well worthy the printing . ch. herle . to the reader . christian reader this ensuing meditation upon making religion ones business , having first affected my own heart , and afterward some friends to whom it hath been communicated , i have been so far made to believe , that by gods blessing it may be some advancement to the business of religion , now in this season when religion hath retainers enough , but not servants enough ; that at last my thoughts told me , the very expressions herein would upbraid me as not true to them , if i had denyed , or longer delayed their publication . i have no doubt but sundry passages in them will meet with some scoffs and some cavils , as being over-nice , and precise , and i shall meet with some reproches , as not answering my own strict rules . but in hopes there will yet be found those that will both be glad to see such a piece of a patern for their hearts and lives , and also strive to make it their own in affection and practice ; i have resolved to adventure the one and the other : and do trust also that by gods grace , it will somwhat help to make me the more watchfull over my own self and my behaviour , that i may not only not shame my self and my so publick professions , but also may set a real copy in some proportion suitable to this verbal one , for thy double benefit . herein if thou wilt help me still with thy prayers ( as i am confident thou wilt , if thou reap any benefit by it ) i again tell thee , thou mayst be the better for it thy self , while i am thereby through gods mercy to us both , helped to do thee yet some further spiritual sevice , which while i live i must now alway profess my self ambititious of , as being ever , thine and the churches servant in christ altogether herbert palmer . octob. 13. 1644. a brief account of the life of mr. herbert palmer . the reverend author of this ensuing treatise , was ( whilst living ) prized by good men for his piety , and loved by all wise men ( that knew him ) for his learning : and now he is dead , let not the reader in this short epitome of his life , expect any more than a brief narrative or account of his most eminent , peculiar , publick , passages and transactions in the world . he was the son of sir thomas palmer of wingham near canterbury in east-kent , where he was born about march 1601. he was prudently and piously educated , and in his infancy made great proficiency in the serious study of religion and learning , so that when he was 4 or 5 years of age , he would oft cry to go his mother , to hear somewhat of god. from a child he was acquainted with the scripture , and earnestly desired to be a minister of jesus christ . he had excellent natural parts , both intellectual and moral ; his excellency and exactness in the french tongue , ( which he could speak almost as soon as english ) and the great knowledge he had , as well of the persons places and affairs of the french nation , as in the propriety of the pronunciation of the language , made many strangers ( to his nativity ) believe he was a french-man born ; and after his call to the ministry , he preached to the french church at canterbury on two several solemn days to the great edification and approbation of the hearers . his industry also in learning the latine tongue , was manifested by his great proficiency therein whilst young . his dutifulness and obedience towards his parents , as well when grown to years of maturity , as whilst young , spake his great reverence and esteem of them ; and as he was a great example of filial obedience in his conversation , so he was a great asserter of parental authority in his doctrine . at the age of about 14 years , ( to wit ) in the year of our lord 1615. he was admittod as fellow-commoner in st. johns colledge in cambridge . and according to his standing , and desert , took the degree of master of arts in the year 1622. and in the following year was constituted fellow of queens colledge in the same vniversity ; and whilst he so continued , he took on him the great care of many pupils , who ( by his prudent and painful instruction and care over them ) made great proficiency in learning whilst they continued with him . and in the year 1624. he was called , and ordained to the work of the ministry , by a licence from the then arch-bishop of canterbury . in the year 1626. he was called to the publick exercise of his ministry at alphage church in canterbury , where by his laborious industry , sound doctrine , and exemplary conversation , he proved himself to be a burning and shining light . in the year 1632. he removed to ashwell in hartfordshire by the presentment of laud arch-bishop of canterbury . the plainness of his preaching did manifest his great desire to be understood by his auditors for their edification . his pains in catechising the ignorant , his charity in providing bibles for the poor , and his humility in admitting persons of all ranks and degrees to discourse with him for their souls edification , got him love , respect , and honour , from all acquainted with him , and was a great means of reformation amongst the people to whom he was a pastor , obliging them to several excellent resolutions against drunkenness , swearing , or other open debaucheries . he made and printed an excellent catechism entituled , an endeavour of making the principles of christian religion plain and easie . his domestick or family government was as pious , as his ecclesiastick or church care was painful ; he would not permit any of his houshold for ( frivolous excuses ) to be absent from family duties , neither would he entertain any in his family , that either were not truly godly and religious , or willing to be instructed in the wayes of god. he read the scriptures , and prayed , twice every day in his family , catechised twice every week ; and after every meal he caused to be read , as at his own , so at his servants table , a portion of gods word ; requiring also on the friday and saturday , an account , from those under his tuition , of what they remembred of the sermon i reached the sabbath day before . he would not suffer any of his servants to sit up late ( about their weeks work ) upon saturday at nights ; neither on the sabbath would he eat of any dish , if he understood it kept any of his servants from the publick ordinance , by providing of it . and as he was painfull in his ecclesiastick , and exemplar in the domestick government , so also was he pious in his more private retired closet duties , being a great admirer of , and having great knowledge in , the scriptures , which he took great delight in when young , and highly honoured whilst he lived . he kept a perfect diery of all ( or most of ) the passages of his life . he often set whole days apart , to humble himself , ( in private ) by fasting and prayer . he took the degree of batchelor of arts , in the year 1630. and in 1632. he was taken in by the the vniversity , as a vniversity preacher . in the year 1643. he was called to be one of the assembly of divines , and some time after , elected as pastor in dukes-place , from whence he removed to new-church in westminster , ( where he was the first minister that preached there ) in both , which places , he was highly and greatly esteemed of , and by all his auditors ( that were professors of piety . ) during also his ministry at new-church , he was a lecturer at the abbey church in westminster , and so painfull was he ( in the service of god , ) that he never declined any ministerial exercise that he was requested to perform , whether in publick or in private . he was of a loving , friendly disposition , courteous , and affable in his carriage towards men of the lowest rank or degree . april 1644. he was constituted master of queens-colledge , by the earl of manchester , where he caused the exercise of sermons , to be continued in the colledge chappel weekly , all the year ; where also he endeavoured to promote learning , by his constant exhortation of the scholars to sedulity in their studies ; purchasing also ( by his own moneys ) many authors , which he gave to the library , and maintained at his own charge , divers poor and necessitous scholars . he was a man of a publick spirit , laying out himself , for god : greatly self-denying , and very zealous for and in the things of god. his freedome , and faithfulness , in reference to the publick affairs , may appear by the sermons he preach'd before the parliament at westminster ; divers of which are now in print . his temperance and sobriety were great , as well in his apparel , as in his dyet . the good works he did , ( while living ) commands us to praise his liberal charity , and charitable liberality . the time of his sickness was not long , his distemper having little to feed on ; he ( whilst in health ) spending himself so much in the service and work of god. his humility , his patience in sickness , his faith upon god , and submission to gods will , did most eminently discover themselves while sick . his deportment therein being holy and heavenly , and his discourse full of such expressions , that discovered where his heart was . one exhorting him , to cast the burden of his sickness upon god , he made this reply , i should do very unworthily , if when i have preached to others , that they should cast their burden upon god , i should not do so my self . anno christi 1647 , in the 46 year of his age , he returned his soul into the hands of god ; and for his body , it lyes buried in the new-church at westminster ; and thus he lived , and so he dyed , and now he 's dead , his works do live , vivitur post funera virtus . and thus ( kind reader ) you have a brief epitome , of the life of that reverend , learned , laborious , pious , and painfull divine , who is the author of this small , ( yet sweet and precious ) treatise ; from the perusal of which , i 'le not detain thee , by long or tedious digressions , of my own , begging only , acceptance of what may be well , and pardon for what is ill done , from all ; but carping momuses , ( whose favour not expecting , ) i plainly declare , i no more value , or care , for their censures , than i prize or esteem the flatteries of fond , and foolish parasites . he that desires to see a larger account of the life of this reverend divine , let them peruse it as written by the learned mr. clark in his book of lives . of making religion ones business . my true friend , it hath been an usual saying with me , ( would god i could ever have the feeling of it in my self , ) that the character of a godly man , is to make religion his business . i will now a little descant upon it , so as to set down what i should and would do in this kind . i shall set a copy , at least to teach my self , and provide a remembrancer to quicken my frequent dulness . 1. i desire to have my affections all moulded by religion and towards it ; my thoughts , and words , and deeds , to be all exercises of religion , and my very cessation from works commanded by religion , and limited and circumstantiated by religion , my eating , drinking , sleeping , journeying , visiting , entertaining of friends , to be all directed by religion : and that above all , i may be serious and busie in the acts of religion about the word , prayer , praises , singing , sacraments ; not only that the duties in each kind be performed , but religiously performed , with life and vigour , with faith , humility and charity . 2. to these ends , i desire my heart may be possessed with these two fundamental principles : 1. that religion is the end of my creation , and of all the benefits , not only spiritual , but temporal , which god bestows upon me . 2. that religion is my felicity , even for the present , though derived from that eternall felicity , which is now laid up for me , and to be hereafter possessed by me in heaven : so glorious is that felicity ; that from the first moment of our interest in it , it casts a lightsome , gladsome brightness upon the soul , even many years sometimes before the enjoyment of the fulness of it : like to the sunne shedding forth his fore-running beams to enlighten all our part of the world , many minutes before his full light offers it self to our eye . 3. when i speak thus of religion to be felicity , i mean it of god and christ , the object of religion : without whom , religion is but an empty name , a pernicious errour . but as religion is to know god and him whom he hath sent , jesus christ , it is eternal life , begun now here below : but never to end in any time or place . 4. i wish these thoughts may meet me first in the morning , as worldly-minded mens businesses do them : that i may count all things but interruptions till my mind be settled in its course for that day , and that my mind be so setled and habituated in these purposes , that it may be readily in order ordinarily and only need time for solemn performance of religious duties , and for extraordinary projects . 5. specially i wish as i am bound by millions of eternal obligations , that i may love the lord my god , christ jesus my redeemer , with all my heart , with all my soul , with all my mind with all my strength , to the utmost extent of all these phrases ; and that to make my mind more apprehensive of them , i may not prophane any of them by using to say in slight matters , ( i love such a thing with all my heart , or , i will do such a thing with all my heart ) it may seem a nicety to check such a phrase : but i read this morning , pro. 7.2 . keep my commandments , and live , and my law as the apple of thine eye . ( which sentence by gods blessing hath occasioned this whole meditation whatever it is . ) the apple of the eye is the tenderest , thing in the world of naturall things , the law of god no less ( infinitely more ) in spirittuals . as i therefore like not the word ( infinite ) but when we speak of god : so those forenamed phrases seem to be gods peculiar : and that one main cause , why common men so readily say , they love god with all their heart , ( i mean , why they so easily deceive themselves in so saying ) is , because they have adulterated the phrase [ with all my heart ] and prostituted to every base trifle . say , if it be not so . and then as saint james blames for not saying . [ if the lord will , &c. ] though every one will grant such words necessary , and pretended to suppose them : so is it not blame-worthy to say in petty matters , what should make a sacred sound in our ears , and to our spirits ? 6. i wish i could loose my self in a holy trance of meditation , every time i think of god and christ , as the author , fountain , life , substance of all my happiness ; ( all-sufficient , ( alone sufficient ) only-sufficient for my soul , and all comfort and good . nothing wanting in god and christ to eternity . no need of any creature : no accession by any creature : no one creature , not all of them comparable to him , or any thing without him . time , lost happiness lost , while converse with any creature , further than according to his ordinance : as his instruments and servants . 7. i wish , i could forget all respcts to my self , carnal , natural , while i have any service to perform to god , as i have every moment [ though i cannot ever think so ] that i might shew i love god with strength ; my god with all my strength , and never be weary : of his immediate services especially : or if naturally , yet not spiritually ▪ lusts are vigorous , when the body languishes , being spent . oh why is not grace more strong . 8. i wish my heart may never recoil upon me , with saying , thou mightest now or such a time have done thy god , thy saviour more service than thou didst ; even when thou didst somewhat , thy body and spirits would have held out longer time , and endured a geater stress of zeal . and much less , thou didst wholly lose such an opportunity of doing or receiving good , ( though scarce can any one do good , who receives not some present payment , at least in soul , the enlargement of grace and holy affections ) and least of all , thou didst wholly employ thy strength to sin , or thou hast weakned thy strength by intemperance , or any other foolish or sinfull practice . 9. i wish that every day among my first thoughts , one may be , what special business have i within doors ? within my soul , what sin to mortifie ? whether lately raging , and even but last day or night prevailing over me ? or which i have had ( at least some late ) victories over , that i may allot time to pursue it , and by no means forget it in my paryer , and arm my self against the encounter , if there be any possibility of my being assaulted that day . and what grace to strengthen ? wherein i have been exceeding feeble of late ? or even begun to obtain some vigour ? which it may easily be lost , and will be , if not with all care and means , and prayers fomented and cherished ; that so i may prepare for it . these are a christians main businesses within himself alwayes . withall , i wish to die dayly . i mean not , that i dayly wish for death ; but that i may foresee it more than possible , and may prepare for it , resolvedly , contentedly : that i may look at it , as at a means of happiness , and take such order as it may not cut me off from any main necessary imployment : but each hour and minute to dispatch the substantials of my business , and referre circumstances and event to the all-wise , powerfull , and gracious providence of the great ruler , and king of the whole world , and of every creature . 11. i wish to improve every relation i stand in towards any of mankind , to the advancement of religion : that glory may redound to christ , by my being a child to one , a brother to another , a neighbour to a third , a kinsman , a freind , an acquaintance to any one ; that as well for the credit of religion ( which commands to give to all their due honour , and to love them as my self ) as for the propagation of religion , i may be ambitious to approve my self the best child , or subj●ct , or friend , &c. in the world : i and careful also , to insinuate my self as much as may be , into the favour of every one i converse withall in the world , of superiours by submission and diligence : of equals , by courtesie and fredom : of inferiours , by affibility mixt with gravity , and gentleness , with necessary strictness . and that i may not fail to entitle god to whatever ground i gain upon the affections of any , that is , to engage them thereby the more forwardly in his service , in their own persons , and towards all others , and that i my self also may reap some spiritual benefit by them , that so i may bless god for them , and they him for me , and others for them and me together . 12. particularly , i wish , that toward inferiours , i may never put lesse , but rather more weight upon gods comandements than mine own , and upon religious than civil observances : and that because the best are not angels , i may bear with more patience , failings in meer worldly , than spiritual matters . 13. i wish never to be one of those that feed themselves without fear ; but that , whether i eat or drink , i may do all to the glory of my god , that is seasonably , sparingly , and with choice ; for health and strength : not gluttony , drunkenness , or riotous curiosity . that i may daily remember [ my business not to be , to live to eat , but eat to live , that i may follow my business , that is , christianity : ] that i may not forget how slippery a place the throat is , and how easily that glides down , which after works disease : that because the craving of the sensual appetite , seeming but reasonable , being but for ones self , is of the betraying of reason it self , besides the quelling of grace : both grace and reason may combine together in the practise of this difficultest piece of self-denyal : and that i may ever consider , not only what a shame , what an unthankfulnesse it is in the least degree to disable my self for the service of him , who allowes me liberally so much as can be fit for me , how-much soever that be , but also what pity to wast good creatures to so vile a purpose , as to weaken my body , or overcharge my spirits , with what was meant to strengthen and quicken them . that from the observation of the untowardnesse of my mind ; when it is in the best temper , i may tremble at the thoughts of the least intemperance , which if it fetter not my body , so as it cannot do its duty , will at least hamper my wits , and many times take away from me the will to go about it aright . that therefore i may count all inordination , or immoderation in meat or drink , poison at least to my soul , and in a degree also to my body , as is confest by all , some meats and drinks to be in themselves , to some , and others , if taken to such a quantity . 14. i wish to be watchfull over my self always , that i may be thus sober ; and sober that i may be watchful ; and watchful that i may withstand enemies and have time and spirits to do all the works my heavenly master sets me about . 15. i wish to redeem all time i can from sleep , and so to order my sleep , as i may redeem most time . to redeem all time i can from sports , and so to order my imployments , as that the varieties of them may commonly be recreation enough without using any sports at all for my minds sake : and that if my body seem necessarily to require any , i may remember [ that nature is content with a little , and grace never asks more . ] that if courtesie . require me to bear friends company in their sports , i may not only refuse such as are unlawful in themselves , but in others , consider whether they are not for the present unseasonable , or vitiated with some other ill circumstances ; being specially shie of those that are apt to lead astray , either by affording provocations to impatience , or threatning to swallow up too much time , of which friends not seldom robbing us , do it no way more than by exacting of us to hold out with them in their sports ; which they by an evil though significant name , usualy call pastimes . 16. i wish to redeem all time from vain thoughts , and unprofitable musings , upon my bed night or morning , in my walking or riding upon the way , in my attendances where neither my eye nor my tongue can be profitably set on work : and to take those advantages greedily to advance the businesses of god and my soul . my thoughts are her eldest and noblest off-spring , and so too worthy to be cast away upon base objects . 17. i wish to redeem all time from idle words and frivolous discourses ; to avoid what i can the hearing of such pratlings ; to shun all light , and frothy , and amorous books . my tongue is my glory , and my best instrument to advance the glory of god and religion towards others ; it were pity to prophane it with such words , as to be upon my contrary score at the day of accounts : and so much i have to learn of god and of religion ; as without slighting them , i can find no leisure to give heed to trifles , besides the danger of poison to be conveyed in these . if i were confined to the society of pagans , i might from thence expect some profitable discourse , though altogether of the world ; and even towards them i were bound to offer at least sometimes mention of god : how much more among such as call themselves christians ! specially , who profess christianity to be their business as well as mine . 18. i desire to redeem all time i can from curiosity in dressing my body , as that which besides the vanity and unprofitableness endangers the leaving off ( the best clothing ) humility , and so doubly sets my business back . 19. i wish to redeem what time i can , even from worldly business , whatever they are ; so as at least i may never want room to exercise my self unto godliness ; to perform my dayly solemn services to god , both personal and domestick , and for extraordinary projects to the honour of god. 20. i desire to take no journey , or make no visit , which falls not into the road of religion . courtesie [ which to allow , and in a sort , even command , is religious honour ] will carry me a little way , sometimes : but specially , purposes , accompanied with hopes , of making all my correspondences pay tribute to relegion , whilest in the mean time , i am carefull to lose no opportunity of trafficking for religions gain , and resolutely to stay no longer time any where than while i may do my self or others , more good there , than in another place . 21. i wish specially to make all my medlings in worldly businesses serviceable to religion : whilest i imploy whatever talent i have received , and do receive , to strengthen , encourage , and secure my self , family , friends , neighbours , and all fellow-christians , in the wayes of godliness , and to exercise and demonstrate faith , humility , patience , contentedness , liberality , justice , heavenly mindedness in the midst of worldly imployments , and thereby to draw even strangers to admire and approve of that religion , which teaches and effectually perswades so much good . 22. particularly i wish , that i may never grasp so much of the world as to distract my head with cares , or engage my heart in sins , and that in the rust that cleaves to my fingers in telling of money , though each piece seem clean enough ) i may see the emblem of the defilement , gotten insensibly by the use even of lawful things , that therefore i may constantly afterwards wash my heart by prayers and meditations . 23. i wish to account nothing a cross to me , but what crosses religion in some respect , either to my own soul or others ; to reckon by that rule , my losses and gains ; my thrivings and goings back , and for this reason , to esteem scandal the worst of evils ; and to give or do , or suffer any thing to prevent or take them away : and next to these the want of gods ordinances . 24. i wish to have my heart and conversation alwayes in heaven , as counting my treasure to be laid up there ; and though i must trade with worldly commodities , yet to reckon grace my chief stock : and that as fore-seeing losses , i may trade much in the assurance-office , and study daily the art of christian alchymy , which can extract advantage out of losses , gold out of every thing , even do●ng it self ; that is grace not only out of every gracious act of gods providence within sight or hearing ; but even out of afflictions and very sins . 25. particularly , i wish to improve the time of sickness , which disables from most worldly businesses , to set forward greatly the businesses of god and my soul : and wholly to bestow that leisure upon them , further than the necessity of my body calls me ▪ partly to attend it : and that because i am then debar'd from publick means of thriving , i may beg of every visitant , to help me with somewhat ; which yet will not impoverish , but help to enrich them also , by mutual trading in spiritual matters : and to count this covetousness only lawful , never to think i have enough of grace , but the less time i have to live , the more greedy to be to heap up of these riches . 26. i desire to count the sabbath , the lords day , mine ; made for me for mine advantage , the market-day for my soul , a spirituall harvest-day , wherein i may all day long make provision , and lay up in store for afterwards , and to bless god continually for it , as without which my soul might be in danger to starve , either through want of publick provisions , or leisure to provide for my self what might be had : and therefore by no means to overslip the opportunity , even for my own sake , besides the commandment ; and to take to the utmost minute that i can , my spiritual liberty to serve god , and get grace , not allowing any thing by my good will to interrupt me therein . 27. i desire to account the sacrament of the lords supper a singular fair , wherein the bread that came down from heaven , the water of life , spiritual wine and milk , and whatsoever else is nourishing and comfortable to the soul , is freely offered , and to be had without money , and without price : that therefore i may be sure not to miss , when i may go to it : and yet , because all that come thither make not so happy a bargain , but rather purchase to themselves wrath and judgement , i may be carefull to prepare my self so by examination , that my soul be not sent away fasting , or which is worse , poisoned , while my body is entertained . 28. i desire to account all other ordinances of god. ( in their degree and manner likewise ) the means of my souls enriching , nourishing physick : so that if i should slight or trifle away these blessed opportunities , i could not but die a beggar , die and starve , die a miserable diseased leper , die and perish eternally . that therefore i may not be so much a fool , as to have these put as prizes into my hand to get wisdom withall , and i to have no heart to them : or that pretending no other errand to the place where they are , nor other business at that time , but to receive them , i should be so wickedly mad as to sleep away the offers of grace then tendered unto me , nor suffer my mind to be diverted to any other thing , ●or to look that god should hear me where i scarce hear my self in my prayers , or refuse to hear him in his word . 29. i desire to account those my best friends that most help me in my business of christianity ; and to esteem a watchfull consideration and faithfull admonitions the most necessary and best expressions of friendship , and best helps to my feeble and frail mind . 30. i desire if ever i marry , to account that one of the greatest businesses even of religion , that i can undertake any time in my whole life ; which if i speed well in , will incomparably ( beyond that other men or creatures can ) advance my spiritual projects and advantages ; and contrarily disappoint and overthrow them if i make an ill match : that therefore being truly sensible of my own natural sinfull inclination , which may betray me as soon as any other , into some one ( at least ) of those many untoward courses , which persons of all qualities and conditions usually take on this occasion ; as also apprehensive of gods punishing no sin more frequently or sharply in this world ; i may from the first moment of my entertaining any such thoughts , make my most ardent and faithful prayers keep pace with them , first to implore to be directed in a perfect way , and then to be blessed with a true helper every way meet for me . 31. particularly , i desire that the phrases of marrying in the lord , and not being unequally yoaked , &c. ( not corrupted by the worlds false glosses , but truly interpreted by a serious conscience ) may ever have an absolute negative voice in all propositions , that is , that i may never marry with any whom i have reason to judge not to be truly religious ; whilest yet i conclude , that religion alone is not sufficient to make any match . that i may never dare to cross the rules of nature in too much disparity of age , or in robbing parents of their right , at least of approbation and consent ; nor those of civility , by aspiring too eminently above my degree , or debasing my self too much below it ; withall counting it a necessary qualification in one whom i may match my self unto , to have no predominant humour which i cannot bear , but to be able to bear any infirmity of mine , and to be ( at least ) some help to my spirit in those things wherein i specially need help . 32. i desire ( for my security in all these resolutions ) that i may never be in hast , but make a leisurable , and sufficient enquiry by my self and friends , answerable to the necessity which the worlds deceitfulness enforces in a business of such lasting importance ; but specially that i may never be in love ( with the estate or comeliness of person ) which would hinder any full enquiry , and stop my ears to any ( though never so true an ) information , and blind my eyes from a right discerning , whether there be indeed that which in others i was wont to make the character of piety : and even in a visible observation of defects , make me wickedly run to gods decree for my excuse , and say , marriages are made in heaven , or presumptuously promise my self that i shall make them better , when once married , and headlong run on , notwithstanding all the contrary advice of friends , or even the commands of parents , and be in danger to have my heart broke with discontent , if the providence of god shall any way break the match ; which last consideration forbids also too much engagement of affection upon the most worthy and fit person in the world , while there remains any possibility of dissolving the treaty . 33. i desire to enforce the undervaluing of wealth or beauty , upon my spirit ; from the scarecity of these who have all the other more necessary qualifications : and that remembring among all the ends of marriage mentioned in scripture , none of them to be to make one rich ; i may never consent to set my liberty , my comfort , my self , for . so long a term as during life , to make never so great a purchase of worldly estate : as also , though i must never match my self to any , till i can love their person ; i may yet count it a sin to refuse one otherwise every way fit for me , upon the meer exception , that i cannot love , when there is no remarkable deformity to breed a loathing ; and to reckon it a duty to pray earnestly to god to rectifie such untowardness of my mind , as makes me , without just cause , reject a gracious offer of his providence towards me : and that to prevent the mischief of an unexpected continuall jarre all our lives long , i may be willing to be inquired into my self , as well as to enquire after others , and may not dissemblingly disguise for a fit , that which will afterwards come certainly to be known ; expecting , that that love cannot be firm , whose foundation is laid upon a lie ; but that i may , by my self or friends ' fully and freely , before engagement be past , express what i expect , both for piety , and all other matters , of habitation , manner of living , order of family , and the like : and what may be expected from me in each respect ; not fearing that this faithfulness to my self and them should make a breach ; but resolving that if this would break the match , being unconcluded , there would be no less danger that it would break the peace afterward , when the unfaithfulness should be discovered : and that that breaking of the match were so much to be preferred before this breach of peace , by how much a cross is to be preferred before a sin , and i cannot be a christian if i believe not that god can provide better for me , and will , if i yield up my will , and all my affections wholly to him . 34. i desire to let no day pass without ( once at least ) solemn casting up my account , how my soul hath sped that day , and my business gone forward or backward ; and to allot special times for a more full reckoning of many dayes , and summing up my whole stock of grace : so shall i be sure never to become a bankrupt , but compound for my debts in time , before i be sued , or pursued to extremity . lastly , i desire to account my sureties satisfaction my best riches : and to treasure up charily in my heart my acquittances sealed with his bloud : and to fetch from his store all needfull grace from time to time : his all sufficiency alone on all occasions must furnish me with wisdome , righteousness , sanctification , redemption , he is and must be all in all to me . to him , with the father , and the holy ghost be all glory , and love , and faith , and obedience rendred for ever . amen . an appendix applyed to the calling of a minister . 1. i desire specially to improve my calling of a minister to the advancement of religion both in my own and others hearts . whatever calling i had , i were bound so to direct it : but this was erected to that purpose immediately , and no other [ to found men in religion , and build them up in it . ] as therefore i must first account , that of me is required a greater forwardness in religion , and higher degree of heavenly mindedness , and being to the glory of christ , then of ordinary christians ; because while their calling oft distracts and disturbs them from thinking of god and christ , mine leads me directly to it ; and those notions which they through ignorance or disuse are strangers to , i am happily necessitated to make familiar to me : so though i may yet have imperfection , i pretend religion in vain , if i allow my self in carelesseness or unprofitableness in that profession of mine , the very exercise whereof is among the mainest businesses of religion , and which therefore in the pr●parations for it , and exercise of it , challenges all my strength of affections and spirits . if god should have given me my choice of all the imployment the world knows , i could not wish any other , to do at once most good to my soul ; and express what good i get , to do others souls good also , and most shew my love to christ and christians , in thankfulness for all that good i have and look for , both to my soul and body . 2. i desire therefore to esteem it among the highest favours , among the greatest honours , so to be set on work , specially with success : and to make it appear that i do so esteem it , by putting forth all my abilities , that there may be no want in me , if success follow not towards others . all the time my saviour lived his first life upon earth , after his baptism ( till he was to prepare himself for the sacrifice of his death ) he undertook no other calling than this , and after his resurrection again practised it , so long as he conversed with men here below . o let my heart therefore be so possest with his spirit ; that though my body must needs have its natural supplies in due season , yet i may ever ( as he did ) count it my meat and drink to fulfill and finish this work ; and my recreation to go about , doing good . and therefore though his sabbath , the lords day , be according to nature the day of my greatest toil ; yet because that day i most advance the business of his kingdom , and my own soul together , i may with more affections than others can , call the sabbath a delight , and triumph in it , not onely as a day of liberty , but of conquest and victory . 3. i desire to extend the labours of my function beyond the expectation of those to whom they are to be directed . i mean , not ever ( yet sometimes ) specially for length , but frequency , to be instant in season , and out of season [ volentibus , nolentibus . ] and to rejoyce therefore , and only therefore , in the multitude of hearers , because among many there is more hope of doing some good , whilest yet i never suffer my self to be discouraged by their paucity , since gods grace is not tied to expect the help of a croud , and one soul gained or confirmed , is worth an age of pains . 4. i desire in all the publick exercises of my ministry , to suit my matter , method , phrase , repetition , and all other circumstances , so as i may be best understood and remembred , and may best convince and perswade every mans conscience , and not to own one tittle or syllable that might hinder this in any : remembring herein my business to be , not to break for my own credit : but to deliver the messages of him who is no respecter of persons , but esteems the meanest soul worth shedding his bloud for , as well as the greatest . 5. i desire therefore no more to neglect the instruction of the poorest child , or the visiting of the most contemptible creature within my charge , than of the richest and noblest , rather those of the eminenter sort may better spare me ; because they may for themselves and theirs have more means and comforts than others can . 6. specially , i desire not to omit the advantage of any ones being sick : because , 1. then they may have more leisure to ponder on any good counsel , than the world at other times will give them leave . 2. then also perhaps they may be straight going out of the world , and i may never again have any more opportunity of offering , them good ; and then too ( probably ) they may be more sensible of the reality of those things which concern another world , when they see nothing in this world will do them good , or keep them here : and when i come to any , never to omit the mention of death , which will neither stay our leisure , nor be hastened by talking of it : and herein to regard the good of a soul , rather than the pleasing of any ones fancy . 7. i desire in all things men should rather be pleased with what i must do , then for me to do any thing meerly to please men , unless in things otherwise indifferent every way , and in them indeed to be willing to please all men in all things ; taking counsel , in things of that sort , of mens infirmities ; but in substantials only of gods word ; except that even in such mens weakness or waywardness may sometimes so vary the case , as that one while they may necessitate a present enforcement of a doctrine , and another time the forbearance for that season . and because the forbearance of this is oft times a great business of importance , i may bend all the strength of my prayers and wits about it ; and where i can , call also for the help of other men , more experienced in the divine mystery of gaining and feeding souls , being ready also to lend my best help to others as well , as being all fellow-workmen in the same spiritual husbandry and building , though our lots lie in several quarters . 8. i desire ever to have a special care of laying the foundation aright , first by constant catechizing of all , from very children to the eldest that will admit it ; misdoubting still the ignorance of the common sort , when i come to visit them . and however they only call for comfort , yet to be most large in urging those things , which they appear to be most defective in , as in the knowledge of sin , and the nature of repentance , and even of faith it self . 9. i desire by all just means possible , to prevent all quarrels between me and any other , and so all prejudices , as that which would much hinder my work : and to be willing to redeem their good opinion with any thing which is my own , and that i can well spare . 10. i desire to reserve my heat , my anger , to encounter sin ; and yet so to temper it with the meekness of wisdome , as it may appear i mean no hurt , but altogether good to the sinner , and not to be wearied either out of my zeal or meekness , either with the stupidity or fierceness of any . 11. i desire to acquaint my self so with the tempers and spirits of every one , as i may speak most directly to their consciences , without any decyphering of their persons ; yet not to forbear the publick reproof of any sin , because the impudence of any person hath made their guilt notorious . 12. i desire to account the commandment of not suffering sin to lie upon my neighbour , ( who is my brother ) to lie principally upon me : and therefore if publick reproof of all , in the presence of the offender will not affect him ; to reckon a wise and particular reproof in private to be a debt of love i owe him , and to defer the payment of it no longer than till the providence of god ( by some special act of giving or taking away somewhat of worth and esteem ) hath made him fit to receive it . but especially not to let slip the season of sickness or remorse for sinne upon any other ground ; because then he hath both more need of it , and it is like to do him most good . 13. i desire in all places , companies , and entercourses , to remember my calling . and not only to take heed that my example ( or any one that depends upon me ) pull not down at any time , what my work is to build , or build what i am to pull down ; but also to know my self authorized , whereever i come , to profess my self a projector , an architest for my heavenly master : and therefore not only to be ready to undertake the edification ( satisfaction ) of any soul that calls for my help , but likewise where i shall neither take any other mans work out of his hand ; nor hinder that which is more properly mine own work ; to be forward and offer my self upon the least probability of doing good . 14. i desire to renew my commission from my great lord and master , every time i go about any of his work ; by supplicating his grace to go forth and along with me to the end : and to look with contentedness and patience of faith for my reward from him alone : even the more , rather than the less , when being not guilty in my self of any willing fault to disappoint it , i see not the work prosper in my hands : because he proportions our reward according to our work , which is endeavour ; not success , which is his work : and we have wrought most hard , toiled most many times , when we have least success , the want of it greatly encreasing our toil ; besides that for the most part it is not meerly negative , but positive , through the opposition of those we would do good to , but cannot ; and this to endure is persecution , to which is promised a great recompence of reward ; but all only from his alone grace , who first works in us mightily , to make us do and suffer all things for him ; and then rewards us mercifully and bountifully , through jesus christ . to whom therefore be all service , and thanksgiving , and glory for ever . amen . finis . memorials of godliness & christianity . part . ii. containing 1. the character of a christian in paradoxes and seeming contradictions . 2. a proof or character of visible godliness . 3. some general considerations to excite to watchfulness , and to shake off spiritual drousiness . 4. remedies against carefulness . 5. the soul of fasting . the tenth edition corrected . by herbert palmer , b. d. late master of queens col. camb. london , printed for henry million at the bible near white-fryers in fleetstreet , 1670. to the christian reader . christian reader , here is offered thee a second part of memorials of godliness and christianity : small indeed for bulk , but the more suitable for that to the title , and the less burthensome to thee withall i must needs say , i meant thee somewhat more : but whilest ( in the midst of many imployments ) i was getting it ready , a strange hand was like to have robbed me of the greatest part of this , by putting to the press ( unknown to me ) an imperfect copy of the paradoxes . this made me hasten to tender a true one , and to content my self for the present with the addition of the other lesser pieces , which here accompany them . in which , if thou findest any spiritual savour , i shall be willing to own my self thy debtour for the remainder of my thoughts of this kind , as god upon thy prayers , ( which i must continually beg ) shall vouchsafe to afford leisure and assistance : only intreating thee to remember , that as i count my self the more engaged by every of these publick expressions , to a more exact walking in all the wayes of godliness and christianity ; so wilt not thou be able to answer it to god , if thou content thy self with commending any , or all of that which thou readest , and thy heart and thy life be not the better . not notions , but affections and actions , are matters of true honour and solid comfort . so i leave thee to the lord , in whom i am ever , thine and the churches servant together herbert palmer . july 25. 1645. the character of a christian in paradoxes and seeming contradictions . 1. a christian is one who believes things which his reason connot comprehend . 2. who hopes for that which neither he , nor any man alive ever saw . 3. who labours for that he knows he can never attain . 4. yet in the issue , his belief appears not to have been false . hope makes him not ashamed . labour is not in vain . 5. he believes three to be one , and one to be three ; a father not to be elder than his son , and the son to be equal with his father , and one proceeding from both to be fully equal to both . 6. he believes in one nature three persons , and in one person two natures . 7. he believes a virgin to have been a mother , and her son to be her maker . 8. he believes him to be born in time , who was from everlasting , and him to be shut up in a narrow room , whom heaven and earth could never contain . 9. he believes him to have been a weak child carried in arms , who is the almighty , and him to have died , who only hath life and immortality in himself . 10. he believes the god af all grace , to have been angry with one who never offended him : and the god that hates all sinne , to be reconciled to himself , though sinning con-continually , and never making , or being able to make him satisfaction . 11. he believes the most just god to have punished a most innocent person , and to have justified himself , though a most ungodly sinner . 12. he believes himself freely pardoned , and yet that a sufficient satisfaction is paid for him . 13. he believes himself to be precious in gods sight , yet he loaths himself in his own sight . 14. he dares not justifie himself , even in those things wherein he knows no fault in himself ; yet he believes god accepts even those services , wherein himself is able to find many faults . 15. he praiseth god for his justice , and fears him for his mercies . 16. he is so ashamed , as he dares not open his mouth before god ; yet comes with boldness to god , and asks any thing he needs . 17. he is so humble as to acknowledge himself to deserve nothing but evil ; yet so confident , as to believe god means him all good . 18. he is one that fears always , and yet is bold as a lion. 19. he is often sorrowful , yet alwayes rejoycing : often complaining , yet alwayes giving of thanks . 20. he is most lowly minded , yet the greatest aspirer ; most contented , yet ever craving . 21. he bears a lofty spirit in a mean condition ; and when he is aloft , thinks meanly of himself . 22. he is rich in poverty , and poor in the midst of riches . 23. he believes all the world to be his , yet dares take nothing without special leave . 24. he covenants with god for nothing , yet looks for the greatest reward . 25. he loses his life and gains by it , and even whiles he loses it , he saves it . 26. he lives not to himself , yet of all others is most wise for himself . 27. he denies himself often , yet no man that most pleases himself , loves himself so well . 28. he is the most reproached , and most honoured . 29. he hath the most afflictions and the most comforts . 30. the more injury his enemies do to him , the more advantage he gets by them . 31. the more he himself forsakes of worldly things , the more he enjoys of them . 32. he is most temperate of all men , yet fares most deliciously . 33. he lends and gives most freely , yet is the greater usurer . 34. he is meek towards all men , yet inexorable by men . 35. he is the best child , brother , husband , friend , yet hates father , and mother , and wife , and brethren , &c. 36. he loves all men as himself , yet hates some men with perfect hatred . 37. he desires to have more grace than any hath in the world , yet he is truly sorry when he sees any man have less than himself . 38. he knows no man after the flesh , yet gives to all men their due respects . 39. he knows , if he please men , he is not the servant of christ , yet for christs sake he pleases all men in all things . 40. he is a peace-maker , yet continually fighting , & an irreconcilable enemy . 41. he believes him to be worse than an infidel that provides not for his family , yet he himself lives and dies without care . 42. he is severe to his children , because he loves them ; and being favourable to his enemies , revenges himself upon them . 43. he accounts all his inferiors his fellows , yet stands strictly upon his authority . 44. he believes the angels to be more excellent creatures than himself , and yet counts them his servants . 45. he believes he receives many good turns by their means , yet he never prays their assistance , nor craves their prayers , nor offers them thanks , which yet he doth not disdain to do to the meanest christian . 46. he believes himself a king , how mean soever he be , and how great soever he be , that he is not too good ▪ to be servant to the poorest saint . 47. he is often in prison , yet alwayes at liberty , and a free-man though a servant . 48. he receives not honour from men , yet highly prizes a good name . 49. he believes god hath bidden evey man that doth him any good to do so ; yet he of any man is the most thankfull to them that do ought for him . 50. he would lay down his life to save the soul of his enemy ; yet will not venture upon one sinne to save his life that hath saved his . 51. he swears to his own hinderance and changes not ; yet knows , that his mouth cannot tie him to sinne . 52. he believes christ to have no need of any thing he doth , yet makes account he relieves christ in all his deeds of charity . 53. he knows he can do nothing of himself , yet labours to work out his own salvation . 54. he confesses he can do nothing ; yet as truly professes he can do all things . 55. he knows that flesh and bloud shall not inherit the kingdom of god : yet believes he shall go to heaven body and soul . 56. he trembles at gods word , yet counts it sweeter to him than the honey and the honey comb , and dearer than thousands of gold and silver . 57. he believes that god will never damn him ; and yet he fears him for being able to cast him into hell . 58. he knows he shall not be saved by his works , and yet doth all the good works he can , and believes he shall not be saved without them . 59. he knows gods providence orders all things ; yet is he so diligent in his business , as if he were to cut out his own fortune . 60. he believes beforehand god hath purposed what shall be , and that nothing can make him alter his purpose : yet prays and endeavours as if he would force god to satisfie him however . 61. he prays and labours for what he believes god means to give him , and the more assured he is , the more earnest . 62. he prays for that he knoweth he shall not obtain , and yet gives not over . 63. he prays and labours for that , which he knows he may be no less happy without . 64. he prays with all his heart not to be led into temptation , yet rejoyces when he is fallen into it . 65. he believes his prayers to be heard , even when they are denied , and gives thanks for that which he prayed against . 66. he hath within him the flesh and the spirit ; yet is not a double-minded man. 67. he is often led away captive by the law of sin , yet it never gets the dominion over him . 68. he cannot sinne , yet he can do nothing without sin . 69. he can do nothing against his will ; yet he doth what he would not . 70. he wavers and doubts , and yet obtains ; he is often tossed and shaken , and yet like mount zion . 71. he is a serpent and a dove , a lamb and a lion , a reed and a cedar . 72. he is sometimes so troubled , that he thinks nothing is true in religion ; and yet if he did think so , he could not be at all troubled . 73. he thinks sometimes god hath no mercy for him , and yet resolves to die in the pursuit of it . 74. he believes like abraham , in hope and against hope , & though he can never answer gods logick , yet with the woman of canaan , he hopes to prevail with the rhetorick of importunity . 75. he wrestles with god and prevailes ; and though yielding himself unworthy the least blessing he enjoyes already : yet jacob-like , will not let god go without a new blessing . 76. he sometimes thinks himself to have no grace at all ; and yet how poor and afflicted soever he be besides , he would not change conditions with the most prosperous upon earth that is a manifest worldling . 77. he thinks sometimes the ordinances of god do him no good at all , and yet he would rather part with his life than be deprived of them . 78. he was born dead , and yet so , as it had been murther to have taken his life away . 79. when life was first put into him , is commonly unknown ; and with some , not untill they had learned to speak , and were even grown up to the stature of a man ; and with others , not till they were ready to drop into their graves for age . 80. after he begins to live is ever dying ; and though he have an eternal life begun in him , yet he makes account he hath a death to pass through . 81. he counts self-murder a most hainous sin , yet he is continually busied in crucifying his flesh , and putting to death his earthly members . 82. he believes that his soul and body shall be as full of glory as theirs that have more , and not more full than theirs that have less . 83. he lives invisibly to those that see him , and those that know him best , do but guesse at him ; yet they somitimes see further into him , and judge more truly of him than himself doth . 84. the world did sometimes count him a saint , when god counted him an hypocrite ; and after , when the world branded him for an hypocrite , god owned him for a saint . 85. in fine , his death makes not an end of him : his soul , which was created for his body , and is not to be perfected without his body , is more happy when it is separated from it , then it was all the while it was united to it : and his body , though torn in pieces , burnt to ashes , ground to pouder , turned into rottenness , shall be no loser : his advocate , his surety , shall be his judge ; his mortal part shall become immortal ; and what was sown in corruption , shall be raised in incorruption and glory ; and his spiritual part , though it had a beginning , shall have no end ; and himself a finite creature , shall be possessed of an infinite happiness . amen . a character of visible godliness . a godly man is one , who being not ignorant of the wayes and doctrine of god , lives not only without scandal , but approves and practises the general duties of christianity , and those that are special to his condition . more particularly : a godly man is one that loves the word in the power of it , and at least despises it not in the plainness of it ; that comes to the world not to censure and cavil , but to be taught and ruled ; that professes not to allow himself in any known sin , but resolves and practises self-denyal , so far as it is made plain to him , that christ denies his desires . he is one that loves those that seem religious and conscionable , untill they prove scandalous and be manifestly discovered for hypocrites , and then esteems never the worse of the profession it self , and of those others whom he knows no harm by . he is unwilling to believe all of such , and though he see them faulty , doth not streight condemn them to be altogether void of sincerity . mean time he is so far from rejoycing at their miscarriages , that even particular scandals are amongst his greatest griefs . but especially he is afraid to give any ill example himself , as knowing himself made and redeemed to no other end , than that he should live to gods glory : therefore also he professes and resolves to do what good he can in his place ; and particularly to have his family know . and fear god , and believe in christ . he is one that accounts sin worse than shame , or loss , or any other misery ; and resolves to suffer rather than offend . he esteems godliness the greatest gain , and contentment a necessary piece of godliness , and that honour , pleasure , wealth , to be sufficient to contentment , which casts upon him , while he first seeks his kingdom and righteousness . and lastly , who hath so much wisdome , as to take more thought how to redeem time , than to pass it away , having somewhat setledly to do besides following his pleasures , which he uses as his recreation , and makes not his business . generall considerations to excite to watchfulness , and to shake of spiritual drousiness . 1. the glorious and dreadfull majesty of god , with whom at all times we have to do , who is a consuming fire , and therefore his service and obedience to him is not to be slighted , but to be performed with watchfulness , reverence and godly fear . 2. our sins in number exceeding the hairs of our heads ; in weight the measure of the sand ; the vileness of sin generally , and the unreasonable odiousness of ones own sins , in many respects worse than any others we know . 3. the fearful curses and punishments due to sin ( to our sins ) on earth , and torments inconceivable and eternal in hell . 4. the abominableness of sin , demonstrated specially in that nothing could expiate it , but the bloud and death of christ , not only man , but god. 5. the infinite love of god and christ to sinful mankind in those sufferings of christ for sin . 6. the certainty of damnation still , to those that carelesly despise or willfully abuse the grace of christ to carnall security , or willing customary sin . 7. the manifest expressions of scripture , that multitudes , even of those that live within the visible church , shall yet go to hell. 8. the devils unwearied malice , violence , cunning ; going up and down like a roaring lion , seeking whom he may devour , unto whom they that watch not , must needs become a prey . 9. the prodigious and desperate corruption that is in every ones heart ready to betray us , even to the basest lust and most horrid wickedness . 10. the fearfull frights of conscience , that god may awaken us withall out of our drowsie dreams . 11. the sharp and stinging scourges even in worldly respects , wherewith god may rouse us out of our carnal security : and must and will , with one or other , if other means will not prevail . 12. the wretched unthankfulness of despising his commandments , or lazily performing any service to him , whose mercies have been and are so abundant and free toward us , as we have found them ; and yet hope for infinitely more hereafter . 13. the watchfulness and diligence of worldly men , and their heat for the devil , and their own lusts . 14. the danger that may be to us , not onely from worldly men , alluring or opposing ; but even from those who are godly , and may yet prove tempters and snares to us , and so we never walk but in the middest of snares and temptations . 15. the certain shortness and uncertain continuance of our lives , subject to a thousand casualties , and nothing to be done for god , or our selves after death . 16. the nobleness and excellency of our immortal souls , born to higher imployment and honour , than a bruitish service of the body , or paganish pursuing of this present world . 17. the certainty of the hope whereunto they are called , who seek the kingdome of god above all other things . 18. the infinite glory of heaven , and eternal happiness , there kept in store for them that fight a good fight and finish their course , and keep the faith , and love and watch for the appearance of christ . 19. the exceeding greatness of the mighty power of god , working for and in them that believe , and live by faith . 20. the exceeding great and precious promises of all kinds , even for comfort in this life to them that love god , and walk uprightly , and forsake any thing for christ , that all things shall work together for good to them , and no good thing shall be withholden from them ; and for any thing they have forsaken , they shall receive in this world , even in the midst of persecutions , an hundred-fold more , an eternal life in the world to come . 21. the experience of that sweet peace of conscience , and blessed contentation , and spiritual rejoycing , even in the midst of tribulations and persecutions , that is to be seen in many of the servants of god ; and which all profess to be certainly attainable , by those that watch and pray , and are sober , and exercise their faith and grace . a remedy against carefulness . phil. 4.6 . be careful for nothing . 1. carefulness forbidden is taking over-much thought , disquieting the mind , rending the heart in pieces with doubts and fears . for worldly things good , to be missed , lost . ill , to befall , continue . 2. the causes are doting too much upon the thing or comfort in danger , distrust of men. means . gods blessing . 3. the effects are divers , and not the same in all : but it appears , — 1. when it provokes to use indirect means . 2. when the means which are used , though commonly sufficient , are not counted sufficient . 3. when the thoughts are chiefly upon it first and last , contrary to the express charge , mat. 6.33 . 4. when it breeds interruption in holy duties , neglected . untowardly done . 5. when it hinders from enjoying natural comforts . 6. when it makes unfit for ones calling . 7. when it hinders freedome of spirit , and makes unfit for civil society . 4. hence the reasons against it are many , shewing the sinfullness of it , and directing to remedies against it . 1. it is an idolatrous sin ; if we doted not too much on such a creature or comfort , we could not be overcareful about it , see ps . 73.25 . compared with the former part . the remedy is , to apply gods all sufficiency , who can certainly make us happy without that creature or comfort . 2. it is a paganish sin , an infidels sin , if we did believe gods providence , attributes and promises , we could not be so out of quiet , mat. 6. the remedy is , to lay to heart these doctrines , as becomes a christian . 3. it is an unthankful sin , we deserved hell and scape that , and are promised heaven instead of it , are we not bound to referre other things to god ? the remedy is , to ponder well our sins , and gods great mercy in christ . 4. it is a fruitless sin , no man gets any thing by vexing himself , gods will shall stand . the remedy is , to weigh how great a piece of wisdom it is to make a virtue of necessity . 5. it is a multiplying sin , it endangers to make one do any thing , to secure themselves from what they fear . the remedy is , to consider the least sin worse than any evil , to a christians heart . 6. it is a pernicious sin , it provokes god often to cross us in the very thing , even for our over-carefulness about it , disappointing hopes , or bringing fears , according to our perplexed apprehensions , besides worse mischief , if one obtain their desire . the remedy is , to consider the promises made to meekness , and the comforts of a good conscience . 7. it is a prophane sin , hindring religious duties . the remedy is , to remember gods service , the end of our life , and nothing should hinder us in it . 8. it is an inhumane sin , it hurts 1. the soul , in the forenamed neglect of duties to god. 2. the body , by hindring the enjoying of comforts . the remedy is , to love our selves wisely , and our whole selves rather than our fancy in any thing , or than any one particular thing for our selves , how seeming unnecessary soever . 9. it is an unsociable sin , and inhumane in respect of others , it makes unfit for all converse , and so neglectful of friends , and even be discomforts to them . the remedy is , to consider our selves not born for our selves only : others afford us comfort , and we owe the like to them . 10. it is an unnecessary sin ; we have vexation enough for each day , we need not vex our selves with thought for to morrow . the remedy is , to consider that we may die , before that we misdoubt comes : and then ( as we say ) the thought is taken . 11. it is a self condemned sinne : there are none but trust men in something or other , as great as that they are now over-carefull about , or must do god with a greater matter , the eternal estate of their souls . the remedy is , to reason the like in one thing we do in another , and not disparage god while we trust men . 12. it is a sin against experience , 1. of the bruit and even senseless creatures , god feeds the fowls , and clothes the grass . 2. our own , is not the life more than meat ? and the body than rayment ? specially the soul than either . the remedy is , to consider god our father , who will not be kind or to a kite than to a child , or prefer a flower before a son , nor withhold the less ( being good : and who is so mad as to say , i would have what god sees not good ? ) having given the greater , rom. 8.32 . the lord of earth and heaven , of grace and glory , teach us ever to love him with faith and thankfulness , that we may enjoy all good from him through jesus christ , amen . the soul of fasting . nehem. 6.5 , &c. 1. an awfull regard and reverence of the glorious majesty of the great god ; with whom we have to do , by a through apprehension of his infinite and incomprehensible perfection , in all his attributes , and of his absolute soveraignty , as creator , preserver , and ruler of us and all things in the world , v. 6. 2. thankfulness for all the goodness of god vouchsafed to us , by a large apprehension of all his manifold favour , generall to his church , to our nation , particular to us and our friends , temporal , spiritual ; illustrated marvelously by our deservings , not only of no good , but of extream ill , ver . 7 , &c. 3. sorrow for our sins , and our nations and fore-fathers sins , by a deep apprehension of the cursed nature of sin in general , and vileness of such sins in particular : aggravated by all circumstances that may be ▪ specially by gods mercies and chastisements , vers . 16. &c. 4. sence of our misery , felt and feared , all proceeding from gods hand , from his displeasure , provoked by our sins , and impossible to be avoided , but by his favour , which is not to be presumed upon , if we continue in our sins , ver . 32 , &c. 5. faith is the covenant , truth , goodness , and power of god , for all times and purposes , ver 32. 6 a covenant renewed with god of all observance and fidelity , specially to amend what we have acknowledged amiss in our selves , and professed sorrow for , and fear of , before god or men , or both , ver . 39. and chap. 10. throughout . directions about these . 1. in the word read or preached , those things are to be most carefully observed , which may quicken and confirm any of these . 2. all these are to be presented in prayer , summarily in every solemn supplication such a day , private or publick : but the enlargements may be varied , and one while more of one , and another while of another . 3. before-hand it would be greatly helpful to have written by us : 1. amplifications upon gods attributes . 2. catalogues of choicer mercies . 3. catalogues of sins . 4. aggravations of sins . 4. the day is to be begun with those thoughts specially which relate to our selves , though taking in others also . 5. and it is not to be ended without some secret , yet solemn review of the souls behaviour , from first to last : and an earnest labouring to fasten all the good thoughts it hath had upon it , and to re-inforce the suit to god , to settle them upon it firmly and lastingly . the god of all wisdom and grace , teach us to practise and improve these remembrances to his glory and our eternal good by jesus christ. finis . memorials of godliness & christianity . part . iii. a daily direction , or brief rules for daily conversation . as also a particular direction for the lords-day . written by herbert palmer a little before his death . london , printed for henry million at the bible near white-fryers in fleetstreet , 1670. to the christian reader . christian reader , here is another parcel of thoughts for thee , [ some brief rules for thy daily conversation ] thou wilt perhaps say [ they are strict , at least some of them . ] rules should be so : mens lives will be loose enough for all that but [ some of them ( it may be thou thinkest ) are not of necessity ] think again sadly and conscientiously , between god and thine own self : and thou maist possibly be of another mind . looking god in the face , makes some things appear to be sins , and some things to be duties , after a confident out-facing men , that it was otherwise . but suppose they are not all of necessity : yet think once more , whether there is not some wisdom in them , and an advantage , if a man can bring himsef to such a temper ? and if they be but so much ( as some of them are offered thee , under no further notion ) wilt thou deliberate , whether thou wilt strive to be so wise , or not ? and whether thou wilt endeavour to have thy mind in the perfectest temper or not ? i will pray for thee , through gods grace , that thou mayst profit by this , and all other helps , who am still thine and the churches servant in christ altogather herbert palmer . a daily direction . awake with god , and lift up thy heart to him , in thanksgiving , and petition . 2. lose no time unnecessarily , but rise as soon as thou canst . 3. however keep thy bed , thy heart , undefiled with wicked thoughts . 4. let not worldly matters take up thy mind , or words , unnecessarily at the first of the day . 5. squander not away precious time , in being too long in dressing thy body . 6. defert not thy solemn prayers , upon any unwillingness , or slight pretence . 7. if thou foreseest any inevitable disturbance ( as particularly abroad in some places ) pray rather than fail , in thy bed , before thou risest . 8. when thou findest any unwillingness or indisposedness to pray , consider , i. the necessity of prayer . 1. gods commandement . 2. good is not else to be expected , either 1. not the thing desired . 2. not the blessing . 3. leave is to be asked to use benefits . 4. help special wanted ; against 1. temptations dangerous to fight alone . 2. snares , dangerous to travel alone . 5. duties to be performed ; we of our selves not having 1. any heart to them . 2. any skill for them . 3. any strength in them . ii. the priviledges of prayer . 1. esteemed , in freinds and great men . 2. purchased by christs bloud . 3. no man can hinder it . 4. no unfitness of time or place . 5. to power out our whole heart , for self and friends . 6. not necessitated , to method , manner , proportion . 7. but speak as to a father , or friend . 8. of all life , heavenly imployment , noblest exercise of soul . 9. special curse , not to be heard . iii. promises of all kindes . 1. general and particular . 2. for good , and against evil . 3. for our selves and others . iv. experiences , in scripture , story , memory , of 1. prayers answered . 2. comfort by praying . 3. grace answerable to praying . 9. awaken , as much as thou canst possibly , thy spirit , that thou maist pray , with all 1. reverence and apprehsion of the glorious majesty , persons , attributes of the godhead . 2. faith and holy confidence in christ thy mediator , and in the promises general or particular . 3. fervency , from a deep sence of wants , weaknesses , importance of thy suites . 4. humility , by reason of sin ; corruption , impotency . 5. thankfusness , for mercies and promises , abundant , all-sufficient . 6. charity , for others welfare ; the church , the magistrate , the , minister ; thy freinds , those that have begged thy prayers or have thy promise to pray for them ; and for the afflicted . 7. care to put away the throng of worldly thoughts before thou beginnest , lest they distract thy mind . 8. watchfulness , how thou praiest , or hast praied , never resting in the outward work done , without thou feel some inward affection and fruit of thy prayers . 10. if it be possible , let the next thing be to read somewhat of gods word . 11. ever begin , and end it , with lifting up thy heart to god for his blessing , upon thy 1. understanding , that thou maist see his truth and will. 2. memory , that thou maist retain , what thou understandest . 3. affections , that thou maist 1. receive the truth , in the love of it . 2. be careful to practice it , without delay . 12. be not in hast , but read to learn , that thou maiest be the wiser , holier , happier , for that particular word , and reading of it , therefore think of it a while with all seriousness . 13. usually read from the beginning of a book to the end . 14. strive not to read much at once : yet in stories ( unless called away necessarily ) break not off , till seen some issue of it . 15. choose to read those books and chapters most frequently , that are most easie to be understood , and most readily applyed to practice ; as the psalms and epistles , specially the latter part of them . 16. special difficulties , as soon as thou hast time enquire of , from books , friends ministers especially . 17. if indispenssible interruption put thee from the usual time of prayer or reading , take the next free time , with all diligence and watchfulness . 18. however do not dine , till thou hast prayed solemnly alone , longer or shorter : and read at least some portion of scripture every day . 19. unless on unavoidable necessity , be not absent from family-prayers . 20. quicken thy self to like zeal and faithfulness , as if thou wert alone , and call thy self to some account , for the word then read . 21. having attended upon god , address thy self to the business of the day . 22. allot for extraordinry business , the fittest time , and then be diligent to dispatch it . 23. having a special calling or outward imploiment , do somewhat at it every day ( if possible ) or take a strict account of thy selfe , why not . 24. think thou dost not well , if the bulk of thy time be not taken up in thy special calling , from one end of the year to another . 25. thy calling , consisting of divers imployments , look that one encroch not upon the other . and prefer the most important for the time present , and for the principal end . 26. be watchful of thy diet , that thou neither eat nor drink out of season , things hurtful , excessively , that so thou prejudice not thy self , by what was given thee for good ; and so be 1. hindered in gods services , or thy own businesses . 2. hurt , in thy mind , through temptations ; in thy body , by diseases , paines present or future . 27. let not thy mind be earnestly bent , presently before , at , or too soon after meales . 28. yet take heed of the breaches of time , and interruption of thy business , by meals , &c. that they put thee not too far out of the way . but have a care to return again to thy imployments , as soon as is convenient . and particularly , if it may be , within an hour or less . 29. once a day read over , and recollect in thy mind , these rules . 30. whoever thou art look to thy thoughts , that they be , 1. free from 1. wicked atheism , and denials of fundamental truths . 2. pride , arrogance , self-applause , though praised . 3. lasciviousness , covetousness , malice , envie , matters of provocation . 4. impatience , grudging , discontent . 5. lightness and ●●ity , froth and emptiness . 2. filled with apprehensions , of god , christ , eternity , thy calling , the church ; and thy own last account . 31. when thou comest into company , make account thou treadest among snares , which the devil hath set to take thee . look to thy self first , and then to thy company . 1. that thou be not the worse for them , but better for them . 2. that others be the better specially not the worse any way , by thy speech , silence , actions , forbearance . 32. bridle thy tongue so with consideration , before thou speakest , that thou afterward wish not any thing unsaid , in reference to what may befal , temporally or spiritually 33. take heed of 1. all ungodly words . 1. athestical . 2. slighting or scorning religion , devotion . 3. taking gods name in vain in the least . 4. swearing falsly , unnecessarily . 5. mentioning god without reverence . 6. making jests of scripture-phrases . 7. using them sportingly . 8. repeating others oaths . 2. all slanderous words . 1. untruths . 2. truths spoken maliciously , sportingly , unnecessarily , concerning others faults or imperfections . 3. bitter provoking jests . 4. railing speeches , though provoked . 3. all scurrilous and lascivious talk , one of the worst signs of a rotten filthy heart . 4. all kind of lies , notwithstanding any pretence . 5. all idle and vain words , not profiting thy self or hearers . 6. all peremptory affirming news , unless infallibly assured of it . 7. all words of heat and anger , peremptory and provoking , in disputing , though perswaded , and even assured thou art in the right , unless in matters fundamental for saith or practice : yet even then , let thy passion not be unbridled ; as serving to gain the hearers . 8. in thy promises to men ( and much more in vows to god ) be not over-hasty till thou hast throughly weighed the possibility , and convenience , lest thou be either 1. insnared in keeping of it . 2. incur the blame of rash or false , in breaking it . 9. in any disputable question be moderate in asserting or denying , lest an unexpected argument put thee to shame , by forcing thee to alter thy sentence , or contradiction without reason . 10. boast not thy self ( neither speak much ) unnecessarily of any thing already done by thee , or of any ability , specially spiritual , or any future action , or undertaking . 11. yet deny not the grace of god in thee , or toward thee for others , or by resolutions of faithfulness to god or men . 34. take a time ( the first free season when thy mind is in any fitness ) to pray alwayes solemnly be tween dinner and supper , and let nothing hinder thee in it being at home , and neglect it not through unwillingness . 35. whereever thou art , inure thy self to short , frequent and fervent ejaculations to god , both of requests and thanksgivings , which will be a blessed preservative to thy soul , and gain more blessing than thou canst imagine . 36. particularly neglect not this upon any sentible failing of thine , even in a sinful thought , or any unexpected accident or news of importance . 37. give not any one ( specially a stranger ) power to undo thee , if he will be false . 38. have not many friends , nor count them so , till thou hast good trial of their faithfulness to god ( being truly religious ) and of their wisdom . 39. to no friend impart another friends secret , without leave . 40. and whenever thou tellest a secret , tell it as a secret , lest they take it otherwise , and so reveal it . 41. have now & then , that saying in thy mind ( amici sunt fures temporis ) friends are thieves of time . 42. yet count the communion of saints , redeeming of time . 43. remember that some time must be dedicated to preparation , to make way , 1. for favour in others minds . 2. for introducing a discourse advantagiously ; and that sometimes it will seem lost , through disappointment of hope ; which yet is to be counted wisely and necessarily imployed , and the benefit perhaps will appear afterward . 44. do nothing to another , which thou wouldest not have done to thee or thine . 45. do that to another , thou wouldest have done to thy self or thine . 46. be sure to take head of giving any scandal by thy behaviour , better thy hand or thy eye were cut off , &c. 47. rejoyce with them that rejoyce ( after the apostles rule ) and weep with them that weep . 48. if they require thy company , in any of their recreations , be sure they be , 1. lawful , 2. reasonable , 3. moderate , 4. of good report , therefore forbear games of lottery , gaming for gain , lest thou or thy company , be 1. impatient , through loss , at least inwardly , 2. want what is so lavisht , 3. break into quarrels or oaths . remember recreation is no mans occupation . 49. let thy company ( if thou canst ) be ever such as may either teach thee somewhat , or learn something of thee . 50. be sure thou admit not any wicked or profane man to be thy familiar . 51. let not thy presence imbolden any in their sin . 52. allot some time for meditation , and that of some divine thing . 33. particularly , each day , think of thy last , whether thou art ready for it , which will not tarry for thee when it comes . 54. when thou hearest any worthy saying , trust not to thy brittle memory with it , but write it down , so hast thou a double record of it 55. willingly let no day pass without writing some good note , of the scripture , some meditation &c. distinguishing the day . 56. avoid study after supper , unless on urgent occasions , and dedicate that time to refresh thy self with the comfortable society of thy friends and acquaintance . 57. remember to break up company in time , lest sitting up late make thee either sleep in the concluding duties , or lose time the next morning . 58. be●wen supper and going to bed , read again somewhat of the word , after the former prescripts , as near as thou canst . 59. sleep not till thou hast examined thy self in all this , and in all thy actions , the day past to fit thee for prayer , petitioning for pardon and grace , &c. presenting thanks , as in the morning . 60. count that day lost , wherein thou hast not done and received some good , specially spiritual . 61. lay thy self down and sleep , as in gods arms , commending thy soul to him ; and compose thy self to rest , with the thought of some promise or heavenly thing . 62. do every thing in the name of jesus christ , looking for strength and assistance in and through him , and presenting to him , with the father , and the holy ghost , all honor and glory , obedience , love , trust , and reverence , for ever , amen . particular directions for the lords day . 1. remember it before it comes for thy self and family , that none of the sacred time be lost , through worldly business occasioned by putting it off carelesly , wilfully , or sleepiness , by too much tiring out the spirits overnight , overwatching or overworking . 2. count it a day of spiritual liberty , wherein thou and thine , may without interruption converse with god , and benefit your souls . 3. unless upon true necessity , make it not shorter than other days by late rising , or early going to bed . 4. rather , as much as thy body and spirit will give leave enlarge it , as a delightful opportunity of good , by rising earlier , and sitting up as long as thou canst . 5. count the publick assemblies , the solemnest service of the day , and let no pretence ( ordinarily ) hinder thee , or thine , from being present , from the first ( continuing to the last ) both moring and afternoon . 6. let all private and family-duties , tend to fit thee for , or to improve the pubilck . 7. neglect not to take a through account of thy self , of every main parcel of the word , publickly read ; namely of the several parts , one by one , the several psalms and chapters , and learn somewhat from every one of them . 8. the better to do this , discourse with those that are willing to hear and answer , or such as may not refuse ( as thy inferiours ) concerning each of these ; this will help to remember , and quicken spiritual attention , of profitable things to be learned , above that which one would imagine . we lose much benefit of the word , because we do not bend our minds to it . 9. as the mainest rule of wisdom , in the ordering of time this day , to the best advantage , bethink thy self over-night , or in the morning early ( or both ) what the present frame and temper of thy mind is , and what thou wantest , that thou maiest study for a remedy to supply , and watch what god will speak to thee in his word , or by his minister about it , that day . 10. pray that thou maiest be attentive to what specially concerns thee , and particularly the matters so thought upon ; and that without mistake , and specially without repugnance of spirit . 11. admit not , as much as lies in thee , any unnecessary worldly discourse , no not at meals : rather than look most to it , as being the time of greatest danger ordinarily . 12. much less begin any worldly discourse , whether among other christians , or other persons . 13. rather than squander away those precious hours , or even minutes upon the world or vanity , if thou canst with any convenience , retire thy selfe , and sit alone in thy chamber . 14. by thy good will , admit not of any worldly thoughts being alone , or silent in company . 15. but pray , read , meditate , go in to good company ( if any be near ) sleep were better , if any need of it , than when god and thy conscience cal for thy thoughts ( which are the preciousest thing thou hast ) to bestow them upon the world or vanity 16. neglect not thy usual personal devotions , but rather enlarge them . 17. take special care to improve to the uttermost , the word preached that day , by prayer , discourse , meditation . 18. take heed of the least excess in thy diet , that thy soul lose not of her nourishment , by that means . 19. yet afflict not thy body ordinarily by fasting or overspare diet , least that also interrupt thee somewhat , besides that it suites not so properly with a day of rejoycing , as this is . 20. before thou go to rest , fail not to consider what this day thou hast gained or lost , that thou maist give thanks to pray . the god of all wisdom and peace teach us to know his will , and practice what we know more and more to his glory , and our everlasting comfort , through jesus christ . amen . finis . gerards prayers; or, a daylie practice of pietie: divided into foure parts. 1 of confession of sinnes. 2 of thanksgiving, for benefits. 3 of petitions for our selues 4 of supplicatio[n]s for our neighbours. written (originally) in the latine tongue, by iohn gerard; doctor in divinitie, and superintendent of heldeburg. translated and revised by ralph winterton, fellow of kinges colledge in cambridge. wherevnto is added a morning and euening prayer, for a familie exercitum pietatis quotidianum quadripartitum. english gerhard, johann, 1582-1637. 1638 approx. 122 kb of xml-encoded text transcribed from 59 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a01648 stc 11781 estc s113839 99849068 99849068 14199 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a01648) transcribed from: (early english books online ; image set 14199) images scanned from microfilm: (early english books, 1475-1640 ; 1519:06) gerards prayers; or, a daylie practice of pietie: divided into foure parts. 1 of confession of sinnes. 2 of thanksgiving, for benefits. 3 of petitions for our selues 4 of supplicatio[n]s for our neighbours. written (originally) in the latine tongue, by iohn gerard; doctor in divinitie, and superintendent of heldeburg. translated and revised by ralph winterton, fellow of kinges colledge in cambridge. wherevnto is added a morning and euening prayer, for a familie exercitum pietatis quotidianum quadripartitum. english gerhard, johann, 1582-1637. winterton, ralph, 1600-1636. 167, [1] p. by edward raban, printed in aberdene : 1638. a translation, by ralph winterton, of: exercitum pietatis quotidianum quadripartitum. signatures: a-g¹² . imperfect; lacking quires d and e and leaves f6,7. reproduction of the original in the 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never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. devotional exercises -early works to 1800. 2004-08 tcp assigned for keying and markup 2004-09 apex covantage keyed and coded from proquest page images 2004-10 andrew kuster sampled and proofread 2004-10 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion gerards prayers ; or , a daylie practice of pietie : divided into foure parts . 1 of confession of sinnes . 2 of thanksgiving , for benefits . 3 of petitions for our selues . 4 of supplicatiōs for our neighbours . written ( originally ) in the latine tongue , by iohn gerard , doctor in divinitie , and superintendent of heldeburg . translated and revised by ralph winterton , fellow of kinges colledge in cambridge . wherevnto is added a morning and euening prayer , for a familie . printed in aberdene , by edward raban , 1638. to the reader . distressed soule ! if thou conceav'st what 't is to mount vnto the tower of endles blisse , embrace this work : it reacheth to the skie ; and higher , if beyond it ought doeth lie . mans dull capacitie , weake humane sense ; wide worlds expansion , starres circumference , can not it comprehend . prayer passeth even to gods pavilion , to th' imperiall heaven . that is the golden chayne , fixt to gods eare ▪ knocke , & hee 'll open : call , & he will heare . this , surelie ; this is blessed lakobs ladder , on which our soules climbe , by christ , to christ's father . fayth is prayers chiefe attendant , christ the way : god's sprite both moues , and help ? vs 〈◊〉 to pray . true loue admittance gayn● , humble confession both helps devotion , and procures remission . the first part . of confession of sinnes . the argument . the meditation of our sinnes , comprehendeth in it these two heads ; of originall and actuall sinnes . actuall sinnes , are committed in thought , word , and deed ; by the committing of evill , and by the omitting of good ▪ agaynst god , our neyghbour , and our selues . the offences of our youth are manie , and our daylie infirmities many . we are often tempted of the flesh , and we do often yeeld vnto it . wee partake , many tymes , in other mens sinnes : and in many things wee are defectiue our selues . wee are convicted of our sinnes , by all the creatures : and wee behold the sexeritie of gods anger agaynst our sinnes , in the passion and death of christ . prayer i. hee weygheth , and considereth , the grievousnesse of originall sinne . holie god , and just iudge ! i know that i was conceaved and borne in sinne : i know that i was formed of vncleane seede in the wombe of my mother : that poyson of sinne hath so corrupted and putrified my whole nature , that no facultie of my soule is free from the contagion thereof : that holie pledge of the divyne image , which was committed vnto mee in our first father , is perished in mee : there is no power at all in mee , to begin to come vnto the saving knowledge of thee , the feare of thee , confidence in thee , and loue of thee : there remaineth no sufficiencie in mee , to performe obedience vnto thy cōmandements : my will is averse from thy law : and the law of sinne in my members , beeing repugnant to the law of my mynde , maketh my whole nature become corrupt and perverse . i wretched and miserable man , doe feele the power of sinne cleaving fast to my members : i doe feele the yoke of wicked concupiscence grievouslie pressing me : for although i am regenerate , and renewed by the spirit of grace , in the laver of baptisme ; yet am i not as yet whollie free from the yoke and captivitie of sinne . for that roote of bitternesse , which lyeth hidden in mee , doeth alwayes desire to put forth new branches : the law of sinne reygning in my flesh doeth striue to captivate mee : i am full of doubts , distrust , and desire of myne owne honour : out of my heart proceede wicked cogitations : filthie thoughts defile mee throughout in thy sight : out of that poysoned fountaine flow foorth rivers of poyson . enter not , therefore , into judgement with thy servant , o lord ; but bee propitiou● vnto mee , according to thy great mercie : the deepe of my miserie , calleth vpon the deepe of thy mercie : for this vncleannesse and filthinesse of my polluted nature , i offer vnto thee the most sacred conceptiō of thy sonne : for mee hee was borne : for mee therefore hee was conceaved . for me he was made sanctificatiō , & righteousnes : for me therefore he is become purification and cleannes . throgh him , & for him , thy sonne , haue mercie on mee , o thou most highest : and set not in the light of thy countenance that hidden corruption that cleaveth to my nature ; but looke vpon thy beloved sonne , my mediatour , and let his most holie and immaculate conception succour my miserie ▪ amen . prayer ii. hee recalleth to our memorie the sinnes of our youth . holie god , and just iudge ! remember not the offences of my sinnes that are past ▪ how manie venemous fruits hath the vicious roote of concupiscence , that is inherent in mee , brought foorth ! in my chyldhood what an innumerable brood of actuall transgressions hath the evill of originall sinne hatched ! the verie thoughts of my heart are wicked and perverse , even from my chyldhood ▪ yea , even from my tender infancie : for when i was an infant but of one day , i was in no wayes innocent before thee . as manie as the dayes of my lyfe are , so manie offences doe burden me ; yea , manie more by farre in number , seeing that the just man falleth seaven tymes in one day : but if the just fall seaven tymes in one day , then i wretched and vnjust man , without doubt , haue fallen seaventie tymes seaven tymes . as my lyfe hath increased , so hath the web of my sins increased : & as much as hath beene added to my lyfe by thy bountie ; so much hath beene added to the course of my sinnes , by the wickednesse of my corrupt nature . i examine my lyfe that is past : and what else doe i beholde , but a filthie stinking cloake of sinne ? i attend vnto the light of thy precepts : and what doe i finde in the course of my yeares that are past , but darknesse and blindnesse ? the tender flower of my youth ought to haue beene crowned with vertues , and offred to thee for a sweet savour : the best part of my age past did owe it selfe vnto thee , the best creatour of nature : but the dirtie filth of my sinnes hath most foullie polluted the flower of my age , and the stinking mud of my offences hath in a wōderfull & miserable māner defiled me . the first age of man is amongst all the rest the fittest for the service of god : but i haue spent a good part thereof in the service of the devill . the memorie of many sinnes , which the vnbridled loosenesse of my youth hath committed , is set in my sight : and yet there are manie more which i cannot call to memorie . who knoweth how oft hee offendeth ? cleanse thy servant from secret faults . for these offences of my youth ▪ i offer vnto thee ( holie father ) the most holie obedience , and perfect innocencie of thy sonne , who was obedient to thee vnto death , even the death of the crosse . when hee was but a chylde of twelue yeares olde , hee performed holie obedience vnto thee , and began to execute thy will with great alacritie . this obedience i offer vnto thee ( just iudge ) for a pryce and satisfaction for the manifolde disobedience of my youth . amen . prayer iii. hee reckeneth vp our daylie falls , and slips . holie god , and just iudge ! there is no man innocent in thy sight , no man free from the spote of sinne : and i am bereaved of that glorie , which i should bring with mee to judgement : i am stripped of that garment of innocencie , with which i ought to appeare arrayed before thee : seaven tymes , yea , and oftener everie houre i fall : seaventie tymes seaven tymes i sinne everie day . the spirit indeede is sometymes readie ; but the flesh is alwayes weake : the inward man flowrisheth , and is strong , but the outward man languisheth , and is weake : for i doe not the good that i would , but the evill that i would not . how often doe vaine , wicked , and impious cogitations aryse in my heart : how often doe vaine , vnprofitable , and hurtfull wordes breake foorth ! how often doe perverse , wicked , and vngodlie actions pollute mee ! all my righteousnesse is as the cloath of a menstruous woman : therefore , i dare not pleade for my righteousnesse before thee : but i humblie prostrate my selfe before thy most just tripunall , and out of the deeps doe i cry vnto thee : lord , if thou shalt decree to impute sinne , who shall abyde it ? if thou wilt enter into judgement , who shall stand ? if thou wilt call me to appeare according to the severity of thy justice , how shall i come before thee ? if thou wilt exact a strict account of my lyfe , i shall not bee able to answere thee one for a thousand : therefore my mouth is stopt , and i ▪ acknowledge before thee , that i haue deserved eternall torments ; and withall i confesse with teares , that thou mayest justlie cast mee into prison for ever . therefore , for these daylie sinnes of my lyfe , i offer vnto thee ( holie father ) the most precious blood of thy sonne , which was poured foorth on the altar of the crosse , which washeth me from all my sinnes . my sinnes which leade mee captiue , are manie in number , and most powerfull : but the ransome of thy sonne is much more precious , and of more efficacie : let that most perfect , plenarie , and holie pryce payed by christ , obtayne for mee remission of sinnes . amen . prayer iv. hee examineth our lyfe , according to the rule of the first table of the commandements . holie god , and just iudge ! thou . gavest vnto vs thy law in mount sinay , and thou wouldst haue it to be the rule of all our actions , words , and thoughts : that whatsoever is not squared by it , should in thy judgement bee accounted sinne . as often as i looke vpon that most cleare glasse , i perceaue mine owne filthinesse , and tremble everie part of mee . i ought to loue thee ( o my god ) aboue all thinges . : but how often doe i loue the world , and forget the loue of thee ! i am bound to feare thee ( o my god ) aboue all things : but how often doe i consent to sinne , and let thy feare slip out of my memorie ! thou requirest , that i should trust in thee ( o my god ) aboue all things : but how often in adversitie doeth my soule waver , and anxiouslie and carefullie doubt of thy fatherlie goodnesse ! i am bound to obey thee ( o my god ) with all my heart : but how often doeth my refractarie flesh resist the resolution of obedience , and leade mee captiue into the prison of sinne ! my cogitations ought to bee holie . my desires pure and holie : but how often is the quyet state of my mynde troubled with vaine and impious cogitations ! i ought to call vpon thee ( o god ) with all my heart : but how often doth my minde wander in prayer , and doeth anxioustie doubt , whether her prayers be heard or no! how often am i remisse in prayer , aud demisse in conceaving confidence ! how often doeth my tongue pray , and yet i doe not worship thee in spirit and in trueth ! how profound oblivion of thy benefits doeth seize vpon mee ! thou doest dayly poure thy benefits vpon me in a loving manner ; and yet i doe not daylie returne vnto thee thanksgiving . how cold is my meditation of thy immense and infinite gifts bestowed vpon mee ! what slender devotion is there for the most part in my heart ! i vse thy gifts , and yet i doe not prayse thee who art the giver . i sticke in the rivers , & come not to the fountaine . thy word is the word of spirit & lyfe : but i through sinne and corruption haue destroyed the worke of thy holie spirit within mee . the sparks of a good resolution often inkindled , i as often extinguish : and yet i doe not sue to thee for increase of thy gifts . for these and all other my sinnes and defaults , i offer vnto thee ( o my god ) the most pure and perfect obedience of thy sonne , who loved thee in the dayes of his incarnation , most perfectlie with his whole heart , & cleaved vnto thee most firmlie with all his soule : in whose deeds , words , and thoughts , there was found no blot of sinne , nor spot of the least offence . that which i want , by faith i draw from his fulnesse : therefore for this thy wel-beloved sonnes sake , haue mercie lord vpon thy servant . amen . prayer v. hee considereth our lyfe , according to the rule of the second table of the commandements . holie god ▪ and just iudge ! it is thy eternall and immutable will , that i should honour with due respect my parents , and the magistrates : but how often doe i thinke too meanlie of their authoritie ! how often doe i in heart refuse to obey them ! how often doe i traduce their infirmities ! o how often doe i omit by serious prayers to further their safetie ! i often cherish anger conceaved agaynst them , whereas i ought with patience to submit my selfe vnto them . thy sacred will requireth , that i should doe good to my neyghbour in all things , to my power : but how often doeth it irke mee to doe him good ! how doeth it goe against my stomacke to forgiue him ? how often am i solicited by my flesh , to anger , hatred , envy , and brawling ! how often doth the fire of my angrie heart burne within mee , although contentious wordes bee not heard without ! thy holie will , requireth that i should liue chastlie , modestlie , and temperately : but how often hath the loue of drunkennesse & lust , made my soule captiue to sinne ? how often doe fires of lust flame within mee , although my outward members be restrained ! hee that looketh vpon a woman , to lust after her , hath alreadie committed adulterie with her in his heart , sayeth the text : how often therefore in the sight of god doe wee commit adulterie ! the inordinate and immoderate vse of meat , drinke , and wedlocke , often stealeth vpon vs , and maketh vs appeare guiltie before thee ▪ if thou wouldest enter into judgement with vs. thy holie writ requireth , that in bargaining i deceaue not my neighbour in anie sort ; but that i rather further , and procure his good ; that i traduce not his faults , but rather cover thē with the cloake of charitie ; and that i doe not censure him rashlie & vnadvisedlie : but how often doe i seeke mine own profite by injustice ! how often doe i spend my judgemēt rashlie vpon my neighbour ! thy holie will requireth , that my spirit , minde , & soule be free from cōcupiscence : but how often doth my flesh solicite mee to sinne , and contaminateth my spirit with wicked concupiscences ! as a fountayne doeth abound with continuall bubbling of water : so doeth my heart alwayes swell with evill concupiscence . for these , and all other my sinnes and defects , i offer vnto thee ( most holie father ) the most perfect obedience of thy sonne , who loved all men with perfect loue , and in whose mouth was found no guyle , in whose words and deeds no aberrations , no corruption in nature : to this propitiation i flee with true fayth , and by fayth i sucke out of his wounds , as much as is sufficient to justifie mee , and saue mee : haue mercie on mee my god , and my father . amen . prayer vi. hee showeth that wee often partake in other mens sinnes . holie god , and just iudge ! thou hast committed vnto mee , not only the care of mine own soule , but also the care of my neighbours : but how often doeth my neyghbour through my negligence suffer great losse of godlinesse ! how often doe i neglect freelie and boldlie to chyde him , when hee sinneth ! how often doe i , being hindred eyther by favour or feare , reproue him for his sinnes more slightlie than i ought ! in pouring out prayers for his salvation , i am too remisse ; in reprehending his sinnes , i am too-too timerous ; in furthering his salvation , i am too sloathfull : insomuch that thou mayest justly require at my hands the blood of my neyghbour that perisheth . if there were in mee a perfect and sincere loue of my neyghbour , surelie from thence would proceed freedome in reproving of sinne . if the fire of sincere charitie did burne in my heart , surelie it would breake foorth more clearlie into the spirituall incense of prayers , to be made for the salvation of my neyghbours . for a man to pray for himselfe , it is a duetie of necessitie : but to pray for the salvation of his neyghbour , it is a deede of charitie : as often therefore , as i neglect to pray for the salvation of my neyghbour , so often i condemne my selfe for the breach of the commandement of the loue of my neighbour . my neighbour dieth the death of the bodie , and sorrow filleth all with lamentation and mourning ; when as yet the death of the bodie bringeth no hurt to a godlie man , but rather giveth him a passage into a celestiall countrey : my neighbour dieth the death of the soule , and behold , i am nothing troubled at it : i see him die , and grieue not at all ; when as yet sinne is the true death of the soule , and bringeth with it the losse of the inestimable grace of god , & eternall lyfe . my neighbour delinquisheth against the king , who can onlie kill the bodie ; and beholde , i seeke by all meanes his reconciliation : but hoe sinneth against the king of all kings , that can cast both bodie and soule into hell-fire : and yet i beholde it in securitie , and consider not that this offence is an infinite evill . my neighbour stumbleth at a stone ; and i runne presentlie to saue him from a fall , or otherwise to raise him vp , if hee bee fallen : hee stumbleth at the corner stone of our salvation ; and beholde , i securelie passe by it , and labour not with care and diligence to lift him vp againe . mine owne sinnes are grievous anough : and yet i haue not beene afrayde to participate in other mens sinnes . bee propitious ( o god ) vnto me , great sinner , and overburdened . to thy mercie i flee in christ , and through christ promised vnto mee , i come vnto this lyfe , beeing dead in sinne : i come vnto this way , having gone astray in the path of sinne : i come vnto this salvation , being by reason of my sinne guiltie of damnation . quicken mee , guide mee , and saue mee , thou which art my life , my way , and my salvation , for ever and ever , amen . prayer vii . hee showeth that wee are manie wayes convinced of sinne . holie god , and just iudge ! if i looke vp to heaven , i thinke with my selfe , that i haue manie wayes offended thee , my god and father : i haue sinned against heaven and before thee , i am not worthie to bee called thy sonne . if i looke down vpon the earth , i thinke with my selfe , how i haue abused thy creatures by my sinnes : i haue infinitelie abused not onlie the darknesse of the night , but also the light of the day , to worke workes of darknesse . if i looke vpon the examples of sinners , vpon whom thou in thy just judgement hast inflicted punishment , i finde that the weyght of my sinnes will counterpoise theirs . if i looke vpon the examples of the sayncts , i finde that i come farre short of them in my holie service of thee . if i thinke vpon the angell my keeper , i finde that often i put him to flight by my sinnes . if i thinke of the devills , i finde that i haue often given place to their suggestions . if i weygh with my selfe the rigour of thy lawe , i finde that my lyfe is manie wayes irregular . if i looke vpon my selfe , i finde that the verie cogitatiōs of my heart doe accuse mee before thy judgement . if i thinke vpon the houre of death to come , i finde that it is the just reward of my sinnes , and ( vnlesse thou of thy meere mercie for christ his sake shalt receaue mee ) the gate and entrance into everlasting death . if i thinke vpon the judgement to come , i finde my deserts such , that thou mayest justlie call mee to the most exact account , and punish my sinnes according to the strict severitie of thy law . if i thinke vpon hell , i finde that i haue deserved by my sinnes the most just punishment there , if i thinke vpon eternall lyfe , i finde that i haue by my sinnes justlie fallen away from all hope of attaynment . all thinges therefore convince mee of my sinnes : onlie thou thou , o my god , bee not thou extreame against mee ! to christ thy beloved sonne my onlie mediatour i betake my selfe : by him i most firmlie belieue i shall obtayne thy grace & remission of my sinnes . thy creatures accuse me ; the booke of my conscience accuseth mee ; both the tables of thy divyne law accuse me ; satan accuseth mee day and night : but take thou vpon thee my patronage . o sweet iesus ! to thee the poore man is left bereft of all solace of the creatures . all my refuge is placed in thy satisfaction for my sinnes , and in thy inte●cession at the right hand of the father for mee . my soule , take thou the wings of the morning , and , lyke a doue , hide thy selfe in the clests of the rocke , that is , in the wounds of christ thy saviour . hyde thy selfe in this rocke , till the anger of the lord bee passed by : and thou shalt finde rest , and thou shalt finde protection , and thou shalt finde deliverance therein . amen . prayer viii . hee by the effects of contrition argueth vs to bee convicted of the haynousnesse of sinne . holie god , and just iudge ! my heart is contrite and humbled ▪ my spirit is heavie , and in a great straite , by reason of the burden of my sinnes where with i am oppressed . the cowrage of my heart hath failed , and the sharpnesse of my eyes is decayed . my heart is pressed , and from thence gush out teares : my spirit is oppressed , and i forget to take my bread : my heart is wounded , and from thence gusheth out blood , and a fountayne of teares . who knoweth how of thee offendeth ? who knoweth the sorrow of the heart , that is in a great straite by reason of offences ? my soule is dry and broken in pieces , and thirsteth after the fountayne of lyfe : o christ feede mee with the dew of thy spirit of grace . my heart that is in a great straite sigheth vnto thee : o thou true joye , giue vnto mee peace and quietnesse of heart , that beeing justified by sayth , i may haue peace with god. my heart condemn●●h mee : but doe thou absolue me , who art greater thā my heart . my conscience accuseth mee : but doe thou absolue me , who hast fastned to the crosse the hand-writing of my cōscience . i offer vnto thee ( ô my god ) my contrite & humbled heart , for a most acceptable sacrifice : i offer vnto thee my sighs as the messengers of true & serious cōtrition : i offer vnto thee my teares as abundant witnesses of my vnfeigned griefe . in my selfe i despare : in thee is my trust . in my selfe i faint : in thee i am refreshed . in my selfe i feele straitnesse : in thee againe i finde enlargment , i am troubled and burdened overmuch : thou shalt refresh mee , and giue rest vnto my soule . one deepe calleth vpon another : the deepe of my miserie calleth vpon the deepe of thy mercie . out of the deeps doe i cry vnto thee . cast thou my sinnes into the deepe of the sea . there is no soundnesse in my flesh , by reason of thy anger : neyther is there anie rest to my bones by reason of my sinnes : for mine iniquities are gone ●ver my head , and become too heavie for mee . cure my soule , thou heavenlie physician , that i bee not swallowed vp of eternall death . take the burden of my sinnes from mee , thou that hast taken it vpon thy selfe on the crosse , that i despare not vnder the intollerable burden thereof . haue mercie on mee , thou fountaine of grace and mercie . amen . prayer ix . hee declareth the number and greatnesse of gods benefits vnto vs , and the grievousnesse of our sinnes . holie god , and just iudge ! by how much the more benefites thou hast bestowed vpon mee , by so much the more i grieue , that i haue so often displeased thee , so loving a father . as manie gifts as thou hast heaped vpon mee , so manie bonds of loue hast thou sent over vnto mee ▪ thou wouldest haue bound mee vnto thy selfe : but i haue forgotten thee and thy beneficiencie , and linked sinne vnto sinne . father , i haue sinned against heaven , and before thee : i am not worthie to bee called thy sinne : make mee as one of thy hired servants . i am altogether displeased with my selfe : make thou mee altogether to please thee . thy large bountie , and wonderfull patience , haue often invited mee to repentance : but hitherto i haue beene backward to come . thou hast often called mee ( o most bountifull god ) by the preaching of thy word , by the teaching of thy creatures , by the punishment of the crosse , and by inward inspiration : but i haue stopped the eares of my heart altogether at thy call . all the faculties of my soule , all the members of my body are thy gifts : i ought therefore , with all the powers of my soule , and parts of my bodie , be readie to doe thee all holie service , which is due vnto thee : but i haue made them ( the more is my griefe ) the weapons of iniquitie and vnrighteousnesse . the breath which i fetch is thine ; the aire which i sucke in is thine ; the sūne , whose light i see daylie , is thyne : all these ought to haue beene vnto mee as furtherances and instruments to sanctitie of lyfe : but i haue abused them , the more is my griefe , to the slaverie of sinne . thy creatures i should haue vsed to the glorie of thee the creatour : but i haue wickedlie abused them to thy dishonour . in the light of the sunne i should haue put on the armour of light : but therein haue i committed the works of darknesse . how much soever is added vnto my lyfe , commeth all from thy bountie : therefore my whole life ought to be employed in thy service , on whom it doeth whollie depende : and yet i haue scarce bestowed the least part therof in thy service . as manie good inspirations as i haue felt within mee , so manie hand-maydes of thy grace hast thou sent as ambassadours to invite mee most lovinglie to returne vnto thee by true repentance : but alace , how often haue i stubbornlie refused to giue them audience ! but yet receaue him , who now at length returneth vnto thee with sighing & a contrite heart . sprinkle mee with the blood of thy sonne , that so being purged from all the pollutions of the flesh and the spirit , i may become whiter than snow , and with all thy elect prayse thee in the heavenlie ierusalem world without ende . amen . prayer x. hee considereth the severitie of gods anger agaynst our sinnes , in the death and passion of christ . holie god , and just iudge ! i beholde thy sonne hanging vpon the crosse , and pouring foorth plentifull rivers of blood : ● behold him ; and behold , for verie terrour , i ●aint altogether . my ●innes are those yron nayls with which i haue boared his hands and his feete . my sinnes are those pricking thornes with which his most sacred head ( which is to bee rever●●ed of the angelicall powers ) was crowned . my sinnes are those stinging thōgs , with which his most pure bodie ( the proper temple of divinitie ) was scourged . a cruell wilde beast hath torne in pieces the heavenlie ioseph , and embrued his coat with his blood : i miserable sinner am that wicked beast : for my sinnes did make an assault , and rush vpon thy most beloved sonne . if thy most obedient sonne is so vexed & troubled for other mens sinnes : what cause hath the vndutifull and disobedient servant to feare in regard of his owne sinnes ! the wounds of my soule must needs bee great indeede and mortall , when as thy onelie begotten sonne is so miserablie smitten for to cure them . the disease of my soule must needs bee great indeed and mortall , when as the heavenlie physician , and lyfe it selfe , doeth die vpon the crosse to cure it . i see the torment of his most holie soule : i heare the miserable exclamation of my most holie saviour vpon the crosse : for mee it is hee is so vexed : it is for my sinnes that hee complaineth , that hee is forsaken of god. if the weyght of other mens sinnes doeth so exceedinglie presse the almightie sonne of god , that it wringeth from him a bloodie sweat : how intollerable shall the anger of god bee , and how vnmeasurable shall bee his wrath agaynst the vnprofitable servant ! o thou drye and vnhappie wood , that hast alwayes served as a slaue the everlasting fire of hell ! what must thou feare , when thou seest these things come to passe in the greene wood ! christ is the greene tree : in the roote of his divinitie , in the loue of his humanitie , in the boughes of his vertues , in the leaue● of his holie wordes , and in the fruit of his good works . hee is the cedar of chastitie , the vine of joyfulnesse , the palme of patience , and the oliue of mercie . but if the fire of the divyne anger inflameth this greene tree of lyfe : how much more shall it consume the sinner lyke drye wood for his vnfruitfull workes ! in what capitall and bloodie letters are my sins ingraven in the bodie of christ ! how conspicuous ( o thou most just god ) is thyne anger agaynst myne iniquities ! how straite must that captivitie needes bee in which my soule was held , when so precious a ransome was payd for her delyverie ! how great must the staynes of my sinnes needs bee , when rivers of blood flow downe from the bodie of christ to wash them away ! o thou most just god , and yet most mercifull father , consider what indignities thy sonne hath suffered for me ▪ and forget the wicked works of me thy vnworthie servant ! behold the pro●unditie of his wounds ; and overwhelme my sinnes in the profound sea of thy mercie ▪ amen . the second part . of thanksgiving for benefits . the argument . the meditation of gods benefits , doeth gather out of the garden of nature , and of the church , sundrie , & those most fragrant 〈◊〉 of divine gifts : and recreating it selfe with the odour thereof , offereth againe to god the s●crifices of the lips , for a savour of sweet smell . now the immense and innumerable benefits of god , may be divided according to three articles of our christian faith ; god hath created , rédeemed , and sanctified vs. hee heapeth his benefits on vs in this life , and hath promised greater vnto vs in the life that is everlasting . hee conferreth vpon vs the gift of the minde , of the bodie , and of fortune , which wee ca●● externall goods . he preserveth vs from evil , and conserveth vs in good . that which is p●●t he covereth , that which is to come hee governeth . his privatiue blessings are more than his positiue . in brie●e , woe can neyther in word expresse , nor in though● conceaue , the number and dignitie of gods benefits , which will afford vnto vs hereafter , in the world to come , most plentifull matter of eternall praise and thanksgiving . prayer i. hee giveth thanks for our forming in the wombe , and for our nativitie . almightie , eternal god , father , sonne , and holie ghost : i giue thankes to thee , i prayse thee , i glorifie thee : because thy hands haue fashioned mee , and made mee whollie round about . thou formedst mee lyke clay in my mothers wombe . thou didst draw me lyke milke . thou didst curdl● mee lyke cheese : with flesh and skinne hast thou covered mee , and compacted mee together with bones and sinews . thou hast given mee lyfe and mercie , and thy visitation hath preserved my spirit . this thy great mercie bestowed vpon mee , i will celebrate with perpetuall prayses . thy goodnesse i will sing of in continuall songs . thou didst protect mee in my mothers wombe . i will confesse vnto thee : for i am wonderfullie formed : marvelous are thy workes , and that my soule knoweth right well . my bones are not had from thee , which th●n didst make in secret , and deckedst me ▪ with divers members in the lower parts of the earth . thy eyes saw mee yet beeing imperfect , and in thy booke were all my members written , which day by day were fashioned when as yet there were none of them . how precious vnto me● are thy thoughts o god ! how great i● the summe of them ! if i goe about to reckon them , i finde them multiplied aboue the sands of the sea . thou didst show thy mercie vnto mee before i vnderstood it : thou didst prevent me with thy blessings before i did desire them : thy bountie did embrace mee on everie side , before i could giue thankes for it . thou art hee who not onlie didst forme mee wonderfullie in the wombe , but also didst take me out : thou art my hope even from my mothers breast : out of my mothers wombe i was cast vpon thee : thou art my god from my mothers wombe . as often as i thinke vpon manie that haue beene extinct ▪ and never came to the light of this lyfe : so often i admire and prayse thee for thy mercie , which brought mee out of that prison into the theatre of this world safe and sound . how manie yeares are past in which i was not , and yet thou didst erect for mee this house of my bodie , and didst bring mee out of that bottomlesse pit , and the darknesse of my mothers wombe ! thou gavest vnto mee a reasonable soule : thou madest mee a man , not a stone , or a serpent . to thee ( o my god ) for this thy mercie bee honour and glorie for ever . amen . prayer ii. hee rendereth thankes for our sustentation . i render thanks vnto thee , almightie and mercifull god , for that thou hast sustained me from the very first dayes of my life . naked i came into this world , and thou coveredst mee most graciouslie . hungrie i entred into this world , and thou hast hitherto fed me most bountifully . in thee i liue , moue , & haue my being : without thee i fall agayne into nothing , and die . through thee i ●owe , and moue my members : without thee i can neyther be partaker of life , or motion . thyne is the sunne that giveth me light , which i see daylie with mine eyes . thyne is the aire which i draw in with continuall breath . the night is thine , and the day is thine , whose entercourses serue for my labour and rest . thyne is the earth , whose fruits do nowrish mee most plentifullie . everie creature in heaven , ayre , earth , and sea is thine , and is appoynted for my vse and service . silver is thyne , and gold is thyne . whatsoever is necessarie for the sustentation of this my present lyfe , all that i receaue from thy most liberall and bountifull hands . o god , how liberall art thou to man-kinde ! all thinges thou createdst long agoe for the vse of man : all thinges thou doest as yet preserue for the good of man. whatsoever thou , of thyne infinite goodnesse , affordest to the other creatures , thou affordest also vnto me ; for as much as thou doest wonderfullie forme , furnish , and conserue them for my sake . some of the creatures serue to obey mee ; some to nowrish me ; some to cloathe me ; some to cure mee ; some to chastice mee : but all of them to teach and informe mee . who can reckon vp those divers kindes of nutriments , which thou hast created , and doest as yet produce out of the earth vnto this day to nowrish vs ? who can enumerate those divers species of herbs , which thou doest everie yeare cause the earth to bring foorth to cure vs ? who can in wordes comprehende those sundrie kindes of living creatures , which were made for mans vse , and doe yet all serue him ? to thee bee praise and honour for ever , who art the creatour and conserver of all thinges ! without thee the true sunne , i should vanish away as doeth the shadow : without thee the true life , i should presentlie depart out of this lyfe : without thee the true beeing ▪ i should suddenlie fall to nothing . to thee onlie is due , that i liue , moue , and haue my beeing . therefore to thee alone will i liue and adhere for ever . amen . prayer iii. hee rendereth thankes for our redemption wrought by christ. i owe vnto thee ( o eternall and almightie god ) most heartie thankes , for that thou hast created mee when i was nothing : but much more for that thou hast redeemed mee when i was lost and condemned . i did hang in the jawes of hell : and thou didst plucke mee out by the blood of thy sonne . i was the slaue of satan : but thy grace hath delivered mee out of the power of the devill , and translated mee into the kingdome of christ , i owe my selfe whollie vnto thee : because thou createdst mee whollie . my tongue ought alwayes to prayse thee ▪ because thou gavest it vnto mee . my mouth ought alwayes to set foorth thy prayse : because the aire and breath which it draweth is thyne . my heart ought alwayes to cleaue vnto thee with perpetuall loue : because thou didst forme it . all my members ought to bee readie for thy service : because thou didst wonderfully frame them , how many and how great soever they be . but if i owe my selfe whollie vnto thee , because thou createdst mee : what shal i repay vnto thee for redeeming mee out of slaverie and captivitie ! the lost sheepe thou hast delivered out of the clawes of the infernall wolfe . the fugitiue slaue thou hast pluckt out of the prison of the devil . the lost gr●at thou hast sought out with great carefulnesse . in adam i fell , and thou hast erected mee : in adam i was captivated in the bonds of sinne , but thou hast set mee at libertie : in adam i was lost , and againe thou hast saved mee : what am i worme , that thou shouldest be so solicitous for redeeming mee ? what am i worme that thou shouldest bee so prodigallie bountifull for saving mee ? if thou hadst altogether cast off our first parents after their fall , and hadst throwne them with all their posteritie out from the presence of thy glorie into the lowest pit of hell ▪ there is none of vs could justlie complaine of anie wrong done vnto him : for they had receaved , and wee had receaved for our deedes a just reward . what else could wee haue desired or expected from thee , who createdst vs after thine owne image , & furnishedst vs with power and sufficiencie to haue kept our innocencie . but in this thou didst manifest thy incomprehensible and vnspeakeable loue towards vs , in that thou didst promise vnto our first parents after their fall , thy sonne for their redeemer , and in the fulnesse of tyme didst sende him vnto vs , to call vs from death to lyfe , from sinne to righteousnesse , and from the infernall pit vnto celestiall glorie . o thou lover of man , whose delight is with the sonnes of men , who can worthilie set foorth the prayse of thy loue to man ? yea , who can in mynde conceaue the worthinesse thereof ? these are the incomprehensible riches of thy goodnesse : this is the infinite treasure of thy gifts , which the slendernesse of our capacitie and vnderstanding cannot conceaue . was a servant so deare vnto thee , that thy sonne must bee delivered to death for his redemption ! was an enemie so much to bee beloved , that thou shouldest appoynt thy most beloved sonne to be his redeemer ! my soule is astonisht with the verie consideration of this thy goodnesse , and doth whollie turne and dissolue it selfe into the loue of thee . amen . prayer iv. hee rendereth thankes for the inc●rn●tion of the sonne . i render thanks vnto thee . ies● christ , thou alone mediatour , and redeemer of mankinde ▪ for that thou hast in the fulnesse of tyme personallie vnited vnto thee the true humane nature , and hast vouchsafed to bee borne of a virgin. how great is thy loue to man , in that thou d●●●● not assume the nature of angels , but the seed● of abraham ! how great is the misterie of godlinesse , that thou beeing verie god ▪ wouldest bee made manifest in the flesh ▪ how great is the inclination of thy pitie , that descending from heave● for my sake , thou hast endured to bee borne of a virgin ! for mee , most vile creature , creator almightie , thou art become man. for mee , most abject servant , most glorious lord , thou hast put on the shape of a servant , that by taking flesh vpon thee , thou mightest set my flesh at libertie . to mee thou art borne : whatsoever celestiall good therefore thou bringest with thee in thy nativitie , shall ▪ bee mine . to me● thou art given : and therefore all thinges with thee . my nature in thee is more glorified , than it was in adam dishonoured : for thou doest assume it into the vnitie of thy person , whereas it was weakened with accidentall corruption onelie by satan . thou art flesh of my flesh , and b●●● of my bone . thou art my brother : and what canst thou denye vnto mee , seeing thou art most nearlie joyned vnto mee in the same flesh & affection of brotherlie loue ▪ thou art the brydegroome , who according to the good pleasure of thy heavenlie father , hast coupled vnto thee by a personall league , the humane nature , as a spouse : to the joy of those n●●tials i doe proclaime & thankfullie acknowledge that i my selfe am invited . i wonder now no more that the heaven , the earth , the sea , and all thinges that are in them were made for man by god , seeing that god himselfe would for man become man. thou canst not vtterlie divorce mee , and cast mee away from thee , seeing that thou canst not deny that thou art a man , and therefore my brother . thou canst not altogether forget mee , because thou hast grave● mee in thy●e ●w● hands : for the verie communion of the flesh doeth daylie and continuallie put thee in mynde of mee . thou canst not altogether forsake mee , seeing that it hath pleased thee to con●oyne vnto thee tire humane nature , in a most neare bond of personall vnion . although therefore my sinnes doe hinder mee , yet the communion of nature doeth not repell mee . i will adhere whollie vnto thee , because thou hast whollie assumed mee whollie . amen . prayer v. hee rendereth thankes for christs passion . how great thankes doe i owe vnto thee . o most holie iesu , for that thou hast taken vpon thee the punishment of my sinnes , and hast endured hunger , thirst , cold , wearinesse , reproaches , persecutiōs , sorrowes , povertie , bonds , whips , pricking of thorns ; yea , and that most bitter death of the crosse for mee sinner ! how great is the flame of thy loue which forced thee of thyne owne accord to throwe thy selfe into that sea of passions , and that for mee most vile and vnthankfull servant ! thy innocencie and righteousnesse made thee free from all sufferings : but thy infinite and vnspeakable loue made thee debter and guiltie in my roome . it is i that trespassed , and thou makest satisfaction . it is i that committed rapine , and thou makest restitution . it is i that sinned , and thou vndergoest the passion . o iesu most benigne , i acknowledge the bowels of thy mercie and the fierie heat of loue . thou seemest to loue me more than thy selfe , seeing thou deliverest vp thy selfe for mee . o most innocent iesu , what hast thou to doe with the sentence of death ? o thou most beautifull amongst the sonnes of mē , what hast thou to doe with spittings vpon thee ? o thou most righteous , what hast thou to doe with whips and bonds ? these thinges belong not vnto thee : they are all due vnto mee : but thou of thine vnspeakable loue didst descend into the prison of this world , and take vpon thee the shape of a servant , and most willinglie vndergoe the punishment that was due vnto mee . i was for my sinnes to bee adjudged to the lake that burneth with everlasting fire : but thou by the fire of loue beeing burnt vpon the altar of the crosse , doest free mee from it . i was to bee cast away for my sinnes from the face of my heavenlie father : and thou for my sake complainest that thou art forsaken of thy heavenly father . i was to bee tormented of the devil & his angels for ever : and thou of thine infinite loue dost deliver thy selfe vnto the ministers of satan to be afflicted and crucified for me , as many instruments as i see of thy passion , so manie tokens doe i see of thy loue towards mee : for my sinnes are those bonds , those whips , and those thorns which afflicted thee , al which of thine vnspeakable loue thou enduredst for mee . thy loue was not yet satisfied with taking my flesh vpon thee : but thou wouldest make it as yet more manifest , by that most bitter passion of thy soule and bodie . who am i , most mightie lord , that for mee disobedient servant , thou thy selfe wouldst become a servant so manie yeares ? who am i , most beautifull brydegroome , that for mee the most filthie vassall of sinne , and whore of the devill , thou hast not refused to die ? who am i , most bountifull creatour , that for mee most vile creature , thou hast not beene afrayde of the passion of the crosse ? i am to thee , most loving brydegroome , the true spouse of blood , for whom thou doest poure foorth such plentie of blood . i am to thee , most beautifull lillie , a thorne indeede that is full of prickles . it is i that layde vpon thee a heavie and sharpe burthen , with the weyght whereof thou wast so squeezed , that drops of blood did distill aboundantlie from thy sacred bodie . to thee , lord iesu , my alone redeemer and mediator , for this thine vnspeakable loue will i sing prayses for ever . amen . prayer vi. hee rendereth thankes for our calling by the word . vnto thee , o lord my god , is most due , all praise , honour , and thanksgiving , for that thou wouldest by the preaching of thy word make manifest vnto vs that thy fatherlie will and determinate counsell concerning our salvation : by nature 〈◊〉 are darknesse ; wee sit in darknesse , and in the region of the shadow of death : but thou by the most cleare light of the gospell doest dispell this darknesse . in thy light doe we see light ; that is , in the light of thy word wee see true light that lighteneth everie one that commeth into this world . what vse were there of a treasure that is hid , and a light that is put vnder a bushell ? i doe therefore declare with thankfulnesse that great benefite , in that thou hast by the word of thy gospell revealed vnto vs that treasure of benefits in thy sonne . how beautifull are the feete of those that bring good tydings , and tell of salvation ! this peace of conscience , and salvation of the soule , by the preaching of the gospell thou doest yet declare vnto vs , and call vs vnto the kingdome of thy sonne . i was led into the by-paths of errours , as it were a weake and miserable sheepe : but thou hast called mee into the way again by the preaching of thy word . i was condemned and vtterlie lost : but thou in the word of thy gospell doest offer vnto mee the benefits of christ ; and in the benefits of christ , thy grace ; and in thy grace , remission of sinnes ; and in remission of sinnes , righteousnesse ; and in righteousnesse , salvation and life everlasting . who can sufficientlie in words expresse those bowels of thy mercie ? yea , who can in mynde conceaue the greatnesse , and the riches of thy goodnesse ? the mysterie of our salvation kept secret from eternitie , by the manifestation of thy gospel thou doest lay open vnto vs. the counsels which thou hadst concerning our peace before the foundations of the world were layde , thou doest reveale vnto vs by the preaching of thy word , which is a lanthorne vnto our feete , whiles wee goe through this darksome valley into light everlasting . what had it profited vs to haue beene borne , vnlesse by christ thou hadst delivered vs when wee were captivated through sinne ? what had it profited vs to haue beene redeemed , vnlesse thou hadst by thy word declared vnto vs the great benefit of our redemption ? thou doest spread foorththy hands vnto vs all the day . thou knockest at the ga●● of our heart everie day , & callest vs all vnto thee by thy word . o lord most benigne , how manie thousand thousands of men doe liue in the blindnesse of gentilisme , and in errours , and haue not seene that light of thy heavenlie word which thy bountie hath granted vs of all men most vnthankfull ! alace , how often through our contempt and vnthankfulnesse doe wee deserue that thou shouldest take from vs the candlesticke of thy word ! but thou of thy long patience doest make as if thou sawest not our sinnes ; & of thy vnspeakable mercie doest yet continue vnto vs that most holie pledge , and most precious treasure of thy word . for which thy great benefite wee render vnto thee eternall thankes , and wee humblie beseech thee to continue it still vnto vs. amen . prayer vii . hee rendereth thankes vnto god for the expectation of our conversion . i render vnto thee , most mercifull father , immortall thankes ▪ for that thou wouldest with so great patience and long-suffering expect my conversion ; and hast brought mee out of the path of sinne , vnto the fellowship of thy kingdome . how great is thy long-suffering , that thou hast not cast mee away from thy face , and thrust mee downe into everlasting torments , whereas i haue deserved it a thousand times ! how manie thousands hath death prevented before they could attaine vnto true repentance ! how manie sinners hath the devill made obstinate , that they might not obtaine , forgivenesse of their sinnes ! there was no distinction in nature betweene mee and them ; onelie thy goodnesse and long-suffering : my offence was no lesse than theirs ; but thy grace did abound . thy mercie stroue with my miserie : i went on in my sinne ; and thou didst goe on in thy mercie : i differred my conversion ; and thou didst differre my punishment : i went astray and thou didst call mee : i refused to come ; and still thou didst expect mee . this thy goodnesse , most indulgent father , i cannot extoll with sufficient prayses . this thy long patience , most mercifull god , i cannot recompense with anie merits . thou didst preserue mee from manie sins , whereinto the corruption of the flesh , the deceat of the world , and the perswasion of the devill , would haue throwne mee headlong as well as others . neyther hast thou onelie kept mee from falling into sinne ; but also hast most graciouslie expected my conversion from sinne , into which i had fallen . i finde thee more mercifull than i am sinfull : i sinned ; and thou madest as if thou didst not see it ▪ i contayned not my selfe from wickednesse ; and yet thou didst abstaine from punishment . i did long tyme prolong my iniquitie , and thou didst prolong thy pitie . what were then my deserts ? surelie evill , and the worst of evills , to wit , my sinnes , manie in number , most grievous for weyght , and detestable for varietie . therefore to thy grace and bountie alone doe i attribute it , that thou hast so long expected my conversion , and delivered my soule out of the s●ares of sinne . to thee , o lord , bee praise , honour , and glorie , for ever and ever . amen . prayer viii . hee rendereth thankes for our conversion . i render thankes vnto thee , my god , for that thou hast converted my heart that was hard , and knew not how to repent ; and for that thou hast taken from me my stonie heart , and given mee an heart of flesh . i had of my selfe power to sinne : but i had not of my selfe power to ryse againe to repentance . i could goe astray of my selfe : but i could not returne againe into the way without thee . for even as hee that is borne crooked from his mothers wombe , cannot bee made straight by naturall meanes , but onlie by divyne and supernaturall power : so my soule being by nature crooked and prone to sinne , and the loue of earthlie things , could by no humane power , but thy grace onlie , bee rectified , and lifted vp to the loue of thee ▪ & heavenly things . i could deforme my selfe by my sinnes most foullie : but thou onlie couldst reforme mee . as the ethiopian cannot change his skinne , nor the leopard his spots : so neyther can i doe that which is good , beeing by nature addicted vnto the loue of that which is evill . thou my god didst convert mee , and i was converted ; and when i was converted , then i repented ; and when i was instructed , then i smote my thigh . i was dead in sinne : and thou didst quicken mee . as much power as a dead man hath to raise himselfe : so much had i to convert my selfe . vnlesse thou hadst drawne mee , i had never come vnto thee ; vnlesse thou hadst stirred mee vp , i had never watched vnto thee ; vnlesse thou hadst illuminated mee , i had never seene thee . my sinnes were more sweete vnto mee than honey and the honey combe : but i am to thanke thee , that now they are sharpe and bitter vnto mee ; for thou hast given mee a spirituall taste . the workes of vertue were more bitter vnto mee than gall and aloes : but i am to thanke thee that now they are become pleasant and sweet ; for thou hast by thy spirit changed the corrupt judgement of my flesh . i went astray as a sheepe that is lost , and declined to the way of iniquitie : but thou , which art the good sheepherd , hast found me out , and brought mee agayne vnto the flocke of thy sayncts . it was late ere i knew thee ; for there was a great & darksome clowde of vanitie before mine eyes , which would not suffer mee to see the light of the trueth : it was late ere i saw the true light ; because i was blinde and loved blindnesse , and walked through the darknesse of sinne , into the darknesse of hell : but thou hast illuminated mee ; thou soughtest me , when i sought not thee : thou calledst me , when i called not vpon thee ; thou convertedst mee , when i was not converted vnto thee ; and thou saydst with a most powerfull voyce ▪ let there bee light in the inward parts of his heart , and there was a light ; and i saw thy light , and i knew mine owne blindnesse . for this thy immense and infinite benefite , i will prayse thy name for ever and ever . amen . prayer ix . hee rendereth thankes for the forgivenesse of sinnes . i owe and render vnto thee , eternall and mercifull god , great thankes , for that thou hast not rejected mee when i came vnto thee , but diddest most readilie receaue mee , and most mercifullie forgiue mee all my sinnes . i was that prodigall sonne , most indulgent father , i was that prodigall sonne , that by living ri●t●usl●e wasted his fathers substance : for i haue defiled the gifts of nature ; i haue refused the gifts of grace ; i haue deprived my selfe of the gifts of glorie , i was naked and destitute of all good thinges : and thou coveredst and enrichedst mee , with the robe of righteousnesse : i was lost and condemned : and thou of thy free grace hast bestowed vpon mee eternall salvation . thou of thyne ardent mercie didst embrace mee and kisse mee , in sending thy most beloved sonne that is in thy bosome , and thy holie spirit , which is the kisse of thy mouth ▪ as ample witnesses of thyne infinite loue : thou cloathedst mee with my first robe , in restoring me my former innocencie . thou gavest mee a ring for my hand , by sealing mee with thy spirit of grace . thou didst put shoes vpon my feete , by arming mee with the gospell of peace . thou killedst the fat calfe for mee , by delyvering thy most deare sonne to death for mee . thou didst cause mee to feast and make merrie by restoring the joye of heart , and the true peace of conscience vnto mee . i was dead ; and through thee i was restored to lyfe : i went astray ; and through thee i came agayne into the way : i was consumed with povertie ; and through thee i entred agayne into my former possession . thou mightest in thy just judgement haue rejected mee , seeing that i was polluted with so manie sinnes , covered with so manie offences , and corrupted with so manie iniquities : but thy mercie did abound aboue my sins ; thy goodnesse was greater thā mine iniquitie . how often haue i shut the gate of my heart when thou diddest knocke ! therefore when i knocked thou mightest most justlie haue shut the doore of mercie agaynst mee . how often haue i stopt mine eares , that i might not heare thy voyce ! therefore when i sighed vnto thee , thou mightest most justlie haue stopped thyne eares , and not hearkened vnto my voyce . but thy grace was more aboundant than all my sinne and transgression . thou didst receaue mee with thy handes spread foorth , and put away my iniquities as it were a clowde , and cast all 〈◊〉 sinnes behind thy backe . thou remembrest my sinnes no more , but receavest me into the most ample bosome of thy mercie . for this thy inestimable benefite , i will giue thankes vnto thee for ever . amen . prayer x. hee rendereth thankes vnto god for conserving vs in that which is good . to thee , lord , bee honour ▪ and glorie , and blessing , and thanksgiving : for that thou hast not onlie in mercie receaved mee vpon my repentance ; but also hast enabled mee to abstaine from sinne , and liue more reformedlie . what should it profit a man , to bee free from his sicknesse , and presentlie to fall into a worse relapse ? what should it profite to bee absolved from sins past , vnlesse grace bee conferred to leade a godlie lyfe ? thou , god most faithfull , hast showed all the parts and offices of a faythfull and skilfull physician in the cure of my souls wounds . my wounds were deadlie , and thou didst cure them by the wounds of thy sonne : but there was cause to feare , that the wounds that were healed might waxe rawe agayne : and thou by the grace of thy holie spirit , as it were a fomentation , hast hindred it . how manie bee those , that after remission of sinnes obtayned , returne agayne to their former ▪ course of lyfe , and reiterating their sinnes , more grievouslie offende god ! alace , how manie doe we see , that beeing freed from the yoke of sinne , returne to their former captivitie , and beeing brought out of the spirituall aegypt , looke backe agayne to the pots ! they haue fled from the pollutions of the world , by the knowledge of christ , and doe wallow agayne in the same , by repeating the former conversation of their most wicked lyfe . they were freed out of the bonds of satan by their conversion , and agayne are held entangled in the same , by the delusion of wicked spirits : surelie , their latter ende is worse than the beginning : and it had beene better for them never to haue knowne the way of righteousnesse , than having knowne it , to turne away from the path of the holie commandements , which were delivered vnto them . these are the dogs that returne againe to their vomite ; and sowes that after their washing , wallow agayne in the myre . whatsoever hath happened vnto them , might haue happened vnto me ; but that it hath pleased thee by the grace of thy power , & the efficacie of thy holie spirit , to enable me to continue in that which is good . the same wicked spirit that vanquished them , assaulted mee : the same world that seduced them , enticed mee : the same flesh that overcame them , allured mee : onlie thy grace protected mee against their assaults , and furnished me with power sufficient for victorie . thy strength was powerfull in my weaknesse : from thee the strength of the spirit descended , with which i was enabled to bridle the assaults of the flesh . whatsoever good there is in mee , it descendeth all from thee , who art the fountaine of all good : for in me by nature there is nothing but sin . therefore , as manie good workes as i finde in mee , which notwithstanding are impure and imperfect , by reason of my flesh ; so manie gifts they are of thy grace , i must needs confesse . for this thine inestimable gift conferred vpon mee , i will giue thee thankes for ever . amen . prayer xi . hee rendereth thankes for all the gifts of the soule and bodie , and for externall goods . i render vnto thee , eternall and mercifull god , as it is most due , eternall thankes : for that thou hast not onelie made mee a bodie and a soule ; but moreover hast furnished mee with sundrie gifts of the soule and bodie , and also with externall goods . thou which art wisedome it selfe , teachest men all knowledge : if therefore i know anie good , it is a demonstration of thyne aboundant grace , towards mee . without thy light , my minde is darksome : without thy grace , my will is captiue . if there bee in mee eyther anie wit or prudence , it is all to bee attributed to thy clemencie . wisedome is the eye of the soule , and divyne grace is the eye of wisedome . whatsoever wee know , we know eyther by the light of nature , or by the revelation of thy word : but from thee , o thou light of eternall wisedome , doeth the illumination of nature spring : from thee also doeth the revelatiō of the word come : therfore whatsoever wee know , descendeth vnto vs as thy gift . thou , o indeficient fountayne of lyfe , art my lyfe , and the length of my dayes . thou , o eternall health it selfe , art the strength of my body , and the vigour of my vertue . man liveth not by bread onelie , but by everie word that proceedeth out of thy mouth : so then man is not preserved in health and strength by bread onlie ; neither is he preserved from diseases by physicke onlie : but by everie word that proceedeth out of the mouth of god. tranquillitie of the mynde preserveth the health of the bodie : and true godlinesse begetteth tranquillitie of the conscience . from thee ( o thou chiefe good ) all true godlinesse , all tranquillitie of the mynde without disturbance , and all wished-for health of bodie doeth come . moreover , whatsoever externall good i doe possesse , all that i owe vnto thy liberalitie and bountie . a crust of bread is not due vnto my deserts : how much lesse then are all these externall goods which thou doest heap vpon mee ? they are called indeede the gifts of fortune : but they are in deede and in trueth the gifts of thy grace . there is nothing more blessed than to doe good , and to bee liberall to others : and thou hast made mee partaker of this blessednesse , by bestowing liberallie these outward goods vpon mee . thou hast sowed in mee the seede of thy grace , that from thence there may aryse to others an harvest of liberalitie and beneficencie . thou hast committed manie thinges vnto mee , as vnto a steward , that i might haue wherewithall to doe good to my fellow-servants . from thee the fountaine of all good , there descendeth vpon mee streames of goods : whatsoever i am , whatsoever i possesse , whatsoever i bestow , dependeth all i confesse , vpon thy bountie . for this thine inestimable mercie , i will giue thee thankes for ever . amen . prayer xii . hee rendereth thankes for the sacrament of baptisme . to thee , o eternall , and mercifull god , father , sonne , and holie ghost , i render humble thanks for that thou hast washed me in the holie laver of baptisme from all my sinnes : and for that thou hast receaved mee into the covenant of grace , & made me an heire of everlasting lyfe . i acknowledge it is thy gift that i was borne of christian parents , and by them brought vnto this heavenlie fount . how manie thousands of infants are borne in gentilisme , and without this sacrament doe die in their sinnes ! there is no difference in nature betweene mee and them : onlie thy superaboundant grace hath made a difference . i was joyned with them in communion of sinne : but i was separated from them by participation of thy grace . how great is thy goodnesse , that thou diddest finde mee , when i sought thee not , that thou didst heare mee , before i asked , that thou didst open vnto mee , before i knockt . this thy mercie exceedeth all prayse , yea , and all admiration . i was baptized in thy holie name , thy name for mee was called vpon . therefore , i am receaved into the heavenlie familie , being made the sonne of my heavenlie father , the brother of christ , and the temple of the holie ghost . this is an holie and heavenlie laver : in it therefore , i am washed and purged from all my vncleannesse . it is the laver of regeneration & renovation : by it therefore i am regenerated and renewed by the grace of the holie ghost . whatsoever christ my saviour merited by his most holie obedience , and by the effusion of his most precious blood : of all that hee hath left the saving fount of baptisme as a pledge . therefore , the conferring of baptisme , is the besprinkling of the blood of christ. that precious blood of christ doeth make mee cleane from all my sinnes , and maketh mee whiter than snow in the sight of god. o eternall god , thou hast made an eternall covenant with mee in baptisme ; vnto which i haue alwayes recourse by true and serious repentance . thou hast betroathed mee vnto thee for ever in judgement and righteousnesse , in grace and mercie : thou hast given mee an earnest and pledge of thy spirit in baptisme : therefore , thou wilt not cast mee away from thy face ; but beeing mindfull of thy promise , thou wilt leade mee into the joyes of the celestiall marriage . as at the baptisme of christ my mediatour and head , the heavens were opened : so by the communion of the same baptisme , thou hast opened vnto mee the gate of paradise . as at the baptisme of christ , the holie ghost descended vpon him , and a voyce from heaven did testifie that hee was the beloved sonne of god : so by the same communion of the same baptisme , i am made a partaker of the holie ghost , and adopted to bee a sonne of god. for which inestimable benefite , i will giue thankes vnto thee , my god , for ever . amen . prayer xiii . hee rendereth thankes for the sacrament of the lords supper . how great thanks doe iowe vnto thee , most high god , for that in the most sacred mysterie of the supper , thou doest feed me with the bodie and blood of thy sonne ! what is there in heaven or in earth of more pryce and excellencie , than that bodie which is vnited to thy sonne personallie ? what more certaine testimonie and pledge of thy grace can there bee , than the precious blood of thy sonne poured out for my sinnes , on the altar of the crosse ? the verie pryce of my redemption thou bestowest vpon mee , that i may haue a most certaine testimonie of thy grace towards me . as often as i fall through my sinnes from the covenant of baptisme : so often by true repentance , and the saving vse of this supper , i am restored vnto it agayne . it is a sacrament of the new testament , and it alwayes enricheth mee with new gifts of the spirit . in this bodie lyfe it selfe dwelleth , and therefore it refresheth me , & quickneth mee vnto everlasting lyfe . by the effusion of this blood , satisfaction is made for our finnes : and therefore by the drinking thereof , the remission of my sinnes is confirmed vnto mee . christ sayeth it , trueth it selfe sayeth it ; whosoever shall eate my flesh , and drinke my blood , hath eternall lyfe ▪ and i will raise him vp at the last day , that is , to the lyfe of glorie . for this is the bread of lyfe which descended from heaven , that whosoever shall eate thereof , may not die , but haue everlasting lyfe . it is the eating by fayth that christ so commendeth . which must needs be added vnto the sacramentall eating ▪ that so that which was appoynted to lyfe , may bee receaved by vs vn ▪ to lyfe . i come therefore with true fayth vnto this heavenlie banquet , beeing firmlie perswaded , that the bodie which i eate , was delivered vnto death for mee , and the blood which i drinke , was poured foorth for my sinnes . i cannot in anie wise doubt of the remissiō of my sinnes , when as it is confirmed by the participation of the pryce which was offered for my sinnes . i cannot in anie wise doubt of christ his dwelling in mee , when hee sealeth vnto mee the same by the communion of his bodie and blood . i cannot in anie wise doubt of the assistance of the holie spirit , when my infirmitie is strengthened with such safegard . i am not afrayde of satans assaults , when as this angelicall foode doeth make mee strong to fight . i am not afrayde of the allurements of the flesh , when as this quickning and spirituall foode doeth corroborate mee by the vertue of the spirit . these taken and drunke doe make christ to dwell in mee , and mee in christ. the good sheepherd will not suffer the sheepe that is fed with his owne bodie and blood , to bee devoured by the infernall wolfe : neyther will the power of the spirit suffer mee to bee overcome by the weaknesse of the flesh . to thee ( o saviour most benigne ) bee prayse , honour , and thanksgiving , for ever and ever . amen . prayer xiv . hee r●●nd●reth thankes to god , for preserving vs from sundrie evills . to thee ( o eternall and mercifull god ) i render eternall thankes , for that thou hast hitherto preserved mee from infinite evills and dangers , and hast kept me safe by the guard of thy holie angells . thy privatiue blessings , by which thou doest keepe mee from evill , are more in number than thy positiue , by which thou doest conferre good vpon mee . as manie evills of soule and bodie as i see in others ; so manie tokens doe i see of thy mercie towards mee : for my deliverance from those evills is to be attributed as due onlie to thy goodnesse . how great is the power of the devil ! how great is his subtiltie ! as often therefore as that malignant and most subtile spirit , and our most potent adversarie doeth labour to doe vs anie mischiefe ; so often by the buckler of thy benignitie and by the guard of the holie angells being protected , i haue beene able to escape his nets . but who can reckon vp the treacherous assaults and invasions of the devill ? who can therefore reckon vp the riches of thy bountie ? when redst , that i may bee able to endure and overcome all the violent invasions of the infernall powers . let my last word in this lyfe be the same with which thou didst consummate all vpon the crosse : and receaue my soule , which thou hast redeemed with so deare a pryce , when i shall commend it into thy hands . let a blessed resurrection follow a blessed death : in that great day of thy severe judgement , delyver mee from that cruell sentence , thou which in my lyfe didst with thy readie helpe protect mee . let my sinnes bee covered with the shadow of thy grace , and overwhelmed in the bottome of the sea . let my soule bee bound vp in the bundle of the living , that with all the elect i may come into the fellowship of everlasting joye . amen . the fourth part . of supplications for others . the argument . the meditation of our neyghbours wants and indigencies , concerneth the common good & welfare of the church & common-wealth , and maketh vs looke vpon others miseries as our owne . this is the first of true and sincere charitie , which bindeth vs all together into one mysticall bodie , vnder one head , which is christ ; and commendeth vnto us a serious care of the whole church , and of all the particular members thereof . that is not a true member of the bodie , which laboureth not , as much as in it lyeth , to preserue in safetie the whole structure of the bodie : that is not a true member of the bodie , which suffereth not with a fellow-member that suffereth . and the same reason is of force in the mysticall bodie of christ. whosoever therefore is a true and a living member of the christian church let him daylie pray : for the conservation of the word : for pastors and people : for magistrates and subjects : and for the oeconomicall and houshold estate . for these are those three hierarchies , and holie magistracies , appoynted by god for the safetie and preservation of this lyfe , and for the propagation & increase of the heavenlie kingdome . let him pray also for his kinsfolke , and his benefactors , to whom hee must acknowledge himselfe to bee bound in some speciall bond of d●etie . let him pray for his enemies and persecutors , and seriouslie desire their conversion and salvation . let him pray lykewyse for all those that are afflicted and in miserie , and show himselfe to bee moved with a fellow-feeling of their calamities . prayer i. hee prayeth for the conservation and continuance of the word , and for the propagation and increase of the church . almightie , eternall , and mercifull god , father of our lord iesus christ , that by thy holie spirit doest gather thy church out of mankinde , and in it doest keepe the heavenlie doctrine committed vnto it : in humilitie i adore and worship thee , and pray vnto thee , that thou wouldest bee pleased to continue vnto vs the saving doctrine of thy word inviolable , and everie day propagate and inlarge the bounds of thy church . thou hast of thine infinite mercie lighted vnto vs that were in the darknesse of this world , the light of thy word : suffer not therefore , the clowds of humane traditions to extinguish it , or to obscure it . thou hast given vnto vs thy word for the wholesome meat of our soules : suffer it not therefore , by the delusion of the devill and the corruption of men , to bee turned into poyson . mortifie in vs the sinfull lusts of the flesh , that thirsteth after earthlie thinges ; that so wee may taste the spirituall delicates of thy word which is that heavenlie manna : no man can feele the sweetnesse thereof , but hee that will taste : and no man can taste , whose palate is corrupted with aboundance of worldlie delights . thy word is the word of spirit and lyfe , of light and grace . take away therefore the carnall affections , and the corrupt senses of our hearts ; that it may shyne to us within , and bee a light to leade vs vnto the light of everlasting lyfe . from the light of thy word let there aryse in our hearts the light of saving fayth , that in thy light wee may see light , in the light of thy word , the light of thy sonne . as in the olde tyme that heavenlie manna descended in the wildernesse with a wholesome dew : so lykewyse by the hearing of thy word let our hearts bee silled with the fire of the spirit , that our colde & lukewarme flesh may be excited , and may bee tempered agaynst the boylings of sinfull lusts . let the seed of thy word take deepe roote in our hearts that by the dew of thy holie spirit watering it , it may bring forth wholsome fruit , & plentiful increase lyke standing corne . protect , o lord , the vineyard of thy church in which thy word is as seed scattered , and fruit is gathered vnto everlasting lyfe . set an hedge of angelicall guard round about it , that the wilde boares and the foxes breake it not downe : the wild boares by violent persecutions , and the foxes by fraudulent delusions . erect vp in it an high tower of thy fatherlie providence , that by thy custodie it may bee free from all devastation . but if thou shalt at anie tyme thinke good to presse the grapes of this vineyard in the presse of the crosse , and of calamities , let them beeripened first by the heat of thy grace ; that they may yeeld the most delicious fruits of fayth and patience . whatsoever is put into the roote of the vyne , is converted in the grapes into the most sweet liquor of wine : grant , i beseech thee , that whatsoever shall happen vnto vs in this lyfe , whether scoffings , persecutions , prayses , or whatsoever else , our soules may turne it into the wine of faith , hope , and charitie , and into the fruit of patience and humilitie . out of this militant church translate vs at length into the church triumphant : and let this tabernacle of clay bee changed into that most beautifull and everlasting temple of the heavenlie ierusalem . amen . prayer ii. hee supplicateth for pastors and their hearers . o iesu christ , sonne of the living god , our alone mediatour and redeemer , who being exalted at the right hand of the father , doest send pastors aud teachers of thy word , by whose ministerie thou doest gather together vnto thee thy church amongst vs : i humblie intreate thee , the onlie true god , together with the father and the holie spirit , to governe these thy ministers in the way of trueth , and to turne the hearts of their hearers vnto the true obedience of the fayth . there is no state or condition of men , that is more subject to the hatred and treacheries of satan , than the ministers of thy word : defende them therefore , by the buckler of thy grace , and furnish them with the strength of patience , that satan by his sleights may not supplant them . giue , i beseech thee , vnto thy ministers , that knowledge that is necessarie for them , and a pious vigilancie in all their actions ; that they may first learne of thee , before they presume to teach others : governe and illuminate their hearts by thy spirit ; that beeing in the place of god , they preach nothing else but the oracles of god. let them feede the flocke that is committed vnto them , which thou hast bought and redeemed with thy precious blood . let them feede the flocke out of true and sincere loue , and not for covetousnesse and ambition . let them feede them with their mynde , with their mouth , and with their workes . let them feede them with the sermon of the mynde , with the exhortation of the word , and with their owne example ; that they may bee followers of his steps , to whom the cure of the lords flocke was three severall tymes commended . stirre them vp ; that they may watch over their soules that are committed vnto them , as being to giue a strict d●eou●● for them in the day of judgement . whatsoever they exhort by the word of their holie preaching , let them studiouslie labour to demonstrate the same in their actions : l●st that beeing lazie themselues , and loath to worke , they labour in vaine to stirre vp others . vnto what good workes soever they stirre vp others , let them shyne by the same first themselues , beeing set on fire by the holie spirit . before the words of exhortation bee heard , let them first proclayme by their workes , whatsoever they shal speake with their tongues . thrust foorth faithfull labourers into thy harvest ; that they may gather together many handfulls of saincts . open lykewyse the hearts of the hearers ; that they may receaue the seed with holy obedience . giue vnto them thy grace ; that with a pure heart they may keepe thy holie word committed vnto them , & bring foorth plentifull fruit with patience . let them hearkē attentiuelie ; let them heare carefullie ; let them practice fruitfullie : that the word which is preached vnto them , for want of faith condemne them not in the last day . there is a notable promise of thy bountie , that thy word shall not returne vnto thee spoken in vaine : bee mindfull of this thy promise , and blesse the labour of him that planteth , and him that watereth . suffer not the infernall crowes to picke out of the fielde of the hearers hearts , the seede of thy holie word . suffer not the spinie thicket of the thorns of pleasures , & riches , to choake it . suffer not the hardnesse of the stonie ground to hinder the fructification of it : but poure downe the dew of thy heavenlie grace from aboue , and water thy heavenlie seede ; that the fruit of good workes lyke standing corne may spring vp most plenteouslie . knit together in a neare bond of loue and charitie the hearts of the pastors , and of the hearers : that they may labour together with mutuall prayers , and raise vp one another with mutuall comfort . amen . holie that nurserie of the church and common-weale . giue vnto virgins , widows , and married persons true sanctitie of mynde , and pure chastitie of bodie : let virgins cleaue vnto thee without anie distraction : let widows persevere in prayers and supplications night and day : let those that are married loue one another with mutuall loue : let them all serue thee , with their whole heart in holinesse : let the marriage bed b●e vnde●●●ed , and let the mindes of them all bee vnspoted : let them bee violets of humilitie , and lillies of chastitie : let them bee roses of charitie , and balsame of sanctitie . tye the hearts of them that are knit together in holie wedlocke , with the bond of chaste loue : that they may mutuallie embrace & obey one another , and persevere in thy holie service . preserue thou them from the treacheries of as●●●de●● , that they burne not with mutuall hatred one towards the other . let the wife bee an helpe vnto her husband ▪ and comfort him in adversitie : let the indissoluble bond of matrimonie bee a token and seale vnto vs of the loue that is betweene christ and the church . by how much the nearer the societie is betweene the man and the wyfe : by so much the more fervent let their zeale bee in prayer . by how much the more obnoxious and subject they are to dangers and calamities : by so much the more conjoyned let their myndes bee in pietie and prayer . bee present by thy grace with religious parents , that they may bring vp their children in holie admonitions ▪ and instructions and good discipline : let them acknowledge those fruits of wedlocke to bee thy gift , and restore them againe vnto thee by godlie and faithfull instruction : let them shyne before them by the example of their godlie lyfe , and not become guiltie of that grievous sinne of scandall . bende lykewyse the hearts of the children , that they may performe due obedience vnto their parents : that they may become sweete smelling plants of the heavenlie paradise , and not vnprofitable wood adjudged to the flames of hell-fire . let them cast foorth a most pleasant smell of pietie , obedience , reverence , and all kinde of vertue : that they fall not into that most filthie sinke of sinne , and so consequentlie into the pit of hell . let them remember the commandement of honouring their parents : let them bee carefull to recompense their parents ▪ after the manner of storks : let them remember to feede them as they haue beene fed by them , that they precipitate not themselues into the gulfe of sundrie evills . let parents and children with joynt desires studie in this lyfe to worship thee the true god : that they may beare parts in consort , and together prayse thee in the lyfe to come . let servants ●●ey their masters with alacritie , and with feare , and with singlenesse of heart : not with eye-service , or to please men , but as it becommeth the servants of christ. in lyke manner , let masters embrace their servants with fatherlie kindnesse : that they turne not their just government into tyrannicall crueltie . let their societie in their private house bee an oeconomicall private churce , beloved of god , and of the angells . amen . prayer v. hee prayeth for parents , brethren , sisters , kinsfolke , and benefactours . most holie and mercifull god ▪ from whom large heapes of sundrie benefites descende downe vpon vs ▪ who hast given vnto mee kinsfolke and benefactours to bee helps vnto mee in this present lyfe : i beseech thee to bestow vpon them in the lyfe to come everlasting rewards . those whom thou hast joyned vnto mee in a speciall bond of nature and blood , i doe speciallie cōmend vnto thy protection . those vnto whom i doe owe speciall loue and respect , with serious and fervent prayers i commend vnto thy keeping . grant that my kinsfolke may with joynt consent and vnanimitie serue thee in the true fayth , and with true pietie : that they may receaue all of them heereafter a crowne of eternall glorie . vnto my parents whom thou hast made , next after thee , the authours of my life , and my informers in true pietie , i cannot by anie meanes render deserved rewards : i humblie beseech thee therefore , who art the authour of all good , and the rewarder of all benefits , to recompence their benefits heere with temporall rewardes , and heereafter with eternall . let the example of christ thy sonne , who about the agonie of his death commended vnto his disciple the care of his mother , let his example teach mee even to the last breath to take care for my parents . let nature it selfe , by the example of the storke , teach mee that i owe perpetuall thanks and rewards vnto them for their merits . vnto thee , mercifull father , i commend the care and tuition of my brethren , sisters , and kinsfolke : let them become the brethren and sisters of christ , and so heirs of the kingdome of heaven . let vs all be joyned together in the kingdome of grace , whom thou hast joyned together in the lyfe of nature : and let vs all , together with those whom by death thou hast separated from vs , and taken vnto thy selfe , let vs all at length be joyned together in the kingdome of glori . make vs all citizens of the heavenlie ierusalem , as thou hast made vs in this lyfe members of the true church . the same lykewyse i intreate of thee for all my benefactours , whose health & welfare both of soule & bodie i am bound to desire and further even by the law of nature . receaue them into the everlasting tabernacles of the citie which is aboue , whō thou hast vsed as thy instruments to conferre vpon mee so manie and so liberall benefits . my heart propoundeth vnto thee the infallible promise of thy word , that thou wilt of thy meere free grace recompence even a cup of colde water : how much more then wilt thou bee liberall and bountifull to those that with full hand bestow benefits of all kyndes vpon those that want ! let not thy graces cease to runne downe vpon them , that poure foorth so plentifullie vpon others . let the fountayne of thy goodnesse alwayes spring vnto them , from whom such plentifull rivers of liberalitie doe flow . grant , i beseech thee , most mercifull god , that they which ●ow temporall thinges so liberallie , may reape with much increase things spirituall . fill their soules with joy , that feede the bodies of the poore with meat . let not the fruit of their bountie perish , though they show it by bestowing of the goods that perish . giue vnto them that giue vnto others , thou that art the giver of everie good gift , blessed for ever . amen . prayer vi. he prayeth for enemies and persecutors , lord iesu christ the onelie begoten sonne of god , that hast prescribed vs in thy word this rule of charitie , loue your enemies , blesse them that curse you , doe good to them that hate you , pray for them that despitefullie vse you , and persecute you : i beseech thee , who art most gracious , and most readie to forgiue , to forgiue myne enemies , and the persecutours of the church . giue vnto mee the grace of thy holie spirit , that i may not onelie forgiue myne enemies from myne heart , but also pray for their health and salvation even from my soule . whet not against them the sword of severe revenge , but anoynt their heads with the oyle of thy mercie and compassion . extinguish the sparks of hatred and anger that are in their hearts , that they breake not foorth into the infernall flames of hell . let them know and acknowledge that our lyfe is but a vapour and a smoake that soone vanisheth away ; that our bodie is but ashes & dust that flyeth away : that they beare not immortall anger in their mortall bodies , nor entertayne into this brittle tabernacle of clay their soules enemie . let them know lykewyse , that inveterate hatred is their greatest enemie : because it killeth the soule , and excludeth them from the participation of heavenlie lyfe . illumiminate their myndes , that they beholding the glasse of thy divyne mercie , may see the deformitie of anger and hatred . governe their wills , that beeing moved by the example of thy divyne forgiuenesse , they may leaue off and cease to bee angrie and to doe harme . grant vnto mee , mercifull god , that , as much as in mee lyeth , i may haue peace with all men : and turne the hearts of myne enemies to brotherlie reconcilement . let vs walke with vnanimitie and concord in the way of this lyfe , seeing that wee hope all for a place in our celestiall countrey . let vs not disagree vpon earth , seeing that wee all desire to liue together heereafter in heaven . wee call vpon thee our lord , and our god which art in heaven : and it is not meet for the servants of the same lord to fall out one with another . wee are one mysticall bodie vnder christ our head : and it is base and shamefull for the members of the same bodie to fight one with another . they which haue one fayth and one baptisme , ought to haue one spirit and one mynde . neyther doe i pray alone for my private enemies , but also for the publike enemies and persecutoures of the church : o thou which art trueth it selfe , bring them into the way of trueth : o thou which art power it selfe , bring to nought their bloodie endeavours and attempts . let the brightnesse of thy heavenlie trueth open their blinde eyes , that the raging madnesse and desire to persecute , which they haue in their myndes , may heereafter cease . let them know , o lord ▪ and acknowledge that it is not onelie a vaine thing , but also verie dangerous , to kicke against the prickes . why doe they imitate the furie of wolues ▪ when as they know that the bl●●● of christ the immaculate lambe●● as poured out for vs ? why doe they thirst to shed that innocent blood , for which they know that the blood of the verie sonne of god was poured foorth vpon the altar of the crosse ? convert them , o lord , that they may bee converted vnto thee from their heart , and so obtayne the fruit of their conversion in this life , and in that which is to come . amen . prayer vii . hee supplieateth for those that are afflicted and in miserie . almightie , eternall , and mercifull god , which art the saviour of all men , especiallie of the ●●ythfull , and by the apostle hast commanded vs to make prayers for all men : i intreate thee for all those that are afflicted and in miserie , that thou wouldest support them by the consolatiō of thy grace , and succour them by the ayde of thy power . indue with power and strength fro● aboue those that labour and swe●● in the most grievous agonie of satans tentations : make them partakers of thy victorie . o christ , thou which didst most powerfullie overcome satan : let the cooler of thy heavenlie comfort raise vp those , whose bones are become dry with the fire of griefe and sorrow . beare vp all those that are readie to fall ▪ and raise vp those that are alreadie fallen . bee mercifull vnto those that are sicke and diseased , and grant that the disease of the bodie may bee vnto them the medicine of the soule ; and the adversities of the flesh , the remedies of the spirit . let them know that diseases are the handmaydes of sinne , and the forerunners of death . giue vnto them the strength of fayth and patience , o thou which art the most true physician both of soule and bodie . restore them againe vnto their former health , if it bee for the everlasting salvation of their soules . protect all those that are great with childe , and those that bee in labour : thou art he that doest deliver children out of the straytes of their mothers wombe , & doest propagate mankinde by thy blessing : be present with those that bee in labour , o thou lover and giver of lyfe : that they be not oppressed with an immoderate weyght of sorrows . nowrish those that are orphanes and destitute of all helpe and succour . defende the widows that are subject to the reproaches of all men , thou which hast called thy selfe the father of the fatherlesse , and the iudge and defender of the widows . let the teares of the widows , which flow downe from their cheekes , breake through the clowds , and rest not vntill they come before thy throne . heare those that bee in danger by sea , which cry to thee , and sende vp their sighes vnto thee , seeing before their eyes their neighbours suffer shipwracke . restore libertie vnto those that are captiue : that with a thankfull heart they may sing of thy bountie . confirme those that suffer persecution for righteousnesse sake : that they may get the conquest over all their enemies , and purchase the everlasting crowne of martyrdome . bee present with all those that bee in danger and calamitie : and grant that they may possesse their soules in true patience , and denying their owne wills , take vp their crosse . let them follow him vnder the crosse , on whom they belieue that hee died for vs vpon the crosse . and especiallie i commend vnto thee , most gracious father , those which are about the gates of death , and are betweene time and eternitie , & wrestle with all their strength with that last enemie . confirme them , o thou most potent conquerour of death : deliver them , o most glorious captaine and author of lyfe : that they bee not overwhelmed in the waues of tentations , but by thy conduct they may be brought vnto the haven of everlasting rest . haue mercie vpon all men , thou which are the creatour of all : haue mercie vpon all men , thou which art the redeemer of all . to thee bee prayse and glorie for ever and ever . amen . finis . the summe of gerard's prayers , reduced into a forme of morning prayer for the vse of an english familie . the foure capitall words signifie the foure parts of gerards prayers , and the arithmeticall figures poynt at every prayer of those parts . holie god and just iudge ! thy eyes are more pure than the sunne , and cannot beholde anie thing that is vncleane : the cherubims and seraphims cover their faces before thy glorious majestie ; the heavens of heavens are not cleane in thy sight . how then shall earth , sinfull earth , dust and ashes appeare before thee ▪ wee prefume not , o lord , to come before thy tribunall , to plead for our righteousnesse ; for all our righteousnesse is as filthie rags : but wee prostrate our selues with all humilitie of bodie and soule at thy mercie-seate , to make confession of our sinnes . heare , lord , and haue mercie . wee confesse that 1 wee sinned in the loynes of our first parente● , wee were conce●ved in sinne ; wee were shape● in iniquitie . 2 in our chyldhood originall sinne brought foorth actuall : and actuall sinnes haue increased in vs ever since , as our dayes haue increased . who can reckon vp the sinnes of his youth ? who can tell how oft hee offendeth ? the just man sinneth seaven tymes a day : but 3 wee haue sinned seaventie tymes seaven tymes everie day . 4 , 5 all thy holie lawes and cōmandements wee haue broken in thought , word and deed . 6 we haue beene partakers of other mens sinnes . 7 wee are manie way●s convinced of our sinnes : we are convinced 8 by the contrition of heart , and the testimonie of 〈◊〉 conscience : 9 by the greatnesse of thy mercie , and thy benefits b●stowed vpon vs : 10 by the severitie of thy justice declared in the death and passion of thy sonne our saviour iesus christ. thou art an holle god ; and hearest not sinners : thou art a just iudge ; and thy justice must bee satisfied . wee are sinners ; and the wages of sinne is death : thy justice must bee satisfied ; or else wee cannot escape death . wee haue nothing of our owne to giue for the ransome of our soules : therefore wee offer vnto thee , holie father , that which is not ours , but thy sonnes : 1 for our originall sinne , wee offer vnto thee , just iudge , his originall righteousnesse , who is righteousnesse it selfe ; for our conception in sinne , we offer vnto thee his most sacred conception , who was conceaved by the holie ghost ; for our birth in sinne , we offer vnto thee his most pure nativitie , who was borne of a pure virgin . 2 for the offences of our youth , wee offer vnto thee his most perfect innocencie , in whose mouth was found no guile . 3 for our daylie slips and falls , wee offer vnto thee his most perfect obedience , who made it his meat and drinke to doe thy will in all things . 4.5 for our often breach of thy commandements , wee offer vnto thee his most perfect righteousnesse , who fulfilled all thy commandements . 6 for our communicating in other mens sinnes , wee offer vnto thee his most perfect righteousnesse communicated vnto vs. 7. 8 , 9 , 10 for our most wicked and vngodlie lyfe , wee offer vnto thee his most cruell and bitter death . for ●s was hee conceaved , for vs was hee borne , for vs was hee crucified : his blood still cryeth vnto thee in our behalfe , father forgiue them . accept , wee beseech then , the inestimable pryce of thy sonnes blood for a full and plenarie satisfaction for all our sinnes : yea ▪ o lord , wee know that thou hast accepted it alreadie . therefore with confidence wee put vp our petitions vnto thee . as thou hast redeemed vs by thy sonne , so also wee beseech thee to sanctifie vs by thy holie spirit . 1 mortifie in vs everie day more and more all sinfull lusts and affections , and quicken in vs all saving graces and vertues . 2 increase our sayth . ● confirme our hope . 4 inflame our charitie . teach vs to imitate the lyfe of christ , the true patterne of perfect obedience , and onlie true rule of a godlie lyfe : teach vs 5 humilitie . 6 pat●ence , 7 meeknesse , gen●lenesse , 8 chastitie , temperance ▪ tea●h vs 9 to conte●●e all earthlie thinges , 10 to denye our selues , 11 to overcome the world . 12 grant vs consolation in adversitie , and true tranquillitie of the mynde . grant vs 13 victorie in tentations , and deliverance from the devills treacheries . grant vs in thyne appoynted tyme 14 a blessed departure out of this lyfe , and a blessed resurrection vnto lyfe everlasting . wee pray not for our selues alone , but in obedience to thy commandement wee make our supplications vnto thee for all men . ● saue and desende the vniversall church : enlarge thou her borders , and propagate thy gospell . 3 blesse all christian kings and governours , especiallie thy servang charles , our most gracious kin and governour : blesse togethe with him our gracious queene marie : blesse vnto them , and vs , and our posteritie after vs , our hopefull prince charles : season him betymes with true religion , that hee may bee an instrument of thy glorie , the joye of his parents , and the blesing of thy people . remember david , and all his troubles , the ladie elizabeth our kings onelie sister , and her princelie issue . suffer them not still to mourne in a strange land : but restore them , if it bee thy will , to their former inheritance . blesse all our kings loyall subjects from the highest vnto the lowest : giue vnto the senatours counsell and wisedome : 3 to the magistrates justice and fortitude ; to those that are vnder them christian subjection and obedience : 2 to the ministers of thy word holinesse of lyfe , and soundnesse of doctrine ; to the hearers of thy word diligent attention to the word preached ▪ and a care ▪ and conscience to liue hereafter . blesse 4 everie familie in this kingdome , this especiallie and all that belong vnto it . blesse our 5 parents , brethren , sisters , kinsfolke , benefactours and friends . 6 forgiue our enemies . 7 show pitie and compassion to all those that are afflicted and in miserie : relieue them according to their severall wants and necessities . bee thou a father to the fatherlesse , a comforter to the comfortlesse , a deliverer to the captiues , and a physician to the sicke : grant that the sicknesse of their bodies may make for the good of their soules : especiallie wee beseech thee to bee present with those that are at the poynt to die : fit them for their journey before their departure : arme them with faith and patience : seale vnto them by thy holie spirit the pardon and forgiuenesse of all their sinnes : and so let thy servants depart in peace , and bee translated from death to lyfe , to liue with thee for evermore ▪ heare vs , wee beseech thee , praying for our brethren , heare our brethren for vs , and iesus christ our elder brother for vs all : wee know , o lord , that thou hearest him alwayes . heare vs lykewyse , wee beseech thee , for his sake , and accept our thanksgiving . wee render most heartie thankes vnto thee for our saviours 4 incarnation , for his 5 passion , for our 3 redemption by his most precious blood : wee thanke thee for ● forming vs in our mothers wombe , for 1● washing vs in the laver of baptisme . for 6 calling vs by thy word , for 7 expecting our conversion , for 8 converting vs vnto the fayth , for 13 strengthening our fayth by the participation of christs bodie and blood , for 9 sealing vnto vs the pardon of our sinnes , for 15 giving vs a promise of everlasting lyfe : wee thanke thee for all other thy blessings 11 corporall and spirituall , internall and externall , for our 10 continuance in that which is good , for 14 deliverance from all evill : wee thanke thee for thy often deliverances of this church and kingdome from forreyne invasions , and homebred conspiracies . ● wee thanke thee for 2 preserving vs ever since wee were borne . for defending vs this night past from all perills and dangers ▪ for the quiet rest wherewith thou hast refreshed our bodies , for thy mercie renewed vnto vs this morning . let thy mercie bee continued vnto vs this day , let thy spirit direct vs in all our wayes , that wee may walke before thee as children of the light , doing those thinges that are pleasing in thy sight . let the dew of thy blesing descende vpon our labours ▪ for without thy blessing all our labour is but in vaine . prosper thou the workes of our handes vpon vs , o prosper thou our handie worke : grant that wee may conscionablie in our callings so seeke after thinges temporall , that finallie wee lose not the thinges which bee eternall . wee are vnworthie , o lord wee confesse , to obtaine anie thing at thy hands , eyther for our selues or anie others , even for the sinfulnesse of these our prayers : but thou hast promised to heare all those that call vpon thee in thy sonnes name : make good therefore , we beseech thee thy promise vnto vs now calling vpon thee in thy sonnes name , and praying as he hath taught vs in his holie gospell . our father which art in heaven ▪ &c. an evening prayer for a familie , gathered here and there out of gerards meditations and prayers . most glorious lord god , whose ▪ dwelling is in the highest heavens , and yet beholdest the lowlie and the humble vpon earth , wee blush and are ashamed to lift vp our eyes vnto heaven , because we haue sinned against thee which dwellest in the heavens : but looke downe , wee beseech thee , from ▪ heaven thy dwelling place ▪ and beholde the humilitie of thy servants heere on earth , which prostrate themselues at the foot-stooll of thy mercie , confessing their owne guiltinesse , and begging pardon for their sinnes . wee confesse , almightie creatour , that thou madest vs at the first after thyne owne image , thou cloathedst vs with innocencie as with a garment , thou seatedst vs in paradise a place of all delight and pleasure : but wee haue defaced thine image , wee haue cast off our first covering , we haue thrust our selues out of that pleasant place . wee ran away from thee , and were not obedient vnto thy voyce : wee were lost and condemned before wee came into this world : our first parents sinned agaynst thee , and we sinned in them : they were corrupted , and wee are inheriters of their corruption : they were the parents of disobedience , and wee are by nature the children of wrath : sinfull and vnhappie children , of sinfull and vnhappie parents ? thou mightest in thy displeasure after their fall haue plunged them into the bott●mlesse pit ▪ and made them the fewell of hell , and sent their posteritie after them : and neyther they nor wee could justlie haue complained . righteous , o lord , art thou in thy judgements : and our miserie is ▪ from our selues . but great was thy mercie vnto vs. wee came into this world in a flood of vncleannesse , wallowing in our mothers blood ; and thou didst set open a fountayne for vs to wash in : wee were washed in the laver of baptisme ▪ and wee haue returned with the swyne to our wallowing in the myre . wee came from a place of darknesse into this world , we lived as children of darknesse ▪ wee sat in darknesse , and in the shadow of death : thou gavest vs thy word to bee a lanthorne vnto our feete , and a light vnto our paths ▪ that in thy light wee might see light ; that so walking in the way of trueth , wee might attayne everlasting lyfe : but wee haue loved darknesse more than light , & haue not beene obedient vnto thy word . wee came into this world crooked even from our mothers wombe ; and thou gavest vs thy law to be a glasse wherein we might see our deformitie , and a rule whereby to square all our actions , words , & thoughts : but wee haue shut our eyes that wee might not see , and wee haue refused to bee ruled by thy law : the law of sinne in our flesh doeth daylie captivate vs. the roote of originall sinne which lyeth hidden in vs , doth everie day put foorth new branches : all the parts and faculties of our bodies and soules are so manie instruments of vnrighteousnesse to fight agaynst thy divyne majestie . our hearts imagine wicked things , our mouthes vtter them , and our handes put them in practice . thy mercies everie day are renewed vnto vs , and our sinnes are everie day multiplied agaynst thee : in the day of health and prosperitie we forget thee , and we never thinke vpon the day of sicknesse and adversitie . thy benefits heaped vpon vs doe not allure vs to obey thee : neyther doe thy judgements infflicted vpon others make vs afrayde to offend thee . what couldest thou , o lord , haue done more for vs , or what could wee haue done more agaynst thee ? thou didst send thy sonne in the fulnesse of time to take our nature vpon him , to fulfill thy law for vs , and to bee crucified for our sinnes : wee haue not followed the example of his holie lyfe , but haue everie day afresh crucified him by our sinnes . and now , o lord , if wee shall become our own judges , we cannot but confesse that wee haue deserved everlasting torments in hell-fire . but there is mercie with thee o lord : therefore will wee not despare . our sins are manie in number : but thy mercies are without number . the weyght of our sinnes is great : but the weyght of thy sonnes crosse was greater . our sinnes presse vs downe vnto hell : but thy mercie in christ iesus rayseth vs vp . by satan wee are accused : but by iesus christ wee are defended . by the law wee are convicted : but by iesus christ wee are justified . by our owne conscience wee are condemned : but by iesus christ wee are absolued . in vs there is nothing but sinne , death , and damnation : in him there is treasured vp for vs righteousnesse . lyfe , and salvation . wee are poore : hee is our riches . wee are naked : hee is our covering . wee are exposed to thy furie persuing vs : hee is the buckler of our defence , and our refuge : hee is the rocke of our salvation , & in him doe we trust : his wounds are the clefts of the rocke : giue vs , we beseech thee , the wings of a doue , that by faith wee may hide our selues in the clefts of this rocke , that thyne anger waxe not hote against vs to consume vs : let not thy justice triumph in our confusion , but let thy mercie rejoyce in our salvation . pardon the sinfull course of our lyfe past , and guyde vs by thy holie spirit for the tyme to come : amende what is amisse , increase all gifts and graces which thou hast alreadie given , and giue vnto vs what thou best knowest to bee wanting . bee gracious and favourable to thy whole church ; especially to that part thereof which thou hast committed vnto the protection of thy servant & our soveraigne king charles : grant that he may see it flowrishing in peace and prosperitie , in the profession and practice of thy gospell all the dayes of his lyfe ; and after this lyfe ended , crowne him , wee beseech thee , with a crowne of immortall glorie . let not the sceptre of this kingdome depart from his house , neyther let there bee wanting a man of his race to sit vpon his throne so long as the sunne and moone endureth . of this thou hast giuen vs a pledge alreadie , in blessing the fruit of the queens wombe . let the queene still bee lyke a fruitfull vyne : and let the prince grow vp lyke a plant in thyne house . let thy mercie bee extended to the ladie elizabeth our kings onelie sister , and her princelie issue . how long , lord just and true , how long shall their enemies prevaile , and say , there , there , so would wee haue it ? it is tyme for thee to lay to thyne hand : for they haue laide waste their dwelling place . aryse o lord , and let their enemies bee scattered , and let them that hate them flee before them . carrie them backe agayne into their owne countrey ( if it may bee for thy glorie and their good ) make them glad with the joy of thy countenance , and let them rejoyce vnder their owne vynes . wee returne home agayne , and beseech thee to bee gracious and mercifull to the kings councell , the nobilitie , the magistracie , the ministerie , the gentrie , and the commonalitie . giue vnto those whom thou hast vse● as instruments for our good , rewardes temporall and eternall . forgiue those that be our enemies , and turne their hearts . forget not those that groane vnder the crosse . cloath the naked ▪ feed the hungrie , visite the sicke , deliver the captiues , defend the fatherlesse and widows , relieue the oppressed , confirme and strengthen those that suffer persecution for righteousnesse sake , cure those that are brokē in heart , speake peace vnto their consciences that are tormented with the sense of their sinnes , suffer them not to bee swallowed vp in despare . stand by those that are readie to depart out of this lyfe : when their eyes shall bee darkned in the agonie of doath , kindle in their hearts the light of saving fayth : when their eares shall bee stopt , let thy spirit speake vnto them inwardlie and comfort them : and when the house of their earthlie tabernacle shall bee dissolved , them lord receaue their souls . as we haue made bold to make our prayers and supplications vnto thee for our selues and others : so also wee render vnto thee all possible praise and thanksgiving for all thy benefits bestowed vpon our selues and others . wee thanke thee in speciall for our election , creation , redemption , vocation , justification , for all the blessed means of our sanctification , and for the assured hope of our future glorification : wee thanke thee for our health , mayntenance , and libertie , for preserving vs ever since wee were borne , for blessing vs in all that wee haue put our handes vnto this day . let thy mercie still bee continued vnto vs , wee beseech thee . let the eye of thy providence which never slumbreth nor sleepeth watch over vs , and let the hand of thy power protect and defende vs : cover vs this night vnder the shadow of thy wings , that no evill happen vnto vs. grant that our bodies may bee refreshed this night with such moderate rest , that wee may bee the fitter for the workes of our vocation , and thy service , the next morning ▪ heare vs , we beseech thee , for iesus christ his sake our lord and onlie saviour ; in whose name and words wee call vpon thee further praying , our father , &c. finis . notes, typically marginal, from the original text notes for div a01648-e400 psal. 51. 5 〈◊〉 24 , 4 rom. 7 , 23 ▪ titus ● . 5 matt. 15 , 19 psal. 143. 2 psal. 51. 1 psal. 42. ● isai 9. 6 1 cor. 1. 30 psal. 90. 8 psal. 25. 7 ●et . 31 , 34 ge● . 6 , 5 pro● ▪ 24 , 1● psal. 29 , 12 phil. 2. 8 luke ● , 42 prov. 24 , 16 matt. 26. 〈◊〉 rom. 7. 1● isai. 6● ▪ 6 p●●● . ●30 . 3 psal. 143. 3 iob. ● . 3 exod. 20 , 1 rom. 7. ● iohn 4. 23 iohn 6. 5● isai 53. 9 exod 20. 1● matt. 5 ▪ 28 isai 53 , 9 1 pet , 2 , 22 rom , 3. 28 1 tim , 2 , 1● ezek. 3 , 21 matt. 10. 28 psal. 118 22 luke 15 , 1● 19 ▪ 19 rom. 6 , 23 cant. 2. 14 psal. 18 ▪ 〈◊〉 psal. 4● . ● rom. 5. 1 ●iohn 3 , 20 col. 2 , 14 psal. 51. 17 matt , 〈◊〉 . 28 psal. ●30 . ● psal. 230 , 1 mic. 7 ▪ 19 psal. 38. 3 luke 15 , 19 rom. 2 , 4 rom. 13. 〈◊〉 2 cor 7. ● psal. 5● . 7 gen. 〈◊〉 . 33 isai 53. ●5 matt. 27. 46 notes for div a01648-e2720 iob 10 , 8 9 10 11 12 psal , 1●9 13 14 15 〈◊〉 17 18 matt. 5. 44 hag. 2. ● colos 1 , 14 luke 15. 8 gal. 4 ▪ 4 prov. 8 ▪ 3● gal. 4 , 4 isai 7. 14 heb. 2 , 16 1 tim 3. 16 isai ● . 6 ephes 5. 3● matt. 22. 2 isai 49 ▪ 16 matt. ●7 , 46 ephes 5. 8 luke 1. 79 psal , 36 ▪ 11 iohn 1 , 9. matt , 5. 15 isai 52 ● nah ▪ 1. 15 rom. 10. 15 rom. 11. 25 psal , 119 105 ●●ai ●5 , ● revel 3 ▪ 20 revel ● , 5 wisd ▪ 11. 1● rom. ● , 4 bernard . in his 2 serm. of the seavē lo●us . gra●at in the 2 book of the life of chr. cap , 2 ierm 13 , 23. ierm . 31. 〈◊〉 ephes 2 , ● isai 53. ● ▪ g●anat ▪ out of aug●●●ines medications ▪ iohn 6. 37 luke 15. 13 iohn 1. ●8 c●●● ▪ ● ▪ ● ephes 6 , 25 luke ●5 . 23 rom. 5 , 21 isai 65 ▪ ● isai 38 ▪ 〈◊〉 ▪ reve ▪ 6. 〈◊〉 2 pet. 2. 20 22 2 pet ▪ 2. 21 22 2 cor 12. 9 psal. 94. 10 matt. 4. 4 matt , 7. 7 matt. ●8 . 19 ● iohn 1. 7 psal , 51. 7 hos●● 2. 19 ephes 1. 14 matt. 3 , 16 iohn 6. 54 50 hilar. in his 8 book of the trinitie . pag. 141 luke 23 46 psal , 32. ● mic. 7. 19 1 sam ▪ 25 , 2● notes for div a01648-e5430 psal , 36. 9 psal. 80. 15 ●sai 5. 2 ephes 4 , 11 1 pet , 4. 11 actes 20. 28 iohn ●1 . 15 bern. 2 serm , of the resurection , col , ●34 , heb. 13. 17 gregor . ● book of pastoral c●●e , cap. 6 matt. 9. last actes 1● , 14 iohn 〈◊〉 . 48 heb. 4 , 2 isai 55. 〈◊〉 1 cor 3 , 7 matt. ●3 , 4 luke 8 , 14 13 ● tim 5. 5 heb. 13 , 4 tobi● 3. 8 gen. 2. 20 ephes 5. 32 ephes 6. 4 ephes 6. 5 matt ▪ 10 , 42 1 cor 9. 11 matt. 5. 44 iames 4 , 14 rom. 12 , 18 ephes 4 , 4 ephe 4 , 5 actes ● , 5 1 tim 4. 10 1 tim 2 , ● p●al . 145 14 psal. 68. 5 matt. 5 , 10 matt. 16. 2● . meditations and vowes, diuine and morall. seruing for direction in christian and ciuill practise. deuided into two bookes. by ios. hall. hall, joseph, 1574-1656. 1605 approx. 121 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a02553 stc 12679.5 estc s103712 99839458 99839458 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(eebo-tcp ; phase 1, no. a02553) transcribed from: (early english books online ; image set 3882) images scanned from microfilm: (early english books, 1475-1640 ; 1070:1 or 2119:2) meditations and vowes, diuine and morall. seruing for direction in christian and ciuill practise. deuided into two bookes. by ios. hall. hall, joseph, 1574-1656. [8], 231 p. printed by humfrey lownes, for iohn porter., at london : 1605. the second book has separate dated title page; pagination and register are continuous. in this edition the title page is all in black; b1r line 5 has "bread". signatures: a-k12. incorrectly identified as stc 12679 at reel 1070:1. reproductions of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -early works to 1900. meditations -early works to 1800. 2005-11 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-08 ali jakobson sampled and proofread 2006-08 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion meditations and vowes , diuine and morall . seruing for direction in christian and ciuill practise . deuided into two bookes . by jos . hall. at london printed by humfrey lownes , for iohn porter . 1605. votum authoris . qvas ego non vano deprompsi e pectore leges , quaeque ego vota tuli pacis honesta meae . alme deus ( nec enim sine te vouisse i●●abit , te sine nil facio , nil fugio sine te ) da placide seruem , & praesta seruando quietem , sic mihi certa salus , sic mihi sancta quies . to the right worshipfull sir robert drury , knight , my singular good patron . all increase of true ho●or a●d vertue . sir , that i haue made these my homely aphoris●es publique , needes n● other reason ; but that , though the world is furnished with other writings , eu●n to satietie and surfet : yet , of these , which reduce christianitie to practise , there is ( at least ) s●arcitie enough : wherin ( yet ) i must needs confesse , i had some eye to my selfe ; for ( hauing after a sort vowed this au●tere course of iudgement and practise to my selfe ) i thought it best to acquaint the world with it , that it might either witnesse my answerable proceeding , or check mee in my straying there-frō : by which meanes , so many men as i liue amongst , so many monitors i shall haue , which shall point me to my owne rules , and vpbrayd me with my aberrations . why i haue dedi●ated thē to your name , cannot be strange to any , that knows you , my patron ; and me , your pastor : the regard of which bond , easily drew mee on to consider , that whereas my body , which was euer weake , began of ●ate to languish more ; it would be not in-expedient ( at the worst ) to leaue behind me this little ●onument of that great respect , which i ( deseruedly ) beare you : and i● it shall please god to reprieue me , vntill a longer day ; yet●●t shall not repent me , to haue sent this vnwoorthie scrowle , to wayte vppon you , in your necessarie absences ; neither shall it be ( i hope ) bootlesse for you , to adioyne these my meane speculations , vnto those grounds of vertue , you haue so happily laid : to which , if they shall add but one scruple , it shall be to me sufficient ioy , contentment , recompence . from your halsted . dec. 4. your worships humbly deuoted ios . hall . the first booke , contayning a full centurie of meditations and vowes , both diuine and morall . 1. in meditation , those , which begin heauenly thoughts , & prosecute them not , are like those , which kindle a fire vnder greene wood , and leaue it , so soone as it but begins to flame : leesing the hope of a good beginning , for want of ●econding it with a sutable proceeding : when i set my self to meditate , i wil not giue ouer , till i come to an issue . it hath beene said by some , that the beginning is as much as the midst ; yea , more thē all : but i say , the ending is more thē the beginning . 2 there is nothing ( but man ) that respecteth greatnes : not god , not nature , not disease , not death , not iudgement : not god , hee is no accepter of persons : not nature , we see the sonnes of princes borne as naked , as the poorest ; and the poore child as faire , wel-fauored strong , witty , as the heire of nobles : not disease , death , iudgment , they sicken a-like , die a-like , fare a-like after death : there is nothing ( besides naturall men ) of whō goodnes is not respected : i will honour greatnes in others , but for my self , i wil esteem a drā of goodnes , worth a whol world of greatnes . 3 as there is a foolish wisedome : so there is a wise ign●rance , in not prying into gods arke : not inquiring i●to thinges not reuealed . i would faine know all that i need , and all that i may : i leaue gods secrets to himselfe . it is happy for me , that god makes me of his court , though not of his coūsell . 4. as there is no vacuity in nature , no more is there spiritually : euery vessell is full , if not of liquor , yet of ayre ; so is the hart of man : though ( by nature ) it is empty of grace , yet it is full of hypocrisie and iniquitie . now , as it filleth with grace , so it is emptied of his euill qualities . as in a vessell , so much water as goes in , so much ayre goes out : but mans heart is a narrow-mouthed vessell , and receiues grace but by drops ; and therefore askes a long time to emptie and fill . now , as there be differences in degrees , and one hart is neerer to fulnes then an other : so , the best vessell is not quite full , while it is in the bodie , because there are stil remainders of corruption : i wil neither be content with that measure of grace i haue , nor impatient of gods delay : but euery day i wil endeuor to haue one drop added to the rest , so my last day shal fill vp my vessell to the brim . 5 satan would seeme to be mannerly & reasonable , making , as i● he wold be cōtent with one halfe of the hart , wheras god challengeth all or none : as ( indeed ) he hath most reason to claime all , that made all : but this is nothing , but a craftie fetch of satan , for he knowes , that if he haue any part , god wil haue none ; so , the whole falleth to his share alone . my heart ( when it is both whole , & at the best ) is but a strait & vnwoorthy lodging for god ; if it were bigger & better● i would rescrue it all for him . sathan may look in at my doores by a temptation , but he shal not haue so much as one chamber-room setapart , for him to soiourne in . 6 i see , that in naturall motions , the neerer anie thing comes to his end , the swifter it mooueth . i haue seene great riuers , which at their first rising out of some hills side , might be couered with a bushell , which , after many miles , fill a very broad channel ; & drawing neere to the sea , doo euen make a little sea in their owne bankes : so , the wind at the first rising , as a little vapour from the cranies of the earth , and passing forward about the earth , the further it goes , the more blustring and violent it waxeth ; a christians motion ( after he is regenerate ) is made naturall to god-ward ; and therefore , the neerer he comes to heauen , the more zealous hee is . a good man must be like the sunne ; not like ezechias sunne , that went backward , nor like iosuahs sunne , that stood stil , but dauids sunne , that ( like a bride-groome ) comes out of his chamber ; and as a champion reioyceth to runn● his race : only , herein is the difference , that when he comes to his high noon , he declineth not . how euer therefore , the mind ( in her naturall faculties ) followes the temperature of the body , yet in these supernatural things shee quite crosses it , for with the coldest complexion of age , is ioyned in those that are truly religious , the feruentest zeale and affection to good thinges : which is therfore the more reuerenced , and better acknowledged , because it cannot be ascribed to the hot spirits of youth . the deuil himselfe deuised that olde slaunder of ●arly holines ; a young saint , an olde deuill : sometimes young deuils haue prooued olde saints ; neuer the contrary ; but true saints in youth , doo alwayes prooue angels in their age . i will striue to bee euer good , but if i should not finde my selfe best at last , i should feare i was neuer good at all . 7 consent hartneth sin , which a little dislike would haue daunted at first ; as wee say , there would be no theeues , if no receiuers : so would there not be so many open mouthes to detract and slaunder , if there were not as many open eares to entertain them . if i cannot stoppe other mens mouthes frō speaking ill● i wil either open my mouth to reproue it , or els i will stop mine eares from hearing it ; & let him see in my face , that hee hath no roome in my heart . 8 i haue oft wondred howe fishes can retaine their fresh taste , and yet liue in salt waters ; since i see that euery other thing participates of the nature of the place , wherein it abides : so , the waters passing through the chānels of the earth , varie their sauour with the ve●nes of soyle , through vvhich they slide : so , brute creatures transported frō one region to another , alter their former qualitie , & degenerate by little and little . the like daunger haue i seene in the manners of men , conuersing with euill companions , in corrupt places : for , besides that , it blemisheth our reputation , and makes vs thought ill , though wee be good ; it breedes in vs an insensible declination to ill ; and works in vs , if not an approbation , yet a lesse dislike of those sinnes , to which , our eares & eyes are so continually inured . i may haue a bad acquaintance , i will neuer haue a wicked companion . 9 expectation in a weake minde , makes an euill , greater ; and a good , lesse : but in a resolued minde , it digests an euill , before it come , and makes a future good , long before , present . i will expect the woorst , because it may come the best , because i know it will come . 10 some promise what they cannot doo , as sathan to christ ; some , what they could , but meane not to doo , as the sonnes of iacob to the shechemites : some , what they meant for the time , and after retrayt , as laban to iacob ; some , what they doo also giue , but vnwillingly , as h●rod ; some , what they willingly giue , and after repent them , as ioshu● to the gibeonites . so great distrust is there in man , whether from his impotence or faithlesnes● as in other things , so in this , i see god is not like man : but what euer hee promises , hee approoues himselfe most faithfull , both in his abilitie and performances : i will therfore euer trust god on his bare word , euen with hope , besides hope , aboue hope , against hope : and onwards , i will rely on him for small matters of this life : for how shal i hope to trust him in impossibilities , if i may not in likelihoods ? how shall i depend on him , for raising my body from dust , and sauing my soule ; if i mistrust him for a crust of bread , towards my preseruation . 11 if the world would make me his minion● he could giue me but what he hath : and what hath he to giue ? but a smoake of honour , a shadow of riches , a sound of pleasures , a blast of fame ; which , when i haue had in the best measure ; i may be worse ; i cannot be better : i can liue no whit longer , no whit merrier , no whit happier . if he professe to hate me , what can he doe but disgrace me in my name , impouerish mee in my state , afflict me in my body ? in al which , it is easie , not to be euer the more miserable : i haue beene too long beguiled with the vaine semblances of it : now hence-forth accounting my selfe borne to a better world , i will in an holy loftines , beare my self as one too good to be enamoured of the best pleasures , to be daūted with the greatest miseries of this life . 12 i see there is no man so happy , as to haue all thinges , and no man so miserable , as not to haue some ; why should i looke for a better condition , then all others ? if i haue some-what , and that of the best thinges , i will in thankfulnes enioy them , and want the rest with contentment . 13 cōstraint makes an easie thing toilesom , wheras againe , loue makes the greatest toile , pleasant : how many miles do we ride & run , to see one silly beast follow another , with pleasure : which , if wee were commaunded to measure vppon the charge of a superiour , we should complaine of wearines . i see the folly of the most men , that make their liues miserable , and their actions tedious , for want of loue to that , they must doo : i will first labour to ●ettle in my heart a good affection to heauēly things ; so , lord , thy yoake shall be easie , and thy burden light . 14 i am a stranger euen at home , therefore if the doggs of the world bark at me , i neither care , no● wonder . 15 it is the greatest madnes in the world , to bee an hypocrite in religious profession : men hate thee , because thou art a christian , so much as in appearance : god hates thee double , because thou art but in appearace : so , while thou hast the hatred of both , thou hast no comfort in thy selfe : yet if thou wilt not bee good , as thou seemest ; i hold it better to seeme ill as thou art : an open wicked man doth much hurt with notorioussinnes , but an hypocrite doth at last more shame goodnes , by seeming good ; i had rather be an open wicked man , then an hypocrite , but i had rather bee no man , then eyther of them . 16 vvhen i cast downe mine eyes vppon my wants , vpon my sinnes , vpon my miseries ; mee thinkes no man should be woorse , no man so ill as i ; my meanes so many , so force-able , and almost violent ; my progresse so small , and insensible ; my corruptions so strong , my infirmities so frequent , and remedilesse ; my bodie so vnaunswerab●e to my minde . but when i looke vp to the blesinges that god hath enricht mee with all , mee thinkes i should soone be● induced to thinke none more happie then my selfe : god is my friend , and my father : the world not my master , but my slaue : i haue frends , not many , but so tryed , that i dare trust them . an estate not superfluous , not needy : yet neerer to defect , then abundance : a calling , if despised of men , yet honourable with god : a body not so strong , as to admit securitie , but often checking mee in occasion of pleasure : nor yet so weake , as to afflict me continually : a mind not so furnished with knowledge , that i may boast of it ; nor yet so naked , that i should despaire of obtayning it : my miseries afford me ioy , mine enemies aduantage ; my account is cast vp for another world : and if thou thinke , i haue said too much good of my selfe , either i am thus , or i would be . 17 the worldlings life is ( of all other ) most discōfortable , for that which is his god , doth not alway fauour him , that which should bee , neuer . 18 there are three messengers of death : casualty , sicknes , age : the two first are doubtfull , since many haue recouered them both ; the last is certaine : the two first are suddaine , the last leasurely and deliberate : as for all men vpon so many summons , so , especially for an old man , it is a shame to bee vnprepared for death : for , where other see they may die , hee sees hee must die . i was long a-gone olde enough to dye , but if i liue till age , i will thinke my selfe too olde to liue longer . 19 i will not care what i haue , whether much or litt●e 〈◊〉 if little , my account shall bee the lesse ; if more , i shall doo the more good , and receiue the more glory . 20 i care not for anie companion , but such as may teach mee somewhat , or learne somewhat of me . both these shall much pleasure me ; one as an agent , the other as an subiect to worke vpon , neither knowe i whether more ; for though it be an excellent thing to learne , yet i learne but to teach others . 21 if earth ( that is prouided for mortality , and is possessed by the makers enemies ) haue so much pleasure in it ; that wor●dlinges thinke it woorth the account of their heauen : such a sun to enlighten it , such an heauen to wall it about , such sweet fruits and flowers to adorne it , such variety of creatures , for the commodious vse of it : what must heauen needes be , that is prouided for god himselfe , & his friends : how can it be lesse in woorth , then god is aboue his creatures , and gods friends better , then his enemies . i will not onely be content , but desirous to bee disso●ued . 22 it is commonly s●ene , that boldnes puts men forth before their time , before their abilitie . wherein , we haue seene many that ( like lapwings , and partridges ) haue runne away with some part of their shel on their heads : whence it followes , that as they began boldly , so they proceede vnprofitably , and conclude not without shame : i would rather bee haled by force of others to great duties , thē rush vpon them vnbidden : it were better a man shou●d want work , then that great worke● should want a manne aunswerable to theyr weight . 23 i will vse my friends , as moses did his rodd ; while it was a rodd , he helde it familiarly in his hand ; when once a serpent , hee ranne away from it . 24 i haue seldome seene much o●tentation ; and much learning met together : the sunne rising and declining , makes long shadowes , at mid-day when hee is at highest , none at all : besides , that skill when it is too much showne , looses the grace , as fresh-coloured wares , if they bee often opened , leese their brightnesse , and are soyled with much handling : i had rather , applaude my selfe for hauing much , that i showe not : then that others should app●a●d mee , for showing more , then i haue . 25 an ambitious man is the greatest enemie to himselfe , of any in the world besides . for hee still tormentes himselfe with hopes , and desires● and cares , which hee might auoid , if he would remit of the height of his thoughts ; and liue ●●ietly . my onely ambition shall bee to bee in gods fauour on earth , & to be a saint in heauen . 26 there was neuer good thing easily comne by : the heathen man could say , god sels knowledge for sweat , and so , he doth honour for ieopardie : neuer anie man hath got either wealth , or learning with ease● therfore , the greatest good must needs be most difficult . how shall i hope to get christ , if i take no paines for him ; and if in all other thinges the difficultie of obtayning , whets the mind so much the more to seeke , why should it in this alone daunt mee , i will not care what i doo , what i suffer , s● i may winne christ ; if men can endure such cutting , such lancing , searing of their bodies , to protract a miserable life , yet a while longer ; what pain shou●d i refuse for eternity ? 27 i● i die ; the world shal misse mee but a little , i shall misse it lesse ; not it mee , because it hath such store of better men ; not i it , because it hath so much ill , & i shal haue so much happines . 28 two thinges make a man set by , dignitie and desert , amongst fooles the first without the second is sufficient : amongst wise men , the second without the first ; let mee deserue well , though i be not aduaunced . the conscience of my woorth , shall cheere me more in others contempt , then the approbation of others can cōfort me● against the secret checke of my owne vnworthines . 29 the best qualities do so cleaue to their subiects , that they cannot be cōmunicated to others : for , where patrimonie , & vulgar acc●unt of honour , follow the blood in many generations , vertue is not traduced in propagation , nor learning bequeathed by our will to our heires : least the giuers shou●d waxe proud , and the receiuers negligent : i wil account nothing my owne , but what i haue gotten ; nor that my owne , because it is more of gift then desert . 30 then onely is the church most happy , when truth and peace kisse each other ; and thē miserable , when either of them balke the way , or when they meete and kisse not : for truth without peace is turbulent ; and peace without truth is secure iniustice ; thogh i loue peace well , yet i loue mayne truthes better ; and though i loue all truthes well , yet i had rather conceale a small truth , then disturbe a cōmon peace . 31 an in-discreete good action , is little better thē a discreet mischiefe , for in this , the doer wrongs onely the patient : but in that other , the wrong is done to the good action ; for both it makes a good thing odious ( as many good tales are mar'd in telling ) & besides , it preiudice● a future oportunity : i wil rather let passe a good gale of wind ; and stay still on the shore , then launch forth , whē i know the wind wil be cōtrary . 32 the world teaches me , that it is madnes to leaue behinde mee those goods , that i may carrie with mee : christianitie teaches mee that , what i charitably giue aliue , i carrie with me dead ; and experience teaches me , that what i leaue behind i leese ; i will carie that treasure with mee by giuing it , which the worldling looseth by keeping it ; so , while his corps shal carie nothing but a winding-cloath to his graue , i shal be richer vnder the earth , thē i was aboue it . 33 euery worldling is an hypocrite , for while his face naturally lookes vpward to heauen , his hart grouels beneath on the earth ; yet if i would admit of any discord in the inward & outward parts ; i would haue an heart , that should looke vp to heauen , in an holy contemp●ation of the things aboue , and a countenance cast downe to the earth in humiliation ; this only dissimilitude is pleasing to god. 34 the heart of man is a short word , a small substance , yet great in capacitie , yea , so infinite in desire , that the round globe of the world cannot fill the three corners of it ; when it desires more , and cries , giue , giue . i will set it ouer to that infinite good ; where the more it hath , it may desire more , and see more to be desired ; when it desires but what it needeth , my hands shal soone satisfie it ; either of which , if it may cōtaine it , when it is without the body , much more may both of them fill it , while it is within . 35 with men it is a good rule to try first , and then to trust , with god it is contrary : i will first trust him as most wise , omnipotent , mercifull , and trie him afterwards : i know it is as impossible for him to deceiue me● , as not to be . 36 as christ was both a lambe and a lyon , so is euery christian : a lambe for patience in suffering , and innocence of life . a lyon for boldnesse in his innocence : i would so order my courage and mildnesse , that i may bee neither lyon-like in my conuersation , nor sleepish in the defence of a good cause . 37 the godly sowe in teares , reape in ioy : the seede●time is commonly waterish , and louring : i will bee content with a wet spring ; so i may bee sure of a cleare and ioyfull haruest . 38 euerie man hath an heauen and an hell : earth is the wicked mans heauen , his hell is to come ; on the contrarie , the godly haue their hell vpon earth , where they are vexed with tentations , and afflictions by sathan and his complices ; their heauen is aboue in endlesse happines ; if it be ill with mee on earth , it is well my tormēt is so short , and so easie : i will not be so couetous , to hope for two heauens . 39 man on his death-bed hath a double prospect , which in his life-time the interposition of pleasure and miseries debard him from : the good man lookes vpward , and sees heauen open with steuen , and the glorious angels readie to carie vp his soule . the wicked manne lookes downe-ward , and sees three terrible spectacles , death , iudgement , hell , one beyond another ; & all to be passed through by his soule : i maruell not , that the godly haue beene so cheerefull in death , that those torments , whose very sight hath ouercomne the beholders , haue seemed easie to them● i maruell not that a wicked man is so loath to heare of death , so deiected , when hee feeles sicknes , and so desperate , when hee feeles the pangues of death ; nor that euerie balaam would fain die the death of the righteous . henceforth , i will enuie none , but a good man ; i will pitie nothing so much , as the prosperitie of the wicked . 40 not to be afflicted , is a signe of weakenesse : for therefore god imposes no more on mee , because hee sees i can beare no more : god will not make choyce of a weake champion● when i am stronger , i will looke for more ; and when i sustaine more , it shall more cōfort me , that god findes mee strong , then it shall grieue me , to be pressed with an heauy affliction . 41 that the wicked haue peace in themselues , is no wonder , they are as sure as tentation can make them : no prince makes warre with his owne subiects : the godly are still enemies : therefore , they must look to be assaulted both by stratagems and violence : nothing shall more ioy mee , then my inward vnquietnes . a iust warre is a thousand times more happy then an ill-cōditioned peace . 42 goodnes is so powerfull , that it can make thinges simply euill ( namely our sinns ) good to vs ; not good in nature , but good in the euent ; good , when they are done , not good to be done : sinne is so powerfull , that it can turne the holiest ordinances of god in it selfe : but heerein our sinnes goes be●ond our goodnes ; that sin defiles a man or action otherwise good ; but all the goodnes of the world cannot iustifie one sinne : as the holy ●le●h in the skirt makes not the bread holy that touches it ; but the vncleane touching an holy thing , defiles it . i will loath euery euill for it owne sake , i wil do good but not trust to it . 43 fooles measure good actions by the euent after they are done : wise men before-hand by iudgement , vppon the rules of reason and faith : let mee doo well , let god take charge of the successe , if it bee we●l accepted , it is well . if not , my thanke is with god. 44 hee was neuer good man , that amends not . for if hee were good , hee must needes desire to be better . grace is so sweete , that who euer tastes of it , must needes long after more : and if hee desire it , hee will endeuour it , and if h●e doo but endeuour ; god will crowne it with successe . gods familie admittes of no dwarffes ; which are vnthriuing , and stand at a stay ; but men of meas●res . what euer become of my body , or my estate ; i will euer labour to finde somewhat added to the stature of my soule . 45 pride is the most dangerous of all sinnes , for both it is most insinuatiue , hauing crept into heaven , and paradise ; and most dangerous where it is : for where all other tentations are about euill , this alone is conuersant only about good things● and one dram of it poysons many measures of grace . i will not be more afraid of doing good things amisse , then of beeing proud , when i haue performed them . 46 not onely commission makes a sinne : a man is guilty of all those sins he hateth not . if i cannot auoyd all , yet i will hate all . 47 preiudice is so great an enemie to truth , that it makes the minde vncapable of it . in matters of faith , i will first lay a sure ground , and then beleeue , though i cannot argue : holding the conclusion in spight of the premises : but in other lesse matters , i will not so fore-stall my mind with resolution , as that i will not be willing to be better informed . neither wil i say in my selfe ● i will hold it , therefore it shall be truth ; but , this is truth , therefore i will hold it : i will not striue for victorie , but for truth . 48 drunkennes and couetousnes doo much resemble one another , for the more a man drinkes , the more hee thirsteth ; and the more hee hath , still the more hee coueteth : and for their effects , besides other , both of them haue the power of transforming a man into a beast , and of all other beasts , into a swine . the former is euident to sense ; the other , though more obscure , is no more q̄uestionable : the couetous man in two thinges plainely resembleth a swine : that he cuer rootes in the earth , not so much as looking towards heauen : that hee neuer doth good , till his death : in desiring , my rule shall bee necessitie of nature , or estate ; in hauing , i will account that my good , which doth me good . 49 i acknowledge no maister of requests in heauen but one , christ my mediatour : i know i cannot bee so happie , as not to neede him , nor so miserable , that hee should contemne mee : i will alwayes aske ; and that of none , but where i am sure to speede , but where there is so much store , that when i haue had the most , i shall leaue no lesse behind ; though numberlesse drops be in the sea , yet if one be taken out of it , hath so much the lesse , though insensibly ; but god , because hee is infinite , can admit of no diminution : therefore are men niggardly , because the more they giue , the lesse they haue : but thou , lord , maist giue what thou wilt , without abatement of thy store : good prayers neuer came weeping home ; i am sure i shall receiue either what i aske , or what i should aske . 50 i see that a fit bootie many times makes a thiese , and many would be proud , if they had but the common causes of their neighbours : i account this none of the least fauours of god , that the world goes no better forward with me ; for i feare , if my estate were better to the world , it might bee woorse to god. as it is an happie necessitie that inforces to good , so is that next happy , that hinders from euill . 51 it is the basest loue of all others that is for a benefit ; for heerein wee loue not another , so much as our selues : though there were no heauen , o lord , i would loue thee : now there is one , i wi●l esteeme it , i will desire it , yet still will loue thee for thy goodnesse sake ; thy selfe is reward enough , though thou broughtest no more . 52 i see men point the fielde , and desperatelie ieopard their lyues , as prodigall of their blood , in the reuenge of a disgracefu●l word against themselues , while they can be content to heare god pulled out of heauen with blasphemie , and not feele so much as a rysing of theyr blood : which argues our colde loue to god , and our ouer-seruent affection to our selues : in my owne wrongs , i will hold patience laudable , but in gods iniuries , impious . 53 it is an hard thing to speake well , but it is harder to be well silent , so as it may bee free from suspition of affectation , or ●ullennes , or ignorance : else loquasitie , and not silence , would be a note of wisedome . heerein i will not care how little , but how well ; hee said well for this . not that which is much , is we●l , but that which is well , is much . 54 there is nothing more odious , then fruitlesse olde age . now , for that no tree beares fruite in autumne , vnlesse it blossome in the spring ; to the end that my age may be profitable , and laden with ripe fruit i will endeuour , that my youth may be studious , & floured with the blossomes of learning and obseruation . 55 reuenge commonly hurts both the offerer , and sufferer : as we see in the foolish bee ( though in a ● other things commendable ) yet heerein the patterne of fonde spightfulnesse ; which in her anger inuenometh the flesh , and looseth hersting , and so liues a drone euer after . i account it the onely valour to remit a wrong , and will applaude it to my selfe , as right noble and christian , that i might hurt , and will not . 56 hee that liues well , cannot choose but die well ; for if hee die suddainly , yet hee dies not vnpreparedly ; if by leasure , the conscience of his well-led life , makes his death more comfortable : but it is seldome seene , that hee which liues i● , dy●th well , for the cōscience of his former euils , his present paine , and the expectation and feare of greater , so take vp his heart , that he cannot seek god ; and now it is iust with god , not to be sought , or not to bee found , because hee sought to him in his life time , and was repulsed : whereas therfore , there are vsually two maine cares of good men , to liue well , & die well , i will haue but this one , to liue well . 57 with god there is no free-man , but his seruant , though in the gallies , no slaue , but the sinner , though in a pallace , none noble , but the vertuous , if neuer so basely discended , none rich , but hee that possesseth god , euen in rags , none wise , but hee that is a foole to himselfe , and the world ; none happy , bu● him whom the world pities : let mee bee free , noble , rich , wise , happy to god ; i passe not what i am to the world . 58 whē the mouth praieth , man heareth ; when the heart , god heareth ; euerie good prayer knockes at heauen for a blessing ; but an importunate prayer pierces it ( thogh as hard as brasse ) & makes way for it selfe , into the eares of the almighty : and as it ascends lightly vp , caried with the winges of faith , so it comes euer laden down againe vpon our heads : in my prayers , my thoughts shall not bee guided by my wordes ; but my wordes shall follow my thoughts . 59 if that seruaunt were condemned for euill , that gaue god no more then his owne , which he had receiued , what shall become of them that rob god of his owne ; if god gaine a little glory by mee , i shall gaine more by him : i will labour so to husband the stock that god hath left in my hands , that i may returne my soule better then i receiued it ; and that hee may make it better then i returne it . 60 heauen is compared to an hill , and therefore is figured by olympus among the heathen , by mount sion in gods booke : hell contrariwise to a pit● the ascent to the one is hard therefore , and the descent of the other easie and headlong : and so , as if wee once beginne to fall , the recouerie is most difficult : and not one of manie stayes , till hee comes to the bottome , i will be content , to pant , and blow , and sweat , in climbing vp to heauen ; as contrarily , i will bee warie of setting the first step downward towards the pit : for as there is a i●cobs ladder into heauen , so there are blind stayres that goe winding down into death , wherof each makes way for other ; from the obiect , is raysed an ill suggestion , suggestion drawes on delight , delight consent , consent endeuour , endeuour practise , practise custome , custome excuse , excuse defence , defence obstinacie , obstinacie boasting of sinne , boasting a reprobate sence : i will watch ouer my wayes , and do thou , lord , watch ouer mee , that i may auoyd the first degrees of sinne , and if those ouer-take my frailtie , yet keepe mee that presumptuous sinns preuaile not ouer mee . beginnings are with more ease and safety declined , when wee are free ; then proceedings when wee haue begun . 61 it is fitter for youth to learne then teach , and for age to teach then learne ; and yet fitter for an olde man to learne then bee ignorant ; i know i shall neuer know so much , that i cannot learne more ; and i hope i shall neuer liue so long , as till i bee too olde to learne . 62 i neuer loued those salamanders , that ar● neuer well , but when they are in the fire of contention ; i will rather suffer a thousand wrongs , then offer one ; i will suffer an hundreth , rather then returne one ; i will suffer many , ere i will complaine of one● and endeuour to right it by contending ; i haue euer found , that to striue with my superiour is furious , with ●y equall doubtfull , with my inferiour , sordid & base , with any , full of vnquietnes . 63 the praise of a good speech stādeth in words & matter : matter which is as a faire and well featur'd body ; elegance of words , which is as a neat and well fashioned garment ; good matter slubbred vp in rude & carelesse wordes , is made loathsome to the hearer , as a good body mishapen with vnhandsome clothes : elegance without soundnes , is no better then a nice vanitie : although therefore the most hearers are like bees , that goe all to the flowers ; neuer regarding the good hearbes that are of as wholsome vse , as the other of faire shew ; yet let my speech striue to bee profitable ; plausible as it happens● better the coate bee mishapen , then the body . 64 i see , that as black and white colours to the eyes , so is the vice and vertue of others to the iudgment of men : vice gathers the beames of the sight in one , that the eye may see it , and be intent vpon it . vertue scatters them abroad , and therefore hardly admits of a perfect apprehension : whence it comes to passe , that as iudgement is according to sence , we doo so soone espie , and so earnestly censure a man for one vice , letting passe many laudable qualities vndiscerned , or at least vnacknowledged ; yea , wheras euery man is once a foole , and dooth that perhaps in one fit of his folly , which hee shall at leasure repent of ; as noah in one houres drūkennes , vncouered those secrets which were hid sixe hundred yeeres before ; the world , is herevpon readie to call in question all his former integritie , and to exclude him frō the hope of any future amendment . since god hath giuen me two eyes ; the one shall bee busied about the present fault that i see , with a detesting commiseration , the other about the cōmendable qualities of the offender , not without an vnpartiall approbation of them : so shall i doo god no wrong , in robbing him of the glorie of his gifts , mixed with infirmities , nor yet in the meane time encourage vice , while i doo distinctly reserue for it a due portion of hatred . 65 god is aboue man , the brute creatures vnder him , he set in the midst : least he should be proud that he hath infinite creatures vnder him ; that one is infinite degrees aboue him ; i doo therefore owe awe vnto god , mercy to the inferiour creatures ; knowing that they are my fellowes , in respect of creation ; whereas there is no proportion betwixt me and my maker . 66 one saide , it is good to mure the mouth to speake well , for good speech is many times drawne into the affection ; but i would feare , that speaking well without feeling , were the next way to procure an habituall hypocri●i● : let my good workes follow good affections , not goe before them , i wil therefore speake as i thinke ; but withall , i will labour to thinke well , and then i knowe i cannot but speake well . 67 when i consider my soule ; i could be proude to thinke of how diuine a nature and qualitie it is ; but when i cast downe mine eyes to my body , as the swanne to her blacke legges ; and see what loathsome matter issues from the mouth , nosthrils , eares , pores , and other passages , and how most carrion-like of all other creatures it is after death ; i am iustlie ashamed , to thinke that so excellent a guest dwels but in a more cleanelie dunghill . 68 euerie worldling is a madd manne : for , besides , that hee preferres profite and pleasure to vertue , the worlde to god , earth to heauen , ti●e to eternitie ; hee pampers the bodie , and starues the soule : hee feedes one fowle an hundreth times , that it may feede him but once , and ●eekes all landes and seas for dainties ; not caring whether anie , or what repast , hee prouides for his soule : hee cloathes the body with all rich ornaments , that it may bee as faire without , as it is filthy within ; whiles his soule goes bare and naked ; hauing not a ragg of knowledge to couer it : yea , hee cares not to destroy ●is soule to please the b●dy , when for the saluation of the soule , he wil not so much as holde the body short of the least pleasure . what is , if this be not a reasonable kind of madnes ? let mee enioy my soule no longer , then i preferre it to my body ; let mee haue a deformed , leane , crooked , vnhealthfull , neglected bodie ; so that i may finde my soule ; sound , strong , well furnished , well disposed both for earth and heauen . 69 asa was sick but of his feet , farre from the hart , yet because he sought to the phisitians , not to god ; hee escaped not : ezekiah was sicke to die , yet because he trusted to god , not to phisitians , he was restored meanes without god cannot helpe ; god without meanes can and often doth : i will vse good meanes , not to rest in them . 70 a mans best monument is his vertuous actions , foolish is the hope ofimmortality , and future praise by the cost of a senceles●e stone ; when the passenger shall onely say , heere lyes a faire stone and a filthie carkasse : that onely can report thee rich , but for other prayses , thy selfe must build thy own monument aliue ; and write thy owne epitaph in honest and honorable actions : which are so much more noble , then the other , as liuing men are better then dead stones : nay , i knowe not if the other bee not the way to worke a perpetuall succession of infamie : whiles the censorious reader , vpon occasion thereof , shall comment vpō thy bad life ; wheras in this euerie mans heart is a toombe , and euerie mannes tongue writes an epitaph vpon the well behaued : eyther i will procure mee such a monument to bee remembred by , or else it is better to bee inglorious , then infamous . 71 the basest thinges are euer most plentifull ; historie and experience tel vs , that some kinde of mouse breedeth 120. young ones in one nest , whereas the lyon , or elephant beareth but one at once . i haue euer found , the least wit yeeldeth the most words : it is both the surest and wisest way , to speake little , and thinke more . 7● an euill man is clay to god , waxe to the diuell : god may stampe him into powder , or temper him a new , but none of his meanes can melt him . contrariwise , a good man is gods waxe , and sathan clay , he relents at euery looke of god , but is not stirred at any temptation . i had rather bow , then breake to god ; but for sathan , or the world , i had rather be broken in pieces with their violence , then suffer my selfe to be bowed vnto their obedience . 73 it is an easie matter for a man to be carelesse of himselfe , & yet much easier to bee enamoured of himselfe : for if he be a christian , whiles hee contemnes the worlde perfectly , it is hard for him to reserue a competent measure of loue to himselfe : if a worldling , it is not possible but he must ouer-loue himselfe . i will striue for the meane of both ; and so hate the world , that i may care for my selfe , and so care for my selfe , that i bee not in loue with the world . 74 i will hate popularitie and ostentation , as euer daungerous , but most of all in gods businesse : which who so affect , doo as ill spokesmen , who when they are sent to wooe for god , speake for themselues ; i knowe howe daungerous it is to haue god my riuall . 75 earth affords no sound contentment : for what is there vnder heauen not troublesome , besides that which is called pleasure : and that in the end i finde most irksome of all other . 76 god is euer with me , euer before me ; i know hee cannot but ouer-see me alwayes , though my eyes bee helde that i see him not ; yea , hee is still within mee , though i feele him not : neither is there anie moment , that i can liue without god ; why doo i not therefore alwayes liue with him ? why do i not account all ho●res lost , wherin i enioy him not ? 77 there is no man so happy as the christian ; when hee lookes vp into heauen , hee thinkes , that is my home , the god that made it , and owes it , is my father ; the angels more glorious in nature then my selfe are my attendants ; mine enemies are my vassals : yea , those things , which are the terriblest of all to the wicked , are most pleasant to him : when hee heares god thunder aboue his head , hee thinkes this is the voice of my father ; whē hee remembers the tribunall of t●e last iudgement , he thinkes it is my sauiour that sits in it ; when death , he esteemes it but as the angell set before paradise ; which with one blowe admits him to eternall ioy ; and which is most of all , nothing in earth or hel can make him miserable : there is nothing in the world woorth enuying but a christian . 78 as manne is a little world ; so euery christian is a little church within himselfe . as the church therefore is sometimes in the wane through persecution , other times in her full glorie and brightnesse : so let me expect my self somtimes drouping vnder tentations , and sadlie hanging downe the head , for the want of the feeling of gods presence ; at other times carried with the full sayle of a resolute assurance to heauen : knowing that as it is a church at the weakest stay , so shall i in my greatest deiection hold the child of god. 79 tentations on the right hand , are more perilous then those on the left ; and destroy a thousand to the others tenne ; as the sunne more vsually causeth the trauailer to cast his cloak , then the wind : for those on the left hand miscarie men but two wayes , to distrust , and deniall of god ; more rare sinnes : but the other , to all the rest , wherewith mens lyues are so commonly defiled : the spirit of christians is like the english iet , whereof we reade , that is fired with water , quenched with oy●e . and these two , prosperity and aduersity , are like heat and colde ; the one gathers the powers of the soule together , and makes them abler to resist by vniting them , the other diffuses them , and by such separation makes them easier to conquer : i hold it therefore as praise worthy with god , for a man to contemne a profered honour , or pleasure for conscience sake , as on the rack not to denie his profession : when these are offred , i will not nibble at the bayte , that i bee not taken with the hooke . 80 god is lord of my body also , and therefore challengeth as well reuerent gesture , as inward deuotion : i will euer in my prayers , either stand as a seruaunt before my maister , or kneele as a subi●ct to my prince . 81 i haue not beene in others breasts ; but for my owne part , i neuer tasted of ought , that might deserue the name of pleasure ; and if i could , yet a thousand pleasures cannot counteruaile one torment , because the one may be exquisite , the other not without composition ; and if not one torment , much lesse a thousand ; and if not for a moment , much lesse for eternitie ; and if not the torment of a part , much lesse of the whole ; for if the paine but of a tooth bee so into lerable , what shal the racking of the whole body bee ; and if of the body , what shall that be , which is primarilie of the soule . if there bee pleasures that i heare not of , i will be wary o● buying them so ouer-deere . 82 as hypocrisie is a cōmon counterfet of all vertues , so there is no speciall vertue , which is not to the very life of it seemingly resembled by some speciall vice : so , deuotion is counterfaited by superstition , good thrist by niggardlinesse , charity with vaine-glorious pride : for as charitie is bounteous to the poore , so is vaine-glory to the wealthy ; as charity sustaines al for truth , so pride for a vain praise ; both of them make a man curteous & affable : so the substance of euerie vertue is in the heart ; which since it hath not a window made into it by the creator of it ; but is re●erued vnder lock and key for his owne view : i will iudge onely by appearance : i had rather wrong my selfe by credulity , then others by vniust censures & suspitions . 83 euerie man hath a kingdome within himselfe : reason as the princesse dwels in the highest & inwardest roome : the sences are the gard and attendants on the court ; without whose ayde nothing is admitted into the presence : the supreame faculties as will , memorie &c. ar● the peeres : the outward parts and inward affections are the commons : violent passions are as rebels to disturb the cōmon peace . i would not bee a stoick to haue no passions ; for that were to ouerthrow this inward gouernmēt , god hath erected in me ; but a christian , to order those i haue : and for that i see that as in commotions , one mutinous person drawes on more , so in passions , that one m●kes way for the extremitic of another ( as excesse of loue causes excesse of grie●e , vpon the losse of what we loued ) : i will doo as wise princes vse , to those they misdoubt for faction , so holde them downe , and keepe them bare , that their very impotencie & remisnesse ●hall affoorde me security . 84 i looke vpō the things of this life , as an owner , as a stranger : as an owner in their right , as a stranger in their vse . i see that owning is but a cōceit besides vsing : i can vse ( as i lawful●y may ) other mens commodities as my owne ; walke in their woods , looke on their faire houses , with as much pleasure as my owne . yet againe , i will vse my owne , as if it were anothers , knowing that though i hold them by right , yet it is onely by tenure at will. 85 there is none like to luthers three maist●rs . prayer , tentation , medita●ion : tentation stirres vp holy meditation , meditatiō prepares to prayer , & prayer makes profit of ●entation ; and fetcheth all diuine knowledge from heauen : o● others , i may learne the theorie of diuinitie , of ●hese onely , the practise . other maisters teach me by rote , to speake parot-like of heauenly things , these alone with feeling and vnderstanding . 86 expectation is the greatest enemie both of doing well , and good acceptance of what is done i hold it the part of a wise man , to endeuor rather t●at fame may follow him then goe before him . 87 i see a number which with shimei , whiles they seek their seruant , which is riches ; loose theyr soules : no worldly thing shall draw mee without the gates , within which , god hath confined mee . 88 it is an hard thing for a man to find wearinesse in pleasure , while it ●a●teth , or contentmen● in paine while hee is vnder it : after both ( indeed ) it is easie : y●t both of these must bee found in both ; or else we shall be drunken with pleasures , and ouerwhelmed with sorrow : as those therefore which should eate some dish ouer deliciously sweete , allay it with tart sauce , that they may not be cloyed ; and those that are to receiue bitter pils , that they may not be anoyed with their vnpleasing ●ast , role them in sugar ; so in all pleasures it is best to labour , not how to make them most delightful , but how to moderate them frō excesse ; and in a●l sorrowes so to sett●e our hearts in true grounds of comfort , that wee may not care so much for being bemoned of others , as how to bee most contented in ourselues . 8● in wayes , we see trauailers choose not the fairest and greenest , if it bee either crosse or contrary , but the neerest , though mirie & vneuen : so in opinions , let mee follow not the plausiblest , but the truest , though more perplexed . 90 christian societie is like a bundle of stickes layde together , whereof one kind●es another : solitary men haue fewest prouocations to euil , but againe fewest incitations to good : so much as doing good is better then not doing euill , will i account christian good fellowship better then an eremitish & mel●ncholike solitarines . 91 i had rather confesse my ignorance , thē falsly professe knowledge : it is no shame not to knowe all things ; but it is a iust shame to ouer-reach in any thing . 62 suddaine extremity is anotable triall of faith , or any other disposition of the soule : for as in a suddaine feare , the blood gathers to the heart , for garding of that part which is principal ; so the powers of the soule cōbine thēselues in an hard exigent , that they may be easily iudged of : the faithfull ( more suddainly then any casualty ) can lift vp his heart to his stay in heauen : whereas the worldling standes amazed , and distraught with the euill , because he hath no refuge to fly vnto , for not beeing acquainted with god in his peace , how should he but haue him to seeke in his extremitie . when therefore some suddain stitch girds me in the side , like to be the messenger of death , or whē the sword of my enemy in an vnexpected assault threatēs my body , i will seriously note how i am affected● so the suddainest euill , as it shall not come vnlookt for , shall not goe away vnthought of : if i finde my selfe courageous , and heauenly minded , i will reioyce in the truth of gods graces in me , knowing that one dram of tryed faith , is woorth a whole pound of speculatiue : and that which once stoode by me , will neuer faile me : if deiected , and hartlesse , heerein i wil acknowledge cause of humiliation , and with all care and earnestnesse seeke to store my selfe against the dangers following . 93 the rules of ciuill policie , may wel be applied to the minde : as therefore for a prince , that he may haue good successe against either rebels or forraine enemies , it is a sure axiome , diuide and rule : but when hee is once seated in the throne ouer loyall subiects , vnite and rule : so in the regiment of the soule , there must bee variance ' set in the iudgement , & the conscience , and affections , that that what is amisse may bee subdued ; but when all parts brought to order , it is the only course to maintaine their peace ; that all seeking to establish and helpe each other , the whole may prosper . alwayes to be at warre , is desperate ; alwayes at peace , secure , and ouer epicure-like . i doo account a secure peace , a iust occasion of this ciuill dissension , in my selfe , and a true christian peace , the end of all my secret warres ; which when i haue atchieued , i shall raigne with comfort , and neuer will bee quiet , till i haue atchieued it . 94 i brought sinne enough with me into the world , to repent of all my life , though i should neuer actually sinne ; and sinne enough actuallie euery day to sorrow for , though i had brought none with mee into the world : but laying both together , my time is rather too short for my repentance : it were madnes in mee to spend my short life in iollity & pleasures , wherof i haue so small occasion , and neglect the oportunitie of my so iust sorrowe : especially since before i came into the world , i sinned ; after i am gone out of the world , the contagion of my sinne past , shall adde to the guilt of it ; yet in both these states i am vncapable of repentance ; i will doo that while i may , which when i haue neglected , is vnrecouerable . 95 ambition is torment enough for an enemie , for it affordes as much discontentment in inioying , ●as in want , making men like poysoned rats , which when they haue tasted of their bane , cannot rest till they drinke , and then can much lesse rest , till their death : it is better for mee to liue in the wise-mens stocks in a contented want , then in a fooles paradise to vexe my selfe with wil●full vnquietnes . 96 it is not possible but a conceited man must be a foole : for that ouerweening opinion , hee hath of himselfe , excludes all oportunity of purchasing knowledge . let a vessell be once full of neuer so base liquor , it will not giue roome to the costliest ; but spilles beside what so euer is infused : the proude man , though hee be empty of good substance , yet he is full of conceite : many men had proued wise , if they had not so thought themselues . i am emptie enough to receiue knowledge enough : let mee thinke my selfe but so bare as i am , & more i neede not . o lord , doo thou teach me how little , howe nothing i haue : and giue mee no more thē i know i want . 97 euery man hath his turne of sorrow ; whereby , some more , some lesse , all men are in their times miserable , i neuer yet could meet with the man that complayned not of somewhat . before sorrow come , i will prepare for it , when it is come , i will welcome it ; when it goes , i will take but halfe a farewell of it , as still expecting his returne . 98 there be three things that follow an iniurie , so far as it concerneth our selues ( for as the offence toucheth god , it is aboue our reach : ) reuenge , censure , satisfaction ; which must bee remitted of the merciful man ; yet not all at all times : but reuenge alwayes , leauing it to him that can , and will doo it ; censure oft times ; satisfaction sometimes ; hee that deceiues mee oft , though i must forgiue him , yet charity bindes mee not , not to censure him for vntrustie : and he that hath endammaged me much , cannot plead breach of charity in my seeking his restitution : i will so remit wrongs , as i may not encourage others to offer them : and so retayne them , as i may not induce god to retayne mine to him . 99 garments that haue once one rent in them , are subiect to bee torne on euery nayle , and euery brere ; and glasses that are once crackt , are soon broken : such is a mans good name● once tainted with iust reproch : next to the approbation of god , and the testimonie of my owne conscience , i will seeke for a good reputation with men● not by close carriage concealing faultes , that they may not bee knowne to my shame , but auoyding all vices , that i may not deserue it : the efficacie of the agent is in the patient wel● disposed ; it is hard for mee euer to doe good , vnlesse i be reputed good . 100 many vegetable , and many brute creatures exceede man in length of age ; which hath opened the mouthes of heathen philosophers to accuse nature , as a step-mother to man : who hath giuen him the least time to liue , that only could make vse of his time in getting knowledge : but heerein religion doth most magnifie god in his wisdom and iustice , teaching vs , that other creatures liue long , and perish to nothing ; only man recompēces the shortnes of his life , with eternity after it ; that the sooner he dies wel , the sooner he coms to the perfectiō of knowledge : which he might in vaine seeke below ; the sooner he dies ill , the lesse hurt hee doth with his knowledge : there is great reason then , why man should liue long ; greater , why hee should die early : i will neu●r blame god for making me too soone happy , for changing my ignorance for knowledge , my corruption for immortality , my infirmities for perfection● come lord lesus , come quickly . the second booke of meditations and vowes , diuine and morrall . at london printed by humfrey lownes , for iohn porter . 1605. to the right vertuous and worshipfull lady , the lady drury , all encrease of grace . madame , i knowe your christian ingenu●ti● such , that you will not grudge others the communication of this your priu●t right : which ye● i durst not haue presumed to aduenture , if i feared that either the benefit of it would be lesse , or the acceptation . now it shall be no lesse yours , onely it shall be more knowne to be yours . vouchsase therefore to take part with your worthy husband , of these my simple meditations . and if your long and gracious experience , haue written you a larger volume of wholsome lawes , and better informed you by precepts fetcht from your owne ●eeling , then i can hope for , by my b●re speculation , yet where these my not vnlikely rules shall accord with yours , let your redoubled assent allow thē , and they cōfirme it . i made them not for the eye , ●ut for the heart ; neither doo i cōmend thē to your reading , but your practise : wherein also it shall not be enough , that you are a meere and ordinary agent , but that you be a patterne propounded vnto others imitation : so shall your vertuous and holy progresse , besides your owne peace and happinesse , be my crowne , and reioycing in the day of our common appearance . halsted . dec. 4. your l. humbly deuoted , ios . hall. 2 i finde that all worldly things require a long labour in getting , and af●ord a short pleasure in enioying them . i wil not care much for what i haue , nothing for what i haue not . 3 i see naturall bodies for●ake their owne place and condition , for the pre●eruation of the whole , but of all other creatures , man , and of all other men , christians , haue the least interest in themselues ; i will liue as giuen to others , lent only to my selfe . 4 that which is said of the elephant , that being guilty to his deformity , he cannot abide to look on his owne face in the water , but seeks ●or troubled and muddy channels , we see well moralized in men of euill conscience , who know their soules are so filthy , that they dare not so much as view them ; but shift off all checkes of their former iniquity , wit● vaine excuses of good ●ellowship : whence it is , that euery ●inal reprehension so galles them , because it calles the eyes of the soule home to it selfe , & makes them see a glance of what they would not : so haue i seene a foolish and timerous patient , which knowing his wound very deep , would not endure the chirurgian ●o search it ; wheron what can ensue , but a festering of the part , and a daunger of the whole body● so i haue seene manie prodigall wasters runne so farre in bookes , that they cannot abide to heare of a reckoning . it hath beene an olde and true prouerbe , oft and euen reckoninges make long friends . i will oft summe vp my estate with god , that i may knowe what i haue to expect , and aunswere for : neither shall my score runne on so long with god , that i shall not knowe my debts , or feare an audit , or despaire of payment . 5 i account this bodie nothing but a close prison to my soule , and the earth a larger prison to my body . i may not breake prison , till i bee loosed by death , but i will leaue it not vnwillingly when i am loosed . 6 the common feares of the world are causelesse , and ill placed ; no man feares to doo ill , euery man to suffer ill : wherein if we consider it well , wee shall finde that we feare our best frends ; for my part , i haue learned more of god and of my selfe in one weekes extremity , then all my whole lyues prosperity had taught mee before : and in reason and common experience , prosperity vsually makes vs forget our death ; aduersity on the other side makes vs neglect our life : now if we measure both of these by their effects , forgetfulnes of death makes vs secure , neglect of this life makes vs carefull of a better ; so much therefore as neglect of life is better then forgetfulnesse of death ; and watchfulnes better then securitie , so much more beneficiall will i esteeme aduersitie then prosperity . 7 euen griese it selfe is pleasant to the remembrance , when it is once past , as ioy is , whiles it is present . i will not therefore in my conceit make any so great difference betwixt ioy and griese ; sith griese past is ioyfull , and long expectation of ioy is grieuous . 8 euery sicknes is a little death , i will bee content to die oft , that i may die once well . 9 ofte times those things which haue been sweete in opinion , haue prooued bitter in experience ; i will therefore euer suspende my resolute iudgement , vnti●l the tryall and euent , in the meane while i will feare the worst , & hope the best . 10 in all diuine and morrall good thinges , i would faine keepe that i haue , and get that i want ; i doo not more loath all other couetousnes , then i affect this : in all these thinges alone i professe neuer to haue enough : if i may encrease them , therfore either by labouring , or begging , or vsurie , i shall leaue no meanes vnattempted . 11 some children are of that nature , that they are neuer well , but while the rod is ouer them : such am i to god : let him beate me , so hee amend me ; let him take all away from me , so he giue me himselfe . 12 there must not bee one vniforme proceeding with all men in reprehension : but that must varie according to the disposition of the reprooued : i haue seene some men as thornes , which easily touched , hurt not ; but if hard and vnwarily , fetch blood of the hand● others , as nettles , which if they bee nicely handled , sting and pricke , but if hard and roughly pressed , are pulled vp without harme : before i take any man in hand , i will knowe whether hee be a thorne or a nettle . 13 i wil account no sinne little , since there is not the least , but works out the death of the soule ; it is all one , whether i bee drowned in the ebbe● shore , or in the midst of the deepe sea. 14 it is a base thing to get goods to keep them : i see that god which onely is infinitely rich , holdeth nothing in his owne hands , but giues all to his creatures . but if we will needes lay vp ; were should wee rather repose it , then in christs treasurie : the poore mans hand is the treasurie of christ : all my super●luitie shal be there hoorded vp , where i knowe it shall bee safely kept , and surely returned me . 15 the schoole of god and nature require two cōtrary manners of proceeding : in the schoole of nature , we must conceiue , and then beleeue● in the schoole of god , wee must first beleeue , and then wee shall conceiue : he that beleeues no more then hee conceiues , can neuer bee a christian ; nor hee a philosopher that assents without reason . in natures schoole wee are taught to bolt out the truth by logicall discourse : god cannot endure a logitian in his schoole ; hee is the best scholler that reasons least , and assents most : in diuine things , what i may , i wil conceiue , the rest i wil beleeue and admire . not a curious head , but a credulous & plaine heart is accepted with god. 16 no worldly pleasure hath any absolute delight in it , but as a bee , hauing honey in the mouth , hath a sting in the tayle ; why am i so foolish to rest my heart vpon any of them ; and not rather labour to aspire to that one abso●lute good , in whom is nothing ●auouring of griefe , nothing wanting to perfect happines . 17 a sharpe reproofe i account better then a smooth deceit ; therefore when my friend checks me , i will respect it with thankfulnesse ; when others flatter mee , i will suspect it , and rest in my owne censure of my selfe , who should bee more priuie , a●d lesse partiall to my owne deseruings . 18 extremitie distinguisheth friends : worldlie pl●a●ures like phisitians , giues vs ouer when once wee lie a dying , and yet the death-bed had most need of comforts : christ iesus standes by his in the pangues of death ; and after death , at the barre of iudgement , not leauing them either in their bed , or graue : i will vse them therefore to my best aduantage , not trust them . but for thee ( o my lord ) which in mercy and truth canst not faile mee , whom i haue found euer faithfull and present in all extremities ; kill me , yet will i trust in thee . 19 wee haue heard of so manie thousand generations passed , and wee haue seene so many hundreths die within our knowledge , that i wōder any man can make account to liue one day . i will die daily , it is not done before the ●ime , which may bee done at all times . 20 desire oft-times makes vs vnthankfull ; for who hopes for that , hee hath not , vsually forgets that which he hath . i will not suffer my heart to roue after high or impossible hopes , least i should in the meane time contemne present benefits . 21 in hoping well , in being ill , & fearing worse , the life of man is wholly consumed . when i am ill , i will liue in hope of better , when well , in feare of worse , neither will i at any time hope without feare , least i should deceiue my selfe with too much confidence , wherein euill shal be so much more vnwelcome & intollerable , because i looked for good ; nor againe , feare without hope , least i should be ouer-much deiected ; nor doo either of them without true contentation . 22 what is man to the whole earth ? what is earth to the heauen ? what is heauen to his maker ? i will admire nothing in it selfe , but all things in god , and god in all things . 23 there be three vsuall causes of ingratitude , vpon a benefit receiued , enuie , pride , couetousnesse : enuie looking more at others benefits then our owne : pride looking more at our selues , then the benefit ; couetousnesse looking more at what we would haue , then what wee haue . in good turnes i will neither respect the giuer , nor my selfe , nor the gift , nor others ; but onely the intent and good will from whence it proceeded ; so shall requite others great pleasures with equall good-will , and accept of small fauors with great thankfulnes . 24 vvhereas the custome of the world , is to hate thinges present , to desire future , and magnifi● what is past● i will contrarilie esteeme that which is present , best : for both , what is past , was once present , & what is future , will bee present ; future thinges next , because they are present in hope ; what is past , least of all , because it cannot be present , yet somewhat , because it was . 25 we pitie the folly of the larke , which while in playeth with the feather , and stoopeth to the glasse , is caught in the fowlers net ; & yet cannot see our selues a-like made fooles by sathan , who deluding vs by the vaine feathers , and glasses of the world , suddainly enwrappeth vs in his snares ; wee see not the nets indeede , it is too much that we shall feele them , and that they are not so easily escaped after , as before auoyded ; o lord keep thou mine eyes from beholding vanity , and though mine eyes see it , let not my heart stoope to it ; but loath it a farre off ; and if i stoope at any time , & bee taken , set thou my soule at liberty , that i may say , my soule is escaped euen as a birde out of the snare of the fowler ; the snare is broken , and i am de●iuered . 26 in suffering eui●l , to looke to secondarie causes , without respect to the highest , maketh impatience ; for so we bite at the stone , and neglect him that threw it . if we take a blowe at our equall , we returne it with vsurie , if of a prince , we repine not : what matter is it , if god kill mee , whether hee doo it by an ague , or by the hand of a tyrant● againe , in expectation of good , to looke to the first cause , without care of the second , argues idlenesse , and causeth want : as wee cannot helpe our selues without god ; so god will not ordinarily helpe vs without our selues ; in both , i wil look vp to god , without repining at the meanes in one , or trusting them in the other . 27 if my money were another mans , i could but keepe it ; onely the expending showes it my own : it is greater glory , comfort , and gaine , to lay it out well , then to keepe it safely : god hath made me not his treasurer , but his steward . 28 augustines friend nebridius , not vniustly hated a short answere to a weighty & difficult question : because the disquisition of great truthes requires time , and the determining is perilous : i will as much hate a tedious and farre-fetched answer to a short and easie question : for as that other wrongs the truth , so this the hearer . 29 performance is a binder ; i will request no more fauor of any man , then i must needs : i will rather choose to make an honest shift , thē ouermuch enthrall my selfe by being beholden . 30 the world is a stage ; euery man an actor ; and playes his part heere either in a comedie or tragedy ; the good man is a comedian , which howe euer hee begins , endes merily : but the wicked man acts a tragedie , and therefore euer ends in horror . thou seest a wicked man vant himselfe on this stage , stay till the last act , and looke to his end , as da●id did , and see whether that bee peace : thou wouldst make straunge tragedies , if thou wouldst haue but one acte : who sees an oxe grazing in a fat and rank pasture , and thinkes not that hee is neere to the slaughter ? whereas the leane beast that toyles vnder the yoake , is farre enough from the shambles . the best wicked man cannot be so enuied in his first showes , as hee is pitiable in the cōclusion . 32 of all obiects of beneficence , i would chuse either an olde man , or a childe ; because these are most out of hope to requite : the one forgets a good turne , the other liues not to repay it . 32 that which pythagoras said of philosophers , is more true of christians : for christianitie is nothing but a diuine & better philosophy : three sorts of men come to the market , buyers , sellers , lookers on : the two first are both busie , and carefully distracted about their market ; onely the third liue happily , vsing the world as if they vsed it not . 33 there be three things which of all other i will neuer striue for : the wall , the way , the best seate● if i deserue well , a lowe place cannot disparage me so much , as i shall grace it ; if not , the height of my place shall add to my s●ame : whiles euery man shall condemne me of pride matched with vnworthines . 34 i see there is not so much difference betwixt a man and a beast , as betwixt a christian and a naturall man : for wheras man liues but one life of reason , aboue the beast : a christian liues foure lyues aboue a natural man : the life of inchoate regeneration by grace : the perfect life of imputed righteousnes : the life of glory begun in the seperation of the soule ; the life of perfect glory in the society of the body , with the soule in full happinesse : the woo●st whereof is better by many degrees , then t●e best life of a naturall man : for whereas the dignitie of the life is measured by the cause of it ; in which regarde the life of the plant is basest , because it is but frō the iuice arising from the roote , administred by the earth : the life of the bruit creature better then it , because it is sensitiue ; of man better then it , because reasonable ; and the cause of this life , is the spirit of god ; so farre as the spirit of god is aboue reason , so farre doth a christian exceed a mere naturalist . i thanke god much that he hath made mee a man ; but more that hee hath made mee a christian ; without which , i know not whether it had beene better for mee , to haue beene a beast , or not to haue beene . 35 great mens fauours , friendes promises , and dead mens s●ooes i will esteeme , but not trus● to . 36 it is a fearefull thing to sinne , more fearefull to delight in sinne , yet worse to defend it , but worse thē worst , to boast of it : if therefore i cannot auoyd sinne , because i am a man ; yet i will auoyde the delight , defence , and boasting of sin , because i am a christian . 37 those thinges which are most eagerly desired , are most hardly both gotten , and kept : god commonly crossing our desires , in what wee are ouer feruent . i will therefore account all thinges as too good to haue , so nothing too deere to loose . 38 it is best to bee curteous to all , entire with few● so may we ( perhaps ) haue lesse cause of ioy , i am sure , lesse occasion of sorrow . 39 secrecies as they are a burden to the mind ere they bee vttered , so are they no lesse charge to the receiuer , when they are vttred : i will not long after more inward secrets , least i should procure doubt to my selfe , and iealous feare to the discloser : but as my mouth shall bee shut with fidelity , not to blab them , so my eare shall not be too open to receiue them . 40 as good physitians by one receit make way for another , so is it the safest course in practise : i will reueale a great secret to none , but whom i haue found faithfull in lesse . 41 i will enjoy all things in god , and god in all things , nothing in it selfe : so shall my ioyes neither chaunge nor perish ; for howe euer the thinges themselues may alter , or fade , yet he in whom they are mine , is euer like himselfe , constant , and euerlasting . 42 if i would prouoke my selfe to contentation , i will cast downe my eyes to my inferiours , and there see better men in worse condition : if to humility , i will cast them vp to my betters , and so much more de●ect my selfe to them , by how much more i see them , thought worthie to bee respected of others , and deserue better in themselues . 43 true vertue rests in the conscience of it self , either for reward , or censur● . if therefore i know my selfe vpright , false rumours shall not daunt me ; if not answerable to the good report of my fauorers , i will my selfe finde the first fault , that i may preuent the shame of others . 44 i will account vertue the best riches , knowledge the next , riches the worst ; and therefore will labour to bee vertuous and learned without condition ; as for riches , if they fall in my way , i refuse them not ; but if not , i desire them not . 45 an honest word i account better then a carelesse oath , i will say nothing but what i dare sweare , & will performe , it is a shame for a christian to abide his tongue a false seruant , or his minde a loose mistresse . 46 there is a iust and easie difference to bee put betwixt a friend , and an enemie ; betwixt a familiar and a friend ; and much good vse to bee made of all ; but of all with discretion . i will disclose my selfe no whi● to my enemie , somewhat to my friend , wholly to no man , least i should bee more others then my owne : friendship is brittle stuffe , how know i whether hee that now loues mee , may not hate me hereafter ? 47 no man but is an easie iudge of his owne matters ; and lookers on oftentimes see the more . i will therefore submit my selfe to others , in what i am reproued , but in what i am praysed , onely to my selfe . 48 i will not be so merry as to forget god , nor so sorrowfull to forget my selfe . 49 as nothing makes so strong and mortall hostility , as discord in religions , so nothing in the world vnites mens harts so firmely , as the bond of faith : for whereas there are three grounds of friendship , vertue , pleasure , profit , and by all confessions , that is the surest which is vpon vertue , it must needs follow , that what is grounded on the best , & most heauenly vertue , must be the fastest● which as it vnites man to god so inseparably , that no tentations , no torments , not all the gates of h●ll can seuer him ; so it vnites one christian soule to another so firmely , that no outward occurrences , ●o imperfections in the party loued , can dissolue them ; if i loue not the childe of god for his owne sake , for his fathers sake , more then my friend for my commodity , or my kinsman for blood , i neuer receiued any spark of true heauenly loue . 50 the good duty that is differed vpon a conceite of present vnfitnes , at last growes irksome , and there-vpon altogether neglected . i will not suffer my heart to entertaine the least thought of loathnesse towardes the taske of deuotion , wherewith i haue stinted my selfe : but violently breake through anie motion of vnwillingnes , not without a deepe check to my selfe for my backwardnes . 51 hearing is a sense of great apprehension , yet farre more subiect to deceit then seeing ; not in the maner of apprehending , but in the vncertaintie of the obiect : words are vocal interpreters of the minde , actions reall ; and therefore how euer both should speak according to the truth of what is in the heart ; yet words do more belie the heart , then actions : i care not what wordes i heare , when i see deedes ; i am sure what a man doth , hee thinketh , not so alwayes what he speaketh : though i will not be so seuere a censor , that for some fewe euill actes i should condemne a man of false-hartednes ; yet in common course of life , i need not be so mopish , as not to beleeue rather the language of the hand , then of the tongue . hee that sayes we●l , and doth well , is without exception commendable ; but if one of these must bee seuered from the other , i like him well that doth well , and ●aith nothing . 52 that which they say of the pelican , that when the shepheards in desire to catch her , lay fire not far from her nest , which ●he finding , and fearing the danger of her yong , seekes to blow out with her winges , so long till ●he burne her selfe , and makes her selfe a pray in an vnwi●e pittie to her young● i see morally verified in experience , of those which indiscreetly med●ling with the flame of discension kindled in the church , rather encrease then quench it ; rather fire their owne wings then help others . i had rather b●waile the fire a farre off , then stirre in the coales of it . i would not grudge my ashes to it , if those might abate the burning , but since i see it is daily encreased with partaking ; i will behold it with sorrow ; and meddle no otherwise then by prayers to god , and entreaties to men ; seeking my own safety , and the peace of the church in the freedome of my thought , & silence of my tongue . 53 that which is said of lucillaes faction , that anger bred it , pride fostered it , and couetousnes confirm'd it , is true of all schismes , though with some inuersion : for the most are bred through pride ; whiles men vpon an high conceit of themselues , scorne to goe in the common road , and affect singularity in opinion ; are confirmed through anger , whiles they stomake & grudge any contradiction ; & are nourished through coue●ousnes , whiles they seek ability to bea●e out their part . in som other again couetousnesse obtaines the first place , anger the second , pride the ●ast : heerein therefore i haue be●ne alwayes wont to commend and admire the humi●ity of those great & profound wi●s , whom depth of knowledge hath not led to by-paths in iudgement , but wal●ing in the beaten path of the church , haue bent all their forces to the estab●ishment of receiued truthes : accounting it greater glory to confirme an ancient verity , then to deuise a new opinion ( though neuer so probable ) vnknowne to their predecessours : i will not reiect a truth for m●ere noueltie ; olde truths may come newly to light : neither is god tyed to times for the gift of his illumination , but i will suspect a nouell opinion of vntruth ; and not entertaine it , vnlesse it may be deduced from ancient grounds . 54 the eare and the ey● are the minds rece●uers ; but the tongue is onely busied in expending the treasure receiued , if therfore the reuenues of the minde bee vttred as fast or faster then they are recei●ed , it cannot be but that the minde must needes be held bare , and can neuer lay vp for purchase . but if the receiuers take in still with no vtterance , the mind may soone grow a burden to it selfe , and vnprofitable to others . i will not lay vp too much , and vtter nothing , least i be couetous , nor spende much , and store vp little , least i be prodigall and poore . 55 i will speake no ill of others , no good of my selfe . 56 that which is the miserie of trauailers , to finde many hostes , and few friends , is the estate of christians in their pilgrimage to a better life : good friendes may not therefore bee easily forgone ; neither must they be vsed as sutes of apparell , which when wee haue worne thred-bare , we cast off , and call for new ; nothing but death or villanie shall diuorce me from an olde friend : but still i wil follow him so farre , as is either possible or honest : and then i wil leaue him with sorrow . 57 true friendship necessarily requires patience , for there is no man in whom i shall not mislike somewhat ; and who shall not as iustly mislike somewhat in mee . my friends faults therefore , if little , i will swallowe and digest ; if great , i wil smot●er them ; how euer , i wil● winke at them to others , but louingly notifie them to himselfe . 58 iniuries hurt 〈◊〉 mor● in the receiuing , then in the remembrance : a small iniurie shall goe as it comes , a great iniurie may dine or suppe with me ; but none at all shall lodge with mee ; why should i vexe my selfe , because another hath vexed me . 59 it is good dealing with that , ouer which wee haue the most power : if my estate will not bee framed to my minde , i will labour to frame my minde to my estate . 60 in greatest companie i wil be alone to my self ; in greatest priuacie , in company with god. 61 griefe for things past that cannot bee remedied , and care for thinges to come that cannot bee preuented , may easilie hurt , can neuer benefit mee ; i will therefore commit my selfe to god in both , and enioy the present . 62 let my estate bee neuer so meane , i will euer keep my selfe rather beneath ; then either leuel , or aboue it : a man may rise when hee will with honour , but cannot fall without shame . 63 nothing doth so befoole a man as extreme passion ; this doth both make thē fooles , which otherwise are not ; and show them to be fooles that are so : violent passions , if i cannot tame thē , that they may yield to my ease ; i will at least smother thē by concealment , that they may not appeare to my shame . 64 the minde of man , though infinite in desire , yet is finite in capacitie : since i cannot hope to know all thinges , i will labour first to knowe what i needes must for their vse ; next , what i best may for their conuenience . 65 though time be precious to mee ( as all irreuocable good things deserue to be ) and of all other thinges i would not be lauish of it ; yet i will account no time lost , that is either lent to , or bestowed vpon my friend . 66 i will honour good examples , but i will liue by good precepts . 67 as charity requires forgetfulnes of euil deedes , so patience requires forgetfulnes of euill accidents● i will remember euills past to humble me , not to vexe me . 68 it is both a misery and a shame , for a man to be a banckrupt in loue ; which he may easily pay , and bee neuer the more impouirished . i will be in no mans debt for good will ; but wil at least returne euery man his owne measure ; if not with vsurie : it is much better to be a creditor , then a debter in anie thing ; but especially of this : yet of this , i will so be content to bee a debter , that i will alwayes be paying it where i owe it ; and yet neuer will haue so payd it , that i shall not owe it more . 69 the spanish prouerb is too true ; dead men & absent find no friends : all mouthes are boldly opened with a conceite of impunity : my ●are shall bee no graue to burie my friends good name : but as i will bee my present friends selfe , so i will bee my absent friends deputie ; to say for him what he would , and cannot speake for himselfe . 70 the losse of my friend as it shall moderately grieue mee , so it shall another way much benefit me in recompence of his want : for it shal make mee thinke more often , and seriously of earth , and of heauen : of earth , for his body which is reposed in it : of heauen for his soule , which possesseth it before mee : of earth to put me in mind of my like frailtie and mortality : of heauen , to make mee desire , and after a sort emulate his happines and glory . 71 varietie of obiects is wont to cause distraction ; when againe a little one lay● close to the eye , if but of a peny breadth , wholy takes vp the sight , which could else see the whole halfe heauen at once : i wil haue the eyes of my minde euer forestalled , and filled with these two obiects , the shortnes of my life , eternity after death . 72 i see that hee is more happy , that hath nothing to leese , then hee that looseth that which he hath . i will therefore neither hope for riches , nor feare pouerty . 73 i care not so much in anything for multitude , as for choyce ; bookes & friends i will not haue many : i had rather ●eriouslv conuerse with a fewe , then wander amongst many . 74 the wicked man is a very coward , and is afraide of euery thing of god , because he is his enemie , of sathan , because hee is his tormenter ; of gods creatures , because they ioyning with their maker , fight against him ; of himselfe , because hee beares about him his owne accuser , and executioner : the godly man contrarily , is afraid of nothng● not of god , because hee knowes him his best friend , and therefore will not hurt him ; not of sathan , because he cannot hurt him , not of afflictions , because he knowes they proceed from a louing god , and end his owne good ; not of the creatures , since the very stones of the field are in league with him ; not of himselfe , since his conscience is at peace ; a wicked man may bee secure , because he knowes not what hee hath to feare , or desperate , through extremitie of feare ; but truely courageous hee cannot be . faithlesnes cannot chuse but bee false hearted : i will euer by my courage take tryall of my faith : by howe much more i feare , by so much lesse i beleeue . 75 the godly man liues hardly , and like the ant toyles heere , during the sommer of his peace , holding himselfe short of his pleasures , as looking to prouide for an winter● which when it comes , hee is able to weare it out comfortably ; whereas the wicked man doth prodigally lash out all his ioyes in the time of his prosperitie : and like the grashopper , singing merily all sommer , is starued in winter . i will so enioy the present , that i wil lay vp more for heereafter . 76 i haue wondred oft , and blushed for shame , to reade in meere philosophers ( which had no other mistresse but nature ) such strange resolution in the contempt of both fortunes ( as they call them ) ; such notable precepts for a constant setlednes and tranquilitie of minde ; and to cōpare it with my owne disposition , and practise ; whom i haue found too much drouping and deiected vnder small crosses , and easily againe carried away with little prosperitie . to see such courage and strength to ●ōtemne death in those , which thought they wholy perished in death , and to finde such faint-hartednes in my selfe at the first cōceit of death , who yet am throughlie perswaded of the future happines of my soule : i haue that benefit of nature as well as they , besides infinite more helpe that they wanted● oh the dulnes & blindnes of vs vnworthy christians , that suffer heathens by the dimme candle-light of nature , to goe further then wee by the cleare sunne of the gospell● that an indiffer●nt man could not tell by our practise , whether were the pagan . let me neuer for shame account my selfe a christian , vnlesse my art of christianitie haue imitated and gone beyond nature so farre , that i can finde the best heathen as farre belowe me in true resolution , as the vulgar sort were belowe them . else , i may shame religion , it can neither honest nor helpe me . 77 if i wou●d bee irreligious & vnconscionable , i would make no doubt to bee rich , for if a man will defraud , dissemble , forsweare , bribe , oppresse , serue the time , make vse of all men for his owne turne , make no scruple of any wicked action for his aduantage : i cannot see how he can escape wealth and preferment . but for an vpright man to rise is difficult ; whiles his conscience straightly curbes him in from euery vniust action ; and will not alow him to aduance him selfe by indirect meanes : so riches come seldome easily to a good man ; seldome hardly to the consciencelesse . happie is that man that can bee rich with truth , or poore with cōtentment , i will not enuie the grauell in the vniust mans throte . of riches let me neuer haue more , then an honest man can beare away . 78 god is the god of order not of confusion : as therefore in naturall thinges hee vses to proceede from one extreme to another by degrees , through the meane ; so doth hee in spirituall . the sunne rises not an once to his highest from the darknes of mid-night , but first sends forth some feeble glimmering of light in the dawning ; thē looks out with weak and waterish beames , & so by degrees ascends to the midst of heauē : so in the seasons of the yeare , we are not one day scorched with a sōmer heat , and on the next , frozen with a suddaine extremitie of cold : but winter comes on softly , first by colde dewes , then hoare frostes , vntill at last it descende to the hardest weather of all : such are gods spirituall pro●eedings● hee neuer bringes ani● man from the estate of sinne , to the estate of glorie , but through the state of grace . and in grace seldome when , any man from grosse wickednes , to any eminencie of perfection : i will be charitably iealous of those men , which from notorious lewdnesse leape at once into a suddaine forwardnes of profession . holinesse doth not like ●onas gourd grow vp in a night . i like it better to go on soft and sure , then for an hastie fit to runne my selfe out of winde , and after stand still and breath me . 79 it hath beene saide of olde , to doo well and heare ill , is princely ; which as it is most true , by reason of the enuie which followes vpon iustice ; so is the contrarie no lesse iustified by many experiments : to doo ill , and to heare well , is the fashiō of many great men : to doo ill , because they are borne out with the assurance of impunitie . to heare well , because of abundance of parasites , which as rauens to a carkasse●●ather about great men . neither is there any so great miserie in greatnesse as this , that it conceales men from themselues ; and when they wil needs haue a sight of their own actions , it showes them a ●alfe glasse to looke in . meanenesse of state ( that i can finde ) hath none so great inconuenience . i am no whit sorrie that i am rather subiect to contempt , then flatterie . 80 there is no earthly blessi●● so precious , as health of body , without which all other worldly good thinges are but troublesome : neither is there anie thing more difficult , then to haue a good soule in a strong and vigorous body ; for it is cōmonly seene , that the worse part drawes away the better : but to haue an healthfull and sound soule , in a weake sickly body , is no noueltie ; whiles the weaknesse of the body is an helpe to the soule : playing the part of a perpetuall monitor , to incite it to good , and check it for euill : i will not bee ouer glad of health , nor ouer fearefull of sicknes . i will more feare the spirituall hurt that may follow vpon health , then the bodily paine that accompanies sicknes . 81 there is nothing more troublesome to a good minde then to doo nothing ; for besides the furtherance of our estate , the minde doth both delight , and better it selfe with exercise . there is but this difference then betwixt labour and idlenes ; that labour is a profi●able and pleasant trouble , idlenesse a trouble both vnprofitable and comfortl●sse . i will bee euer doing something , that either god when he cōmeth , or sathan when hee tempteth , may finde me busied . and yet since as the olde prouerbe is , better it is bee idle then effect nothing , i will not more hate dooing nothing , then doing something to no purpose . i shall doo good but a while ; let me striue to do it while i may . 82 a faithfull man hath three eyes : the first of sense , common to him with brute creatures ; the second of reason , cōmon to all men ; the third , of faith proper to his profession : whereof each looketh beyond other , and none of them medleth with others obiect● : for neither doth the eye of sense reach to intelligible things , and matters of discourse : nor the eye of reason to those things which are supernatura●l and spirituall ; neither doth faith looke downe to thinges that may bee sensibly seene . if thou discourse to a brute beast of the depthes of philosophie neuer so plainly , hee vnderstands not , because they are beyond the viewe of his eye , which is onely of sense : if to a meere carnal man of di●ine things : he perceiueth not the thinges of god , neither indeede can doo , because they are spiritually discerned ; and therefore no wonder if those things seeme vnlikelie , incredible , impossible to him , which the faythfull manne hauing a proportionable meanes of apprehension , doth as plainely see , as his eye dooth anie sensible thing . tell a plaine country●man that the sun , or some higher or lesser starre , is much bigger then his cart-wheele ; or at least so manie scores bigger thē the whole earth ; he laughes thee to scorne , as affecting admiration , with a learned vntruth● yet the scholler by the eye of reason , doth as plainly see & acknowledge this truth , as that his hand is bigger then his pen : what a thick mist ; yea , what a palpable & more then egyptian darknesse doth the naturall man liue ? what a world is there , that hee doth not see at all , and how little doth he see in this , which is his proper element ; there is no bodily thing but the brute creatures see as well as he , & some of thē better . as for his eye of reason ; how dim is it in those things which are best fitted to it : what one thing is there in nature , which he doth perfectly know ? what hearb , or flower , or worm that hee treads on , is there , whose true essence hee knoweth ? no not so much , as what is in his owne bosome ; what it is , where it is , or whence it is that giues ●eing to himselfe : but for those things which concerne the best world , hee doth not so much as cōfusedly see thē , neither knoweth whether they be : he sees no whit into the great & awfull maiestie of god ; hee discernes him not in all his creatures , filling the world with his infinit & glorious presence ; he sees not his wise prouidence ouer●ruling all things , disposing all casuall euents , ordering all sinfull actions of men to his owne glory ; he comprehends nothing of the beauty , maiesty , power , & mercy of the sauiour of the world , sitting in his humanity at his fathers right hand : hee sees not the vnspeakable happines of the glorified soules of the saints ; hee sees not the whole heauenly cōmon-wealth of angels , ascending & descending to the behoofe of gods childrē ; waiting vpō him at all times inuisibly ; not excluded with the closenes of prisons nor desolatnes of wildernesses ; and the multitude of euill spirits passing & stāding by him to tempt him vnto euil ; but like vnto the foolish bird , whē he hath hid his head that he sees no body , he thinks himselfe altogether vnseen : & then counts himselfe solitary , when his eye can meete with no companion . it was not without cause that we cal a mere foole , a naturall ; for how euer worldlings haue still thought christians gods fooles , wee know them the fooles of the world . the deepest phylosopher that euer was ( sauing the reuerence of the schooles ) is but an ignorant sot to the simplest christian : for the weakest christian may by plaine information see somwhat into the greatest misteries of nature , because he hath the e●e of reason common with the best but the best philosopher by all the demōstration in the world , can conceiue nothing of the misteries of godlines ; because he vtterly ●ants the eye of faith . though my in-sight into matters of the world bee so shallow , that my simplicitie moueth pity , or maketh sport vnto others ; it shal bee contentment & happines , that i see further into better matters : that which i see not is worthlesse , and deserues little better then contempt ; that which i see is vnspeakeable , inestimable , for comfort , for glory . 83 it is not possible for an inferiour to liue at peace , vnlesse hee haue learn'd to be cōtemned . for the pride of his superiours , and the malice of his equals & inferiors , shal offer him continual● and ineuitable occasions of vnquietnes . as contentatiō is the mother of inward peace with our selues ; so is humility the mother of peace with others : for if thou be vile in thine owne eyes first , it shall the lesse trouble thee to bee accounted vile of others . so that a man of an high hart in a low place , cannot want discontentment ; wheras a man of a lowly●stomak , can swallow & digest cōtempt without any distēper . for wherein can he be the worse for being contemned , who out of his owne knowledge of his deserts did most of all contemn himself● i shold bee very improuident , if in this cal●ing i did not look for daily contempt : wherein , we are made a spectacle to the world , to angels , & men : when it comes , i wil either embrace it , or contemne it . embrace it when it is within my measure , whē aboue , contemne it : so embrace it , that i may more humble my self vnder it ; & so contemne it , that i may not giue hart to him that offers it ; nor disgrace him , for whose cause i am contemned . 14 christ raised three dead men to life : one newly departed ; another on the beere , a third smelling in the graue ; to showe vs that no degree of death is so desperate , that it is past helpe . my sinns are many , & great , yet if they were more , they are farre below the mercy of him that hath remitted them● & the value of his ransome that hath payde for them : a man hurts himselfe most by presumption , ●ut we cannot do god a greater wrong , then to despaire of forg●uenes . it is a do●ble iniurie to god , first that we offend his iustice by sinning , then that we wrong his mercy with despairing . &c. 85 for a man to bee wearie of the worlde through miseries that he meets with , and for that cause to couet death , is neither difficult , nor cōmendable ; but rather argues a base weakenes of minde . so it may be a cowardly part to contemne the vtmost of all terrible things , in a feare of lingring miserie : but for a man either liuing happily heere on earth , or resoluing to liue miserably , yet to desire his remoouall to heauen , doth well become a true christian courage ; and argues a notable mixture of patience & faith : ●f patience , for that he can and dare abide to liue sorrowfully ; of faith , for that hee is assured of his better being otherwhere ; and therefore prefers the absent ioyes hee lookes for , to those he feeles in present : no sorrow shall make mee wish my selfe dead , that i may not bee at all : no contentment shal hinder me frō wishing my selfe with christ , that i may be happier . 89 it was not for nothing , that the wise creator of all thinges hath placed gold & ●iluer , and all precious minerals vnder our feete to bee trod vpon ; and hath hid them low in the bowels of the earth , that they cannot without great labour be either found , or gotten ; whereas he hath placed the noblest part of his creatiō aboue our heads ; and that so open to our view , that wee cannot chuse but euery moment behold them : wherein what did he else intend , but to drawe away our minds frō these worthlesse , & yet hidden treasures , to which hee foresawe wee would be too much addicted , & to ca●l thē vnto the contemplatiō of those better things , which besides their beauty , are more ob●iuious to vs ; that in thē we might see & admire the glory of their maker , and withall seeke our owne . howe doo those men wrong thēselues , & misconstrue god , who , as if hee had hidden these things , because he would haue them sought , and layd the other open for neglect , bend themselues wholly to the seeking of these earthly cōmodities & do no more mind heauē , thē if there were non . if wee could imagine a beast to haue reaso , how could he be more absurd in his choice ? how easie is it to obserue , that still the higher wee goe , the more purity & perfectiō we finde so earth is the very drosse & dregs of all the elements , water somwhat more pure then it , yet also more ●eculent thē the aire aboue it ; the lower aire lesse pure thē his vppermost regions , & yet they as far inferior to the lowest heauens : which againe are more exceeded by the glorious and empireall seat of god , which is the heauen of the iust . yet they ( brutish men ) take vp their rest , and place their felicity in the lowest and worst of all gods workmanship ; not regarding that , which with it owne glory can make them happie . heauen is the proper place of my soule , i will sende it vp thither continually in my thoughts whiles it soiournes with mee , before it goe to dwell there for euer . 87 a man neede not to care for more knowledge , then to know him selfe ; he needes no more pleasure then to content himse●fe ; no more victory then to ouercome himselfe , no more riches then to enioy himselfe . what fooles are they that seeke to know all other things , & are strangers in themselues ; that seeke altogether to satisfie others humors , with their owne displeasure ; that seeke to vanquish kingdoms & countries , when they are not maisters of themselues ; that haue no holde of their owne harts , yet seeke to bee possessed of all outward commodi●ies : goe home to thy selfe first , vaine hart , & when thou hast made sure worke there , in knowing , contenting , ouercomming , enioying thy selfe , spend all the superfluity of thy time & labor vpō others . 88 it was an excellent rule that fel frō epicure , whose name is odi●us to vs for the father of loosnes . that if a man wold be rich , honorable , aged , hee should not striue so much to ad to his welth , reputation , yeares , as to detract from his desires . for certainly in these things , which stand most vpon conceite , hee hath the most that desireth least . a poore man that hath little , and desires no more , is in truth richer then the greatest monarch , that thinkes hee hath not what he should ; or what hee might , or that grieues there is no more to haue . it is not necessitie but ambition that settes mens hearts on the racke . if i haue meate , drinke , apparell , i will learne therewith to bee content . if i had the world full of wealth beside , i could enioy no more then i vse ; the rest could please mee no otherwise but by looking on ; and why can i not thus solace my self , while it is others ? 89 an inconstant & wauering mind , as it makes a man vnfit for societie ( for that there can be no assurance of his words , or purposes , neither can we build on them without deceite ) so , besides that , it makes a man ridiculous , it hinders him from euer attaining any perfectiō in himself● for a roling stone gathers no mosse ; and the minde whi●st it would be euery thing , proues nothing ; oft changes cannot bee without losse : yea , it keepes him from enioying that which hee hath attayned , for it keepes him euer in worke : building● pulling downe , selling , changing , buying , commaunding , forbidding : so whiles hee can be no other mans frend , he is the least his owne . it is the safest course for a mans profit , credit , and ●●se , to deliberate long , to resolue surely , hardly to alter . not to enter vpon that , whose end hee fore-sees not aunswerable ; and when he is once entred , not to surcease till he haue attayned the end he fore-saw : so may he to good purpose begin a new worke , when he hath well finished the olde . 90 the way to heauen is like that which ●onathan and his armour bearer passed betwixt two rockes , one bozez , the other sene● ; that is foule and thornie ; wherto we must make shift to climbe on our hands and knees ; but when we are comne vp , there is victorie , and triumph . gods children haue three sutes of apparel , whereof two are worn dail●y on earth , the third layd vp for the in the wardrobe of heauen ; they are euer either in black mourning , in red persecuted , or in white glorious : anie way shall be pleasant to me , that leade● vnto such an end : it matters not what ragges or what colours i weare with men , so i may walke with my sauiour in white , and raigne with him in glorie , amen . finis . notes, typically marginal, from the original text notes for div a02553-e370 pro. ●9● 22 1 , cor. 120● math. 23. 28. coloss● 3● 2● the promises: or, a treatise shewing how a godly christian may support his heart with comfort against all the distresses which by reason of any afflictions or temptations can befall him in this life. containing al the most comfortable places through the whole bible, orderly digested. by n. bifield preacher of gods word at isleworth in middlesex. byfield, nicholas, 1579-1622. 1619 approx. 128 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a17408 stc 4232.5 estc s120625 99855820 99855820 21323 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17408) transcribed from: (early english books online ; image set 21323) images scanned from microfilm: (early english books, 1475-1640 ; 737:18) the promises: or, a treatise shewing how a godly christian may support his heart with comfort against all the distresses which by reason of any afflictions or temptations can befall him in this life. containing al the most comfortable places through the whole bible, orderly digested. by n. bifield preacher of gods word at isleworth in middlesex. byfield, nicholas, 1579-1622. [14], 198, [2] p. printed by g. p[urslowe] for ralph rounthwaite, london : 1619. printer's name from stc. intended to be part 3 of stc 4219.5: byfield, nicholas. the marrow of the oracle of god. identified as stc 4232a on umi microfilm, reel 737. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first 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2005-02 andrew kuster sampled and proofread 2005-02 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the promises : or , a treatise shewing how a godly christian may support his heart with comfort , against all the distresses which by reason of any afflictions or temptations can befall him in this life . containing al the most comfortable places through the whole bible , orderly digested by n. bifield preacher of gods word at isleworth in middlesex . london , printed by g. p. for ralph rounthwaite . 1619. to the mvch honoured and right worthy , sir william throgmorton , knight and baronet : and sir francis darcie , knight , n. bifield wisheth the increase of all grace and happinesse that accompanieth the loue of the lord iesus in sinceritie . if the many crosses & temptations with which the life of all men , euen the most godly is distressed , be seriously weighed , and withall the great disconsolation that too often surpriseth the hearts of most christians , be compassionately thought on : and if with all the singular glory of a godly mind framed vnto vnmoueable rest , and stedfast contentment , be throughly conceiued of ; it cannot but bee manifest , that if a way can bee shewed how a christian may fill his heart with comfort in any condition hee can fall into , in respect of affliction , that such a course is profitable , and all ought to take notice of it , and with all care and paines imploy themselues about it . this by gods assistance vpon apparent groūds of scripture i haue indeuoured to shew in this treatise ; and doubt not but by experience humble and godly christians will finde much refreshing and establishment of heart , if they apply themselues distinctly & diligently to draw of the water of life , out of those wells of saluation , opened for them euery where in this roule of gods promises . this treatise i present to your worships , and vnder the countenance of your names , desire to commend it vnto the church of god : and this i am induced to doe for diuers reasons : your forwardnesse in the profession of sincere religion for many yeares , the publike seruice you haue done in your country in the administration of iustice , for the incouragement of the good , and reformation of abuses , your great care from time to time to plant painfull and profitable teachers in the places of your abode , together with the excellent gifts with which god hath furnished your mindes , deserue to be freely and publikely acknowledged in the church of god ; and in mine owne particular i haue beene so many waies obliged , that with much gladnesse i embrace this occasion , to let the world know my desire to bee thankfull for the many helps & furtherances my ministry hath receiued from the countenance & endeuours of both your worships , as occasion hath at any time bin offered . desiring your acceptance hereof , and praying god to preserue you in his fear without offence , till the day of christ , and to inlarge in you the desire & power of wel-doing in all things , i end and rest , isleworth , octo. 1618. your worships in the seruice of iesus christ , to be commanded , n. bifield . the chiefe contents of this booke . chap. 1. the drift of the whole booke is , to shew aboundant comfort against any distresse . pag. 1. two things taken for granted , viz. both that godly men shall be distressed , & also that comfort may bee had in any distresse , p. 2. 3 the worth of those promises . p. 4. 5. to whom the promises belong . p. 6. 7. the vse they will serue for , being learned . p. 7. 8. 9. 10 the infallibility of those promises proued by 13. arguments . p. 11. 12. to 20. the promises sealed 4. waies . p. 17. sixe rules to bee obserued , if we will profit by the promises . p. 20. 21. 22. 23 chap. 2. 3. sorts of promises . p. 24. 25 sorts of afflictions , in which we need comfort , p. 26. 27. 28. 29. chap. 3. 12. priuiledges of the godly . p. 32. to 47. chap. 4. what meant by outward afflictions . p. 48. 10. arguments of consolation to support vs against outward afflictions . p. 48. to 64 chap. 5. men neede comfort against reproches . p. 65. 12. arguments of consolation against reproches . p. 66. to 78 chap. 6. many principall obiections of the godly about reproches answered . pag. 78. to 90. chap. 7. directions in the case of reproches . p. 90. 91. 92 chap. 8. how the godly may comfort themselues in the case of aduersaries . p. 93. to 104. chap. 9. 3. things taken for granted , about temptations . p. 104. 106. sathan tempts vs fiue waies , p. 106. 107. 3. sorts of temptations by suggestion . p. 109. 110. 9. occasions of temptation . p. 111. to 118. chap. 10. how many waies a godly man may comfort himselfe against temptations . p. 118. to 126. 6. things in christ comfort vs against temptations . p. 121. 122. how farre forth we may pray against temptations . pag. 125. 126. how wee may know that wee are not ouercome of temptations . p. 126. 127. chap. 11. two sorts of promises about infirmities . p. 131. what is meant by infirmities . p. 132. 9. arguments of consolation against our daily infirmities . p. 132. to 149. the goodnes of gods nature shewed in 4. things . p. 135. 136. many things comfortable in christ. p. 137. 138. 139. 9. priuiledges about infirmities assured vs in the word . p. 141. to 147 chap. 12. diuers obiections about our infirmities answered . pag. 149. to 175. about ignorance diuers comfortable meditations . pag. 154. to 158. the explication of two excellent places of scripture , with the sundry answers of many obiections met withall in those places , from p. 159. to 174. chap. 13. many consolations to support vs against the feare of falling away , taken from the consideration 1 of god. p. 176. to 184 2 of christ. p. 184. 185 3 of our own estate in grace , p. 186. chap. 14. three sorts of most comfortable promises about prayer , p. 187. to the end of the booke . chap. i. containing the preface . the drift of this treatise is , to shew a godly christian , ( who is already assured of gods fauor , and knowes he shall haue abundant happinesse when he dies , in heauen ) how hee may support his heart with sufficient contentment , against all the miseries can assault him from the time of his conuersion , till his death . for this purpose i shall breake open a mine of treasure : for i intend from all parts of the booke of god to select and set before thee those rich promises , which god hath there recorded , to be as wells of comfort vpon all occasions . two things must of necessity bee granted . the one is , that though wee haue gotten the assurance of gods fauour and freedome from the power and guilt of our sinnes ; yet many things will still aile vs , and oppose our consolation . we shall meete with temptations and afflictions of all sorts , reproches , aduersaries , trouble of spirit , and such like . the other is , that there can bee no such discouragement , difficulty , or affliction , but in the word of god we may haue a sure consolation or direction for it , able euery way abundantly to sustaine vs. but before i enter vpon the vnfolding of this great roll of promises , i must preface about fiue things , which tend to make vs more fit to receiue them . first , it will be profitable for vs to consider briefly the worth of the promises ; they are called the vnsearchable riches of christ , to assure vs that he is a very rich man , that hath his heart stored with the promises of god wel applied . the apostle peter saith , that they are great , and precious promises , which god hath giuen to vs. promises in our hearts , are better then pearles or precious stones in our chests . they are the inheritance god giues to his people in this life , and therefore they are called the heyres of promise ; a greater portion then any king on earth can giue to his childe . the very keeping of the records of these promises , was a great prerogatiue to the iewish nation : and it is accounted a singular happinesse for the gentiles , that they may now partake of those promises . little doe wee know what wrong we doe to our soules , when wee keepe them ignorant of the promises ; and it is one of the greatest offices vnder the sunne , to dispense these promises to man. 2. tim. 1. 1. titus . 1. 1. 2. 3. secondly , before i enter vpon the explication of the promises , i must likewise tell you , to whom they belong , and who they are that haue interest in them : for all vnregenerate men , that liue in their sins without repentance , are strangers from the couenants of promise . the children of the bond-woman haue no part in the testament of grace : onely they that are christs , haue the benefit of the promises in christ. the children of god are the heyres of promise . men must haue godlinesse , that haue the promises eyther of this life , or that to come . in short , all those that haue repented them of their sinne , and belieue in iesus christ , may come to these promises with large hearts , as knowing that they reade and heare that which they haue clear and full interest in . thirdly , concerning the vse these promises may be put vnto all our life long : they will driue away griefe , discouragement , or feares , that at any time may seize vpon vs : they will sweeten all our afflictions : they will exceedingly nurse vp , and confirme our faith , and further , they will haue a singular vse in preseruing vs against the inticements of the profits , pleasures , and lusts of the world , and against the cares of this life . our affections are the feete of our soules , and with the promises wee may bee daily shod ; so as neyther thorny cares pricke vs , nor foule pleasures defile vs , eph. 6. the gospel shewes vs still a better proiect , when the deuill or the world intice vs. and a true reason why many times wee are not able to resist inticements , is , because our hearts are not filled with the promises , which else would shew vs so much sweetnesse , as all other things would seeme but base in comparison of them . when we are tempted with the pleasures of sinne , if wee haue not a more delightfull proiect to offer to our hearts , it is easie for vs to be seduced . and further , these promises soundly studied and laid vp in our hearts , will breed cheerefulnesse of spirit , and that contentation which makes godlines to be so great gaine . and besides , they will daily excite in vs all encouragements to well-doing , and they doe also set out maruellously the glory and splendor of gods loue , power , presence , prouidence , and grace toward vs. what shall i say ? the promises giue vs euen heauen vpon earth , and set out the incomparable gaine of true godlinesse ; yea , by them we approch so neere vnto god , that as peter saith ; by them we partake of the diuine nature . a fourth thing which i would preface about , is , concerning the infallibilitie of these promises : for that may much enflame in vs the desire to store our hearts with them , ( hauing heard of their worth , ) if we likewise be fully assured concerning the certaine accomplishment of all the good which is contained in them . i suppose , no man doubts , but that if it could be made good , that a poor christian might haue all those excellent things which are contained in all the promises of the bible , he were in a matchlesse estate . now there are many things which may put vs out of all doubt in that point ; marke them heedfully , for they may do thee singular good . first , obserue that the promises are in some scriptures called in the singular number , the promise : and why so ? as for other reasons , so to assure thee , it is as sure and as easie for god to fulfil al that goodnesse contained in al those promises , as if they were but one onely promise . 2 consider the nature of god , hee cannot lye , it is impossible for him to deny his word , he may as easily deny himselfe . if god haue said it , it must needes come to passe . this argument is vsed in this point , titus 1. 1. 2. 3 the antiquity of these promises much adde to our assurance . the apostle in titus 1. 2. saith , that these promises were made before the world was : and hitherto in all this time god neuer failed of one word of his goodnes . 4 we haue the writing of god to shew for them , they are vpon record in the scripture : and shall we mistrust when we haue gods owne hand to shew for it ? his word is true , and righteous altogether , ps. 19. 8 5 yea , we haue the oath of god too , that by two things , in which it is vnpossible for god to change , the heyres of promise might haue abundant consolation , whensoeuer they make recourse vnto the promises , hebr. 6. 17. 18. 6 wee haue these promises preached vnto vs by ambassadors sent of purpose , at the commandement of god , who hath enioyned them to make it manifest , that god will bee as good as his word in all those , titus 1. 3. 7 yea christ iesus himselfe did imploy his ministry , to assure and confirme the promises made before to the fathers , as the apostle shewes , rom. 15. 8. 8 yet more ; wee haue the bloud of christ , and the death of the testator , to cōfirme this new testament , and all the promises contained therein , hebr. 9. 16. so as in christ they are now all , yea and amen : there can bee no nay nor deniall of them ; they well may be now pleaded in any court of the iustice of god. 9 the anointing that is vpon vs , may assure vs , & establish vs. was there euer any king anointed of god to be a king , that made doubt of the kingdome ? why ? the annointing of god is vpon our hearts , the graces of the spirit powred out vpon vs , are our assurance , that god will not with-hold from vs our regall priuiledges , if wee seeke them , 2. cor. 1. 20. 21. 10 it is some setling to vs , to consider the extent of the right to those promises : for god hath excepted no sort of men , but in christ they may get to haue their part in those promises , as the apostle shewes , galath . 3. 27. 28. 29. 11 the law was the onely thing that might hinder vs of the enioying of the promises . and the apostle hath proued , that the law cannot disanull the promises , in which the nations of the earth should be blessed , made 400. yeers before the law was giuen on mount sinai , galat. 3. 17. 21. 12 we haue the seale of god to this writing : now god hath sealed four waies . first , in his counsell : the booke of his eternall counsell was written within , and without , and it had seuen seales , to signifie that it was perfectly ratified , and though none in heauen and earth could reade it , yet for our comforts wee know , that the lambe of the tribe of iuda , the lord iesus christ our sauiour , hath opened it now , and made it manifest , reuel . 5. 1. 2. &c. 2 in his sonne : for him hath god the father sealed , iohn . 6. 27. god made all sure when hee sent out christ ; he sealed his commission in all things , that concerned the happinesse both of iewes & gentiles . 3 in his spirit ; and thus all the belieuers are said to be sealed by the spirit of promise : and this is gods priuy seale . 4 god hath sealed to all his promises in the sacraments , which are giuen vs as gods broad seales , and outward tokens and pledges to confirme our faith. 13 we haue the experience also of all the saints , who in all ages found god as good as his word , and had euer reason to say as dauid did , in the lord will we praise his word , psalm . 56. 10. the patriarchs embraced the promises , as the chiefe stay of their liues in their pilgrimage on earth , heb. 11. 13. thus of the fourth point . 5 a fift thing i would preface about , is concerning certaine rules to bee obserued , if we would euer receiue the sound profit of these promises , and so wee must looke to sixe directions . first , when wee come to these promises , we must renounce our own merits , & all opinion of our owne worthinesse , and acknowledge from our hearts , that all the grace we find in the promises , is in & through iesus christ. all the promises are yea and amen through him , and onely in him . 2 when wee haue the promises laid open before vs , we must beleeue them , and apply them to our selues , or else they will doe vs no good . 3 we must be further carefull to hide them in our hearts , & to commit them to memory , that wee may be often thinking of them , and musing vpon them . it will not serue the turn that wee haue them written in the bible , or in our note-bookes , but wee must get them written in our hearts too : wee must bee at the paines to acquaint our selues distinctly with them , and to fill our heads with store of them . 4 when any thing ayleth vs , we must flye to him for refuge , and cast the anchor of our hope vpon them , that god himselfe may see that our hearts are bent to trust vpon his word . 5 we must neuer cast away our confidence in them , but wait with patience , and not limit god to the time , or manner , or meanes of accomplishment , but hold fast to his promises , and ●eaue the rest to god , as in many places of scripture may appeare , especially , hebr. 10. 36. rom. 4. 22. 6 in short , wee must ●ooke to it , that we be not slothfull and idle , and such as will not be at the paines to study and commit to memory , and rest vpon these glorious comforts ; but wee must follow them which through faith and patience doe inherit the promises . thus of the preface . chap. ii. the diuision of the promises . the promises may bee diuided into three parts . 1 the first may containe such places of scripture , as shew the priuiledges of the godly aboue other men ; and that is one chiefe way by which the lord doth refresh the hearts of his people , by assuring them in generall of such & such prerogatiues , which hee will confirme vpon them , and vpon none but them . 2 the second may containe comforts ; that is , places of scripture which do foretell what goodnes the lord will shew to his people in affliction . for hither-vnto belong all those promises which are giuen of purpose for the comforting and supporting of the godly in all their trialls . 3 the third part may containe such promises , as are made to certaine particular graces in the godly , as promises made to praier , faith , trusting in god , or such like . it is the second sort of promises , which i intend here more at large to intreat of . i would shew what variety of comforts there are , with which a godly man may inflame his heart , according to the seuerall distresses may fall vpon him , and these may be thus subdiuided . all afflictions are eyther outward , or inward : for outward afflictions , it were too tedious , and to little purpose to gather comforts against euery particular crosse , and therfore one head may suffice for the generall , viz. the promises or consolations against all outward afflictions . now , because godly people are oftentimes more troubled with the stormes and reproches of the world , which are cast vpon them for well-doing , then with the ordinary afflictions of life ; therefore i would in the second place gather the comforts against reproches , and withall i would adde in the third place , consolations against aduersaries . now for inward afflictions ; they are the afflictions of the spirit of man , and arise eyther from the temptations of sathan , or from the trouble of the conscience vnsatisfied in diuers scruples . i would therfore in the fourth place shew how wee might bee comforted against the temptations of sathan ; and because the trouble of conscience ariseth vsually eyther from the burthen of our daily infirmities , or from the feare of our falling away : i would in the fifth place shew how we may bee comforted against our daily infirmities ; and then in the last place i would vnfold those promises , that may assure vs of perseuerance . now suppose a christian soule clearely informed with the knowledge of those priuiledges wherein he excels all the people of the world ; and withall , that he knew how to comfort himselfe against any outward afflictions , and had store of consolations in his heart against the temptations of sathan , and did know how to support himselfe against the sence of his daily weakenesses , and withal were setled & out of feare for falling away ; would you not thinke such a one wonderfull happy ? and this may be heere attained vnto , if wee be not slothfull : and what can in this life bee grieuous vnto vs , if wee be soundly fenced in those things ? there can be nothing that can seeme a misery vnto vs , but wee may find comforts vnder some one of these titles . chap. iii. shewing the priuiledges of the godly aboue all other people . the first sort of promises , or comfortable places of scripture , are such as in general shew the happinesse of the godly in all estates of life ; these i call priuiledges . these are such comforts as are not restrained vnto some certaine time , but are such as he is inriched with all at all times : these we ought to know as the foundation of all the rest , and wee should striue to haue them perfectly in our memories , so as any time we could number them if need were . euery godly christian hath twelue priuiledges , wherein hee excels all the men of this world . 1 the first is , the loue and fauour of god , the especiall grace of god toward him ; this is the foundation of all his happinesse : and if hee could order his owne heart aright , hee could easily see that hee could not be miserable , so long as he was in fauor with his god. if the fauour of great persons be so much accounted of ; what reckoning is to be made of gods fauour , who is lord of lords ? yea king of all kings , and the more should a christian fill his heart with ioying in this prerogatiue , if hee consider three properties in the loue of god. for first , it is a free loue , hee stands not vpon desert : he is gracious , looking vpon his owne goodnesse , and not on ours , hosea 14. 4. secondly , it is an eternall loue , and vnchangeable , god will neuer bee weary of louing him , ierem. 31. 3. his louing kindnesse is better then life ; for it lasts vnto all eternity , without alteration : the fauour of man in this world is mutable ; kings may extremely loath , whom they yer-while loued with their intirest affection ; but in god there is no shadow of changing , hee loues with an euerlasting loue . thirdly , it is infinitely immense , and great , no affection in any , or in all the creatures in this world , if they could be fastned vpon one man , can reach to the thousand part of gods loue to vs , ephes. 2. 47. esay 49. 15. 16. this light of gods countenance shining vpon vs , makes vs at all times more rich then they , that are encreased most in corne and wine , and oyle , psal. 4. 7. 8. 2 the second is , the donation of christ ; christ is his , god hath giuen him christ , rom. 8. 32. so as all christ is his proper portion : and how is christ his ? euen in all dearenesse of relation . he is his prince , his priest , and redeemer , his father , his lord , his master , his friend , his brother , &c. all these titles are giuen to christ , to signifie , he is all that , which those things could shaddow out . no father , brother , friend , could so loue their childe , brother , or friend , as christ loues the christian. no lord , master , prince , can so prefer , prouide , or care for their seruants or subiects , as christ cares for the christian . look what the fauor or power of any of those , or al those could doe , christ is , & wil become much more vnto the godly christian. 3 the third priuiledge is deliuerance , & the christians deliuerāce is exceeding great , if hee consider seriously how he is deliuered from the kingdome of darkenes , from this present euill world , frō the dominion of sin , from the handwriting of ordinances , that was against him , from the rigour and curse of the law , and from condemnation . the fourth is free pardon of all his sins past , his soule being washed in the bloud of christ from all his sins , so as now they were as white as snow , though they had beene redde like scarlet , 1. ioh. 1. 7. esay 1. 18. what rest & peace would this breed in our hearts , if we did daily thinke of it in our owne particulars , that wee had obtained pardon and remission of all our sinnes . the fift priuiledge is , the inhabitation of the holie ghost . the soule and body of a christian , is the temple of the holy ghost , and the spirit of god doth verily and truly dwell within the brest of a christian , and that not in a naked presence ; but the holy ghost is there , to teach him to guide him into all truth , to tell him when hee is ready to goe out of the way , on the right hand , or on the left , and to comfort him in all distresses , and to seale the promises to his heart , and to anoint him with the oyle of true knowledge and grace , and to bee as a pledge and earnest of his inheritance looked for from heauen , and to teach him to pray , when he knowes not how to pray for himselfe ; and many other excellent benefits hee reapeth from this spirit of god , whom the world cannot receiue . hee hath for this respect a very spring of knowledge , and ioy and grace in his belly . the sixth priuiledge is , the image of god restored in him , by the mighty power of christs voyce in his first resurrection , being made now a new creature to god , and so partaking of the diuine nature , in respect of the qualities wherin hee doth excellently resemble god. the seuenth priuiledge is the freedom to gods house , and to all the feasts , & diuine entertainment which god makes there , psal. 36. 9. and 65. 4. esay 25. 8. luk. 14. 17. reue. 2. the word and sacraments are his ; he is gods bidden ghest : he may alwaies come and welcome : the fatnesse and pleasures of gods house , oh how sweet are they ! who can tell the excellency of the manna that is hid ? the eight priuiledge is , entrance and accesse , and audience with god in all his suites . he may aske almost what he will of god , hee will not deny him any thing he askes in the name of christ. and sure he is worthily miserable that will not make himself happy , when hee may haue what hee will aske of him , that is able to giue what he can aske , marke 11. 24. ephes. 2. 19. the ninth priuiledge is , the seruice and attendance of the angels . the angels doe pitch their tents about those that feare god , psa. 34. and are ministring spirits to euery heire of saluation , heb. 1. vlt. oh the dignity and safety of that man , whom the glorious angels doe guard and attend vpon ! the poorest christian hath a better guard about him , then the greatest monarch in the world that is not a christian. the tenth priuiledge is , the communion of saints ; hee is mystically vnited in one bodie to all the worthies that are in heauen , or earth ; and doth effectually enioy the benefit of communion of saints ; too large to be heere reckoned vp . if it were no more , but the profit hee hath by the prayers of the godly all ouer the world : were it not a great fauor ? ephes. 2. 19. and 3. 6. philip. 1. 5. colos. 2. 29. besides al the comforts hee hath in the fellowship with the godly . the eleuenth priuiledge is , the inheritance of the earth , which is restored to him in christ ; so as hee now passeth that which he hath of the earth , by as good a title as euer adam held paradise : yea , so as whatsoeuer in the whole earth is good for him , shal not bee with-held from him , math. 3. 7. psal. 84. 12. outward prosperity hee is sure of , so farre as it is good for him , iob 8. 7. psalme 37. 5. the last priuiledge is that inheritance immortall , incorruptible , and that fadeth not , reserued for him in heauen , which for excellency passeth all that which euer the eye of man saw , or the eare of man heard , or the heart of man can conceiue , 1 pet. 1. 3 , 4. now then , to summe vp all this , let a christian tell his owne soule plainly , and vpon cleere proofe , by the signes of a child of god , that hee is in fauour with god , and that christ is his , and that he hath obtained strange deliuerāce , and that all his sinnes are forgiuen , and that the holy ghost dwells in him , & that the image of god is restored in him , and that he is free to gods house , and that hee may begge any thing of god , and that hee hath angels to waite vpon him , and that he is neere of kinne to all the saints in the world , and that he is lord of the earth , and that hee shall certainely goe to heauen when he dieth . let this , i say , bee told to his soule , can hee be dismaid ? will not the peace of god which passeth all vnderstanding , keepe his heart and minde , and that constantly for euer ? chap. iiii. shewing how the godly may support their hearts against all outward afflictions . hitherto of the priuiledges . now it followeth , that i should open those consolations , that may support the hearts of men against al the distresses of this life . and first i would shew , how the lord is pleased to comfort his seruants in seueral scriptures , against all the outward afflictions may befall his seruants in this world . by outward afflictions i meane such as these ; wants , losses , wrongs , troubles , exile , imprisonment , sicknesse , feares , pouerty , or any other thing , wherewith the life of man is molested in any condition . now there are many excellent waies of aboundant comforts against these , or any of these , as 1 first , if we consider but the commonnesse of them , all things fall alike in these things , eccles. 9. 2 , 3. euery man that is born of a woman , hath but few daies , and is full of trouble , iob 14. 1. christ hath no disciple but he is told aforehand , he must take up his crosse , and that daily , luk. 9. 24. there can bee no affliction , but what accompanieth , or may accompany the nature of man , 1. cor. 10. 13. the same afflictions are accomplished vpon our brethren which are through the world , 1. pet. 5. 9. and we haue the prophets & greatest worthies of the lord , for an example of suffering , iam. 5. 10. and all the godly must through many tribulations enter into the kingdome of god , acts 14. 22. 2 secondly , if we consider that god takes notice of vs , and of all our trialls : the lord knowes the way of the righteous , psalm . 1. 6. none of our griefes are hid from him , all our desires are before him , and our groning is not hid from him , psalm . 38. 9. and hee knowes our soules in aduersitie , psal. 31. 7. and as hee takes notice of al our troubles , so he takes notice of all that is good in vs : hee knowes them that are patient , and trust in him , nahum . 1. 7. 3 thirdly , if we consider the wonderfull compassion of god in the afflictions of his people : hee doth not willingly afflict , but regards vs with pitty , and with loue thinkes of redeeming vs , and sends the angell of his presence to comfort and saue vs , and in all our afflictions is afflicted with vs , isay 63. 8 , 9. 4 fourthly , if we consider the high estimation that god holds of his seruants , notwithstanding their afflictions . crosses may make men loue vs the lesse , but they doe not a iot discommend vs before god. he can take notice of his seruants in their distresses , as well as if they did shine in the greatest outward splendor in the world . this is the consolation that god speakes to vs ( euen when he corrects ) as to his children ; and for that reason wee should not refuse his chastning , hebr. 12. 6. prou. 3. 11. we may be honourable in gods sight , though wee bee in a most forlorne and despised condition in the world : wee may , i say , be precious in gods sight , and greatly beloued , isa. 43. 4. 56. the apostle peter shewes , that a poore seruant , when hee suffers hard words , and ill vsage from his froward master , doth herein finde acceptation with god , 1. peter 2. 19. 20. now this is an instance beyond exception : for , what condition more vile , then of a seruant ? and what crosses were likely to be disregarded of god sooner , then these domesticall indignities ? and yet wee see a proofe of the regard and loue of god euen in those things . 5 fiftly , if we consider the victory of christ ouer the world : our sauiour vseth this as a consolation ; he tels his disciples , in the world they shall haue trouble , but he wold haue them be of good cōfort , he hath ouer come the world , so as now they shall neuer be hurt by their trobles . their crosses may be too hard for them to master , but christ can order them so , as in him they shall haue victory ouer them . but of this more afterwards , iohn 16. 33. 6 sixtly , if wee consider the presence of the holy ghost , he is giuen of christ and the father to bee our comforter , and as our afflictions abound , so shall our consolations also , ioh. 14. 16. 2. cor. 1. 4. now , how shall a man be dismaied , that hath gods spirit within him , to harten him , and assist him , and refresh him , and make glad his heart ? 7 seuenthly , if we consider the issue out of all troubles ; many may be the troubles of the righteous , but god will deliuer them out of all , psal. 34. 19. if god make vs sore , he will make whole : if he wound , he will binde vs vp againe : in sixe troubles he shal deliuer them , and in seuen there shall no euil touch them , iob 5. 18. 19. god will giue his people rest from the daies of aduersity , till the pit be digged for the wicked , psal. 94. 13. light is sowne for the righteous , & gladnesse for the vpright in heart , psal. 97. 11. it is well said , it is sown ; for though god do not presently giue vs ease and comfort , yet the haruest will come , if with patience wee rest vpon god , and be truely sincere , and keepe his way : god will settle his people , as in the former dayes , and it may bee , doe better vnto them , then at the beginning , ezech. 36. 11. for gods thoughts towards his people , are thoughts of peace , and not of euill , to giue an expected end , ierem. 29. 11. so as gods seruants shal sing for ioy of heart , when wicked men howle for vexation of spirit , esay 65. 14. 8 eightly , if wee consider the wonderfull care of god about the measure of our crosses : for god will not lay vpon man more then right , that hee should enter into iudgement with god , iob 34. 23. therefore iacob should not feare , because god will not make a full and final end of him , as he will of the nations , but will correct him in measure , not leauing him wholly vnpunished , ieremy . 46. 28. god doth waite to be gracious to his people ; hee is a god of iudgement , and doth not consider what sin they haue committed to deserue affliction , but what strength they haue to beare it : after hee hath giuen them the bread of affliction , and the water of aduersity , he will not restraine his mercies from them , isay 31. 18 , 20. there is great difference betwixt gods dealing with wicked men that are enemies to the church , and his dealing with the godly . frō hence the prophet asketh : hath he smitten him , as hee smote them that smote him ? and resolueth that god smites in measure , and but in the branches , hee will not cut them vp by the rootes , isay 27. 7 , 8. 9 ninthly , if we consider the short time of these afflictions : heauines may be in the euening , but ioy will come in the morning : for gods anger endureth but a moment , but in his fauour is life , psal. 30. 5. the rodde of the wicked shall not rest on the lot of the righteous , psal. 125. 3. for the lord will not cast off for euer , but though hee cause griefe , yet will hee haue compassion , according to the multitude of his tender mercies , lamen . 3. 31. 32. for a small moment god may forsake , but with great mercy will he gather vs. in a little wrath hide i my face , but with euerlasting kindnes will i haue mercy on thee , saith the lord thy redeemer , esay 54. 7. 8. hence christ saith , a little while , and ye shall not see me , and againe , a little while , & ye shall see me , iohn . 16. 16. the godly may be in heauinesse , if need require , but it is but for a short season , 1. pet. 1. 6. and paul saith , the afflictions of this life are but light , and for a moment , 2. cor. 4. 17. 10 lastly , if wee consider the good wee get by these afflictions . for god will make all worke together for the best , vnto them that loue him , rom. 8. 28. the godly may bee troubled on euery side , and yet not be distressed : they may bee perplexed , and yet haue no cause to despaire , &c. 2. cor. 4. 8. the godly in affliction may bee like the burning bush which moses saw , which was not consumed : and there are many particulars of the good they get by their crosses . for affliction is as the fire , only to refine them , & try them , and make them more bright , zach. 13. vlt. they lose nothing , but their drosse , and this is all fruit , euen the taking away of their sinnes , isa. 27. 11. besides , they meet with many consolations in affliction , which otherwise they had not experience of , 2. cor. 1. 7. and therefore wee should count it all ioy to fall into many temptation , as knowing that the trial of our faith worketh patience , and if patience haue her perfect worke , wee shall bee intire , wanting nothing , iam. 1. 3 , 4 lastly , the trial of our faith , which is more precious then gold that perisheth , will bee found vnto praise , & honor , and glory in the reuelation of iesus christ , 1. pet. 1. 7. and our light & short afflictions will worke vnto vs an eternall weight of glory , 2. cor. 4. 17. and if we endure temptation , wee shall receiue the crowne of life , iam. 1. 12. loe thus we haue searched it : and thus it is , heare it , and know thou it for thy good , iob 5. vlt learne thou therefore in nothing to be carefull , but in all things to make thy requests known vnto god with giuing of thankes , phil. 4. 7. and if any man lacke wisedome to know what to do in his affliction , let him aske it of god , who giueth liberally , and reprocheth no man , iam. 1. 5. chap. v. how the godly may comfort themselues against reproches . hitherto of the cōforts against al outward afflictions in the generall . now it followeth , that i instance in reproches , & aduersaries . for reproches ; it is euident , there is neede of consolations , more specially against them , because naturally men stumble at it , when they see religion censured and scorned , and it hardens many men , when their hearts are infected with this preiudice , that they heare this way euery where ilspokē of . somtimes men are dismaid at the disgrace of sincerity in the generall . sometimes they are troubled for what they themselues do suffer , or may be in danger to suffer . sometimes the weake are scandalized , when they heare or see what others suffer . and it is manifest , that the best men haue bin put to a great plunge when they haue beene laden with reproches . this makes ieremy so vnquiet , ier. 18. 18 , 21. now there are many wayes , by which a christian may establish his owne heart against all the scornes and reproches of the men of this world . 1 first , if they consider that god takes notice of all the wrongs of that kinde done vnto them . thus dauid , o lord , thou hast known my reproch , and my shame , and my dishonor , mine aduersities are all before thee , psal. 69. 19. it easeth his heart , but to talke with god , and tell him , that he knowes his dishonour . 2. secondly , it is an increase of the comfort , if wee further consider that god fauors vs , & accounts vs deare & honorable , whatsoeuer the wicked thinke of it : and this argument the lord himselfe pleades withall , esay 43. 4 , 5. if gods face shine vpon his seruant , what cares dauid for the reproches of all sorts of men , euen of his neighbours and familiar acquaintance . it is enough to him , that his best and next neighbour and friend respects him , psalm 31. 11. 12. 16. 3 thirdly , thou maist comfort thy selfe by opposing the good report thou hast amongst the godly a gainst the reproches , with which wicked men pursue thee . as thou goest throgh ill report , so doest thou through good report : thou hast honour as well as dishonour , and it is a great recompence to obtain good report amongst the godly , 2. corinth . 6. 18. hebr. 11. 2. 4 fourthly , were it so that thou hadst no honour in thy name on earth , and that well-doing were in no request at all : yet this should comfort thee abundantly , that thy faith and sincerity , and innocency , will be found vnto praise , and honour , and glory in the reuelation of iesus christ. thou shalt haue vnspeakeable praise at that day , 1. pet. 1. 7. 5 fiftly , the same persons that now reproach thee , may be so turned about by the power and grace of god , that in the day of their visitation they will admire thee , and glorifie god for thee , 1. peter . 2. 12. 6 sixtly , we should be the lesse troubled with our reproches , because this is not to resist vnto bloud . god deales fauourably with vs. if we had liued in the daies of our fathers , when to professe the gospell of christ , had beene occasion of terrible death ; then wee might haue had some pretence of greeuance . but now in these daies , when the hurt is done only with the tongue of infamous men , it is a great weakenesse to bee disquieted , hebr. 12. 3. 7 seuenthly , let vs looke vpon the author and finisher of our faith , euen he was exposed to these indignities , and yet for the glory set before him , despised the shame , & endured the crosse , and is now crowned in heauen , hebr. 12. 2. what should the seruant complaine of , when his lord and master is called beelzebub ? 8 eightly , dauid easeth himselfe , by considering the cause of his suffering . for thy sake ( saith hee to god ) haue i borne reproch , shame hath couered my face : the zeale of thy house hath eaten me vp , and the reproches of them that reproched thee , haue fallen vpon mee : when i wept and chastened my soule with fasting , that was to my reproach , psalme . 69. 7. 9. 10. ninthly , why should we be troubled at that which is the lot of all the saints ? we haue heard of dauid before , how he was slandered by many , and on euery side , psalm . 31. 12. 13. ieremy complaines , that they consulted how to deuise deuices against him , and how they might smite him with the tongue , ierem. 18. 18. false witnesses were suborned against stephen , and that in case of religion , acts 6. 11. 13. 14. many & grieuous complaints were laid against paul , act. 25. 7. yea , it was the condition of all the apostles , and the principall men of the christian world , to be made a spectacle to men and angels , and to be accounted forlorne , and as the off-scowring of all things , 1. cor. 4. 9. 10. 13. and our sauiour christ supposeth the case of any blessed man , that men may say all manner of euill sayings of them , matth. 5. 12 , &c. 10 tenthly , the spirit of god and of glory doth rest vpon you , 1. pet. 4. 14. yee haue the spirit of god in you , what need you care , what the world accounts of you ? you haue aboundant treasure in your harts , and you haue an heroycall or diuine spirit in you , and therfore why are you troubled about such meane things ? and your patience and their rage , is a signe you are in a happy condition , and haue gods spirit , & the spirit of god , which in you , is a spirit of glory , and leades you to a better life . and therefore seeing you are but trauelers here , why turne you againe at the barking of euery dog ? yea , these reproches signifie , that wicked men doe see some glory of god shiuing in you , which they striue by all meanes to vilifie & despise , being vext in their hearts at it . 11 god will certainely take an order with all that reproch his people . for first , he will reckon all their reproches , as cast out against himselfe ; and therefore will indite them of blasphemie , psal. 74. col. 3. 8 1. peter . 4. 14 1. corinth . 4. 13. secondly , in his due time hee will put to silence those lying lips which speake grieuous things proudly , and contemptuously against the righteous , psalme 31. 18. thirdly , all that were incensed against the godly , shall bee rewarded with shame , which god will powre vpon them for the cōtempt with which they haue dishonoured his seruants , esay 41. 11. 14. and to conclude , god will certainely bring them to iudgment for these things , they must make their accounts before the iudge of the quicke and dead , that speake euill of other men , because they will not runne with them into the same excesse of riot , 1. pet. 4. 4. 5. 12 lastly , god wil prouide for his own innocent seruants . his thoughts are not to let his people be shamed , micah 4. 11. 12. and besides , hee will bring forth their righteousnesse as the light , they shall be cleered , psalm . 37. 6. iob 5. 15. and they shall receiue double for all their shame , isa. 61. 7. and their reward shall bee great in heauen , math. 5. 12. for which reason moses accounted the reproches of gods people to be greater riches , then the treasures of egypt , hebr. 11. 26. and in the meane time there is a hiding place with god from the strife of tongues , psalm . 31. 20. chap. vi. wherein many principal obiections of the godly are answered . now for the better establishment of mens hearts in the former comforts ; it will not bee amisse to take off the obiectons with which many times godly men doe aggrauate their distresse aboue the respect of the former consolations . 1. ob. if they were ordinary reproches , it would not so much trouble mee , but they are vile things which are obiected against mee ? sol. they cannot bee viler things then haue bin obiected against christ & the godly . for there haue beene obiected ; grieuous things . acts 25 7. gluttony . math 11. 18. 19. madnesse : iohn . 10. 20. blasphemy . mat. 26. 65. ac. 6. 11. 13. 14 deceiuing . iohn 7. 12. rebellion . acts 17. 6. 7. railing . acts 23. 4. schisme . acts 28. 22. wickednes of life . 1. pet. 2. 12. 2. ob. but base persons doe reuile mee , the very scumme of the people doe scorne me . solu . this is no strange thing . the abiects gathered themselues together against dauid , they did teare and ceased not , psal. 35. 15. the drunkards sang of him , psal. 69. 13. those that derided iob , were such , whose fathers hee would haue disdained to set with the dogs of his flocke , iob 30. 1. 3. ob. but i haue liued long vnder such disgraces . sol. rest thy selfe , and fret not at the man that prospereth in his way , the lord will finde a time to bring forth thy innocency , as the light , psal. 37. 7. zephan . 3. 18. 19. god will find a time to get thee praise in euery place where thou hast beene put to shame . 4. ob. but i am almost buried with the almost infinitenesse of scorne and reproches . sol. that was no more then was in dauids case ; he was so buried in disgrace , that hee was as a man dead , forgotten , and out of minde , ps. 31. 14. he was a reproch of men , psal. 22. 12. a by-word , psal. 44. 9 , &c. a prouerb , psal. 69. 11. a wonder to many , psal. 7. 7. and the apostles were a gazing stocke to men and angels , 1. cor. 4. 9. 2. cor. 6. 13. 5. ob. but great men set against me . solu . that was dauids case : feare was on euery side , he heard the railings of great men , which consulted together against him , psalm 31. 13. 6. ob. but i am sentenced and accused as an euill doer most vniustly , and that publikely . sol. so was our sauiour christ , & that by a whole councell of men , mat. 27. 1. iohn . 11. 47. 48. and so was stephen , act. 6. 12. and so were the apostles , act. 4. 6. 15. and 5. 27. and so was paul , act. 23. 1. the most righteous may suffer as euill doers , 2. tim. 2. 9. the wicked so compasse about the righteous , that many times wrong iudgment proceedeth , hebr. 2. 3. 4. but this is his comfort , the lord will not leaue him in the hand of the wicked , nor condemne him , when hee is iudged , psal. 37. 32. if god condemne vs not , it matters not for the sentences of vniust men . and the rather , because god hath further promised the godly man , that he will stand at his right hand , to saue him from the iudges of his soule , ps. 109. 31. 7. ob. but i am by slander cast out of the church with great pretence of the glory of god. solu . the lord in the prophet isaiahs time had obserued such a thing as this . for the prophet tels the godly , that their brethren had cast them out , and said ; let the lord bee glorified . but hee assures them from the lord , that god would appeare to their ioy , and their brethren which cast them out , should be ashamed , isaiah 66. 5. 8. ob. but they which haue thus grieuously wronged me , liue in all prosperity , no iudgement lighteth vpon them , god doth not pleadmy cause against them . sol. thou knowest not how god dealeth with them , god can iudge them secretly , and consume them insensibly , so as the world shall take no notice of it , as the moth eateth vp the garment , without making any great rent , isay 51. 8. and for this reason they are exhorted in that place , not to feare the reproch . secondly , what knowest thou what god will yet doe with them ? for god hath pleaded the cause of his seruants many times , by bringing strange iudgements vpon the wicked . this pashur shall bee made magor-missabib , that is , a terrour round about , & all that heare it , shall tremble , ierem. 20. 3. god can cloath thy aduersaries with shame , and couer them with their owne confusion as with a mantell , psal ▪ 109. 29. 9. ob. but i am censured by good men with much bitternesse , as if i were guilty , and there is none to comfort or pitty mee . sol. so was iob deeply censured by his godly friends : and so was paul of his owne hearers , 1. cor. 4. 4 , 10. thus dauid was forsaken in his wrongs , so as none would comfort him , psal. 69. 20. 10. ob. but yet one thing much troubles me , that is , that since these slanders , the hand of god hath bin vpon mee in diuers particular iudgements , and this makes people to thinke , sure i am guilty . sol. so they thought of paul when the viper fell on his hand , being a man that was before accused , and now sent as it were a prisoner , acts 28. so they iudged of dauid when hee was sicke , that some euill disease did cleaue to him , psal. 41. 8. yea , this was our lord iesus christs case ; for they iudged him as plagued , and smitten of god , esay 53. 4. 11. ob. but the things obiected against mee are so foule , that when i heare those things spoken of publikely , or priuately , i blush , & that may cause me to be thought to be guilty . solu . this was dauids case being innocent ; hee saith , shame couered his face when he bore reproch , psal. 69. 7. and his confusion was continually before him ; and the shame of his face couered him , for the voyce of him that reprocheth and blasphemeth by reason of the enemy , psal. 44. 14. 16. chap. vii . directions in the case of reproches . i conclude this point concerning reproches , with certain directions . there be diuers things to be done by vs , if we would bee rightly ordered in the case of reproches . 1 we should shunne the company of such as are giuen to slander , as it is said of paul , when diuers were hardned , and spake euill of the way , he departed from them , and separated the disciples , acts 19. 9. 2 thy daily refuge against the scorns of reprochers , must bee to goe to god , and hide thy selfe with himby praier . when dauid is thus encountred , if you aske , what hee did ? he saith , when they railed , but i betooke my selfe to prayer , psal. 109. 4. and ps. 31. 19. 3 look to thy tongue , be silent , see thou render not reuiling for reuiling , but rather trust in god , and blesse them that curse thee , psal. 37. 7. 1. pet. 3. 9. psalme . 31. 14. 1. cor. 4. 12. ierem. 18. 20. 4 liue inoffensiuely , & be sure thou keep gods way : for if any thing will medicine their tongues , that must be it , 2. cor. 6. 3. 8 2. pet. 2. 12. and 4. 14. 15. ps. 37. 34. for it may bee at length the same mouth that cursed thee , wil blesse thee , and glorifie god for thee . chap. viii . shewing how the godly may comfort themselues against their aduersaries . hitherto of the consolations against reproches : now it followeth , that i should shew how a christian may comfort himselfe against his aduersaries , that oppose him in his course of godlines , and so there are many arguments of consolation . 1 the first may be taken from his condition as it is common to all the godly : for this may stay a mans hart to know for certaine , that euery man that will liue godly , shal be opposed , and must suffer persecutions , 2. tim. 2. 12. 2 the second may bee taken from the appointment of god herein : and this stands of two branches . first , that god from all eternity hath decreed euery mans sufferings this way . thus paul lesseneth the thought of the crosse , by pleading that god had appointed them thereunto , meaning by his eternall decree , 1. thessal . 33. secondly , that god hath likewise appointed the end , and measure , and deliuerance out of the affliction . thus the church is comforted , reuel . 2. 10. if it were grieuous to them to know that the deuill should raise vp wicked men , that should cast them into prison , yet this may refresh them , that god hath set the time when they shall come forth againe . it shall bee but for ten daies : it shall neyther bee so long as the deuill and wicked men would haueit , for then they must neuer come out ; nor so little a while , as they themselues wold haue it ; for then they would neuer comein , or stay but awhile : but god will rule by determining the time for their good . 3 the third may be taken from the refuge wee may haue in god : wee may alwaies make our recourse to god in all our wrongs , who hath promised to be our refuge , euen our refuge in due time , psal. 9. 9. if god will receiue vs , and heare our moanes , & vndertake our protection , it should be no great thing for vs to indure the oppositions of vnreasonable men . 4 the fourth may bee taken from the prediction of christ : wee haue beene told before plainely what we should expect . wee may haue peace in christ , but hee hath fore-told it , that in the world wee shall haue trouble , ioh. 16. 13. yea , that wee must prouide to take vp our crosse daily , luke 9. 24. 5 the fift may bee taken from the deliuerance god hath promised vs ; for thus he assures vs , the hand of the lord shall bee known towards his seruants , and his indignation towards their & his enemies , isay 66 14. for that god that will be the strength of the righteous in their trouble , will be their saluation out of their troubles : he will help them and deliuer them , hee will deliuer them from the wicked , & saue them because they trust in him , psalme 37. 39 , 40. this glory of the lord shall bee knowne and feared from the east to the west , that if the enemy come like a floud , the spirit of the lord shall chase him away , isay 59 19. therfore feare not thou , o worm iacob , for thus saith the lord , i am thy god , i will sustaine thee with the right hand of my iustice : behold , all they that prouoke thee shall be ashamed , they shall be as nothing : the men of thy strife shall perish , isay. 41. 10 11. for the lord knoweth how to deliuer the godly out of temptation , and to reserue the vniust to the day of iudgment to be punished , 2. peter 2. 9. god will deliuer the poore when he crieth , the needie also , and him that hath no helper , psal. 72. 12. 6 the sixt may be taken from the certaine iudgement of god that shall fall vpon their aduersaries : the men of thy strife shall perish , and they that warre against thee , shall bee as a thing of nought : they shall seeke them & not find them , isa. 41. 11. 12. all these curses will the lord lay vpon their enemies , and vpon them that hate them & persecute them , deut. 30. 7. all those euill neighbours that touch the inheritance of israel , god will plucke them out of their land , and plucke his people from among them , ier. 12. 14. the wicked draw their swords , and bend their bowes against the godly ; but their sword shall enter into their owne heart , and their bowe shall be broken ; for the armes of the wicked shall bee broken , and the lord will vphold the iust , psal. 37. 14. 15. 17. and besides , for their full paiment , they are reserued vnto the day of iudgement to be punished . 7 the seuenth may be taken from the consideration of the effects and consequents of this opposition : for first , hereby wee giue our testimony to christ and the gospell , when we partake of the afflictions of the gospel , 2 tim. 1. 8. secondly , these oppositions doe as much good for the present , when gods seruants fall into these troubles , the fruite will be , it will trie them , and purge them , and make them white , till their time be come , for there is a time appointed , dan. 11. 35. 36. thirdly , god may turne the hearts of the wicked , and make them of lyons and tygers , to become lambes , and no more to do hurt in the mountaine of the lord , isay 11. the wolfe and the lambe may come to feede together , and the lion eate straw like the bullocke , isay. 65. 25. lastly , wee shall gaine exceedingly by these sufferings ; for wee are assured , that if wee suffer with christ , we shall reign with him in another world , 2. timo. 2. 11. 12. wee should therefore reioyce , that we partake in the sufferings of christ , because wee are punished , that when christ appeares in his glory , we shall then be glad and reioyce , 1. peter 4. 13. chap. ix . of the wayes how sathan tempts vs , and the occasion of temptation . hitherto of outward afflictions , and the comforts against them . the inward afflictions follow , and heere in the first place come tentations to be considered of , euen those conflicts which men haue in their soules with euill angels . three things must bee granted concerning temptations . 1 first , that the doctrine of temptations is obscure , because the disease lies inward in the soule , and is such as the vnregenerate world hath little care of , or iudgement in . 2 secondly , that when god leaues his children to be tried by this afflictiō , & softens their harts to feele this combat with deuils , it doth wonderfully amaze and disquiet them , and therefore this is a point needfull to be handled . 3 thirdly , that there is sure remedy in the word of god , euen for this affliction also . now , because this doctrine of temptations is somwhat obscure , i would , before i entreat of comforts against them , consider of three things . 1 how many waies sathan tempts men . 2 to what things hee tempts . 3 what are vsually the occasions hee takes of tempting . for the first , sathan tempts vs diuers waies . 1 one is , when hee tempts god against vs , labouring to bring god out of liking with vs. thus he insinuated the dispraises of iob to god , iob , chap. 1. and 2. and thus sathan stood at the right hand of ioshua the high priest , to resist him before the angell of the couenant , zachar. 3. 1. 2 another way is , when he appears in some shape , and by voyce , or otherwaies terrifies men . 3 when he brings distresses vpon mens bodies , or other heauy calamities , and thus also hee tempted iob by gods permission . 4 when he stirs vp other men to tempt vs : thus hee stirred vp peter to tempt christ , and disswaded him from his suffring , math. 16. and thus hee tempted the woman by meanes of the serpent : and thus also hee imployeth wicked men , daily to tempt by euill counsell & inticements . 5 the last and most vsuall way is by iniecting , exciting , or suggesting euill internally within our spirit . this is that kind of temptation i heere especially meane . 2 for the second , that wee may finde out the nature of temptations , and the things whereabout sathan workes , we may refer all the temptations to three sorts . the first sort of temptations , are temptations to blasphemy : and thus hee tempts when hee suggests monstrous things against god , or the word of god , or the prouidence of god , or the like . the second sort are , temptations to particular sinnes , as when he tempts to the deniall of christ , as hee did peter , and so hee tempts to lusts of all sorts . and so the deuill is the father of lust , iohn 8. 44. and euill angels are spirituall wickednes , ephes. 6. 13. and thus also he tempts to rage or reuenge ; and therefore the apostle implies in his speech about anger , that to giue place to wrath , is to giue place to the deuill , who vsually excites those violent passions , eph. 4. 26. and thus also hee tempts to couetousnes , in respect of which sinne , the deuill is said to enter into iudas : and thus also hee tempts to lying , as in the case of ananias and saphira , acts 5. and so he tempts men to murther , either of themselues or of others . the third kind of temptation is , the temptation to despaire , which is , when he perswades with men to despaire of all mercy in god. thus he made iudas despaire : and into some degree of despaire for the time was dauid himselfe entred , psal. 77. thus of the sorts of temptations . 3 now it is wonderfull necessary in the third place to take notice of the occasions of temptations . sathan vsually tempts not , but vpon some aduantage giuen him , & so there are many things , which as it were , tempt the deuill to tempt men , as first , solitarinesse : the diuell watched to finde the woman alone from her husband , and then set vpon her . such persons as loue solitarinesse , loue not their owne soules ; for they giue great aduantage to sathan to assault them and circumuent them , & therefore we should take heede of it . the second occasion is security , when the deuill spies that men be carelesse , and keepe no watch ouer their owne hearts , and are rechlesse in their courses , and goe from day to day , and feare not euill , then he lies in wait to assault , by iniecting some vile or base temptation to sinne . the third occasion is pride ; when paul is somewhat lifted vp with the consideration of his reuelations , then doth sathan take his aduantage , and set vpon him with his messenger , euen some vile temptation : when we take liberty to make our selues great in our owne eies , and nourish the pleasing thoughts of high opinion , and selfe-conceit , if god doe not greatly guard vs , wee are neere some desperate assault of sathan . the fourth occasion is anger . the deuill seldome forbeares to enter into the heart of the wrathfull person , when anger hath set open the doore , as was noted before out of ephes. 4. 26. the fift occasion is dalliance with euill thoughts , when the deuill sees vs play with contemplatiue wickednesse , and be well content to let our thoghts runne vpon sinful proiects or imaginations of sinnes , which perhaps wee intended not euer to commit . this tempts him to imploy his skill to put fire to those thoughts , so long till the whole heart bee ensnared by them , or by other waies , to draw vs into mischiefe . these lusts will draw away , and sathan engendring with them can make them conceiue , &c. iam. 1. 14. the sixt occasion is , the intemperate vse of outward things . for the deuill walketh about as a roaring lion , seeking whō he may deuoure , and when he findes a man excessiuely bent to the things of this world , as meat , drinke , apparell , riches , pleasures , honours , &c. hee sets vpon him by some of his methods to carry him away captiue at his will. therefore the apostle peter wills vs to bee sober , if we would preuent him ; implying , that the deuill will giue the onset , when hee findes vs intemperate , 1. pet. 5. 8. the seuenth occasion is vnsetlednesse in our assurance of gods fauour , and our owne saluation : we cannot resist the deuill , if wee bee not stedfast in the faith , and wee giue him wonderfull aduantage , if we be tossed about like the waues of the sea , and are vnconstant or carelesse in matter of our faith ; we neuer barre out the deuill soundly , till we be stedfast in our assurance , 1. peter . 5. 8. 9. the eight occasion is , when sometimes the lord will haue vs tempted , only for the triall of our faith , and the grace which hee hath giuen vnto vs. lastly , the ninth occasion is , a relapse into some grosse sinne after calling , which is scourged with hideous temptatiōs through a secret depth of iustice in god , who thereby can shew how fearefull a thing it is so to offend . chap. x. how the godly may comfort themselues in their temptations . the consolations against temptations follow . a christian , that feeles himselfe assaulted by the deuill , may raise vp in his thoughts diuers contemplations , able to succour him in his distresses : as 1 first , if hee consider that this is the case of all the godly , to be tempted : it is no new thing which hath befallen him . thus paul comforts the corinthians , no temptation hath befallen you , but what accompanies the nature of man , 1. cor. 10. 13. and the apostle peter hartens them to whom he writes , by this argument : the same afflictions are accomplished vpon your brethren that are in the world , 1. pet. 5. 9. this also the apostle to the ephesians affirmes , that those spiritual wickednesses are found euen in the most heauenly places on earth , ephes. 6. 12. the apostles themselues were not free from this combat , & therefore paul saith , wee wrestle with principalities and powers , &c. 2 secondly , if we consider the measure of them , god will not lay any more vpon him , then he is able to beare , he may feare his owne strength , as paul did , but god wil make his grace sufficient for him , 1. cor. 10. 13. 2. cor. 12. 9. sathan is limited , hee can goe no further then his chaine will reach , and for that cause it is , that wee are taught to pray , that god would not lead vs into temptation , as acknowledging that god doth dispose and order the measure of this kinde of affliction . 3 thirdly , if hee consider the short cōtinuance of his temptations ; they may be fierce , but they are not long : god will shortly tread downe sathan vnder our feete , rom. 16. 20. we shal suffer but a while , 1. pet. 5. 9. 10. 4 fourthly , if hee seriously meditate of diuers things in christ his sauiour : as , first , his example . it should bee lesse grieuous to bee tempted , because christ himselfe was tempted in all things , as he is , sin sinne onely excepted , hebr. 4. 15. secondly , christ hath atchieued an admirable victory ouer these principalities and powers , and hath triumphed ouer them , and made a shew of them openly , col. 2. 15. thirdly , there is in christ a sympathy and fellow-feeling . he is touched with our infirmities , and doth much compassionate our case , heb. 4. 15. fourthly , he hath made intercession , and praied for vs , that our faith might not faile . for that which hee assured to peter , hee performeth also for all the elect , luk. 22. 31. fiftly , christ is the true brazen serpent , which is lift vp of god , that when we feele our selues stung with these fiery serpents , by looking vpon christ we are sure to be healed , iohn 3. 15. lastly , we are sure to be helped and succoured by christ in the combat : hee was tempted himselfe , that hee might succour them that are tempted , heb. 2. 18. 5 fiftly , if he consider the issue that god will giue , he will giue issue out of the temptation , 1. cor. 10. 13. he will tread down sathan , rom. 16. 20. he will stablish vs , after wee haue suffered a while , 1. pet. 5. 9 , 10. if wee resist the deuill , he shall flye from vs , iam. 4. 7. 8. if hee lead vs into temptation , hee will deliuer vs from euill , math. 6. 13. the lord will breake the head of the great leuiathan , the crooked serpent , the dragon of the sea , isay , 27. 1. 6 if he consider the effects of temptation , it is the schoole of christ to traine vs vp in spirituall souldierly , they cannot hurt vs , they make vs more humble , 2. corin. 12. 8. 9. they are for our triall , 1. pet. 1. 7. sathan doth but winnow vs , wee lose nothing but our chaffe , luke 21. 31. ob. but it seemes , temptations are a grieuous euill , because we are taught to pray against them in a speciall manner in the lords praier , which shews that my estate is miserable , in that i am ledde into temptation . ans. it is true , that wee must pray against temptations , & that it is a iudgement ; but yet no other , then sicknesse , pouerty , or the like : and therefore we are not to pray against them simply , but with submission to gods will ; only we must pray absolutely to be deliuered from the euill of temptation , which latter words doe restraine or correct the former . quest. but when i am tempted , how may i know that i am not ouercome of the temptation ? an. obserue thine own heart in the entertainment of those vilde iniections . if thou abhorthem as soon as they come in , and giue no manner of consent vnto them , thou art free . for christ himselfe was tempted by euill cogitations cast into his minde : ( for the apostle saith ) he was tempted in like manner as wee are , and yet he was not guilty of the euill of the temptation . it is true , that for the most part wee are infected in some degree or other by it : but yet it is not impossible for man to bee free from the euill of temptation , as that example shewes . but secondly , thou maist know whether thou be ouercome or no , by two signes . for first , if thou feele the temptation to be an affliction to thee , and account it an euil day , and art burthened vnder it , as if it were a very buffeting of thy body , thou art yet safe : the deuill hath no victory , thou art not ledde captiue , all this while paul was worse feared then hurt , 2. cor. 12. 7. 8. 9. secondly , all the while thou resistest by prayer , & wrastlest , with it , and keepest thy spirituall weapons in thy hands , thou art the conqueror , for thou art assured of god. if thou resist , the deuill will flye from thee in due time . thou art neuer ouercome , till the temptation please thee , & thou resoluest to make no resistance spiritually , iam. 4. 8. quest. but what if i bee ouercome ? am i not in a desperate condition , if the temptation haue preuailed ouer me ? an. thy case is mournfull , but not desperate : for peter and dauid were ouercome of the temptation , and though it cost them many teares , yet they were recouered . christ hath made intercessiō for thee , and will heale thee , if thou make thy recourse vnto him , and penitently plead for mercy before the throne of grace . chap. xi . comforts against our daily infirmities . hitherto of the consolations against the temptations of sathan . there remaine two other distresses of the spirit . 1. the one arising from the sence of daily infirmities . 2. the other from the feare of falling away , and losing of what we haue . 1 for the first , there are many waies , by which a christian may fence his heart against the discouragements that arise from the sence of daily infirmities . and these promises are of two sorts : for they are eyther such as giue vs arguments of consolation in themselues , or such as withall remoue the obiections are wont to arise in our hearts vpon some particular consideration of the manner of the infirmities in vs : by infirmities , i meane defects , ignorance , indisposition , feare , discouragements , forgetfulnes , omissions , distractions , particular falls through frailty , some kinds of euill thoughts , dulnesse , vncheerefulnesse , doubts , and the euill of our good workes . the arguments of consolation are : 1 there are differences in the degrees of the age of christ in vs : some christians are but weake , young ones , lambs , babes , new formed , and god knowes it , and lookes for no more from such , then what agrees to their age : he is a compassionate father , that doth not require the same power of gifts in a weake christian , which he lookes for in a strong . 2 it should much ease vs to remember , that wee are not vnder the law , but vnder grace , rom. 6. 14. wee are deliuered from the rigor of the law , god now doth not expect perfection from vs , nor accounts vs as transgressors , because we are imperfect , but hath receiued vs to the benefit of the new couenant : in which , perfection is onely required in christ , and vprightnesse 3 wee may bee very weake in strength & power of gifts , and yet very fruitfull : we may do much good while we are in the infancy of grace , which the comparison of the vine ( to which the godly are resembled ) shewes . the vine is not the strongest of trees , and yet is more fruitfull in pleasing fruit , then many other trees , not of the field only , but of the garden also . now the godly are likened to the vine , esay 27. 2. to shew , that al their weaknesse notwithstanding , they may bee aboundant in pleasing fruite . 4 the goodnes of gods nature should much incourage and comfort vs herein : and so if we consider foure praises in the nature of god. first , he is gracious : he stands not vpon desert , we may buy of him without money , hee can loue vs for his owne sake , though wee be able no way to plead our owne merits , esay 55. 1. 2. 3. secondly , hee is mercifull , yea mercy pleaseth him , it is no trouble to him to shew mercy , but he delighteth in it , mic. 7. 18. thirdly , hee is slow to anger , infirmities will not prouoke him to wrath ; hee can delight in vs still , though wee haue many wants and weakenesses , ps. 103. fourthly , he is ready to forgiue ; if by our too much carelesnesse and frequency in offending , he be not vrged to displeasure , yet hee is quickly pacified ; a few praiers and teares in the confession of our faults , will turne away all his displeasure , so as he will remember our iniquities no more , ps. 103. 5 the lord will strengthen his owne worke in vs by his spirit , and though grace bee but in the bud , yet his blessing shall be vpon our buds , and he wil make vs grow as the willowes planted by the water-courses : the hope of increase should stay vs against the present sense of weakenesse , esay , 44. 2. 3. 4. 6 there are many things comfortable to be thought vpon in christ. for first , he makes account to finde vs sicke , and sinners , hee doth not expect to finde vs righteous altogether : hee came not to call the righteous , but sinners to repentance , mark. 2. 17. secondly , wee haue such an high priest , as knowes how to have compassion vpon those that are out of the way : he is touched with our infirmities , hee doth rather pitty vs , then hate vs for our weakenesses , hebr. 4. 15. thirdly , his intercession couers our infirmities . if any man sinne , we haue an aduocate , euen iesus christ the righteous , who is the propitiation for our sinnes . hee takes an order in heauen , that god shall not bee turned away from vs , hee makes daily intercession for vs. fourthly , his bloud will powerfully cleanse our consciences from the deadnesse which is in our workes , heb. 9. 14. fiftly , hee is the lord our righteousnesse , and that is his name by which he wil be called , ierem. 23. 6. his perfect righteousnes is as truly ours , as if wee had performed it our selues : so as although we be most vnperfect in our selues , yet in christ god can finde no fault in vs , nor see any transgression : though our sanctification be spotted , yet our iustification hath no blemish in it . 7 the helps god hath affoorded vs in his ministers , may bee some ease vnto vs : though for weaknesse we be but lambs , yet god hath prouided for vs ; he hath giuen vs shepheards to feede vs , and giuen them a charge to looke to his lambes , as well as his sheepe . the church is compared to a nurse with brests , and wee haue a promise to sucke out of the brests of his consolations ierem. 23. 4. esay 66. 11. 12. 13. iohn 21. 19. 8 we should especially bee refreshed with the consideration of diuers particular fauours , god hath assured vs of in his word , as first , that hee will not deal with vs after our sins , nor reward vs after our iniquities , psal. 103. secondly , that hee will spare vs , as a man spareth his sonne that serueth him . no father can shew compassion like to that which god will bee bound to shew to his children , mal. 3. 17. thirdly , that the smoaking flaxe shall not bee quenched , and the bruised reede shall not be broken ; though grace were in vs but like the heat in the week of the candle when the light is out , yet god hath taken order that it shall not be extinguished , esay 42. 3. fourthly , that in all times of need we shal haue accesse vnto the throne of grace , and obtaine a supply of all our wants ; so as we may go boldly to aske what we need , in the name of christ , and it shall bee giuen vs , heb. 4. vlt. fiftly , that hee will accept of our desires , and our will to do his seruice , shall be taken for the deed , so as he will reckon of so much good to be done by vs , as wee desired and endeuoured to doe : our workes are as good as wee desired to haue them to be . the preparations of our hearts are reckned with god as great things , esay 55. 1. ierem. 30. 2. 2. cor. 8. 12. sixtly , that in all his dealing with vs , he will vse vs in all compassion with a tender respect of our weakenesse . our weeping and supplication shall bee accepted before him , and he will cause vs to walke in a straight way , in which wee shall not stumble , ier. 31. 9. in all our afflictions he is afflicted . in loue , in care , in pitty hee will redeeme vs , and carry vs as in the daies of old , esay 63. 9. as he hath borne vs from the wombe , so will hee bee the same still vnto old age , euen vnto the gray haires . hee will carry vs in the armes of his compassion : hee hath made vs , hee will beare , euen hee will carry , and will deliuer vs , esay 46. 3. 4. he will gather the lambes with his armes , and carry them in his bosom , & gently lead those that are with young , esay 40. seuenthly , that he will supply al our necessities out of the riches of his glory , phil. 4. 19. eightly , that he wil passe by our meere frailties , and take no notice of the errors of our liues , that arise from meer infirmities ; there is no god like vnto him for passing by transgressions , mic. 7. 18. ninthly , that hee will strengthen vs , and make vs grow in the gifts bestowed vpon vs : the lord will be the hope of his people , and the strength of the children of israel . ioel. 3. 16. he giueth power to the faint , and to them that haue no might , hee increaseth strength : they that wait vpon the lord , shal renew their strength , esay 40. 29. 31. he wil be as the dew to his people . they shall grow as the lilly , and cast foorth their rootes , as lebanon . their branches shall spread , and their beauty be as the oliue tree , and their smell as lebanon . they shall reuiue as the corne , and grow as the vine , hosh. 14. 5. 6. 7. and to assure all this , god would haue vs to know that he hath married vs vnto himselfe , and holds himselfe tied in the couenant of marriage with all kindnesse and faithfulnes , to take the care & charge of vs for euer , hosh. 2. 19. 9 to conclude this first sort of promises , what knowest thou what god may bring thee vnto , notwithstanding thy weakenesse ? he can make thee to multiply as the bud of the field . hee can make thee increase and waxe great . hee can make thee attaine vnto excellent ornaments , ezech. 10. 7. since thou art the branch of his planting , the worke of his hand , he may greatly glorifie himselfe in thee , so as thy little one may be as a thousand , & thy small one as a strong nation , god can performe it in his due time , esay 60. 21 22. though thou haue but a little strength , god hath set before thee such an open dore , as no man can shut : and god can make thee stand in the loue of the trueth , without denying his name when the hower of temptation comes vpon the world , & many of greater vnderstanding fall , reu. 3. 8. 9. 10. hitherto of the principall consolations in the case of infirmities . chap. xii . diuers obiections are answered . it followeth that i should answer certaine obiections which doe vsually depresse the hearts of men , and by the trouble of which they neglect the former consolations . ob. some one may say , my infirmities are the more grieuous , because i find affliction of spirit ioyned with them . these terrors and passions vpon my heart doe dismay me , and make mee doubt , those comforts doe not belong vnto me . solu . god may afflict thy spirit , and yet be well pleased with thee ; yea therefore thy case is the more comfortable , because thou feelest the waight and burthen of thy sinnes , as these places of scripture following , most euidently and comfortably shew : namely , psalm . 34. 18. the eyes of the lord are vpon the righ teous , and his eares are open vnto their cry . math. 11. 28. 29. come vnto me , al ye that are weary and laden , and i will ease you . take my yoke on you , and learne of me , that i am meek and lowly in heart , and you shall finde rest vnto your soules . ierem. 31. 25. for i haue satiate the weary soule , and i haue replenished euery sorrowfull soule . and their soule shal be as a watred garden , and they shall haue no more sorrow : the latter part of the 12. verse , &c. isaiah 63. 9. in all their troubles he was troubled , and the angell of his presence saued them . in his loue and in his mercy he redeemed them , and he bare them and carried them alwaies continually . psal. 31. 21. 22. blessed be the lord : for he hath shewed his maruellous kindnesse toward me in a strong city . though i sayd in my haste , i am cast out of thy sight ; yet thou heardst the voyce of my prayer , when i cried vnto thee . psal. 103. 9. he will not alwaies chide , neyther keepe his anger for euer . ob. but i offend daily . solu . that is cleerely answered in gods promise : for he saith , he will multiply pardon , or abundantly pardon , esay . 57. 7. ob. but i finde i grow worse then i haue bin , my hart is much out of order . sol. if there be a heart in thee desirous to return , there is comfort also against this distresse . the lord wil heale thy back-sliding , if thou take vnto thee words to confesse thy falling away , hosh. 14. 2. 3. 4. behold ( saith the lord ) i will bring it health and cure , and i will cure them , and reueale vnto them the abundance of peace and truth , ier. 33. 6. there is healing in the wings of the sonne of righteousnesse , and ye shall go forth and grow vp as the calues of the stall , malach. 4. 2. ob. but i am extreamly burthened with my ignorance , this is a continuall grieuance vnto me . solu . there are many cōforts against ignorance . 1 it is a speciall promise of god in the new couenant , that hee will write his lawes in thy hart , and he will make thee to know the lord : thou maist goe boldly to the throne of grace , to beg the further illumination of the spirit of god. this is one of the suites god cannot deny . 2 god hath promised to leade thee by a way which thou hast not knowne : hee will preserue thee by his knowledge , though thou be vnacquainted with the way thy selfe . he that led his people from babel to sion , when they scarce knew a foote of that long way , will lead thee in the streight way from earth to heauen , if thou seeke a way of god as they did , isay 42. 16. 3 wee haue such an high priest , as knowes how to haue compassion on the ignorant . hee that required that property of the high priest in the law , will much more expresse it himselfe , hebr. 5. 1. 3. 4 this must bee thy glory , and the crowne of reioycing , that though thou be ignorant of many things , yet thou knowest god , and christ crucified , and this is eternall life , ioh. 17. 3. 5 the ministers of the gospell are ours , and therfore if we attend vpon the word , and continue in it , wee shall know the truth : their instructions shall bee daily distilled into thy heart like drops of raine , 1. cor. 3. 22. 23. 6 the anointing thou hast receiued , shall teach thee all needfull things , & lead thee into all truth , 1. ioh. 2. 27. 7 there is a seede of heauenly doctrin cast into thy heart , which shall euer remaine in thee . it is indelible , it cannot be blotted out , 1. ioh. 3. 9. 8 lastly , knowledge is the gift of christ , and as we know that he is come , so wee beleeue that hee will giue vs vnderstanding , that wee may know him that is true , and we are in him that is true , euen in his sonne iesus christ : this is the true god , and eternall life , 1. ioh. 5. 20. ob. but we want , or haue lost the meanes of knowledge ; our teachers are taken from vs. solu . it is true ; where vision faileth , the people faint , but yet : 1 after god hath giuen you the bread of affliction , & the water of aduersity , hee will restore teachers , and no more restraine instructions , esay 30. 20. 2 though thou see no way of helpe , yet thou knowest not how god can prouide ; he can open riuers on the tops of mountaines , and he maketh the wildernesse a standing poole , when his people thirst and cry vnto him , isaiah 41. 17 , 18. 3 if ordinary meanes faile and be denied , god will then supply of his spirit , and make that meanes which is left , to suffice for thy preseruation , and building vp , philip. 1. 9. now that there may be the more aboundant support vnto our harts in this case of infirmities . i will open two places of scripture that doe meete with the most obiections of our hearts . the first is , exodus 34. 6. 7. where the lord proclaimeth the goodnesse of his nature , that all men may take notice of it , and giue him the praise of his rich grace , where hee so describeth the lord , that in his titles hee giueth an answere to many obiections . 1. ob. if thou say thy infirmities may alienate the lord from thee ? solu . he answers , that hee is iehouah , alwaies the same , vnchangeable . hee will not alter his loue towards thee , but loue thee to the end , & for the more assurance , hee repeated that title twice , because he knowes , we most doubt of that , and haue most neede to be succoured with that argument , as the foundation of all our comfort . 2. ob. if thou say thou hast strong inclinations to sinne , or strange temptations , or great impediments , or many aduersaries and discouragements ? solu . he answers , he is god , or strong ; to signifie that nothing shall hinder the worke of his grace toward thee , but hee will keepe thee by his power , and make his grace sufficient for thee . 3. ob. if thou say hee is of pure eyes , and cannot but discerne thy faults , and sinne is sinne in the sight of god. sol. he answers , that he is mercifull . 4. ob. if thou say thou deseruest no such mercy . solu . he answeres that he is gracious , & doth not stand vpon desert . he will shew mercy , not because thou art good , but because he is good . 5. ob. if thou say , the daily repeating & renewing of thy sinnes may prouoke him , though hee bee mercifull and gracious . solu . hee answeres , that he is long-suffering . 6. ob. if thou say thou hast many defects and wants to be supplied . solu . hee answers , that he is full of goodnesse . 7. ob. if thou saist , thou art ashamed of the igno rance , which is more then can be conceiued . sol. he answers , that he is abundant in truth to supply thy defects , & to performe his promise , though thou haue but a little faith . 8. ob. if thou say thou doest beleeue that god is all this vnto some men , & that abraham , and dauid , and others that were in great fauour with god , haue found all this . but for thy selfe thou art so vile a creature , and so meane a person , as it is not for thee to expectsuch great things of god , solu . he answeres , that hee keepes mercy for thousands . hee hath not spent all vpon dauid , or the patriarchs , or prophets , or apostles , or martyrs , or ministers : but he hath an ocean of goodnesse still to be shewed , without respect of persons , to all that come vnto him for mercy . 9. ob. if thou yet say , thou art guilty of diuers sorts of sinnes , and that it is not one offence onely , but many that lye vpon thee , and some of them such as thou darest not name , they are so vile , solu . he answers , that hee forgiues iniquity , transgression and sinne , that is , all sorts of sinnes , of nature , of weakenesse , or of presumption . 10. obiec . if any other should say , this is a doctrine of liberty , and may embolden men to sinne , solu . he answers to that , he will by no means cleare the wicked , those are fauours onely hee will declare to the penitent , that are weary of their sins , and would faine offend no more . 2 the second place is , ezech. 36. 25. and 7. where many obiections are euidently answered , the consolations beeing fitted of purpose , so as euery word almost preuents some doubt might arise in mens mindes : as 1. ob. i am exceeding lothsome , and a creature extremely filthy in respect of my sinnes . solu . i will powre cleane water vpon you ; that is , i will wash your soules in the fountain of my grace , and both forgiue you , and sanctifie you . 2. ob. oh it cannot be that any meanes should doe me good , i am so totally defiled . sol. ye shall be cleane ; t is easie for god to clense vs , t is our owne vnbeliefe hinders vs : god hath promised our cleansing . 3. ob. o but my sinnes are great and grosse sins , i haue offended more grieuously then other men . sol. from your idols , & from your filthinesse will i cleanse you ; though thy sins were as great as idolatry in the first table , or whoredom in the second , yet god can forgiue and sanctifie thee . 4. ob. but my nature is so bad , that if i were forgiuen , i should offend againe . sol. a new heart will i giue thee ; where god forgiues our sinnes , hee giues vs another disposition , and changeth our natures , vers . 2. 6. 5. ob. o , but i am so ignorant , i cannot but offend . solu . a new spirit will i put within you ; he will giue vs vnderstanding and wisdome . 6. ob. but i am so dull and hard-hearted , that i am not sensible of my own distresse or wants , and cannot bee affected with the excellency of the goodnes or promises of god. solu . i will take away the stony heart out of your body ; god will cure vs of hardnesse of heart . 7. ob. but if my heart were softned , and that i had some feeling , it would grow hard and senselesse againe . sol. i will giue you a heart of flesh . 8. ob. o , but if all this were done for mee , yet i know not how to order my selfe , and what to doe to goe on in a religious course of life . solu . i will put my spirit within you , verse 27. 9. ob. if the lord doe giue mee his spirit , yet i feare i shall not bee ruled by it , but offend and grieue the spirit of god , through ignorance , or want of strength . solu . i will cause you to keepe my statutes , and ye shall keepe my iudgements , and doe them : the lord will worke our workes for vs , and teach vs to obey , and giue vs power to doe what he commandeth . 10. ob. i finde a maruellous vnfitnesse in the very things of my outward estate . solu . ye shall dwell in the land ; the lord will blesse vs in outward things , as well as in spirituall . 11. ob. but when i come to vse the creatures , me thinkes i see such vnworthinesse in my selfe , that i am almost afraid to meddle with them . sol. i gaue the land to your fathers : you hold these outward blessings , not by your deserts , but by my gift , and my gift is ancient , i bestowed these things on your fathers . 12. ob. it may bee so ; our fathers were in couenant with god , and more eminent men , and more worthy then we . solu . yee shall be my people , and i will bee your god : gods couenant of grace is with the fathers , and their generations after them : if he haue beene thy fathers god , hee will be thy god also , and thou shalt bee of his people . 13. ob. o , but i finde such daily sins , & i am polluted in euery thing i doe , i am many waies vnclean . sol. i will also saue you from your vncleannes : god will multiply pardon , hee will forgiue vs , and comfort vs against our sinnes after calling . 14. ob. but how shall i beleeue all this ? for i see , god hath plagued vs by famine , and scourged vs with great want , which stil lies vpon vs. solu . i will call for the corne , and increase it , and lay no more famine vpon you , & i wil multiply the fruit of the trees , and the increase of the field , &c. 15. ob. but is there no condition on our part ? solu . yes ; for all this shall bee done vnto you , when you remember your owne euill waies , and your doings that were not good , and shall loath your selues for your iniquities , and for your abominations . these comforts belong vnto vs , when wee are throughly displeased with our selues for our faults . and besides , for all this must the lord be sought vnto , wee shall obtaine all , or any of these , but wee must aske first , vers . 31. 37. chap. xiii . shewing how a godly man may comfort himselfe against the feare of falling away . hitherto of the comforts against our daily infirmities . the consolations against the feare of our falling away follow . wee may three waies comfort our selues against this feare , namely , if wee consider god , or christ , or our selues . 1 in god there are two things of excellent obseruation , both of them exprest in the scriptures . the first is , that hee hath vndertaken to preserue vs from falling away . the second shewes vs distinctly , how he will performe this . for the first , that god will keepe vs from falling away , we haue four things to assure vs. first , the promises of god directly to that end : for he assures vs , that his elect shall enioy the worke of their hands , and shall not labour in vaine , esay 65. 22. 23. the smoking weeke shall not be quenched , nor the bruised reed broken . esay 42. not one of them shall bee lacking in the whole flocke , ierem. 23. 4. god will build them , and not plucke them downe , hee will plant them , and not pull them vp . ierem. 24. 6. he will confirme vs , in and to the end , that we may bee blamelesse in the day of our lord iesus christ : for god is faithfull , who hath called vs to the fellowship of his sonne iesus christ our lord. 2. secondly , the decree of god , concerning which the apostle saith , that the foundation of god remaineth sure : he knoweth who are his . though hymeneus and philetus fall away , yet none that call vpon the name of the lord , and depart from iniquity , can neuer bee lost , 2. tim. 2. 19. thirdly , the attributes of god : and so there bee three things in god may wōderfully settle vs against this feare . the one is , his faithfulnesse . the other is his power . the third is his immutable loue : all three are laid to pawne for the performance of this preseruation , & so pleaded in scripture . for his faithfulnes , the apostle therethēce concludes , that the godly shall bee confirmed to the end , as was alleadged before , 1. corin. 1. 8 , 9. and so hee reasoneth , writing to the thessalonians : the lord is faithfull , who shall stablish you , and keepe you from euill , 2. thess. 3. 3. and of the power of god these places speake , wee are kept by the power of god to saluation , 1. pet. 1. 5. i know ( saith paul ) whom i haue beleeued , and i am perswaded that hee is able to keepe that which i haue committed to him against that day , 2. tim. 1. 12 now vnto him that is able to keep you from falling ( saith iude ) and to preserue you faultlesse before the presence of his glory , with exceeding ioy . to the onely wise god our sauiour , be glory , and maiesty , dominion and power , now and euer , iude 24. and for the loue of god , that it is vnchangeable , there is apparant proofe . whom he loueth , hee loueth to the end , iohn 13. 1. so as wee may bee confident in this , that hee which hath begun a good worke in vs , will performe it till the day of christ , philip. 1. 6. fourthly , wee haue the seale of god for it , and he hath giuen vs earnest , that wee shall certainely enioy the inheritance purchased for vs. and thus euery one that beleeueth , is sealed by the holy spirit of promise , which also is our earnest , ephes. 1. 14. 15. and therefore we shall bee stablished , 2. cor. 1. 22. now for the second ; if any aske how god will do this ? i answer , that the scripture shewes how this will be performed thus : for 1 god will not cast off his people , he will neuer forsake his inheritance , psal. 94. 14. 1. sam. 12. 22. for the lord loueth iudgement , and for saketh not the saints , & therfore they are preserued for euer , psalm . 37. 28. 2 god will put his feare into their hearts , that they shall not depart from him : for this is his couenant with his people , that hee will not turne away from them to doe them good , and hee will put his feare into them , that they shall not depart from him , ierem. 32. 40 , 41. 3 to make all the surer , hee will put his spirit into them , which shall leade them into all truth , and cause them to keep his statutes , and to doe them , ioh. 14. ezech. 36. 4 he will vphold them , and order their wayes , and keepe their feet , that they fall not . the steps of the good man are ordered by the lord , & hee delighteth in his way : though he fall , hee shall not vtterly bee cast downe : for the lord vpholdeth him with his hand , psal. 37. 23. 24. hee holdeth our soule in life , and suffereth not our feet to be moued , psal. 66. 9. hee will keepe the feete of his saints , 1. sam. 2. 9. 5. lastly , god will worke their workes for them , & continually assist them with his presence , and blessings , esay 26. eze. 36. phil. 2. 13. and thus of the comforts that we may gather from god. now secondly , in christ there are three things may minister much establishment in our hearts against this feare . 1 his intercession : he hath specially praied for vs , that god would keepe vs from euill , iohn 17. and therefore is able to saue vs to the vttermost , because hee euer loueth to make intercession for vs , hebr. 7. 25. 2 the consideration of his office heerein . it is his worke to be omega as well as alpha , to be the finisher of our faith , as well as the author of it : he is the end as well as the beginning , reu. 21. 6. heb. 12. 2. 3 the power of christ , none can take vs out of his hand , ioh. 10. & as was said before , hee is able to saue vs to the vttermost , heb. 7. 25. thus of the consideration of christ also . now thirdly , in our selues wee may looke vpon three things , as wee are in the estate of grace . for first , we are borne againe to a liuely hope of an immortall inheritance reserued for vs in heauen : our new birth intitles vs to heauen , and it is kept for vs , and our hope is liuely , 1. pet. 1. 3. secondly , our seed abideth in vs : it cannot bee blotted out . hee that is borne of god , sinneth not , because his seede remaineth in him , 1. iohn . 3. 9. thirdly , eternall life is begun in vs , ioh. 17. 3. now if it bee life eternall , how can it end ? how can we fall away from it ? naturall life may end , but spiritual life can neuer end . chap. xiiii . promises that concerne prayer . hitherto of promises that concerne affliction . and in asmuch as my purpose was but to fence the godly mā setled in his iustification , against the grieuances which might befall him in respect of afflictions , during the time of his pilgrimage heere : i shall end with the discourse of those promises , sauing that i will giue a taste of the last sort of promises , viz. such as are encouragements to holy graces or duties . i will not instance in the promises made to the loue of god , to meekenesse , to such as seeke god , to the loue of the word , and the like : but onely i will open the promises made to the prayers of the godly , and the rather , because christians are most troubled about their prayers . the promises that concerne prayer , may be referred to three heads ; for eyther they are such as assure vs that god will heare the praiers of his seruants , or they shew vs , what in prayer hee will heare : or else they describe the wonderfull goodnesse of god in the manner how he will heare . for the first , that the lord will certainely heare prayer , these places of scripture do most comfortably assure vs. esay 58. 9. then shalt thou call , and the lord shall answere : thou shalt cry , and he shall say , here i am . math. 21. 22. and whatsoeuer ye shall aske in prayer , if ye belieue , yee shall receiue it . iohn . 14. 13. and whatsoeuer yee aske in my name , that will i doe , that the father may bee glorified in the sonne . 1. iohn . 3. 14. 15. and this is the assurance that wee haue in him , that if wee aske any thing according to his will , he heareth vs. and if we know that hee heareth vs , whatsoeuer wee aske , we know that wee haue the petitions that wee haue desired of him . iob. 22. 27. thou shalt make thy prayer vnto him , and hee shall heare thee , and thou shalt render thy vowes . iob 33. 26. he shall pray vnto god , and hee will be fauourable vnto him , and hee shall see his face with ioy ; for he will render vnto man his righteousnesse . psal. 34. 15 , 17. the eyes of the lord are vpon the righteous , and his eares are open vnto their cry . the righteous cry , and the lord heareth them , and deliuereth them out of all their troubles . psalm . 50. 15. call vpon mee in the day of trouble , so will i deliuer thee , and thou shalt glorifie me . iohn 15. 16. that whatsoeuer ye shall aske of the father in my name , hee may giue it you . iohn 16. 23. and in that shall ye aske me nothing : verily , verily i say vnto you , whatsoeuer ye shall aske the father in my name , hee will giue it you . 2 for the second , it may much comfort vs , if we consider that god will not onely heare our prayers in generall , but our voyce , psal. 5. 3. our very desires , psalm . 10. 17. our teares , psalm . 39. 12. the very naming of christ shal not bee done without regard , 2 tim. 2. 19. our groaning , psalm . 102. 20. when we are destitute of words to expresse our selues , our groaning , our teares , yea the very desires of our hearts is an effectual prayer to god. hee doth not looke what we do say , but what wee would say . if we come like little children , and but name our fathers name , and cry , making moane , it shall bee heard . 3 but in the third point appeares the wonder of his compassion : for 1 god will heare without despising their prayer , psal. 102. 17. 2 hee will not reproach them , nor hit them in the teeth with what is past , or their present frailties , iam. 1. 5. 3 hee will prepare their hearts too : he wil as it were helpe them to draw their petitions , psalm . 10. 17. 4 he takes delight in hearing their prayers , pro. 15. 8 5 hee lookes from heauen of purpose to heare their groanes , psalm . 102. 19 , 20. his eares are open , there is not the least impediment in his hearing , psal. 34. 15. it is his very nature to be a god that heareth prayers : it is not contrary to his disposition , psal. 65. 1. 6 he thinkes thoughts of peace to giue an end , and expectation , ierem. 29 11 , 12 , 13. 7 he will be plenteous in mercy , to them that call vpon him , psal. 85. 5. iam. 1. 5. he giueth liberally . 8 he will answer them , and somtimes shew them wondrous things , which they know not , ierem. 33. 3. 9 he will refresh them also with much ioy and comfort of heart : hee will be many times , as the dew vnto their harts , iob 33. 26. 10 it is a singular compassion that hee will heare euery one that comes with petitions to him , hee will except no man : all shall be heard , whosoeuer asketh , shal haue , mat. 7. 7. lu. 11. 10 11 it is yet more compassion , that god wil heare them in all they aske , whatsoeuer they desire of him in the name of christ : they may haue what they will , mark. 11. 24. iohn 15. 7. 12 the spirit shall helpe their infirmities , when they know not what to pray for as they ought , rom. 8. 26. 13 god will crown the praiers of his seruants with this honour , that they shall be the signes both of their sanctification , and of their saluation , iohn 9. 31. rom. 10. 13. if god heare their prayers , hee will receiue them vp to glory . 14 lastly , the lord shewes a wonderfull compassion in the very time of hearing prayer : hee will heare in the morning , psal. 5. 3. in the very season ; the due time , when wee are in trouble : yea so , as he will in our affliction in a speciall manner let vs know , that he is our god , and that he will deliuer vs , zach. 13. 9. psalm 51 , 15. and 91 , 15. hee is ready to be found , psalme 47. 1. daniels prayers were heard from the very first day he made them , daniel 10. 12. yea god will heare vs while we speake vnto him , and answer vs , before we can expresse our selues vnto him many times , esay 65. 24. yea the lord heareth the prayers of his people , euen then when they think they are cast out of sight , ps. 31. 32. finis . notes, typically marginal, from the original text notes for div a17408-e970 the worth of the promises . eph. 3. 6. 9. 2 pet. 1. 3. rom. 4. rom. 9. eph 3. 6. 2 to whom the promises belong . eph. 2. 12. gal. 4. gal. 3. 22. heb. 6. 17. 1. tim. 6. 8. 3 the vse of the promises . 1. tim. 6. 7. 8. 2. pet. 1. 4. the infallibility of the promises proued by 13. wayes . 1 they are all but as one promise . 2 from the nature of god. 3 from the antiquity of them . 4 frō gods writing . 5 from gods oath . 6 from the messengers sent about them . 7 from the ministery of christ himselfe . 8 from the death of the testator . 9 from our anointing . 10 from the extent of the promises . 11 from the time of giuing the promise . the promise sealed foure wayes . 1 in his counsell . 2 in his son 3 in his spirit . 4 in the sacraments . 13 for experience . 6 rules to be obserued if we will profit by the promises . 2. cor. 1. 20. rom. 4. 14. gal. 3. 22. rom. 4. 16. psal. 119. 11 heb. 6. 18. heb. 6. 22. notes for div a17408-e2340 3 sorts of promises . 1 priuiledges 2. comforts in affliction . 3. rewards of certaine graces . sorts of afflictions . note . notes for div a17408-e2610 12 priuiledges of the godly . the loue of god. eze. 36. 28 ioh. 14. 21. 3 properties in gods loue . 1. it is free . 2. it is eternall . 3 it is infinite . the second priuiledge is the giuing of christ to them . the third is deliuerance 〈…〉 things . the fourth is , for giuenes of all sinnes . the fifth is the inhabitation of the holy ghost . the sixth is the restoring of gods image . the seuenth is , freedome in gods house . the eight is , the hearing of his praier . the ninth is the attendance of angels . the tenth is the communion of saints . the eleuēth is the inheritance of the earth . the twelfth is , the inheritance of heauen . note . notes for div a17408-e3730 what meant by outward afflictions . the godly man may comfort himselfe against afflictions , by the consideration , 1 of the commonnes of them . of gods knowledge of our distresses and desires . of gods compassion . of gods high estimation of vs. of the victory of christ. of the holy ghost comforting vs. of the issue out of trouble . of the measure of our afflictions . of the short continuance of them . of the good effects of them . what thou must doe in thy afflictiō . notes for div a17408-e4730 men need comfort against reproches . thou maist comfort thy selfe in the consideratiō . of the notice god takes of them . of gods great account of vs. of thy good report among the godly . of thy praise thou shalt haue in the day of christ of praise from them that now reproach thee . of the small things thou sufferest . of the example of christ. of the cause of thy reproches . of the condition of all the godly . of the presence and assistance of the holy ghost . of the condition of those men that doe reproch thee . of the course god will take for thy clearing and comfort . notes for div a17408-e6700 4 waies to avoid reproches . notes for div a17408-e6900 hee may comfort himself from the consideration , 1 of the cōmon condition of all the godly . of gods appointment . of our refuge in god. of the prediction of christ. of the deliuerance promised . of gods iudgement vpon our aduersaries . of the effects and consequents . of our owne gaine by them . notes for div a17408-e7390 3. things taken for granted . sathan tempts vs fiue waies . 3. sorts of temptations by suggestiō . 1. temptations of blasphemy . 2. temptations to particular sinnes . 3. temptations to despaire . 9. occasions of templations . solitarines . security . pride . anger . 5. dalliance with euill thoughts . 6. intemperate vse of outward things . 7. vnsetlednes in faith 8. triall of faith. 9. relapse into some grosse sinne . notes for div a17408-e8300 he may comfort him selfe from the consideration , of the common condition of the godly . of the measure . of the short continuance . of diuers things in christ : as 1. his example 2 his victory ouer the deuill . 3 his sympathie . 4 his intercession . 5 his vertue for healing vs. 6 his succour . of the issue out of temptation . of the effects . how wee may pray against temptations . how wee may know that we are not ouercome of temptations . note . two signes . notes for div a17408-e9160 two sorts of promises . what is meant by infirmities . the comforts raised from the consideratiō . of thy age in christ. 2 of thy condition now vnder grace . 3. of the fruitfulnesse may be in a weak christian. of the goodnes of gods nature : for he is 1 gracious . 2 mercifull . 3 slow to anger . 4 ready to forgiue . of the hope of strength and of many things in christ : as 1 his opinion of vs. 2 his compassion . 3 his intercession . 4 his bloud . 5 the imputation of his righteousnes . the helpe of the ministery . of diuers particular fauours god hath assured vs of . of what god may bring thee to . notes for div a17408-e10340 8. constructions about ignorance in the godly . the full explication of the words in exod. 34. 6. 7. the full explication of the words in ezech. 36. 25. &c. notes for div a17408-e12320 four things may assure vs that god will keep vs from falling away . 1 his promises 1. cor. 1. 8. 9. 2 his decree . 3. three attributes in god viz. his faithfulnesse . his power . his loue . 4 his seale . what god will doe to keepe vs frō falling away three things in christ may comfort vs. 1 his intercession . 2 his office herein . 3 his power . 3. things in our selues may comfort vs. notes for div a17408-e13350 those promises referred to three heads . meditations divine & morall by h.t. ... tubbe, henry, 1617 or 18-1655. this text is an enriched version of the tcp digital transcription a63822 of text r3392 in the english short title catalog (wing t3208). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 143 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63822 wing t3208 estc r3392 11790062 ocm 11790062 49164 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63822) transcribed from: (early english books online ; image set 49164) images scanned from microfilm: (early english books, 1641-1700 ; 554:14) meditations divine & morall by h.t. ... tubbe, henry, 1617 or 18-1655. [2], 189 p. printed for robert gibbs ..., london : 1659. attributed to henry tubbe. cf. bm. reproduction of original in union theological seminary library. eng meditations -early works to 1800. a63822 r3392 (wing t3208). civilwar no meditations divine & morall by h.t. m.a. and sometimes of st. john's colledge, cambridge. give eare to my words, o lord, consider my meditat tubbe, henry 1659 22957 16 10 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-02 tcp assigned for keying and markup 2003-03 spi global keyed and coded from proquest page images 2003-05 jonathan blaney sampled and proofread 2003-05 jonathan blaney text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion meditations divine & morall by h. t. m : a : and sometimes of st iohn's colledge , cambridge . give eare to my words , o lord , consider my meditations . ps. 5.1 london printed for robert gibbs at the signe of ye golden ball in chancery lane near serjants inn 165● meditations . i a good preacher should be a good orator . pure language and sound doctrine may well stand together . bad rhetorick will marre the text , which a gentle paraphrase can make both plain and pleasant . oratory though it doe not constitute a divine in his essence , yet it makes him powerful in his speech . the word of god is not the 〈…〉 words of a●● , and 〈…〉 ●ciples prove more effectual by a gracious utterance . divinity is the queen and the mistresse of all other sciences ; and 't is sit that such a sovereigne should be dress'd in stately robes . the minister is the ambassador of heaven , and shall he present his message in a scurvy style ? his expressions may be clear and yet eloquent . a sentence well cloathed does not perplex , but help the understanding , and quicken the memory . what reasonable hearer can sleep at a sermon composed by a wakeful braine ? an elaborate phrase should make our ears glow and stirre up our attention to a diligent admiration . an affectation of eloquence in the pulpit is unhandsome ; but fit allusions and significant terms are both comely , useful , and necessary . ii. there is much difference betwixt knowledge and true wisdom . learning sometimes makes men very fooles . 't is true indeed , that the arts and sciences are the riches of the soul , but without a discreet use no better then a treasure either prodigally spent , or superstitiously kept under lock and key . some have grown more wise by experience than others by their deep study and revolution of authors . they that want most do not always catch most ; and oftentimes a natural wit far excels the greatest industry . labour does but rack the brains , and often overturn it . the most learned are so far from a solid understanding , that many times they fall into madnesse the extremity of folly . mens writings for the most part are full of formality , but their actions speak the proper sense of their mindes . books commonly are nothing but phrase , and style , and fancy ; but the soakest instructions proceed from example . he that hath no other way to discover himself but by the pen , will prove an object of more scorn then admiration . much reading is a great hindrance to good breeding ; and hence it is that the best schollars are such perfect clowns . the truth is , the deepest apprehension , the quickest judgement may be very ignorant in the matter of our conversation both towards god and towards man . learning of it selfe is neither grace nor manners , though it may be an ornament to both . iii. when i behold some rare picture or any other curious piece , my judgement presently informs me that some curious artist had a hand in it . every stately building directs us to the consideration of him that built it . and shall not the contemplation of the world and the knowledge of so many excellent things therein contained , constraine us to acknowledge a supream power that over-rules all ? the ship cannot saile in a direct course without a pilot : the city cannot be well governed without a magistrate : and can any man conceive that those lights of heaven , the stars could continue their equal courses without his providence that made them ? or that the earth could remain so well ordered by natures law , if there were not some over-ruling lord to command and direct ? he is but dimme sighted that cannot behold the omnipotence of god , the goodness , the favour , and love of god to man in this outward frame and fabrick of created powers ; yet the sunne will shine though men be blinde , and the invisible deity is still himself , though the atheist will not believe it . iv. friendship if once broken is hardly made up again . those things which are of a most pure composition if once dissolved are never united . pieces of chrystal cannot be sodered : so hard it is to reconcile them , who from close familiarity are divided into mutual hatred . where is there greater enmity then betwixt brethren ? whom nature hath linked together , the devil can divorce into everlasting discord . the reason of this ( i conceive ) is , because the best things corrupted become worse : and when vertue it self shall degenerate into sin , who can hope for any reparation or recovery to goodness ? v. too much desire of learning leads a man into a discontented ignorance . curiosity is the bain of our soules , the nurse of infidelity . he that would know more then he can , will not believe so much as he ought . he that thrusts himself into unnecessary speculations , will first neglect , and at last forget a necessary truth . he that strives for more then he can well apprehend , may lose what he hath already obtained . a modest search into the secrets of nature is both easie , pleasant , and profitable ; but to dive into the depths of an impossible art will but puzzle and distract the brain . an inquisitive soul may go farre , and finde out much ; but still he shall see more ground before him then he hath left behind . some men that would seeme to understand all things , are most ignorant . a curious inquiry puts them into a vaine conceit of their own strength and parts , the onely traytor to the understanding . the beames and light of the sunne refresh the sight ; but if we fix our eye upon it , the object offends , and but dazels the beholder . he that knew most , knew that the upshot of all was but vanity and vexation of spirit . vi . we are naturally more sensible of affliction then of comfort . haman is more troubled with one crosse from mordecai , then satisfied with all the reverence of his adorers ; which yet proceeds from an over-valuation of our content : whence it is that we are so affected in the losse or least interruption of our happinesse ; presently struck dead if our expectation be deceiv'd . david cries out for his sonne absolon , as if the whole frame of nature had been involved in his destruction , when for his own sake he had more reason to be transported with passions of joy . here was not onely an excess , but a misprision of love ; a mistake of natural affection . he was so swallowed up with the sense of his supposed misery , that he knew not how to value a good turn . the object of his fond delight did suppress the clearness of his judgement , that he could not distinguish betwixt a benefit and an injury . so apt are we to repine at our crosses from too much indulgence to our delights , that commonly we take one for the other . vii . idlenesse is the barrennesse of the soul . all living creatures have by nature some kinde of employment , the benefit of which is communicated to the rest of the world . the worst things have some goodnesse , and are still busied in some active engagement for a generall use and profit . plants and herbs which have no visible motion advance themselves by degrees into a fruitful state and condition . the creature without life , is not without action . with what a brave carere the shining sunne spreads his diurnal pace ? and how the sister moon in a constant change follow this leading dance ? how nimble is the fire , how piercing is the air ? how the sea rowles about with perpetual waves ? all which may teach man a lesson of laborious diligence , and raise him from the lethargy of a non-imployment . laziness corrupts both the body and the minde . nothing can be so tedious and irksome as to want business . exercise keeps the heart in tune , and feeds the spirits with a lively sense , whereas doing nothing disorders the brain , and starves the quickest wits into a dull discontent . viii . boldness is an ornament to a vertuous man : but when 't is put on to boulster up a vicious act , nothing more odious . bashful vertue 't is a foolish sin , and bold vice is a sinful bravery . too much modesty intangles the soule with many impediments ; and over-daring drives headlong into infinite dangers . remorse for sinning is a divine grace , but to be ashamed of goodnesse is the next way that leads to impiety . how many good natures have betray'd themselves for want of courage to deny an unreasonable importunity ? as i would not stubbornly reject the worst request , so i shall never grant the be●t without some intimation of power in the libertie of a denial . i will neither accept nor afford any thing in such a manner , but that the world shall see , i could easily forbear to confer , and as easily refuse a benefit . ix . if a man were nothing but all eare , yet a boundlesse tongue would tire his patience . and commonly those that are tedious in their discourse , are also impertinent . he that regards his matter , will not strive for words . he that loves to hear himself talk , considers not what will please others . how was poore horace tortured with the shuffling shifting voice of crispinus ! like the scraping of a trencher , or the noise of a drum to a learned student , such are the ill sounds of a talkative mouth to a judicious hearer . the teeth and lips seeme to be drawn out as a circle to keep in the slippery speech ; which must needs run some hazard when it runs too far without these lines of communication . but if a present danger cannot fright the secure speaker , i wish those that love to speak much would consider that one day they must give an account for every idle word . x. it is an easie task to censure another . hardly any thing can be undertaken without some mistakes . no man can express himself so exactly , but a censorious critick will finde matter enough to work upon . we may easily spy a fault where there are many vertues . it is not always a part of wisdom to discover a folly . ignorance is a busie fool that would seem wise by condemning others , when it knows least it self . he that is alwayes raking in ashes will but foule his own face ; and he that seeks to diminish the credit of his neighbour , may cast a blemish upon his own reputation . xi . there are certain birds of paradise which make the best musick in a cage . the sweet singer of israel was most full of melody in his greatest afflictions . david could blesse god in a cave , iob on the dunghill . the prison sometimes is the saints quire , where the heart is at liberty , while the body is under restraint , and their very groans are acceptable notes of praise and benediction . the good mans sorrow is never without some joy . our very hope can afford us songs of deliverance . when our heavenly father makes up the consort , who can forbeare to tune his voice and keep time with him ? heaven and happinesse waits upon them that with patience attend his leasure . gods presence translates the dungeon into a sanctuary , turns babylon to hierusalem , captivity into triumph . our jaylors are our life-guard , our enemies our servants , since they serve but as instruments to his will upon us , who is indeed our master . he is happy enough that can patiently expect salvation . as the marriner keepes under hatches till the tempest be allayed , so our present misery is nothing but a safe retiring till all dangerous stormes be blown over , and we arive at last to the haven of our rest. xii . in experience i shall observe this rule ; rather spend too little then too much . for covetousness there may be some satisfaction , but the prodigal is lost beyond all redemption . he that spends above his abilities will never be able to make himselfe amends . i had rather deceive the expectations of others , then cosen my self . he that straines his estate to be accounted liberal , may be thought covetous when all 's spent : for the world is most apt to censure those that decline their former course . give god his due in tythes , the poor in almes , and thy self in necessaries , and there will remaine no great superfluitie of wealth to cast away in vanity . xiii . our joys in this world do not alwayes run smooth and clear . the best contentments have some kinde of muddy mixture ; the sweetest cup hath some lees at the bottom . our outward peace is frequently interrupted ; our inward peace is oftentimes eclipsed . here is no constant satisfaction in this region of vicissitude . our comforts are neither full nor permanent . we must look for that happinesse in heaven . who would live in this vale of brittle earth where every thing consumes , and nothing is everlasting ? in the highest advancement some clouds will overshadow us . in the heighth of joy , there may be a depth of sorrow . there is a kinde of connexion in contrarieties . here prosperity and adversity are linked together . it is said of hezekiah after his glorious victory over the host of zenacherib , that in those dayes hezekiah was sick to the death . those dayes are these dayes , and all dayes in our sphere , where the greatest blessings are perpetually attended with some discontents , and such sometimes that sicknesse or death would be a blessed remedy . xiv . nothing makes the work of god in the compositions of our bodies more admirable then the beauty of their shape and curious art used in the workmanship . for this cause the royal prophet considering his creation cries out as one ravished with admiration , i will praise thee , for i am fearfully and wonderfully made . no image or picture can be compared with the form of a mans body : no imbroydered piece can be so well wrought , or set out with such variety of excellent figures . but when we consider that besides , there is a soul inclosed in this exquisite frame , as farre above it as that above all other things , we cannot be so unthankful or unreasonable as not to acknowledge that the divine hand of heaven hath a peculiar influence of benediction and favour to the race of mankinde , beyond all other creatures whatsoever . xv . in every work , we are to regard as well the manner of performing it , as the work it self . it is not enough to say our prayers , to go to church , to hear a sermon , to receive the sacrament , to gives alms ; but all this must be performed with hearty devotion . though the ark be brought to his place of rest , yet god is not well pleased to have it drawn with oxen in a cart . the widows two mites were more acceptable then all the others wealth : she gave all she had with all her heart , whereas they perhaps out of pride , or ostentation , cast in their superfluities into the common treasure . a cup of cold water freely given shall not want a reward . our best services are nothing worth if not seasoned with truth and discretion . therefore god once made a breach upon his people , because they sought him not after the due order . our duties are undutiful if not duly marshalled and fitly ranked . service without a method is worse then ill manners . no action can be well done without a good meaning ; none well meant without a comely and decent behaviour . every circumstance must bear the sense of sound wisdome and cleare justice . xvi . beauty is a grace that proceeds from the proportion , agreement , and harmony of things ; it is then most seemly in the body of man when it follows nature alone without any blemish or defect . how far we may use the help of art , and disguise a deformity to appeare more comely then we are by our creation , a sober christian may easily resolve . as god is not pleased if we mangle and ma●erate our bodies with cruel tortures , so he cannot but be offended when we over-garnish them with gaudy colours , and lay on the varnish of a deep complexion . it is to be feared that they can hardly speak from their heart , that cannot blush from their own blood . when the face can dissemble so well , the tongue may be suspected too . a painted feature is the emblem of vice , which would seem to be adorned with the blushing colours of vertue , when she intends nothing but temptation . we are not to disfigure our faces when we fast in our greatest sorrow ; nor reform them too much when we feast in our highest mirth ; we must not mar gods work ; we must not mend it so as if it should need no additions of glory hereafter . xvii . wicked men judge of other mens afflictions by their own . the amalekite was very well pleased with the death of saul ; and therefore thought the news would be welcome to david , for which , instead of a reward , he lost his life . it sounds very ill in davids ear that his enemy was destroyed ; though he stood betwixt him and a crown . he desires not to rise in his throne by the fall of another . he finds no matter of joy in a kingdome got by blood . thus different are the thoughts of a good soul from the vaine conceits and imaginations of a worldly minde . therefore they deceive themselves that measure the disposition of others by their own standard . the giddy drunkard thinkes the world runs round as well as his braines . the vitious man accounts vertue an impossibility , and will not be perswaded that there is any such thing indeed as conscience or religion , till at last woful experience constraine him to confess the truth with too late repentance . xviii . the prosperity of wicked men may breed in weak mindes some doubt of gods providence . they live as if they had a security for everlasting happiness . whereas vertue lies unregarded , and contemned , assaulted with continual stormes of misery . the bold sinner never misses of preferment , but modest innocence may starve without compassion . how seldome do we see any preferred for his deserving qualities ? villany is so much in fashion , that 't is absurd to be vertuous . 't is true , vice is the gallant of this world , and the only favourite of fortune ; but our observation may yet inform us , that shame is the consequent of sin . there are few exorbitant crimes but have their attended torments , though not alwayes apprehended . both punishments and blessings have their season of maturity . the judgements of god never faile , though they may be protracted . some corrections are in secret . all offences are not branded with a publick mark . if there were no other torment but the guilt it selfe , it were enough to express the misery of a sinful life . xix . the soul in respect of the body may be compared to an excellent workman , who cannot labour in his occupation without some necessary instruments , and those well wrought and prepared to his hand . the most skilful musician cannot raise any harmony from an instrument of musick out of tune . we are therefore to be very careful of these external parts , since the spirit which moves in them can naturally produce no actions of worth , if this instrumental frame be out of order . hence it is that those men who abuse their bodies by the violence of intemperate sinnes , are sometimes over-taken , either with a sleepy dulnesse , or a wilde distraction . their souls are not able to produce any worthy act after a defect contracted upon their organs , or else are unwilling to be restrained and confined to a bad lodging , or a loathsome dungeon . a good servant is a credit to his master : a fine case is an ornament to the jewel : a sound body is an honour to his immortal mistris , and is most fit to be a partner with her in everlasting glory . whereas we may justly fear that they who bury themselves alive in rottennesse , shall inherit nothing but that which is worse then corruption , a generation of perpetual torments . xx . it is strange to see what alterations time will make . those works which were built to perpetuate the memory of our ancestors , are now laid level with the dust , how miserable were man if all his happinesse consisted in the remnant of a glorious name ! and yet this was all the immortality which some expected after death . the strongest bulwarks of renown cannot resist the breath of all-devouring age . change and decay are the elements of every state and condition . the most ancient monuments and bones of the dead have been defaced with sacrilegious hands . there is so little certainty in what we enjoy , that we cannot hope to bequeath an infallible substance to our posterity . we may sometimes observe more changes in a few years , then in all probability of expectation many ages could produce . the world is like a lottery where a man may be made or undone in a moment . the same person is craesus to day and irus tomorrow . there is no confidence or assurance in any worldly thing ; we can neither recal what is past , command what is present , nor prevent what is to come . xxi . amongst all those varieties of instruments made for the service and use of man , we cannot but admire the great nobility and worth of speech , with which he is endued above other creatures . by this we can convey our counsels and thoughts to one another , without this there would be but little benefit of the sense and understanding which god hath bestowed upon us . beasts have a confused noise , and by that in some measure can declare their meaning : but men only can dispense an articular sound . we have reason therefore to be careful how we deliver our selves , and utter our conceptions in such words as may tend to the edification of others , and the glory of our maker . xxii . asa was a very good son of very bad parents . goodness proceeds from the favour and grace of god , is not born with us , nor yet conveyed into our hearts by breeding and strict education . the best instructions are often rejected ; and the worst principles cannot corrupt that heart which the holy spirit is pleased to sanctifie . if men could entaile their vertues with their estates , what a world of glorious saints would this world afford ? on the other side , if vice were hereditary , what swarms of wickednesse would still increase ? in all events whether of good or evill , let us alwayes admire the gracious providence of our heavenly father . xxiii . he that hath but a meane fortune must be careful not to plant himself amongst his superiors , for great men always suspect the endeavours of those that are below them ; and fearing their own greatness may be supplanted in time , prevent such a suspected mischief with the ruine of their neighbours . power and majesty can brook no equals . a rich neighbour is compared to a pyke , that devoutes all the younger fry . pharaohs fat-kine eat up the leane . and the sea swallows the smaller rivers . the poor live best with the poore , as bees thrives together in a swarme . but the sheep are in continual fear when the wolfe is near . xxiv . religion and riches seldom meet together . they that are kept down with such cloddes of earth can hardly reach at the joys of heaven . the rich-man is so puff'd up with the leaven of his wealth , that he cannot enter in at the strait-gate , and the way thither is too narrow for his spreading greatnesse . poore lazarus was advanced to the bosome of abraham , while dives lay frying in the bowels of hell . grace and abundance are not alwayes inconsistent ; but poverty hath fewer temptations , and less danger . nay even in this world , plenty doth but crosse content ; and he that hath all things to his minde , yet wants a mind to enjoy all he hath . feare of loosing , care of preserving , envy of neighbours , opposition of enemies , so disturb his rest , that he cannot truly say , soul , take thy ease here , or soul , go to heaven hereafter . xxv . god and the world never agree in the measure of time . the purpose of his will ; not the motion of the sunne determines his houres . did we set our wills by his decree , gods clock and ours would alwayes strike together . our affections are poised with the weights of selfe-love and ambition , which move too fast in regard of our true necessity which he only respects . the least delay seems tedious to an hasty minde , the longest is but short to the patient soul . think not then that he is slow who never failes in the houre of his promise , though he answer not the very minute of our expectation . xxvi . presumption is the harbinger of destruction . when men grow wanton in their sins , judgement is not farre from their elbows . agag cries out most sweetly , the bitterness of death is past , when ready to be hewed in pieces . when his hopes were at the highest pitch , samuel laid him even with the ground . the candle makes the greatest blaze in the socket , but presently expires with an unwholesome smell . the bold sinner is most confident at his latter end , but that confidence betrays him to the power of utter darknesse . xxvii . he that begins well gives a good hope of his future proceedings . yet the first actions of men do not always entaile a perpetuity of grace . perseverance is a rare and emiment vertue . ioash and nero were two vertuous princes under two excellent tutors ; but very bad kings both , their after reignes did utterly disprove their former subjection . he that is rightly instructed in his youth will doe something worthy of his education ; but those precepts which our masters distill into the braine , are not ever rooted in the heart . time will weare out the impression of goodnesse made upon our tender yeares , if not preserved and blessed by the secret insinuations , and continual motions of a divine spirit . xxviii . it is impossible to gaine the good opinion of all the world . let my conversation be never so innocent , there will be found some detractors to undervalue my reputation . if i do ill , the vertuous cannot love me ; if well , the wicked must needs be my enemies . he that can clearly avoid the strokes of a censorious tongue hath more wit then honesty , and may be presumed to comply with all occasions to maintaine his credit , and in that looseth what he so slily endeavours to preserve . i shall labour therefore to approve my self to god and my conscience ; and let others say what they please : my owne innocency is my own satisfaction . xxix . he that sowes the winde , reaps the whirlewinde . bad actions are onely fruitfull to destruction . wickedness is alwayes attended with death . the end still answers the beginning . we cannot gather grapes of thornes , or figges of thistles . he that meanes to thrive , let him use those means to which the providence of god addes a blessing . for what can any man expect but wages answerable to his work ? the evil of sin , and the evil of punishment go hand in hand together ; but grace and goodnesse are united with everlasting glory . xxx . sinne in the very act may be full of pleasure ; but it always leaves a sting behind it . the guilt and horror lies close a while in ambush , and then starts up to surprize the offender . the devil leads us in a dance to hell , and so leaves us to our ruine : like a crafty strumpet that with her flattering outside draws in the secure sinner to his own destruction , fits him with a fine disease in the rear of his delight . vain man ! how is folly ingraffed to thy very nature , that having so often tried the deceit of vice , wilt yet give credit to her pleasing smiles , and be thus courted to a miserable downfall . xxxi . the want of things makes them precious . we are scarce sensible of a benefit which we enjoy . before possession we think our selves miserable ; and when our desires are satisfied , we growe weary of our happinesse . the fond lover can court his mistris with oaths and protestations , whom afterwards he esteemes no better then his necessary drudge . a poor man knows the value of a penny , when the rich prodigal throwes away his pounds . how sweet is liberty and redemption to the captive ? health and strength to the diseased ? we are eager for those blessings which are denied us , and unthankful for those which we obtain . the apprehension is still fixt upon the object which is absent , as not thinking that which is present worth a serious and stedfast view . but certainly that man is most true to his owne content that can rightly value a blessing enjoyed , and comfortably use those favours which god and nature have bestowed upon him . as i would not overvalue any thing , least i be too much affected with grief in the loss , so , i will learn to know the just price of what i have , least my desire of more increase beyond all measure of satisfaction . xxxii . those of the ancient philosophers that were great admirers of eloquence have propounded the image of an orator , as it were of one who in speaking drew out the golden chaine from his tongue , and fastned it to the eares of his auditors . such vertue and power it hath to hold men to moderate and guide their affections ; such is the pleasing violence of a few well placed words , that our desires seeme to be captivated and bound up to the will of the speaker . truth indeed is truth though it be plainly delivered ; religion can oblige the soul without these glorious bonds : yet when the daughter of time , and the mother of peace appear in their handsome robes , the heart must be very stubborne and obstinate that will not yeeld it self a willing slave . xxxiii . there is no designe be it never so wicked but is masked with a pretence of some good : for that which is absolutely evil , and plainly appears so to be , hath no agreement with the will of man : and therefore the worst mischiefs are commonly set on foot under a colour and shadow of goodnesse . vice is like a painted strumpet which seems extraordinary faire and comely , when perhaps there is rottennesse in the bones , as well as deformity in the soul . treachery and mischief have alwayes a pleasing outside , whereas vertue for the most part goes plaine and naked . well may that man set himself out that hath nothing lovely within . wickednesse if it be not courtly , will never be courted . and the gastly visage of sin , if it were not covered with an handsome vaile , could never tempt men to forsake their own freedome and become the servants of so vile a mistresse . xxxiv . i will be kinde and courteous to all , but familiar with none but my intimate and equal friends : for the love of inferiours often-times degenerates into contemp● . yet i had rather my carriage should savour of too much humility then over-much state : for the affections which proceed from popularity are not so dangerous as those passions of feare and envy which alwayes attend the proud . i will not think my self too good to look upon any man ; but i will be sure that he whom i receive into my bosome acquaintance shall be at least as good a man as my selfe . xxxv . the death of a martyr is attended with much glory and renown : who would not willingly embrace and entertaine that profession which is more precious then life it self ? the condemned innocent hath sometimes converted the unjust iudge , and by a glorious eluctation over-thrown the malice and envy of his adversaries . eternity is the reward of every true christian : yet they that die for religion think they purchase heaven at an easie rare . the lively voice of a powerful preacher is not armed with such effectual eloquence . they that will not be won with words , cannot but admire the cheerful rhetorick of their constant resolutions . the roman ensignes never spread so farre as the christian standard : and those red-characters have confuted the egyptian learning . if we cannot maintain this doctrine with the losse of life , it is in vain to teach it with the expence of breath . but how far are they out of fashion that study to disgrace it with both ; and cannot be perswaded to entertain this profitable instruction within the verge of their opinion or practise . xxxvi . as we cannot live without eating and drinking , so it is requisite that we receive our sustenance with that moderation that no more be taken in then is necessary for the nourishment and refection of our bodies . if we take too little , we are guilty of theft and robbery upon our selves ; if too much , of violence and oppression , and instead of satisfaction impose a burthen upon the flesh , and for preservation induce destruction ; but the danger that falls out by not observing a mediocritie is more to be feared on one side then the other . our appetite is more apt to offend in the excesse then in the defect . they that use their daily bread as gods blessing , cannot transgress either way ; but like a skilful chymist that can refine his gross materials into a pure quintessence by the art of sobriety , temperance and gratitude , are wont from their bodily food to extract a dyet for the soule which shall feed and preserve it to eternal life . xxxvii . a counterfeit zeale will degenerate into malice . there are no such enemies to the house of god as those that seem to be the greatest friends . a profest adversary to the church may be avoided ; but a close enemy will not discover his hatred till it be too late to resist . thus mischief can walk in the disguise of religion ; and envy plays the jesuite in a holy mask . i will always suspect his heart whose tongue flames with sacred words , when wanting their fit opportunities , and delivered in a hasty fit of devout passion . be not righteous overmuch is good counsel . for extreame puritie will turne at length into manifest impiety . xxxviii . there can be no condition of peace allowed to our souls , except , while we remain here in this earthly garison , with our utmost strength and power we resist the rebellious corruption and tyrannicall enforcements of sin . some learned criticks would have peccatum , sin , to be derived from pecus a beast ; properly enough if we consider the nature thereof : for by that we degenerate into a beastly disposition . how then can we expect the friendship and love of him who made us men , when we entertain that which deprives us ( as it were ) of our peculiar liar existence and proper being ? if we make an agreement , or keep in league with wickednesse , he that as a friend is able to crown his blessings with eternity , as an enemy to destroy without end will redouble his anger and revenge . xxxix . i will endeavour to live so , as if i saw god a perpetual spectator of my actions . never yet was sinner so destitute of shame and grace , so arm'd with impudent boldnesse , that he durst always act a mischief before every mans face . if i consider that god sees my secret sinnes more plainly then any man my best works . i should out of modesty forbear to commit a shameful fault ; and out of feare to offend him who is both witnesse and iudge . xl . nothing is so generally beloved as the immortality of a noble name ; and yet this in it self confers nothing to our happinesse or misery , either before or after death : it matters not how we are censured so we be really good ; and if we be ill , a little credit may hide , but cannot abate our vilenesse . the hypocrisie of a false renown doth rather aggravate then diminish our unworthinesse . we may trample upon the graves of the dead , but cannot hurt their ashes : we may canonize a saint , but cannot make him such by our greatest adoration . the goodnesse of an action is in the stamp and character of its own nature , not in the value of a vain report . it were labour lost to pursue vertue , if it could be taken from us by the violence of a railing tongue . and though false witnesse may prevail for a time against the best innocence , yet the iudge of all the world cannot be unjust in his judgement . xli . by the composition and stature of our bodies we are admonished how to behave our selves one towards another . every man ought to dwell within his own bounds and limits , without incroaching upon his neighbours part . as there is space and roome enough in the head for those operations that are there fixed , and the like in the rest of the members , by reason of that good order and consent setled amongst them : so , the world is sufficiently great to serve all , if we had but skill to bear with one another , if every man would be content with his own state and condition , and satisfie himselfe with those peculiar gifts which he hath received from our soveraign lord as a member of the same body . xlii . 't was well said of one , dreams are but dreams , that is , nothing but vanity . yet by these a wise man can make a large discovery of his own inclination . the night sometimes represents things clearer then the day . sleep ( which is but the shadow of death ) can furnish our soules with lively thoughts . the retired fancy is not disturbed with any outward object , and finds room enough to expatiate it self . to give credit to every dreame , and to neglect all , argues too much indiscretion in both extreames . superstion , will make a god of nothing ; contempt , will make nothing of god . the braine is not destitute of her vigilant motions under the greatest load of drouzie morpheus . it will become our wisdome to make a useful collection of our most extravagant fancies ; which we may do well enough and yet not abuse our faith with too much curiosity or observation . xliii . what miseries attend this life , when our best things are but vanity and vexation . solomon had a general experience of this universal frame , yet could finde nothing but emptiness at the bottome . the world was made of nothing , consists of forms worth nothing , and at last shall returne to nothing . this will give our discretion wings to flie to heaven , the state of true blisse , of everlasting joy . as god made every thing by his power of nothing , so let us by grace from god make nothing of every thing : let us slight and neglect these transitory fading toyes : let us behold all as nothing , and behold our lord as all in all . xliv . he that would settle a distracted state , must first subdue all his enemies . to exalt a troubled kingdome , it is necessary that some should be made shorter by the hoad . the humble sheep can never rest securely , while the devouring wolves are at liberty . mercy and favour prove cruel sinnes when exercised upon a brood of traitors ; for the innocent suffer when such guilty men are reprieved . the members of a common-wealth are torn in pieces , when rebels get a head above their soveraigne . divisions and factions are the tortures of a crown ; and he that neglects a correction must needs fall under it . a quick dispatch is the onely cure for such desperate diseases . a prince that stayes to hear what his good rebellious subjects can say for themselves , does but suffer them to destroy him in a way of complement and send him to heaven for his happiness . xlv . we are all apt to dispute for a priviledge of revenge ; and every man would have the power of a king within him and something more . the little shrub will contend with the lofty cedar for supremacy . therefore those primitive champions underwent as hard a service in subduing their affections to be prepared for a ready submission to the wilful tyranny of some wicked prince , as when they endured their fiery tryal , or the most subtil torments of persecution . this ( i believe ) was the greatest conquest . the sweet assurance of an innocent death will countervaile the worst extremity of paine and miserable torture . a good conscience is a continual feast : or ( to use the expression of a learned divine ) food in famine , freedom in fetters , health in sicknesse , life in death . xlvi . as the body cannot live except it receive such food and nourishment as is agreeable to its nature , so the soul cannot thrive if it want the knowledge to which it is naturally inclined . and as life is preserved by heat in our bodily parts , so the being of our foules consists in the apprehension of that fervor which the love of god bestows upon it . the spirit which is separated from the favour of god is in a mortal condition . the blessed estate of eternity belongs to those that are animated with the warme beams of a living mercy . the means appointed to obtain this happinesse is the heavenly and eternal word , which we use as a preparative to receive those precious viands of everlasting glory . xlvii . marriage is a composition of both sexes . the creation was imperfect till adam parted with a piece of himself to be returned with interest . it is some kinde of an affront to nature , if there be no impediment to reject wedlock . it is that by which the world subsists ; and he that upon reasonable termes will not improve such a benefit , is an enemy to the very essence and whole constitution of man-kinde . the chastity of a single life is a rare jewel ; and blessed are they that can preserve it entire : yet honest matrimony is the best remedy , either to prevent or cure a lascivious disease . when couples joyne with mutual favour and affection the danger of temptation is not so great ; but a solitary vertue is not so well armed against the fiery darts of satan . xlviii . nothing becomes authority so well as a grave and sober moderation . violence can never consist with peace . he that rises above his heighth may fall below himself . preferment is a curse to him that knows not how to use it ; and many men had beene happy if they had not been exalted . a man may know his distance , and yet not part with his humility , for 't is a vertue requisite in all conditions . it is good to moderate the greatnesse of our prosperity with humble thoughts ; for he whose minde exceeds his fortune is miserable enough in the highest advancement . xlix . when the tongue runnes over , we may presume the heart is full of vanity . he that speaks much of himself never considers what he ought to do . his intention upon the fame makes him neglect the worth of his actions . he takes it for granted that all his deeds are currant coine , and therefore is bold to assume the glory of a high renown as the natural purchase of his merit . thus presuming that he cannot act amisse he passes by the best opportunities of doing good ; and is onely great in the tinkling sound of his own applause and commendation . l. he that marries meerly to satisfie his lust , may chance to have an ill match by the bargain ; for if there be not abilities to maintain an estate , as well as strength to satisfie desire , true love and affection will soon growe cold . we cannot feed upon beauty : imbraces will not cloath the back . a single man may have patience enough to endure the worse of evils ; but when poverty afflicts two souls together , the pain is intollerable . if fortune frown upon my self alone , i can finde the warres a remedy for such a disease : but what griefe can be conceived greater then this , to see my second-self ready to starve without power of reliefe , my little infants crying for brea● when i have nothing but my teares to comfort them ? the meanest beggar after death is as the greatest prince : but he that leaves his wife a poor widow , starves in his memory , and is miserable in his grave . li. death can finde us out when we least look for it . a summer parlour is no ominous place of destruction : yet there eglon perished by the hand of ehud . a brothers feast hath little shew of danger ; yet there amnon fell by the treachery of absolon . sitting is a posture of safety and ease : yet eli by ill news was cast down from his seat and brake his neck . the house of god is no stage of violence : yet there zechariah ( or not farre from thence ) was stoned by the people at the kings commandment . where ioash found a sanctuary , the faithful prophet findes a way to his grave . the same ioash was slaine on his bed , a receptacle of safe repose and quiet rest ; slaine by his own servants , the ministers of preservation and defence ; as if their cruelty meant to prevent his sicknesse , and give the first blow to dissolution . his killing diseases could not secure him from violent hands . he little thought to be killed when he was ready to die . so his latter end came upon him unawares . nay , then was the last year of his raign and life when he expected to live long , and rule at pleasure . the sword of justice can destroy the sinner anywhere , at any time , beyond all expectation . and the best saints sometimes are sent to heaven in a trice : though never unprepared , yet alwayes ignorant of the time ; though not against their will , yet without their desire . lii . when god resolves to make his wisdom knowne by suppressing the counsels of wise men , it is commonly done by small means , and weak instruments ; thus the poor man shall save the city : thus iaell shall prevaile against sisera above an army of men : thus the folly of preaching hath confounded all the learning of the world . to teach us that nothing can be done without him . the streames of our strength runne dry unless the spring of his bounty be full . the best knowledge , if not attendant to his grace will faint and tire at last , but the least spark of wit animated by his goodnesse shall mount up with eagles wings . nothing can act rightly except he inspire the motion ; yet he that looks for revelations , and expects a divine assistance to his undertakings without all endeavour on his own part , intends but to deceive himself and others . as too much confidence in the external helps of devotion brings in superstition , so too much neglect doth but advance profanenesse . the very name of a university is hateful to ignorant atheists ; and heresies thrives best in the suppression of all learned diligence . industry and grace will stand well together ; strength and glory have a mutual complyance : let us not trust overmuch to the one , nor caution our selves with a conceit ▪ of the other . liii . the common people judge of persons and things by the issue and event . their love is violent upon a flourishing object , and their hate as cruel to those whom adversity hath overthrowne . who but a saul after his great victory over the ammonites ? how miserable is iob afflicted by his seeming friends ? success is the baud to vulgar admiration , while misfortune and misery do but court contempt and hatred . prosperity may challenge respect and observance when ragged honesty can hardly move compassion . if a good conscience did not make amends for all extreamities , nothing were more miserable then vertue in a low condition . our miseries may informe us that god himself is offended : yet such is the profit of affliction that by it we may learn to prepare our hearts for endless joyes , and everlasting blessings . liv. there is not any vice more hateful to almighty god , nor more disdainful or ridiculous in the society of man than pride : whereas a modest humility doth procure many divine favours , and knits the souls of men in a loving sympathy ; a powerful cement , a binding vertue ; that glues and ties all relations together : a center wherin every line of the circumference meets : the magnetique lady of all other honourable graces : the queen regent of all other vertues ; whose scepter is tipp'd with a commanding power to tame the most desperate devil , and becalm all the turbulent combustions of a distracted enmity . why should the minde disdaine to be submissive to her self , to be humble in her own thoughts ? if she contemplate the greatnesse of that power that can depress the cedars , and bring the hills down to the vallies ; that hath not spared the inhabitants of the heavenly court , but hath deprived lucifer and his train of that blessed association ? god cannot endure this swelling humour which flies like stinking smoke into his nostrils , and goes out like an unsavory snuff , that gives offence to all , and serves but to be thrown away and trod upon . can i be proud of beauty , when i meet every day others farre more beautiful ? is my coxcomb curried with a little learning ? do my brains begin to crow ? there are those in the world , in comparison of whom i am but a plaine dunse , a forlorne ideot , a meer ignoramus . if we have much , how much more do we want ? enough to make us humble . the proud peacock is soon taken down when he beholds the blacknesse of his feet : the mournfull hien makes the height of pride recoile into a bashful penance : he can no more admire the glittering bravery of his feathered rain-bowe . so true is that of solomon , when pride cometh , then cometh shame : but with the lowly is wisdome . nay such is the danger of this sinne , that from thence he inferres the consequence of all mischief and misfortune . pride goeth before destruction , and an haughty spirit before a fall ; that alone is the cause of all jarring discord , and confusion ; onely by pride cometh contention . when i look upon the sweet behaviour and humble carriage of our great and powerful redeemer , i cannot but wonder at the pride of those ambitious spirits that can hardly brook either equal or superiour . i cannot be proud if i consider what i am in my selfe , and what god hath done and suffered for me . lv . learning as well as religion is necessary in a divine . truth may be apprehended without much knowledge , but it cannot be taught without a large measure of understanding . a man may have faith enough for himself ; and yet want power to infuse it into others . the arts are nothing else but reason improved ; and divinity though it transcend , does never crosse nature . morality is a servant to grace ; and such a queen cannot be without her attendants . conscience and phylosophy may well stand together ; a good pastor is well furnished with both : without the first none will , without the second none can rightly instruct the people . lvi . i will ever suspect that man that makes too much haste to gaine my acquaintance . a violent affection goes away as fast as it comes ; a fire of straw is easily kindled and quickly out . love that is ripe too soon , like summer fruit , will not hold out in the winter of affliction . a durable friendship is built upon consideration : he that thrusts himself upon me may be presumed to want honesty or judgement : either he hath some designe upon my person , or else is not worthy of my knowledge . religion is the best ground of a familiar society : and i shall think that he hath but little in himself , that will venture upon me , not yet informed of mine . lvii . travel to a wise man is a lesson of experience . the deepest schollars cannot by their reading comprehend so much as others that want learning have seen and observed . a narrative information is sometimes no more then a dreame , many times a very lie ; and 't is impossible to make so good a collection of what we hear or read as of that which is clearly represented to the sight . our maps do but contract the understanding , which is enlarged by a full view and open contemplation of the place . there are some so wedded to their home that they will not approve of any voyage into forraigne parts . as 't is a practice commonly taken up by young gallants meerly for fashion sake , i cannot but condemn it ; but if we go with a thrifty intention to informe our selves , and have a care to the maine chance ; if gods grace and goodnesse do not leave us when we leave our countrey . i know not any thing that can be ( especially to persons of honour , and men of great birth and fortune ) more convenient , lawful , and in some sort necessary . lviii . war is our misery , and yet oftentimes proves necessary ; an inevitable malady that turns to a benefit , as it may be the means to prevent a greater mischief , or procure an unexpected happiness . it is the best way sometimes to expell poyson by a contrary poyson , and such destructive medicines may preserve the patient , and ruine the sicknesse . when our peace is corrupted with luxurious sinnes , it is time to launch it with a revengefull sword : and the state must be wounded to the quick to let out her putrifaction . who would not rise from his sleep when a just cause calls him forth ? when the war-like trumpet sounds an alarme to our drousie spirits , who is he that can willingly embrace a senseless ease ? warre is a remedy as well as a disease , though sometimes it prove a remedy worse then the disease : brings health as well as sickness ; and preserves the active minde , which having no object to work upon , consumes it self : it renues the nobility of a decayed house , and scoures off the foule aspersions of a long contracted infamy , whether false or real : it revives the natural fire that lies raked up in dust and ashes , and stirs the heart to a generous contention . lix . a good souldier is a good man ; for grace and valour are never separated . he knowes that the practise of sinne is a dishonour to his lord , and a disgrace to that service and imployment which he hath undertaken . holiness he accounts the best prize , and thinks religion a thing as necessary in the field as in the church . his carriage and conversation is most eminent and conspicuous . the most exemplary patterne of vertue , and severe example of goodness . he maintains christianity with his life , and his perfections shine brighter than his sword . he bears a just and single heart in a righteous cause . as conscience brought him to the warre , so that shall preserve him alive or dead : nor can he proceed valiantly in any action without it . he alwayes endeavours to march like a christian , & walks worthy of his extraordinary calling . such he esteems it , a profession of extreame necessity , not like our mercenary sword-men , a common trade of villany and destruction . the ten commandments are his millitary orders : he measures martial-law by the decalogue ; and hath skill to overcome his enemies without a breach upon that precept which forbids murder . he loves conscience better then fame ; and thinks it impossible to obtain the last without the first . he carries a clear countenance in a cloudy brow ; looks boldly like a lion , and as he would fright the devil and all his host , but humbly fearful like the modest publican at the sight of god . he is free and kinde to his friends ; charitable to his worst enemies ; courteous and merciful to his captives ; faithful and loyal to his prince ; good and just to all . you may discern a mannerly rudenesse in his behaviour ; an eloquent plainnesse in his speech , hearty sweet expressions without complement . he is full of all deserving qualities , wisdome , justice , temperance , liberality : these are all companions to fortitude his peculiar vertue . he fears not the worst mischief that can befall him , and will go on though all the powers in hell should rise to his destruction . he is confidently assured that he can lose no more then his body . his peace is made with heaven ; and the greatest dangers of outward warre cannot disturb that happy union . he dares entertain death in any habit , in any place , or at any time . he is provided in the field , and in his chamber : and every houre he expects his last houre . in the greatest storm of ill success he carries yet fair weather in his face . his countenance is the almanack by which others prognosticate their hopes and expectations . if sometimes he miscarry through a light error or mistake ; his pardon may be as just as merciful : nor is it fit that all former deserts should be covered in the grave of one misfortune . a foile or two will adde more strength and courage for the next engagement . shall small offences be writ in marble , and constant vertues in fleeting sand ? shall one unlucky trespass blot out the remembrance of many victories ? lx . me thinks the very name of man should perswade us to a peaceful quietnesse : but if natural reason cannot prevaile , yet the respect we have unto religion the profession of a christian should work effectually . when i hear the name of man , i am taken with delight as conceiving him the subject of peace ; but when i read the title of a christian , my hope is confirmed beyond expectation ; yet amongst christians we finde that discord which the heathens would have blushed to own . the market , the court , the exchange , the hall , the church , all places are filled with contention . such a general deluge of distraction hath overwhelmed the world , the earth is so besprinkled with the bloody characters of ruine , that peace cannot find a place to keep her foot-steps dry . i look upon the city and there hope to finde an agreement , where all are guarded with the same walls , and governed with the same laws , and ( as men in one ship ) embarqued in the same common danger . but ( oh shame ! ) how are all things here corrupted with strife and debate : every house a bethlem , a cage of madnesse , where every man in a distempered rage corrects his fellow ? i saile out of this tempest to the court as to a certaine haven of rest. sure this is the palace of peace : here are men of wisdome and state : here is the very heart of the people , and the eye of the common-wealth : here are his vice-gerents who is the prince of peace . the court is the abstract of government and order ; a place free from all tumultuary violence and unruly dissention ; and all things promise fairly ; courteous language , sweet imbraces , chearful meetings , and other offices of civility and humanity are placed within this circle . and yet ( alas ! ) all this is not the shadow of true peace ; but painted bravery , and meer hypocrisie . the true discerning spirit may behold under this mask , divided factions , secret enmity , undermining treachery . ambition and envy , self-love , and pride , grow up in this rank ground like ill weeds that can never be rooted out notwithstanding the best endeavours of a good prince . that which i thought the habitation of peace proves a nursery of distraction , a stage of confusion , a seminary of discord ; a curious brave modell of folly and madness ; where contention , scorne and contempt play their wanton revels under the disguise of love . i will go to the schools of the learned . learning makes us men , philosophy more then men , divinity saints . surely amongst such i cannot misse of peace ; but these have their warre too , though lesse bloody , yet not lesse cruel . one school fights with another . in the same academy the orator and the logician are together by the ears . he thinks all the majesty of eloquence is dilated upon the palme of his hand ; and the other thinks all the strength of reason is contracted into his fist : and in this posture they enter the lists . what strange and different opinions do we finde in several authours ? and that not for the substance but ceremonies , not for the kernel but the shell of learning : a letter , a syllable , a point makes the difference : fighting and scolding , as if religion and their souls lay at stake : and are not more angry with themselves than with others that admire them not , conceiving every man bound to attend their loud noise with fearful reverence . the height of disputation swells into a chollerick rage ; and if the matter scape the daggers point , yet there are words which cut like a razor ; a sharp style that will fetch blood from the very soul , and destroy a good name . their subtill distinction serve for no other use but to divide themselves . whether shall i go at last , there is but one harbour left , religion . now certainly i am not farre from my beloved port. i see the very emblems and colours of peace , civil garments ; i hear the very sound of peace , the name of brother and sonne , terms of charity and community , sweet compellations , and peaceful salutations , willing instructions , and courteous admonitions . yet even among these i meet with such impostors as make all this but a glorious shew , a rare outside . there is no where so much intemperance and immoderation as in matters of judgement concerning religion . hence it is that we find such miserable distractions in the christian world . the hearts of men divide as well as their faces ; and 't is hard to finde two as of equal form , so of one opinion . a self-conceited pride rules in every breast , and no man will be bound to forsake the conceits of his own brain . difference in affection breeds division in doctrine , and variety of opinions drown the power of love and peace . i will venture once again and search amongst the matrimonial assemblies for a paire of turtles , an husband and a wife that will not be separated : whose love is contracted to one family , to one fortune , to one bed : who are become one nature in a twofold habit ; the same person in a divided skinne , a mutual representation of one heart in two souls . here , affection sits like a prince attended with his royal progeny , the most lovely object that can be represented to the sight ; yet as in all other relations , so likewise here , some difference hath crept in , which oftentimes proceeds to an absolute divorce , or else continues in a raging jealousie and mortal division . i have but one wish more : this is the last step of my desires , that i may enjoy a resting place in the breast but of one man , or feel some sense of quietnesse and tranquility in my own heart . i am denied this happinesse . the same man fights with himself . reason warres with the affection ; and passion with passion . we finde such a contradiction of humours in some men that they can turne into any forme . the minde is sometimes a bull , sometimes a serpent , and sometimes a flame of fire ; and then the musick of the soule is quite out of tune ; the bells ring backward as in some general conflagration . piety drives one way , desire another . ambition , anger , &c. a various lust divides the four quarters of this little world . this is our wilful misery . and yet we are bold to usurp the stile and title of a christian , although we do agree in every thing from the most absolute pattern , and prime authour of christianity . look upon the whole volume of his life : what can we finde written there but a doctrine of good-will , and stedfast reconciliation ? what do all his precepts and parables found of , but peace and charitable forbearance ? and no wonder , for by the judgement of a poet , peace is the best of things ; by the sentence of a prophet , the work of righteousness ; by the decree of an apostle , the greatest vertue ; for this is that charity which like a true doctor of peace he prefers before the tongues of men and angels , before the gift of prophecy , above all mysteries , and all knowledge , and all faith . lxi . we may observe that in times of danger and destruction , good men are little regarded , and for the most part live obscurely . in this injustice of the world the goodnesse of god is most conspicuous . when the birds of prey are fluttering abroad , the careful hen calls in her chickens to the safe protection of her wings ; when the street is filled with violence and tumults , the tender parent locks up the children within doores , not denying them their liberty , but thus providing for their safety and security . what greater happinesse then a quiet close retiring roome , when blood and ruine are making merry without ? can we complaine of obscurity , when scarce any open place is secure enough ? how happy was the church under ground , when in that darknesse there was light enough to see heaven ? in that narrow imprisonment they were yet free from persecution . those seven thousand which elijah knew not of were well known to him that preserved them . and when elijah himself was sought for by iezabel , where had he been if he had been every where ? they that have strength enough to burn in glorious flames , may scorne to save themselves by flight ; but if god afford this help to our weaknesse , we have reason to be thankful for an easie judgement , which appointed as the means of our deliverance turns into a blessing . let me be separated from the comfortable society of my dear friends , deprived of the benefit of my owne countrey aire , exposed to misery and the contempt of strangers , alwayes forgotten , never observed , let me be an obscure dark inmate , a son of earth , an ignominious bastard in the worlds opinion , a neglected slave ; i shall think this disgrace a great honour , if i may rest safely under the shadow of the almighty . lxii . although mans greatest excellency above other creatures consists in the nobility and worth of his soul ; yet there are other points of high value and concernment in the matter , forme and use , of all the parts of which the body is composed , not to be found in any other creature besides man . whereby we are taught , that almighty god having prepared and built this earthly lodging for such a spiritual guest , it is therefore not to be neglected ; no not after the dissolution . our bodies are the bodies of immortal souls ; whilest living not to be abused by intemperance ; when dead not to be cast away with a dishonourable neglect . our members are the organs of a divine spirit , without which it cannot exercise those admirable faculties , from whence proceed all those operations of grace and vertue , which make men great and famous in the world ; favourites of heaven , and glorious saints . our happinesse is not compleat till both meet : they that destroy and vilifie this outward fabrick , as much as in them lies endeavour a perpetual divorce and separation . lxiii . the heart is the spring of life , and the fountaine of all vitall spirits dispersed into every part of the body : yet notwithstanding this preheminence and dignity it cannot subsist without the coole refreshing of the lungs , or the veines proceeding from the liver , or the strings of the sinews , or the necessary support and guard of the ribs and bones ; which are as so many strong forts and bulwarks on every side . thus the greatest men who in regard of their power and authority have the lives of others at their command , are yet so farre from being able to maintain their own greatnesse , that without the aid and defence of inferiours they must needs fall to dust . nothing but almighty god is absolute of it selfe , and there is not any thing that depends not in such sort , at least of something else , as that it cannot remain long in any firm state and condition without the service of another . who then can be so proud as to advance himself above his neighbour , in such an high conceit as not to knowe he may want the least of gods creatures for his preservation . no man is great but by comparison ; which implies so much defect that he stands in need of more then what he hath , or is , to constitute the worth or being which he enjoys . lxiv . the newter is an hermophrodite in his opinion . one of little use or benefit to his countrey . he dares hardly professe any religion , but for the time thinkes that best which is most prevalent . we may well wonder to see the strange distractions of church and common-wealth ; but we may wonder more that any should be so indifferent to partake of either side ; such men love truth onely for their ease , and can easily dispence with conscience for a little pleasure . but they that are thus content to serve two masters at once , shall have none but the devil to serve at last . he that will halt between two opinions can never go upright in his conversation ; and we may safely conclude that that man hath little grace that hath too much religion . lxv . we may finde by experience that our inward corruptions are more dangerous than outward provocations . there is no such baite as the affection self ; which many times betrayes the sweetest natures , and best dispositions to an unruly wantonnesse . lust is a serpent , which if once entertained windes it self into the soul , and gnawes the conscience while it destroys the body ; till in the end it prove an inextricable misery of madness . when the memory shall recollect the secret pleasures of our wanton youth , and knows not whether to entertain them with horror or delight , but is feaver-shaken betwixt both , being kept warm with the remaining embers of desire , and benummed with the feare of hell , what a hard knot will this be to untie ; what a labyrinth to get out of ? what a riddle to resolve ? if there were no other remedie the due condsideration of the holinesse of god were a sufficient coercion from this evil . when i contemplate the divine nature , void of all profanesse and filthy corruption , so full of purity and absolute perfection , that will not endure the least defilement of sinne , my thoughts run round in a desperate carere , i begin to condemn my self , and almost repent that i was made a man . how is it possible to please him that can delight in nothing but a spotlesse innocence , while we bear about us this heavy burden of miserable uncleannesse . how was the wisdom of solomon befooled that could not shut his eyes from beholding this vanity ? where was the vertue of those holy patriarchs that could not drive off such a wickednesse ? what was the integrity of davids heart that would entertain such a deceitful monster ? was this the unhappinesse of their condition ; and can i be free ? lord ! what flesh and blood are we made of , if circumvented with the necessity of such a sinful misery ? which yet by the contemplation of the infinite and celestial beauty , may be restrained , though while we dwell here in this earthly tabernacle , we cannot procure a total suppression . how can i runne into any actual transgression of dishonesty if i believe the god of chastity cannot behold such a debauchment without offence ? when therefore i feele a wanton provocation dancing in my blood , and the fire of lust begin to keep her unchast revels in this consecrated temple , i use no other charm but thus whisper to my self , how can i do this great evil and sinne against god . lxvi . those afflictions strike deepest which bereave us of the object of our love . how many parents are unwilling to be rid of a charge by the losse of a child , desiring still to be happy in the riches of their poverty ? how loath was david to part with his rebellious sonne , loving him better then the safety of his crown and kingdome ? there is a kind of empire in the minde that will enjoy nothing but what it likes , and had rather want it self then her peculiar pleasure ? we are so devoted to the subject of our desires , that we seem to die in the departure . the active soul cannot but appropriate her selfe to some delight , which when it failes , must needs leave behinde it the torment of a sad discontent . it will be our wisdome therefore to settle our affections upon those things which never perish , which can both satisfie in the enjoyment , and not be lost in the pursuit ; which will neither weare out in the fruition , nor slip from us in our expectation . such is god ; and he that relies upon any thing without relation to him , shall be sure to loose his hould , and cannot possibly obtaine the benefit of a perpetual satisfaction . lxvii . good councel should be welcome from whomsoever it comes . the advice of a servant is sometimes the best part of his service . an inferiour may direct though he cannot command ; and he that will not receive any directions , because it proceeds , from one below him , is possessed with a scornful spirit of contradiction , which favours more of pride than wit . a pearl may be taken up though it lie in the dunghill ; and 't is madnesse to reject a benefit in a mean benefactor . humility should instruct us that the best of us are but men , and the worst are no less . our humanity makes us subject to error , which another may see better then our sel●es . we may justly presume that he that will never be advised by one under him , would not willingly submit to any above him . lxviii . there are secrets that cannot well be communicated to our deare●t friends , nor will any reasonable man desire to know all that another knows ; yet some men are of such a searching nature that they will sift every corner of the heart , and never rest satisfied till informed of that which perhaps will but trouble them when revealed . this is a mistake of those that think there is no greater obligation of friendship then a mutual participation of each others thoughts ; and indeed the relation must needs be very great that depends upon such a trust . yet there may be that in the minde which cannot be imparted without a wound to the receiver , nor extracted without violence ; and such importunity doth mar the peace and content of affection . i will ever reserve in my self a power of concealment whether the matter concerne me alone or another . there are some griefes that finde ease , others that grow worse by discovery . i will give my sorrows vent if the vessell be two full ; but if there be no danger of dissolution , 't is best without meere harm to let them lie still smothered up within a silent breast , lest breaking loose they get fresh aire , and maintain a new life to encrease my affliction . lxix . good order is the life and soule of government . in the external frame of nature we may observe a regular disposition and uniformity of creatures . the heavens walk in a constant course of circular motion . the sea ebbes and flows at certain seasons . all things have their just beginning , progress and dissolution ; confusion and disorder dwell no where but in hell ; and the wicked man is but an irregular limb of that region . disorderly tumults proceed from the prince of darknesse , whose kingdome is but a medly of violence and rebellion . factious men are of the devils kindred ; still perplexed in disturbing others . one jarring string puts all the rest out of tune ; one unruly companion will spoile the peace of a faire society . i shall endeavour to keep my mind within a reasonable compass ; for if the least passion once usurp upon the intellectual faculties , i shall be no more able to governe my selfe then a little infant or a mad-man to hold the reynes of a common-wealth . lxx . there is a moderate use of the creatures which exceed not the bounds of temperance ; and he is most miserable that denies himself this freedom . mirth is a jewel if beset with modesty ; otherwise but a light toy to please trivial apes and wanton girles . nothing doth lesse become humanity then a scurrilous and abusive wit . to laugh at the imperfections of others implies a kind of malice that must be fed and maintained with continual mischief . charity commands a strict inquiry into our neighbours goodnesse ; which by a liberall commendation must be discovered unto the world ; while defects and errors are laid up in a silent grave ; and may sooner be reformed by example , then confined by disgrace . if the heart be clear , the brain will not run in a muddy channel . if my thoughts be disposed to entertain some sport and mirthful solace , i will be sure not to transgresse the limits of a charitable indulgence , a chast behaviour , and a religious integrity . i will play within the lists , and not rang abroad ; then i shall not need to say , i am sorry for what i have said ; or follow my invention with this unprofitable complaint , wit , whither wilt thou ? lxxi . of all afflictions , poverty is none of the least : which to some is more terrible then death it self . and truely , what can more afflict a generous mind then a penurious want ? yet against this and other miserable events of our various life i have a sufficient cordial from the powerful vertue of my religion . i have learnt therefore to be thankful in the lowest condition . the course of this world is full of change , so that i am never dejected with the terror of my own wants , knowing that the next day or houre may make a prize . our happinesse is no exhalation drawn from any earthly matter , but like the sunne in the circle sometimes clouded never put out , continues an everlasting race of glory . poverty is not the object of my feare , which though unexpected may finde chearfull entertainment : nor shall the tyranny of a cruel want make me sacrifice my soule in sighs and tears . brown-bread and the gospel is the best fare said master bradford . however if i cannot fancy so great a happiness , i will yet keep fast my integrity . the greatest crosse shall not force me to be dishonest . i think i should rather starve then play the parasite for a morsel of bread . lxxii . only the heart of man can make him miserable : for our afflictions depend much upon opinion ; and we had rather s●ffer with repining than be happy with content . he that beares his necessities without murmuring may be subject to the gripes of fortune , but cannot be o'rewhelmed with misery . i can look upon the riches of other men with the same minde that i behold my own poverty , and make as great a benefit of that as some of their increase . i shall not envy the rich mans superfluity , if i can but enjoy the sweetness of my own content . i have so much joy laid up in store as will enable me to congratulate the greatest extreamity . i admire not the glorious state of wickednesse ; but therein contemplate the justice of divine providence : for vertue is not distinguished by any sensible reward from vice . and who dares consult with the eternal wisdome ; or who can compare with omnipotence ? this makes me chearful in the greatest calamity , and contemne all worldly things in respect of an honest fame . lxxiii . i know the separation of the body and soul in regard that nature abhors all evacuation , dis-union , and dissolution , may be said to be unnatural : yet i can apprehend this dis-junction as a necessary means to a more glorious redintegration and incorruptible union . i know that there is a mutual relation and commerce , a friendly society and interchangable conversation betwixt these two : yet i can see an image of divinity , a picture of heaven , an impresse of eternity , in the inward part , which cannot appear and shine forth in its true lustre , in that genuine purity and brightnesse till this dirty clay , this red earth , this body of dust be scoured off and refined for a resurrection . i know that both shall meet againe so purified , so rarified , so together glorified , as now i cannot conceive an expression to certifie my understanding , but can understand enough to strengthen and confirme my faith . i believe and know that both shall be renued with such perfection and absolute grace that there shall be no roome left fit for a temptation , for a disease : the soul without hope , or fear , or anger , or grief ; free from all tumultuary passion , and rebellious lusts : the body free from all paine , and anguish , and sicknesse ; the whole man void of all necessity of sin and misery . i will not fear death that is the occasion of all this blessednesse . life is nothing else but a progresse unto death ; and death is nothing else but an entrance into life . i know it is the end of all misery , and the beginning of all happiness . against the fear of death , and the desire of death , i do thus conclude . i wil so live that i may die happily ; i will so die that i may live eternally . lord , give me thy grace here , and i will not doubt of thy glory hereafter . lxxiv . let our course of life be what it will we shall finde misery enough . abroad , the courts of justice torment us as much as our own cares at home . the countrey is a kind of oppression with continual labours ; the sea a confusion of dangers . travel if we go out rich , is but a temptation of spoile and rapine ; if poore , a provocation of scorne and contempt . matrimony is no more then a conjunction of mutual calamities ; and a single life , a solitary mischief . children are monuments of care ; and barrenness a curse of oblivion . youth is a tormenting fury ; age a stump of weaknesse . what is all this life of ours which we dote upon so much but a point of time , a little grain of salt , a summer flower , a fading pleasure ; and yet sleep like a severe publican and other idle diversions our officious enemies toile away above half this inconsiderable stock of nature . what is man but an earthen vessel , a fraile bottle , a statue of snow or wax that melts at every blaze and will admit any impression ; a rotten chip , a withered leaf , a course thread spun out into atomes . this is that animal {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a creature for a day , that starts up like a mushrum , and vanishes like a shoure of frogges . all things under the sunne are vanity ; but he is all vanity : a circle , a whimsey , a figure , a fancy , a feather , a trifte , a nothing , a dream of a shadow , and the shadow of a dream . he is but a living carkasse , a walking ghost : something in a trance , a monument of death . if this be our condition while we live , who would not be ambitious to die ? lxxv . we are but generated dust at first , and at last degenerated ashes . the soul in the body is but confined as it were to some dark prison . the grave is not so strait a lodging to the body , as the body is to the soul ; for the body is not sensible of this narrow imprisonment , but the soule every day feels the iron weight of her fleshly fetters . the flesh is a burden to the soul : are we afraid of ease ? we shall never finde rest and quiet till god the lord and proprietary call for his abused talent , and repose it safe in those eternal mansions . what a benefit is this to be deprived of that darknesse and stupidity which hindred our prospect ? to be estated in an unchangable condition ? to enjoy an undeterminable felicity ? why should we be lesse unwilling to put off this fleshly garment than we are to undress our selves every night ? why should we be loath to change this vile body for eternity ? to shift this thread-bare-coat to be superinvested with immortal glory ? what but some strange misbelief and infidelity can obstruct the desire of this happy dissolution ? the world is full of miseries , and heaven is full of blessings ; enough to excite the most dull heart to pant after this glorious change . death in it self is nothing : are we afraid of nothing ? are we frighted with a chimaera ? how shall i encounter with an host , if i tremble at a shadow ? there is nothing fearful in death if we embrace it with a good conscience . an honest man cannot die a dishonest death ▪ it is reported of the emperour vespasian , that when he lay upon his death-bed breathing out his last , he made a sudden start , and raised himself upon his feet . being requested to lie down again , he refused , and yeelded up his spirit with these words , oportet imperatorem stantem mori , it behoves an emperor to die standing ; which with a little change may become the mouth of a good christian , oportet christianum triumphantem mori , it behoves a christian to die triumphing . lxxvi . every day we suck in fresh aire and breath it out again . our very being is but an emblem of mortality : but after death we are no more dead : then we live indeed when we cannot die . here we die many deaths , but hereafter we shall live one everlasting eternal life . here we are subject to many inconveniences , and much distress , there we are free from all . who would not more willingly pass out of this world , and ( if it were lawful ) thrust himself out than stay behinde in a throng of woful confusions ; can there be a worse hell then is exercised on earth ? if there be any greater torment then the guilt of sin , sure it is prepared for those that remaine miserable in the judgement : what is it that doth so trouble our apprehension ? other afflictions because usual and familiar we endure well enough ; by acquaintance with our misery we can arme our selvs against the violence of fortune , the fury of injustice , the raging of poverty , the cruelty of a tyrant . familiarity ( they say ) breeds contempt : now what more common then death ? what more natural ? what a world is gone before us ? of all sorts and degrees ? kings , prophets , martyrs ? philosophers , atheists , magicians ? and what a world will follow after ? then why do we look upon this monster with such a fearful reverence ? this is the publique lot of all generation and corruption . let the manner of our death be what it will ; violent , or natural ; painful , or sudden , or strange ; let the cause be extrinsecal , or intrinsecal ; from within , or from without ; death it is no more but death , and what every living thing must feele . plants wither , flowers fade , beasts perish , and old men die , and young men too ; 't is but a defect of heat , an eclipse of natural light . the necessity and inevitable certainty of death well considered may advance our courage , and banish all fear . if they that delivered us into the world are themselves delivered out of it ; we may easily conclude our own mortality , and say to corruption , thou art my father ; to the morme , thou art my mother and my sister . the whole common-wealth of man is subject to this universall law . let unregenerate men afright themselves with this suspition : the religious heart is brim full of joy and assured confidence in the merits and mercy of a powerful saviour . the faithful christian hath learnt his lesson before-hand in the practise of an honest life : he knowes death to be a liberal science , an art of freedome and preferment , of priviledge and immunity , of recompence , of glory and immortality . to wicked guilty soules , death is both terrible and odious : because it puts an end to their transitory joyes , and begins their everlasting grief and torment : but to the gracious heart , this furious fiend appeares in the forme of a most lovely friend . it prepares him for another world while he is going out of this . here is advantage enough to make amends for every loss . to die is gain . he that led captivity captive , and swallowed up death in victory , is ready with embracing armes to receive and entertaine us . this glutton that devoures all flesh , is meat for every true spirit . through the cold jawes of death we finde entrance to eternal life . when death labours to block up all passages , it findes and makes way for us to our immortal happinesse . lxxvii . god and a good christian are alwayes good company . he cannot want the accommodation of any place who enjoys the presence of him that is every where . let me be barr'd the society of my best friends , deprived of the comfortable aire of my own countrey , not suffered to see the face of any man that affects me and my welfare ; in all this deprivation of outward happinesse , i can yet behold his face who is all goodness , and comfort , and content ; who instead of pleasing discourse to pass away the time , can afford me the blessed operations of his holy spirit . as it was said of athanasius , he fled for the trinity , and with the trinity ; so , if i be carried to the utmost corners of the earth , or confined to a dark solitude , a narrow prison , a loathsome dungeon , in such a strict restraint i shall finde roome enough to contemplate , to enjoy , to admire , to adore three persons in one deity ; i shall have courage enough to hope for the happy enterview of saints and angels at the resurrection , to be one of that heavenly association which shall never be dissolved . lxxviii . that mans wisdom is meere folly that reproves another in his wrath . good counsel is then unseasonable and therefore unreasonable ; but when his anger is past he will be more apt to understand his fault , and more ready to mend it . when the minde is in a calme , our advice may saile over it with ease ; but in a raging tempest the best admonitions run upon a desperate rock , and their labour is but cast away . phisicians are not wont to administer in the height of a feavor : nor will any wise man apply physick to the soul in a distempered fit of madnesse . lxxix . a wise man is always more ready to hear then to speak . it is well observed , that nature hath given us two ears and but one tongue : as intimating that there is more need of those then of that . this unruly instrument is oftentimes the shame of others and the owners ruine . we read of none that ever were undone by hearing , but thousands by speaking . the eare , though it may receive , cannot possibly reach any evil ; but the other talkative organ may discharge such mischief and folly as can never be recalled . lxxx . i would not desire to be made a judge betweene two friends , but endeavour all i can to reconcile them . so shall i gaine the increase of a double love , and obtaine a blessing from heaven for procuring peace . but if the controversie be decided on either side , i am sure to lose a friend , whose ill will may hurt me more then the others favour can do me good . so , though my judgement be never so upright , i am like to get little by the bargain . lxxxi . nothing doth lesse represent a sound and active resolution than anger or revenge . the philosophers place this passion in that part of the soul which is unreasonable , as conceiving that , the fittest habitation for so wilde a guest . it is said that the anger of kings is great . the kings wrath is as the roaring of a lion . but this is no part of their greatness , except attended with iustice . and in that sense our great peace-maker did accept of that motto to his standard . est nobilis ira leonis . god himself whose just priviledge it is to be angry , yet is quickly pacified . his anger endureth but a moment . and shall men that are unjust in their wrath accept of no satisfaction ? will no length of time abate the strength and unruly violence of their furious spirits ? the same god is as backward to entertaine a displeasure , as ready to forgive . for amongst his other attributes of mercy this is one , slow to anger . for our parts we are suddenly apprehensive , but never forgetful of the least offence . a perverse and froward disposition is quite opposite to the nature of our heavenly father . doth he deserve the name of man that is sensible of every wrong , and hath not will and power to strangle his passion in the birth , and at the first insurrection suppresse that chollerick matter with a careless smile ? how much better is it to contemne than imitate the folly of another ? if any man think to hurt me with an angry malice , shall i be his ape to do the like ? to revenge an others fury with my own is a grosse absurdity . how can i be justly angry with him when i am angry with my selfe ? if i neglect an injury , the standers by will understand that i am wronged : if my chollar rise , i shall but raise a ground for my adversarie to plead a cause ; so the difference will be propagated to an endless strife . enmity encreaseth . the wound is kept bleeding till at last it prove incurable ; but by a milde forbearance we may purchase the very love of our enemies . this is the best way of conquest , to overcome without blows ; to conquer not only the power , but the affections and will of an adversary : what can be more honourable than for malice to obtain mercy , for cruelty compassion , for hatred friendship ? the evil which we think to drive away by an indiscreet revenge will return with usury : and thus we make a reciprocal bargaine of inveterate hatred . when both sides demand satisfaction and neither side will grant it , what can be expected but everlasting discord ? what shall be the period of such a controversie ? by repining at an injury we make it our own ; and then it may well hurt the authour . who would be willing to do himself a mischief ? he that loves himself cannot hate his neighbour . for my own sake i will forbear a revenge ; for whatsoever hurt another may suffer thereby , i am sure to feele the smart at home . what unequal injustice is this ? we can soone forget a great benefit but never lose the remembrance of a small displeasure : and when perhaps the same man had a good intention in both : and when we also have offended in a greater measure . in point of policy i will pardon him , that by my example he may be compelled to favour me . can he expect forgivenesse from god that will not forgive his neighbour ? we cannot hope for more then we are willing to part with . how can i addresse my selfe to the throne of grace with any confidence or hope of reward , when my own prayers shall prove me a notorious liar ? how can i from my heart say , forgive us as we forgive , when i am resolved never to forgive ? lxxxii . some would have this word ira , anger , to be derived from uro , to burn : because it burns and consumes all before it . it consumes the lodging wherein it lies , the heart ; it consumes the object whither it goes ; and looks death and destruction upon every thing in the way . so the philosopher defines it , a burning ( or boyling ) of the blood , or an exuberancy of heat about the heart . or you may derive our word anger from ango ; which first sagnifies to strangle or suffocate ; and then by metaphor to torment , vex , grieve , or trouble , as well the mind as the body . and this reaches to both : it destroys the vital parts , and hinders the due operation and exercise of the intellectual faculties : it puts all out of frame and order . so the moral definition fits very well ; which terms this troublesome grief {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , appetitum recontristationis , an appetite ( or desire ) of interchangable sorrow , of continual distraction . others would have ira come from ire , to go , because the angry man goes out of himself and runnes mad : but whither he will go , or where he will stop , god knows ; for the devil drives him . if he be so mad to increase the flames , let him enjoy his fiery death alone . let him live like the salamander , and die like the phaenix . oh sweet revenge ! i would be loath with my load of mutual wrath to increase the funeral peal . it is the sweetest revenge to forget an injury . if thou be angry indeed , let not the person but his sin offend thee . be angry , and sin not . be angry with sin , or else you sin in not being angry . be angry with any thing but sin , and you cannot but sin in being angry . be angry and sin not , be not angry and sin . consider betimes what thou hast done or said in thy inconsiderate wrath which with too late repentance thou mayst wish were now made void . whosoever is angry with his brother without a cause shall be in danger of judgement , saith our saviour . when the blood begins to revel in your veines , give this sudden check to that rebellious motion . i am strangely affected now ; but i shall be of another minde by and by . why should i deliver that in anger which cannot be unsaid when i am pleased ? why should i do that now in these mad fits which will vex me when i am well in my wits ? after a showre of wrath comes a flood of grief . cannot religion , and piety , and conscience obtaine that of me at this instant which a little time will enforce . lxxxiii . the best way to suppresse anger is to compose and fold up the affections that they may never ravel out , that there may be no commotion , or at least no appearance of sedition , or disturbance in the irascible faculty . not to be angry at all is the best character , the most fit similitude , the sweetest representation of the deity . to overcome evil with good , to asswage the malice of a wicked heart , with the goodnesse of a temperate disposition , is the perfection of christian charity . to restrain anger is the part of a discreet man , a valiant champion ; but to give way to the violence of this wild passion is farre beneath the dignity of humane nature : i am loath to wrong the sensual creatures with a comparison . when we see a man set out with this brave demeanour of his parts ; a flaming eye , cheeks somewhat pale , and sometimes red , a wry mouth , foaming lips , trembling joynts , a roaring voice , a wavering and inconstant gesture ; this verily is the posture and complexion of mars himself . he that knows how to use a looking glass may thus circumscribe every limb , and in spite of his creation make himself a beast . nothing can represent a man so deformed and ugly as this foule vice . the difference betwixt an inraged person and a frantick man , we finde to be no more than betwixt a short and a continual madnesse . anger is a fit of frenzy , and that a perpetuity of rage ; madnesse both : the difference is onely in the time . both the same disease , though one more violent ; or one an ague , the other a feaver : which agree in quality : though not in the extent and power : and sometimes one succeeds the other : an ague multiplies into a feaver ; and anger begets madness , with the succession of many supernumerary evils . to conclude : if thou finde it an hard task to appease a raging spirit , think what the saviour of the world suffered in thy behalf . what made him lay down his beloved soul for thee an injurious and despightful enemy ? with what meekness did he suffer reproach , and bonds , and stripes , and wounds ; a medley of cruel torments ? and to close up his stomack , a disgraceful ignominious death ? why doest thou boast of thy relation to the head , if thou wilt not maintaine an entire friendship and union in the body ? if thine enemie be not worthy of pardon , then surely he is not worth thine anger . nevertheless , he deserves more from thee , than thou canst expect from god . thou hast felt the experience of a loving mercy , and wilt use nothing but extream severity . the least offence against the majesty of heaven , is more than all the injuries or injustice that the world can give ; yet the infinite power is willing to look over , and passe by , many sinnes and transgressions , to renew and confirme his innumerable mercies notwithstanding all affronts , expecting onely repentance and future amendment . lxxxiv . it is some kinde of happinesse to be under restraint . the wide world affords many mischiefs , of which we are free in a prison . a man can hardly go abroad and preserve his own innocence ; such is the contagious infection of sinne , that it spreads it self into our hearts through our eyes : we can scarce behold wickedness and be safely honest . conversation is full of danger ; so that he which enjoys his liberty may want protection . besides security , in imprisonment we have the benefit of contemplation . the soul can best enlarge her faculties when the body is a close prisoner . then the spirit will expatiate it selfe , when the flesh is confined to a narrow roome . the tower and the fleet have produced many works which shall prove their authors famous to posterity ; who perhaps if they had not bin buried thus alive , had died in obscuritie : neither their persons , or their knowledge had been ever known . the light of grace shines forth in the darkest dungeon : and we may finde the way to heaven though wanting elbow-room . this use we may make of our worst miseries , and thus be contented with our discontents . lxxxv . when wicked men are full of iniquity , then god makes empty the vials of his wrath ; till then his own deare saints must expect their deliverance . the amorites are reprieved to the fourth generation ; but judgement comes at last , and cannot be resisted : great provocations leave us no roome for mercy . the voice of blood cries for revenge . fruitful sins growe into punishment . when the harvest of folly is ripe , then our heavenly father puts in the sickle of his justice , that he may reap to himself glory out of our corruptions . those that use cart-ropes to draw on vanity , deserve to be lashed with a cordy whip . when head and heart , when hands and feet , are imployed in continual mischiefe , when all interests are improved , and all means used to a sinful end , what can be expected but utter confusion . a stiff-necked people must be hardly dealt with . if sin grow impudent , the judge will not be modest , or moderate in his anger . a brazen forehead may be blasted with iron lungs . when sinners never stop but at judgments , they must look to be well paid for their paines . it is fit that their wages should be answerable to their work . there is a day of recompence wherein every man shall receive his due . all accounts must be made even : they that have done much shall obtaine more , whether of good or evil . lxxxvi . the greatest mercies are best observed in the depth of misery . as a black foyle to a sparkling diamond , such are our afflictions to the goodness of god . though nothing can give addition to his glory yet then his grace appears most graceful to us when set off by the shadow of our miseries . continual prosperity is an oppression to the soul , whereas happinesse after suffering fills the heart with active joy . if we suffer alwayes , our pains cannot be long because life it self is short ; but a good name which follows it , is everlasting . the advantage of a faire report after death will swallow up the judgements of our present time ; the dark mist of our mournful condition cannot obscure the brightness of such a favour , if we have but faith enough to apprehend it . gods mercy is more wonderful in deliverance then in preservation . where there is more danger there is more honour . the state of redemption is better then that of innocency . had adam never fallen , christ had never risen to our justification . we that were cut off by sin and death are made lively monuments of rich compassion . this is our wonder : this is the greatnesse of his good will , when we are delivered from the very jaws of destruction , then it plainly appears that his mercy is above all his works . lxxxvii . the doctrine and discipline of the church of england is such as was first established by general councels and synods , and afterwards confirmed by the lawes of the state . unity and uniformity ; necessity and order , strength and beauty , are the ingredients of our religion : and who would not love such a wholesom sweet composition . they that take a delight to broach new opinions , to introduce strange innovations , cannot wish well to the peace of our aged mother . it may be needful to repaire a breach , but 't is neither wisdom , nor justice to pull down the frame of an ancient building , to make way for an alt●●ation . god blesse us from such a reformation that must be advanced in the ruines of a wel-setled government and constitution . lxxxviii . the schismatick is a creature that abhors the very name of a counsel or a synod . he cannot endure the weight of an obligation to any law : for he thinks himself advanced in an higher degree of glory then weakly to submit to the tuition of an external government : he hath found out a nearer way to heaven then by following the doctrine of the catholick church . he makes no account of canonical obedience , but as a quality only fit for them that weare the livery and mark of the beast . subordination to a superiour power , whether civil or ecclesiastical sounds worse with him then chains or shakels , as destructive to the liberty of saints , and the freedom of a christian fellowship . in brief , he is such a piece of confusion that he knows not himself what he is , and we are extreamly perplexed to think what he may be when he comes in the way of our meditations . lxxxix . a true jeere is a jest in earnest : which is worse then down-right railing . a smiling cut-throat is the most injurious villain . to turn truth into a matter of mirth is to banish all favourable compassion , which is the bond of society and friendship . an abusive wit is but a sweet poyson , which though for the present it affect the taste , yet afterwards it infects the heart . a generous spirit scorns to solace himself with the disgrace of another . i will not triumph in the wounds of an enemy , nor insult upon the weaknesse of a friend . for the common frailty of our nature is such , that we may condemn our selves when we laugh at others . xc . he is neither wise nor good that will take any advantage of another by way of insultation . revenge may make a giant of a dwarfe ; and no man can be so miserable but one time or other he may have happinesse enough to require an injury . every little bee hath his sting ; and the least of creatures hath malice enough to right it self . despair will put life into a very coward ; and he that will suffer much will not suffer always . a fury that proceeds from disdain will ruine him that caused it . we may neglect an enemy with safety and honour ; but to contemne him is both dangerous and damnable . xci . nothing puts a man so much out of tune as discontent . a little mudd will defile a whole cistern of fair water . a fretting spleen like a mist that puts out heavens eye obscures the soul with cloudy fumes , and makes the minde so intent upon her misery that she never seeks for a redresse . society cannot cure this disease ; for it disturbs all conversation . a froward man offends all , and all offend him . but those discontents are most irksome which may not be revealed : for then the heart withers and consumes without hope of comfort . good counsel is restorative ; the want of which drives men into a desperate ruine . sorrow smothered up murders the patient , and like an undermining pioner digs for destruction . xcii . too much freeness will make any man poore and miserable . an excessive bounty concludes in a loathsome defect . mischief ever follows him that hath overmuch goodnesse . necessity makes them vile whom fortune made liberal , and liberality made wretched . prodigality must have fuel to maintain it : hence those that give most , covet most . a treasure strangely wasted must be supplied by extraordinary means ; yet what pity is it that a noble-nature should be forced to commit unworthy acts ? how have the best dispositions been thus violated by an extravagant sweetnesse ? many men had held out better if they had not gone so fast at first . a sober pace never tires . put a horse to his full speed in the beginning and he will faile before the journeys end : but a gentle rider prevents both the danger of stumbling , and the trouble of tyring . xciii . conceit will make any thing unpleasant ; we are built much upon opinion , which yet is but a sandy foundation . one man is all for mirth and musick , company and revels ; another findes more pleasure in a retired privacy . spending is a recreation to some , gain to others . in all this variety of humours , the imagination breeds content and delight . our own thoughts are the mould in which we cast the model of our happinesse . our affections are minted by the inclination of the heart , and every passion beares the stamp of a conceited belief . but how miserable is our greatest glory that hath no other consideration to make it valuable but our own perswasion ? he that relies upon such a credit for his welfare may quickly drive himself into a fooles paradice . but fancy of prosperity is adversity indeed ; and to have no assurance of heaven but by a dream is to fall head-long into hell . xciv . nothing is so full of change and alteration as man . proteus never knew so many various shapes . our passions turn us round in a perpetual circle of vicissitude . love sometimes whirles about to an extremity of hatred . many have killed those for whom they have been willing to die . what a slender thread holds together the patron and his favourite ; and how small a matter can undo or break this union ? how hardly are some men pleased in their dyet , being constant in nothing but variety , and yet not satisfied ! our recreations do discover a giddinesse , and our most solemn actions speak something of mutability . our apparel is the very emblem of inconstancy . a plain suit to day ; rich robes to morrow . this is the imperfection of humanity . the weaknesse of our nature bewrays it self in an unsteadfast motion . other things alter not but according to their object . constancy is a noble vertue ; yet where vice is predominant it is no more then wilful folly . the way to perfection is to change for the better . therefore a firme resolution without discretion is most dangerous . his condition is desperate that will not be perswaded to leave his sins . xcv . there is no temptation or adversity which hath not a peculiar and proper medicine from some part of our saviours cross . when the winde of ambition swells the sailes of my affection , i will think how the head of the church was dejected in this exaltation : what reproach and scorne he endured from those that were not worthy to behold him : he that was supream judge of all , would be content to undergo the death of a malefactor . when the sting of envy plucks my heart , i will remember how sweetly and ingeniously he gave up himself in our behalf ; what a favourable friend he was to his worst enemies . when i am solicited by intemperance , how he was pleased with gall and vinegar , besides a full cup of his fathers wrath . when tempted with some dishonest pleasure , how his whole life was void of all delight , what were the pains of his tormenting agony and cruel passion . if i am moved with anger , how like the quiet lamb he never opened his mouth but for a prayer or blessing . who can be angry with his neighbour , when he hears him pray for his enemies ? father forgive them for they know not what they do . if poverty afflict my soul , or a covetous desire incline my heart to an unlawful gaine , then i will consider how the lord himself , the lord of the whole universe was content to be borne in a stable , and die in the field : a manger for his cradle , and for his death-bed the cross . in this manner i can please my self , and finde extraordinary comfort in the greatest affliction of body or minde . i can boast of my infirmities , rejoyce in my adversity ; be proud of my unhappiness , and blesse god that i am counted worthy to follow the footsteps of my dear redeemer : and thankfully imbrace all the miseries both of life and death . xcvi . the entertainment of any sin whatsoever may work our final overthrow . that enemy is most dangerous which is least regarded : and many men are thus soothed to destruction . they flatter themselves in some little transgresgression , yet beare a profest hatred to every grand impiety . every man will professe an absolute enmity with those apparant vices , as these , rapine , murder , adultery , incest , and the like : but simple fornication is but a moderate use of pleasure , an harmlesse trick of youth , an easie escape , a sweet trespass . who can claim a propriety in goodness or vertue , that doth thus delight himself with a spotless innocence ? the gnat a small creature flying into the eye of a caldean lion , which are of a clear wit , tender composition , so torments that fierce and mighty prince of beasts with his little sting , that he is forced by the extreamity of paine with his own claws to deprive himself of sight and life : thus the least offence is sometimes great enough to drive the purest conscience of the strongest christian into a wound and mortal despaire . xcvii . that man is a prince indeed that knows how to command his tongue . silence will prevent a mischief , which too much talk will induce and aggravate . a discourtesie may be smothered up and hush'd by a temperate forbearance of words ; but we seldom see blowes given without a volloy of ill language . superfluity of speech like water sprinkled upon coales doth raise the fire of contention , which otherwise would go out of it self . thus thinking to extinguish we inflame discord , and our breath becomes the bellows to a fiery fewd . thus when we endeavour to coole , we increase the heate : and the mouth while it labours to blow out the sparks , stirres up the fuel of indignation till it flame about our eares . it is well said , that we hold our peace when we say nothing ; for all war proceeds from the jarring discord of an ill-tun'd voice . a long oration many times concludes in sorrow ; and though it may be for our disadvantage to be silent , yet properly we cannot repent of what was never uttered . he that speaks much seldome speaks truth ; which being plain or naked needes not the trim or habit of a large discourse : and he that lies often will at last discover himself by a contradiction . whoever therefore would be wise or honest let him say little : for he that talks without compasse can never mean fairly , nor handsomly deceive . an everlasting speaker is a troublesom fool that will still be saying something , because he understands nothing ; and if sometimes he hit upon the right , he is more beholding to his mistrisse fortune , then his own good skill or knowledge . xcviii . an industrious diligence never makes too much haste . things of wonder are not accomplished without long and serious consideration . we cannot catch at vertue with a leap ; her throne is fixt upon a rock , whither 't is impossible to ascend but by degrees . blessings may fall into our mouths , but like the raine or dew by drops ; and he that greedily gapes for a flood may be choaked with an inundation of curses . the way to heaven is up-hill ; and he that would get thither by running , may tyre before he can come to the top of the mountain . god himself spent six days in creating the world ; and do we think to obtaine everlasting happinesse in a moment ? how many men have been undone in an eager pursuit of wealth and honour , while others by a sober thirst have sped better . it becomes every man to have some employment ; but he that is too quick and over-hasty in a businesse seems to be weary of it before it be well begun , and will never stay to see it happily ended . he that makes light of the burden wil hardly arrive at the profit of an action . xcix . as true it is as truth it self , that the true servants of god shall never want . the heavens shall rain down manna , the hard rock shall melt into water , varieties shall come flying upon the wings of the winde . we read of a dry cruse , that became a fountain of oyle , the lions jaws that afforded honey , the devouring ravens that could spare meat , the fish with money in his mouth . all creatures contribute to the relief of those that abound in gr●ce . in the barren wildernesse david was satisfied with marrow and fatnesse . our infant saviour is safe in egypt , a nation ever hated of of the iewes . st. chrysostome found friends in armenia , where he could expect nothing but famine and death . great athanasius lived six years in a cystern , and foure moneths in his fathers tomb . the divine providence can preserve those that are appointed to die . his hand is never too short to confer protection and salvation . thus indeed the protestants have a god for all purposes ; one that never failes to provide for those that trust in him . conceive the worst , and we can be but beaten out of gods ground into heaven ; where our immortal souls shall be free from all farther trouble , persecution , and distresse . c. it is reported of pliny the elder , that while he was overcurious in searching out the cause of the continual burning of mount aetna , the smoke that ensued from thence at last choaked him . thus some men are overwhelmed with their own curiosity . to seek for a signe of gods visible proceedings in his unrevealed decrees , is both vaine and dangerous . why should i endeavour to know that which is impossible to be known ? to comprehend that which is above the reach of humanity ? if i acknowledge a deity i cannot deny him those secrets of state which constitute his essential power . even earthly kings have their secret resolves ; and shall the king of heaven lie open to any mortal eye ? god is a consuming fire . he that comes too near to inform himself of his nature and essence may be suffocated with the smoaky blasts of his fiery indignation . i will admire him in all his works but inquire the meaning of none , no farther then he is graciously pleased to render an account of his actions in his holy word . his publick declarations are full of satisfaction , and he that seekes for other reasons then are there set down is most unreasonable . all conceptions of the minde are either relative , negative , or absolute , by the first we understand god no otherwise then he stands in relation to our selves , as a father , a governour , a creator , or the like , which cannot positively express his nature . by the second as when we say , he is not mortall , not materiall , not finite , we understand not what he is , but what he is not . by the third , we cannot apprehend him at all . if such a conception should be granted , it must be such as whereby we shal be able to comprehend all those real attributes which formerly and properly belong to his divinity ; which no naturall understanding can imbrace any otherwise then by reflection in the creatures . lord , if it be so hard to understand what thou art by the strength of reason , how vaine is their wisdome that would prove there is no god at all , and because they cannot know thy essential truth will disclaim all belief in thy power and existence . finis . notes, typically marginal, from the original text notes for div a63822e-1280 eccl. 1.14 notes for div a63822e-1560 2 sam. 18 33 notes for div a63822e-2220 mat. 12.36 notes for div a63822e-3030 isa. 38.1 . notes for div a63822e-3310 psal. 139.14 notes for div a63822e-3460 1 sam. 6. matth. 10.42 notes for div a63822e-4150 2 sam. 1. notes for div a63822e-5800 1 sam. 15.32 . notes for div a63822e-7930 prov. 7.16 notes for div a63822e-9880 judg. 3.20 2 sam. 13.28 1 sam. 4.13 2 chron. 24.21 . vers. 21. notes for div a63822e-10300 eccl. 9.15 , judg. 4.21 notes for div a63822e-11040 pro. 11.2 . ch. 16.18 ch. 13.10 . notes for div a63822e-13500 isa. 32.17 1 cor. 13.13 notes for div a63822e-15410 1 king. 19 18 notes for div a63822e-16440 gen. 39.9 notes for div a63822e-19660 job 17.14 phil. 2.21 . notes for div a63822e-21140 pro. 19.12 psal. 30.5 mat. 6.12 . notes for div a63822e-21650 eph. 4.26 mat. 5.22 . notes for div a63822e-24780 luk. 23.34 . notes for div a63822e-26260 heb. 12.29 . mixt contemplations in better times by thomas fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40678 of text r7395 in the english short title catalog (wing f2451). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 148 kb of xml-encoded text transcribed from 79 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40678 wing f2451 estc r7395 12251603 ocm 12251603 57124 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40678) transcribed from: (early english books online ; image set 57124) images scanned from microfilm: (early english books, 1641-1700 ; 144:12) mixt contemplations in better times by thomas fuller ... fuller, thomas, 1608-1661. [8], 79, 76 p. printed by r.d. for iohn williams ..., london : 1660. first ed. cf. bm. reproduction of original in huntington library. eng meditations. devotional exercises. a40678 r7395 (wing f2451). civilwar no mixt contemplations in better times. by thomas fuller. b.d. fuller, thomas 1660 24554 27 20 0 0 0 2 264 f the rate of 264 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 spi global keyed and coded from proquest page images 2002-10 rina kor sampled and proofread 2002-10 rina kor text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion mixt contemplations in better times . by thomas fuller . b. d. let your moderation be known to all men the lord is at hand . london , printed by r. d. for iohn williams , at the signe of the crown , in st. paul's church-yard , 1660. which sence solomon is said to have built the temple . our weaker sex hath been over-strong in making and widening the breaches in our english zion , both by their purses and perswasions . to redeem their credit , let them hereafter be as active in building , as heretofore they were in breaking down . such wives , who not only lye in the bosoms , but lodge in the affections of loving husbands , who are impowred with places of command , joyning importunitie to their opportunitie , may be marvellously instrumental to the happinesse of our nation . we read of ahab [ 1 king. 21.25 . ] that none was like him , who sold himself to work wickednesse in the sight of the lord whom iezabel his wife stirred up . by the same proportion that person will prove peerlesse in piety , who hath a godly consort in his bosome , seasonably to incite him , who is so forward in himself to all honourable actions . ii. miraculous care . we read luk. 13.11 . of a woman , who had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self . this woman may passe for the lively emblem of the english nation from the year of our lord 1642. ( when our wars first began ) unto this present 1660. are eighteen years in my arithmetick ; all which time our land hath been bowed together , past possibility of standing upright . some will say that the weight of heavy taxes have caused this crookednesse . but alas ! this is the least and lightest of all things , i reflect at in this allusion . it is chiefly the weight of our sins [ heb. 12.1 . ] which doth so easily beset us . our mutual malice and animosities which have caused this incurvation . a pittifull posture wherein the face is made to touch the feet , and the back is set above the head . god in due time set us right , and keep us right , that the head may be in its proper place . next the neck of the nobility , that the breast of the gentry , the loins of the merchants and citizens , the thighs of the yeomantrie , the legs and feet of artificers and day-labourers . as for the clergy ( here by me purposely omitted ) what place soever shall be assigned them ; if low , god grant patience ; if high , give humility unto them . when thus our land in gods leisure shall be restored to its former rectitude , and set upright again , then i hope she may leave off her steel-bodies which have galled her with wearing them so long , and return again to her peaceable condition . iii. hand on mouth . it is said gen. the 6.11 . how before the floud , the earth was filled with violence . some will say ( with nicodemus ) how can these things be , violence being relative , and requiring a counter-part . though such tyrants were hammers , others must be patient-anvils , for them to smite upon . such persons purely passive in oppression , were to be pittied , not punished , to be delivered , not drowned in the floud . but the answer is easie , seeing we read in the same chapter vers. 5. that god saw , that the imaginations of the thoughts of man was only evil continually . god plainly perceived that the sufferers of violence would have been offerers of it , if impowred with might equall to their malice . their curstnesse was a sharp , though their horns were not so long , and what they lacked in deed and actions , they made up in desires and endeavours . so that in sending a generall deluge over all , god was clearly just , and men justly miserable . let such english men , who have been of the depressed party during our civill wars , enter into a scrutiny and serious search of their own soules , whether or no ( if armed with power ) they would not have laid as great load on others , as themselves underwent . yea , let them out of a godly jealousie suspect more cruelty in themselves , then they can conceive . then will they find just cause to take the blame and shame on themselves , and give god the glory , that he hath not drowned all in a generall deluge of destruction . iv. at last . a ladie of quality formerly forward to promote our civil warres , and whose well-intending zeal had sent in all her plate to guild-hall , was earnestly discoursing with a divine concerning these times a little before dinner ; her face respecting the cup-bord in the room ▪ which was furnished with plenty of pure venice glasses : now ( said she ) i plainly perceive , that i and many of my iudgement have been abused with the specious pretences of liberty and religion , 'till in the undiscreet pursuance thereof we are almost fallen into slavery and atheisme . to whom the other betwixt jest and earnest replyed ; madam , it is no wonder , that now your eyes are opened : for so long as this cup-bord was full of thick and massie plate , you could perceive nothing through them ; but now so many clear and transparent glasses are substituted in their room , all things are become obvious to your intuition . the possessing of superfluous wealth , sometimes doth hinder our clear apprehensions of matters ; like a pearl in the eye of the soul , prejudicing the sight thereof ; whilest poverty may prove a good collyrium , or eye salve unto us , to make a true discovery of those things we know not before . v. mistaken . i beheld honour as of a mounting and aspiring nature ; and therefore i expected ( rationally enough as i conceive ) to have found it ascending to the clouds . i looked upon wealth as what was massie , ponderous , and by consequence probable to settle and be firmly fixed on the earth . but oh ! how much is my expectation frustrated and defeated ? for david [ psalm 7.5 . ] maketh mention of honour lying in the dust : and solomon his son [ prov. 23.5 . ] informeth me , how riches certainly make themselves wings , and flee away as an eagle toward heaven : what i looked for below , is tow'red aloft , and what i expected above is fallen below . our age hath afforded plentifull experiments of both : honour was near the dust , when a new nobility of a later stamp were in a fair likelyhood to have out shined those of a purer standard . the wealth of the land doth begin ( to use the faulconer's phrase ) to flie to lessen . and if these taxes continue , will soon flie out of sight . so uncertain and unsafe it is for men to bottom their happinesse on any earthly perfection . vi . truth . i saw a traveller in a terrible tempest take his seasonable shelter under a fair and thick tree : it afforded him protection for a good time , and secured him from the rain . but , after that it held up , and was fair round about , he unhappily continued under the tree so long 'till the droppings thereof made him soundly wet , and he found more to condemn his weaknesse , then pity his wetting . a parliament is known to be the best refuge and sanctuary to shelter us from the tempest of violence and oppression . it is sometimes the sole and alwayes the surest remedy in that kind . but alas ! the late parliament lasted so long , that it began to be the grievance of the nation , after that the most and best members thereof were violently excluded . the remedy turned the malady of the land , and we were in fear to be drowned by the droppings of that tree , if god of his gracious goodnesse had not put an unexpected period to their power . vii . after-born . a ladie big with child was condemned to perpetual imprisonment , and in the dungeon was delivered of a son ; who continued with her 'till a boy of some bignesse : it happned that one time he heard his mother ( for see neither of them could , as to discern in so dark a place ) bemoan her condition . vvhy mother ( said the child ) do you complain , seeing you want nothing you can wish , having clothes , meat and drink sufficient ; alas ! child ( returned the mother ) i lack libertie , converse with christians , the light of the sun , and many things more , which thou being prison-born , neither art nor can be sensible of in thy condition . the post-nati , understand thereby such striplings born in england , since the death of monarchy therein , conceive this land their mother to be in a good estate . for one fruitfull harvest followeth another , commodities are sold at reasonable rates , abundance of brave clothes are worn in the city , though not by such persons , whose birth doth best become , but whose purses can best bestow them . but their mother-england doth justly bemoan the sad difference betwixt her present and former condition , when she enjoyed full and free trade without payment of taxes , save so small , they seemed rather an acknowledgement of their allegiance , then a burthen to their estate ; when she had the court of a king , the house of lords , yea and the lords house , decently kept , constantly frequented , without falsehood in doctrine or faction in discipline . god of his goodnesse restore unto us so much of these things , as may consist with his glory and our good . viii . an heap of pearles . i saw a servant-maid at the command of her mistrisse make , kindle and blow a fire . which done , she was posted away about other businesse , whilst her mistrisse enjoyed the benefit of the fire . yet i observed that this servant , whilst industriously imployed in the kindling thereof got a more general , kindly and continuing heat , then her mistrisse her self . her heat was only by her and not in her , staying with her no longer then she stayed by the chimney , whilst the warmth of the maid was inlaid , and equally diffused through the whole body . an estate suddenly gotten is not so lasting to the owner thereof , as what is duly got by industry . the substance of the diligent ( saith solomon prov. 12.27 . ) is precious . he cannot be counted poor that hath so many pearles , precious brown bread , precious small beer , precious plain clothes , &c. a comfortable consideration in this our age , wherein many hands have learned their lesson of labour , who were neither born nor bred unto it . ix . silent sadness . two captains on the same side in our civil warres , discoursing together , one of them ( with small cause & without any measure ) did intolerably boast of his personal performances , as if he had been of the quorum in all considerable actions : at last not ashamed of , but weaned with his own loquacity , he desired the other captain to relate what service he had done in these wars ; to whom he returned , other men can tell you of that . we meet with many ( living at the sign of the royalist ) who much brag of their passive services ( i mean their sufferings ) in the late war . but that spoak in the wheel , which creaketh most , doth not bear the greatest burthen in the cart . the loudest cryers are not alwaies the largest loosers . how much hath sir iohn stowel lost ? how many new gentlemen have started up out of the estate of that ancient knight ? what hath the lord craven lost ? whither more , or more unjustly hard to decide ? others can tell of their and many other mens sufferings , whilest they themselves hold their peace . here we dare not speak of him , who , though the greatest looser of all speaketh nothing of himself ; and therefore his silence putteth a greater obligation on us both to pitty him here on earth , and pray for him to heaven . x. lost and kept . this seeming paradox will on examination prove a real truth , viz. that though iob lost his seven thousand sheep consumed by fire of god [ iob 1.16 . ] ( understand it , by his permission and satan's immission ) yet he still kept the wool of many of them . for iob in the vindication of his integrity ( not to praise but purge himself ) doth relate how the loins of the poor blessed him , being warmed with the fleece of his sheep , [ iob 31.20 . ] so much of his wool ( in the cloth made thereof ) he secured in a safe hand , lending it to god ( in poor people ) [ pro-v . 19.17 . ] as the best of debtors , being most able & willing to repay it . such , as have been plundered of their estates in these warres , may content and comfort themselves with this consideration ; that so long as they enjoyed plenty , they freely parted with a proportion thereof to the relief of the poor : what they gave , that they have , it still remaineth theirs , be safely laid up for them in a place , where rust and moth do not corrupt , and thieves break through and steal . xi . all . the magdeburgenses , out of a spirit of opposition to the papists , over-prizing the person and actions of s. peter , do in my mind on the other side too much decry him , causelesly cavilling at his words to our saviour [ mark 10.28 . ] ecce reliquimus omnia , behold we have left all and followed thee . vvhat ( say they ) had he left ? he maketh as if he had left great matters , and a mighty estate , whereas this his all was not more then an old ship , some few rotten nets , and such like inconsiderable accommodations . but bellarmine ( alwaies ingenuous , sometime satyrical ) payeth them home for their causelesse exception against that apostle , vvhat ( saith he ) would they have him have left more then he had . all was all , how little soever it was . different , i confesse , is the standard and measure of mens losses in this time . some , in preserving of their consciences have lost manners ; others farms , others cottages . some have had a hin , others a homer , others an ephah of afflictions . however those men must on all hands be allowed the greatest loosers , who have lost all ( how small soever that their all was ) and who with the vviddow [ mark 12.44 . ] have parted with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all their livelyhood . xii . good accountant . i was present in the west countrey some 25. yeares since , when a bishop made a partage of money collected by a brief , amongst such who in a village had been sufferers by a casual fire ; one of whom brought in the inventory of his losses far above all belief . being demanded how he could make out his losses to so improbable a proportion , he alledged the burning of a pear tree ( growing hard by his house ) valuing the same at twenty years purchase , and the pears at twenty shillings per annum ; ( presuming every one would be a bearing year ) and by such windy particulars did blow up his losses to the summe by him nominated . some pretend in these wars to have lost more thousands then ever they were possessed of hundreds . these reckon in , not only what they had , but what they might , yea would have had . they compute not onely their possessions , but reversions , yea their probabilities , possibilities and impossibilities also , which they might desire , but could never hope to obtain . the worst is , i might term many of these men anti-mephiboshets , who out of his loyalty to david 2 sam. 19.30 . let them take all , ( said he ) forasmuch as my lord the king is come home again in peace unto his own house . but these , except they may have all , and more then all , they ever possessed , care not a whit , whether or no the king ever return ; so unconcerned are they in his condition . xiii . no tittle of title . two young gentlemen were comparing their revenues together , vying which of them were the best . my demeans ( saith the one ) is worth two ; but mine ( saith the other ) is worth four hundred pounds a year . my farms ( saith the one ) are worth four ; but mine ( saith the other ) are worth eight hundred pounds a year . my estate ( saith the one ) is my own , to which the other returned no answer , as conscious to himself , that he kept , what lawfully belongeth to another . i care not how small my means be , so they be my means : i mean my own without any injury to others . what is truly gotten , may be comfortably kept . what is otherwise , may be possessed , but not enjoyed . upon the question , what is the worst bread which is eaten . one answered , in respect of the coursenesse thereof ; bread made of beans . another said , bread of acorns . but the third hit the truth , who said , bread taken out of other mens mouths , who are the true proprietaries thereof . such bread may be sweet in the mouth to taste , but is not wholesome in the stomack to digest . xiv . freely , freely . a grave divine in the vvest-countrey ( familiarly known unto me ) conceiving himself over-taxed , repaired to one of the governours of the kings guarrisons for to move for some mitigation . the governour perceiving the fatten cap of this divine to be torne ; fie , fie said he ) that a man of your quality should wear such a cap ; the rats have gnawed it . oh no , sir , ( answered he ) the rates have gnawed it . the print or impression of the teeth of taxes is visible in the clothes of many men , yea it hath corroded holes in many mens estates . yea , as hatto arch bishop of mentz is reported to have been eaten up by * rats : so the vermine of taxes , if continuing , is likely to devour our nation . however , let us not in the least degree now grudge the payment thereof . let us now pay taxes , that we may never pay taxes ; for as matters now stand , our freenesse at the present , may cause our freedome at the future , if once the arrears of the army and navy were discharged . i care not how much i am let blood , so it be not by the adventure of an emperick , but advice of a physician , who i am sure will take no more onces from me , then may consist with my safety , and need doth require . such the piety and policy of the present parliament , they will impose no more payments , then the necessity of the estate doth extort . the rather , because they are persons ( blessed be god ) of the primest quality in the nation , and let us bloud through their own veins , the greatest part of the payments they impose , lighting first on their own estates . xv . cry without cause , and be whipt . i have known the city of london almost fourty years , their shops did ever sing the same tune , that trading was dead . even in the raign of king iames , ( when they wanted nothing but thankfulnesse ) this was their complaint . it is just with god , that they who complained without cause , should have just cause to complain . trading , which then was quick , and in health , hath since been sick , yea in a swound , yea dead , yea buried . there is a vacation in the shops in the midst of high-tearm ; and if shops be in a consumption , ships will not be long in good health . yet i know not whether to call this decay of trade in london a mishap , or a happy-misse . probably the city if not pinched with poverty , had never regained her wealth . xvi . spring began . i meet with two etymologies of bone-fires . some deduce it from fires made of bones , relating it to the burning of martyrs , first fashionable in england in the raign of king henry the fourth . but others derive the word ( more truly in my mind ) from boon , that is good , and fires ; whether good be taken here for great , or for merry and chearfull , such fires being alwayes made on welcome occasions . such an occasion happened at london last february 1659. i confesse the 11. of march is generally beheld as the first day of the spring , but hereafter london ( and in it all england ) may date its vernal heat ( after a long winter of woes and war ) from the 11. of february . on which day so many boon-fires ( the best new-lights i ever saw in that city ) were made ; although i believe the faggots themselves knew as much as some who laid them on , for what purpose those fires were made . the best is , such fires were rather propheticall then historicall , not so much telling as foretelling the condition of that city and our nation , which by gods gracious goodnesse is daily bettered and improved . but oh the excellent boon-fire which the converted ephesians made acts 19.19 . many also of them , which used curious arts brought their books together , and burned them before all men : and they counted the price of them , and found it fifty thousand pieces of silver . what was a pint of ashes worth , according to that proportion . but oh in the imitation of the ephesians , let us english men labour to find out our bosom-sin , and burn it ( how dear soever unto us ) in the flames of holy anger and indignation . such boon-fires , would be most profitable to us , and acceptable to god , inviting him to perfect and compleat the good , which he had begun to our nation . xvii . the hand is all . a gentlewoman some sixty years since came to vvinchester-schoole , where she had a son , & where dr. love ( one eminent in his profession ) was then schoole-master . this tender mother seeing the terrible rods ( the properties of that schoole ) began with tears to bemoan the condition of her son , subject to so cruell correction . to whom the schoole-master replied , mistris , content your self , it matters not how big the rod be , so it be in the hand of love to manage it . alas , he was only love in his sirname ; but what saith the apostle 1 iohn 4.6 . god is love , even in his own essence and nature . what then though the wicked be not only a rod in the hand of god ; but what is worse a sword , psal. 17.13 . the wicked which is thy sword , they shall do no hurt as long as god hath the ordering of them . a pregnant experiment hereof we have in ( the , call it , rod or sword of ) our late civil warre which lasted so long in our land ; yet left so little signs behind it . such who consider how much was destroyed in the war , may justly wonder that any provision was left , whilest such , who behold the plenty we have left , will more admire that any was ever destroyed . xviii . all tongue and eares . we read acts 17.21 . all the athenians and strangers which were there , spent their time in nothing else but either to tell , or to hear some new thing . how cometh this transposition ? tell and hear , it should be hear and tell ; they must hear it , before they could tell it ; and in the very method of nature , those that are deaf , are dumb . but know , it is more then probable that many athenians told what they never heard , being themselves the first finders , founders , and forgers of false reports , therewith meerly to entertain the itching curiosity of others . england aboundeth with many such athenians ; it is hard to say , whether more false coyn , or false newes be minted in our dayes . one side is not more pleased with their own factions , then the other is with their own fictions . some pretend to intelligence without vnderstanding , whose relations are their own confutations . i know some , who repair to such novelants on purpose , to know what newes is false by their reporting thereof . xix give and take . the archbishop of spalato , when dean of windsor , very affectionately moved the prebendaries thereof , to contribute bountifully towards the relieving of a distressed forreigner , reporting him a person of much worth and want , to whom one of the company replied . qui sva det sva det . let him who perswadeth others , give something of his own . but the archbishop , who was as covetous as ambitious , and whose charity had a tongue without hands , would not part with a penny . the episcopal party doth desire and expect , that the presbyterian should remit of his rigidnesse , in order to an expedient betwixt them . the presbyterians require , that the episcopal side abate of their austerity , to advance an accommodation . but some on both sides are so wedded to their wilfulnesse , stand so stiffe in their judgments , are so high and hot in their passions , they will not part with the least punctillo in their opinions and practises . such mens judgments cannot pretend to the exactnesse of the gibeonites iudg. 20.16 . that they hit the mark of the truth at an hairs breadth and fail not , yet will they not abate an hairs breadth in order to unity ; they will take all , but tender nothing , make motions with their mouthes , but none with their feet for peace , not stirring a step towards it . o that we could see some proffers and performances of condescension on either side , and then let others , who remin obstinate , and will embrace no peace , be branded with perez , gen. 38.29 . the breach be upon them . xx . charity , charity . in my fathers time , there was a fellow of trinity colledge camb. a native of carlton in leicestershire , * where the people ( thorow some occult cause ) are troubled with a wharling in their throats , so that they cannot plainly pronounce the letter r. this schollar being conscious of his infirmity , made a latine oration of the usuall expected length , without an r therein ; and yet did he not only select words fit for his mouth easie for pronuntiation , but also as pure and expressive for signification , to shew that men might speak without being beholding to the dogs letter . our english pulpits for these last eighteen years , have had in them too much caninal anger , vented by snapping and snarling spirits on both sides . but if you bite and devour one another ( saith the apostle gal. 5.15 . ) take heed , ye be not devoured one of another . think not that our sermons must be silent if not satyrical , as if divininity did not afford smooth subjects enough to be seasonably insisted on in this iuncture of time ; let us try our skill whether we cannot preach without any dog-letter or biting-word : the art is half learned by intending , and wholly by serious endeavouring it . i am sure that such soft sermons will be more easie for the tongue of the preacher in pronouncing them , lesse grating to the eares of pious people that hear them , and most edifying to the heart of both speaker and hearers of them . xxi . but one favourite . we read how abraham [ gen. 25.5 . ] gave all he had unto isaac , as for his six sons , zimran , iokshan , medan , midian , ishback and shuah , which he had by keturah his concubine ; he only gave them gifts , and sent them away into the east-countrey . england hath but one isaac or legitimate religion of the church , namely , the protestant , as the doctrine thereof is established in the 39. articles . but how many spurious ones she hath ( whether six , sixty , or sixscore ) i neither do know , nor will enquire , nor will i load my book , and trouble the reader with their new , numerous and hard names . oh may the state be pleased so far to reflect on this isaac , as to settle the solid inheritance upon him . let the protestant religion only be countenanced by the law , be owned and acknowledged for the received religion of the nation . as for other sects ( the sons of keturah ) we grudge not that gifts be bestowed upon them . let them have a toleration ( and that i assure you is a great gift indeed ) and be permitted peaceably and privately to enjoy their consciences both in opinions and practices . such favour may safely , not to say ought justly , be afforded unto them , so long as they continue peaceably in our israel , and disturb not the estate . this gift granted unto them , they need not to be sent away into the east ( or any other ) countrey . if they dislike their condition , they will either leave the land , and go over seas of their own accord , or else ( which is rather to be desired and hoped for ) they will blush themselves out of their former follies , and by degrees cordially reconcile themselves to the church of england . xxii . calmly , calmly . we read gen. 3.8 . that when god solemnly proceeded in the sentencing of our first parents , he was heard walking in the garden in the cool of the day , to teach men , when they go about matters of moment ( wherein not only the present age , but posterity is also concerned ) to be-calme their souls of all passion . but alas ! much reformation made ( rather under , then ) by king charles was done in the heat of the day , in the dog-days of our civill discords , and mid-summer moon of our military distractions . so that possibly , when , that which was done in the heat of the day , shall be reviewed even by the self-same persons in the cool of the day , they will perceive something by them so reformed , now to need a new reformation . but this motion ( and all that follow ) i humbly lay down at their feet who have power and place to reform , who may either trample upon it , or take it up , as their wisedomes shall see just occasion . xxiii . try and trust . it was wisely requested by the children of the captivity , dan. 1. and warily granted by the kings chamberlain unto them , that by way of tryall , they should feed on pulse for ten dayes , and then an inspection to be made on their countenances , whether the lillies therein did look as white , and roses as red as before , that so their bill of their fare might be either changed or continued as they saw just occasion . let such new practices as are to be brought into our church be for a time candidates and probationers on their good behaviour , to see how the temper of the people will fit them , and they fadge with it , before they be publickly enjoined . let them be like st. paul's deacons 1 tim. 3.10 . first be proved , then be used , if found blamelesse . i cannot therefore but commend the discretiō of such states-men , who knowing the directory to be but a stranger , and considering the great inclination the generality of our nation had to the common-prayer , made their temporary act to stand in force but for 3 years . xxiv . alike but contrary . i observe in scripture , that power to do some deeds is a sufficient authority to do them . thus sampson's power to pluck down the two fundamental pillars of dagon's temple , was authority enough for him to doe it . eliah's power to make fire to come at his call on the two captains was authority enough to do it , because such deeds were above the strength , stature & standard of human proportion . however hence it doth not follow that it is lawfull for a private man with axes and hammers to beat down a christian church , because sampson pluckt down dagon's temple ; nor doth it follow that men may burn their brethren with fagot and fire , because eliah called for fire from heaven ; these being acts not miraculous but mischievous ; & no might from heaven , but meer malice from hell , required for the atchieving thereof . here it is hard to say , which of these two things have done most mischief in england ; publick persons having private soules and narrow hearts , consulting their own ease and advantage , or private persons having vast designes to invade publick imployments . this is most sure that betwixt them both they have almost undone the most flourishing church and state in the christian world . xxv . chasma , phasma . how bluntly and abruptly doth the seventy third psalm begin ? truly god is good unto israel , even to such as are of a clean heart . truly is a term of continuation , not inception of a speech . the head or top of this psalm seems lost or cut off , and the neck only remaining in the room thereof . but know , that this psalm hath two moyeties ; one vnwritten , made only in the tyring-house of david's heart . the other written , visible on the theatre , beginning as is aforesaid . thomas aquinas sitting silent in a musing posture at the table of the king of france , at last brake forth into these words , conclusum est contra manichaeos , it is concluded against the manichees ; which speech though non-sense to the persons in the place , at the best independent without any connexion to the discourse at table , had it 's necessary coherence in the mind of that great schoolman . david newly awaking in this psalm out of the sweet slumber of his meditation , openeth his eyes with the good hand-sell of these words ; truly god is good to israel , even to such as are of a clean heart . a maxim of undoubted truth , and a firm anchor to those who have been tossed in the tempest of these times . xxvi . share and share-like . ches-shire hath formerly been called chief of men . indeed no county in england of the same greatnesse , or ( if you will rather ) of the same littlenesse , can produce so many families of ancient gentry . now let it break the stomacks , but not the hearts : abate the pride , not destroy the courage of the inhabitants of this shire , that they miscarried in their late undertakings , not so much by any defect in them , as default in others . if ten men together be to lift a log , all must jointly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , heave up their parts ( or rather their counterparts ) together . but if nine of them fail , it is not only uncivil , but unjust , that one man should be expected to be a gyant to do ten men's work . ches-shire is ches-shire ( and so i hope will ever be ) but it is not all england ; and valour it self may be pressed down to death under the weight of multitude . the ld bacon would have rewards given to those men who in the quest of natural experiments , * make probable mistakes , both because they are industrious therein , and because their aberrations may prove instructions to others after them ; and to speak plainly , an ingenuous miss is of more credit then a bungling casual hit . on the same account , let cheshire have a reward of honour , the whole kingdome faring the better for this countie 's faring the worse . xxvii . natale solum dulcedine , e. c. i must confess my self born in northhamptonshire , and if that worthy countie esteem me no disgrace to it , i esteem it an honour to me . the english of the common people therein ( lying in the very heart of the land ) is generally very good . and yet they have an odde phrase not so usual in other places . they used to say when at cudgel playes ( such tame were far better then our wild battels ) one gave his adversary such a sound blow , as that he knew not whether to stand or to fall , that he settled him at a blow . the relicts and stump ( my pen dares write no worse ) of the long parliament pretended they would settle the church and state , but surely had they continued , it had been done in the dialect of northamptonshire ; they would so have settled us , we should neither have known how to have stood , or on which side to have fallen . xxviii . seasonable prevention . when the famine in egypt had lasted so long , the estates of the people were so exhausted by buying corn of the king , that their money failing , they were forced to sell their cattle unto ioseph , gen. 47.17 . and this maintained them with bread for one year more . but the famine lasting longer , and their stock of cattle being wholly spent , they then sold all their lands , and after that their persons to ioseph , as agent for pharaoh , so that the king of egypt became proprietary of the bodies of all the people in his land , gen. 47.23 . then ioseph said unto the people , behold , i have bought you this day and your land for pharaoh . if our taxes had continued longer , they could not have continued longer , i mean the nation was so impoverished , that the money ( so much was hoarded up , or transported by military grandees ) could not have been paid in specie . indeed we began the war with brazen trumpets , and silver money , and then came unto silver trumpets , and brazen money , especially in our parliament half-crowns . we must afterwards have sold our stocks of cattle , and then our lands to have been able to perform payments . this done , 't is too too suspicious , they would have seized on our persons too , and have envasselled us for ever unto them . but , blessed be god , they are stricken upon the cheek-bone , psal. 3.7 . whereby their teeth are knockt out . our fathers were not more indebted to gods goodnesse for delivering them from the spanish armado , then we are from our own english army . xxix . vvolf in a lamb-skin . but where is the papist all this while ? one may make hue and cry after him . he can as soon not be , as not be active . alas ! with the maid in the gospel , he is not dead , but sleepeth ; or rather , he sleepeth not , but only shutteth his eyes in dogs-sleep , and doth awake when he seeth his advantage , and snappeth up many a lamb out of our flocks . vvhere is the papist do any say ; yea where is he not ( they multiply as magots in may , and act in and under the fanaticks , what is faced with faction is lined with popery , faux his dark lanthorn ( by a strange inversion ) is under our new lights . quakers of themselves are a company of dull , blunt , silly souls . but they go down to the romish philistines , and from them they whet all the edge-tooles of their arguments , a formal syllogism in the mouth of an anabaptist is plain iesuitical equivocation . mean time we protestant ministers fish all night , and catch nothing , yea loose many , who in these times fall from our church as leaves in autumn . god in his due time send us a seasonable spring , that we may repair our losses again . xxx . various fancies . i know not what fift monarchy men would have , and wish that they knew themselves . i dare not flatly condemn them , lest i come within the apostles reproof , 2 pet. 2.12 . speaking evil of things they understand not . if by christs reigning they only intend , his powerfull & effectual ruling by his grace , in the hearts of his servants ; we all , will , ( not turn ) but continue fift monarchy men , having alwayes been of this judgement since we were of any judgement , had we as many armes as fingers , we would use them all herein to embrace their persons and opinions . but some go farther , to expect an actual and personal reign of christ on earth a thousand yeares , though not agreeing . for herein since some make him but about to set forth , others to be well onwards of his way , others to be allighting in the court , others to stand before the door , others that he is entering the pallace , according to the slownesse or swiftnesse of their severall fancies herein . however , if this be but a bare speculation , and advanceth not any further , let them peaceably enjoy it . but if it hath a dangerous influence on mens practices to unhinge their allegiance ; and if the pretence to wait for christ in his person be an intent to slight him in his proxy , [ the magistrate ] we do condemn their opinion as false , and detest it as damnable , leaving their persons to be ordered by the wisedomes of those in authority . xxxi . made loyal . when king edward the i. marched into scotland , the men of the bishoprick of durham refused to follow his standard , pleading for themselves , that they were haly-work-folk , only to wait on the shrine of st. cutbert , and not to go out of their own countrey . but that wise and valiant prince cancelled their pretended priviledges . he levelled them with the rest of his subjects for civil and military , as well as haly-work-folk , and made them to march with his army against his enemies . if fift monarchy , ( alias first anarchy ) men challenge to themselves ; that ( by virtue of their opinion they hold ) they must be exempted from their obedience to the government , because they forsooth ( as the life-gard to his person ) must attend the coming of christ to raign on earth ; such is the wisdome of the state , it will make them know they must share in subjestion with the rest of our nation . but charity doth command me to believe that in stating their opinions , fift monarchy mens expressions are more offensive then their intentions , mouths worse then their minds , whose brains want strength to manage their own wild notions , and god grant their arms may never have power to produce them into action . xxxii . attend , attend . some of those whom they call quakers , are ( to give them their due ) very good moral men , and exactly just in their civill transactions . in proof whereof let me mention this passage , though chiefly i confesse for the application thereof , which having done me ( i praise god ) some good , i am confident will do no hurt to any other . a gentleman had two tenants , whereof one being a quaker , repaired to his land-lord on the quarter-day ; here thou ( said he ) tell out and take thy rent , without stirring his cap , or shewing the least sign of respect . the other came cringing and congying ; if it please your vvorship ( said he ) the times are very hard , and trading is dead , i have brought to your vvorship five pounds ( the whole due being twenty ) and shall procure the rest for your vvorship with all possible speed . both these tenants put together would make a perfect one , the rent-compleating of the one , and tongue-complements of the other . but seeing they were divided , i am perswaded that of the two , the land-lord was lesse offended with the former , imputing his ill manners to his folly , but ascribing his good dealing to his honesty . god expecteth and requireth both good vvorks and good vvords . we cannot make our addresses and applications unto him in our prayers with too much awe and reverence . however such who court god with luscious language , give him all his attributes , and ( as king iames said of a divine , who shall be namelesse ) complement with god in the pulpit , will be no whit acceptable unto him , if they do not also endeavour to keep his commandements . it is the due paying of gods quit-rents , which he expecteth , i mean the reallising of our gratitude unto him for his many mercies , in leading the remainder of our lifes according to his will and his word xxxiii . no remedy but patience . once a goaler demanded of a prisoner , newly committed unto him , whether or no he were a roman catholick ? no , answered he : what then , said he , are you an anabaptist ? neither replied the prisoner . what ( said the other ) are you a brownist or a quaker ? nor so , said the man , i am a protestant , without wealt or gard , or any addition equally opposite to all hereticks and sectaries . then , said the goaler , get you unto the dungeon , i will afford no favour to you , who shall get no advantage by you . had you been of any of the other religions , some hope i had to gain by the visits of such as are of your own perswasion , whereas now you will prove to me but an unprofitable prisoner . this is the misery of moderation ; i recall my word ( seeing misery properly must have sin in it . ) this is an affliction attending moderate men , that they have not an active party to side with them and favour them . men of great stature will quickly be made porters to a king , & those diminutively little , dwarfes to a queen , whilst such who are of a middle height may get themselves masters where they can . the moderate man eminent for no excesse or extravagancy in his judgement , will have few patrons to protect , or persons to adhere unto him . but what saith st. paul [ 1 co. 15.19 . ] if in this life only we have hope in christ , we are of all men the most miserable . xxxiv . pottage for milk . in these licentious times wherein religion lay in a swoone and many pretended ministers ( minions of the times ) committed or omitted in divine service , what they pleased , some , not only in vvales , but in england , and in london it self on the lords day ( sometimes with , sometimes without a psalm ) presently popped up into the pulpit before any portion of scripture either in the old or new testament was read to the people . hereupon one in jest earnest said , that formerly they put down bishops and deans , and now they had put down chapters too . it is high time that this fault be reformed for the future , that gods word which is all gold , be not justled out to make room for mens sermons , which are but parcel-gilt at the best . xxxv . moderate may meet . when s. paul was at athens , actt 18.18 . then certain philosophers of the epicureans , and of the stoicks encountred him &c. some will say , why was there no mention here of the peripateticks , and academicks , both notable sects of philosophers , and then numerous in the ciry of athens . the answer is this , these being persons acted with more moderate principles , were contented to be silent , though not concurring in their iudgments : whil'st the epicures and stoicks were violent in the extreams , the first for the anarchy of fortune , the other for the tyranny of fate . peace in our land like st paul , is now likely to be encountred with two opposite parties , such as are for the liberty of a commonwealth , and such as are for an absolute monarchy in the full height thereof ; but i hope neither of both are so considerable in their number , parts , and influence on the people , but that the moderate party , advocates for peace , will prevail for the settling thereof . xxxvi . what , never wise ? in the year of our lord 1606 , there happened a sad overflowing of the severn-sea on both sides thereof , which some still alive doe ( one i hope thankfully ) remember , an account hereof was written to iohn stoe the industrious chronicler , from dr still then bishop of bath and wells , and three other gentlemen of credit , to insert it in his story ; one passage wherein i cannot omit . stoes chronicle pag. 889. among other things of note it happened , that upon the tops of some hills , divers beasts of contrary nature had got up for their safety , as dog , cats , foxes , hares , conies , moles , mice and rats , who remained together very peaceably , without any manner or sign of fear of violence one towards another . how much of man was there then in bruit creatures ? how much of bruitishnesse is there now in men ? is this a time for those who are sinking for the same cause , to quarrel and fall out ? i dare adde no more , but the words of the apostle , tim. 2.7 . consider what i say , and the lord give you understanding in all things . xxxvii . recede a title . i saw two ride a race for a silver cup ; he who won it , out ran the post many paces : indeed hee could not stop his horse in his full cariere , and therefore was fain to run beyond the post , or else he had never come soon rnough unto it . but presently after , when he had won the wager , he rained his horse back again , and softly returned to the post , where from the iudges of the match he received the cup , the reward of his victory . surely many moderate man design'd a good marke to themselves , and propounded pious ends and aims in their intentions . but quere whether in pursuance thereof , in our late civil destruction , they were not violented to out run the marke , ( so impossible it is to stop a soul in the full speed thereof ) and whether they did not in some things over-doe , and exceed what they intended . if so , it is neither sin nor shame , but honourable and profitable for such persons ( sensible of their own over-activity ) even fairly to go back to the post which they have out-run , and now calmly to demonstrate to the whole world , that this only is the true and full measure of their judgements , whil'st the rest was but the superfluity of their passions . xxxviii . beat thy self . i saw a mother threatning to beat her little child for not rightly pronouncing that petition in the lords prayer , and forgivens our trespasses , as we forgive them that trespasse against us . the child essaied and offered as well as it could to uttet it , adventuring at tepasses , trepasses , but could not pronounce the word aright . alas , it is a shiboleth to a child's tongue , wherein there is a confluence of hard consonants together , and therefore if the mother had beaten defect in the infant for default , she deserved to have been beaten her self . the rather , because what the child could not pronounce , the parents do not practise . o how lispingly and imperfectly doe we perform the close of this petition , as we forgive them that trespasse against us . it is well , if with the child we endeavour our best , though falling short in the exact observance thereof . xxxix . without blood . it passeth for a generall report of what was customary in former times , that the sheriff of the county used to present the iudge with a pair of white gloves , at those , which we call mayden-assises , viz. when no malefactour is put to death therein ; a great rarity ( though usuall in small ) in large and populous counties . england a spacious countrey , is full of numerous factions in these distracted times . it is above belief , and will hardly find credit with posterity , that a generall peace can be settled in our nation , without effusion of blood . but if we should be blessed with a dry peace , without one drop of blood therein , o let the white gloves of honour and glory , be in the first place presented to the god of heaven , the principal giver , and a second white pair of gratitude , be given to our generall , the instrumentall procurer thereof . xl . against the hair and the flesh . all devils are not equally easie to be ejected out of possessed pepple ; some are of a more sullen , sturdy , stubborn nature , good ( or rather bad ) at hold-fast , and hard to be cast out . in like manner all bosome sins are not conquered with facility alike , and these three are of the greatest difficulty . 1. constitutionary sins , rivited in our tempers and complections . 2. customary sins , habited in us by practise and presumption . 3. such sins , to the repentance whereof restitution is required . oh when a man hath not onely devoured widdows houses , matth. 23.14 . but also they have passed the first and second concoction in his sttomack ; yea , when they are become blood in the veins , yea sinews in the flesh of his estate , oh then to refund , to mangle and disintire ones demesnes , this goeth shrowdly against flesh and blood indeed . but what saith the apostle . flesh and blood shall not inherit the kingdome of god . yet even this devil may be cast out with fasting and prayer , matth. 17.21 . this sin , notwithstanding it holdeth violent possession , may by those good meanes , and gods blessing thereon , have a firm ejection . xli . a free-will offering . when iob began to set up the second time , he built his recruited estate upon three bottoms . 1. gods blessing . 2. his own industry . 3. his friends charity . iob 42.11 . every man also gave him a piece of money , and every one also an ear-ring of gold . many drops meeting together filled the vessel . when our patient iob , plundred of all he had , shall return again ; certainly his loyall subjects will offer presents unto him ( though they ( alas ! ) who love him best can give him least . ) surely all is not given away in making the golden calfe , but that there is some left for the businesse of the tabernacle . but surely those have cause to be most bountifull , who may truly say to him what david said humbly to the god of heaven chron. 1.29.14 . of thine own have i given unto thee . xlii . a good anchor . isaac ignorantly going along to be offered , propounded to his father a very hard question gen. 22.7 . behold the fire and wood , but where is the lamb for a burnt-offering . abraham returned , god will provide himself a lamb for a burnt offering . but was not this gratis dictum of abraham ? did not he herein speak without-book ? where and when did god give him a promise to provide him a lamb ? indeed he had no particular promise as to this present point , but he had a generall one gen. 15.1 . fear not , abraham , i am thy shield , and thy exceeding great reward . here was not only a lamb , but a flock of sheep , yea a heard of all cattel promised unto him . it hath kept many an honest soul in these sad times from sinking into despair ; that though they had no expresse in scripture that they should be freed from the particular miseries relating to this war . yet they had gods grand charter for it , rom. 8. 28. and we know that all things work together for good to them that love god , to them who are the called according to his purpose . xliii . eyes bad , not object . i looked upon the wrong or backside of a piece of arras , it seemed to me as a continued non-sence , there was neither head nor foot therein , confusion it self had as much method in it , a company of thrumbs and threads , with many pieces and patches of severall sorts , sizes and colours , all which signified nothing to my understanding . but then looking on the reverse , or right-side thereof , all put together , did spell excellent proportions and figures of men and cities . so that indeed it was an history not wrot with a pen , but wrought with a needle . if men look upon our late times with a meer eye of reason , they will hardly find any sence therein , such their huddle and disorder . but alas ! the wrong side as objected to our eies , whilst the right side is presented to the high god of heaven , who knoweth that an admirable order doth result out of this confusion , and what is presented to him at present , may hereafter be so shewed to us , as to convince our judgements in the truth thereof . xliv . ever , never . we read psalm 55.19 . because they have no changes , therefore they [ the wicked ] fear not god . profanesse is a strange logician , which can collect and inferre the same conclusion from contrary premises . libertines here in england , because they have had so many changes , therefore they fear not god . iacob taxed laban gen. 31.41 . thou hast changed my wages ten times . i have neither list nor leisure to enquire how farre our alterations of government within these few years , fall short of that number . but it is a sad truth , that as king mithrydates is said to have fed on poyson so long , that at last it became ordinarie food to his bodie : so the multitude of changes have proved no change in many mens apprehensions , being so common and ordinary , it hath made no effectuall impression on their spirits . yea which is worse , they ( as if all things came by casualty ) fear god the lesse for these alterations . xlv . hear me out . i must confesse my self to be ( what i ever was ) for a commonwealth : but give me leave to state the meaning of the word , seeing so much mischief hath taken covert under the homonymy thereof . a common wealth and a king are no more contrary then the trunk or bodie of a tree & the top branch thereof : there is a re-publick included in every monarchie . the apostle speaketh of some ephesians in the 2. and 12. aliens from the commonwealth of israel : that commonwealth is neither aristocratical nor democratical , but hath one sole and single person iesus christ the supreme head thereof . may i live ( if it may stand with gods good will and pleasure ) to see england a commonwealth in such a posture , and it will be a joyfull object to all who are peaceable in our nation . xlvi . mons mobilis . i observe that the mountains now extant , to fall under a double consideration ; those by creation . those by inundation . the former were of gods making , primitive mountains ; when at the first his wisdome did here sink a vale , there swell a hill , so to render the prospect of the earth the more gratefull by the alternate variety thereof . the second by inundation were such as owe their birth and being to noah's floud : when the water lying long in a place , ( especially when driven on with the furie of the wind ) corroded an hollow , and so by consequence cast up an hill on both sides . for such mountains of gods making , who either by their birth succeed to estates , or have acquired them by gods blessing on their lawfull industrie , good successe may they have with their wealth and honour . and yet let not them be too proud , and think with david ( that god hath made their mountain so strong it cannot be moved ) but know themselves subject to the earthquakes of mutability as well as others . as for the many mountains of our age , grandized by the unlawfull ruine of others swoln to a tympany by the consumption of their betters ; i wish them just as much ioy with their greatnesse as they have right unto it . xlvii . not invisible . a waggish scholler ( to say no worse ) standing behind the back of his tutor , conceived himself secured from his sight , and on this confidence he presumed to make antick mocks and mouths at him . mean time his tutor had a looking-glasse ( unknown to the scholler ) before his face , wherein he saw all which his pupil did , and the pupil soon after felt something from his tutor . many things have been done in hugger mugger in our age , prophane persons conceited that their privacy protected them from divine inspection . some say with the wicked in the psalm , tush , shall the lord see . but know that , revelat. 4.6 . before the throne there was a sea of glasse like unto chrystall . this is gods omnisciency . sea , there is the largenesse : crystall , there is the purenesse thereof . in this glasse all persons and practices are plainly represented to gods sight , so that such who sin in secret shall suffer openly . xlviii . best race . god hath two grand attributes , first , optimus , that he is the best of beeings . secondly , maximus , that he is the greatest of essences . it may justly seem strange that all men naturally are ambitious , with the apostles luk. 22.24 . to contest and contend for the latter , who shall be accounted for the greatest . outward greatnesse having no reality in it self , but founded merely in outward account and reputation of others . but as for his goodnesse they give it a goe-by , no whit endeavouring the imitation thereof , whereas indeed greatnesse without goodnesse is not only uselesse , but also dangerous and destructive both to him that hath it and those who are about him . this is a fruit of adam's fall , and floweth from original corruption . oh! for the future let us change this our ambition into holy emulation , and fairly run a race of grace , who shall outstrip others in goodnesse . in which race strive lawfully to gain the victory , supplant not those that run before thee , iustle not those who are even with thee , hinder not those who come behind thee . xlix . feed the lambs . what may be the cause why so much cloth so soon changeth colour ? it is because it was never wet wadded , which giveth the fixation to a colour , and setteth it in the cloth . what may be the reason why so many now a-daies are carried about with every wind of doctrine , even to scoure every point in the compass round about ? surely it is because they were never well catechized in the principles of religion . o for the ancient and primitive ordinance of catechizing , every youth can preach ; but he must be a man indeed who can profitably catechize . indeed sermons are like whole ioints for men to manage , but catechizing is mince-meat , shred into questions and answers ( fit for children to eat , and easie for them to digest ) whilst the minister may also for the edification of those of riper years ) enlarge and dilate himself on both as he seeth just occasion . l. name and thing . there is a new word coyned within few moneths called fanaticks , which by the close stickling thereof seemeth well cut out and proportioned to signifie what is meant thereby , even the sectaries of our age . some ( most forcedly ) will have it hebrew derived from the word to see or face one , importing such whose piety consisteth chiefly in visage , looks & outward shewes ; others will have it gerek from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to shew and appear ; their meteor pietie consisting onely in short blazing the forerunner of their extinction . but most certainly the word is latin from fanum a temple , and fanatici were such who living in or attending thereabouts were frighted with spectra or apparitions , which they either saw or fancied themselves to have seen . these people in their fits and wild raptures pretended to strange predictions ; — ut fanaticus oestro percussus bellonatuo , divinat & ingens omen habes , inquit , magni clarique triumphi . juven. sat. 4. ut mala quem scabies & morbus regius urget , aut fanaticus error . hor. in poet . it will be said we have already ( more then a good ) many nick-names of parties already , which doth but inflame the difference , and make the breach the wider betwixt us . 't is confess't , but withall it is promised that when they withdraw the thing we will substract the name . let them leave off their wild fancies inconsistent with scripture , antiquity and reason it self , and then we will endeavour to burie the fanatick and all other names in perpetuall oblivion . finis . mixt contemplations on these times . i. all afore . a deare friend of mine ( now i hope with god ) was much troubled with an impertinent and importunate fellow , desirous to tel him his fortune . for things to come ( said my friend ) i desire not to know them , but am contented to attend divine providence : tell me if you can , some remarkable passages of my life past . but the cunning man was nothing for the preter-tense ( where his falshood might be discovered ) but all for the future , counting himself therin without the reach of confutation . there are in our age a generation of people , who are the best of prophets ▪ and worst of historians ; daniel and the revelation are as easie to them as the ten commandments , and the lords prayer : they pretend exactly to know the time of christs actuall reign on earth , of the ruine of the romish anti-christ , yea , of the day of judgment it self . but these oracles are struck quite dumbe , if demanded any thing , concerning the time past ; about the coming of the children of israel out of egypt and babylon , the originall increase and ruine of the 4. monarchies ; of these and the like they can give no more account , then the child in the cradle . they are all for things to come , but have gotten ( through a great cold of ignorance ) such a creeke in their neck , they cannot look backward on what was behind them . ii. true text . false gloss. a husband-man anabaptistically inclined in a pleasant humour , came to his minister , and told him with much chearfulnesse , that this very seeds-time the words of the apostle 1 cor. 9.10 . were fulfilled , that he that ploweth may plow in hope . being desired further to explaine himself ; i meane ( said he ) we husbandmen now plow in hope , that a harvest we shall never pay tithes , but be eased from that antichristian yoke for the time to come . it seemeth , he had received such intelligence from some of his own party , who reported , what they desired . he might plow in hope to reach his nine parts , but in dispaire to have the tenth , especially since god hath blessed us with so wise a parliament , consisting , not only of men chosen , but of persons truely the choice of the nation , who will be ( as if not more ) tender of the churches right then their own interest . they have read ▪ how pharaoh king of egypt , gen. 47.22 . would in no case alienate the lands of the priests . the very gypsies , who generally have no good name , ( condemned for crafty cheaters and cozeners ) were conscientiously precise in this particular , and they would not take away , what was given to their god in his ministers . iii. foul-mouth stopt . ambitious absalom endeavoured to bring a scandal on his fathers government , complaining `the petitioners , who repaired to his court for justice , were slighted and neglected [ 2 sam. 15.3 . ] see thy matters are good and right , but there is no man deputed of the king to hear hee . but we know the english proverb ; ill will , never speaketh well . let us do that justice to david , yea , to our own judgements , not to beleive a gracelesse son , and subject , against a gracious father and soveraigne , some male-contents , ( ismaels , whose swords are against every one , ) seek to bring a false report on the parliament as if the clergie must expect no favour not to say iustice , from them , because there are none in the house elected and deputed , either to speak for them , or hear them speak for themselves . time was ( say they ) when the clergie was represented in the house of lords by two arch-bishops , and four and twenty bishops . time was , when the clergie had their own convocation , granting subsidies for them , so that their purses were onely opened by the hands of their own proxies , but now though our matters be good and right ▪ there is no man deputed to hear us . i am and ever will be deaf , to such false and scandalous suggestions , if there be four hundred and odd ( because variously reckoned up ) in the house of parliament , i am confident we clergie-men have four hundred and odd advocates for us therein . what civill christian would not plead for a dumb man ? seeing the clergie hath lately lost their voice , they so long had in parliaments ; honour , and honesty will ingage those pious persons therein to plead for our just concernments . iv. atoms at last . i meet not either in sacred or profane writ with so terrible a rout , as saul gave unto the host of the ammonites , under nahash their king , 1 sam. 11.11 . and it came to passe , that they which remained were scattered , so that two of them were not left together . and yet we have daily experience of greater scatterings and dissipations of men in their opinions . suppose ten men out of pretended purity , but real pride and peevishnesse , make a wilful seperation from the church of england , possibly they may continue some competent time in tolerable unity together . afterwards upon a new discovery of a higher and holier way of divine service , these ten will split asunder into five and five , and the purer moyetie divide from the other , as more drossie and feculent . then the five in process of time upon the like occasion of clearer illumination , will cleave themselvs into three and two . some short time after , the three will crumble into two and one , and the two part into one and one , till they come into the condition of the ammonites , so scattered that two of them were not left together . i am sad , that i may add with too much truth , that one man will at last be divided in himself , distracted often in his judgment betwixt many opinions , that , what is reported of tostatus lying on his death-bed , in multitudine controversiarum non habuit , quod crederet ; amongst the multitude of perswasions , through which he had passed , he knoweth not where to cast anchor and fix himself at the last . v. an ill match . divine providence is remarkable in ordering , that a fog and a tempest never did , nor can , meet together in nature . for as soon as a fogg is fixed , the tempest is allaid ; and as soon , as a tempest doth arise , the fogg is dispersed . this is a great mercy , for , otherwise such small vessels , as boats and barges , which want the conduct of the card and compass , would irrecoverably be lost . how sad then is the condition of many sectaries in our age ; which in the same instant have a fogg of ignorance in their judgments , and a tempest of violence in their affections , being too blind to go right , and yet too active to stand still . vi . down , yet up. hypocrit , in the native etymologie of the word , as it is used by ancient greek-authors signifieth , such a one , qui alienae personae in comoedia aut tragoedia est effector et repraesentator , who in comedy or tragedy doth feigne and represent the person of another ; in plaine english , hypocrite is neither more nor less then a stage-player . we all know that stage-players som years since were put down by publick authority , and though something may be said for them , more may be brought against them , who are rather in an employment then a vocation . but let me safely utter my too just fears , i suspect the fire was quenched in the chimney , and in an other respect scattered about the house . never more stange stage-players then now , who weare the vizards of piety and holiness , that under that covert they may more securely commit sacriledge , oppression , and what not ? in the days of queen elizabeth , a person of honor or worship , would as patiently have digested the lye , as to have bin told , that they did weare false pendents , or any counterfeit pearl or iewels about them , so usual in our age , yet would it were the worst peece of hypocrisie in fashion . oh , let us all labor for integrity of heart , and either appear what we are , or be what we appear . vii . caleb , all heart . i was lately satisfied , in what i heard of before , by the confession of an excellent artist ( the most skilful in any kinde are most willing to acknowledge their ignorance ) that the mystery of aneiling of glass , that is , baking it so , that the colour may go clean thorow it , is now by some casualty quite lost in england , if not in europe . break a peece of red glass , painted some four hundred years since ▪ and it will be found as red in the middle , as in the out sides , the colour is not onely on it , but in it and thorow it . whereas now all art can perform , is onely to fix the red on one side of the glass , and that oft time so faint and fading , that within few years , it falleth of , and looketh pyebald to the eye . i suspect a more important mystery is much lost in our age , viz. the transmitting of piety clean thorow the heart , that a man become inside and outside alike . oh the sincerity of the ancient patriarchs , inspired prophets , holy apostles , patient martyrs , and pious fathers of the primitive church , whereas onely outside sanctity is too usual in our age . happy the man , on whose monument that character of asa [ 1 king. 15.14 . ] may be truely inscribed for his epitaph ; here lyeth the man , whose heart was perfect with the lord all his dayes . heart , perfect , oh the finest of wares ! all his dayes , oh the largest of measures ! viii . fye for shame . considering with my self the causes of the growth and increase of impiety & profaness in our land , amongst others this seemeth to me not the least , viz. the late many false and erroneous impressions of the bible . now know , what is but carelessness in other books , is impiety in setting forth of the bible . as noah in all unclean creatures preserved but two of a kind , so among some hundreds in several editions we will insist onely on two instances . in the bible printed at london 1653. we read , 1 cor. 6.9 . know ye not that the unrighteous shall inherit the kingdom of god ? for not inherit . now , when a reverend dr. in divinity did mildly reprove some libertines for their licentious life , they did produce this text from the authority of this corrupt edition , in justification of their vicious and inordinate conversations . the next instance shall be in the bible printed at london in quarto ( forbearing the name of the printer , because not done wilfully by him ) in the singing psalms , psal. 67.2 . that all the earth may know . the way to worldly wealth , for godly wealth . it is too probable , that too many have perused and practised this erroneous impression , namely such , who by plundering , oppression , cosening , force and fraude have in our age suddenly advanced vast estates . ix . little , loud lyers . i remember , one in the vniversity gave for his question : artis compendium , artls dispendium , the contracting of arts is the corrupting of them . sure i am , the truth hereof appeareth too plainly in the pearle-bible printed at london 1653. in the volume of twenty foure ; for therein all the dedications and titles of davids psalmes are wholly left out , being part of the original text in hebrew , and intimating the cause and the occasion of the writing and composing those psalmes , whereby the matter may be better illustrated . the design may be good to reduce the bible to so small a volume , partly to make it the more portable in mens pockets , partly to bring down the price of them , that the poor people may the better compass them . but know that vilis in the latine tongue , in the first sense signifieth what is cheap , in the second sense , what is base , the small price of the bible hath caused the small prizing of the bible , especially since so many damnable and pernicious mistakes have escaped therein . i cannot omit an other edition in a large 12o making the book of truth to begin with a loud lye , pretending this title , imprinted at london by robert barker &c. anno. 1638. whereas indeed they were imported from holland 1656. and that contrary to our statutes . what can be expected from so lying a frontispiece , but sutable falshoods , wherewith it aboundeth . oh! that men in power and place would take these things into their serious confiderations ; a caution too late to amend what is past , but early enough for the future to prevent the importing of forreign , and misprinting of home-made bibles . x. name general . we reade of ioseph ( when advanced in the court of pharaoh , ) that he called his eldest son , gen. 41.51 . manasseh , for god , said he , hath made me forget all my toyle and my fathers house . forget his fathers house ! the more unnaturall and undutifull son he , ( may some say ) for his ungodly oblivion o no , ioseph never historically forgot his fathers house , nor lost the affection he bare thereunto , onely he forgot it both to the sad , and to the vindicative part of his memory , he kept no grudge against his brethren for their cruell usage of him . if god should be pleased to settle a generall peace betwixt all parties in our land , let us all name our next-born child ( it will fit both sexes ) manasseh . that is forgetting , let us forget all our plunderings sequestrations , injuries offered unto us , or suffered by us , the best oyle is said to have ●o taste , that is , no tang. though we carry a simple and single remembrance of our losses unto the grave , it being impossible to do other-waies ( except we raze the faculty of memory roote and branch out of our mind ) yet let us not keep any record of them with the least reflection of revenge . xi . apt scholars . mothers generally teach their children three sins , before they be full two years old . first , pride ; point child , where are you fine ? where are you fine ? secondly , lying ; it was not a. that cryed , it was b. that cryed . thirdly , revenge ; give me a blow and i will beat him , give me a blow and i will beat him . surely , children would not be so bad , nor so soon bad . but partly , for bad precedents set before them , partly f●● bad precepts taught unto them . as all three lessons have taken too deep impressions in our hearts , so chiefly the last of revenge . how many blows have been given on that account , within our remembrance , and yet i can make it good , that we in our age are more bound to pardon our enemies , then our fathers and grand-fathers in their generation . for charity consisteth in two main parts ; in donando & condonando , in giving and forgiving . give we cannot so much , as those before us , our estates being so much impaired and impoverished with taxes unknown to former ages . seeing therefore one channell of charity must be the less , the stream thereof ought to run broader and deeper in the other . the less we can give , the more we should forgive : but alas ! this is the worst of all , that giving goeth not so much against our coveteousness ' b●●forgiving goeth more against our pride and ambition . xii . all well wearied . two gentlemen , father and son , both of great quality lived together , the son on a time : father ( said he ) i would faine be satisfied how it cometh to pass that of such agreements , which i make betwixt neighbours fallen out , not one of twenty doth last and continue . whereas not one of twenty faile wherein you are made arbitrator . the reason ( answered the other ) is plain . no sooner do two friends fall out , but presently you offer your self to compremise the difference , wherein i more commend your charity , then your discretion whereas i always stay till the parties send or come to me , after both sides being well wearied by spending much money in law are mutually desirous of an agreement . had any indeavoured some sixteen years since , to have advanced a firme peace betwixt the two opposite parties in our land , their success would not have answered their intentions , mens veynes were then so full of bloud , and purses of money . but since there hath been so large an evacuation of both . and men begin soberly to consider , that either side may ( by woefull experience ) make other miserable , but it is only our union can make both happie ; some hope there is , that a peace , if now made , may probably last and continue , which god in his mercy make us worthie of , that we may in due time receive it . xiii . o inconstancy . learned master camden treating in an astrologicall way , under what planet * britain is seated , alledgeth but one author , viz. iohannes de muris , who placeth our island under saturne , whilst he produceth three , viz. the fryer perscrutator , esquidius , and henry silen , which place britain under the moone . it will add much ( in the general apprehension of people ) to the judgment of the latter , that so many changes and vicissitudes in so short a time have befel our nation ; wee have been in twelve years a kingdom , common-wealth , protecto●dome , afterwards under an army , parliament &c. such inconstancy doth speak us under the moon indeed ; but the best is , if we be under the moon , the moon is under god , and nothing shall happen unto us , but what shal be for his glory , and we hope for our good ; and that we may in due time be under the sun again . xiv . recovered . tyrannus was a good word at first , ●●porting no more then a king ; the pride and cruelty of some made the 〈…〉 ill , as it doth in the modern 〈…〉 herof . providence , as good a word , as 〈…〉 ●ivinity , hath suffered so much 〈…〉 modern abusing therof , that con●●●ncious people begin to loath and ●●te it . for gods providence hath been ●●●aged against gods precepts . kings ●●●e word was never in our land produced against his broad seal . yet success , ( an argument borowed from the turks ) hath been pleaded as the voice of gods approbation against his positive and express will in his word . but god hath been pleased to vindicate his own honour , and to assert the credit of providence , which is now become a good word againe . if impulsive providence ( a new coyned phrase ) hath given the late army their greatness , expulsive providence ( a newer phrase ) hath given them their smallness , being now set by , layd aside as uselesse , and not sett by , so farr from terrifying of any , by few they are regarded . xv . gratitude . new-castle on tyne is ( without corrivall ) the richest town in england , which before the conquest was usually known by the name of monk * chester . exeter must be allowed of all one of the neatest and sweetest citties of england , which anciently by the saxons was called * monk-town , both which names are now utterly out of use , and known only to antiquaries . god hath done great things already , whereof we rejoice , by the hand of our great general , in order to the settlement of our nation . when the same ( as we hope in due time ) shall be compleated , not only new-castle and exeter shall have just cause with comfort to remember their old names , but every county , city , market-town , parish , and village in england , may have the name of monk put upon them . but oh the modesty of this worthy person is as much as his merit , who hath learned from valiant , wise , and loyal * joab , to do nothing prejudicial to david , and delighteth not so much in having a great name , as in deserving it . xvi . the heire . i ever beheld somerset-shire in one respect as the most ancient and honorable shire in england . for glassen-bury in that county was the bryttish antioch , where the bryttons were first called christians , by the preaching of ioseph of arimathea , though the truth of the story be much swoln by the leaven of legendarie fictions . but hereafter somerset-shire in another respect must be allowed the eldest county in england ; as christianity first grew there , so charity first sprang thence , in that their sober , serious , and seasonable declaration , wherein they renounce all future animosities in relation to their former sufferings . now as the zeal of * achaia provoked very many , so the example of somerset-shire hath been precedential to other counties to follow it . kent and essex since have done , and other shires are daily doing the same ; yea , and i hope that those counties which lagg the last in writing , will be as forward , as the first in performing their solemn promises therein . xvii . sad transposition . it seemeth marvellous to me , that many mechanicks ( few able to read , and fewer to write their names ) turning souldiers , and captains in our warrs , should be so soon and so much improved . they seeme to me to have commenced per saltum in their understandings . i professe without flouting or flattering , i have much admired , with what facilitie and fluentnesse , how pertinently and properly they have expressed themselves , in language which they were never borne nor bred to , but have industriously acquired by conversing with their betters . what a shame would it be , if such who have been of gentile extraction , and have had liberal education , should ( as if it were by exchange of soules ) relapse into ignorance and barbarism . what an ignominy would it be for them , to be buried in idleness , and in the moderate pursuite of pleasures and vicious courses , till they besot their understandings , when they see souldiers arrived at such an improvement , who were bred taylors , shoe-makers , coblers , &c. not that i write this ( god knoweth my heart ) in disgrace of them , because they were bred in so meane callings , which are both honest in themselves , and usefull in the commonwealth ; yea , i am so farr from thinking ill of them , for being bred in so poor trades , that i should think better of them for returning unto them againe . xviii . bird in the brest . i saw two men fighting together , till a third casually passing by interposed himself to part them , the blows of the one fell on his face , of the other on his back , of both on his body , being the screen betwixt the fiery anger of the two fighters . some of the beholders laughed at him as well enough served , for medling with matters which belonged not to him . others pitied him , conceiving every man concerned to prevent blood-shed betwixt neighbours , and christianity it self was commission enough to interest him therein . however , this is the sad fate which attended all moderate persons , which will mediate betwixt opposite parties . they may complain with david , they have rewarded me evil for good , and hatred for my good-will . yet let not such hereby be disheartned , but know that ( besides the reward in heaven ) the very work of moderation is the wages of moderation . for it carrieth with it a marvellous contentment in his conscience , who hath endeavoured his utmost in order to unity , though unhappy in his success . xix . fair hopes . a traveller , who had been newly robbed , inquired of the first gentleman he met , who also was in a melancholy humour ( a cause haveing lately gone against him ) where he might find a iustice of peace , to whom the gentleman replied , you ask for two things together , which singly and severally are not to be had . i neither know where justice is , nor yet where peace is to be found . let us not make the condition of our land worse then it was ; westminster-hall was ever open , though the proceedings of iustice therein were much interrupted and obstructed with military impressions . peace , we confesse , hath bin a stranger unto us a long time , heart-burnings remaining , when house-burnings are quenched ; but now , blessed be god , we are in a faire probability of recovering both , if our sins and ingratitude blast not our most hopeful expectations . xx . riddle unriddled . we read [ 2 sam. 15.11 ] that when absalom aspired to his fathers kingdom , with him went two hundred men out of ierusalem that were called , and they went in their simplicity , and they knew not any thing . if any have so little charity , as to call these persons traitors , i will have so much confidence as to term them loyal traitors , and ( god willing ) justifie the seeming contradiction . for they lodged not in their hearts the least disloyal thought against the person and power of king david . but alas when these two hundred were mixed among two thousand , ten thousand , twenty thousand of active and designing traytors ; these poor men might in the violent multitude be hurried on , not only beyond their intentions , but even against their resolutions . such as are sensible with sorrow that their well intending simplicity hath been imposed on , abused and deluded by the subtilty of others , may comfort and content themselves in the sincerity of their own soules ; god , no doubt , hath already forgiven them , and therefore men ought to revoke their uncharitable censures of them . and yet divine iustice will have its full tale of intended stripes , taking so many off from the back of the deceived , and laying them on the shoulders of the deceivers . xxi . no record to remaine . i never did read , nor can learn from any , that ever queen elizabeth had any ship-royal , which in the name thereof carried the memorial of any particular conquest she got either by land or by water . yet was she as victorious as any prince in her age , and ( which is mainly material ) her conquests were mostly atchieved against forreign enemies . the ships of her navy , had onely honest and wholesom names , the endeavour , the boneadventure , the return , the unity , &c. some of our modern ships carry a very great burthen in their names , i mean , the memorial of some fatal fights in the civil wars in our own nation , and the conquerours ought not to take much joy , as the conquered must take grief in the remembrance thereof . i am utterly against the rebaptizing of christians , but i am for the redipping of ships , that not only some inoffensive , but ingratiating names may be put upon them ; the vnity , the reconciliation , the agreement , the concord , and healing titles . ( i speak more like a book-man , than a sea-man ) and others to that purpose . xxii . all for the present . there is a pernicious humour of a catching nature , wherewith the mouths of many , and hearts of more , are infected . some there are , that are , so covetous to see the settlement of church and state according to their own desires , that , if it be not done in our dayes ( say they ) we care not whether it be done at all or no . such mens souls live in a lane , having weak heads and narrow hearts , their faith being little and charity less , being all for themselves , and nothing for posterity . these men living in india , would prove ill common-wealthsmen , and would lay no foundation for porcellana or china-dishes , because despairing to reap benefit thereby , as not ripened to perfection in a hundred years . oh! give me that good mans gracious temper , who earnestly desired the prosperity of the church , whatsoever became of himself , whose verses i will offer to translate . seu me terra tegit , seu vastum contegit aequor ; exoptata piis-saecula fausta precor . buried in earth , or drownd i' th maine . eat up by worms or fishes ; i pray the pious may obtain for happy times their wishes . and if we our selvs with aged * barzillai be superannuated to behold the happy establishment of church and state , may we ( dying in * faith , though not having received the promises ) bequeath the certain reversions of our chimhams , i mean the next generation which shall rise up after us . xxiii . courtesy gaineth . i have heard the royall party ( would i could say without any cause ) complained of , that they have not charity enough for converts , who came off unto them from the opposite side ; who though they express a sence of and sorrow for their mistakes , and have given testimony ( though perchance not so plain and publick as others expected ) of their sincerity , yet still they are suspected , as unsound , and such as frown not on , look but asquint at them . this hath done much mischief , and retarded the return of many to their side ; for , had these their van-curriers been but kindly entertained , possibly ere now their whole army had came over unto us ; which now are disheartned by the cold welcome of these converts . let this fault be mended for the future , that such proselytes may meet with nothing to discourage , all things to comfort and content them . let us give them not onely the right hand of fellowship , but even the upper-hand of superiority . one asked a mother , who had brought up many children to a marriageable age , what arts she used to breed up so numerous an issue ; none other , ( said she ) save onely , i alwaies made the most of the youngest . let the benjamins ever be darlings , and the last-borne , whose eyes were newest opened with the sight of their errours , be treated with the greatest affection . xxiv . moderation . arthur plantagenet viscount lisle , natural son to king edward the fourth , and ( which is the greatest honour to his memory ) direct ancestor , in the fifth degree , to the right honourable , & most renowned lord general george monk , was for a fault of his servants ( intending to betray calis to the king of france ) committed to the tower by king henry the eight , where well knowing the fury and fiercenesse of that king he daily expected death . but the innocence of this lord appearing after much search , the king sent him a rich ring off his own finger , with so comfortable words , that at the hearing therof , a sudden joy * overcharged his heart , whereof he dyed that night ; so fatal was not onely the anger , but the love of that king . england for this many years hath bin in a languishing condition , whose case hath been so much the sadder , than this lords was , because conscious of a great guilt , whereby she hath justly incurred gods displeasure . if god of his goodnesse should be pleased to restore her to his favour , may he also give her moderation safely to digest and concoct her own happinesse , that she may not runne from one extreame to another , and excessive joy prove more destructive unto her , then grief hath been hitherto . xxv . preparative . twilight , is a great blessing of god to mankind : for , should our eyes be instantly posted out of darknesse into light , out of mid-night into morning , so sudden a surprisal would blind us . god therefore of his goodnesse hath made the intermediate twilight to prepare our eyes for the reception of the light . such is his dealing with our english nation . we were lately in the mid-night of misery . it was questionable whether the law should first draw up the will and testament of dying divinitie ; or divinitie first make a funeral sermon for expiring law . violence stood ready to invade our property ; heresies , and schismes , to oppresse religion . blessed be god , we are now brought into a better condition , yea , we are past the equilibrium ; the beame beginning to break on the better side , and our hopes to have the mastery of our despaires . god grant , this twilight may prove crepusculum matutinum fore running the rising of the sun , and increase of our happinesse . xxvi . revenge with a witnesse . frederick * the second emperour of germany being at piza in italy , and distressed for want of money to pay his army , sent for petrus de vineis an able man , who formerly had been his secretary , but whose eyes he had caused to be bored out for some misdemeanour . being demanded of the emperour which way he might most speedily and safely ( as to outward danger ) recruit his treasury , his secretary gave him councel to seize on the plate of all the churches and monasteries of that city , which he did accordingly , and amongst the rest he took zonam auream , or the golden girdle , out of one church , of inestimable value . this blinde secretary returning home to his wife , told her , now i am even with the emperour for putting out my eyes , having put him on such a project , which , i hope , he will pursue , to is own destruction . he hath made me a spectacle to men , but i have made him a monster unto god . let such who are concerned herein , see what successe the emperour had in this his expedition , founded on sacriledge , and the longer they look thereon , the worse i am sure they will like it to barr further application . xxvii . a gnat , no gnat . one needlesly precise , took causles exception at a gent. for using the word in troth in his discourse , as if it had been a kind of an oath . the gent. pleaded for himself , that in truth was a word inoffensive , even in his judgment who accused him . secondly , that he was borne farre north , where their broad and dorick dialect pronounced truth , troth , and he did humbly conceave the tone of the tongue was , no fault of the heart . lastly , he alleadged the twenty fifth psalme , as it is translated in meter . to them that keep his testament the witnesse of his troth . and thus at last , with much adoe , his seeming fault was remitted . i am afraid if one should declare for troth and peace , and not for truth and peace , it would occasion some offence ; however , rather then it should make any difference , the former will be as acceptable to the north of trent , as the latter will please all good people south thereof . xxviii . silence a while . had not mine eyes ( as any other mans may ) read it in the printed proclamations of king edward the sixth , ( when the pulpitts generally popish , sounded the alarme to ketts rebellion , and the devonshire commotion ) i would not have beleived what followeth . 2 edw. 6. septemb. 13. by these presents , wee inhibite generally all manner of preachers whatsoever they be , to preach in this meane space , * to the intent that the whole clergy might apply themselves in prayer to almightie god , for the better atchieving of the same most godlie intent , and purpose of reformation . what hurt were it , if in this juncture of time , all our preaching were turned into praying for one moneth together , that god would settle a happy peace in this nation . however if this be offensive to any , and giveth cause of distast , the second motion may be imbraced , that for a year at least , all pulpits may be silent , as to any part of differences relating to our times , and only deliver what belongeth to faith and good workes . xxix . send humilitie . i do not remember , that the word infinite is in scripture attributed to any creature , save to the city of ninive , naham 3.9 . ethyopia and egypt were her strength , and it was infinite . but what is now become of ninive ? it is even buried in its own ruines , and may have this epitaph upon it ; hic jacet finis infiniti , here lyeth the end of what was endlesse . he , who beheld the multitude of actors & beholders , at the mustering in hide park , on the 24. of aprill last , will say , that there was an infinite number of people therin . some would hardly beleeve , that the whole nation could afford so many , as the city of london alone did then produce . my prayer shall ever be , that this great city may be kept either in the wholesome ignorance , or humble knowledge of its own strength , least the people numberlesse prove masterlesse therin . and let them remember ( god forfend the parallet ) what is become of great ninive at this day , annihilated for the pride thereof . xxx . rather fold over , then fall short . solomons temple was seven years in building , 1 kings 6.36 . and such , who seriously consider the magnificence thereof , will more wonder , that it was done so soon , then doing so long . now , had solomon at the beginning of this building abolished the tabernacle made by moses , ( because too meane and little for so mighty , and so numerous a nation ) god had been seven years without any place of publick service . but that wise prince continued the tabernacle to all uses and purposes , untill the temple was finished , and then 1 kings 8.4 . they brought up the ark of the lord , and the tabernacle of the congregation , and all the holy vessels that were in the tabernacle , even those did the priests and the levites bring up . and as it followeth afterwards , vers. 6. they brought in the ark of the covenant of the lord , unto his place , into the oracle of the house . and certainly all the rest of the tabernacle ( consisting of such materials , as might be taken down , and kept in chests and coffers ) were deposited in the temple , though , it may be , no use was made therof . it had been well , if , before the old government of the church was taken down , a new one had first been settled . yea , rather let god have two houses together , then none at all ; least piety be starved to death with cold , by lying out of dores in the intervall , betwixt the demolishing of an old , and the erecting of a new church-discipline . xxxi . no mans work . christ , when on earth , cured many a spot , ( especially of leprosie ) but never smoothed any wrinkle ; never made any old man young again . but in heaven he will do both , eph. 5. 27. when he shall present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . triumphant perfection is not to be hoped for in the militant church ; there will be in it many spots and wrinkles , as long as it consisteth of sinful mortal men , the members thereof : it is christs work , not mans work to make a perfect reformation . such therefore are no good politicians , who will make a sore to mend a spot , cause a wound to plain a wrinkle , do a great and certain mischief , when a small and uncertain benefit will thereby redound . xxxii . three make up one . young king ioash had onely a lease of piety , and not for his own , but his vncles life , 2 kin. 12.2 . he did that which was right in the sight of the lord all his dayes , wherein iehoiada the priest instructed him . iehu was good in the midst of his life , and a zealous reformer to the utter abolishing of baal out of israel , but in his old age . 2. kin. 10.31 . he returned to the politick sins of ieroboam , worshipping the calves in dan and bethel . manasseh was bad in the beginning and middle of his life , filling ierusalem with idolatry ; onely towards the end thereof , when carried into a strange land , he came home to himself , and destroyed the prophane altars , he had erected . these three put together make one perfect servant of god . take the morning and rise with ioash , the noon and shine with iehu , the night and set with manasseh . begin with youth-ioash , continue with man-iehu , conclude with old-man-manasse ; and all put together will spel one good christian , yea , one good perfect reformer . xxxiii . sero , sed serio . nebuchadnezzar observed three gradations in plundering the temple ; first , he mannerly sipped and took but a tast of the wealth thereof , 2 chro. 36.7 . he carried of the vessels of the house of the lord to babylon . next , he mended his draught , and drank very deep , vers. 10. when the year was expired , nebuchadnezzar sent and brought iehoiachin to babylon , with the goodly vessels of the house of the lord . lastly , he emptied the cup , not leaving one drop behind , vers. 18. and all the vessels of the house of the lord , great and small , brought he to babylon . it was the mercy of god , to allow his people space to repent , had they made their seasonable composition with god , after the first inroad ; they had prevented the second : if after the second , they had prevented the last and final destruction . god hath suffered our civil wars some sixteen years since , first to tast of the wealth of our nation ; and we met not god with suitable humiliation . his justice then went farther ▪ and the sword took the goodly vessels , the gallantry and gaiety of england from us ; 1. our massie plate . 2. pleasant pictures . 3. precious jewels . 4. rare libraries . and 5. magnificent palaces ; [ holdenby , theobalds , richmond ] carrying majesty in their structure ; 1. melted down . 2. sold . 3. lost , or drowned . 4. transported . 5. levelled to the ground . god grant , that we may sue out our pardon by serious repentance . before all the vessels , great and small , be taken away in a renewed warre , that the remnant of wealth , which is left in the land , may be continued therein . xxxiv . by degrees . we read that the nailes in the holy of holies , 2 chro. 3.8 , and 9. were of fine gold . hence ariseth a question , how such nailes could be usefull ? pure gold being so flexible , that a naile made thereof will bow and not drive . now i was present at the debate hereof , betwixt the best working-goldsmiths in london , where ( among many other ingenuous answers ) this carried away the credit , for the greatest probability thereof , viz. that they were screw-nailes , which had holes prepared for their reception , and so were wound in by degrees . gods work must not be done lazily , but leisurely : haste maketh wast in this kinde . in reformations of great importance , the violent driving in of the naile , will either break the head , or bow the point thereof , or rive and split that , which should be fastned therewith . that may insensibly be screwed , which cannot suddenly be knockt into people . fair and softly goeth far , but alas ! we have too many fiery spirits , who with iehu drive on so furiously , they will over turne all , in church and state , if their fiercenesse be not seasonably retrenched . xxxv . good augury . i was much affected with reading that distick in ovid , as having somewhat extraordinary therein . tarpeia quondā praedixit ab ilice cornix , est , bene non potuit dicere , dixit , erit . the crow sometimes did sit and spel on top of tarpie ▪ hall ; she could not say all' 's well , all' 's well , but said it shall , it shall . but what do i listen to the language of the crow , whose black colour hath a cast of hell therein in superstitious south-saying . let us hearken to what the dove of the holy spirit saith , promising gods servants , though the present times be bad , the future will be better . psal. 38.11 . the meeke shall inherite the earth , and shal delight themselves in the abundance of peace . xxxvi . substract not , but add. a covetous courtier complained to king edward the sixt of christ colledge in cambridge , that it was a superstitious foundation , consisting of a master and twelve fellowes , in imitation of christ , and his twelve apostles . he advised the king also , to take away one or two fellowships , so to discompose that superstitious number . oh no , ( said the king ) i have a better way , then that , to mar their conceit , i will add a thirteenth fellowship unto them ; which he did accordingly , and so it remaineth to this day . well-fare their hearts , who will not only wear out their shooes , but also their feet in gods service , and yet gain not a shoe-latchet thereby . when our saviour drave the sheep and oxen out of the temple , he did not drive them into his own pasture , nor swept the coyne into his own pockets , when he overturned the tables of the mony-changers . but we have in our dayes many , who are forward to offer to god such zeal , which not onely cost them nothing , but wherewith they have gained great estates . xxxvii . send such musick . we read 1 kings 8.55 . that solomon , when he had ended his excellent prayer , he blessed the people , but was not this invading the sacerdotal function ? seeing it was not crown-work , but * miter work , to do it . no , surely solomons act therein was lawfull , and laudable , there being a threefold blessing . i. imparative ; so god only blessed his people , who commandeth deliverances for israel . ii. indicative ; solemnly to declare gods blessing to , and put his name upon the people , and this was the priests work . iii. optative ; wishing , and desiring gods blessing on the people , and this was done by solomon . yea , it is remarkable , that in the same chapter , vers. 66. the people blessed the king . o happy reciprocation betwixt them ! when the king blesseth his people ( if his words be rightly understood ) all may be wel . but when a people blesseth their king , all is well . xxxviii . by hook and by crook . marvellous was the confidence of those merchants , iam. 5.13 . go to now , ye that say , to day , or to morrow we will go into such a city , and continue there a year , and buy , and sell , and get gaine . what false herauldry have we here , presumption on presumption ? what insurance-office had they been at , to secure their lives for a twelve-moneth , but , this being granted , how could they certainly promise themselves , that they this yeare should get gain , except they had surely known what would have been dear the next yeare . merchandizing is a ticklish matter , seeing many buy and sell , and live by the losse . either , then trading in those times was quicker and better then in ours , or , ( which is most probable ) they were all resolved on the point , to cheat , cozen , lie , swear and forswear , and to gain , by what means soever . our age and land affordeth many of their temper , and of such saint paul speaketh , 1 tim. 6.9 . they will be rich ; will , whether god will , or will not ; will , though it cost them the forfeiture of their conscience , to compasse their designes . xxxix . without care no cure . a woman , when newly delivered of a childe , her paine is ended , her peril is but new begun ; a little distemper in dyet , or a small cold taken may inflame her into a feaver , and endanger her life . wherefore when the welfare of such a person is enquired after . this answer-general is returned , she is well for one in her condition ; the third , fifth , and ninth dayes , [ all criticall ] must be expected , till which time bene-male is all the health which the latine tongue will allow her . england is this green woman , lately brought to bed of a long-expected childe liberty ▪ many wise men suspected that she would have died in travell , and both childe and mother miscarrie . but god be thanked for a good midwife , who would not prevent , but attend the date of nature ▪ however all , yea , most of the danger is not yet past . numerous is the multitude of male-contents , and many difficulties must be encountred before our peace can be setled . god grant the woman be not wilful in fitts of her distemper , to be ordered by the discretion of her nurses , which now in parliament most carefully attend her recovery . xl . keep your castle . soon after the kings death , i preached in a church near london , and a person then in great power , ( now levelled with his fellowes ) was present at my sermon . now i had this passage in my prayer , god in his due time settle our nation on the trve fovndation thereof . the [ then ] great man demanded of me what i meant by true foundation . i answered , that i was no lawyer , nor states-man , and therefore skill in such matters was not to be expected from me . he pressed me further to express my self , whether thereby i did not intend the king , lords , and commons . i returned , that it was a part of my prayer to god , who had more knowledg , then i had ignorance in all things , that he knew what was the true foundation , and i remitted all to his wisdome and goodnesse . when men come with netts in their eares , it is good for the preacher to have neither fish nor fowle in his tongue . but blessed be god , now we need not lye at so close a guard . let the gent. now know , that what he suspected i then intended in my words , and let him make what improvement he pleaseth thereof . xli . too much beneath . king hen. the seventh was much troubled ( as he was wont to say ) with idols , scenecal royaletts , poor petty , pittifull persons , who pretended themselves princes . one of these was called lambert simnel , whom the king at last , with much care and cost , some expence of blood , but more of money , reduced into his power , and got his person into his possession . then , instead of other punishment , he made him a turne-broach , and afterwards ( on his peaceable behaviour ) he was * preferred one of the kings under-falconers , and as one tartly said , a fit place for the buzzard , to keep hawks , who would have been an eagle . the king perceived that this lambert was no daring , dangerous , and designing person , and therefore he would not make him ( who was contemptible in himself ) considerable for any noble punishment imposed upon him . royal revenge will not stoop to a low object ; some malefactors are too mean to be made publike examples . let them live , that the pointing of peoples fingers may be so many arrows to pierce them . see , there goes ingratitude to his master : there walkes , &c. such a life will smart as death , and such a death may be sanctified for life unto them , i mean , may occasion their serious sorrow , and cordial repentance , wherby gods pardon , and their eternal salvation may be obtained , which ought to be the desire of all good christians , as well for others as themselves . xlii . patience a while . the souldiers asked of iohn baptist , luke . 3.14 . &c. and what shall we do . every man ought ( not curiously to enquire into the duty of others , but ) to attend his own concernments . the baptist returned , do violence to no man , neither accuse any falsely , and be content with your wages . good counsel to the souldiers of this age . do violence to no man , plunder no man , accuse no man falsely . make no men malignants by wrongful information , and be content with your wages . but i have heard som of the most moderat of the souldiers , not without cause , to complain . he is a mutineer indeed , who wil not be content with his wages . but alas , we must be content without our wages , having so much of our arreares due unto us , this is an hard chapter indeed . and iohn baptist himselfe ( though feeding hardly on locusts and wild hony ) could not live without any food . indeed their case is to be pitied , and yet such as are ingenuous 'mongst them will be perswaded , to have patience but a while , the nation , being now in fermentation , & tending to a consistency . the wisdom of the parliament is such , they will find out the most speedy , and easy means to pay them , and such their justice , no intent is there to defraud them of a farthing , whatsoever ill-affected male-contents may suggest to the contrary . xliii . in the middle . god in his providence fixed my nativity in a remarkable place . i was borne at alwincle in northamptonshire , where my father was the painful preacher of saint peters . this village was distanced one good mile west from a church , where mr. brown , founder of the brownists did dwell , whom out of curiosity , when a youth , i often visited . it was likewise a mile and half distant east from liveden , where francis tresham esquire , so active in the gunpowder treason , had a large demeasne , and ancient habitation . my nativity may minde me of moderation , whose cradle was rocked betwixt two rocks . now seeing i was never such a churle as to desire to eat my morsel alone , let such who like my prayer joyn with me therein . god grant we may hit the golden mean , and endeavour to avoid all extremes ; the fanatick anabaptist on the one side , and the fiery zeal of the iesuite on the other , that so we may be true protestants , or , which is a far better name , real christians indeed . xliii . amending . all generally hate a sluttish-house , wherein nastyness hath not onely taken livery and seisin , but also hath been a long time in the peaceable possession thereof . however , reasonable men will be contented with a house belittered with straw , and will dispense with dust it self , whilest the house is sweeping , because it hath uncleannesse in order to cleaness . many things in england are out of joynt for the present , and a strange confusion there is in church and state , but let this comfort us , we trust it is confusion in tendency to order . and therfore let us for a time more patiently comport therewith . xliv . too much truth . some perchance will smile , though i am sure all should sigh at the following story . a minister of these times sharply chid one of his parish , for having a base childe , and told him he must take order for the keeping thereof . why sir , answered the man , i conceave it more reasonable that you should maintaine it . for i am not book-learned , and kenne not a letter in the bible , yea , i have been your parishioner this seven years , present every lords day at the church , yet did i never there hear you read the ten commandements , i never heard that precept read , thou shalt not commit adultery probably , had you told me my duty , i had not committed this folly . it is an abominable shame , and a crying sinne of this land , that poor people hear not in their churches the summ of what they should pray for , beleeve , and practice , many mock ▪ ministers having banished out of divine service , the use of the lords prayer , creed , and ten commandements . xlv . as it was . some alive will be deposed for the truth of this strange accident , though i forbeare the naming of place or persons . a carelesse maid which attended a gentlemans childe , fell asleepe whilest the rest of the family were at church ; an ape taking the childe out of the cradle , carried it to the roofe of the house , and there ( according to his rude manner ) fell a dancing and dandling thereof , down head , up heeles , as it happened . the father of the childe returning ( with his family ) from the church commented with his own eyes on his childs sad condition . bemone he might , help it , he could not . dangerous to shoote the ape , where the bullet might hit the babe ; all fall to their prayers as their last , and best refuge , that the innocent childe ( whose precipice they suspected ) might be preserved . but when the ape was well wearied with its own activity , he fairly went down , and formally laid the childe where he found it in the cradle . fanaticks have pleased their fancies these late years , with turning and tossing and tumbling of religion , upward , and downward , and backward , and forward , they have cast and contrived it into a hundred antick-postures , of their own imagining . however , it is now to be hoped , that after they have tired themselves out with doing of nothing , but only trying and tampering this , and that way , to no purpose , they may at last returne and leave religion in the same condition wherein they found it . xlvi . no so , longe . solomon was the ridle of the world , being the richest and poorest of princes . richest , for once in three yeares the land of ophire sailed to ierusalem , and caused such plenty of gold therein . poorest , as appeareth by his imposing so intolerable taxes on his subjects , the refusal of the mitigation whereof , caused the defection of the ten tribes from the house of david . but how came solomon to be so much behind hand ? some i know score it on the account of his building of the temple , as if so magnificent a structure had impaired , and exhausted his estate . but in very deed , it was his keeping of seven hundred wives , and three hundred concubines , and his concubines in all probability , more expensive then his wives , ( as the thiefe in the candle wasteth more wax , then the wick therof ) all these had their several courts , which must needs amount to a vast expence . how cometh the great treasure of our land to be low , and the debts therof so high ? surely it is not by building of churches , all the world will be her compurgators therein . it is rather because we maintaine ( and must for a time for our safety ) such a numerous army of souldiers . well , it had been both for the profit , credit , and conscience of solomon , to have reduced his wives to a smaller number , as we hope in due time our standing army shall be epitomized to a more moderate proportion . xlvii . thanke god . a nuncio of the popes , was treated at sienna , by a prime person , with a great feast . it hapned there was present thereat , a syndiek of the citty ( being a magistrate , parallel in his place , to one of our aldermen ) who , as full of words , as empty of wit , engrossed all the discourse at the table to himself , who might with as good manners have eaten all the meat at the supper . the entertainer , sorry to see him discover so much weaknesse , to the disgrace of himself , endeavoured to stop the superfluity of his talke . all in vaine . the leaks in a rotten ship might sooner be stanched . at last , to excuse the matter ( as well as he might ) he told the nuncio privately , you i am sure , have some weak men at rome , as well as we have at sienna . we have so ( said the nuntio ) but we make them no syndickes . it cannot be otherwise , but that in so spacious a land , so numerous a people as england is , we must have many weak men , and some of them of great wealth , and estates . yea , such who are not only guilty of plaine and simple ignorance , but of ignorance garded and embroidered with their own conceitedness . but , blessed be god , they are not chosen parliament men ; the diffusive nation was never more carefull in their elections of their representatives . god grant , that as the several dayes workes in the creation were singly by god pronounced good , but the last dayes work ( being the collection , and complication of them all ) very good , so these persons , good as single instruments , may be best in a consort as met together . ●● xlix . can good come from ignorance . king iames was no lesse dextrous at , then desirous of the discovery of such , who belyed the father of lies , and falsely pretended themselves possest with a devil . now a maid dissembled such a possession , and for the better colour thereof , when the first verses of the gospel of saint iohn were read in her hearing , she would fall into strange fits of fuming and foaming , to the amazement of the beholders . but when the king caused one of his chaplains to read the same in the original ; the same maid ( possessed , it seems , with an english devil , who understood not a word of greek ) was tame and quiet ▪ without any impression upon her . i know a factious parish , wherein if he minister in his pulpit had but named the word kingdom , the people would have bin ready to have petitioned against him for a malignant . but as for realme , the same in french , he might safely use it in his sermons as oft as he pleased . ignorance which generally inflameth , somtimes by good hap , abateth mens malice . the best is , that now one may without danger , use either word , seeing england was a kingdome a thousand yeares ago , and may be one ( if the world last so long ) a thousand years hereafter . l. trusting maketh one trusty . charles * the second , king of the scots , when a childe was much troubled with a weaknesse in his legs , and was appointed to weare steel-bootes , for the strengthning of them . the weights of these so clogged the childe , that he enjoyed not himself in any degree , but moaned himself , fasting at feasts , yea , his very play being work unto him , he may be said to be a prisoner in his own palace . it hapned that an aged rocker which waited on him , took the steel-boots from his legs , and cast them in a place , where it was hard to find them there , and impossible to fetch them thence , promising the countess of dorset , ( governess of the prince ) that if any anger arised thereof , she would take all the blame on her self . not long after , the king coming into the nursery , and beholding the boots taken from his legs , was offended thereat , demanding in some anger , who had done it . it was i sir ( said the rocker ) who had the honour ( some thirty years since ) to attend on your highness in your infancie , when you had the same infirmity wherewith now the prince , ( your very own son ) is troubled . and then , the lady cary , ( afterward countess of monmouth ) commanded your steel boots to be taken off , who , blessed be god , since have gathered strength , and arrived at a good stature . the nation is too noble , when his maiesty , ( who hitherto hath had a short course , but a long pilgrimage , ) shall return from forreign parts , to impose any other steel-boots upon him , then the observing the lawes of the land , ( which are his own stockings ) that so with joy and comfort he may enter on what was his own inheritance . but i remember , when luther began first to mislike so me errours in the romish church , and complained thereof to staupitius his confessor , he used to say unto him . abi in cellam & ora , get you gone into your cell and pray . so will i do , ( who have now done ) and leave the managing of the rest to those to vvhom it is most proper to advance gods glory , and their countreys good . amen . finis . notes, typically marginal, from the original text notes for div a40678e-140 * munster's cosmin german . * camd. brit. in leicesterstire . * in his advancement of learning . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vidit . notes for div a40678e-15080 * in his brit. p. 82. * camdens brit. in northumb. * idem in devon . * 2 sam. 12.25 . * 2 cor. 9.2 . * 2 sam. 19.25 . * heb. 11.13 . * speed . chron. pag 692. * swingers theat. . vol. 7. lib. 5. pag. 1959. sub titulo ultionis . * this lasted in full force but for som ●ew weekes . 2 chron. 33.11 . to foretell ; hence spelman . * numb. 6.23 . * lord bacon in the life of king hen. 7. gen. 1.31 . * from the mouth of my worthie friend , now gon to god . d. clare chaplain then to his highnesse . a guide to the godly, or, the dayly meditations of returne hebdon gentleman who for his conscience (through the tyrany of the bishops) suffered many years imprisonment in the kings-bench and their remained till death : being very useful for instruction of all those that desire to walke in the paths of jesus christ. hebdon, returne. this text is an enriched version of the tcp digital transcription a43229 of text r28069 in the english short title catalog (wing h1347). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 147 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43229 wing h1347 estc r28069 10343677 ocm 10343677 44927 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43229) transcribed from: (early english books online ; image set 44927) images scanned from microfilm: (early english books, 1641-1700 ; 1385:34) a guide to the godly, or, the dayly meditations of returne hebdon gentleman who for his conscience (through the tyrany of the bishops) suffered many years imprisonment in the kings-bench and their remained till death : being very useful for instruction of all those that desire to walke in the paths of jesus christ. hebdon, returne. [2], 105 p. s.n.], [london : 1646. "left to mrs. traske, who, not long since for the same judgment died in the gate house, and published by a friend of hers." reproduction of original in the huntington library. eng meditations. a43229 r28069 (wing h1347). civilwar no a guide to the godly, or, the dayly meditations of returne hebdon gentleman, who for his conscience, (through the tyrany of the bishops) suf hebdon, returne 1646 27968 92 0 0 0 0 0 33 c the rate of 33 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-08 tcp assigned for keying and markup 2008-11 spi global keyed and coded from proquest page images 2009-01 john pas sampled and proofread 2009-01 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a guide to the godly , or , the dayly meditations of returne hebdon gentleman , who for his conscience , ( through the tyrany of the bishops ) suffered many years imprisonment in the kings-bench , and their remained till death . being very usefull for instruction of all those that desire to walke in the paths of jesus christ . left to mrs. traske , who not long since for the same judgment died in the gate house , and published by a friend of hers . psal. 145.2 . every day will i blesse thee , and will prayse thy name for ever . ier. 6.16 . inquiring for that good and old way , to walke in it that they may find rest to their soules . printed in the year . 1646. to the reader . loving reader , i suppose it is desired , that somthing should be spoken , concerning the authour of this booke , in what way , and with what earnestnesse , it pleased god he did attaine : to the truth of these misteries in divine knowledge concerning himselfe ; he was a gentlemans sonne of fashion , in the town of holmeshurst , in the county of sussex ; but he being stirred up , and desirous , rather to live a retired life , with little injoyment of this world , that he might injoy more of god ; desired to leave both father and mother , and meanes , and being afterwards a prisoner , for the commandement of gods sake , by his desiring to rest on the seventh day , according to the commandement ( which the world calleth satturday ) who dyed about 23. years since ; but he remained about eight years in prison , in which time he gave himselfe to continuall study , in fasting and prayer , and it hath pleased god , that he diseased , hath left as a pledge to his friends , some of his labours . therefore some who having the knowledge of him , and of his manner of life , while living , desire ●o print some of his workes ; for the good of all whom it shall please god to give power to seeke him in truth : inquiring for that good and old way , to walke in it that they may find rest to their soules , jerem. 6. verse 16. and if this shall be received , it may be incouragement to print more . farewell . the 6. day of the week . 1. the christians that leave all mortall things to follow christ in communion of his sufferings , are in him the salt of the earth , as luke 14.26.33 , 34 , 35. with mat. 5.12 , 13. they have salt and savour in themselves , when they are enabled to indure the fiery tryall , marke 90 49.50 . with 1 pet. 4.12 , 13. and in this constancy , they shall both save themselves , and all that hear them , 1 tim 4.16 . notwithstanding as salt they spend , and consume themselves in sufferings to death that others through them may be acceptable to the spirit of god ; but if any of those which professe to suffer as christians be unsavory , that is , have not strength to continue constantly to death , they are worse or lesse profitable , then that people which they should season ; for after they leave their testimony & sufferings , they are the most contemptible and base before god and man . 2. they which shine forth in the gospel of christ to immortality , as mat. 5.14.15 . with 2 tim. 1.10 . and go unto god through the resurrection of jesus christ . 1 pet. 3.21 . these are those lights of the world , that out of their common estate of mortality , do shine and give light to immortality in the power and authority of christ ; but if any that professe themselves to be such lights , and yet are under the bushell , compasse , and authority of the worlds authority , they are hypocrites ; for as men will not light a light to put it under darknesse : so neither wil the father of lights , give the world such a light , as shall be put under the authority of darknesse . col. 1.12.13 . 3. i have considered from the temptation of our lord jesus , that the divell hath but two spirituall temptations ( beside his carnall authority in men ) namely , first , to mortality , or secondly , to transgression . 1. his first temptation is to seeke mortality at his word ; for being in such a place : as where it seemeth , there was all stones and no bread , he would have moved our lord to save his mortall life , by a miracle ; but our lord giveth him to understand his mind , that he was carefull only to perswade the immortall life , and so turnes the temptation upon the tempters pate : as if jesus should say , if i should turne these stones into bread : so as the countrey were all bread , yet the bread cannot sustaine man ; but that he must dye for the sinne of adam : therefore is not necessary to seeke the brea● of mortality ; but the bread of immortality , &c. an● thus the divell is resisted : when a man suffers n●● his belly to be his god ; that is , when he is n●● drawn in cases of necessity , to leave the love of th●● immortall life , and in his spirit , & whole desire dot● not seeke the bread of a mortall life : this temptat●●● on our lord avoided , and the angels afterward ministred unto him , mat. 4. 2. the divells second temptation is to transgresse the word of god in this kind , he tempted 〈◊〉 lord twise with two severall temptations , and 〈◊〉 he had tempted him with 200. they had all tende●● to this end , namely , by all meanes to seeke if 〈◊〉 could make him guilty of sin ; for seeing by the si●● temptation , that his mind was wholly to the spirituall and immortall life in the word , and that 〈◊〉 could not get him to looke on the tree of good a●● evill , he knoweth that there is no other meanes 〈◊〉 cut man ost from the eternall life in god ; but 〈◊〉 cutting him off from the unity and obedience which is by doing the word that came out of 〈◊〉 mouth of god : which thing when he could not 〈◊〉 but still our lord kept himselfe from transgressi●● any thing that came out of the mouth of god , a●● was written , he could not be ignorant of the kno●ledge of the will and law of god : as by transgr●●sing , the conscience in transgressing had been d●●led , the divell had no other meanes of temptati●●and therefore departed from our lord . mat. 4. luke 4. 4. i consider also whereupon the assurance of a mans standing constantly consisteth , namely , in the dayly growth and increase of spiritual graces in the inner man , as 2 pet. 1.8.10 . with 2 cor. 4.15.15 . for all that set their mindes with christ in heaven on immortality , will daily treasure to themselves in heaven , which with more and more draw their hearts from mortall thoughts : so as they may lay assured hold in this estate , upon eternall life , as mat 6.19 , 20. with luke 12.21.31.33.34 . with 1 tim. 6.19 . from whence also on the other side we must note , that all that after their profession of christ in truth , do fall away , are such as begin to be sluggish and idle in their service of god , and from that fall to mind earthly things , which if they do , it is manifest , that their light or profession of immortality , is darknesse and foolishnesse , in seeking to be rich unto themselves in mortality : their ●ight is darknesse , their profession of one thing , and minding another is hypocrisie , and wickednesse before god , and the deceit of men , their riches is ●heir poverty , as rev. 3.17 . their heart and mind is ●s far seperated from god in christ , and from hol●ing him the head , a● the heavens are from the ●arth . therefore such as by their own negligence and default , do suffer satan to inspire them with mortality , do more and more seperate from the assurance of immortality , and from christ , till they become worldly and mortally minded , and then they have only a bare good conceit of themselves in propriety ; but in any tryall they will fall away to save their soules under the authority of darknes , and for the love thereof , deny to lose their soules in the profession of christ , yea , they will blaspheme that way of christianity , and so become the greatest enemies of the crosse of christ , when yet with their lips they will give him a iudas kisse , and say , hayle master , and professe his word with their mouth ; but their deeds and devises are with his enemies of the power of darknesse to betray him and his , phil. 3.17 , 18 , 19. with luke 22.47 , 48 , 53. sixthly . the true christians in all their sufferings sight not for mortall salvation ; but they despise such salvation for the saviour , heb. 11.25 . with 12.2 . 6. iohn 15.1 . &c. is shewed the true state of christianity by the vine . if a man cut the vine-tree , the better the branches grow . thus the father cutting the vine , christ in the mortall life he sprang both in the power of his immortall life , and thereby the branches bring forth fruites to him that only hath immortality , 1 tim. 6.16 . the fruitfull branches that are purged by his husbandry , and chastised in love , ( as heb. 12. ) do by their sufferings bring forth more fruite to immortality : and to the divine nature of god ; but if the husband man do for some cause neglect to cut or purge the mortall parts , it is known that the branches that so run out without chastisement , do in time come to be wild , that do bring forth bitter fruite as bastards , and thereby procure to be cut of from the true vine planted to give fruites unto immortality . 7. according to esa. 29.21 . compared with the prosecution now of christians , i understand how a man is made a sinner against god , by a word , &c. insnared thus : the emperour is exalted for good , certain lawes are set down : that if a christian say thus or thus , he shall suffer death ; their judgement sits , the christian is ●nquired of , and examined , that by his own word spoken , he may be taken and snared in their law , and so executed as a sinner . this is direct contempt of god and christ . this is the estate of all spirituall inquisitions of old . 8. the doctrine of christs body and blo●d , ioh. 6.53 , &c. is a hard saying to a carnall minde , but to him that knoweth to breake the hardnes thereof , it is spirit and life ; 63. for as the word is made flesh like us , as ioh. 1.14 . with phil. 2.7 . to suffer death with us and for us : so we are made the word in him , to suffer with him and for his testimony ; and thus we eate his flesh , when we apply his flesh to have communion in the suffering thereof in love : and we eate the word when we have it of him and keepe it ; as joh. 8.47 , 51. and thus he is the food of immortality which nourisheth the devine nature in man , to every one to whom he is communicable both in flesh , and spirit ; for the word is now both flesh , spirit and life ; ioh. 6.54 , with 63. therefore it canot be , but that the flesh of man which hath the spirit of christ must needs be quickned , and not se death as a curse , because the word is spirituall and cannot be made voide ; for according to the word , he which eateth naturall bread is quickned mortally for the time of a day &c. much more shall he live to immortallity , and to god that applyeth to himself the body and spirit of iesus christ : the manifestation of which life of christ is effectuall to every true member of his body , in that such are made of god to some end in the flesh ; namely , that by the life of the flesh in christ iesus , which is yet of no being before god , they may confound whatsoever hath a being of the world , and in the mind or spirit , christ is made unto them from god wisdom , righteousnesse , sanctification and redemption ; 1 cor. 1.24 — 28 — 30. whereby it is plaine , that every one that in true love of god holdeth community in the flesh and sufferings of christ , hath from god the participation of the same spirit of christ to every use . he is chast as he is chast , he is righteous as he is rigteous : 1 ioh. 3.3 — 7 , with 4.2 . what such do one earth it is confirmed in heaven &c. because the same spirit of iesus christ which is in heaven liveth in them , and so he speaketh an doth the things on earth by the ministery of such chosen and holy vessels . ioh. 20.22.23 . matt. 18.18.2 cor. 13.3.5 . act. 9.15.16 . 9. if one should aske me , whether i can know a man in whom iesus christ is crucified ? i answer : yea very well by the word ; for if his spirit be in him then he walkes so as jesus christ walked . 1 iohn 2.6 . he hath the same mind to suffer in the flesh phil. 2.5 . 1 pet. 4.1 . yea in his mind he is dead and crucified to the world . rom. 6.2 & 7.4 . gal. 6.14 . and his mind is in heaven : so his conversation is heavenly . col. 3.1.2 . phil. 3.20 . the 1. day of the week . 1. being grieved and carefull , least by speaking of mysteries to sinfull and ignorant people , the truth of our lord god should be prophaned , & the way of truth evill spoken of . therefore i have desired wisdom , to give to every one according to their estate , and this is proposed unto me according to the word , namely , to keepe those 3. degrees . 1. if any seeke the living lord , this the word saith , go sin no more , iohn 8.11 . for every transgression of a negative law , is a sin against god , and dishonor to our creator . lev. 4.2 . therefore all that seek peace with god , must remove the evil of their thoughts , and workes from before his majesty , and they must cease to do evill , esa. 1.16 . and thus they are to repent , confesse , and forsake all former sins either against the word of god , or their neighbours , mat. 19.17 , 18 , 19. for turne over to 1.2 . then if they have peace with god , and are made righteous from doing evill in the world ; they are to seeke the ministery of reconciliation , that they may be reconciled unto god , in the body and communion of the sufferings of our lord jesus christ , and in this they are to talke upon them the decree , act. 15. to keepe in the love of the body of christ , wherein they shall learne to know , what is the good and acceptable , and perfect will of god : that they may do it as they see the servants that are joyned to his body , to do , and in this estate they are to walke in the light of those which are perfect members in the body of the sufferings for christ jesus . iohn 3.19 , 21. with heb. 13.7 , 8. 3. now if any are able to hold the word of the new testament , in the enmity against the world , then they present their members as weapons of righteousnesse unto holinesse . rom. 6.19 . wherein they are to do the will of god in their own persons and to walk worthy of the mysteries of holinesse which they take unto themselves , in the law of seperation . 2 cor. 6.16.17 . 2. in the law of the love of the creator . isa. 56. 6. heb. 4.3 , 4. 3. in the coeincorporation by baptisme into the body and death of christ . rom. 6.3 . &c. col. 2. 6 — 11 , 13. these degrees are of necessity to be of speed , that none may presume to come into the service of the only true god without an evident calling , and preparation for so holy a work . 2. i conceive the wedding garment , to be the true and perfect love of god in christ . thus , there are 3 undevidable gifts , whereof if one faile all the other cease from christ . viz. 1 faith . 2. hope and 3 love . 1 cor. 13.13 . 1. faith is the substance of all the invisible promises which we hope for , whereby we beleeve that we shall enjoy them as certainly as if we did now enjoy them in sight , sence , and feeling , heb. 11. 1.2 . hope is the meanes whereby we are saved , and preserved ; notwithstanding all morral temptations , to wayte in patience ; for what our faith apprehends but cannot see it , with mortall eye , rom. 8.24.25 . 35.1 pet. 1.5.1 cor. 2.9.10 . 3. love extends it selfe beyond all ; for as the exercise and manifestation of it , is in the keeping of the commandements which concerne both our lord god , and our neighbours , marke 12.29.30 . 31. so this love is stronger then all , yea then death , and it only is worthy of the wedding feast ; for hereby all pleasures , friends , wife , yea , and life is hated in respect of this calling , to the wedding supper and communion of christ in immortality ; whereas all that love other things more then this communion do justly perish in their false and mortall love , and those which presume to come with a heart , and a heart , that is without this perfect love in the marriage of the sonne of the blessed , are all justly cast out for profaining the pure and immortall love with an unclean and mortall lust mat , 22 , 2 , &c. with luke 16. &c. to 26. eph. 5.23 , ●o 32.2 . cor. 3.5.4 . 1. all that live in common or open sins doe live without god in the world and these are unworthy of the love of the righteous ; for they will be a reproach unto such men : wherefore it is of necessity , that first all sinners do so know god , as not to sin against his presence , and word , and to have a good report for their conversation in the world before , they can be reconciled to god : so as to be joyned in common love with the righteous in christ . 3. i understand from iohn 3.8 . that there is a twofold wind or spirit . 1. the one is called the common wind , spirit , or ayre ; whereby all flesh do breath , and live the naturall and mortall life , as wisd. 7.1 . with gen. 7.21.22 , 23. the unclean or common spirit hath the authority of this ayre , and he worketh in all that have their conversation in the lusts of the flesh , &c. eph. 2.2.3 . 2. the other is called the holy wind of spirit whereby such as are begotten from above by the spirit do breath and live the spirituall and immortall life , iohn 3.3.5.8 1 pet. 1.3.23.1 cor. 2.15.12.16 . this holy wind is the spirit of truth which the lord jesus giveth to all that he calleth and chuseth out of the world , which worketh in all children that walke after that holy wind , minding the things that are above in heaven , after the life of immortality , iohn 14.17.26 . rom. 8.1.14 . col. 3.1 , 2. 4. all the world is darke , and is laid in wickednesse , and for this their sins are condemned and dead in the law before christ jesus came , when he came in the flesh , he was the light of the world , and all that by the discovery of that light , hated their evil workes , did come unto the light , and love to walke in it , doing the truth , that their workes may be manifested to be done in god ; but on the other side , there were and are another seed that have enmity against the light , and the children of light , and these will not come unto the light , but hate the light , because they love their own evill workes of darknesse : this light then is the confirmation of their former condemnation without any remedy , iohn 1.5.9 , with 3.11 , to 21. with 8.12 , 24. 5. the work of god for salvation is proposed by the house of god , 1 tim. 3 15. all that sin against the law of the house are enemies to god , ezeck. 43.7 to 11.12 . all that are reconciled in their mindes , and will no more sin against god by transgressing the law of his house , do first desire and make peace with any of the servants of god that keepe the house : after this admittance , they have freedom to converse with the houshold servants , and to learne the orders of the house , and may see the service and god , and behold their faith and godly conversation in love , but yet as strangers they are , not imployed in any service of god to do as his servants , neither may they dare to presume or be admitted thereunto . if any do desire to draw near unto the majesty of the lord of the house as servant , he must be admitted according to the law of the house in that kind , and from that time he must do all the will of god , as the other servants do . 6. the men of this worldly authority , when they have christ , or any of his christians under their hands in torments , do boast against them to save themselves , thinking that none can save our of their hands ; but this is the gate of god , whereby the righteous do go unto god in heavenly peace , mar. 50.30 , 31. psal. 118.17.20 . the 2. day of the week . there is come into my mind , a sight of darknesse and light , and how the children thereof are profitable or unprofitable to themselves , how they treasure to themselves hatred and wrath , or love and good pleasure from the only true god : thus the darknesse is this world , and the au●hority of darknes is the tyrannizing authority over the truth : the light is the law of the world to come , the authority thereof is christ , in the authority of suffering for well doing . the children of darknes are they which live after the course of this present evill world , and the glory & authority thereof ; these go into darknesse continually till they come thither , they spend every day without any other then mortall profit : so they passe away the year , and it goes into darknesse without comfort , at length they have consumed the length of their age , and then they go into darknesse without so much as worldly good : these are shut up in darknesse , kept unto the judgement of the lord , who shall render to them according to their unprofitable and evill workes . the children of light are they which exercise themselves in the law and light that shineth to mortality , eschewing evill and doing good : as if they were alwayes with the father of lights , and enlightened to treasure to themselves for the time to come . those go into light continually , every day addeth unto their strength , and they profit in the true riches which preserve the man of god to an immortall life : the day and the year they spend in the light , going to immortality , and the time filleth up to their comfort , and consumeth their evill sorrow and sufferings for the light sake in this world ; when they have spent their time , all their labours go with them , they go out of this world , as a good servant to be refreshed , and rewarded for his good service , their immortall soule is gathered into paradice and joy ; way ting yet for the day of judgement and redemption of the body , when according to their good workes , they shall be crowned with unutterable and immortall glory . thus the children of light do so number their dayes , and spend their time : as that they may apply their hearts unto wisdom , and to receive the honour and glory thereof ; whereas the children of this world , as a bird that rejoyceth in the bait before the snare turne over and take it : so these rejoyce in their temporary pleasures and mortall joyes , untill the judgement of the lord overtake them in their rioting as a snare , out of which they shall not nor cannot escape . luke 21.28.35 . 2. it is appointed from the beginning as the onely way to immortality , from mortality , that righteousnesse here should suffer in inseculer conflicts , which conflicts whosoever refuse thereby to save their mortall life , do loose the immortall life , and that justly because they feare man more then the maker of man , mat. 10.28 . to 39. 3. as treasure is distributed to the poore by the hands of men : so the treasure of the spirit of christ is communicated to the poore , which live in the world by the distribution of the poore to whom it is committed . the 3. day of the week . i have seen how the children of this world study athisme , or to live without god , in that whereas the godly study to retoine god in all their knowledge by doing the worke of the word in all obedience to it , as to god . rom 1.28 . jam. 1.22.25 . with iohn 1.1 . these of the world on the other side will not have god in all their thoughts ; but as ungodly do make voide all ungodlinesse and conscience of god above , and mind only the feare of men , and the love of this present world : so as they keepe their conscience sanctified towards men , to shine forth onely from themselves to others , though in words they professe to know god and christ : yet all their thoughts and practices do manifestly shew , that they do deny to know god , as he is in spirit and truth , to live in all good conscience to him , as all do that hold the power of the word , is it is from the authority of the living god , and not from men , as it requireth obedience of all ; without respect of pope , prelate , emperour , king , prince , noble , ignoble , jew , gentile , bond or free , male or female ? 2. the tryall of christians by torments to death , is to discover the man of god , that is the hidden man of the heart , which in christ is renewed againe in knowledge , righteousnesse , and holinesse , which as the power and spirit of christ , the word doth shew it solfe more lively in the sufferings of the mortall body ; for whereas the persecutors are deluded to think that there is no immortall soule in man ; but that their soules and bodies shall dye together : these christians by their faith in the estate of immortality , ●o put a wonderfull difference , in that there is in them a mind and spirit to overcome all the paines and torments of their body , and to tryumph over all the power and authority of men and mortality : which doth evidently shew , that in such men the divine nature of christ in immortality is distinct from the humane nature of mortality , as death is distinct from life ; which spirit and divinity of christ , as it doth sustaine them to suffer death , so it shall raise from death every body that is sanctified by its abiding within it . 3. the sufferings of christ do also put difference between those which worship and serve god in spirit and truth , and those which worship him in word or outward forme ; for whereas all men in the world have god without them , and the power of god without them ; yea , and the heathen to shew the mouth of mans heart , do make gods to looke upon without thom , and do within themselves retaine the wisdom , power , and authority of their gods , and that without or against the true god , and his law or authority on the other side the christians , only have the living god , his word , power , and authority within them ; and wheresoever , or in what estate soever they be , they carry their god within them , and their heart is to him as the arke to hold his law , and their body to containe his glorious essence so far as every one is capable of it , and this part or distribution of the spirit of god to every body , doth witnesse and testifie to the conscience , together , with the invisible and inconceaveable majesty of the spirit of god above , that they are of the seede and children of the living god in immortality , whereby also they may serve god in truth without any legall forme or visible worship in place or company . the manifestation of this is first within every one to do according to the diverse effects the reo● : in so much as if it be so that many do meete together which have the gift of the same spirit , the more there are , the greater is the presence and power of god , that even the place doth shake as the glory of the one invisible majesty of god , inspiring and expiring the severall effects of the essence of gods spirit 4. i have understanding of the power of god in the word , which saith : that if thou shalt confesse with thy month the lord jesus , and shalt believe in thy heart , that god raised him from the dead , thou shalt be saved ; for with the heart it is believed unto righteousnes , and with the mouth , it is confessed unto salvation . rom. 10.9.10 . and thus i propose it : there are all manner of torments proposed , and threatned to be inflicted upon whomsoever shall confesse the lord jesus to be christ the judge of all , if none dare to confesse with his mouth what he believeth in his heart , for of the torments he goeth back from christ ; but if any see the prize in immortality , namely , jesus the authoux and perfecter of that faith raised from the dead , and believeth in his heart , that if he suffer death with christ , god will also raise him by christ to life , this faith will encourage a christian to enter the conflict in the love of christ , and without feare to confesse to his name : if after they enter combate with the seede of the serpent , are at length vanquished by intollerable payne , and are not able to indure the agony and conflict of martyrdom , they loose the glory of their confession ; for they are to hold the confession of their faith constantly unto death without wavering : but if they looke to the end of the conflict , and set their eyes on the resurrection of jesus , they by the power of his love , will hate their mortall life , and think it long before they can come to knock at the gates of death ; whereof he hath the keyes to receive such into life rev. 1.18 . 5. these sufferings of christ are of absolute necessity , to enter in life and immortality ; for by meanes of the serpent , we have put on the old and sinfull man , which is mortall by reason of the lusts of deceit . and therefore in jesus christ we must put off this body of sin by death , that we may put on the new and spirituall man , which is immortall , by reason of this love in the truth . 6. the necessity of chastisements in christ are shewed by a schoolmaster : the child naturally hates his book , and would never learne it , except the master did by his presence and chastisements keepe him to learne . the child is the christian , the book is to learn christ , ephes. 4.20 . the rod are men in authority , the schoolmaster is the law , or the heavenly father , discovering our miserable and mortall estate by the law of his presence ; and as a child : so a christian , if he should not learne obedience by what he suffers , would soone grow wild and vain , such as are worldly christians , that in time are grown so proud , as to blot the book and teare it , to despise and burne the rod and to correct , controule , contradict and defie the good master . the 4. day of the week . i have observed the course of religion in the world , and i find that another word and authority doth alter the religion : as in christian religion the word or law of the church is christ manifest in the scriptures , and doctrine from the beginning , the authority thereof is from heaven manifested in power to hold the words against the authority of men . the sea or seate to governe according to this world and new covenant , is the lord jesus , his 12. apostles , and all that are built upon them , having the same word and spirit : their conversation is love , meeknesse and humility towards others : so as he which is most poore and humble in the flesh , is endued with most authority in the spirit of holinesse : their faith is in immortality after this mortality , according to the communion in the resurrection of jesus christ the head of the whole church of true christians . if now there stand up another man that taketh upon him the christian religion , and the maine of jesus christ , and the apostolick sea , if he bring in any other word , he bringeth in another christ , he al●ereth the religion , if another authority of carnall force to impose his word upon the consciences of men , he opposeth jesus in his spirituall authority which worketh in the heart invisibly : if he under the name of christ enforce other christians by oppression to do contrary to any word , or any jot or title of the scriptures delivered by the foundation of the christian church , he is an antichrist , he denyeth the father by presuming to possesse the conscience of man which he made with his word , and he denyeth the sonne in denying the word and the power thereof . the conversation of such , is also contrary to the suffering christians , being putt up with mortall pride , to exalt themselves one over another , in the flesh and pride of life . their faith is also contrary in that it is fixed on mortality ; wherein they rejoyce and are confident of the durable estate in the pleasures of sin . and thus the gospell of our lord jesus christ immortality , is in all things perverted under the colour of his own name , and of his own word and ordinances to mortality , and wickednesse greater then paganisme . 2. it is observed that in processe of time after the much blood of the christians had brought forth the world to bee christian , from that time the church of christ ceased to be visible of the world , and the world blinded it self under the name of the church of christ which cannot so be for ecclesia , the church of christ consisteth of the people , that in all times are called out of the world to the unity of spirit , now the world cannot be called out of it self ; therefore the true and spirituall christians are hidden to the world , under the feighned and carnall christians , yet the church is as visible in it selfe now as it was , viz. when christians suffer joyfully under worldly christians , for the same cause of the word , commandement and faith of immortality as they did in the beginning . 3. men deny the catholike faith , when they labour to comprehend it under their carnall authority : for the catholike faith , must needs be granted from the name of it , to be both universall and spirituall : if then it is such a faith , as is to extend to all the ends of the earth , such as withstand it , or hinder the spreading thereof by their wisdome and power , do deny that the faith should be universally obeyed and so catholick . again , s●eing faith is the onely work of the spirit of truth , which spiritually worketh in all men alike . if anyby carnall authority doe hinder the spirituall work of christ , they fight against the spirit and faith of christ to bee preached to all nations , for the finishing of the body and church of christ : and thus some that professe themselves to be of the catholicke faith of the church may deny it yea fight against both the faith , and the universality thereof . 4. if prayers and tears are the weapons , defence and authority of the true church of christ , as all grant : then fire and sword must needs bee the weapons and offensive authority , whereby the kingdom of antichrist is discovered in all places . 5. it is a horrible thing to behold the creator without christ the word ; for he teacheth with terror of death for transgression of the law : but he that seeing his estate to bee thus before god , and goeth to christ and learneth obedience in the word , and in the death of jesus christ , shall in him have boldnesse to stand before the throne of his gracein immortality . 6. a truth may be preached and yet made utterly void by worldly practize , as the popish christians holds : that whatsoever the law saith , the gospel confirmeth ; and whatsoever the gospell saith , the same is agreeable to the law : that as moses was the giver of the old law : christ is the giver of new and a more perfect law : they devide the whole law into three parts . 1. the law of nature , the law of moses , and the law of christ , and that the gospell is revealed for no other cause , but to shew to the world more perfect counsells and precepts then were in the old law , and a more perfect justification by doing them . pag. 27.2 . out of fox ch●on . that inward concupiscence and vicious affections not breaking out in us with consent of will , are no mortall nor dammable sin , but onely fomes peccati ; and that this concupiscentia in us , is no depravation of the higher , but of the lower parts of man , &c. pag. 26. b. these things may have a good construction , simply from the word and spirituall authority , but as it is of them , the truth there of is not only made void , but used for a pretence of mischeivous madnes ; for it is certain that christ came to confirm all things written in the law and the prophets , and by his priest-hood to bring in that perfection , which was before wanting in the law . heb. 7.11.18 , 19. and it is true that in the christians after baptisme , the fl●sh lusteth against the spirit , as gal. 5. 17. and it is autophoron , indifferent , and as naturall as to eat : which concupiscence remain for an occasion of watchfulnesse in the spirit to subdue it , and to check it , that it never be approved of in heart as to prevaile so far , as to beg a desire in the heart , contrary to the law which saith , thou shalt not desire thy neighbours wife , or his goods &c. but the spirit keepeth the flesh under in such sort as that it cannot prevaile to do sin or consent to sin . joh. 3.9 . gal. 5.24 . 7. a true doctrine may be made void and confused in respect of time with aforegoing doctrine , as the protestant christians hold . that as all men coming by adam are condemned originally before they grow up to commit any sin against the law : so all men be saved originally , being regenerate by faith in christ , before they do any good worke of charity or any other gooddeed . fox p. 26. b. this may have a favourable construction if time be put between the mortall generation and the immortall ; so as the naturall man come to know his condemnation in mortality , and prepare his heart to receive the immortall seed , whereby to be regenerate from above , which from that time begetteth and enlightneth the minde unto a lively hope , through the resurrection of jesus christ from the dead . a . 1 pet. 1.3 . 23. with joh. 3. but whereas these two contrary generations are confounded in one name , in the baptism of infan●s the doctrine of regeneration is quite extinct and abolished under a forme of words ; fox . 24. b. thus , as ( say they ) sin and death came originally by the disobedience of one to all men of his generation by nature : so righteousnesse and life come originally by the obedience of one , to all men regenerated of him by faith and baptisme , rom. 5. here is a deceit of salvation from a childe . for sinne and righteousnesse have their contrary operation , as rom. 5.21 . with 6.13.20 . and so have death and life : now if sin and death come originally from the generation of man , and the childe is made capable onely of this first originall estate in sin and death , then how can an infant that hath but one originall estate in the condemnation to sin and death , have also another estate in the regeneration to immortality , before he hath so much understanding to know his naturall estate , in sin , death , and mortality , or before he be able to sin , or to do any evill in act : this is confusion of two doctrines in one , whereby sin is put for righteousnesse , death for life , generation for regeneration , and condemnation for salvation , and by this meanes , men have only a naturall estate in effect , and a spirituall estate in conceit of vanity ; whereas by christ we discerne the time of a mans life in his originall sin & the fruits thereof , & the the time of a mans life , after baptisme into the death of christ , of his righteousnes & . good fruites , which arise from the regeneration . 8. a doctrine may be well distinguished in word , and yet confounded in the worke of the power of the spirit made voide and deficient in any work ; thus distinction is made between the mortall part , and the immortall part in man : a regenerate man consisteth of two men , ( as a man may say ) of the old man , and of the new man , the nature of the old man is cleane contrary to the nature of the new man : as being earthly and corrupt with satans seed ; the nature of the new man being heavenly and blessed with the celestiall seed of god , in what he is an old man , he is a sinner , and an enemy to god , in what he is regenerate , he is righteous and holy , and a friend to god the seede of god preserving him from sin ; so that he cannot sin as the seede of the serpent : one man therefore which is regenerate , well may be called alwayes just , and alwayes sinfull , just in respect of gods seede , and his regeneration ; sinfull in respect of sathans seede , and his first generation ; betwixt these two men therefore there is continuall conflict and warre most deadly ; thus saith mr. bradford in fox p. 1655. this doctrine it may be truly applyed , but with it is mixed contrarities , which confound this , and make it of no force ; for there he bringeth in the comparison of goliah , and such david the old man is perfect in his birth , an one as was goliah : the new man is like a little child , such an one as was like little david ; for his birth is not perfect , untill the day of his generall resurrection . the old man therefore is more strong , lusty , and stirring then the new man , because the birth of the new man is but now begun , and the old man is perfectly borne ; the flesh and old man by reason of his birth that is perfect , doth often for a time prevaile against the new man ( being but a child in comparison ) and that in such sort , as not only others ; but even the children of god themselves , think that they be nothing else but old , and that the spirit of god is lost and gone away , as the sun hidden by the cloudes , yet after appeareth againe , &c. such are the deceits of antichristian doctrines , that none should discerne the children of the devill , that count sin , from the children of god that cannot count sin , and therefore we have an expresse word to try and discerne them by their spirits , 1 ioh. 3. & 4.1 . &c. diverse reasons may be shewed from this confusion , of a true doctrine to confirme the truth , and confute the falshood by it selfe . as first , if there be deadly enmity betweene the old and the new , a contrary and dis-joyned nature in either , if once the old man get the victorie againe by any meanes over the new , it is to be feared , that he will make himselfe sure enough in the condemnation , as that he shall never recover himselfe to live by repentance , as heb. 6. 4. to 8. 2. if the flesh should prevaile against the spirit , then goliah doth overcome david , and the spirituall and new man in christ is slaine , and who can save it : and many absurdities will arise . 3. but seeing that which is borne from above after the spirit of christ , is of the spirit , and that which is after the flesh is flesh , distinctly as are flesh and spirit ; mortall and immortall distinct , the least part of that immortall spirit must needs be stronger then the strongest felsh of the body , for it is stronger then all the fleshly power of the world , 1 ioh. 4.2.4 . 4. againe , the new man after it hath a being in a man , is increased dayly in the regeneration , but the old man dyeth dayly in his generation , therefore that regenerate an which groweth dayly getteth the victory to day , is better able to overcome to morrow . 2 cor. 4.16 . 5. thus the comparison is made true , for david how little or young soever , he was well able by the power of his god to kill for ever the man of flesh that had none but mortall defence , and that before he came so neer as to encounter with him , for he fought for the hope of israel , . 6. againe , the comparison of the sunne shadowed with black clouds , in not to this purpose , for we grant thus much , that they have not alwayes the sunne-shine , but have sometimes heavinesse and temptations in the flesh , which being overcome , the comforts returne from above : but expect man can prove that the light of the sunne is overcome in its course of the contrary darknesse , otherwise then in the order of the day and night , it confirmeth that the sonne of righteousnesse never ceaseth to shine more or lesse , and all times sufficiently testifie to the conscience that the sunne giveth light through the clouds , to keep darkenes from the understanding , till the day be ended by death . 7. and where it is said in conclusion that the birth is not perfected untill the generall day of his resurrection : this absolutly denieth the former , and the nature of regeneration , namely , that he is regenerate and a new man , for one cannot be a man till he be borne . therefore the new men must needs have a perfect birth , before it can be a new man , and so before the resurrection . for after beptisme , this new man which is now created in body , is in his account risen from the dead , and living together with christ , cel. 2.11.12 . rom. 6.3 . to 11. all which sheweth the power and truth of the regeneration , that where divine nature doth live as doth a renewed minde , the flesh of that man must needs be kept , that satan shall not touch that body to overcome the divine nature , so as to yeeld the members of that man to the service of sinne unto death , 1 ioh. 5.18 . rom. 13.16.23 . by this doctrine we may distinguish in word and deed , and know every one by their fruits , for the word and spirit of christ is the same in operation in all that are adopted . men are ! not the children of god to day , and of the devill to morrow , as they might be under the worldly justifications , but all they which are perfect in heart , whom the lord loves , are obedient to death , and he loves to the end . 9. it is manifest that the wedding garment is to love the marriage more then all goods in the world , or then ones own life . if any be found to presume to come to the weding without this perfect love , & he be convinced to want it , he is condemned of his conscience as guilty , and god doth condemne him , and execute him by himselfe , as he did ananias and saphira for they not having this perfect love which was required , but a heart to love his money in part , was thus executed , for he was silent to death , mat. 22.1 . to 12. acts 5.1 , &c. 10. among the christians that are joyned to the lord jesus christ to shew his death , there is in love a twofold communion , the one lesse and farther off , the other great and neere to the lord . the first is communion of goods , act. 4.32 . the next is communion of sufferings , as in one body and church of christ , 1 pet. 4.8.13 — 16. with i ioh. 3.16 . now in this brotherhood , if any have the good of this world , and doe not communicate in love to him that hath need , it is impossible that hee can have that love of god to lay down his life , blood , for his brother , that will not lay downe dayly as his common food to sustaine him , 1 ioh. 3.16 , 17. therefore it is the judgement of the holy spirit , that whosoever is false in the common communion of goods , cannot hold the love in the holy communion of the body and blood of the lord , and therefore the holy spirit doth give us to understand , that it is better for the man that doth lye and dissemble in the common communion , and more for the glory of god , that such an one should dye by the hand of the invisible god in the first offence , then that he should live longer to blaspheme and deny the love of the lord that made him , when he should com tobe tryed for his love , how he doth hold the communion in the death of christ , as acts 5.1 . to 13. 11. this common communion is naturall , and is as food given to one part , as to the mouth , or distributeth the good and efficacy thereof to all and every of the members of the same body : yet it must be left free to the will of the possessor , and not in bondage under the seare of carnall compulsion ; for this is coutrary to the nature and holy spirit of love : but if a man see the necessities of the body , and sell any thing , the money remaines free at his voluntary disposing in love , ( act. 5.4 ) or if a brother have much good in the world , he gives as the seeth good in love of the immortall good and life , iames 2.8 — 12. 1 ioh. 3.17 . with 23. this commandement to love one another , the lord gave especially to his disciples , and every one is to try his owne heart how this love remaineth in him , and the judgment of this law is left to his spirit , so as every christian that suffereth want is to possesse his soule in patience , of poverty , sickne● , or imprisonment , toward his brother , as towards his neighbour in this respect , and not so much as to desire any of his goods , but leave his heart to the motion of the god of all mercy and love . notwithstanding on his part it shall be required , that detaineth that which is fit . as if by the example of others own purpose and promise to sell and to bring the price of the sale to the distribution of the whole body , and he lye against the holy spirit wherein he promised and detained a part , and yet say that there is all , this is a sin& a great breach of the love and truth of christ , as act. 4.32.36 , 37. with 5.2 , 3.8 , 9. or if one have much good , and yet detaine it from one member that wanteth , this his hardnes doth discover to all the brethren that such a churl● hath a dead faith , and no love of god ; and to be such an one as is unprofitable to the body of christ in any kind , and therefore such are known by the word of christ , to deny jesus and the communion of his body , and so being divided from the naturall and true love of the body that suffereth ; they will be scone of the brethren to fall away of themselves , as leaves from a tree . the 5. day of the week . i consider the estate of the church of christ in unity , universality , and free consent , that jesus christ is the head thereof , and is gone before , as a husband goeth before his wife by sufferings ; the place whither he goeth is the kingdom of heaven which cannot be entered into , but by the death of the flesh , 1 cor. 15.49 , 50. the doore whereby we follow him is death and hell , whereof christ hath the keyes , rev. 1.18 . the power and authority of these keyes is given to every one by mane through jesus christ , who in love to his father , having power to lay down his life , had in himselfe also power or authority to take it again , and this commandement he received of his father , iohn 10.17 , 18. therefore having in himselfe the keyes of the kingdom of heaven : as being christ the sonne of the living god , he gave them to peter , to whom the father of christ gave to know and acknowledge jesus to be his sonne , as mat. 16.16 to 19. the authority of these keyes is proper to every one that hath the testimony of jesus ; by vertue whereof he openeth a doore through death , to follow his mister jesus into the kingdom of his father : this doore every one that is constant to death , doth open in the eyes of all that see his constancy , according as stephen the first martyr doth declare , even before his death , that others might offer violence to enter into it , act 7.55 56. and seeing these keyes are so effectuall towards god in the love of jesus christ . therefore peter by name , and so whose-ever is sealed by the same holy spirit of promise , hath by vertue of these keyes in christ , authority also towards men before their sufferings , that whatsoever he or any one that is apt and able to hold the confession of jesus to be christ , by authority of the keyes , hath also authority to bind or loose according to the word : so as whatsoever such do bind or loose , must needes be confirmed in heaven , where christ that giveth the keyes , is with his father , mat. 16.16.10 19. iohn 20.21 , 22 , 23. 1. men now boast against the jew , that the law is not of faith , and that faith is now come , and therefore ( say they ) we are no more under the law , but under grace , as gal. 3.12.23.25 . with rom. 6.13 . this boasting against the jew , is not carnall , but spirituall against god , who gave them the law , and this turneth to the shame of all such as so boast , and yet do worse things then they did : as appeareth by the word , faith , for the law , while it is holden under the authority of men , in the glory of a present and mortall state , is of sight which feareth men , and not of faith , which only feareth and apprehendeth the authority and power of the invisible god by the spirit of christ : so as all that are holden under the feare and authority of men , are of faith no more then the jewes , yea it may be under the law more & worse then they , as being without the knowledge of the true god , and so of necessity , without any faith of god ; for whosoever hath faith , believeth that god is present with him , and seeth his thoughts and actions , and therefore will not dishonour his presence in which hee liveth , by counting sin against him , though no man seeth ; whereas the infidell that walketh by sight under the law , hath only respect to the feare , authority , and judgement of magistrates , and therefore when they can sin in secret , or without feare of bodily payne , or worldly shame , they do sin without and feare of god or conscience of the judgement to come ; whereby appeareth that all that live by the law of faith , do feare to offend without the feare of men , and that are of faith , they will in meeknesse and feare shew to infidells what the life of faith is , both by word and example , that they also may know god . the 6. day of the week . 1. it is a misery to have ones body at liberty by the procurement of men , and ones minde and conscience in perpetuall prison , by ones own act . 2. there is a twofold justification arising from the law : the one of workes under the leviticall priesthood , the other of faith under the priesthood of christ jesus . the former justification is only if sight , and by report of men , and it was effectuall to justifie the slosh before the king , and the authority of the kingdom , according to this justification , was zachary and his wife , righteous before god in this life , luke 1.5.6 . but this law made none perfect and pure in conscience before the spirit of god , heb. 9 8. to 14. therefore of necessity , upon the defect of this first justification , ariseth a perfect justification which is of the kingdom of god , mat. 6.33 . this justification is of faith , in spirit and truth , according to the spirituall priesthood of jesus christ , which is effectuall , to justifie the heart and spirit of a man : so that in conscience of the worke of the spirit ( whereby the justifications of the law , is fulfilled in us , rom. 8.3.4 . ) we have boldnesse to come to the throane of the grace of god in the heavens , heb. 4.14 , 15 16. which freedom no unclean person , or secret sinner can have ; but only such as being condemned of men , have good consciences towards god : so as they can willingly suffer in the mortall blood , that so they may come to be present with the lord , for the justification of their spirit , 1 tim 3.15.16 . 3. in the power of christianity there is a twofold knowledge at the gate , the one of christ , rev. 3.20 . the other of the christian , mat. 7.8 . the gate standeth as an interstitium , or interposition between immortality and mortality , and it is called the gates of hell , and of death , which are the many tribulations , through which the christians must enter into the kingdom of god , act. 14.22 . with rev. 7.14 . and they are the diverse torments , heb. 11.25 , 36.37 . and whatsoever authority the divill and his seed in mortall bodis have from the power of death to sever the mind and spirit of the christian from christ , heb. 2.14 . with mat. 16.18 . through this gate jesus christ the head is entered into the kingdom of heaven , and from death is living in immortality , luke 24.26 . rev. 1.18 christ therefore being in the state or immortall glory , knocketh on the farther side of the gate , calleth to his spouse that are in suffering estate of mortall shame to come away to him from mortality , to immortality . on this hither side of the gate , the spouse or church , which are every suffering christian in the truth , do knock when they sigh in their ●●ibulations , being oppressed and grieved ; desiring that mortality may be swallowed up of life , and wishing hart●ly , that they might be out of mortall bodies , & be present with the lord , which is best of all , 2 cor. 42.4.6.8 . phil. 1.23 . and thus we may understand how earnestly christ the husband knocks at one side , calling the christian his wife , and we may consider how lovingly the wife also knocks at the other side , beseeching him to draw her , and indue her with power to put off the mortall cloathing , whereby she is yet holden in this world from him , that so she may overcome all the power , principalities , and authorities which do keepe them from the full enjoying of love , not that christ can come to his spouse againe into a mortall and cursed estate ; but that she having the earnest of his spirit , may follow him through the straightest gates to his glory , in an immortall and blessed estate : and as many as are thus gathered unto christ from mortality , are the church of the first borne , written in the heavens , and their spirits are perfected ; all which at the time of the judgement of christ , shall receive that kingdom of god , which cannot be moved , heb. 12.22 . to 28. 4. it grieves me to heare such as think themselves to be spirituall and christians , to boast in a carnall & mortall bondage , after the worldly elements of the heathen ; whereby they are inforced to eat swines flesh , as a thing necessary to eternall salvation , and to justifie themselves in defiance of god , his holy spirit and word ; whereas in christ the lawfull meates which were sanctified to an holy use for sacrifice , profited not to purge the conscience from sin , nor to justifie before the holy god of israell , heb. 9.8 . &c. these therefore are much deceived , and blinded in mortality , and reprobate to every good work , as tit. 1.15.16 . untill they are by the light of the word , enlightened to immortality , and by the grace of god the saviour which hath appeared unto all men , are by chastisement taught what to deny , how to live , and for what to waite , tit. 2.7 . to 14. 5. from the fulfilling of this word , i will have mercy and not sacrifice , mat. 12.7 . hos. 6.7 . is shewed what the lord rejecteth , and what he now requireth in christ . if any man bring to god an offering , or be envious against a brother , or neighbour , for gods sake , as he thinketh ; first he rejecteth the offering , for that it is the gain of oppression ; as if god should say , i gave thee life , and commanded thee not to defraud or oppresse ; therefore i will not ●obery for an offering , if the goods be lawfully gotten ; yet god rejecteth him , saying , i commanded thee to be mercifull , and to love thy neighbour , and the stranger as thy selfe , which thou hast not done : this offering , and more then this , is by my will due to the poore , and so none of thine : therefore i will not have neglect of the poore , or transgression for an offering . if the offering be lawfull , and free from sin , against the poore ; yet the lord saith , i will not now have thee to offer thy goods in sacrifice , but that with them , thou extend mercy to all that are in want of thy mercy . if a man do thus serve god in his goods , yet offend in his person , in being hard hearted to his brethren , that confesse and desire forgivnesse of the trespasse against him , if he yet bind and will not loose the sin , the lord will say unto him , except you forgive men their offences , mar : 11.25.26 . neither will the heavenly father heare thee , to forgive thy sins , mat. 6.14.15 . all which sheweth that it is in vaine , or a procuring of judgement for any man to go to the lord , by faith in christ , and his heart not perfect in mercy and love to his brother , that he seeth with his eyes , 1 iohn 4.20 . the first day of the week . 1. the eare receiveth the word , as the mouth eateth meate : the bread which the mouth eateth is no bread , nor the life which bread sustaineth is no life , in respect of the bread of an immortall life : therefore the holy spirit calleth mortall man to eat of the true food for to live , which is done by hearing to obey the word ; for thus their soule shall live , &c. isai. 55. 〈◊〉 . &c . and thus we eat the bread of god which is come down from heaven , and thus we are communicants in the body and blood of christ for life , when we hear , and do the word of god , and be made obedient in the fellowship of his sufferings , john 6.27.33.35 . &c. this hearing is the same with believing , as john 6.47 . &c. and this is the immortall eating ; for not every one that heareth and understandeth the word , eateth or believeth to life ; but he only that so tasteth the word with his eare , as that he obey and delight in it from his heart to do the work thereof , in spirit and truth , and knowledge . 2. from the presence of gods being with us , we have faith as heb. 11.6 . with reu. 1.8 . for as we believe his presence to be such in his visitation , that in him we live , move , and have our beings so likewise in his inspiration ; whereby we are instructed to avoide all wayes of errour & heresie , and are guided into all truth : so also by his being with us in spirituall presence , we are kept by his power from all evill of this world , and are likewise rewarded with the blessing of his presence , because we wait on him , to seeke him diligently , and to serve him with all our heart in love . this his presence requireth faith in his guidance , protection , and preservation , as in the mind , so in the body , that no evill shall come to us from him ; whether of the plague , or otherwise , as psal. 91. those which sin against his presence , and have not the love of god in them , do lye open to the hand of his destroying angel ; but whosoever have good consciences towards his presence with us , & love his name , if we should now fear the fears of worldly men , we dishonour the presence of the living god , we bewray our infidelity in his presence , which is all sufficient to keepe us , that the evill one shall not hurt us , or if we are faithfull in his presence , that hath all power in his hands : so as a sparrow cannot fall without him , nor a hayre of our heads perish ; but h●●● his al-seeing spirit , if we are thus perfect in hi● love , without feare or doubting of our safety when destructions , and distracting distresses a●● in the world , though notwithstanding in this life all things come alike to us : so as we are taken i● the plague , &c. yet we shall see that the hand 〈◊〉 our master is present in it for our good , either to try our faith in his presence , and to make us mo●● perfect in love , or else out of his fellow-feeling of our reproach and misery , which we endure in this life , he is pleased to give us rest from our sufferings , and to bring us to himselfe , from the bondage of mortality ; for the blessings and promises of peace or long life , is of faith , and cannot be fully enjoyed by sight in this world ; while the woman ( which is the church of christs presence or any member thereof , wherein his presence i● manifested ) is persecuted , and afflicted in this present evill world . 3. having observed the naturall evill of mans heart , infected by the evill and common spirit o● the prince , of the authority of the ayre , by the operation whereof , they are naturally inclined either fulnes of eating & drinking , & in the abundance , or in the want of houses , sheepe , cattell , gold , silver , or other pleasures of life , to be lifted up in forgetfulnesse of god that made us , or to be cast down with worldly sorrow , and in these estates to leave the word , law , and presence of god to seeke after our own hearts till destruction do utterly break the evill heart : i have seene the only meanes , whereby a man may possesse his ●wn heart , to rule it , and make it subject to his ●pirit ; namely , by hearing , obeying and keeping his evill heart of the mortall soul subject to the ●●bukes and chastisements which our creatour ●oth inflict : that induring the paine in our flesh , ●ur spirit may thereby know the feare of his presence in punishment , and thereby learn wis●om in the obedience of his sonne jesus christ , whom he hath proposed to us , and made a light ●o immortality , the harder the strokes , or the ●reater our afflictions are , the more earnestly we ●ay cry , and the nearer we may draw unto his majesty . prov. 15.30 . to 33. heb. 12. so as when ●mong all estates of men in the world , whether ●ewes or gentiles , we see troubles and amazements , fearing death , and seeking to save their ●●fe , we shall find that only with the suffering christians , is peace without fear of death ; be●●use these according to the law , and example of ●hrist , do possesse their soules and mortall life in ●●tience , under the death that man is able to kill ●●em with . and therefore when the kingdom of god cometh to the terrour of the worldlings , ●●ese shall lift up their heads , because now their ●edemption is come , luke 21.19 . &c. to 36. 4. the lord jesus foreseeing how hardly men should be drawn to acknowledge him to be the christ , and being acknowledged how easily men would be seduced by false prophets , and false christs to deny him : therefore , first he proveth himself to be the christ that moses did write of , who by miracles did confirme the truth of every jot and tittle of the law , and the prophets , as mat. 4.23.24 . with 5.17.18 , 19. &c. whereas false prophets under colour of miracles , did teach transgression of the law , as deut. 13.1 . &c. and 17 2. &c. with 18.13 . &c. and accordingly out lord reacheth us to try the preachers , which after him should come in his name , as under the name of jesus christ , and prophets of god , thus ; if they call lord , lord , and in his name prophesie , and in his name cast out devills , and in his name do many miracles : yet if under pretence hereof , any of them do work lawlesnesse , that is , do transgresse , and also teach men to transgresse any the least of all the commandements in the law of god : these and all such are rejected and accursed of the lord , and judge of the world , as false , and deceivers of men , mat. 5.19 . with 7.15.21 . 22.23 . whereby we see how fearfull a thing it is , to forsake the law and the prophets , for in that estate we are without all meanes to know jesus to be christ in truth , without any knowledge to try deceivers ; but remain as men deceived , and deceiving others , and can by no meanes come to the true knowledge of christ , till we believe the writings of moses and the prophets , iohn 5.39 . 46.47 . which who so believe , and do the will of our father which is in heaven , and then call jesus lord , shall enter into the kingdom of heaven , mat. 7.21 . 5. a man may prophesie of a truth , and yet apply spirituall things to a carnall sence . as caraphas fearing the romans should come and destroy them all : for jesus the king of the jews said , it is expedient rather that one dye , them all ; whereas god intended the spirituall and eternall salvation by his death , iohn 11.47 . to 53. feare enforced the jews to do what they did . 6. from the opposition of the authority of men , against the authority of god in christ , we may see the bondage under men by the law , and the liberty of the law in christ , in things indifferent : as it is lawfull to the nations to remain in the presence , or to be circumcised upon occasion , in liberty from bondage o the worldly authority , act. 16 3. with gal. 2 3 , 4 rom. 2.25.26 . it is lawfull to marry , to not to marry , 1 cor. 7. 28.36.38 . with 9 5. it is lawfull to eat lawfull meate , or it is lawfull to abstain and to fast , or such like . but this liberty man be occasion of evill in respect of the different authorities : it a man fear the authority of men , and will be circumcised in bondage to their priesthood , he is fallen from the liberty of christ , and hath denyed the faith in his priesthood , act. 15.1 . &c. gal. 5. 1. &c. if on the other side , a man fear other worldly authority , and make circumcision in the liberty of the gospel to be sin ; such do denye the liberty wherein christ hath made them free , to use it for their advantage in the gospel , act. 16.1.3 . so as in this thing of circumcision , if one be compelled to be circumcised , he is brought in bondage to men , and bound to observe the worldly elements , gal. 5.3 . if a man stand fast in the liberty , neither to be circumcised , nor to remain uncircumcised , in subjection to men , he holdeth the truth of the gospel , gal. 2.3.5 . with 5. 1 act. 16.3 . otherwise , if the word be not holden in freedom of spirit , it will be an occasion of evill under the bondage of men : and on the other side , it may be occasion of evill , under the authority of christ , when it is not hold on as a thing indifferent ; namely , when men justifie themselves , or think themselves the better for doing , or not doing it ; for circumcision is nothing , nor perpuce is nothing , but the keeping of the commandements of god , 1 cor. 7.18.19 . so if marriage be exhibited under the worldly authorities , it may bring the parties into bondage ; likewise , if lawfull meates be forbidden by the doctrines of devills , we are to maintain our liberty in christ , in assurance , that though we suffer death , yet he will raise us again according to his priesthood , 1 tim. 4.1 . &c. 10. alwayes with this respect in the law of liberty , that there be no justification of condemnation on one side or other , in lawfull meates ; but to judge indifferently , that he which cates is not the better by it , neither is he the worse which cates not . 1 cor. 8.8 . wherefore in all such indifferent things every man is to have respect to his own conscience before god , and to the present estate and nation , wherein he is either jew or gentile , that he be without offence , but to use his liberty , not for any occasion to his own flesh , but to the profit of others , in such sort , that whether any eat or drink , or what other indifferent thing soever they do , they may do all to the glory of god . 1 cor. 10.23 , 32.33 , 31. the second day of the week . i have observed in christ how the old man of the flesh doth naturally bring forth the new man , begotten in the spirit of truth , thus ; after that the heart hath conceived the immortall seed which is from above : so as for joy hereof , it estrange 〈◊〉 selfe from mortall vanities , by and by the lords of this mortall flesh , will shew their authority , and they will labour with all their force and wits to destroy this good conception , that they may again rule the heart : in this estate the mortall body of a man is as a woman in travell , which cryes out , not to be eased of the payne , but to bring forth the fruit of her wombe , and this in christ is the travell of a christian , he hath conceived the mind of christ , and for this cause is persecuted , and suffers all things , untill from out of the greatest torments of the heart , he is able to deliver or bring forth the spirit of that immortall seede unto christ , whose it is , esa. 26.13 17. 18. mat. 27.46 . with luke 23.46 . heb 5 7.9.2 cor. 4.6 . amp ; c. with 5.2.4 5. 2. further is noted in what respect the church of christ , a woman , and the wife of christ , because from the beginning she hath conceived in her heart the seed of god , which is the word christ , and thus she hath travelled with shadow of christ till her time was fulfilled , that shee should bring forth the spirit and truth of christ , which was when jesus christ , being made one flesh with the church , she by his divine nature gave up the word , law , and truth of god perfected into her husbands hands ; so as the carnall church is now delivered from that law and labour which was committed and required of her , for she hath now in jesus christ brought forth the spirit of holynesse to god , by the death of the flesh , and in the resurrection of of the spirituall man , to the immortall life of god , her spirituall husband ; jesus christ then , which the church of god having suffered the pain of travell to death , & being risen from the dead , and exalted to glory as lord and christ , is made the head of his church in a more neere and familiar manner , even as a man that going to take a wife , manifesteth the secrets of his hearty love unto her in way of espousals , who after his departure , returneth againe to her in way of marriage , and giveth his owne spirit , as iob. 14.16 . 17.18 — 26. acts 2.33 — 36. this immortall seed therefore being freely communicated in the love of christ , is gladly received of the church , and of none other , which travelleth in subjection to christ her husband , to perfect that birth of the spiritual & immortal man , of whom she hath conceived immortall and spirituall seed , and thus is she become bone of his bone , and flesh of his flesh , in love ; which union in christ , is confirmed to every soule of man , that in their severall age or nation , are so beloved of god in christ , that as an husband he should give of his immortall seed ; so as every one that conceiveth it in a good heart doth know both the union , and her husband : unto whom every such heart doth increase that seed of the new and immortall man dayly , and in groweth by the obedience and death of the life-blood , unto a lively hope through the resurrection of jesus christ from the dead . for such is the love of every good heart that she in her proper body will tenderly respect , to preserve that word of the living god , which shee hath willingly conceived in her minde and heart , so as no cares shall choake , nor reproches dismay , but that her body shall bring forth to her husband that word which abideth for ever , 1 pet. 1.3.4 — 22 , &c. 3. this word of god , in what body soever it come in the love and communion of sufferings in christ jesus , is the salvation of the same body to that immortall life in glory with christ , for whereas the persecutors that would adulterate us from our husband , their dead shall not live , neither shall their ghosts be raised againe , notwithstanding our bodies which have dyed to bring forth the spirit of truth , shall be raised to immortall truth of our head christ , ( esa. 26. 13 — 18.19 . ) when being sanctified in the truth , with him we shall be perfected in one , with our father , and our lord christ jesus , iohn 17.19 — 21. &c. 4. it is a wonderfull wisdome to consider in jesus christ , how the lord by his mercy doth call the world to judgement : for in that he hath sent his sonne into the world , with mercy toward all that shew mercy , and in it hee executeth the justice of his law on none by the law . it is most manifest , that all that out of their owne heart do judge and condemne , shewing no mercy to sinners , doe by their owne justice in the law , procure the lord to enter into judgement with them , for their judgement without mercy . and thus we may see how the law was given by moses , and sinne was required by pesent justice : but grace and truth is by jesus christ , he requireth sinners to sinne no more , and they shall not be judged for their sinnes past , and every one to shew mercy , and they shall find mercy , math. 18.21 . to 35. if not , but that men will despise the grace of god towards them , by judging and condemning their fellow-servants , they are inexcusable before god , their owne measure shall be measured to them , they have denyed to shew mercy , therefore mercy shall be denyed to them , rom. 2.1 . to 5. luk. 6.37.38 . 5. the cause of falling from the love of god is the evill of the heart , whereby men dissembled with men ; for when men retaine the nature of swine , and yet will be washed , without doubt they will returne to their filthynesse . or dogges by nature will turne to their kinde , as 2 pet. 2.22 . or evill trees cannot but bring forth evill fruit , whatsoever they shew at first : whereas good , simple , and perfect of heart , that hath received the good seed , will bring forth fruit to perfection . when the tree is of a good nature , it cannot but bring forth good fruit , math. 7.16 , &c. the branch that is in christ is fruitfull to the father , and it is more fruitfull , ioh. 15.1 . &c. the new man that is once borne againe from above is renewed dayly , 2 cor. 5.17 . with 4.16 . men that are imperfect , and wavering minded will looke forward , and then backward , luk. 9.62 . iam. 1.8 . whereas perfect men , forgetting the things behinde , doe stretch forward to the things before , they presse hard to the marke , &c. phil. 3.13.14.15 . all that are perfect in love & mercy towards the brethren , the grace of god , and his love , and mercy remaineth firme to them . 6. there is great difference betweene the repentance under the law of works , and the repentance under the law of faith . they after the leviticall law were borne holy according to the carnall commandement , and were instructed in the law of god , from the breasts , and whensoever they sinned , they repented , and were justified by the works of the law ; and because their conscience was never freed from the weaknesse of the flesh , they fell commonly into sinne , and repented ; and this was the course of the obedient men , such as of david , till they came to know the free justification of god by faith : whereas the true repentance after the priesthood of christ doth clense the conscience from the guilt of all sinnes past , and doth perfect them from that minde of the flesh , so as sin doth no looger raigne in their mortall body ; but in this justification by faith in christ , they present themselves to god , as living from the dead , and their members weapons of righteousnesse to god , hebr. 9.9 — 14. — rom. 6.2 . — 12.13 . the third day of the vveeke . the mysteries of the kingdome are shewed by the parable of a sower , luk. 8.10 . &c. with 5. the sower is the sonne of man , and the seed is the word of god , inlightening to immortality . the deceiver is the devill , both as hee is a spirit , and as he hath the authority in men of this world , which as vessell , or a bed , do cover and darken the light of immortality in this world under mortality . the men that heare the word , are of foure sorts . the first sort of hearers , are onely hearers , and no doers ; these deceive themselves in the vaine knowledge of the word : for the devill and the world take away the word from the heart , that they cannot beleeve the truth of it , in such sort , as to reforme their lives , and to fulfill it in their obedience , that so they should be saved : but as an hard way hath seed , and sheweth it , as to allure the fowles of the ayre . so a● hard●●d heart and worldly minde , as matth. 13.15 . may have knowledge by the word , but they onely boast of it in a common profession after the mortall life , whereby they may be made the better instruments for the devill to possesse such hearts commonly to serve every lust as turne and to be subject , even as for a man to walk in a hard way at his pleasure : these are such as know , but beleeve not . 2 the second sort are such , as receive the seed in stony ground . these doe both know and beleeve the word so , as with joy to doe it very hastely ; for as the stony ground doth make the seed to spring forth soonest , so these take the word quickly , with joy , as mat. 17.13.5.20 . matt. 4.5 . but have no strength of heart to hold the word constantly in the faith , hope , and love of immortality , but when the mortall authorities come upon them , and afflict them with the sun beames of their torments , and chastise them as a father , for that they would forsake them , and their mortall glory , to embrace a vaine base word ( as it seemeth to them ) without any wordly society , honour , or pleasure . and thus wordly men being offended at the word , do rage against these sort of people that with such joy received it ; whose hearts also being not prepared for these tryals , doe faint under the burthen , and all their knowledge , faith , and obedience to the word is by force of the hard persecution , disdained to bee any longer beleeved in their heart , and as stony ground it is able to bring the fruit of the word to no further perfection ; therefore they now submit their heart to the power that oppresseth from without them , by which all their former light is concluded in darkenesse . 3. the third sort are such as receive the seed amongst thornes : these also are such as know and believe for a time ; but they nourish an enemy to the word within them , namely , worldly cares , desire of riches , and the pleasures of this mortall life which may seeme to sustain , and to give honour and credit to the word ; but in the end it will quite chocke the faith , hope , and love to immortality , as that such will fall away of themselves , wholly to imbrace this present world : the reason is , because these were never perfect in love , nor sound in the faith ; but having a heart and a heart , the deceits of sin which are in the world through lust growing naturally in the hart will soone exalt such men in pride of knowledge to fall into the condemnation of the devill secretly : for thus much doth the parable import to them which know it , that the seede which fulleth among thornes , doth by helpe of the thornes in some part of the seede , spring up to be taller and longer , yet at length the thornes take away the naturall being of the corne , so as it perisheth as a man whose breath is stopped : if the thornes , riches , and pleasures of life be cut down and fall from him , he is seen to fall of himself as a tree , that being decayed at the roote , is overswayed of the top , and the fall thereof is greater , by how much the weight of the branches is heavier : this is the estate of those which receive the word of christ with the glory of the world , & pleasures of s●●s , the greater shew it maketh the greater shame , it bringeth in the end , & the greater condemnation in the word , and none of these can bring forth fruit to perfection . 4. the last sort of men are like good ground , these receive the word as the children of wisdom , and the children of light : they know & believe the word , & with reverence , they prepare the heart that it be gentle , perfect , and simple , as worthy to receive it being carefull , that what they know and believe , they may hold both in profession and practice , constantly and with increase : wherefore this good ground bringeth forth fruit in patience , luke 8.15 . the reason is , because of the contrariety of the evill one , either in worldly authorities , or in the lusts of the flesh , which hate the word and gospel of immortality ; for he that receiveth the word of truth withall his heart and full resolution to suffer with christ the saver thereof , this man can never fayle : in persecution of the word , he hath prepared his heart to suffer , and so he continuath constant unto death , and he winneth , by holding the word , the crown of an immortal life . in all other temptations which are in himselfe , together with the world , he denyeth himself after the honour of this world , he hateth his own soule to satisfie it with the lusts thereof , he suffereth in the flesh , and so ceaseth from sin , 1 pet. 4.1 &c. patience maketh his heart soft to give rooting to the word , the harder the persecution of men , the softer the heart is to nourish the immortall seed , and to bring forth the fruit thereof in the perishing and death of the mortall flesh , chusing rather to lose his life , then lose the word of god , patience maketh his heart heard to resist the devill and all his deceits and temptations : he is open hearted , faithfull and perfect in love to the lord , by whose word he holdeth the assurance of immortality with him ; but he is close shut to obey the worldly vanities , he hateth to think of their wicked courses in mortality . this is the estate of those which are able to endure the try all , and to walls perfectly in the love of christ : the more their oppression is from without , the greater is their obedience from the heart , the more their temptations are , the greater is the tryall of their faith , which worketh the more patience : the more patience they possesse their soules with , the more perfect the work of wisdom is , untill they be perfect and entire , defective in nothing , iam , 1.2.3 , 4 , 5. of all sorts of christians that have heard the word of christ : these only that suffer as christians in patience of the good word , are able to bring forth the fruit thereof unto perfection . 2. this is the miserable estate of the men of this age , that while they think to fly from death , they fall into it , for flying from the patience of the word of life , they run after their own thoughts to save their life in mortality ; when they in so doing , lay themselves open to all miseries in this world , and do even feele the terrours of the second and immortall death , while they are yet living , and yet are forced to run into it . the fifth day of the week . there is great opposition of christians in this world , all which in may dream i divided into 2. sorts , the one terrence , humain , and baptised under the authority of men , to live according to their severall lawes and corporations after the power of a mortall life . the other christians are coelestical , divine , and baptized under the annointing and authority of the only true god , to live according to his holy law in their mind , looking through the resurrection of jesus , unto that glorious life in immortality . 2. having observed how such as professe themselves , preachers of light , are darkened in the world by leaving the expresse word , and wisdom of christ , to follow mortall vanities ; i am drawn to discover their folly , that they can no more helpe a man to go the way of immortality , then a natural blind man can direct a man in the way of a mortall life . and therefore being in themselves so blinded with the god of this world , it is mischievous madnesse for them to presume to speak what they know not , thereby to deceive others , or else by their authority of blindnesse to hinder them , which being ignorant of their blindnesse , do enquire of them the good old way ; but it is safe for blind men to confesle they are blind , that all that erre and have eyes , may enquire of others that do see : it yet thay will make themselves preachers of light and immortality , they must be discouraged to the false preachers , that instead thereof , do indeed preach darknesse and mortality , as to deceive others of the wayes of life . 3. i understand that the christians are not ministers of the letter , as 2 cor. 3.6 . because that were to take upon them the carnall authority of the scribes and pharisees , who are charged with that , mat. 23.2.23 . yet to deliver the spirit and truth contained therein . the sixth day of the vveeke . i had a sight of the love of god in man , and the sencible understanding thereof was wonderfull in mine eyes . man being by sinne deprived the glory of god , wherein adam wa created , is now by the evill spirit become subject to the bodie of the sinnes of the flesh , to sow to the flesh , and of the flesh to reape mortality . and to restraine man from sinne , god gave his law , and gave power to condemne accordingly , to the chastisement of the flesh , and to death : yet the heart of man is naturally so evill , that this authority in evill minded mens hands cannot reforme the minde , that so man should yet please god in mortality . therefore lest mankind should bee swallowed up in death for the sinnes of the flesh , the sonne of god by whom the world and man was made , became flesh , that in the love of god , he might teach us in the flesh by the mediation and direction of his spirit manifested in the flesh , the truth of salvation in suffering death in the resurrection of the flesh , and in the full restoring to glory : yet flesh and blood is weake and cannot follow him in this hard and strait way . wherefore the lord of glory , condescending to mans weaknesse , hath given his holy spirit into the world , which being gods spirit might redeeme men from the earth in the death of christ , who being departed in sight , hath sent his owne spirit to teach men , and to guid them into all truth , how they should learne obedience in the sinnefull flesh , how to put off the carnall man of mortality , and to put on the spirituall man of immortality , how to mortifie the carnall actions of the body to the holy spirit of christ , & for to perfect the mystery of suffering in the flesh , this word and spirit of christ jesus doth give his christian menwisdom how to suffer under the evill authorities of the world to death , and so to passe on in the way of christ to immortall life . and as in the course of nature our minde was catyed wholly to live after the lusts of uncleannessse , so being converted to god by the power of this spirit , which worketh in our hearts mightily , our minde is caryed wholly to live after the will of that holy spirit ; so that in this way we have no more to doe , but to discharge our selves of cares and pleasures of this world , and to be delivered from the body of death , which is after the old man ; that we may be presented in the new man to him that is now invisible , and that onely hath immortality . 2. the word of the holy scriptures is more perfect then the inspiration without a plaine word ; therefore who so resisteth the spirit of christ manifested in expresse words , doth resist all meanes of salvation : for christ came and gave his word to be made so plaine with his life-blood , that now no man can more sensibly apprehend the image and nature of god and christ , then by the letter , which we by reading doe conceive in our minde ; so as though a man walke according to all that is written , and yet deny one little direction , this man resisteth god , with open face , this one word which hee despiseth to doe , it will cut him off from the life of the christian and for this one thing the peace and protection of almighty will goe from him , so as hee will be in feare night and day , and evill may come to him suddenly , out of which he cannot escape , because the word of god is against him , the least part whereof is stronger then that min can quiet , or justifie his owne heart against it ; for it may be concluded , that what man soever wil● not yeeld obedience to an expresse word , will not follow the inspiration of god , moving his conscience without an evident scripture , either to do good to others , or evill to his flesh for christs sake . 3. it is great hypocrisie for men to preach the honour and glory of the crosse of christ , when they tkemselves feare , or refuse the condemnation of the crosse , in the testimony or martyrdome of jesus christ . the first day of the weeke . 1 the lord jesus christ devideth himselfe into three parts , ioh. 14.6 . saying , i am 1. the way , 2. the truth , 3. the life : that whosoever suffers for any of these , doth suffer for christs sake . 1. the way is the devision of the christians from the glory and authority of the worldly priesthood , to follow him in spirit and truth according to the invisible authority of his priesthood . 2. the truth is the law , psal. 119 142. whose perfection as it is spirituall , every christian acknowledgeth and suffeth for it . and in this sence , it may be said , that john baptist his blood was shed for christ , insomuch as he suffered for the testimony of the truth , or spirituall law , against turpitude in unlawfull marriage . 3. the life , is the immortality after the death and resurrection of the body : if the carnall authority doe by their force withhold this life mortality , and enforce to take the gospel in a mortall state ; in this case , the faith or jesus christ is suffered for , in the confession of his glory to bee enjoyed in immortality , and not in this present life . 2. i have meditated how the fear of god-lord is the beginning of wisdome to the nations that are not under the law . when by any meanes any of them come to have any thing to doe with the lord ; he first requireth them to feare his name , which is to depart from evill , pride of minde , and every way which is contrary to his word ; this feare worketh a knowledge of his invisible and terrible presence ; that as a man will not sinne against his law , so he will not presume to partake of his service , , and holy things , or any of his mysteries , untill this feare have wrought a reconciliation , and peace of conscience with god , in such sort , as he so apprehendeth the immortall lord in his minde , that he inclineth to love him , and to desire his law in his heart or minde , and to make an everlasting covenant with him in the mysteries of christ . whosoever of the nations that hath his heart thus purified by faith , willingly to take upon him the yoake and law of christ in love , is accepted of god , as a sonne to partake of the mysteries of his holynesse . 3. whether we ought yeeld to a mans private opinion , thus farre as not to offend him in doing what he misliked . offences arise , either in respect of the authoritie of god , or of man . in respect of god , the offence doth rise from the world , or any of the world , when they doe offend any that beleeve in christ , and doe hurt them in contempt of the authority of the word of god , matth. 18.6.7 . againe , offences arise betweene the servante of god , when the authority of his word is denyed by transgressing the law thereof in any thing . offences arise in respect of the authoritie of men , when the authority of jew of gentile is publikely provoked by trangressing their commandements , or blaspheming their divine worship , act. 19.37 . againe , off●●ce is also given by the christian if he offer any violence , or carnall force , or use any evill words against a man that is otherwise perswaded then by the word of christ , that walketh after his owne heart , neither according to the law of god , nor the course of the commonwealth in this case , as i offend him not by evill word or deeds , so i am not bound to doe as he dot● that i may nor offend him , but let him follow h●● will , and i will follow the law of righteousness otherwise , in this i may be brought in bondage a private mans conceit : i may harden him in errour , and partake in his folly . and at last 〈◊〉 should be drawne to offend both the authority 〈◊〉 god and man , by favouring every one that are ●●ven up to a reprobate sence . the second day of the week . the justifying of a sinner in the blood of christ is the act of the spirit of christ , and it hath 2 parts . 1. the acquitting of all sins past , that the sinner have no feare or conscience of guilt or punishment for them , rom. 3.25 . and this is applyed by the merit of his blood . 2. the preserving from all sin by the power and spirit of christ : so as the evill one cannot touch him by prevailing against the man , whom christ hath made righteous , to move or carry him to do any sin ; but on the contrary he shew●th forth the righteousnesse of god in christ , by the saith of jesus ; whereby he communicateth in the sufferings and blood of christ in his own ●ody . the third day of the week . jesus is truly a doore to his suffering christians on this manner : that when they through many tribulations are brought to death , then through his presence they enter into life ; for as it is by fight in a doore , whereby men enter into other places : so when we come to death , there are two doores : the great doore openeth to passe into the torment of the second death , the straiter doore openeth to passe from death to eternall life , and this doore and way is jesus , to all that suffer death in the testimony of his name . the fourth day of the week : i cannot but admire the wisdom of the only true god , who having put enmyty into the world , so as of necessity offences are taken against his holy people , to condemn them according to their worldly wisdom , and carnall authority , hath also given a law in christ , according to which he will just●fie his children against the condemnation of me● , as rom. 8.33 . as if our heavenly father should say , i have given you my law , and i have given you my christ to become flesh , that he might be a perfect guide and redeemer of you , from the bondage of mortality in this evill world , so as the subject may know his duty to his magistrate : the sonne to the father , the servant to his master : it every one do thus walk according to my word , in their severall estates and degrees , and yet your superiours do take offence as you , for not obeying them rather then me , i will justifie you in what you do in conscience of my law ; fear not their condemnation , but learn obedience in the flesh , as christ jesus my only sonne hath shewed you , and looke unto the throan of my judgement sent which i have appointed , and know my righteousnesse in the love of christ , and come unto me from mortality and bondage ; for by constancy to death , you and every one of you , shall evercome and be more then conquerours , and you shall condemn then for sin , that have condemned you for sinners , in hatred of my word , and of my christ , which i have given to be a light unto the world , whom with you they have killed . 2. in the estate of enmity between god and man , that repentance which men teach is apostasie from god ; for when a man yeeldeth obedience to the word as the servant of god : if the authority of man do compell him to repent of this his obedience , in any matter wherein the word of god requireth obedience , and this man doth repent under the fear of man , and blaspheame the service of god as wicked , and magnifie the service of man , as holy and righteous : it is manifest from antiquity , that this repentance is the worldly wickeknesse against god ; for whosoever in oath with them saith , destroy the wicked , saith in effect to destroy all christians that live godly in christ , and all the servants of god both great and small , because these only are the wicked in the evill worlds account , and these that are righteous , are their spirituall enemies : so as whosoever seeth not this enmity to avoid it , as not to have communion of enmity with the world against christ , is yet guilty of the curse with the seede of the serpent . the fifth day of the week it is noted , that he which preacheth the crosse of christ must do it sincerely , not , scaring the shame and death of the cross , in the communion of his sufferings ; but there are those which preach the cross of christ , in enmity of the cross , in that they go back from christ crucified , to follow their profit or pleasure in this mortall life . these also set up a throan of judgment in enmity against christ , by authority whereof , they keepe men from looking to the judgement if christ : so as it is of necessity for every man to discern these two throans of judgment ; for if a man fear the judgment of mortality , he is darkened from seeing the judgment of immortality ; but if he truly see the throan of judgment setled in heaven , he will be enlightenned , not to respect the humain judgment of men on earth . the fifth day of the week : 1. the shame and reproach of christ and his christians is , that they are men without honour in the world , and suffer all things as base men : therefore they which follow him in the honour of the world , and in power to defend themselves from oppression , are not under the shaddow of christs cross , for these count it a great shame to suffer as a christian constantly to death . 2. it is noted from 1 sam. 15.22.23 . that it is a worshipping of false god , to break the commandement of god for any worldly or carnall respect whatsoever . 3. the unclean meates forbidden in the law , note out how abominable the idoll and false doctrines of devills should be unto us , to obey them in our soules : who so observeth the law , may escape what it discovereth as death . 4. it is noted that christ made an end of the law , when he took revenge and desire of judgement out of mens hearts , that they should not now require eye for eye , and go to judgement one with another ; but on the contrary to forgive each other , and so to go to god , beseeching him to forgive them : and thus in all cases , to judge themselves and not others for sin . 5. it was the wisdom of god , that his own sonne christ should come in poore state , that none might be allured with worldly glory , nor terrified with mortall terrours ; but that who so receive him , may be known to follow him in true love , more of him , then of themselves . 6. evill shepherds of mens soules , keeping the word in their own authority , do as if a shepherd , pretending to feede the flock , should keepe the sheepe from the pasture , and from safe feeding , and agree with these for a part , and with the wolfe for the skin , and yet aske wages for their service . the sixth day of the week . 1. as the eye is the light of the mortall , so he mind is the light of the immortall man : the eye is simple when is clearly seeth by the light of the world , the mind is simple when it is clearly enlightenned by the word and spirit of christ , which is the ●●ue light to immortality : the mind kept under mens authority is as a man blind-folded . 2. if it be church-robbery , or s●criledge to take vessells and goods , consecrated to holy uses , what is it , to take the holy word it selfe out of the book , which is sealed in the blood of christ . the first day of the week . concerning the workes of the law , rom. 3.20 . i have this understanding , that seeing that is certain , that none can be justifyed by the works of the law , namely , by the justifications holden in the ministery , mediation and priesthood leviticall , constituted under the fear and authority of men : then we may conclude , that all the service under any worldly authorities , though it may seeme farre better then that of rome , yet it will be found only to condemnation , and cannot justifie as to purge the conscience from dead workes , to serve the living god ; for as these were the workes of the law of god in the worldly holinesse , and authority of justification by men , so are these of other common-wealths , the workes of their law constituted in their feigned holinesse , and justifications by their own authority . and if that of israel , could not cleanse the conscience , surely , all religions of mens devising , do make vain man more vain , and harden the heart to commit sin in enmity of the word of god . the third day of the weeke . 1. from ephes. 3.15 . is apparant , that as a housholder is over his family , so the heavenly father is over his family , which consisteth of all his creation both in the heavens , and upon the earth : therefore his good servants are carefull , that christ ( of whom all this family is named ) may dwell in our hearts by faith , looking to his invisible presence , being rooted and grounded in love , both towards the father and his sonne , who is over the family in immortality , and also towards each other , even as christ loved us , when he for our instruction , became an houshold servant , and learned obedience as a servant , that by his example we might be armed with the same mind , so to love , and so to be obedient , ephes. 3.15 — 177. phil. 2. and thus to keepe the unity of the spirit of christ , for the increase of his body and church to a perfect man , that then he may come and receive us unto himselfe in immortality , when we shall see him as he is , ephes. 4.1 iohn 3. but wo to the folly of such as will not acknowledge the father nor the sonne , as they are over their house , but suffer their own reprobate sence to dwell in their hearts , and that walk by sight of the world , and not by faith , and not only are disobedient themselves ; but also compell others to rebel against the mr. of the house : let hot my soul touch with them that do thus despite the spirit of grace , and provoke the good man of the house against their own soules . 2. it is evident , that though a man do keepe all the law and commandements of god , yet he is unprofitable , luke 17.10 . wherefore there is some excellent thing required in christ in the state of perfection , as mat. 5.20 . to 47.48 . with luke 6.20 . to 32. &c. 3. it must be granted , that they which keepe the commandements of god to the end , shall inherit life according to the promise in the lawyer in such a life god is not glorified in christ his sonne ; for in this estate men are defective , and want that one necessary thing , without which they may fayle of the grace of god , namely , the perfect love of christ wherein all worldly things are put away , with the love thereof , and that only for the love of christ to follow him for the kingdom of god , luke 18 18 . -22.-29 . with mat. 19.17 . &c. mark 10. the sixth day of the week . i have received to put difference between the church gathered according to the letter in moses , and the church gathered according to the spirit in christ : the legall church is from the earth , the spirituall church is from heaven : the church by the law were and are to be gathered from all places of the earth , unto ierusalem here beneath ; but the church which is called by the spirit of jesus christ , are delivered from this world , and are gathered from mortality unto the city of the living god , to heavenly ierusalem : therefore as earthly ierusalem is the mother of all those which are after the righteousnesse of the mortall seed : so jerusalem which is above , is the mother of all the suffering christians , which are borne again of the immortall seed through jesus christ , the word of the living god , and which remaineth for ever , heb. 12.22.23 . gal. 4.26 . 1 pet. 1.23 . the first day of the vveeke . from psalm . 91. i have considered a preservative against the plagve of death , thus ; there was , is , and alwaies shall be a twofold people in the world , the greater part are after the seed of the serpent , and the remainder after the seed of the woman : between these two peoples there is enmity , and a perfect separation in the word . over these there is a two-fold government , or spirituall authority . over the greater part , which are the childen of disobedience , is the devill . satan , or the old serpent , that first deceived our parents , who is by his government the prince of the authority of the ayre , ephes. 2.2 . his power wherewith he afflicteth , are the spirituall things of wickednesse in heavenly places , ephes. 6.11.12 the throane of his people is the throne of misery , or perversenesse by authority , whereof the frame being wicked , mischiefe by a law , and murder , and condemne for wicked the righteous and innocent soules , which patiently suffer persecution and death under them , for their conscience , of the service and word of their creator , psalm , 94.3 . — 20.21 . — rom. 8.36 . mark . 4.17 . over the poore afflicted people is the protection of the most high , and the shadow of the almighty , psalm . 91.1 . who since they were separated out from their persecutors , under moses the fraithfull servant of god , are knowne manifestly to beare the reproach of christ . hebr. 11.25.26 — this people are in one name called the israel of god , g●l . 6.16 . which is not of any , whether jewes or gentiles that trust under a carnall & visible authority ; but of all that come to put their confidence under the wings of the god of israel , as ruth did , ruth 2.12 . these people are known by that they serve , and declare the praises of the great name of god , the creator , every sabbath day , psal 92.1 . luk. 4.16 . and for their creators sake they are hated and afflicted of all other people ; therefore the god the creator , being the judge of the earth , doth render vengeance to the proud and wicked people , that afflict the people of his heritage , whom he teacheth and instructeth out of his law , and also speake proudly against him the god of iacob , psa. 94.1 . &c. according to this judgement , all the world is made subject to god , and guilty of death by the law in christ jesus , and none can be justified from sinne , and so freed from the guilt of death , by any works under any worldly or carnall authorities , rom. 3.9 . — 19.20 . the spirituall things wherewith the prince of the authority of the ayre doth invade , or bring men to death , are declared in the law to be especially three . the first , is the snare of the hunter . the second , the pestilence . the third , the keteb , or destruction , psal. 91.3 — 6. first , the snare of the hunter is sinne , the reward whereof is death , rom. 7.23 . all therefore that sinne against the god of their life , as the children of the devill are subject to all the curses in the law of god , 1 ioh. 3.8 . gal. 3.10 . secondly , the second spirituall thing , that from hence doth manifestly invade men is , the pestilence , or plague of death , which is a sicknesse , call debir , a thing destroying . it is taken with the common ayre which is corrupted and poysoned with the crying sinnes of the most people in the mother city , and into whomsoever this poysoned ayre entreth , it poysoneth the life , and soon killeth the body , except it have issue out of the body . 3. the other deadly destruction to the body , is called bitter destruction , dent . 32.24 . which as an evill spirit , seiseth upon the body , and worketh torments in the joynts and sinewes ; which disease , some learned men call , ophisthotonos , a strange and vehement disease in the necke , when by the stiffenesse of the nerves , the necke is strained backward to the shoulders , and killeth a man within foure dayes : and therefore it is said to destroy at noone . psal. 91.6 . because thou maist see a sound body thus suddenly tormented before thine eyes , and thou canst see nothing but the evill done . these three evils the lord christ inflicteth upon his adversaries , for the redemption of his israel from destruction . wherefore the apostle paul applying the salvation in christ , 1 cor. 15.54 . to 57. with hos. 33.9 . — 14. setteth downe five degrees , ( as those which can read the originall text may see . ) 1. this keteb , bitter destruction , hee calleth the victory of hell . 2. the pestilence is called the sting of death . 3. the cause of this plague he affirmeth to be sinne . 4. the power of sin to be the law . 5. the victory which the christians have received over all these evils , is of god through jesus christ our lord , 1 cor. 15.54 , &c. hos. 13. from hence we come to apply this preservasative against the plague and destruction ; who is the man whom the lord will deliver ? him that god hath separated as israel , exod. namely , him that knoweth in his conscience the onely true god , from all other gods , and that he himselfe dwelleth under his protection , & delighteth under his shadow , psal. 91.1 . — 14. ioh. 17.3 . this knowledge of god is discerned from all false knowledge by that , he which hath it keepeth the the commandements of god , 1 ioh. 2.4 . so as he which knoweth the true god , and jesus christ whom he hath sent , is united to the body and church of christ , and knowes him in spirit from all false christs , or devils ; as a woman knowes her husband from all other men ; and therefore of all that doe thus discerne and know god in christ , he is the saviour of their bodies , ephes. 5.23 . this man shall be kept in all his waies , psal. 91.11 . for seeing it is the truth in christ , that all that are borne of god doe keepe themselves so , as the evill one toucheth them not with any just accusation of sinne , as 1 ioh. 5.18 . with 3.9 . it must needs follow that god their father will deliver them also from any deadly disease which is executed for sinne . this temporary salvation , is applyed onely by christ , and his christians ; not against carnall wickednesses , but against spirituall evils ; namely , that these plagues shall not come without cause unto them , psal. 91.9 . for seeing christ was baptized to suffer death by the seed of the world ; and seeing his christians are baptized into the death of jesus christ , to shew his death in resisting sinne , till he come to judgement , i● must be granted as a truth , and applyed for the glory of god in christ , that no accidentall death from him shall prevent any faithfull christian that hee should not live to glorifie god in the martyrdome of jesus : but this is the man tha● shall be preserved to see a thousand fall on o●● side by the plague of death , and ten thousand 〈◊〉 the other side , yet it shall not come neere him , only hee shall behold it as the reward of god 〈◊〉 wicked men , psal. 91.7.8 . psalm . 15. this is the preservation of every perfect man , whose faith overcommeth the evill of the world , whose hope is god the creator , and whose habitation is the most high : psal. 91.9 . and not of him onely , but of all , whose love is able to cover their sins , so as he require of the lord life for any weake one that hath sinned , and the sinne is not a sin unto death , 1 ioh. 5.19.20 . for thus is his boldnesse for his friends , also by warrant from the law , which saith unto him , and the plague shall not come neare in thy tabernacle , psalm . 91.10 , which is not understood of any worldly dwelling , as under the law , but of the severall persons , who with him doe beare the reproach of christ in some kind in enmity , that doe come out of the sinnes of the city , by not partaking with her sinnes : these also may have faith , that they shall not partake of the plagues of the city , rev. 18.4 . neither can any conclude from the law , that all which live in and under the law , dye of the plague , doe dye to the second death ; for the plague of it selfe is onely a bodily execution from god to the first death . for when both king and people doe in the feare of the true god , confesse and forsake their sinne , which is the cause thereof , from the anger of god , and in obedience doe give themselves to fall into his hands , and rely upon his great mercies , in this case ; all that dye of the plague wee leave them to the mercy of the lord , by whose death the king , and all that remaine , may more earnestly beseech the lord , to remit his hand , 2 sam. 24. wherefore every one that can truly apply the god of israel to be his shadow , christ , his law and truth , to be his shield and buckler , and hath in himselfe the baptisme of christ ; by vertue whereof , he hath alwayes within him the request of a good conscience calling unto god through the resurrection of jesus christ ( 1 pet. 3.21 . ) this man hath the faith of god in him , and therefore doth not fear any evill of the day or night , psal. 125. neither doth he flee as those that are conscious of their sins against god , but remaineth as sure as ierusalem , which is above , and is the mother of all the true children of god : for the rod of wickednesse shall not rest upon the lot of the righteous . this is the work of faith , whereby they pray in faith to be delivered from the evill one , and are delivered , mat. 6.13 . whereas the faith of all that serve idoll gods is a deceit , and the prayer of the sinner is abomination , and will work infidelity and terrours from god , as their consciences do testifie , that they may repent of their sins , and be reconciled unto the true god in truth . 2. this assurance is to all jsrael in the law , under the signe of the blood of the passeover ; sprinckled out on their upper doore posts whereby they were assured that the destroyer should not , or could not hurt the poore , persecuted and oppressed for their desire of liberty , and freedom of body and mind , to serve the living god , as exod. 12. heb. 11.28 . which was true in this thing to save the persecuted isreal from the mortality of persecuting egypt , and is but a figure or shaddow of that faith , which the spirituall isralites have , that know in themselves that christ their pass over is killed for them , ( 1 cor. 5.7 . ) for these desiring also to serve that one only true god , are also persecuted ; wherein being chastized of the lord in the communion of the sufferings of christ , they do shew and declare this death before the lord , and one with another , which who so do it in love , cannot but know that the condemnation of the world is nothing to them , as to condemn them for the sins of the world , which are pardoned to them in the death of christ , from the time of their baptisme of repentance , for the forgivnesse of sins , if they walk worthy of this calling , and continue constant and faithfull in this communion unto death , 1 cor. 11.25 . to 32. mark . 1.4 . with heb. 9.14 . rev. 2.10 . the third day of the week . 1. i vnderstand that i put on christ , when being baptized into his death , i put on his death upon my mortality , to shew it in my sufferings to death , and i put on his immortality upon my mortall mind , and in all things have the mind of christ to guide me in my life , and to give me to mind onely the things that are above with him in immortality . 2. i am instructed to put difference between the teaching under the law , and under the authority of christ : the law commandeth obedience upon payn of death , saying , thou shalt not do thus or thus ; or thou shalt do thus or thus ; but christ saith , thou shalt love the lord thy god , &c. thou shalt love thy neighbour , &c. so that a man is first taught so truly to know the true god , as to love him , and when he hath obtained this love , then he doth willingly all , whatsoever he hath commanded , and also he rejoyceth in the law of christ , which is the bond of perfection . the third day of the week . i consider the reason of doing miracles from the word : that whosoever hath the word of god in him to do it , and to suffer for it in the spirit of christ , he hath the word with him , to effect whatsoever he desireth of the father , in the name of christ , iohn 15.7.5 . the fourth day of the week . in the common wealth of israel , there is the enmity of the creator : there are the men of the worldly authority , that justifie themselves , and condemn and persecute the true prophet , and the obedient children of syon , the mother city , and god justifieth them against their accusers : there is the fear of men , and the fear of god in seperation : there is the law of god holden in the worldly authorities , and the law within the faithfull in opposition : the worldly men make to themselves a light , and walk in it , condemning the oppressed , as if they being separated from them did walke in darkenesse without light . thus carnall israel in all things walke by sight in a visible worship of god , persecuting and despising all that submit not to their glory : whereas the spirituall israel , though they seeme to this world , as living in darkenesse , and dishonour , without the scare of men , and without the law given by moses , yet it is farre otherwise in spirit and truth , for god their god is a light unto them , they feare god and obey him , and they are not without the law of god , but the law is within them : and these onely are the redeemed of god the lord , as esa. 50.51.1 cor. 9.20.21 . 2. in a generall enmity , babel oppresseth ●srael . and god hath purged and chosen jsrael in affliction , and hath given his glory unto him and will be glorified in him esa. 47. & 48. & 41.9 . & 42.8 with 46.13 . & 49.4 . 3. abraham and sarab are a type of god and sion : the barrennesse of the one is compared to the solitarinesse of the other , and the delight and comfort of the one is signified to be fulfilled in the other , esa. 51.1 . &c. 54 — 4. if the way of christ were , that his people should so low him in the life of the flesh to immortality , then men would perish in their hast : but seeing he is gone before in reproach through death to life , all that follow him in this way of suffering death in the flesh doe walke soberly , and make no haste ; but goe out so as the lord jesus is gone before them , esa. 52.11.12 — & 53. with luk. 9 22.23 . — 2 tim. 1.10 . the fifth day of the week . as i understand carnall adultery , and fornication in the flesh ; so i apply spirituall adultery and fornication in the spirit , from esa. 57.3.5 . &c. if the worldly authoritie● make to themselves gods , and doe worship to them , they are men that ingender with gods in such a place , vers. 5. &c. and all that goe with them commit whooredome against god their maker , either as adulterers that have the authority of a man , or adulte●●ss●●s that willingly submit to mortall shame . and so further we may conceive , that what man or woman soever hath in them the spirit or authority of idols , or other gods , if they enforce others to agree to their spirit , they are tyrannous over the conscience , and are as they which ravish the weaker to their filthy lusts . if any of these privately doe allure any to consent to their spirit , and to submit to them in prayer and spirituall worship of god ; these deceivers , or any one of them , with many , or but with one that is allured , hath committed the act of spirituall whoredom with the minde of all that are subject : therefore it standeth us upon , both to shun all idol worship in publike , and to trie all spirits that wee shall be subject unto , in private prayer , or submission in conference . for by submission in conference with the uncleane spirit , eve and the whole world is deceived , and so it is manifest that whosoever humbleth himselfe an anothers desire in prayer , is become one spirit with him that prayed , and thereby is defiled ( if he have a● common spirit ) by the word , that from what he in his prayer , conceived to bee god , entred as seed of the uncleane spirit , into the heart of all that in unity received the spirit of that prayer a wherefore it is as necessary to know the god , onely one true god , and the one spirit of holinesse in christ jesus , as it is for a maide on wise to know her owne husband from all adulterers , and that they be one spirit with him onely , and not weake to any other that waite to deceive and abuse to vanity . the sixth day of the week . there are communicants of the body of christ in shewing his death , by suffering death till he come . and there are communicants of devils , or serpents , in shewing their pride , by killing the righteous blood , as 1 cor. 10.16 . to 21. & ●● . 26. — with math. 23.33 . — 35. all that continue perfect and single hearted in the word of christ , have his word and presence to keepe them from the evill of the world , untill they have finished their testimony , and have shewed his death , ioh. 17.14 , 15 , &c. with revel. 11.7 . but if any communicate outwardly in profession of christ crucified , and discerne not his body killed in the enmity of the world , so as to shew themselves a member thereof , by manifesting christs death in their death , and their death to be for christs cause , 2 cor. 4.9.10.11 . these comming short of communicating in the spirit of christ , in not discerning the presence of his body , both to suffer in the flesh , and to sustaine in the spirit , may fall into sicknesse , weakenesses , yea , and into death among those which dye of the plague , after the condemnation of the world : but if in this plague of the world wee discerne our own weakenesses , our ignorance of his invisible presence , to save , or to kill , and our readinesse to goe backe from shewing his death by divers worldly or carnall temptations , moving us to save our soules , from following christ that dyed by suffering for us , for which causes we may bee left to the evill of the world , and doe now confesse our sinne against christ , and our readinesse to deny the faith of jesus , and doe take our sicknesse , weaknesse , or danger of infection with the sinne of the world , as a chastisement for our profit , as 1 cor. 11.29 30.31.32 . and learning obedience under the present hand of our lord , resolving to renew our covenants in his communion , and doe thus with simple hearts pray to the father of our lord jesus christ , by the spirit of holynesse in his resurrection , all things will worke that we may live to glorifie god our creator , in the love of his word , and may be preserved to obtaine that crowne of life , which is in the martyrdome of jesus . the first day of the vveeke . there is a corporall idlenesse , which is the way of deadly sinne , as ezech. 16.49 . and there is a spirituall idlenesse , which is the way of apostasie from christ , as 2 pet. 1.5 . to 8. now the common professors , and such as have the authority , and glory of the world , know no idlenesse but bodily idlenesse , and when they urge men to labour , they compell to bodily labour , in a worldly calling for riches , or to get the meat that perisheth : but how to labour for assurance to make their calling and election sure , they are blinde . wherefore seeing corporall labour is but a type or example of true christian labour in the minde ; all that so much urge labour in an outward calling , and confound the labour in inward calling , as a thing inferiour to the type , these are deceivers of mens minde , and to bee avoided , mark . 8.36 . the sixth day of the week j understand by that in rom. 3.5 . to 8 , how god in judging the world , bringeth wrath upon man for their sinnes . if man doth repent , and turne to god ; tho unrighteousnesse and the lye , according to which he walked before his conversion , doth now commend the righteousnesse and truth of god ; thu● , in that he which was unrighteous , is not now to be judged according to what he was ; namely , a sinner , but the righteousnesse of god is to bee commended in him ; because that he which was a sinner , is now righteous , and will doe no evill , no not though good may come of it : and the lye of him which was once deceived , maketh the truth of god abound to his glory , thus in that he which was a lyar , doth now walke in the truth , and convinceth the world of gune . the first day of the weeke . jn this plague i have considered the enmity of god , iam. 4.4 . how from the beginning , since mankind was devided upon the earth , the judgement of god the creator , and the judgement of men are contrary ; in that evill men sit on earth to judge god in his word and people , rom. 3.4 . and on the other side , god sitteth invisibly on his thraone , judging the men of the world in righteousnesse , psa. 9.1 chro. 16.14 . 2 chron. 6.30 . the judgements of men are in sight , but the judgements of god are seen of his people by faith , and they discerne how god hee killeth men by the plague , &c. according to the judgement of men , christ and all his people have their tempration under the authorities of men , luk. 22.28 . according to the judgement of god , the whole world hath its temptation comming from god , rev. 3 10. from whence we may gather in truth , that seeing these two judgement seates are so contrary , and the people that are separated to put difference so contrary ; the people of god are so farre from partaking of the judgements of god upon the people of the world , as the people of the world are farre from the judgements of men in the sufferings of christ . notwithstanding , if any of the people that are separated to god doe sinne secretly , or openly , hee judgeth them by plague , or other curses , and so killeth them like wicked men of the world , as levit , 26 25 . 25-num . 16.11 . — 46. with rev. 2.21 — 23. 2. i consider that it proceedeth from the efficacie of the resurrection of christ to justifie from sinne , rom. 4 25. with 1.4 , & 5.1 — 19. and all that doe not apprehend the truth of christ , raysed from the dead , they are yet in their sinnes , 1 cor. 15.17 . all that condemne us for doing the law , in the righteousnesse of christ doe judge the law , and doe in effect say that the law is sin , as rom. 7 7. whereas all that doe the law , confirme it to be holy , just , and good . the third day of the week . by observing the power of god , present t● helpe , i have compared salvation from the plague ( or other such curses ) by the faith of jesus , to that salvation from the bi●ing of serpents , when by faith they looked to the brasen serpent , and to the word of our god for helpe , as num. 21. with ioh. 8.14.15 . that whosoever can by the word within him , apply the communion of christ , either in his own body , by suffring , as a christian , or in true love and mercy with any that so suffer ; if any such are smitten , or infected with the plague , and they presently pray in faith to jesus the king of israel . looking to his power , authority , and immortality , together also , to the fellowship of his sufferings here on earth . i am perswaded that the plague shall have no more power over their bodies , but they shall be preserved to glorifie god , in the love of the church of christ , as they desire : but they must be mindfull in every danger presently to looke up to jesus , whom god gave to save the world , and they must looke , or pray in faith , of his name and of his judgement , joh 3.16.17.18 . the fourth day of the week : i have considered that they which have the martyrdome of christ , god truely known to them in their owne sufferings , have the communion of the sonne of god , jesus christ in whom they are wonderfully inriched in all speech , and in all knowledge , 1 cor. 1.5 , to 9. with 2.1.2 . — the fifth day of the week : i have considered the wonderfull price of mans purchase , and the reason of our being gods owne peculiar body in this price given , thus christ having given himselfe for the life of the world , and being gloryfied from the sufferings in mortality , hath obtained to give his holy spirit to those which follow him in the new birth , ioh. 14.16 — 26. with act. 2.33 . all therefore that deny themselves in their sinnes , and bring their bodies subject to god , so as he accepts of their body for a temple , by the gift of his holy spirit ; these are now bought with this price of the holy spirit which is of god : therefore seeing the spirit which is in the body , is one with god in christ , it is manifest , that not so much as the body is any mans owne , but it is christs which liveth in it , 1 cor 6.19.20 17. with gal. 2.20 . and thus every man that in the baptisme of christ , hath received the earnest of his spirit , as 2 cor. 1.22 . & 5.5 . ephes. 1.14 . is bought with the precious blood of christ , in that by the death of his flesh , he imparted the word of the living god , which remaineth for ever , according to the worke of god in the resurrection of jesus , 〈◊〉 1 pet. 1.18 . to 25. so as now he must give his body , which is thus bought from the earth , and from earthly men , to follow the holy spirit of christ , whithersoever it shall guide his body till death . ioh. 16.13 . — with revel. 14.3.4 . the sixth day of the week . in my sleepe by night , i was instructed in the righteous judgements of our god , by comparing them with the judgements of men , thus . there are diverse states of governement in the world , and these all have their religion severall under their owne authority . if any of these kingdomes doe send forth their spirituall authority to condemne and execute all within their dominion , which ( as they terme them ) are heretickes , schismatickes , and rebells against the present religion or worship of god , constituted by their authority : at the publishing of this judgement , all that are guilty in their consciences doe flee and hide themselves as from men , whereas all that are faithfull in that religion , and devour in that will-worship , doe not scare but are more bold and confident under the power of that god , knowing that every man shall be examined by name , whether he be hereticke ; if he be so found , it is examined , whether hee will repent , and conforme to their will , and not one shall perish without good tryall . such is the estate of the kingdome of god our creator , in the authority of his christ , those of the world whose hearts condemne them of rebellion against the world , and will of majestistie , and doe feare , and shift to put off his excention , whereas all that repent , and are reconciled to him in all things , and know the reason of his judgement , are safe from feare of the evill which is sent against those which are from their maker . for if men be so just , as nor to condemne one that is no rebell , or that will repent : how shall we thinke that the executioners of the judgement of god in the plague , warre , or famine , are carelesse to destroy any one without great cause . the first day of the weeke . i have grieved , to consider how men are deceived by the authority , or god of this world : in that they bring all , both god and christ , spirit and word , subject to their judgement , a thes. 2.4 . so that whosoever pray in spirit , subject to their spirituall authority , they pray but to what they are servants unto , which cannot helpe , because it is the feare and authority of mortall man , to whom such spirituall service is done , the onely true god and his christ is despised , the power and wisdome of man is exalted in their hearts , therefore if man doe not heare and helpe , there is not god to heare , except it bee to require vengeance for the abuse of his name and word . 2 i have considered , that they which use the word of the holy scriptures , translated or preached in worldly glory under morall authority , their estate is farre more inexecusable , then they which never use that word in way of prayer , praise , thankesgiving , or spirituall worship , because these doe not so blaspheme god in christ , as to give that honour unto man , the creature , which is due to the creator , as the professors doe . 3. i have observed , how the wise men of this world doe destroy their wisdome by thir authority , for in any doctrine of religion , they will propose the holy scriptures to be then wisdom and ground of truth : but if their doctrine be opposed by any , then they leave their wisdome and slee to their au●hority for helpe : which sheweth that their wisdome is but a pretence , and that their authority is the pillar and ground of their church . 4. i have noted also the deceit of mans mind , that not what he professes , or pretendeth in word to be his god and christ , is so to him , but what he mindeth in his heart under such a pretence : as if a man profess● the onely true god , or preach the lord jesus christ , and indeed doe minde another word or authority then of god : or doe seeke meat for his belly under the name of jesus christ : in these cases it is not what hee speaketh , but what he imagineth , mindeth and seeketh indeed , which is his god : and for the obtayning of the desire of his minde , he denyeth god in deed , and all power of godlinesse . 5. whatsoever spirituall service or worship men performe as to god , their reading , prayers , cryings , howlings , teares , and assembling in idoll churches are all turned into sinne , while they know not god , but give that service to the world or authority of men , which is onely due unto god the creator of all men , according to his word and will , manifested from the beginning in christ . the fifth day of the week . the building and maintaining of the heathen idol temples , hath been in enmity of the temple of our god in israel , but now they are in contempt of the temple of christ , which is his body endued with the holy spirit therefore all that partake of i doll-temples doe seeke their life and honour in the flesh , under the persecutor , and thereby turns the backe in contempt of the reproach of christ : they all deceive themselves in the flesh ; they seeke to save themselves by the authority of the devill to kill ; whereas to deny their service is to deny ones selfe ; for they will spoile one of all . fjnjs . rockes improved comprising certaine poeticall meditations extracted from the contemplation of the nature and quality of rockes, a barren and harsh soyle, yet a fruitfull and delightfull subject of meditation / by vvilliam prynne ... prynne, william, 1600-1669. this text is an enriched version of the tcp digital transcription a70872 of text r11087 in the english short title catalog (wing p4054). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 117 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a70872 wing p4054 estc r11087 12376803 ocm 12376803 60645 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70872) transcribed from: (early english books online ; image set 60645) images scanned from microfilm: (early english books, 1641-1700 ; 223:9) rockes improved comprising certaine poeticall meditations extracted from the contemplation of the nature and quality of rockes, a barren and harsh soyle, yet a fruitfull and delightfull subject of meditation / by vvilliam prynne ... prynne, william, 1600-1669. [4], 52 p. printed by t. cotes fo michael sparke ..., london : 1641. errata: p. [4]. this item can also be found following "mount-orgueil" at reel 397:2. reproduction of original in huntington library. eng meditations. rocks -poetry. a70872 r11087 (wing p4054). civilwar no mount-orgueil: or divine and profitable meditations, raised from the contemplation of these three leaves of natures volume, 1. rockes, 2. se prynne, william 1641 20134 242 0 0 0 0 0 120 f the rate of 120 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-03 emma (leeson) huber sampled and proofread 2006-03 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion rockes improved , comprising certaine poeticall meditations , extracted from the contemplation of the nature and quality of rockes ; a barren and harsh soyle ; yet a fruitfull , and delightfull subject of meditation . by vvilliam prynne , late exile , and close prisoner in mount-orgueil castle in the isle of iersy . psal. 18. 2. 31. 46. 2 sam. 22. 2. 3. 32. the lord is my rocke and my fortresse , and my deliverer , my god , my strength in whom i will trust , my buckler , and the horne of my salvation , and my high towre my saviour , thou savest mee from violence . who is a rocke save our god ? the lord liveth , and blessed be my rocke , and let the god of my salvation be exalted . psal. 40. 1 , 2 , 3. i waited patiently for the lord , and hee inclined unto mee , and heard my cry : he brought mee also out of an horrible pit , out of the miry clay , and set my feet upon a rocke , and established my goings , &c. london , printed by t. cotes for michael spacke , dwelling at the blue bible in greene a●bor 1641. to the right worshipfull his most highly honoured , speciall kind friend , the truly vertuous , and religious lady , anne carteret , wife to sir philip carteret knight : lievetenant governour , and baylisse of the isle of jersy . madame , vouchsafe to owne and patronize these meditations , which did first arise within those walls , which your bright vertues grace , and fitted were for that * high rockie place the poem 's like the subject , barren , rude , vncompt , yet wholsome to an heart renu'd : your kind acceptance will it crowne , and raise above its worth , and be the poets bayrs who for your noble favours whilst that hee remain'd close prisoner , exile in jerse . sequestred from all friends accesse , shall rest whiles any sparkes of life stay in his brest your ladiships most obliged , most devoted friend and servant william prynne . courteour reader , i shall request thee to correct these few presse errors , which have scaped in some coppies in my absence . errata . page 1. line 10. for the , read this . p. 3. l. 12. r. make . p. 28. l. 3 . when whom . 1.6 them r. him p. 19. l. 8 to r. in . p. 32. l. 24. of , on p. 33. l. 18. sinne , weeds . p 34. 7. they , these . p. 47. l 5 must , much . p. 65. l. 15. be , lie . p. 71. l. 19 greatest . p. 82. l. 21. lose , close . p. 83 l. 13. others , i. p. 93. l. 21. fined , fixed . p. 95 l 22. and , oh. l. 23 , satan , satin . p. 98. l. 25. them , then l. 27. stations , passions . p. 103 l. 15. over , ever . p. 108. l. 21 thee , they . p. 119 l. 6. to . or . p 125. l. 23 arriv'd , arm'd . l. 25. flattering . p. 149. l. 6. shall , should . p. 164. l. 1. the , then . p. 165. l ●● , th'one , thine . p. 169. l. 11. prints ' paints printers oft erre , but not as other men ; their errors are corrected with a pen . rockes improved . comprising certaine poeticall meditations , extracted from the contemplation of the nature and qualities of rockes ; a barren and harsh soyle , yet a fruitfull and delightfull subject of meditation . the proeme . when from the lofty * castle i espie the ragged rocks , which round about it lye ; my working thoughts begin from thence to raise some a meditations , to their makers praise , and mine own profit : which my heart may warm , yea mount to heaven , and vaine fancies charm . meditations of the first ranke , parallelling christ and rockes together . and first , the rockes doe lively represent a complete image , full of sweete content , of christ our rocke ; sith that both they and he in name and nature fitly doe agree . are they cal'd rockes ? so he in sacred writ a b rocke is stil'd , in these regards most fit . 1. the stony rockes no other father know but god who made them , from whose c word they flow so christ ( both god and man ) no father knowes but d god eternall ; from whose loines he flowes by such a e generation as exceedes mens shallow thoughts , and in them wonder breeds . 2. rockes are the f firmest ground whereon to lay , and found such buildings as shall not decay . but last and stand in spite of floods , stormes , wind , which may beate on them , yet no entrance finde , so g christ's the onely rocke , the tryed stone on which the church is built : on him alone our soules so safe , fast , firmely , founded lye , that they shall stand for all eternity unshaken , undemolisht , maugre all the h stormes , flands , winds , that on them beat & fall through men or devils malice : happie they who on this firme rocke , all their buildings lay . 3. rockes yeeld the sweetest i honey , men to feede : the k sweetest honey comforts , joyes proceede from christour rock , mens drooping souls to cheare and sweeten all sowre crosses which they heare . 4. all precious stones , and jewels rocks doe breed : all gemmes and pearles of grace from l christ proceed the first , our bodies decke , but for a space ; the last , our m souls , with an eternall gra●e . the first , in mans eyes are a lovely sight ; the last in gods eyes makes us shine most bright . o let us then , these jewels onely prise , which make us n comely in gods sacred eyes . 5. the richest mines of silver , gold , tin , lead , brasse , copper , in the wombes of o rockes are bred : whence not digg'd out with pains , they uselesse lie and none are better'd , or enricht thereby . thus all the mines , and treasures of gods grace are p hid in christ , as in their proper place . yet none doe happie , rich , or wealthy grow by these hidde treasures , though they overflow ; but those who take much q paines to dig them thence with prayers , teares , faith , hope , and patience . o let us then be ever drawing oare out of our rock christ , in whom there 's such store of richest golden mines , that all r who will may there their soules , and bagges for ever fill . 6. the purest , best , and pleasantst waters spring out of s rockes sides ; which sweete refreshment bring to man and beast , whose thirst they quench and stay , their bodies bathe , and wash their filth away . thus from our rocke christ , and his pierced side , such pearelesse streames of t blood and water glide , ( to save , bathe , clense , refresh all broken hearts , and quench hell flames , with sathans , fiery darts : ) as farre surpasse the purest streames that flow , from all the rockes , or fountaines here below . and now ( me thinks ) v the rock in wildernesse whence streames of waters gushed to redresse , and quench the peoples thirst , when moses rod it smote , and pierced by command from god . ( yea every rock whence cristall waters spring ) a lively x picture was , and is to bring our rocke christ to our mindes , and to present him to our eyes , and hearts with great content : from whose pierc'd hands and side with nayles and speare , whole y streames of precious blood , and waters cleare did sweetely flow , gods wrath to quench , allay , his peoples thirst , and wash their sinnes away . we neede not then a crucitixe , to bring christ to our mindes , sith every rocke and spring that flowes from thence , doth in more z lively wife present christ and his passion to our eyes ; let papists then behold their painted stickes ; each rocke to me shall be a crucifixe , as a god hath made it : and shall teach me more , than all the pictures of the roman whore ; which are meere b idoll , heathenish vanities , and c teach nought else , but errors , sinnes , and lies . 7. rock●s yeeld a pleasant d shade against the heate , the scorching sun and storms that on men beate ; which sweete refreshment to the weary brings , and cooles them more than any limpid springs . christ our rocke is a sweete refreshing e shade against all heates that scorch , all sinnes that lad● . his saints ; whose weary sinne-burnt soules can gaine no f rest but in his shade , which ends their paine ; yea fills them with such g peace , ioy , chearefulnesse , that they an heaven here on earth possess● . o let us still abide in this blest shade , where-with our soules are eas'd , and happy made . 8. the holes and clifts in rockes to which men h flye in times of danger , for security ; paint out the holes , clifts , wounds in christs pierc'd i side feete , hands , wherein our soules may safely hide themselves against all stormes that d●●●● , hell , world , flesh , or sinne can raise up , them to quell . o let us to these blessed holes , clifts flye for shelter , and in them both live and dye . yea let each hole and clift which we espie in rocks , present christs wounds , holes , to our eye , and so imprint them in our hearts and minde , that they may still sweete solace in them finde . 9. rockes 〈…〉 k w●are or waste , but last and know n●●hing●s , while things , seas still ebbe , and flow about them . so our rocke christ lasts for aye without ●ll change , both l yesterday , today , and still the s●●● for all eternitie , when all things else decay , waxe , old and dye . friends , p●●●nts , kindred , g●●ds , lands , cities , states , kings , kingdomes , yet the world , have m all their fates , falls , chang●● , periods ; and doe passe away ; whiles christ our rocke stands same at the n same stay . no change , ●g● o death can on him s●●●e , or lite , he still ●ontinues in the selfe-same plight , o let us then make him ●ur onely p stay , friend , tr●●sure , portion , who thus lasts for aye , then when all friends , helpes , stayes , hopes else faile , he alon● q more than all these to us will be . oh prize him most who doth all else excell , and still remaines when they bid us farewell . 10. rockes are to men the r strongest , safest fence , f●rt , r●fuge in all dangers : and from hence most castles , townes , forts on them setled ar , which guard whole kingdomes , both in peace and war ; to these men in all places us● to flye f●r ayde and shelter in extremitie , and is not christ our rocke , the strongest mound , the safest s refuge of his saints ? who found their forts , strength , fafty upon him , and flye to him alone in all their miserie ? where they in safty live , and dare defie both men and devils with securitie . o let us then on him alone repose our soules , who will t protect them from all foes . 11. doves , eagles , conies , fish in v rockes doe breed , build , dwell and hide themselves : christs chosen seede in x him alone breed , build , dwell , live , and ●ide from all such perills as shall them betide . let this their wisedome teach all others grace in this rock christ , their strength , nests , homes to place . 12. rockes have no outward y forme nor comeliness . to make them lovely . z scripture is expresse that christ our rocke had none , whence most a despise him whiles they view him but with carnall eyes . and yet as rockes , though ragged , vile and bare in outward forme , containe within them rare and precious jewels , stones , mines , of all kinds ; so though our rocke , christ , unto carnall minds in outward shew seemes base ; yet in him lye the b richest treasures , mines , gems , hid from eye : o judge not then by c outside , since corse skinne and rags oft times have treasures , pearles d within , whiles guilded outsides ( like a e pa●●ted grave ) nought else but dust , drosse , dung , within them have . 13. rockes fence the land against the raging seas , which else would swallow it with speed , and ease . so f christ defends his church and feeble sheepe , gainst deviils , tyrants , wolves ; who else would sweepe them cleane away , and speedily devoure , if not pr●t●cted by his mighty power . o give him then the praise of this sweete grace who thus preserves us safe in every place . 14. rockes oft times harbours make for ships to ride in safty both from pirats , stormes , winds , tide . so christ our rocke , an g harbour is to all , who flye to him , and for helpe on him call in all their troubles ; where they may repose themselves in safty , maugre stormes , or foes . 15. rockes through the world neare hand dispersed lie for men to h flye too , in extremitie . christ in i all places is still neare at band , a rocke to shield , and guard his chosen band , in all their dangers , and perplexities , thrice happy he who in him fenced lies . 16. god well accepted in most gratefull wise , and by some wonder grac'd the sacrifice which holy men upon bare k rockes did lay , and offer to him ; not on altars gay : thus god those praises , almes , teares , prayers , cryes , ( a christians best and onely l sacrifice ) doth most regard , and them alone approve which laid on m christ our rocke , doe from him move , and mount to heaven n sweetned with the fume of his rich odors , which their stincke consume . 17. altars of old were built on o rockes ; to shew that we no p altar else but christ should know ; and that all altars , offerings must proceede from him , or else they le stand us in no steede . those altars then are built but on the q sand , and sure to fall , which on christ doe not stand ; as none doe now , sith r christs death overthrew all altars but himselfe , both old and new . 18. no lasie , fearefull persons can ascend steepe craggie s rockes , but onely those who bend their mindes , force , might thereto , who hardly get vpon them but with earnest paine and sweat , nay falls , oft-times , and bruises : so all those who t sl●athfull are , with christ can never close : a rock so narrow , craggie , steep , sublime that , none , with ease , with paines , v few can him climbe , meeting with x many rubbes , falls , bruises , ere they climbe upon him , and a building reare . o then let all who thinke this rocke to mount of paines , sweat , fals , rubs , crosses , make y account . and then addresse themselves with z all their might vnto this worke , which will their paines requite . 19. rockes are too hard , on which to sleepe secure : and they must a watch , not sleepe whom christ keepes sure . those who intend on this rocke safe to lye , must b shake off sleepe , with all security : watching and c praying alwayes night and day , lest world , flesh , devill them surprize and slay . 20. rockes in , or neere the seas , and waters are ; and doe their heads , most part d above them beare : so christ , our rocke , on earth did oft reside neare to the sea ; yea , on it , walke and ride : lifting his head above the proudest seas , and calming all their raging waves with ease : to shew that he was e supreme lord of all the world , when seas and floods before him fall ; yea , prove a footestoole for his feete to tread , and g walke upon in safty , without dread . all other rockes in waters sincke , christ sailes , swimmes , walkes upon , and over them prevailes . 21. most , ragged rockes contemne , neglect , forsake , vntill some h dangers force them to betake themselves unto them for securitie , and then they prayse , and highly magnifie those rockes they held before in such disgrace , as the most strong , sweete , best , and safest place . so , most this rocke christ quite i neglect , despise , desert , abandon till k extremities enforce them to him , to protect and free . them from the evills which they feare and flee . and then no place so sweete , safe , delicate as this our rocke before left desolate . but yet as those who unto rockes doe flye , not out of love , but meere necessity , l for sake them quite , where as their dangers end ; so , such whom feares , or perills force , and send ( not sincere love ) to christ our rocke , l away depart from him , and will no longer stay , when as their dangers , troubles , feares are gone , and most unkindly leave him all alone . hence may all popelings learne , that multitude , christs , or his churches truth doth m ill conclude . 22. rockes humble are , and never upwards tend , mount , swell , but n downe their heads and motions bend . so christ our rocke , did o humble and abase himselfe , but never sought high state or place ; moving from heaven downe to earth below , to quench all pride , and make men humble grow . who then dares swell with pride , or haughtinesse when christ , himselfe did thus so low depresse ; though p king of kings , and lord of lords , most high , nay second person in the deity ? 23. high rocks a pleasant q prospect yeeld , whence men sea , land , nay heaven may the better ken. and with delight see farther , and farre more than they on lower ground beheld before . thus men high mounted on our rock , christ , view from thence , with most delight , such r pleasant , new and glorious sights of god , and things above as rap their soules , and make them sicke of love . thence they behold all earthly things below with other eyes , and both discerne and know them to be vile , base s drosse , meere vanity ; and very small when view'd thus from on high . 24. when t serpents upon rockes doe creepe or glide they leave no tract , way , steps , that can be spide . when that old serpent satan crept upon our rocke christ , with his strong temptation , he v nought prevailed , and no print , step , trace , of him or his assaults on him tooke place . 25. when christ our rocke for forty dayes and nights hid fasted , then the devill him incites to x turne stones into bread , himselfe to feede ; which he denide , though then he bread did neede : yet of his tender mercy to mankinde , and their poore soules , which are with hunger pinde , he dayly turnes a rocke ( himselfe ) to y bread of life , wherewith their hungry soules are fed . yea , rather than his chosen , bread shall neede , the rockes and stones their soules shall fat and feede , nay feast with those sweete wafers , which their minde , by z meditations doth within them finde . let then our hearts be right , we neede not feare a a want of bread , food , them to feede , feast , cheare , since every rocke and ston's a magazine to feede , store , feast them still with bread divine . 26. when god himselfe of his abundant grace shew'd forth his glorious presence , and blest face to moses and elias ; he them plac'd in b clifts or caves of rockes , and there them grac'd with this grand honour , him to view . when we gods sweetest c face and presence long to see , our soules to ravish ; we must stand , and hide within the clifts of our rock , christs peirc'd side ( which these rockes doe but d figure , ) the sole place wherein we may with comfort view gods face . o let our soules in these clifts dwell and stay , where god his e face and presence doth display , in such sweete manner , and such lively sort , as will our soules with love and joy transport . 27. rough ragged rockes and stones , cause men to f fall and stumble on them ; yea , oft times withall , themselves to bruise , maime , breake , and hurt so sore , that they expire therewith , and rise no more ; thus christ becomes to many a wicked one a g rocke effensive , and a stumbling stone who on him stumble , slip , and headlong fall , and dash themselves in pieces therewithall . o then beware how we against him hit spurne , stumble , who to () shivers will us split . 28. some h rockes of flint yeeld softest oyle , to swage , and supple hardest swellings , when they rage . heale wounds , and ulcers ; supplest oyles of grace , which i soften hard hearts in a little space ; k asswage our paine , our aches , wounds , sores cure , proceede from christ , a rocke most firme and sure . lord give us store of this soft oyle , that we our hearts made soft , our wounds quite heal'd may see . 29. the mines and treasures which in rockes hid lye , l exceede mans search and full discovery . the sacred hidden treasures which doe dwell in christ our rocke , are so m unsearchable ; vast , boundlesse , endlesse , that they farre exceede saints largest thoughts and in them wonder breede . o let us still contemplate more and more the n height , depth , length , breadth , of this searchlesse store . to fill our soules with sweetest joyes , and make them for the love of these , all else forsake . 30. rockes are most patient and doe not o complaine cry , stir , though tempests , seas , winds , axes , rain , nay sledges beat upon them , and them bruise , break , hew , cleave , pierce , cut , lance , & much misuse . so christ our rocke , endured p patiently , his crosse , wrongs , suffrings , death without all cry , complainte , resistance ; like a sheepe before her shearer , which doth neuer bleate , stir , roare . o let all christians now at last from q hence learne to beare crosses with like patience . 31. the r floods , windes , stormes against the rockes oft beate ; they still exposed are to cold , or heate : sometimes the seas surround & drown them quite and oft the yee and snow them hide from sight : so christ on earth s assaulted was with windes ; floodes , tempests , heate , cold , crosses of all kindes , which for a time did hide , immerge , at last , quite over-whelme him , till the storme was past . what christian then can thinke himselfe t secure from stormes , winds , floods , sith christ did them endure ? 32. when christ gave up the ghost , the ( v rockes did rent , the death of this cheefe rocke for to lament : yea , to beare witnesse of his deity , who though he dy'd , made x rockes in pi●●es flye . that heart is harder , worse than rock or stone , which christs death cannot rent , nor cause to moane . yea every y rockie heart must melt , 〈◊〉 , fall in pieces , when christ shall it shake , smite , call by his almighty hand , or voyce which make the hardest z rockes and hearts to melt , split , shake . lord let the thoughts of thy death quite relent our rockie hearts , and move them to repent . 33. rockes a seldome rot , corrupt , or putrifie : b christ rotted not , whilst he in grave did lye ; that so he might our rotten corps thence c raise free from corruption , him for aye to prayse . o feare not then , though we returne to dust , christ at the last d will scoure off all our rust , drosse , and corruption ; and our corps restore to such a state , that it shall dye no more ; but live in endlesse glory , and excell the e shining rayes , which in starres , moone , sunne , dwell . 34. rockes though they drowned be , appeare againe , and fixed in their places still remaine : so christ , though dead , and layd in grave , arose againe the f third day , yea to heav'n up goes , above the reach of floodes ; where he on high hath fixt his throne for all g eternity . here shall this ever-living raised rocke for ever h reigne amidst his chosen flocke . 35. our rocke christ being dead entombed lay within a i rocke ; where he grim death did slay . we , dust and earth , when dead , to k them returne : but our dead rocke , a rocke had for his vrne , which him receiv'd , and harbor'd even when , he slaine , and quite l rejected was by men . o rockes of flesh , and bowels , which first m rent themselves , his bloody passion to lament ! and then him in their bosomes lodge , and plac'd , when men him slew , forsook , and most disgrac'd ! o men ( more n hard than any rocke , flint , stone , who never , pitty , feele , regard , bemoane christs cruell death and passion ; nor receive him , when the rocks rent , and him house-roome give ! o let us learne from hence , how hard , unkinde , ingrate we are to him , who still shall o finde more pitty , harbor , love , from rockes than we , vntill our hearts by grace relented be . and let this thought our hearts of rocke now thaw , and floods of bitter teares out from them draw . 36. in fine ; when we consider that p christ lay intombed in a rocke ; yet the third day rose up from thence : it makes each hole and cave we see in rockes , no other but a grave : and points us out the q place where we must lye inter'd , ere long , and fits us still to r dye ; which done , it then revives our soules againe with this sweet thought , that we s shal not remaine in gr●ve for ever ; since our saviour rose from thence againe , to rayse us , and all those who are his members , from the dust , to t raigne in endlesse blisse , where he doth now remaine . let these sweete speculations ever cheare our drooping soules , and banish all their feare . thus barren rockes unto a pious minde may fruitfull prove , it it v christ in them finde ; when they in name and nature thus expresse unto the life , with fruite and pleasantnesse ; farre better than all pictures which the blinde , dull papists make , to bring them to their minde , as if his x word , workes , sacraments , yea , y man the truest , best idaea that we can have of him ) with each rocke , stone they espie were not enough to shew him to their eye , without those idols , which have thrust aside these better pictures , and christ from them hide . 38. blessed lord jesus who the z only rocke , and refuge art of thine elected flocke , teach us thus sweetely to behold , and view thee in each rocke we see ; for to renue , melt , change , delight , rejoyce our hearts , & make them out of love to thee , all else a forsake : still b living , cleaving , dying unto thee the onely rocke , where they full safe shall be . meditations of the second kinde , comparing rockes and sinnes together . againe , me thinkes , the rockes doe typifie , the nature of those sinnes which in us lye . 1. for first , all rockes exceeding c heavie are , to those who them upon their shoulders beare : yet light , not pondrous to their proper place : so , to all hearts renu'd with saving grace all sinnes more d heavie than rockes are , and seeme ; though stony hearts them light and easie deeme . e 2. rockes presse and bruise them sore on whom they lye , and for meere anguish make them roare and cry . sinnes doe fo too ; when god doth once awake mens soules , their pressure makes them f roare and quake . o then beware of sinnes , which g bruise , oppresse our soules , and worke nought else but their distresse . rockes sinke , and bend still h downe wards : sins doe so , tending to i hell the place to which they goe : each day they sinke men lower than they were , till by degrees they them to hell downe-beare . oh then betimes shake off these k weights , which presse and sinke our soules to hell , without redresse . 4. rocks l cold , hard , dead and senselesse are ; m sins make all such , within whose hearts they lodgings take : beware then how such guests we entertaine , by which our soules are deaded , hurt and slaine . 5. rockes make men oft to stumble , slip , and fall ; and break their bones , limbs , neckes , oft times withall : sinnes o doe the like . if then we would be free from slips and break-neck-falls , we must them flee . 6. rockes are p deformed , horrid , barren , vile ; and so are q sinnes , with all whom they defile . these make men ugly , filthy , steril , base , and all their glory , beauty quite deface ; yea , change them into r monsters , wolves , dogs , swine ; nay s fiends incarnate . o then sinnes decline ! 7. where t rockes once fixe their stations , they remaine ; and none but god can move them thence againe : so sins once setled in mens hearts , there v stand east ●entred , till gods owne almighty hand expell them thence . o then let no sinnes lye upon our soules , but out them presently , lest they should x settle ; for if once they rest within them , they are hardly dispossest . 8. rockes are y exceeding hard to batter , breake , mine , pierce , demolish . so let all men speake , and they must say , that z all sinnes are so too , we ruine , breake them still with much adoe . he who doth thinke his sinnes with ease to quell , shall never tame , nor from him them expell . 9. rockes make their dwellers a fearelesse , and secure of foes or perils , and to thinke all sure : sinnes b doe the like to those that in them dwell ; who feare no dangers till they sinke to bell . o then beware lest sinnes make us secure . no state's so ill , as that which seemes most sure ! 10. all rockes are c blushlesse , shamelesse , impudent ; sinnes are so too , nought can then daunt , relent . and by degrees mens hearts , browes they so d steele that they no sinne , blush , shame , disgrace can feele . take ●eede then lest sinne , first , us shamelesse make , then senselesse , gracelesse , fit for hells dread lake . 11. rocks , stones e good grounds oft spoyle , and quite deface : so f sinnes good men deprave , marre sham● , disgrace . 12. rockes , stones in fertile soiles them g barren make ; and nought will spring , or grow there , till men take them thence : so rockes and stones of sinne decay , and make men h fruitlesse till remov'd away . no fruites of grace will ever grow , or sprout up in them , till these stones be digged out . 13. great rockes i apparent are to each mans eye , and all both farre and neare may them espie . great sinnes in all , in k great men specially , themselves to all both farre and neare descry ; whence l scripture faith , they are on rockes tops set , and doe in m others worlds of sinnes beget . let all , but great ones chiefely , all sinnes flye ; which though kept close , will yet n themselves descry . 14. wilde o goates in rockes feede , live , and much delight : so , wicked men , stil'd p goates both day and night in q sinnes and lusts doe wallow , live and joy ; though they their soules at last will quite destroy ▪ o madnesse ! thus in sinnes to take delight ; which against god , soule , body , alwayes r fight . 15. the steepe high rockes , and forts which on them stand are never s seal'd , or won but by strong hand ; much paines , long seige , or famine , which doe pine , or starve their men , and cause them to resigne . the steepe , high , craggie rockes and forts of sin within us , none can ever t s●ale , force , win , but by strong hand , much cost , paines , sweate , strife , care , long seige , and fasts , by which they starved are , and forc'd at last for very want to yeeld , where else they would have made us leave the field . it s then no easie thing to conquer sinne : they must bestir them who its forts would winne . 16. rockes , v wrecke , sinke , breake ships , boates : so sins oft x split and drowne those soules which on them dash or hit ; not in sea-waters , but in lakes of fire , where they shall ever feele gods scorching ire . 17. instruct us then , o christ , our rocke , to shun all sinnes as rockes , and not on them to run , for feare of ruine , and still give us grace to flye these rockes of sinne in every place , with greater care than y sea-men do● avoyde those noted rockes , which thousands have destroyd ; not once presuming to approach or hit against such rockes , as others soules have split . and since sunke rockes of z secret sinnes that lye hid in our hearts , and a worldly ●●●●ity , mirth , pastimes , pleasures , ( whe●e we le●st suspect , or feare a danger ) most soules still have wre●kt ; teach us these rocks to see , and then to flye with chiefest care , and them not to come nigh . yea , sith no sea so fraught with rockes can be , as this whereon our soules sayle towards thee : o shield us from these rocks by thy great power , which else will split and sinke us every houre : that so we may at last arive secure in heaven's blest port , where joyes for aye endure . meditations of the third sort , suiting rockes , and gods elect together . besides , these rockes present before our eyes the state of gods elect , in lively wise . 1. rockes fixed are , not tossed to and fro , with every winde , storme , tempest : even so gods chosen sheepe with c firme and stable hearts adhere to him in all their troubles , smarts : no stormes , windes , crosses , changes can remove them from his word , sonne , spirit , truth or love : when d troopes of others shrinke , and fall away , they cleave to him as to their onely stay . 2. rockes many e winds , stormes , tempests undergoe : and doe not all the f saints , whiles here , doe so ? 3. rockes meekely beare and suffer stormes that fall , and never fret , rage , or repine at all : gods g saints without all murmur , fret , or cry their crosses , losses beare most quietly ; submitting unto god , whose providence all bitter potions doth to them dispense . 4. all men on h rockes may safely build and rest : and of all trusty friends , the saints are best . on i whom we may all times with trust relye , and to them in all dangers safely flye . 5. rockes k bare and ragged are : the saints oft l poore , in outward state ; but seldome begge at doore . 6. yet though rockes outsides be but base and rude , they richest mines within their wombes include : so though saints outsides be but ragged , base , within them m hidden lye gold-mines of grace . 7. stone● digged out of rockes and hewed square the n fairest temples , buildings make that are . so gods elect , though vile whiles that they lye in natures quarries in deformitie ; yet hew'de out thence , squar'd , polisht by gods grace , and layd in order in their proper place , become o rich temples wherein god doth dwell , and doe all other structures farre excell , in worth , and glory : lord thus square , and lay us in these sacred walls , which last for aye . 8. rockes for the most part lowly are and meeke : the p saints are so , and no high places seeke ; in this vaine world ; where they dejected lye till god advance them to the starrie skie . 9. rockes kingdomes , islands guard and fortifie gainst raging seas , floods , stormes , and enemie : q saints holy lives , and frequent prayers ar states surest guards ; forts , both in peace and war ; these shield-off judgements , foes , plagues , yea gods ire , which else would wast , and scorch them worse than fire . 10. rockes from their sides send forth r springs sweete and pure , mens thirst to quench , their wounds and sores to cure : and who but christ and saints can s comfort bring to sinne-sicke soules , and those who feele the sting gripes , torments , flames of hell and conscience ? or binde up broken , hearts , and chase from thence all feares and horrid terrors ? which an hell on earth oft make in those wherein they dwell ? hence all such wounded soules doe ever fly to t these for comfort in extremity : since no ungodly wretch can cheare , or ease a sinne-sicke soule , nor aking heart appease . 11. rockes most despised and neglected are , as worthlesse creatures : thus gods saints oft fare v contem'd , abhor'd of most , as vile and base , though of mankinde the onely pearles , starres , grace . 12. rockes hurt no shippes , boates , men , but such as x hit themselves against them ; and so breake or split : so gods elect doe never hurt , breake , quash any , but those who y wilfully rune , dash , bruise , breake themselves against them ; who must check and blame themselves , not them , for this their wreck . 13. god first ingrav'd his sacred lawes upon a marble rocke z a table made of stone ; not brittle glasse , soft paper ; that they might out last all time : god , still , his lawes doth write on hardest rockes ; saints stable a hearts , whereby they time survive , and gaine eternity . the two first stony tables whereupon god stampt his lawes , broke , lost were long agon : these harder tables of saints hearts remaine , and in them gods blest lawes for aye retaine . lord , i my heart a b rocke have made : o carve therein thy lawes , from which it may not swarve and since it shall out-dure the firmest rocke , o , this rich treasure ever in it locke ! yea , make each saints stone-heart the treasury of thy sweete lawes , for all eternity . 14. rockes in most places thinly scatred are ; saints in all places are most c thinne and rare . d dispersed here and there , where hid they lye in secret corners in obscurity ; driven from country , lands , house , home , by those who for their e goodnesse onely are their foes . 15. rockes burnt to f lime , doe fasten , joyne , sement stones in all buildings , and them free from rent : yea ; laid on barren grounds where nought would spring , they make them fertile , and great crops to bring : so gods elect , when melted by the flame of his sweete spirit , g knit , unite the frame and stones of his church here on earth together , and keepe out errours , sects that would it sever : yea , sent to barren soiles where grew no grace , they make them h fruitfull , and in better case . 16. rockes cut and polisht , turne to richest gems become kings treasures , i crowne their diadems . saints squar'd and polisht from their drosse by grace , prove gods rich k jewels , in his crowne have place . lord so refine me that i may be set , a stone , pearle , jewel in thy coroner . amidst those saints which thou reput'st such gems as farre excell , out-shine all diadems . sweete jesus make me of thy chosen flocke , that i , like them , may be a blessed rocke . meditations of the fourth classe , sampling rockes , and rockie hearts , with ungodly men , together . yet more , me thinkes rockes represent to all mans rockie heart , and nature , since the fall , in some respects , wherein they well agree with stony hearts ; from which god make us free . 1. rockes are exceeding l shamelesse , impudent , nought will them daunt , or cause for to relents so men of stony hearts , have m browes of s●●●●● , faces of rocke , which no blush , shame can feele . no shamefull sinne , convictions , or disgrace will daunt , or cause them once to hide the face . it is their n glory to be voyd of shame , and vaunt of that which doth them most defame . 2. rockes shew no mercy , but to o peeces mall , breake , bruise , or hurt , all those on whom they fall . so men of rockie hearts are p mercilesse , and breake , bruise , teare , crush , all they doe oppresse . no cries , parts , vertues , merits can asswage their cruell projects , nor divert their rage . o let me rather fall into the pawes of q beares or lyons , than an hard hearts james . 3. rocks make those r milstones which doe grinde , bruise , teare the corne we use , to make us bread , or beere : so men of rockie hearts still serve to s grinde , presse , bruise gods chosen , till they be refinde from all their huskes of sinne , and made meete food for gods sweete pallate , to their greatest good . 4. some rockes burnt in the fornace harder grow ; and nought but t st●ele , or iron from them flow : which serves to breake , hew , polish , fit , and square rude rockes and stones , and stately piles to reare : gods fery fornace rockie hearts makes more v hard , and obdurate than they were before ; yea all its scorching heate the which they feele , serves but to turne them into harder steele , or iron ; for to breake , hew , polish , pare the rockes and stones which god layes in the rare and choisest buildings of his church : whose walls are x built , not ras'd , with these hard iron malls . and tooles of steele , though they no y part nor share have in the temples which they helpe to reare . 5. the most mischievous instruments of war wounds , bloodshed , first from z rockes extracted ar ; as canons , musquets , bullets , sword , bills , speares with other weapons , where with man kills , teares , torments , maimes , stabs his brother in despite , as if he did in nought but blood delight : so from mens stony a hearts first flow and spring all mischiefes , murders , warres , sinnes , each ill thing : these were the artists which did first invent each bloody , murth'ring , warlike instrument ; the shops in which they forged were , the armes that weild them still , & work a world of harmes . o cursed hearts of rocke from whence doe flow all evills , mischiefes , woes we heare , see , know ! lord free and ever keepe us from such hearts , which are the cause of all our sinnes , ills , smarts . 6. rocker make those in them b carelesse , proud , secure from feare of danger : stony hearts are sure to make all c such , in whom they a●e , and snare them in great mischieses ere they be aware . rockes are d exceeding hard ; and sooner broke than squar'd or polisht with the axes stroke : mens stony hearts so hard and flinty are , that all gods a●es , judgements e cannot square them to his rules , nor cause them to amend , and sooner breake than rent , or make them bend . he who in hardest f stones of old imprest his sacred lawes , upon a rockie brest cannot ingrave them : lord what hearts of flint have men , whereon thy lawes can make no print ! nought but childs blood these g adamants can thur and square then to the models if gods law 8. no heate of sunne or fornace rockes will melt , but harden rather , and their heat 's not felt : gods h sun-shine mercies , and his sweetest grace ; his fiery fornace , and his frowning fa●e , mens rockie hearts will neither warme , relent , affect , melt , change , nor more them to repent . 9. most rock , 〈◊〉 l 〈◊〉 , yeelding nought for back or belly , that mankinde or beasts doe lack : mens k st●ni● heart● as barren : no good thing , no fruites of grace , faith , v●●●●● in it 〈◊〉 . 10. thornes , thistles , l brambles , weedes of rocke of● grow ; all stony hearts with these , still m over-flow ; fruitefull in nothing , but those 〈◊〉 of vice , and sinne , which barre them out of paradise . 11. rockes deafe and sencelesse are of good , and ill : hard n hearts are so , and neither can , doe , will , gods word , law , workes regard , heare , understand ; nor , feare his angry ; kisse , his soothing hand . 12. the fiereest stormes , o winds , waves , on rockes doe dash : gods p sorest judgements stonie hearts doe lash : and though they seldome feele gods stroke or curse ; this nothing mends , but q makes their case farre worse . 13. the pleasant showres , drops , dewes that on rockes light . make them not fruitfull , nor in better plight : but glide away forthwith , not sinking downe to make them mellow , good , or sinne to drowne : so rockie r hearty , though they receive the raine , and frequent flowres of god , blest word ; remaine still barren , hard , and sencelesse ; nought will stay that drops upon them , but all slides away that 's good or sacred ; onely flouds of s sinne , sinke downe with speede , and freely enter in . 14. none craggie t rockes will till , plough , plant , or saw ; their labours lost who doe it , nought will grow . obdurate hearts few use to plough or till with godly precepts , counsells ; sith they still v neglect , deride , contemne them ; so at all the seede is lost which on the rockes doth fall . 15. rockes blunt , and hurt the edge of tooles that smite , or square them for good uses ; yea in spite their chips and shivers dash against the eyes , face , shins of those that hew them . loe the guise of rockie hearts , which x hurt and malice those who checke their sinnes , and hate them as their foes . yea , let their pastors in their ministry but touch their sores , into their face they flye : so zealous are they for those sinnes , which end in hell , when they will not gods cause defend . o that our zeale for god were halfe so much as for our darling crimes , when men them touch : then would we let them y strike , wound , lance , yea slay our dearest sinnes ; and thanke , not them gaine-say . 16. rockes cold and heavie are , and z never move out of their places ; nor mount up above unlesse perforce ; and then they ever a bend downe to the center ; whence they did ascend so b rockie hearts are cold , and lumpish still to all that good is ; prone to nought but ill : no love , heate , zeale to god within them flame ; his cause they 'le not stir in for love , nor shame : their thoughts , minds , cares are fixt on c things below , and never upwards soare to view , mind , know the things above ; unlesse some d sodaine feare of death , hell , danger up them scrue or reare against their wills : which past , to earth they hie with greater poyse , and there still groveling lie . 17. rockes e dumbe and silent are : so hearts of stone for good discourse have neither tongue , nor tone sitting still f mute like stones without voyce , sence , when any fall to godly conference . 18. rockes g bare and naked are ; whence all may spie their nakednesse , and grosse deformitie . all stony hearts , are h naked , poore , and bare ; their barenesse , vilenesse , wants exposed are to all mens view ; till christs rich robes of grace cloath or adorne them , and these wants deface . 19. rockes livelesse are ; and stony hearts are i dead ; no life of grace was ever in them bred : yea , all who now draw breath , must shortly k dye , ( who knowes how soone ) and dead as rockes shall lye . 20. rockes till by force they broken be , and slit , l hewd , polisht , for all buildings are unfit : thus rockie hearts till god them m rent , hew , square ; to build his house , church , temple , uselesse are . 21. rockes make men n fall and stumble , to their paine and hurt : that o rockie hearts doe thus , t is plaine ; since all our slips , falls , bruises , sinnes proceede from stony hearts , which make us take no heede . 22. rockes p shipwracke those , who doe too neare them sayle ; and sunken rockes to split ships most prevaile : thus rockie hearts unlesse we from them fly will q wracke us all ; but yet especially when neither felt , nor seene : for then we run with full-saile on them , and are quite undone . 23. rockes feele no burthens , weights that on them lie ; so rockie hearts doe never r sigh , groane , cry vnder the weights and burthens of their crimes , ( though s heavier than the sands a thousand times ) and why ? because they never feele their poyse till it them sinke to hell , and quite destroyes . 24. not all the men on earth , with all their art can make one rock , or stone ; much lesse an heart ; but onely t god himselfe : yet men alone are the v creators of all hearts of stone , not god : o wonder , that men should create nought but hard rockie hearts which god doth hate : such hearts can none else but men , fathers call , which sinke still downewards , till to hell they fall . 25. o then when ever we a rocke shall see , let these thoughts to our mindes recalled be : yea , ponder what old x rockie hearts we have by sinne and nature : then new , soft hearts crave , with fervent prayers , grones , sighes , teares ; so we our hearts of rocke , to flesh transform'd shall see . and if we finde , feele , know by signes most sure our hearts thus changed , and made soft , and pure ; let us forever in word , deede , life , thought , extoll and ( y ) praise him who this change hath wrought ; keeping a narrow z watch both night and day , over our cheating hearts ; for feare lest the : should by degrees freeze , or grow a hard againe , yea turne to rockes , and so for aye remaine . 26. sweete jesus b take our stony hearts away , and give us hearts of flesh , we humbly pray ; and of all other plagues , from us avert this as the greatest , an obdurate heart . and since of all our parts thou dost require , seeke , prize our c hearts most ; grant us we desire such broken , contrite tender hearts , as may delight thee most ; and never from thee stray . such hearts thou onely canst d create , not we ; make our hearts such ; then happy shall we be . miscellanie meditations of the fifth kinde . to winde up all ; rockes to our mindes present some other usefull thoughts , with great content . 1. when we behold some e stones with tooles and barres dig'd out of rockes , and taken from the quarres ; to build some stately church ; whiles others stay still there , unwrought ; though quite as good as they : it mindes us of that common rocke wherein mankinde corrupted lay , through adams sinne : from whence god by f election and meete grace culls out some stones ( though few ) which he doth place within his churches buildings ; where they lie fast joyn'd to christ , for all eternitie : when as all others ( though as good as they and of the selfe same rocke , quar , lumpe , and clay : ) ●ye still unpolisht , in the rotten masse , and state of sinne , untill to hell they passe ; without injustice , since gods grace is g free ; and none but for h some sinne shall damned be . 2. when i consider that all i tombestones , urnes , and tombes , where man , * meere dust , to dust returnes ; are broken pieces of some rockes ; i then behold my tombe-stone , in each rocke i ken : and say ; loe here 's the lasting monument wherein my body must ere long be pent , and shut close prisner , till the k judgement day , when all its rust and bolts shall fall away . which thought digested , makes me still amend my life ; and fits me alwayes for mine end . let all revolve it oft within their minde , and they shall treasure , honey in it finde . 3. when i behold some people dwell , live , lye in l caves of rockes ; i then thinke presently ; he who a cottage wants his head to hide , shall finde some rocke , or hole where to abide ; in which he may sleepe freer from feares , foes , and cares , than those whom castles , guards , inclose . what neede we care then here for house or home , if these should faile , yet rockes will give us roome to lodge and hide in : here m gods dearest saints have liv●d , and bid oft times without complaints ; and beene more happie in these caved stones than greatest monarchs in their royall thrones . repine not then though clifts of rocks should be thine house or home , sith there thou mayst be free , safe , blessed , chearefull , and to god more nigh than those who in the fairest pallace lye . 4. the precious jewels n treasures , stones which are lockt up and bid in coursest rockes , declare gods dearest saints and jewels common case , and state on earth : who thrust out with disgrace from house and home , enforced are to flye to o cave● and rocke● , where they imprisned lye : whence driven out againe by bloody foes ( like gold or jewels out of rockes ; ) they close and locke them up againe in p prisons , goales or nastie dungeons , amidst filth , dust , * coles , the ●●mmon q c●●kets where these gemmes , pearles lye vnti●l 〈◊〉 fl●mes them into ashe● frie . ye●●●●rag● noble s●ules , whiles thus you fare it 's a sure signe you pe●relesse r j●wels are , and god ▪ choyce tre●●ure , since you under locke , thus lye , ●ike gold , gems in some casket , rocke : and that you shall be s surest kept of any , because kept closest , and not seene of many . the choycest things men ever closest t locke ▪ and wolves runne loose , whiles god doth v fold his flocke . 5. rockes love to x shew , not hide their nakednesse : adam and eve y blusht at their naked dresse when they beheld it , and did bide for shame , till they with coates of figge-leaves vail'd the same . those wanton females then that take delight , their z naked breasts , neckes , armes , ( like some strange sight ) to shew to others , without blush or shame , in spight of god , men , who them taxe and blame : are rather shamelesse rockes than adams race ; and for the most part voyd of sence , shame , grace ; if not of honour , and true a chastitie , sith most is common which doth open lye . 6. when we behold men with much danger , swet , paines , trouble , vilest wrack to gather , get , and draw from sea-rockes , for to burne , or dresse their tilled grounds , and mend their fruitfulnesse . me thinkes it should wring b teares from us , to see what paines these take for dung , whiles they and wee doe not take halfe the care , paines , travell , sw●et the richest gems of grace to digge , fetch , get from christ our rocke , which would not onely cheare and warme our soules , and make them fruite to beare ; but them c adorne , enrich , store in such wise , that they all else as vile dung would despise . for shame then henceforth let us take d more paine these richest gemmes , than they base wracke to gaine . 7. when i a rent or clift in rockes espie , it mindes me of the dreadfull majestie , and mighty power of our god which make the hardest e rockes for feare to split f rent shake and duely pondred would in peeces teare our rockie hearts , & make them quake for feare 8. when i behold men , tempests , waves , raine , winde , beate long on g rockes , and yet no entrance finde : it makes me see what h rockie hearts we have at which though christ ( who seekes our soules to save ) doth dayly i knocke by his word , grace and sp●rit , saints , preachers , motions ; and oft times them smite with sundry judgements , tempests , seas , malles , winds to make them open , yet but k seldome finds , or makes an entrance : nay though many yeares , he thus beates on them , yet no fruite appeares : o hearts more hard than any rocke , flint , steele , which all these strokes upon them never seele ! o l patient jesus ! who so long canst beare , with such hard hearts , which will not melt nor teare ! 9. when i behold rockes , stones , most ragged , base , rude and deformed in their native place , m hew'd out from thence , and polisht by man-kinde turn'd into goodly structures of each kinde and made rich statucs , n jewels , ouches , gemmes , yea , set in gold and royall diadems . i thence conclude , that god with much more ease speede , art , can turne , when ever he shall please , the o hardest , vilest , rockie hearts that are into rich temples , jewels , gemmes most rare ; yea set them in christs very royall crowne like precious stones unto their great renowne . as he did p paul , q manasses , and all those most glorious saints which heav'n doth now inclose . let no man then though ne're so meane , vile , base , lewd , sinfull , once despaire of gods free grace , which in a moment can r change and transtate him from his wretched to a glorious state . 10. when as i see the s waters that doe streame and gush from stony rockes , me thinkes they seeme a lively image of those t teares that flow from rockie hearts , when they once tender grow . through gods sweete grace and spirit , which can melt the hardest hearts to teares , and them relent as he did rockes of old , whence v water gusht by streames when he them either smote or crusht . blessed lord jesus , soften , breake , relent our hearts of rocke , and cause them to repent , and send forth streames , nay floods of teares to wash , our sinnes away , and all their force to quash . 11. x eagles in lofty rockes still breed and lye , and from their toppes their prey farre off espie : gods chosen saints whom scriptures oft compare to y eagles , upon christ high mounted are : ( the tallest rocke ) on whom they z build , lodge , stay , and thence they seeke , finde , take their sacred prey . lord make our soules with eagles wings to flye , to this sweete rocke , and there to live and dye . 12. when i contemplate how rockes a christall springs which serve to moisten , soften other things , make trees , herbes , grasse , plants , flowers spring and grow ; and queneh the thiest of all things here below ; yet neither moysten , soften , fructifie the rockes themselves , still barren , fruitlesse , dry : me thinkes i view in them some rockie hearts , endew'd with rare , rich , profitable parts of art and nature ; which doe good to many , yet to their owners good , they doe not any . how many preachers others helpe to save yet b damne themselves ? and whiles they others gave the food of life , have starv'd themselves to death : others made fertile , themselves barren heath ? how many c wise to teach , rule , counsell all except themselves , and so through folly fall : it s hardly worth the name of good art , skill that betters others , makes the owners ill. 13. when i espie rockes trampled on by all , christs and true christians states , to minde i call . d trod under feete , with all contempt , spite , hate throughout the world , and valu'd at no rate . complaine not then of any dis-respect . no greater honour than ill mens neglect . 14. each vaste , high-towring , massie rocke we eye presents to us the strength and potencie of that almighty god , whose e potent hand did in a moment , both by sea and land raise up so many vaste high piles , and packe such massie rockes on one anothers backe ; without an engin , by his f word alone , and them so strongly soder one to one that all the art , wit , strength , in man's to weake to rase these mounts , and them in peeces breake . we wonder much at * stonedge , where there lye a few large stones , pil'd vp not very high on one anothers head , and thinke it strange , how men such pondrous stones eould reare and range , in such a manner , though these great stones be but pigmies , pibbles to the rockes we see . how much more then with wonder and amaze should we upon those massie high rockes gaze which them so far in bulk , weight , height exceed , and may true admiration in us breed of gods almighty power , which could raise such grand , rare , lasting trophies to his praise . to which all structures made by men doe seeme but mole-hills , attomes , and of no esteeme . he who such heavie rockes could make , lift , reare , g weigh , tosse with ease , as if they feathers were ; with greater ease can lift and elevate his humbled saints out of their h lowest state : and in an instant into i shivers dash , all who with him or them presume to clash . 15. when we discerne the sea , and time to k weare the very rockes , and them to waste , eate , teare ; thinke and contemplate then , how time , age , space all things consume , waste , weaken and deface ; but chiefely men , compact of l dust , not stone who fade like m grasse , are in a moment gone . how can meere dust and ashes thinke to last , when time and age the hardest rockes doe wast ? 16. those who in lofty , fenced , steepe rockes dwell are n haughty , proud , secure , and farre excell most others in these vices , slighting all , as if no mischiefe could upon them fall . whence sodaine dangers , ruines them surprise ( to quell their pride ) from those they most despise ; thus carnall men advanc'd and fortifide with potent friends , wealth , honours , swell with o pride ; deride all dangers , foes , grow so secure , as if their props and stayes should still endure . whence god their pride to punish and abate casts them downe head-long by some sodaine fate . which should make all , but great men specially beware of pride , and grosse security , the sad p fore-runners of a certaine fall , which them and theirs will soone to peeces mall . 17. when as we see men with must cost and paine to mine the rocks , and treasures thence to gaine of sundry sorts ; where with they much increase their wealth , and make things meete for warre and peace : it forth-with mindes us how with farre more care , cost , paines , sweat , labour all who christians are , should dayly q search , and mynefor richer oare in christ their rocke ; in whom there is such store of peerelesse mines , and treasures of each kinde as well content , yea r fill the vastest minde ; and store all christians with all things they need in peace and war , life , death ! let this then breed a resolution in us , still to mine , and draw these treasures from this rock divine . 18. whiles that we view men rockes to smite , pierce , rent with sledges , axes , or like instrument ; we then should ponder , how we all each day our blessed rocke christ jesus s smite , stab , slay a fresh with those accursed sinnes and crimes where-with we grieve , pierce , wound him at all times : which thought should turne the edge , and point of all our sinnes from him ; upon our selves to mall breake , wound our rockie hearts , because we rent , abuse christ thus ; and cause us to repent . 19. when we espie rockes dart out sparkes of fire when smote , or cut with tooles of steele or i're : it sweetely mindes us , how the hand of god smiting upon us with an t iron rod should from our hearts of rocke extract and draw such sacred sparkes , yet flames as should them thaw , purge all their drosse away , and them inflame with a most ardent love , unto his name . lord when thy rod shall ever on us lite , let it such sparkes , and flames in us excite . 20. springs , quarries , mines in rockes , ne're drawne quite drie ; present most sweetely to each minde and eye the v inexhausted , boundlesse , endlesse mines , springs , treasures , stares , and vastest magazines of grace and goodnesse , which inclosed lye , within the bosome of the deity . to feede , feast , fill , enrich , each hungry , poore , sad , pined soule , with all their matchlesse store . the very thoughts whereof our hearts should fill with sweetest solace , and delight them still . 21. when i perceive the smallest pibble x sinke in floods , as deepe as greatest rockes ; i thinke how smallest sinnes are deadly , and as well , as soone almost , as great , sinke men to hell . o then beware of all sinnes , since the small as well as great to y hell thus ●●nd and fall . let papists talke of veniall sinnes , i trow no sinne is veniall , when all sinke so low . 22. the worthlesse rubbish in each rocke exceeds , and hides the mines and precious stones it breeds : yea , richest mines have ever greater store of drosse and off all , than refined oare . which pondred , learnes us , how each place , z church breeds more bad than good : that good mens ill , exceeds their goodnesse : that the bad , good men obscure as rubbish hides , surmounts the oare that 's pure . hence multitude , and visibility appeare ill markes a churches truth to trie . 23. when a rockes or stones fall on men , and them dash to peeces , or at least them bruise and quash : it mindes us how our rocke christ b grindeth all to powder , upon whom be doth once fall . o then beware how we pull on our backes this massie rocke which men to peeces crackes . 24. c rockes keepe from sinking those who walke or stand vpon them , whiles such , who on bogges , floods , sand doe walke , d rest , stay , sinke downe and mired are , yea oft times drowned without speciall care . hence may we learne that those who walke , rest , stay , themselves on christ ( the surest rocke ) alway stand firme , safe , stable ; never sinking downe ; whiles those who on bogges , sands sinke , stand , and drowne . o let our feete on this rocke still abide then are we certaine not to sinke , fall , slide . 25. rockes those who dwell upon them fence , e defend , but those who scale them , hurt , bruise and offend . so christ our rocke f protects his chosen sheepe who rest upon him , doth them safely keepe . yet hurts and breakes to g peeces all such foes , who dare presume him , and them to oppose . 26. the sight of rockes , their h clists , caves , holes should minds , all of the day of judgement , yet behinde : so full of dreadfull terrour and affright that i kings themselves , and men of greatest might shall quake and shake for very feare ; and call vnto the rockes and hills on them to fall ; and into caves , h●les , clifts of rockes shall flye to hide them from the w●ath , s●●ht , maje●tie of christ our rocke , before 〈…〉 the rockes shall then melt , fill , quake , change their place . and all the k stout , proud , rockie hearts of those who did himselfe , word , grace , saints here oppose . shall be so daunted , stonisht , strucke with feare and horrour , that they l dare not once appeare ; till drag'd perforce before christs barre and face , where try'd , convict , condemn'd ; with all disgrace they shall be cast for all eternity into hels fiery flames , there still to fry . o let the terrour of this dismall day , ( which now drawes neere , and we should m mind alway ; ) for ever scare us from all sinne , and make our stony hearts to melt , bleed , sigh , breake , ake : and cause us now with speed to flye and hide our selves within the holes of christs pierc'd side , who shall us o judge : and then we boldly may o lift up our heads , and hearts in that great day with joyfull cheare , when others hang them downe ; and eke receive a rich , large , massie p crowne . of endlesse glory , in the heavens high where we shall reigne for all eternity . o christ ( our onely rocke ) of thy free grace advance , and bring us to this blisfull place : and let each rocke , clist , stone we henceforth see instruct us thus , and bring us home to thee . the conclusion . vvith these sweete usefull thoughts , and thousands more the barren rockes , our hearts , and minds may store when we behold them : and if natures booke , and rockes , whiles we upon them dayly looke , can teach us nothing which our lives may mend , or cause our hearts , minds , thoughts up to ascend to christ their rock , god , and the things above , them to contemplate with the greatest love ; our hearts are rockie ; we , quite voyd of grace ; and rockes than we , are yet in better case . finis . notes, typically marginal, from the original text notes for div a70872e-170 * mount orgueil . notes for div a70872e-790 * mount-orguil . a psal. 77. 12. psal. 19. 14. psal. 143. 5. psal 104. 34. notes for div a70872e-910 b 1 cor. 10 4. psal. 18. 2. 31. 46. ps. 28. 1 ps. 21. 3. psa. 42. 4. ps. 62. 2. 7. psal. 71. 3. ps. 89. 26. psal. 92. 15. ps. 94. 22. psal. 95. 1. deut. 32. 31. 2 sam. 22. 2. 3. 32. 47. c psal. 148. 5. ioh. 3. 3. d ioh. 5. 17. 18. ioh. 8. 16. 18. 19. 28. 38. 41. 49. 54. e ioh. 1. 14. c. 3. 16. act. 13. 33. heb. 1. 5. c. 5. 5. f mat. 7. 24. 25. luk. 6. 47. 48. g isa. 28. 16. mat. 16. 18. 1 pet. 2. 3. 4. 5. 6. 7. psal. 118 22. act. 4. 11. 1 co. 3. 11. ephes. 2. 20 21. h mat. 7. ●4 . 25. c. 16. 18. rom. 8. 35. to 39. 2 pet. 1. 10. psal. 125. 1. 2 cor. 4. 7 , 8 , 9. 1 cor. 10. 13. i psal. 81. 16. deut. 32. 13. k 2 cor. 1. 3. 4 , 5 , 6. psal. 71. 21. cant. 2. 5. isa. 40. 1. c. 51. 3. c. 51. 1. 2. l ioh. 1. 16. rev. 3. 18. col. 2. 2 39. m psal. 45. 9. 13. 14. 1 pet. 3. 3 , 4 , 5. 1 tim 2. 9. 10. cant. c. 1. to 8. n ezech. 16. 8. 10 15. cant. 2. 1 , 2. c. 4. 1. 2. &c. c. 5. 1. to 8. o deut. 8. 9. iob. 28. 2. p col. 2. 2. 3. 9. ioh. 1. 15. 16 ephes. 3. 8. 18. 19. q prov. 2. 3 , 4 , 5 mat. 13 , 44 , 45. 46. rev. 3 18. c. 22. 17. ioh. 1. 15 16. mat. 7. 7. 8. c. 21. 22. iam. 5. 7. 8. rom. 8. 24. 25. r rev. 3. 18. c. 22. 17. is . 55. 1. 2. 3 ioh. 7. 37. s deut. 8. 15 psal. 105. 41. psa. 114. 8. isa. 48. 21. ps. 1●4 . 10 , 11 , 12 , 13. t ioh. 19. 34. 1 ioh. 5. 6. 8. c. 1. 7. rev. 1. 5. heb. 9. 14. eph 5. 26. 1 cor. 6. 11. eph. 1. 5. 2. 13. heb. 1● 19. c. 13. 22. 2● . 1 pet. 1. 19. v exod. 17. 5. 6. num. 2● . 10. deut. 8. 15. neh. 9. 15. psal. 78. 16. 20. ps. 105. 41. psal. 114. 8. isa. 48. 21. x 1 cor. 10. 4. y joh. 19. 34. 1 ioh. 5. 6. 8. 1 joh. 1. 7. rev. 1. 5. c. 22. 17 ioh. 7. 37. eph. 5. 26. ●●ay 55. 1. 2. z 1. cor. 10. 4. gal. 3. 1. a 1. cor. 10. 4 b psal. 135. 15. 16. 17. 18. c jer. 1● . 8 . ● h●● . 2.18 . zech. 1● . 2 . ●●● . 41.29 . d 〈…〉 e isa● 25 . 4.4.c 4. ● . cant. 2.3 . psal. 17.8 . ps. ●6 . 7 . ps 57. 1. psal. 91 1. hose● 14.7 . f mat. 11. 23. 29. 2 thess. 1. 7. g isa. 35 2. 1● . rom. 14. 17. c. 15. 13. gal. 5 22. 1 pet. 1. 8. h 1 sam. 13.6 . c. 23.3.4 . judg. 2● . 4●.47 i●a . 2 . 1●.19.21c.7.19.c.57.8 . jer. 1●.1● . rev. 6.19.16 . jer. 13.4 . i joh. 19. ●4 isa. 15 4. 5. ps. 27. ● . ps. 14 3. 9. cant. 2. 14. k m●● . 7. 2● . 2● . job 6. 12. c. 19.21 . l heb. 1● . ● . ps●● 12 . 2● . 27. mal. 3. ● . jam. 1.17 . rev. 1.8.17.18 . heb. 1.11.12 . m psal. 1 2.12.25.26 . heb. 1 . 11.1● . isa. 2.22 . ● . 2● . ●3 . c . ● . ● . 7 . dan. ● . and 5. and ● . & ●1 . & 12.2 chron. 3● . n heb. 13. ● . o rom. ● . 9 . 1● . rev. 1.8.17.18 . p psal. 73.25 . ps●●● 57. q psal. 27 ●● eph. 1. 23. col. 3.11 . 1 cor. 15. 28. psal. ● . 1 . r num ▪ ●● 21. judg. 15. ● . c. 20. 25 47. 1 sam 23. 25. ps. 94. 22. 1 sam 13. 6. c. 24. 2. isa. 2. 1● . 19. 21 c. 17 19. c. 3● . 16. je. 4. 29. c. 16. 16. c. 48 28. c 49. 16. c. 51. 25. obed. ● . 4. rev 6. 15. 16. s psal. 18. 2. 21. 4● ps. 3● . 3 ▪ psa. 6 1. 2. ps. 94 22. deut. 32. 4. t 1 pet. 4. 19. 2 tim. 4. 1● . ioh. ●● . 28. 29. v cant. 2. 14 pro. 3● . 26. numb. 24. 21. job 39. 28. 29. psal. 1●4 . 1● . jer. 48. 28. x joh. 15. 1. to ● . cant. 2. 14. isay . 25. 4. ps. 32. 7. ps. 119 11● . isa. 32. 2. y isa. 2. 21. ezech. 26. 4. z isa. 53. 2. 3. psa. 22. 14. 15. 16. 17. isa. 52. 14. a isa. 53. 3. mark . 9. 12. ps. 11● . 22. mat. 21. 42. act. 4. 11. joh. 1. 1● . 11. b ephes 3. 8. col. 1. 16. 17. 18. c. 2. 9. 1● . eph. 1. 23. ioh. 1. 16. c sam. 16. 7. d jam. 2. 5. psal. 45. 1● . 1 pet. 3. 4. rom. 2. 28. 29. e mat. 2● . 27. 〈◊〉 . f mat. 16. 18. c. 28. 2● . ioh. 10. 2● . 29. rom. ● . 35. to 39. psal. ●21 . 1. to 8. psal. 125. 1. 2. 3. g jer. 16. 19. psal. 18. 1. 2. psal. 9. 9. psal. 46. 1. 2. 3. psal. 62. 7. 8. isa. 25. 4. heb. 6. 1● . psal. 60. 1● h judg. 15. 8. c. 2. 45. 1 sam. 1● . 6. c. 23. 25. c. 24. 2. isa. 2. 1● . 19. 21. i mat 28. 2● . ps. 34. 18. psal. 145. 18. rom. 1● 6 7. 8. act. 10. 35. psal. 18. 1. 2. k judg. 6. 20. 21. c. 13. 19. 20. l psal. 51. 17. heb. 13. 15. 1 per. 2. 5. phil. 2. 17. c. 4. 8. ps. 107. 22. rom. 12. 1. m heb. 13. 15. col. 3. 17. joh. 13. 13. 14. c. ●6 . 24. 26. n rev. 5. 8. c. 8. 34. o judg. 6. 26. c. 13. 19. 20. p heb. 13. 10. rev. 16. 9. c. 8. 3. c. 9. 13. q mat. 7. 26. 27. luk. 6. 47. r heb. 7. 12. 13. 14. to 28. c. 8. & 9. & 10. c. 13. 10. 13. 1 cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 24. to 37. col 2. 10. to 22. s amos. 6. 12. 1 sam. 14. 4. 13. jer. 4. 29. t mat. 25. 26. rom. 12. 11. heb. 6. 12. pro. 21. 25. v mat. 7. 13. 14. luk. 13. 24. x joh. 16. 33. act. 14. 22. 1 thes. 3. 4. y luk. 14. 28. to . 34. ( z ) deut. 6. 5. luk. ●3 . 24. z deut. 6. 5. luk. 13. 24. a mat. 24. 4● . c. 26. 41. mar. 13. 37. luk. 21. 36. b rom. 13. 14. luk. 22. 46. 1 thes. 5. 6. 7. eph. 5. 14. c 2 thes. 5. 17. eph. 6. 18. rom. 12. 12. act. 6. 4. luk. 21. 36. d ps. 40. 2. ps. 61. 2. e mat. 4. 13. 15. 18. c. 8. 24. 26. 27. c. 13. 1. c. 14. 24. 25. 26. c. 15. 29. mar. 2. 13. c. 3. 7. c. 4. 1. c. 5. 1. 21. c. 7. 3. luk. 6. 17. c. 21. 15. joh. 6. 1. 16. 18. c. 21. 1. ( f ) mat. 8. 27. mar. 4. 41. luk. 8. 25. mat. 14. 33. g ma● . 14. 25. 26. mar. 6. 48. 49. joh. 6. 19. h judg. 15. 8. c. 20. 45. 1 sam. 13. 6. c. 24. 2. c. 23. 25. 26. isa. 2. 10. 19. 21. c. 7. 19. jer. 4. 29. i isa. 53. 3. psal. 118. 22. act. 4. 11. mar. 9. 12. joh. 1. 10 11. k mat. 11. 28. 29. 2 chron. 33. 12. hos. 5. 15. psa. 78. 34. 35. 36. isa. 55. 1. 2. zeph. 3. 12. 1 tim. 5. 5. l psal. 78. 34. 35. 36. 37. jer. 3. 10. exod. 8. & 9. & 10. judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. l psal. 78. 34. 35. 36. 37. jer. 3. 10. exod. 8. & 9. & 10. judg 2. 17. 18. 19. c. 3. 10. to 16. c. 4. 1. to 6. c. 6. 1. to 11. m mat. 7. 12. 13. 14. c. 20. 16. c. 22. 24. luk. 13. 23. 24. 1 pet. 20. 21. rev. 3. 4. 1 king. 22. 6. to 20. n exod. 15. 5. nah. 1. 6. o mat. 11. 29 phil. 2. 5. 6. 7. 8. joh. 6. 15. 16. eph. 4. 9. heb. 2. 7. 9. zech. 9. 9. p phil. 2. 5. 6. 7. 8. 1. tim. 6. 15. rev. 17. 14. c. 19. 6. deut. 10. 17. q num. 23. 9. iob. 39. 28. 29. r 2 cor. 5. 16. 17. 18. 1 cor. 2. 7. to 16. act. 26. 18. 2 cor. 3. 18. col. 3. 1. 2. 3. phil. 3. 7. 8. 9. 20. eph. 3. 8. 9. 20. eph. 3. 8. 9. 10. s eccles. 1. 2. 14. 1. ioh. 2. 15. 16. 17. phil. 3. 7. 8 , 9. prov. 23. 4 , 5. t pro. 30. 19. v mat. 4. 1. to 10. lu. 4. 1. to . 10. ioh. 14. 30. heb. 4. 15. x mat. 4. 2. 3. 4. luk. 4. 2. 3. 4. y joh. 6. 32. to 64. z psal. 77. 12. ps. 143. 5. a psal. 34. 9. 10. psa. 37 : 25. 1 king. 17. 6 : 7 : 11 : 12 ▪ 13 : b exod. 33. 21. 22. 23. 1 king. 19. 9. to 16. c mat. 3. 17. joh. 1. 18. c. 6. 46. c. 14. 7. 9. d 1 cor. 10. 4. e joh. 14. 7. 9. 2 cor. 5. 19. 20. f isa. 8. 14. 15 luk. 2. 34. ro. 9. 33. 1 pet. 2. 8. 2 chron. 25 12. zech. 12. 3 psal. 141. 6. g isa. 8. 14. 15. luk 2. 34 rom. 9. 33. 1 pet. 2. 8. () luk. 2. 34. mat. 21. 44. h deut. 32. 13. joh. 29. 6. i ezech. 11. 19. c. 36. 26. k mat. 11. 28 psal. 41. 4. mal. 4. 2. rev. 22. 2. l isa. 2. z. m ephes. 3. 8. 10. 19. 20. 1 cor. 2. 9 col. 2. 3. 9. c. 1. 19. n eph. 3. 18. 19. psal. 62. 2. 6. 7. psal. 73. 25. o joh 6. 12. jer. 23. 29. p isa. 53. 7. mat. 26. 63. c. 27. 12. act. 8. 32. 2 pet. 2. 23. heb. 12. 2. rev. 19. q 1 pet. 2. 19. to 25. rev. 12. 12. rom. 13. 10. jam. 1. 3. 4. r mat. 7. 25. luk. 6. 47. 48. s 1 pet. 2. 12. 23. heb. 2. 9. 10. 18. c. 4. 15. c. 12. 2. matth. 4 , 2. to 10. c. 27. and 28. mat 15. & 16. luk. 23. & 24. act. 2. 23. to 37. c. 3. 13. to 22. c. 4. 26. 27. 28. t joh. 15. 20. mat. 10. 22. 23. 24. 25. v mat. 27. 51 x 1 king. 19 11. nah. 16. y ezech. 22. 14. c. 36. 26. c. 11. 19. luk. 24. 32. isa. 13. 7. ezech. 21. 7. jer. 23. 29. z 1 king 19. 11. josh. 2. 11. amos. 9. 13. nah. 15. 6. a job . 6. 12. c. 14. 24. b act. 2. 24. 31. c. 13. 34. 35. 36. 37. psal. 16. 10. c 1 cor. 15. 42. 43. 52. 53. 54. 55. 56. phi. 3. 21. d rom. 6. 9. 10. 1 cor. 15. 42. 43. 52. to 57. e joh. 13. 2. phil. 3. 21. mat. 13. 43. dan. 12. 3. f mar. 26. 6. 7. mar. 16. 6. 1 cor. 15. 4. 5. 6. 12. to 23. g heb. 1. 8. 12. psal. 145. 13. 2 pet. 1. 11. h rev. 22. 5. i mar. 15. 46. 47. mat. 27. 60. luk. 23. 53. k gen. 3. 19. eccles. 3. 10. l isa. 53. 3. 14 c. 4. 11. m mat. 27. 51. n jer. 5. 3. ezech. 3. 5. o joh. 1. 10. 11. mat. 8. 20. luk. 9. 58. job 24. 7. 8. p mar. 15. 46. 47. c. 16. 1. 2. 3. mat. 27. 60. c. 28. 5. 6. luk. 23. 53. c. 24. 6. 7. joh. 19. 41. 42. c. 20. 1. to 26. q job . 17. 1. 13. psal. 88. 3. 5. r 2 tim. 4. 6. 7. 8. 1 cor. 15. 31. s psal. 19. 9. 1● act. 2. 32. c. 13. 33. 1 cor. 15. 1 thes. 4. 14. to 18. 2 cor. 4. 14. rom. 8. 11. t rev. 22. 5. v 1 cor. 10. 4. x 1 cor. 11. 25. 26. 29. gal. 3. 1. 1 cor 2. 2. rom. 1. 19. 2● . y gen. 1. 26. 27. c. 3. 1. c. 9. 6. 1 cor. 11. 7. eph. 4 24. col. 3. 1● . heb. 1. 3. c. 2. 11. 12. 13. 14. 16. 17. p●●l . 2. 7. 8. 1 joh. 3 2. joh. 1. 14 ● z psal. ●2 . 2. 5. 7. psal. ●4 . 22. ps. 18 2. 31. 1 cor. 10. 4. a lu. 14. 33. mar. 10. 28. 29. psa. 73. 25. b rom. ●4 . 8. 2 cor. 5. 8. notes for div a70872e-10740 c pro. 27. 3. zech. 12. 3. isa. 32. 2. d ps. 38. 4. 5. job 6. 3. 4. m●t. 11. 28. e zech. 12. 3. dan. 2. 34. 35. prov. 27. 3. 21. chron. 25. 12. ps. 137. 9. eccl. 10. 9. josh. 10. 11. f psal. 38. 1. to 11. ps. 32. 3. ps. 22. 1. joh. 3. 24. ps. 88. 1. 2 3. g mat. 11. 28. psal. 38. 8. 2 sam. 24. 14. h exod. 15. 5. neh. 7. 11. jer. 51. 63. 64. i psal. 9. 17. psal. 55. 15. pro. 5. 5. 2 pet. 2. 14. isa. 24. 24. k heb. 12. 1. amos 2. 13. rev. 18. 21. l exod. 1● . 16. 1 sam. 25. 35. m heb. 3. 13. ezech. 3. 7. ephes. 2. 1. 2. c. 4. 18. 19. 2 chro. 25. 12. isa. 8. 14. 15. psal. 14● . 6. zech. 12. 3. o isa. 8. 15. jer. 18. 15. isa. 24. 20. jer. 8. 4 12. c. 25. 27. c. 50. 32. p isa. 2. 21. q isa. 64. 6. ezech. 16. 3. to 40. pro. 13 5. gen. 49. 4. r ezech. 21. 25. c. 22. 27. s joh. 6. 70. 71. c. 8. 44. act. 20. 29. 2 pet. 2. 22. rev. 22. 15. t exod. 15. 16. job 18. 4. c. 28. 9. v jer. 13. 23. rom. 7. 18. to 25. zeph. 12. jude 10. 11. 12. 13. x heb. 3. 12. 13. eph. i. 1. 2. 3. c. 4. 18. 19. rom. 1. 23. to 29. y jer. 5. 3. mat. 7. 25. 26. job 41. 24. z jer. 13. 23. ephes. 1. 19. 20. 1 cor. 9. 27. rom. 7. 18. to 25. heb. 12. 1. a obad. 3. 4. jer. 21. 13. c. 49. 16. b job 12. 6. isa. 28. 15. 18. deut. 29. 19. 20 judg. 18. 7. 10. 17. ezech. 29. 2. to 12. c jer. 5. 3. d jer. 3. 3. c. 6. 15. c. 8. 12. ezech. 2. 4. c. 3. 7. heb. 3. 13. e 2 king. 3. 19. 25. f ezech. ●8 . 24. 26. g isa. 5. 2. 2 king. 53. 19. 25. mat. 13. 5. mar. 4. 5. 6. lu. 8. 6. 7. h 1 pet. 2. 1. 2. jam. 4. 1. to 12. i ezech. 24. 7. 8. rev. 6. 15. 16. numb. 23. 9. k 2 sam. 12. 10. 11. 12. 14. exech . 16. 36. 37. 38. isa. 3. 9. l ezech. 24. 7. 8. m 1 king. 13. & 14. & 16. n 2 sam. 12 1. 12. psa. 90. 8 eccles. 12. 14. ma● . 4. 22. o 1 sam. 24. 2. job . 39. 1. p mat. 25. 32. 33. q eph. 2. 1. 2. 3. c. 4. 19. rom. 1. 27. to 32. 1 joh. 5. 19. 2 pet. 2. 13. to 22. r 1 pet. 2. 11. act. 5. 39. c. 23. 9. s jer. 39. 1. 2 ▪ 3. ezech. 29. 18. t 1 cor. 9. 2● . rom. 7. 18 to 25. mat. 17. 2● . luk. 2. 37. 1 cor. 7. 5. 2 cor. 6. 5. c. 11. 27. v act. 27. 29. x ● tim. 6. 9. rev. ●1 . 18. y act. 27. 29. z psa. 19. 12. job 34. 32. a jam. 5. 1. 5. isa. 22. 12. 13. 14. c. 5. 12. 13. 14. c. ●7 . 7. 8. 9. zeph. 2. 15. job . 21. 10 12. 13. amos. 6. 3. to 8. c. 8. 10. notes for div a70872e-13450 ( b ) job 18. 4. mat. 7. 25. 26. c rom. 8. 35. 36. 37. 38. 39. d joh. 6. 66. 67. 68. 2 pet. 1. 10. 11. e mat. 7. 25. 26. f psal. 34 13. act. 23. 22. psa. 73. 14. g psal. 39. 2. 9. 1 sam. 3. 8. 2 sam. 15. 25. 26. 27. c. 18. 4. to 14. h mat. 7. 25. 26. i 3 ioh. ● . 6. prov. 17. 17. c. 18. 24. joh. 15. 13. k isa. 2. 21. ezech. 26. 4. l psa. 37 , 26. jam. 2. 5. 1 cor. 4● . ●● . 1. 12. c. 16. 1. 2. 2 cor. 6. 10. c. 8. 2. 4. rom. 15. 26. m jam. 2. 5. psal. 45. 13. ephes. 3. 19. phil. 1. 11. col. 1. 9. 10. 11. heb. 11. 37. 38. n 1 king. 5. 17. 18. c. 6. 7. 8. c. 7. 3. 10. 11. 2 chron. 2. & 3. 2 king. 12. 12. ezech. 40. 42. o psal. 14 , 4. 12. isa. 11. 11. 12. 1 cor. 3. 16. 17. 2 cor. 6. 16. ephes. 2. 21. p psa. 131. 1. 2. 3. col. 3. 1. 2. 3. heb. 11. 13. 14. 15. 16. 24. 25. 26. 35. 36. 37. 38. 2 cor. 4. 9. to 13. q exod. 32. 11. to 15. jam. 5. 16. 17. 18. 2 king. 2. 12. c. 6. 9. to 24. c. 8. 9. c. 2● . 6. gen. 28. 23. to 25. act. 27. 24. 2 king. 13. 14. 23. r numb. 20. 10. 11. 12. deut. 8. 15. psal. 105. 41. s isa. 61. 1. c. 4● . 1. 2. 2 cor. 1 , 4. 5. t 2 cor. 1. 4. 5. 6. act. 9. 10. to 20. v 1 cor. 4. 9. to 13. heb. 11. 36. 37. 38. mal. 3. 14. to 18. x act. 27. 29. y 1 king. 13. 4. 6. act. 9. 4. 5. z exod. 24. 12. c. 31. 18. c. 34. 29. deut. 4. 13. c. 5. ●2 . c. 9. 10. 11. 15. 17. a jer. 31. 33. 2 cor 3. 3. b ezech. 11. 19. c. 36. 26. c luk. 13 23. 24. isa. 17. 6. d 1 pet. 1. 1. 2. heb. 11. 36. 37. e psal. 38. 20. f isa 33. 12. g eph. 4. 3. to 17. rom. 15 5. 6. 7 c. 16. 17. 18. 1 cor. 1. 10. 11. 12. 13. c. 12 4. to 3● . phil. 1. 27. 28. jud. 3. 4. rev. 2. 14. h act. 26. 17. 18. rom. 1. 13. c. 15. 18. 19. 20. col. 1. 6 i zech. 9. 16. 2 sam. 12. 30. k mal. 3. 17. notes for div a70872e-15920 l jer. 5. 3. m jer. 3. 3. c. 5. 3. c. 8. 12. ezech. 2. 4. c. 3. 7. n phil. 3. 19. o josh. 10. 10. judg. 9. 53. 54. zech. 12. 3. luk. 13. 4. 2 chron. 25. 12. p 2 king. 8 : 12. 13. gen. 5. 7. psal. 71. 4. prov. 12. 10. jer. 6. 23. c. 50. 42. psal. 27. 12. ezech. 34. 4. q prov. 17. 12. r isa. 47. 2. s exod 1. 12. c. 4. isa. 3. 15. t deut. 8. 9. job 28. 2. v isa. 1. 5. 6. 2 chro. 28. 22. 23. x exod. 1. 12. c. 4. y act. 8. 21. z job 28. 2. deut. 8. 9. a mat : 15. 19. gen. 6. 5. c. 8. 21. c. 27. 41. b obad. 3. 4. jer. 21. 13. 14. c. 49. 16. c is . 47. 7. 89. 10. 11. c. 5. 19. d job ●1 . 24 j●r 23. 29. nah. 1. 6. 〈◊〉 . 1. 3. e 〈◊〉 . 1● 2 chron. 2● . 2● . exod. 5 to 13. i●r . 5. 3. c 2. 30. isa .. 9. 30 amo. 4. 6. to 1● rom. 2. 4. 5. f exo. 31. 1● . c 34. 1. 4. 29. g faech . 11. 19 c. 36. 26. jer. 32 39. h isa. 26 1● . 1● . c. 1. ● . c. 9. 3● . jer. 5. 3 2 chro. 36 14. 15 16. jer. 25. 3. to 15 c. 29. 1● . c. 32. 33. a●●● . 4. 6. to 13. hos. ●● . ● . 5. rom. 2. 4. 5. l ezech. ●6 . 4 amos. 6. 12. k ezech. 11. 19 math. 13. 5. 6. 20. 21. mar. 4. 5. luke 8. 6. l judg. 8. 7. 16. m heb. 6. 8. rom. 1. 24 to 22. c. 2. 4. 5. n ephes. 4. 18. 19. 1 tim. 4. 2. proverb . 23. 35. deut. 29 2. 3. 4. isa. 6. 9. 10. 2 chron. 36. 15. 16. o mat. 7. 25. 26. p deut. 28. 15. to 68. 1. sam. 5 7. 2. chron. 21. 19. ezech. 14. 21. mich : 2. 10. heb. 10. 29. q ephes. 4. 18. 19. rom. 2. 5. r heb. 6. 7. 8. c. 3. 13. 8. mat. 13. 5. 6. isa. 28. 10. 13. 2 chro. 36. 15. 16 jer. 23. 34. c. 35. 15. s joh 15. 16. t luk. 8. 6. 13. amos. 6. 12. v 2 chron. 36. 15. 16. jer. 13. 3. 4. mar. 7. 6. prov. 9. 7. 8. x pro. 9. 7. 8. mat. 7. 6. prov. 15. 12. 1 king. 13. 4. c. 18. 17. 18. 2 chron. 24. 19. 20. 21. 22. c. 36. 15. 16. mat. 23. 37. gal. 4. 16. y psal 141. 5. psal. 139. 23. 24. prov. 8. 9. c. 29. 25. z job . 18. 4. a rev. 18. 21. jer. 51. 63. 64. neh. 9. 11. exod. 15. 5. 10 matth. 18. 6. mark . 9. 42. luk. 17. 2. b rom. 2. 4. 5. c. 1. 23. to 32. ephe. 4. 18. 19. 2 pet. 2. 10. 21. 22. c phil. 3. 18. 19. d isa. 26. 11. 16. e hab. 2. 19. f isa. 56. 10. job . 15. 3. g ezech. 26. 4. h ezech. 16. 3. to 15. rev. 17. 18. i mat. 8. 22. joh. 5. 25. 19. ephes. 2. 1. 5. c. 5. 14. k 〈◊〉 . ● . 9. 27. ps●●●9 . 48. l 2 chron. 2. 2. 18. 1 king. 5. 17. c. 7. 9. 10. 12. m ezech. 36. 26. joel 2. 13. hosea 6. 5. n isa. 8. 14. o rom. 2. 5. eph. 4. 18. 19. p act. 27. 29. q rom. 2. 4. 5. ephes. 4. 18. 19. 1 tim. 6. 9. r ephes. 4. 18. 19. s psal. 38. 4. matth. 11. 28. joh 6. 3. t joh 1. 3 v psal 95. 8. exod 8. 15. x ezech. 11. 19. c. 36. 2● . psal. 51. 10. 17. z act. 2. 40. 47. eph. 3. 20. 21. a heb. 3. 13. c. 12. 1● . pro. 4. 22. b ezech. 11. 19. c. 36. 26. c prov. 23. 25. d psal. 51. 10. 17. notes for div a70872e-20420 e 2 chro. 2. & 3. 1 king. 5. 17. 18. c. 6. 7. 8. c. ● . 3. 10. 11 2 king. 12. 12. c. 32 6. f psal 144. 12. isa. 14. 11. 12. c. 51. 1. rom. 9. 11. to 31. c. 8. 29. 30. c. 11. 5. 6. 7. ephes. 1. 4. 5. 11. c. 2. 4. to 22 c. pet. 2. 4. 5. 6 7. 2 thes. 2. 13. mat. 24. 40. 4. c. 20. 16. mal. 1. 2. 3. ex. 33. 19. jet. 18. 6. 2 tim. 2. 9. originall or actuall . g hos. 14. 4. mat. 10. 14. rom. 3. 24. c. 8. 32. c. 11. 5. 6. h math. 25. 4● . 42. 43. mark . 16. 16. psal. 51. 4. 5. l28am . 3. 59. i isa. 22. 16. mark . 15. 46. * gen. 3. 19. k joh. 5. 58. rev. 20. 12. 13. l job 24. 8. obad. 3. jer. 48. 28. m 1 king. 17 1. 13. c. 19. 9. 11. 15. heb. 11. 38. gen. 19. 3● . judg. ● . 2. 1 sam. 13. ● . c. 24. 2. 3. 4. 7. exod. 33. 21. 22. n prov. 2. 4. job 3. 21. mat. 14.44 . psal. ●● . 14. col. 2. 3. o 1 king 19. 9. 1● . 15. c. 17. 4. 13. 1 sam. 13. 6. c. 24. 2. 3. 4. heb 11. 38. 39 p psal. 88 8. jer. 31. 2. c. 33. 1. c. 3● . 5. c. 39. 15. luk. 3. 20. act 5. 18. 21. c. 12. 4. * bonne● imprisoned the martyrs in his cole-house in queene maries dayes . q heb. 1● . 35. to 39. r mal. ●●● isa ●● exo 19. ● . ps. ●●● . 4. s psal. 8● . 6. 8. 18. ca●● . ● . ● . 6. jer 3● . 2 3. act. 16. 23. 2● heb. 11. 3● . t cant. 4. ● . psal. ●● 14. mat 13. 44. job 3. ●1 . prov ▪ 2. 4. col. 2. 3. v ezech. 3● . 4. joh. ●● . ●6 . x ezec. 26. 4. c. 24. 7. 8. y gen. 3. 7. 10. 11. 21. c. 9. 22. 23. z ezech. 16. 36. 37. hosea 2. 2. 3. 4. 2 cor. 5. 5. revel. 3. 17. 18. c. 16. 15. gen. 9. 22. 23. heb. 2. 15. isa. 47. 3. a hosea 2. 2. 3. 4. ezech. 16. 35. 36. 37. 38. 39. c. 23. 10. 11 18. 19. 23. b phil. 3. 18. 19. c rev. 3. 18. psal. 45. 13. 14. d luk. 13. 24 1 cor. 9. 25. 26. 27. 2 pet. 1. 5. 10. e 1 king. 19. 11. nah. 1. 5. 6. mat. 27. 51. f joel . 2. 12. 13. 10. g mat. 7. 25. 26. h ezech. 11. 19. c. 36. 26. i rev. 3. 20. isa. 53. 1. 3. joh. 12. 37. 38 39. 40. c. 1. 10. 11. rom. 10. 21. isa. 5. 1. to . 7. jer. 25. 5. to 8. c. 29. 19. k jer. 2. 20. isa. 1. 5. c. 3. 9. jer. 5. 3. amos 4. 6. to 13. ps. 95. 8. 1● . deut. 8. c. c. 29. 3. 4. 5. josh. 5. 4. heb. 3. 8. 9. 17. 2 chron. 36. 15. 16. jet. 25. 4. to 8. c. 32. 33. 34. l 2 pet. 3. 9. rev. 1. 9. c ▪ 3. 10. rom. ●5 . 5. m 2 chron. 2. & 3. 1 king. 5. and 6. & 7. n zech. 9. 16. 2 sam 12. 30. o ezech. 36. 26. 1 cor. 3. 16. 17. 2 cor 6. 16. ephes. 2. 21. mal. 3. 17. p 1 tim. 1. 13 14. 15. 16. q 2 chron. 33. 12. to 20. r ephes. 2. 1. 2. 3. 4. 5. c. 3. 20. 21. s job 28. 10. ps. 105. 41. t 2 king. 20. 5. job 16. 20. lam. 2. 18. jer. 9. 1. 8. iuk . 7. 38. 44. act. 20. 19. 31. mat. 26. 75. v psal. 105. 41. exod. 17. 6 numb. 20. 11. 12. x job 39. 28. 29. jer. 49. 16. y psa. 103. 5. isa. 40. 13. mat. 24. 28. luk. 17. 37. z ephes. 2. 20. a job . 28. 10. psal. 104. 10. 11. 12. 13. 14. b mat. 22. 7. 1 cor. 9. 27. c 2 sam. 16. 23. c. 17. 23. d isa. 53. 2. 3. 4 , mar. 9. 12. psal. 1 18. 22. 1 cor. 4. 9. 10. 11. 12. 13. 2 cor. 4. 8. 9. 10. 11. c. 6. 4 , to 11. heb. 11. 36. 37. 38. e isa. 40. 12 : 10 18. psal. 89. 13. f psal. 148. 5. * see camdens brittania . willshire . g isa. 40. 12. 15. h psa. 113. 7. 8. 1 sam. 27. 8. i psal. 2. 9. psal. 107. 40. k job . 14. 9. l gen. 3. 19. eccles. 3. 10. c. 12. 7. m ps. 103. 14. 15. 16. psa. 90. 5. 6. isa. 4. 6. 7. 8. job 14. 1. 2. jam. 1. 10. 1 pet 1. 24. n obad. 3. ser. 49. 16. c. 21. 13. o ezech. 28. 2. to 29. isa. 47. 7. to 12. rev. 18. 7. 8. p prov. 16 18 rev. 18. 7. 8. q prov. 2. 4. col. 2. 2. 3. mat. 13. 44. r ephes. 1. 23 joh. 1. 16. s amos 2. 13 heb. 10. 29. c. 6. 6. 2 pet. ●1 . rev. 1. 7. t psal. 2. 9. 10. 11. 12. isa. 26. 9. 11. 16. hos. 5. 15. 2 chr. 33. 12. 13. 2 cor. 8. 2. 1 thes. 1. 6. 7. 1 per. 1. 6. 7. 8. 9. jam. 1. 2. 3. 12. c. 5. 13. psal. 119. 67. 71. 75 107. v ephes. 3. 8. 10. 19. 20. joh. 1. 5. 16. col. 2. ● . 8. 9. 10. x exod. 15. 5. neh. 9. 11. jet. 51. 63 64. mat. 18. 6. rev. 18. 21. y rom 6. 23. c. 24. 25. ec. 12. 18. math. 12. 36. 37. z mat. 7. 13. 14. c. 13. 3. to 51. luk. 13. 23. 24. rom. 10. 16. c. 11. 4. 5. a josh. 10. 11 judg 9. 53. 54. 2 sam 11. 21. zech. 12. 3. luk. 13. 4. b isa. 8. 14. 15. luk. 2. 34. psa. 29. rev. 2. 27. c. 19. 15. c psal. 41. 2. psal 61. 2. d psal. 40. 2. psal. 69. 2. 14. mat. 14. 30. jer. 38. 6. 20. e isa. 33 16. f joh. 10. 11. 14. 27. 28. 29. 1 pet. 1. 5. c. 4 19 g luk. 2. 39. mat. 21. 44 ps. 2. 9. 10. h isa. 2. 1● . 19. 21. rev. 6. 15. 16. 17. luk. 23. 30. hos. 10. 8. i 1 king. 19. 11. nah. 1. 5. 6. mat. 27. 51. isa 64. 1. 2. 3. psal. 97. 5. amos 9. 13. 2 pet. 3. 10. 12. judg. 5. 5. k isa. 2. 10. to 18. c. 5. 15. 16. 2 thes. 1. 8. 9. jude 14. 15. l psal. 1. 5. 1. pet. 4. 18. mat. 25. 3● 31. 32. 42. to 46. 2 thos . 2. 8. 9. 10. dan. 12. 2. joh. 5. 25. 29. rev. 6. 14. 15. 16. 17. c. 20. 9. 10. 12. 14. 15. m jam. 5. 7. 8. 9. rev. 22. 20 o 2 cor 5. 10. 11. rom. 14. 10. 11. 12. rom. 2. 16. psa. 143. 9. o luk. 21. 28. p 2 cor. 4. 17. 2 tim. 4. 8. ( q ) rev. 22. 4. 5. a manual, or, three small and plain treatises viz. 1. of prayer, or active, 2. of principles, or positive, 3. resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the most reverend father in god, john, lord arch-bishop of york. williams, john, 1582-1650. 1672 approx. 116 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a66403 wing w2711 estc r38653 17881080 ocm 17881080 106695 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66403) transcribed from: (early english books online ; image set 106695) images scanned from microfilm: (early english books, 1641-1700 ; 1110:4) a manual, or, three small and plain treatises viz. 1. of prayer, or active, 2. of principles, or positive, 3. resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the most reverend father in god, john, lord arch-bishop of york. williams, john, 1582-1650. [2], 158 p. printed for william garret, and are to be sold by joseph clark, and ralph needham ..., london : 1672. reproduction of original in the cambridge university library. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. meditations. prayers. devotional literature. 2007-06 tcp assigned for keying and markup 2007-07 apex covantage keyed and coded from proquest page images 2008-05 elspeth healey sampled and proofread 2008-05 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a manval : or , three small and plain treatises , viz. 1. of prayer , or active divinity . 2. of principles , or positive divinity . 3. resolutions , or oppositive divinity . translated and collected out of the ancient writers , for the private use of a most noble lady , to preserve her from the danger of popery . by the most reverend father in god , john , lord arch-bishop of york , london , printed for william garret , and are to be sold by joseph clark , and ralph needham , in little-britain , 1672. certain prayers , and short meditations , translated out of the writings of st. augustine , st. gregory , st. bernard , joannes picus mirandula , ludovicus vives , georgius cassander , charolus paschalius , and others ; for the private use of a most noble lady . morning prayer . my soul fleeth unto the lord before the morning watch , i say , before the morning watch. o let me hear thy loving kindness betimes in the morning , for in thee is my trust : shew thou me the way , that i should walk in , for i lift up my soul unto thee . o lord assist me with thy holy spirit in my prayers , and let my cry come unto thee . our father which art , &c. a prayer for confession of sins . receive ( o lord ) in the arms of thy mercy , thy distr●●sed handmaiden , who in remorse and contrition , returns unto thee from her sins . because the life of that sinner is not abhorred of thee , which is accompanied with sighs , and repentance . pardon then ( o lord ) all my offences for thy dear son's sake . amen . a prayer for the morning . almighty god , our heavenly father , which hast brought me thy handmaiden to this present morning , protect me still with thy mighty power , that this ensuing day , i may fall into no sin , nor run into any kind of danger , but that my thoughts , words , and deeds may tend to the honour , and glory of thy name , and the eternal comfort , and salvation of mine own soul , through jesus christ my lord , and only saviour , amen . another . o most sincere , and pure light ! from whence this light of the day , and of the sun fetcheth his begining ; thou which enlightenest every man , that cometh into the world. thou light , whom no night , or evening can obscure , but continuest ever in thy high-noon brightness . thou word , and wisdom of so great a father , enlighten this morning my soul , and understanding , that thy weak hand-maiden may be this day as blinded to the vanities of the world ; and quick-sighted only to those things which are pleasing unto thee , and leading to the waies of thy commandements . amen . for the mediation of christ . lord jesus , that art not only righteous , but righteousness it self , and art my advocate with god the father , justifie thou me thy hand-maiden in the day of judgment , because i acknowledge , and accuse my self , as full of injustice , and pollution . for it is not upon any action , or contrition of mine owne , that my soul relies , but only upon a faith , assurance , and bold confidence in thee , mine advocate , who livest , and raignest with the father , and the holy ghost , one god , world without end . amen . against temptations . give me thy grace ( o almighty god ) so to vanquish , and overcome the lusts , and temptations of this world , that i may triumph with thee over the devil , and his wicked angels in the world to come . amen . for piety . i humbly beseech thee ( o almighty god ) that his desire of reading , and ●earing thy sacred word , which by thy holy spirit thou hast planted in my heart , may by thy grace , and mercy be daily renued , and augmented unto a perfect fire of zeal , and devotion to the honour of thy name , and salvation of mine own soul in christ jesu . amen . a prayer for a noble-woman . o lord jesus christ , that art so far from contemning nobility of birth , that thy evangelists have diligently searched out , and recorded thine own genealogy , give me thy unworthy hand-maiden the grace , that i abuse not by ingratitude this thy favour , and mercy . but rather , as it was first acquired in my ancestors , let it still be preserved in my person , by my continual serving of thee , and doing ( as it shall lie in my power ) all works of charity to my neighbours . give me grace , that as thou hast plac'd me in birth & rank , so i may be found in devotion , piety , lowliness of mind , weekness , and a religious care of thy worship , conspicuous above others . and if it be thy gracious will to make me a mother of children , and mistriss of a family , let me appear a pattern and ensample of devotion , and piety to all that are about me . and make me and them so to live in thy fear , that we may dye in thy favour , through jesus christ our lord , and only saviour . amen . a prayer for a wife . almighty god , which hast given me to be a comfort , and an helper unto my husband , endue my soul with those heavenly graces , wherewith i may be most enabled to serve thee , and please him . knit our minds , as well as our bodies in an indissoluble band of sincere affection . give either of us sanctified hearts , zealous towards thee , thankful towards our soveraign , sincere , & loving one towards another . crown withal , if it be thy will , these chast intentions with thy fructifying grace , that we may become the happy parents of such olive branches , as may one day advance thy glory in the church , and common-wealth . in a word , so incorporate us both by faith in christ unto thy kingdom of grace , that we may at the last attain unto thy kingdom of glory . amen . a prayer for one attendant neer the person of a prince . almighty god , by whose gracious providence it cometh , that my lord , and husband is thus employed in that nearness of attendance upon his royal majesty , give him grace so to serve thee , that he may the better serve him , and by making him thy saint , continue him his servant . fill his mind with all wisdom , knowledge , and other virtues befitting his rank and calling , that he may seem no more elected by the king , then selected by thee for these employments . make him vigilant , careful , and industrious in his masters affairs . make him to accompt it his only happiness to serve thee , his only virtue to observe him , and all the rest as glittering vanity . that after a troublesome , but long life in a kings court , his soul may be carried by the angels unto thy court , where one day is better than a thousand . crant this for thy dear son's sake jesus christ our lord. amen . meditation . count mirandula , his twelve thoughts , or weapons against all the temptations of sin. think , 1. the pleasure thou art tempted unto , but short , and momentary . 2. and even this is attended with loathing and anxiety . 3. and yet that for this , thou must lose heaven . 4. that thy life is but as a dream and shadow . 5. thy death is suddain , and at thy door . 6. thy time of repentance casual , and uncertain . 7. thy reward , or punishment endless and eternal . 8. that thou art a creature of an excellent worth , and made to serve god. 9. that thou hast no happiness to the peace of conscience . 10. think how good thy god hath been unto thee . 11. think of the cross , & of christ , who there died for thee . 12. of examples of holy men and saints , who lived before thee . walk about your chamber a turn or two after your prayers , and meditate upon these points seriously , and you shall find , that temptations to sin will vanish away , and leave to assault you . the four last things to be first thought upon by all good christians . 1. the day of thy death , thou knowest not how suddenly . 2. the day of judgment , that will come certainly . 3. the joyes of heaven , if thou live religiously . 4. the pains of hell , if thou continuest to do wickedly . the end of morning prayer . evening prayer to bed-ward . o lord hear my prayer . and let my cry come unto thee . our father which art , &c. a prayer for even . o lord , i do confess to my shame , & confusion , that this day hath been spent by me with less purity , and piety , than it should have been . i have augmented since this morning the score of my sins . my thoughts have been polluted , my wit prophane , and unsanctified , my tongue more rash , and unbridled , than became any one of that rank , and calling , wherein thou hast set me . i have sinned through idleness , ignorance , slothfulness and malice . and this darkness of the night puts me in mind of that eternal darkness my sins have deserved . pardon , and forgive me all my transgressions . let this darkness be a fit time unto me of rest , and sleep , and no opportunity of snares , and temptations . send thy holy ghost into my heart , to free , and purifie the same from all rolling motions , & suggestions of sathan , and from the usual terrours , & affrightments of the night . preserve this house in safety ( o lord ) and all the people that are therein . let my prayer ascend up unto thy presence as the incense , and let this lifting up of mine hands be as an evening sacrifice , through jesus christ our lord , and only saviour . amen . another . having spent the day , we betake our selves to our repose in the night . so after the troubles of this present life , we shall rest our selves in death . nothing doth more resemble our life than the day , our death than sleep , our grave than the bed , & our resurrection than our awaking in the morning . do thou then , o god my protector and defender , preserve me in my sleep , from the incursions , and temptations of the devil , & in my death from the guilt & punishments of my sins . i have no strength to resist in the one , nor merits of mine own to display in the other . look only upon the merits of my lord , & saviour , & give me a strong , and stedfast faith , to apply his righteousness to mine own soul . in confidence , & full assurance of whose satisfactions for all my sins , i do for this night lie me down in peace , and take my rest , for it is thou lord only , that maketh me to continue in safety . amen . another . almighty , and everlasting god , who makest the light to succeed the darkness , give me the grace to spend this night freed from the snares of sin and sathan , and to be here again upon my knees in the morning to give thee thanks for the same , through jesus christ my lord , and only saviour . amen . meditations . when your maid is getting you to bed . he that willingly goes to bed , should as willingly go to his grave . we willingly put off our cloaths , being to put them on again in the morning ; and should as willingly put off our bodies , being to put them on again in the resurrection . 2. after the troubles of the day comes the quietness of the night , in the which the king , and the swain differ nothing : so after this life comes death ; where poor and rich are alike , and equal . 3. here is a fit time ( especially laid in your bed ) to fall to your audite for the day past . what evil you have committed by 1. swearing . 2. lying . 3. taunting . 4. being too angry . 5. vain talking , especially of religion . 6. exceeding in fare or apparel . 7. injuring of another . repent of it . detest it . resolve to do it no more . what good you have omitted , as saying grace when you eat . praying . releiving of a poor body . respecting your husband parents . spending some time upon meditations . works of charity . desire gods grace to be more wary . what good you have performed if you have learned any thing that day . if you have done any man good that day . if you have kept your private and publick prayers , that day . if you have given any alms that day . if you have heard the word , or received the sacrament that day . if you have spent any time upon your meditations that day . rejoyce in it , & give god thanks for it . when you have run over these accompts and find sleep coming , say , into thy hands i commit my spirit , for thou hast redeemed me ( o lord ) thou god of truth . amen . the end of evening prayer . some other collects . for faith. man is blinded by fin , but thou ( o christ ) by the goodness and mercy of god the father , art become our guide in the way of salvation . and yet such is our wretchedness , and misery , that we stagger for all this , sometimes not understanding , sometimes not believing , many times not applying to our souls with a sure confidence thy promises of salvation set down in the gospel . o miserably blind that we are , that can neither see ourselves , nor believe our guider , and instructer . o thou eternal , and pure verity , vouchsafe so to slide into our hearts , that we may be more certainly perswaded of thee , & thy truth , than of those things we see with our eyes , hear with our ears , and handle with our hands , the weak apprehensions of our bodily senses , upon which this flesh and blood doth so much depend . appease & asswage those rollingthoughts , and wandring ●…otions of the flesh , that make us to doubt , and stagger in those high mysteries , of the which we ought most firmly to be fixed , & resolved . faith is thy gift , and therefore work it by the holy ghost in my heart , that all my senses , and imaginations may become slaves , and captives to the fame . lord , i believe , help thou mine unbelief . o lord increase my faith . amen . meditations . 1. how easily we believe a lewd , & lying man & yet how scrupulous w● are to believe god himsel● 2. we believe a man i● things , which nothing concern us ; we believe no god in matters of our salvation . man is impotent god omnipotent . 3. we believe our senses , which often delude u● as in all tricks of legey● demain : we distrust christ who can neither be deceived , nor deceive us . for the king , and the royal issue . i humbly beseech thee , almighty god , to present with all blessings of goodness , our king , and his royal issue . increase upon them day by day all ●hy favours , vanquish with ●hy mighty hand , all open enemies , and privy conspirators , who oppugn ●heir religion , life , diadem or dignity . crown each of them with all virtues , these virtues with ●ong lives , and their lives at the last with eternal glory . amen . for charity , or the works of mercy . o lord of mercy , and compassion , i beseech thee by the tender bowels of thy son christ jesus , to move my stony heart to the works of mercy , that i may keep my hours of prayers , mourn with them that mourn counsel them that are amiss help them that are in misery , relieve the poor , comfor● the sorrowful , help the oppressed , forgive them tha● trespass against me , pray for them that hate me , requite good for evil , despise no man or woman , reverence my betters , respect my equals , be humble , and courteous to my inferiours : imitate those that are good : shun those that are bad : embrace virtue , eschew vice . be patient in adversity , modest in prosperity , thankful in either . keep a watch over my tongue . scorn this world , and thirst after heaven . amen . for the receiving of the blessed sacrament . o lord jesus christ the only begotten son of god , through whom only is granted forgiveness of sins , and life everlasting , who didst justifie the publican , when he confessed , the woman of canaan , when she prayed , peter , when he repented , and the thief upon the cross , when he called upon thee , grant unto me , a most miserable , and wretched sinner , pardon and forgiveness of all my transgressions , which i most humbly confess i have committed against thee : that i may receive this communion of thy body and blood , not to my judgement , and condemnation , but to my everlasting comfort and salvation , who livest and reignest with the father , and the holy ghost , one god , world without end . amen . meditation when you have newly received . o lord increase my faith , o lord , let the body and blood of christ be fixed in my soul to my comfort in this life , and eternal salvation in the life to come . amen . for that day you expect to hear a sermon , or when you read upon your bible . almighty , and everlasting god , whose word 〈◊〉 a lanthorn to our feet , and a light unto our paths , open and enlighten my understanding , that i may learn the mysteries of thy word , so far forth , as is necessary to my salvation , purely and sincerely : and be so transfigured in my life and conversation , unto that which i shall learn , as to please thee in will , and deed , through jesus christ my lord , and only saviour . amen . for sickness , and all other vses , you have excellent prayers in the book of common-prayer . principles . few notes for the private use of a most noble lady . a prayer to be said upon your knees , before the reading over of these notes . almighty god , the fountain of true wisdom and knowledg , send thy holy spirit into my heart , that i may sufficiently understand , and stedfastly believe all the doctrins necessary to my salvation , and adde such practice and obedience to this faith , through the whole course of my life and conversation , as i may so serve thee in thy kingdom of grace , that hereafter i may be made partaker of thy kingdom of glory , through the only merit and mediation of thy dear son , and my dear saviour . jesus christ . amen . i. man , since his fall in adam , hath no hope of salvation , but by the covenant of grace betwixt god and man ; whereby god promiseth unto man ; mercy and forgiveness of sins , and man unto god , true faith in christ and holiness of life and conversation . ii. christ is the saviour , as of all , so especially of them that believe , and these alone are of god's church . now the church of god is , any company or congregation of men wheresoever living , called by god through the sound of the gospel , unto the faith of christ , and distinguished from other societies by these five marks especially , 1. hearing and reading the word , 2. faith , thereunto , 3. the use of the sacraments , 4. prayer , and 5. sanctity of life . where these five things are , there is ever a church of god and sufficient means of salvation . iii. the word must be read often upon your bible , with modesty and short desires of the heart unto god , to give you grace to understand it , to believe it , and to practise it ; it must be heard upon all convenient occasions , especially in those two hours of the lords day , appointed by the church and the state for that divine worship , and then you must observe four rules . 1. observe the preacher with attention and modesty . 2. secondly , apply unto your self in particular , the doctrins and uses which are delivered in general . 3. examin your conscience if you be guilty of the sins there reproved , and presently call to god for grace to amend them . 4. think upon these things again when you come to your chamber . iv. this outward hearing and reading of the word , together with the inward working of the holy ghost in your hearts , doth beget a true , lively and saving faith , which is , a full belief without doubting , that all is true which god hath spoken or promised in the scripture , and that you rest wholly and confidently upon god , that he will grant unto your self in particular , forgiveness of sins , upon your repentance and amendment , and perseverance unto the end . this is the main point you are seriously to meditate upon , and therefore observe these precepts . 1. if you do not believe , or if you do doubt of any thing in scripture , presently pray unto god to strengthen and enlighten you . 2. if you doubt whether you may have any particular interest in those general promises of grace in christ , propounded in the gospel , fall again to your prayers for an increase of faith. 3. if you doubt , and yet can find in your heart to pray for more faith , let your conscience never be troubled with such a doubting . 4. mark well when the creed is in reading , and give an assent with your heart to every article . and ( as i doubt not you have learn'd it ) so keep it still in memory . v. now as this practical and working faith is wrought in us by the reading and hearing of the word joyned with prayer , so is it signed and sealed in our hearts by the two blessed sacraments . baptism . the lords supper . observe in either sacrament two parts . a visible sign . water in baptism . bread & wine in the supper . an invisible grace . remission of sins in baptism the benefit of christ passion in the supper . vi. baptism is the first sacrament of the new testament , to wit , an outward washing of water appointed by christ in his church , with this promise , that upon your being baptized , you were as certainly washed from your sins original being an infant , and actual , if you had been of years , by the holy ghost , and the blood of christ , as you were rinsed outwardly in body by this element of water . mark then these vses of baptism . 1. it assures us we are washed from our sins by the holy ghost , and the blood of christ . 2. it keeps us from despair , because it assures us our sins are washed away . 3. it keeps us from sin : for it is a shame for one washed to soil himself again . 4. it gives an entrance ●nto the church . 5. it hath a visible sign , water . grace invisible , forgiveness of sins by the blood of christ . vii . the lords supper is a distribution of bread ●nd wine , which seals , signs ●nd exhibits , or gives unto you christs true body offe●ed , and his true blood pou●ed out upon the cross , for ●…our sins , as certainly , as ●he priests exhibite unto your hands the bread and ●he wine . and withal , the supper assures your heart , that christs body and blood nourish your soul to eternal life , as surely , as bread and wine doth nourish your body to the offices of this temporal life . mark then the vses of this sacrament of the supper . 1. it assures you of all the benefit that is to be expected from the body and blood of christ . 2. it puts you continually in mind that christ died for you . 3. it strengthens and ascertains your faith , if it be received worthily . and therefore you must not neglect ( thrice in the year at the least ) to approach with all reverence to this heavenly table . viii . that this sacrament may be received worthily , you must examin your self before the receiving , pray unto god for faith in the receiving , and take heed of gross and premeditated sins after the receiving of this sacrament . ix . before the receiving , you must examin four things : 1. you must examin your knowledge , 1. whether you know how you ought to live. to this end read over the ten commandements . 2. whether you know how to believe . read over attentively your creed . 3. whether you know how to pray . say over advisedly the lords prayer . without this little knowledge ( at the least ) you are not fit to receive . 2. you must examin your faith , whether you are assured in your heart , that christ hath fully satisfied for your sins , and perfectly ( on your repentance ) reconciled you unto god , not others only , but your self also . without this assurance ( in some measure ) you may not receive . 3. you must examin your repentance . 1. whether you are sorry for your sins . 2. whether you hate sin . 3. whether you resolve to indeavour to sin no more . without this repentance you cannot receive worthily . 4. you must examin your charity , 1. whether you forgive all the world . 2. whether you are free from malice and hutred . when you have examined these four points , you may receive worthily . x. now your faith in christ which you have gotten in gods church , being thus hatched by the holy ghost in your heart , brought forth by your hearing , cherished by your reading of the word , sealed by your baptism , and strongly confirmed and strengthened by your part a king of the blessed sacrament of the supper , must be continually maintained and preserved by these two means , prayer unto god and him only . and good works , or holiness of life . and this is the sum of all your notes which i recommend unto you for this time . 1. salvation is only by such faith in christ , as worketh by love. 2. faith only in gods church . 3. where , by the word read or heard , faith is nourished . 4. by the sacrament of baptism assured . 5. by the sacrament of the supper ratified and confirmed . 6. by prayer and good works for ever established . a prayer after the reading of these few notes . o lord god , that i may be partaker of thy covenant of grace , make me a believing member of thy church , send thy holy spirit into my heart to beget there a confidence and full assurance of the remission of all my sins in christ jesus , let this assurance be still nourished with my hearing and reading of the word , let it be sealed unto me by my baptism , confirmed by the sacrament of the supper , and fully established by my serving of thee in prayer and good works , to the glory of thy name , and the endless comfort and salvation of mine own soul , through jesus christ our lord. amen . a short catechism concerning faith and good works ; to be read and meditated upon once every week at the least ; which may be well called , the catechism of the conscience . quest . why hath god made me a reasonable creature , and not ( as well he might ) of a meaner kind ? answ . that with your whole heart , that is , with your will , and understanding , you might serve him , and love him : which creatures only indued with reason can do . quest . how is god principally served , and loved of me ? answ . by your faith and good works , which god commands you in his word . and these good works of yours are twofold , prayer to god. charity to men . quest . what is faith ? answ . a full belief , and perswasion of your heart , ( sometimes called an assurance ) whereby you are resolved of these three points . 1. that there is one only god , one essence , and three persons . the father , who created you . son , who redeemed you . holy ghost who sanctified you . 2. that god the son came into the world , to do all that was to be performed , and to suffer all that was to be endured by you , for your sins actual , and original ; and hereby obtained for you perfect forgiveness of all your sins , and hath bestow'd upon you his own perfect righteousness , by the means whereof you are reckon'd just , and guiltless before the throne of god , on a supposal that you repent , and are become a new creature , by bringing forth fruits meet for repentance . 3. that god hath prompted with his holy spirit the pen-men of the scriptures , to teach you all this faith , and belief , as also all the course of his worship . and that every thing contained in these scriptures is true . q. why doth god so much require of me faith , and belief ? a. because without believing in him , you cannot love , nor reverence him . as if you did not believe your father to be your father , you would not love him , or reverence him , as your father . q. how is this faith first wrought ? a. by your hearing of gods word , and using those two sacraments appointed by christ in his church , baptism , and the lords supper : and withal , by praying continually unto god , and doing of good works . q. how shall i know that i begin to have faith ? a. if you find in your self these alterations : 1. if you find , that you have gotten more knowledge of god , and of religion , and are glad thereof . 2. if you do desire more than you did , to have the son of god to become your saviour , and to stand betwixt you and gods wrath for the sins you have committed against god. 3. if you take more delight than you did in reading and hearing the word of god. receiving the sacrament . 4. if when you find doubtings in your mind , you can pray unto god , to strengthen your faith. 5. if you endeavour to abstain from fin , for fear of offending so good a god. 6. if you begin to endeavour to live godly , and righteously , because it is the will and commandment of god. 7. if you take more delight than you did in praying to god. 8. if you thank god privately for these his good motions . by these eight points you may soon know , whether you have true faith or not . q. what is the infallible mark of true , and justifying faith ? a. the effectual applying of christ , and all his benefits to your own soul , in particular : and is then only effectual , when it worketh by love an impartial obedience to the commandments of christ . this application doth make a difference betwixt justifying faith , and all other kinds of faith , which cannot save us : as historical faith , which is a a bare assent . faith of miracles , which is a bare confidence added to assent . temporary faith , which is but a bare profession of the faith for a time , embraced only for the desire of knowledge . credit . profit . q. what is the meaning of this assertion of s. pauls , that we are justified by faith alone ? a. it is meant of a practical and working faith ; for even as when you give your alms to a begger , it is received by his hand alone , and yet his hand is not alone when it receives these alms , but accompanied with an arm , sinews , and arteries : even so , when god offers unto you christ , and his righteousness , you do receive him by faith alone , ( as it stands in opposition to the deeds of the law , ) and yet this faith , which receives christ is never alone , but still accompanied with charity , & good works . in a word , 1. to hold alms is proper to the hand , and not the arm : and to hold christ , proper to faith , & not good works . 2. you are justified by faith alone , and yet if your faith be alone , it cannot justifie you . q. what is the meaning of st. james , when he saith , that we are justified by works , and not by faith only ? a. his meaning is clearly that obedience to god's commands , as well as faith in his promises , is absolutely required to our justification . q. what is the least , and weakest degree of faith , that i may build upon , to keep me from despair , in case i find not all those alterations in my self , which you spake of before ? a. 1. if you desire faith , or pray unto god , that you may desire faith. 2. if you can pray , or desire of god , to enable you to pray . 3. if you find fault with your want of faith , and desire sometimes of god to help this want . 4. if you dare not live indulgently in any one wilful , or deadly sin , but sincerely and earnestly strive against it . then you are ( for all your doubting ) the child of god. resolvtions . oppositive divinity : or ; the ordinary objections of papists , against them of the reformed churches . a dialogue . papist . protestant . chap. i. of the church . papist . the church of england is no church . protest . that were very strange , considering your own writers conclude a church to be there , where there is found 1. doctrine of salvation , according to scripture ; 2. the vse of the sacraments ; and 3. outward discipline , or ecclesiastical government , although the church-men should fall short of those apostolical , and primitive perfections , which flourished in their predecessors . pap. yea , but it is not the catholick church mentioned in the creed , i believe in the catholick church . prot. 1. no more is the church of rome : for there was no church at all in rome , when the creed was made by the apostles at hierusalem ; every apostle making his article , when they were to depart to plant particular churches in rome , england , and other places . 2. but our church is a branch , and portion of that catholick church , as is also the a greek , armenian , aethiopian , and syrian as well , if not rather than the roman church . pap. peradventure these other churches may be members of that catholick church , as joyned and united with us , but the union betwixt your church , and ours hath been cut asunder above an hundred years agone , and therefore you are quite cut off from the catholick church . prot. this is more than you know , or than i am bound to believe . for this union of the members of the catholick church is inward , not outward , and therefore discerned only by god himself : we never sundred our selves from the people , or church of rome , but from the faction , or court of rome ; not from the sincere doctrin of that church , but from the corruptions and innovations foisted into that church . and therefore although we be never so hated , and excommunicated by your priests , yet , we may be still united in internal society with your church , if you retain those principles of religion sound , and unaltered , in the which our forefathers died , and ( as we well ●ope ) were saved . pap. how are you then gone from us , if you be still ●nited with us . prot. as the prophets went from the corrupt churches of the jews , and as christ , and his apostles from the scribes , and pharises , clamando , & dissentiendo , by crying out against your corruptions , and dissenting from your innovations , and this a your own men allowed us to do . pap. i , but some of your men say , that we had no true church of god in the west of many years before luther's time . prot. their meaning is to be limited in respect of the predominant and prevailing faction . your church held ( i confess ) a saving profession of the truthmof god , but your church-men mingled therewith many damnable impieties . and these innovators only carrying the greatest shew of the church , are denied by our writers to be the true church of god. pap. this it is we catholicks observe . you dare not for all your malice deny the church of rome to have in some sort a saving profession of the truth of god , but our priests conclude directly that your church hath no truth at all , and that a none can be saved in that church . prot. as in every kingdom the general estate is nothing so forward , active , quick , and peremptory , as the private factions , and yet is found at the last more wise , and staied in final resolution : so in the catholick church , the b factions are ever more heady , and precipitate in their denunciations of heaven , and hell , than the main body thereof . hence it cometh to pass , that although the greek , armenian , ethiopian , and syrian , and ( for the most part ) the protestant doth censure charitably of those laicks , who living rather in than of the church of rome , hold the grounds of the doctrin of salvation , without any notorious mixtures , with the late superstitions , and impieties crept into the same ; yet doth the a papist , b russeist , c anabaptist , d familist , and e puritan hold no church a church of god , but his own conventicle , and all to be damn'd , that are not of his society , and combination . now what belief you shall afford these boutefeux of the catholick church , that dispose of heaven , and hell , as if it were their own fee-simple , i leave to your wisdom and common understanding . pap. me thinks you now put me in mind of another objection , which usually we make against the protestants of england that they bring in too much good fellowship in religion , and make salvation a flower , which grows in every mans garden . seeing that according to their tenets , papist , protestant , anabaptist , and familist , may every one of them by means offered in his own church , as a portion , or fragment of the catholick church attain unto salvation . prot. if you were learned i could answer you in a word , that none of these three sectaries considered in his own formality , quatalis , as he is a papist , anabaptist , or familist can ever attain unto salvation , but only as he is a christian man , admitted by baptism unto the visible church , and there made partaker of gods word , and sacraments . for then ( although these blessed means are very much weak'ned , and obscured in their synagogues by the malice of sathan , and inventions of men ) yet may that holy spirit , that a bloweth where he listeth , work in such a mans heart by these weak instruments , ( and the rather , the more the word is faithfully preached , and the sacraments be in those places sincerely administred ) a true faith in christ jesus , to bring him to salvation . so then we do not hold , that papists , anabaptists , and familists , but only that some christians , living in their congregations may ( though with great difficulty in comparison of this flourishing church of ours , and these admirable means of salvation tendered in the same ) by the special mercy of god , be saved , and preserved . if we be in an errour , it is safer to erre in charity , than in malice , and precipitancy , considering the event hereof is unknown to either of us . pap. i , but where was your church before this reformation began ? prot. 1. when our saviour christ with-drew the people from the a leaven of the scribes , and pharises , to the bread , b which came down from heaven , and to salvation by faith in his name , was it fitting to demand of him , where his church was before that reformation ? 2. when these churches of c corinth , d galatia , e pergamus , and f thiatyra , were full of abuses , if some part only upon the preaching of the apostles had reformed themselves , and so a division had grown : would you straight waies have tax'd them of novelty , or ask'd them where their church had been before this reformation ? 3. when the apostles cast off the law of moses , excepting only those three g or four ceremonies : and when the primitive church some hundred years after , cast off those ceremonies also ( for i find them breathing of their last as it were about the times of h justin martyr ) had it not been a poor challenge of the jews , or traskists of those times , to demand , where this unceremonial church lay hid before the reformation ? i answer then , that our church , before this reformation began , lived together in one communion with yours , with toleration of all those abuses , which you have still retained , and we most justly rejected . pap. i , but i hope you dare not compare in the gifts of the spirit with christ , his apostles , or those worthies of the primitive church . and therefore how presumed you to reform your selves ? reformation , being a work fitter for a general councel to have gone about , than for a small handful of northern people . prot. the court of rome had so gained upon the church of rome , that is , the pope , and his conclave of cardinals had wriggled in themselves to that transcendency of power over the rest of the clergy , and well minded laity , that it appeared both at a constance b and trent , there was small hope of reformation from such a council , where the pope the party to be reformed , became the party reforming , and supream judge , and president of the reformation it self . although poor seduced ignorant women are much carried away with the name of the councel of trent ; yet you will quickly find out this ridiculous absurdity . in a general council ( as now it is held since the decay of the empire ) the pope is the party to be accused , yet puts up his own endictment , passeth a jury of his own vassals , and find they what they will , being to give final judgement , he will be sure to do , as his supposed predecessor taught our saviour to do , to wit , favour himself . so as there was no hope of doing good by a general councel , unless it were a generous and free councel , and such a one the pope ( you may be sure ) would never abide . and therefore one of your own writers concludes , that in such a case , several kingdoms are to reform themselves by national councels , which england and denmark did put in practise . pap. yea , but it is too well known , it was no zeal of reformation , but carnal respects , that moved king henry to touch upon religion . prot. to you ( it seems ) it is given to know these secrets , but i see no reason we should think so . the king could not be induced to this reformation , as a means to possess himself of the abbeies , for they were already swallowed up . nor as a preparative for his woing ( as saunders thinks ) because fisher the bishop of rochester , who opposed his marriage , made up the one and twentieth prelate in banishing the pope out of this kingdom . but without doubt , the finger of god was the cause , whatsoever was the hint , or occasion . festus his popularity , and humour of pleasing gave s. paul occasion to appeal to caesar , and to visit rome , where , and when he laid the first stone of the romane church . would you like it well a protestant should say , that your church was founded upon courtship and popularity ? if any carnal respect , whetted on the king , that was but the opportunity , god only was the first mover , and prime agent in this reformation . pap. nay surely , god is the god of unity , but your church being once severed from the roman , was presently can●l'd out , into as many factions almost , as there are countries ; witness the lutherans soft and rigid , the calvinists , puritans , conformitans , brownists , anabaptists , &c. so as one may easily ghess , from what lerna , and fenny ground this hydra of so many heads had her first original . protest . this argument sounds very bigg in a ladies closet , and weighs much with the ignorant , and unlearned people , but with a man , but of a reasonable understanding , this seeming division is no scandal at all to our reformed churches . what man of any reading in the histories of the time , but knows well , that after the trumpet for this reformation had blown , the first warning by a wicklef , b hus , and hierome of prage , and then the second by c gerson , d peter de aliaco , e cardinal cusanus , f picus mirandula , g savanorola , and many others , ( of whom we read in h guicchiardyn ) when i luther in germany blew the last , and that there appeared no hope of a free and indifferent council , so as several kingdoms were thus necessitated to provide , and take care for themselves , this worthy act of reformation , begining in sundry estates , by reason , partly of their divers shapes , and forms of governments , and partly , of a great disadvantage thatone part of christendom , knew not , what another did , nor consulted with their fellows , that so they might with unanimity proceed in the same , did necessarily produce a seeming difference in the outward forms of particular churches . but loe , the goodness , and providence of almighty god. although these churches have several faces , yet have they all but one heart , there being no essential fundamental , or material difference amongst any of us of the reformed religion , as you may easily find by reading the confessions of our several churches . and therefore for these odious nick-names of lutheran , calvinist , huguenot , zuinglian and the like , be more sparing of them , until you have reconcil'd your own church-men , as your minorits , and dominicans about the conception of the blessed virgin , your jesuits , and dominicans about predestination , and those dependant questions : your sorbonists , and jesuits about the bounding , and meeting out the regal and papal authority : and you shall find more doctrinal oppositions in your own , than you can imagin ●n our churches . but keep you at home in your ●ative country , and look without envy or partia●ity ) upon this flourishing church of england , and ●ame me one kingdom in all europe that hath continued ●ery neer this hundred years in that constancy , and ●mmutability of doctrin or discipline . we are ordered with that consecration , that a archbishop b cranmer was , we renounce the pope by that abjuration , that archbishop cranmer did , we subscribe to those articles of religion , which arch bishop cranmer in the reformation pitch'd upon , before we can be admitted to any ecclesiastical function . some wild coults we have , that start , and boggle at the first , if they see but their own shadows , but by the discipline of the church they are curb'd , and fetch'd about again , and taught in a little while to come on gently to this uniformity and subscription . so that malice it self cannot challenge the church of england , this most glorious portion of that catholick church , of any fractions , or divisions in points of doctrin . pap. nay , but i have often heard , that you have no bishops or priests at all in your church . but that in the beginning of q. elizabeths reign , lay-men in the parliament did appoint you bishops , who consecrated one another in a tavern at the nags-head in cheapside , and that your priests were ordered only by these parliamentary prelates . prot. this tale of the nags-head , harding , sanders , and stapleton have forged out of their own nags-heads without any grounds , or likelihood at all . and yet as easily as they came by it , put a a minister of our church to an infinite deal of learned pains . who by his majesties special commandment , did search out the ancient records of the arch-bishop of canterbury ( agnized since by many priests and jesuits , in the clink , and other prisons ) and out of them hath composed a learned book , shewing the successive consecrations of all the bishops of england , from that first convocation that b banish'd the pope about the year 1536 , so as any minister looking out that bishop , who gave him orders , may presently ascend in a right line of bishops to those prelates , that lived in the reign of henry the eighth , before the reformation . and therefore if your own priests be lawful , you may not quarrel with ours , differing only from yours , in their renouncing of your impieties , and superstitions . pap. this record you speak of is somewhat to the purpose , unless the heresie of those first bishops did disable them for granting of lawful consecrations , and orders . prot. a heretick indeed , is a common word for us , in the mouth of every woman , that is but a little romaniz'd . but is it not strange how b he should be an heretique , that saies the creed and the lords prayer in that literal , and explicate sense , and meaning , that all the fathers of the church for the first 500 years understood the same ? yet this is nothing to the point in hand . for first , if the bishops in queen maries time were lawful , notwithstanding their being consecrated by cranmer , and other tainted bishops , ( as you term them ) why may not the bishops in queen elizabeth , and king james his time , expect the same priviledge ? and secondly , your own a writers confess , that heresie ( which we suppose , but not yield these prelates fallen unto ) cannot rase out from that character of a bishop , this inseparable power of consecrating , and ordering . pap. yet there remains an objection against your church , that it cannot possibly be a true church , because it is severed from the true visible head thereof the pope of rome . prot. this is a stale objection , and soon answered . the church of a asia severed from pope victor in the year 200. b athanasius , and his fellows from faelix and tiberius in the year 375. c cyprian , and his brethren , yea , and three national councils from pope stephen , in the year 250. d the bishops of carthage schismatized from all popes of rome for an hundred years together , about the year 409. lastly , e the greek church cut off from the roman for 300. years , are sufficient testimonies , there may be a true church of god , though severed , and divided from the pope of rome . and here in this kingdom it was no protestant , but popish bishops , that concluded in a national synode , our king might ( if he pleased ) create a pope of his own in his own kingdoms , and dominions , and yet remain a member of the catholick church . pap. well , the best is , you have been so tedious in your answers , that i have ( i thank god ) forgotten all , that you have said for your reformed church . prot. but i will help that quickly by summing up of all into these twelve positions : 1. we have a church , as having , doctrine . salvation . discipline . 2. it is a portion of the catholick church . 3. it hath a spiritual union of doctrin with the untainted members of the church of rome . 4. and yet hath severed her self from the church of rome by crying against , and dissenting from her superstitions . 5. which some of us hold no true church of gods , in regard of the prevailing faction . 6. although we judge charitably of the salvation of some in that church . 7. who notwithstanding are saved not as papists , but as christians . 8. and in one lump , or communion with this church lived ours before the reformation . 9. which then for want of a general , did sever her self , by a national council , from the same . 10. nor was it any by-respect of the kings , but god , and the cry of that age , that caused this reformation . 11. nor do our reformed churches dissent amongst themselves in doctrine , but in outward policy , and discipline only . 12. our bishops and priests come by a lineal succession from henry the eights time , nor can a supposal of heresie cut off this discent . chap. ii. of the scriptures . papist . doe you then hold this church of yours to be the ground of your faith , and reason of your believing , so as you do therefore believe all the points of your salvation to be true , because the church doth teach , and instruct you in the same ? or have you any other rule , and ground of your faith ? prot. the authority , and good conceipt we have of gods church , prepareth us to believe the points of our salvation , and serveth as an introduction to bring us to the discerning , and perfect apprehension of these mysteries of our faith , but the scripture only is the ground , and reason of our believing . for as the samaritans were induced , and drawn on to believe in christ by that talk of the woman , but having heard christ himself , profess plainly , they believe no longer for her saying , but because they heard him speak himself : so do we begin to believe ; moved thus to do , by the good conceipt we have of the church , but rest not in it , as the ground of our believing , but only in the infallible assurance of god's truth in the book of scriptures . pap. then god help you , if that be your last resolution . for our church cannot erre , but your scriptures without the help of the church , to tell you so much , can never be ascertained unto you , to be the word of god ; and therefore what assuredness of belief can you propose your selves upon so unsetled a foundation ? protest . the catholick church indeed , spread over the world , cannot erre damnably , though the church of rome , and all other particular churches , may , as your own writers confess . but the scriptures we know to be the word of god , not because the church , or church-men , do tell us so much , but by the authority of god himself , whom we do most certainly discern to speak in his word , when it is preached unto us . for if we bring pure eyes , and perfect senses , the majesty of god forthwith , presenteth it self unto us in the holy scriptures , and beating down all thoughts of contradicting , or doubting things so heavenly , forceth our hearts to yield assent , and obedience unto the same . and therefore if you doubt whether that which you read in your bible be the word of god , or find any reluctancy in your understanding to the doctrin of the same , it is in vain to flie unto either church , or church-men , to be perswaded in this point , but down upon your knees , and pray fervently unto god for faith , and the illumination of the holy ghost , which can only assure you of the truth of the scriptures . for after we are enlightned by the spirit , we do no longer trust either our own judgement , or the judgement of other men , or of the church , that the scriptures are of god , but above all certainly of humane judgement , we most certainly resolve , as if in them we saw the majesty and glory of god , that by the ministery of men they came unto us from gods own most sacred mouth . pap. but what certain ground of faith can you place on the scriptures , seeing by the several interpretations of men and women they are turned and wrested like a nose of wax to every private design and purpose ? do not you observe how the catholicks , protestants , and especially the brownists , and anabaptists do fit all their turns out of the holy scriptures ? on which of these senses , and imaginations is your faith rooted ? or peradventure , have you some odd capritchious kind of interpretation of your own apprehension to direct you in these businesses ? prot. we lay-folks are licensed in the church of england to read , but not to interpret scriptures , excepting only those passages , which contain the necessary points of our salvation , the which passages are so plain , and easie every where , that any man , or woman of the meanest capacity ( especially if he , or she be instructed in their catechism or grounds of religion ) may perfectly conceive , and understand them . but for the harder and more difficult places , we leave them to be interpreted by our church-men in their sermons , and daily ministery . for the ordering of which interpretations , there are ( as i have been told ) ten several helps , the which if they be followed will be sure , and unfallible guides , to boult out the true meaning of each place of scripture . 1. an illumination of the understanding by the holy ghost . 2. a mind free from other thoughts , and desirous of the truth . 3. knowledge of the scriptures , creeds , catechismes , principles , and other axiomes of divinity . 4. a consideration how our meaning suits with other points of christianity . 5. the weighing of circumstances , antecedents , and consequents . 6. knowledge of histories , arts , and sciences . 7. continual reading , meditating , and praying . 8. joint , and unjarring expositions of the fathers . 9. consenting decrees of synods , and councils . 10. knowledge in the tongues . because therefore lay-men , and women , papists , brownists , and anabaptists , are wanting in all , or some of these helps , they bring forth many times such lame , and prodigious interpretations . pap. if we make the scripture , and not the church the rule of our faith , how shall we believe , the creed , the trinity , the sacraments , the unity of essence , the three persons in the deity , &c. words never read in the bible , and yet necessarily to be apprehended of us upon pain of damnation ? prot. i say that all these things are set down in scriptures , either in so many syllables , or at leastwise by necessary inferences , and deductions . and we do not therefore believe them because they are only taught by the church , but because they are rooted and grounded in the holy scriptures , the only stay and pillar of our affiance . to sum up therefore all this chapter . 1. the church doth prepare us , but the scripture only doth force us to believe . 2. the whole church cannot , any part thereof may erre damnably . 3. we are taught the scriptures to be the word of god by the holy ghost , moving in our hearts , and not by the church sounding in our ears . 4. lay-men are to read , not to interpret scriptures . 5. the miss of some rules causeth wrong expositions of scriptures . 6. all things necessary to be believed are either found in , or collected and inferred from the scriptures . chap. iii. of iustification . papist . how then do you learn out of the scriptures , that you are to be justified , and saved before god ? prot. i am to be justified before god , by an act single in it self , but double in our apprehension , which is , by gods not imputing unto me my sins , and the same gods imputing unto me christs righteousness , and withall by his creating of faith in my heart by the holy ghost , ( i mean an operative , a lively , a working faith , ) to assure my soul that god , for the active and passive obedience of christ jesus , hath accomplished those two former acts , of not imputing my sin , and of imputing unto me christs righteousness . pa. a very easie , no doubt , and reasonable religion , which you have learned out of the scriptures . here is no burthen left for your own back , you cast all upon christ's shoulders by the means of these two fine words , not imputing , and imputing , and a third swimming notion of your own conceipt ( which any man may have with a little imagining ) termed by you faith , it would be known therefore , where your church hath found out these words of art , in the holy scriptures . prot. we do in all humility confess , that the globe of our sins , and the world of that righteousness , which is to appear in the presence of gods justice , is too massie for us to sustain , that are but dust and ashes , and subportable only by that atlas , christ jesus , upon whose shoulders , not our conceits , but the goodness of god hath plac'd and pressed them . but that these words imputing , and not imputing , are such greek unto you , i do impute it to your not reading of scriptures , and taking up your religion by trust , and credit from such fripperers , and brokers , as by lending your souls , a false opinion of merits and good works , do dive into your purses , and eat up your estates , by way of interest . not to trouble you ( as i might ) with a thousand places , ask david , whether not imputing of sin , and s. paul , whether the imputing of christs righteousness doth not make us blessed , and justified . for the words , use your own eyes , and inspection . and for the meaning , i refer you to a s. augustin upon the one , and b st. ambrose his commentary upon the other passage . now that you fondly imagin , that faith , this heavenly hand , that reacheth at this double act , and applies it to our own souls , is such an apprehension , as you may command , when you please out of your own phantasie , it is such a poor opinion , that no soul , warmed with the least touch or feeling of religion , but contemns with a most holy scorn , and reproach . i tell you , ( and if you once have it , your conscience will tell you no less ) this faith is the richest jewel in gods cabinet , and can never be compas'd by any sole endeavour of ours , until the holy ghost comes down from heaven to set , and enchase it in our hearts with his own fingers as it were . and being once obtained , it new molds , and fashions the whole nature of man , so as the understanding becomes more enlightned to know god , the will to obey god , the affections , to love god , and our brethren . nor can it be preserved ( to the comfort of our conscience ) without daily praying , meditating , doing good works , reading the scriptures , hearing good sermons , and perusing of devout , and godly treatises . my belief therefore is this : god not imputing sin and imputing righteousness , is the worker ; the merits of christ , the procurer ; faith wrought by the holy ghost , the instrument , or applier ; good works , or my inherent righteousness ( poor as it i ) is partly a concause , or a necessary condition , and partly an effect of my justification . for faith it self does sanctifie in part , and thereupon it is god that justifies . pap. i have heard some of your side , rail against the very name of inherent righteousness , which you seem now to acknowledge , and embrace . do protestants therefore challenge any other righteousness , besides that of christ's , which is imputed ? prot. they do acknowledge a sanctification , or inherent righteousness , in the same sense as the ancient . fathers took the word , but not as jesuits of late mistake it . we have righteousness inherent , or subsisting in us , according to which we shall be judged , but not according to which we shall be juctified though we cannot be justified in the whole , unless in some measure ( such as god in christ accepts ) we be sanctified first . which yet we cannot be of our selves , but by gods free grace . we cannot therefore plead merits ( as you of rome are wont to do ) at the throne of god. for faith it self cannot justifie , although without it we cannot be justified . that indeed is a condition , but god in christ is the sole author of our justification , because by him and by him alone , our sins are not imputed to us . you make your righteousness to go before as the cause ; we ours , to come after , as the effect of justification . pap. but have you any use of your free-will in either righteousness ; i mean that imputed , or this inherent ? or are you ( as some relate your opinions ) meerly suffering , and passive , like so many stocks and stones , casting not so much as a sigh , grone , or short wish , towards this great work of your conversion ? prot. in our first conversion to be righteous , we are not like so many niobes , or images of marble , which move not at all , but as they are , in the whole lump , carted , and transported ; our understandings not affording themselves the least glymps of knowledge , nor our wills , the least shew of inclination unto this act ; but being quickened , & enlivened by the engines of grace , and motions of the holy ghost in our souls , and consciences , our understandings , wills , and affections do cooperate , and run along , with the grace of god in all our works of piety and devotion . the points therefore of this chapter are these : 1. justification consists , in gods not imputing of sin , and in his imputing of christs righteousness unto us . 2. it is not our conceipt , but the justice , and mercy of god , which layes this load on our saviour christ . 3. whosoever is acquainted with the scripture , cannot be unacquainted with imputed righteousness . 4. imputed righteousness is soon appprehended , but infused faith must be first obtained . 5. we have an inherent righteousness in part , which is the condition of our justification . 6. grace alone works our justification ; grace , and we together ( but we in the second place ) our sanctification . chap. iv. of saints , souls of the dead , and those dependant questions . pap. we are scandalized likewise at your church , because you give no more reverence to the saints than you do , neither praying unto them , nor adoring their images , nor giving them any set imployment above in heaven , or the least care of us here on earth . which smells very much of the heresies of the a cainans , and eunomians condemned so many years agone in the christian church . prot. what employment the saints have in heaven , besides the contemplation of god face to face , b we know not , nor do c we deny their praying for us . upon earth they receive in our church , all that honour bespoken for them in the primitive church . we keep duely the memorials of the blessed virgin , and the twelve apostles , and a yearly panegyrical commemoration of all the martyrs , and saint of god : respecting them as our a fellowes and friends , though not as our b tutelar gods , and young little saviours . we admire their lives , and as we do not furiously deface , so do we not adore their images . because c s. augustin would fain know , where that christian may be found , that prayeth , or adoreth , beholding an image . d we rear them no temples , as to gods , but trophees only of praise , as to deserving men . e s. paul himself did all this , and he did no more . we dignifie them as saints by celebration , we dare not deifie them , as gods , by invocation . your a own men confess , there is for this praying to saints neither precept nor example : in all the bible . and b origen made but a question , c s. basil an if , d gregory nazianzene a thinking , or an opinion only of this , which you make an article of faith. we are commanded to call upon e god , upon him f only , for he is our g king of old , and we are stark mad if we think to better our selves by changing of masters . pap. i , but how will you answer antiquity ? for i have been told , that there are found in the writings of the ancient fathers , prayers made to many of the saints and holy men departed . prot. if you please to observe them well , you shall find , they are no orisons , but orations . a certain kind of passionate , and rhetorical exclamations made unto the dead , concerning some notable events happened unto the church in general , or the parties themselves in particular . this is easily believed of them , who use to read the greek fathers , which are full of such ejaculations in their affectionate discourses . and that their passages are no prayers , this is an argument . a because there is not any of all these fathers , when they treat of prayer , ( as it is their usual theam ) of set purpose , and handle all the objects , and kinds thereof , that ever mention one syllable of this prayer to saints . this is an answer will never be taken away by any of your side . now if your priests took an hint hereby , to erect masses for the b dead , i hope you know they loose nothing by the bargain . pap. you likewise contemn , and deride the reliques of the saints , which are shewed , preserved , and adored in our churches . prot. we are so far from contemning any thing in this kind , that did we know them to be true reliques , and no impostures , we should honour them more than you do , to wit , a with an honourable , and christian burial . we hear indeed that there were of old ( b ) some christians that attributed too much to the reliques of the martyrs , but we hear from the same father , a the better sort of christians did not so . and we hold it very idle to b propose for our imitation any other , than the best , and most absolute pattern . pap. you do also speak basely of the blessed virgin , and compare her to your own wives , and such baggages . prot. a rayling frenchman doth charge melancthon with such a comparison , but that book or passage he cites , is not to be found among the works of that most learned and modest writer : however , our church hath never a saint ruffyn ( as yours hath ) to heal all frenzies , and madnesses , and we count no better of those desperate speeches , that any one shall vomit against the glorious virgin . yet i think your men abuse her far more , a one calling her a goddess , another b the goddess of the sea , which is the title of venus . in very deed you all abuse her . for c as one well observes , when you say your ave maries , you pray for her . but we hold , as to pray for her to be most d injurious , so to pray to her to be e most unlawful and superstitious . pap. also you never use to pray for the dead , although the ancients did so . prot. we dare not indeed . for if they be in heaven , a we shall wrong them ; if in hell , we cannot help them ; and purgatory , ( b ) your own men confess , was never heard of amongst the ancients . now for those prayers for the dead in the old liturgies , they were conceived ( if you mark them ) for men dying , and passing , not dead already , and so they are still used in the church of england , and most diligently , and devoutly in the collegiate church of westminster . but to stretch , and extend these collects to men stone-dead , and past their particular judgements was a pretty project of the monks and fryars , and they were very well pay'd for their wit , and invention , as you shall find , when you shall have occasion to purchase a mass for any of your kindred departed . pap. nay say you nothing of the mass , for out of malice , and derogation from the sacrifice therein offered , you have bred in the people such a slight opinion of the blessed sacrament , as they make of it but a bare sign , or a token , or a figure , or i cannnot tell what : and dare not conceive christ to be there , for fear of imprisonment , or the high commission . prot. we do indeed acknowledge no oblation in the blessed sacrament , but a lively commemoration of that oblation of christ , which he offered upon the cross for our redemption . nor any sacrifice at all , but that sacrifice of collects , prayers , and thanksgiving , which the church poures out unto god at the receiving of the sacrament . and these commemorations , and collects , are the reason , why the supper of the lord , was termed by the ancients , a sacrifice , an oblation , the eucharist , the hoast , &c. but the reverence due to this great sacrament is as observable , as the manner of christs presence therein is unexpressible . the names of a figure , a signe , a type , and the like , we keep to expound the words only , but not as though they were keys to open , and unfold the manner of the mystery . the speech is to be expounded figuratively , because this , and christs body ( before the pronounciation of the last syllable of the words ) are disparats and of a contrary nature . but christ is present there , for the matter a substantially , b truly , c really , nay most truly , d and most really , and more truly , and more really , than the bread and the wine , but for the manner ineffably , and unexpressably . and this is that calvinistical doctrin you so much cavil at , and deride . 1. we honour the saints with ecclesiastical observation , but not with a spiritual adoration . 2. the ancient fathers made orations , but no orisons unto them . 3. the blessed virgin is more abused by papists who make her to give suck to a priest . vincent spec. hist . l. 7. 84. mend thomas a beckets old hose . cantib . l. 2. c. 29. 12. heal a scab'd head. caes . l. 7. c. 25. clip a monk. id. l. 7. c. 51. kiss another . id. l. 7. c. 33. sing to a third . id. l 7. c. 22. lie between man and wife . vincent . l. 7. c. 8. supply a nuns place that was gone to a bawdy house . caesar . lib. 7. cap. 35. bring an abbesse to bed gotten with child by her serving-man . vincent . spec. hist . lib. 7. cap. 87. 4. we are ready to bury , but not to adore reliques . 5. we pray for men departing , as the fathers did , not for the departed as the fryars did . 6. christ is the sacrament really for the matter , ineffably for the manner . chap. v. some idle personal exceptions . prot. have you any other points of our religion that you stumble at ? pap. these are the main points of your religion questioned . but some aspersions more are cast upon the persons of your ministers . as that they lie wilfully , and against their knowledge in points of divinity , and are thus zealous in the cause , out of a desire only to preserve their great estates in the church ; whereas our priests have no other worldly comfort , but the goodness of their cause , and the testimonies of their consciences . prot. let your common discretion be your judge in this case , whether we , that ground our doctrins upon the word of god , interpreted by those ten rules i formerly set down , or these men , that put all to the determination of the church , that is , to their own proper phantasies , and the gross exposition of an unlearned pope , are most likely to gull the world , with crotchets , and chimaeras . besides , you know how full this kingdom is of men well read , as in all sciences , so especially in divinity . you know ( and yet none knowes it so well , as they that best know him ) the profound learning and deep apprehension of the king himself , as having perfectly digested , the very body and bulk of all sacred knowledge . and is this a stage for ignorance & imposture to play their parts on ? or doth this learned monarch , the lord of three kingdoms , woed and sought unto by all the catholick princes , palliate his religion , in hope of a bishoprick ? these are poor and toothless aspersions . then for our ecclesiastical estates , they are so par'de and pol'de with duties , and impositions ( all which had their original from the court of rome ) that the time of the charge of breeding up a minister , would raise him a better means than he hath in the church in any other trade or traffick whatsoever . the king is gracious to his servants of all professions . but a country minister cannot inne for the harvest of a whole year , what a jesuit can get in an hours confession . lastly , concerning these professors of poverty the priests , and the jesuits , it is too well known they want no maintenance . what by traducing our nation abroad , and seducing our people at home , their bones are full of marrow , and their eyes swell with fatness ; and what the statute hath taken from us , cogging , and cheating hath drawn upon them ; i mean the privy tithes , and benevolences of the kingdom . but to choke this objection in one word . that our means is no cause to keep us in this profession , witness our brethren in france and elsewhere , who without the same means , teach & preach the selfe same doctrin . pap. they also inform us that your ministers have neither learning , nor honesty . prot. it is true indeed , they teach their novices , that the greatest doctor in our church , doth not understand the common grounds of divinity , and must of * necessity be put to his a b c again . but common reason can inform you , whether this be true or not . again , they are only the base fugitives , and discontented runnagates of our own nation , that spread these rumours , who think their countrey-men the grossest fools in christendome , that they dare thus amuse them , and lead them by the nose , with such impossible assertions . and therefore i will give you a touch here how other papists have ingeniously acknowledged the learning , and piety of many protestants . pope pius commended hus for learning , and purity of life ; alphonsus de castro oecolampadius for all kind of knowledge , and the tongues especially , rhenanus also conradus pellican as a man of a wonderful sanctity , and erudition ; andradius likewise chemnitius for a man of a sharp wit , and great judgement ; costerus all the protestants for their civil behaviour , their alms , their building of hospitals , and forbearing from reviling , and swearing ; gretzer himself , our ordinary writers to be ( for the most part ) of great learning , and judgement , stephen paschier held calvin worthy ( set his opinions aside ) to be compared for zeal and learning to the chief doctors of the catholick church . a erasmus held luther of that integrity of life , that his very enemies had nothing to cast in his dish ; b lindanus acknowledged melancthon to be adorned with all kind of learning . in a word , your writers themselves did so applaud the persons of their adversaries for learning , and piety , that c pope clement the 8. was fain to command all your controversie-writers to be reviewed , and these graces , and praises bestowed on our men , to be blotted out , and expunged . and therefore when you next hear a jesuit in this theme , think upon these true relations , and withall laugh at him , and pray for him . pap. sir , i have received some satisfaction , that matters are not so far out of square in the church of england , as i have been informed . but yet my conscience will not serve me , to come to your congregations , because there are ( beside these trivial ) many other points of doctrine never heard of amongst protestants , which be in very deed the caballas , and mysteries of the roman-catholick religion . you have been very tedious in your answers and declarations , i pray you therefore bestow the last chapter upon me , to shew the reasons , why so many ladies , and good souls refuse to conform themselves to the church of england . prot. with all my heart , i will therefore end my speach with the summing up this fifth chapter , and leave the event to god , and your conscience . 1. the means of our church-men are not so great , as to make them maintain a false religion , but their religion is so true as it makes them contented with any means . 2. yet in other countreys , where no hope of preferment appears , there appears an equal zeal of our religion . 3. our church-men are commended for their lives , and learning , by the pens of their prime adversaries . chap. vi. reasons of refusal to leave the romish religion , collected out of printed authors . pap. i cannot leave my religion . i. reason . because , we must simply believe the church of rome , whether it teach true , or false . stapl. antidot . in evang. luc. 10. 16. pag. 528. and if the pope believe there is no life to come , we must believe it as an article of our faith. busgradus . and we must not hear protestant preachers , though they preach the truth . rhem. vpon tit. 3. 10. and for your scripture , we little weigh it . for the word of god , if it be not expounded , as the church of rome will have it , is the word of the devil . hosius de expresso verbo dei. ii. reason . you rely too much upon the gospel , and s. paul's epistles in your religion , whereas , the gospel is but a fable of christ , as pope leo the tenth tells us . apol. of h. stephen . fol. 358. smeton . contra hamilton . pag. 104. and the pope can dispense against the new testament , panormit . extra de divortiis . and he may check , when he pleases the epistles of st. paul. carolus ruinus consil . 109. num . 1. volum . 5. and controul any thing avouched by all the apostles . rota in decis . 1. num . 3. in noviss . anton. maria in addit . ad decis . rotae nov . de big . n. 10. and there is an eternal gospel , to wit , that of the holy ghost , which puts down christs . cirellus a carmelite set it forth . iii. reason . you attribute all your salvation to faith in christ alone . whereas , he is the saviour of men only , but of no women . dial. of dives and pauper , compl . 6. cited by rogers upon the artic . and prostellus in jesuits catech. l. 1. cap. 10. for women are saved by s. clare . som. in morn . de eccles . cap. 9. mother jane postellus in jesuits catech lib. 8. cap. 10. nay to spreak properly , s. francis hath redeemed as many , as are saved since his daies . conformit . of s. fran. and the blood of s. thomas a becket . hor. beat. virg. and sometimes one man , by his satisfactions , redeems another . test . rhem. in rom. 8. 17. iv. reason . in your church there is but one way to remission of sins , which you call faith in christ ; but we have many . for we put away our veniuls , with a little holy water , test . rhem. in rom. 8. 17. mortals , by 1. merits of the b. virgin , hor. b. virg. 2. the blood of becket , ib. 3. agnos dei , or holy lambs , cerem . l. 1. t. 7. 4. little parcels of the gospel , breviar . 5. becoming fransciscans , confor . l. 1. sol . 101. 6. a bishops pardon for 40 dayes , a cardinals for a 100 daies , and the popes for ever . taxa camaer . apud esp . in 1. ad tim. v. reason . you stand too precisely upon your sacraments , and require a true faith , in the partaker . whereas with us , to become a monk , or a nun , is as good as the sacrament of baptism . aquin. de ingres . relig . l. 2. c. 21. and the very true , and real body of christ may be devoured of dogs , hogs , cats , and rats . alex. hales , part 4. q. 45. thom. parte 3. q. 8. art . 3. vi. reason . then for your ministers , every one is allowed to have his wife ; or else enforced to live chastly , whereas with us , the pope himself cannot dispense with a priest to marry , no more than he can priviledge him to take a purse . turianus found fault withal by cassan . consult . art . 23. but whoredom is allowed all the year long . see sparkes's discovery , pag. 13. & constitut . othen . de concubit . cleric . removend . and another sin for june , july , august , which you must not know of . allowed for this time by sixtus quartus to all the family of the cardinal of s. lucie , vessel . grovingens . tract . de indulgent . citat . à jacob. laurent . jesuit . lib. pag. 196. vide jo. wolfii lection . memorab . centen . 15. pag. 836. for indeed the wickedness of the church-men is a prime argument of the worthiness of the roman church . bellar. l. 4. de rom. pont. cap. 14. artic . 28. and the pope can make that righteous , which is unrighteous . l. 1. decretal . greg. tit . 7. c. 5. and yet can no man say unto him , sir , why do you so ? in extrav . tom . 22. titul . 5. c. ad apostolatus . vii , and last reason . you in the church of england have cast off the bishop of rome , whereas the bishop of rome is a god. dist . 96. c. satis evidentur . & panorm . cap. quanto abbas . finis . notes, typically marginal, from the original text notes for div a66403-e240 psal . 130. 6. psal . 143. 8. s. greg. homil . 33. in iob. georg. cassander pres. eccles . vives . greg. hom. 7. in ezech. aug. serm. 86. de verbis domini . aug. serm. 82. carolus paschalius . carolus paschal . carolus paschal jo. pici mirandulae doct. salutif . bern. bonavent . dionis . carthus . carolies paschal . vives . g. cass . vives . vives . the practice of king charles the first . vives . vives . g. cass . august . meditat. g. cass . g. cass . g cass . notes for div a66403-e6670 jam. 2. 20 , 21 , 26. notes for div a66403-e7740 georg. cassan . consult . titul . de ecclesia . russin . in symb. august . ser. 115. id. serm. 181. de tempore . a theoriani collo damianus à gots . onuphrius in vita julii . cassand . cons . page 930. meerly spiritual consisting in faith , hope , charity , true doctrin , &c. institut . of a christian . fol. 19. cassand . ibid. a cas consult . pag. 929 gerson de potestaie ecclesix . a barclajus paraenes . lib. 1. gag . 7. b can. loc . theol . l. 4. c. 1. lindan panopl. l. 4. c. 7. a quodlibets pag. 342. b russic . com . c. 25. p. 103. c sle. hist . l. 5. d allens confes . e protest . p. 16. a john 3. 8. a mat. 16. 12. b joh. 6. 35. c 1. cor. 5. 1. d gal. 3. 1. e rev. 2. 12. f rev. 2. 18. g acts 15. 29. h anno dom. 140. dialog . qui inscribitur tryphon . luther . in epist ad galat. in praefat . distinctio amissa in comitiis augustanis ab ipsis germanis principibus . scultet . annal . decad . 1. p. 43. a in the year 1415. b in the year 1546. matt. 16. 22. see the history of the council of trent . gerson . de concil . ●●…ius obed . 31. hen. 8. instructions of a christian in the preface . act. 23. 1. a in the year 1375. b in the year 1410. c de signis ruin . eccl . d 1411. e bucholcer anno 1517. f in theor. g phil. comin . l. 3. h guic. hist . l. 4. i in the year 1512. a sand. de schis ang. lib. 3. b 32. of henry 8. in the year 1552. sander . de scism . lib. 3. harding against jewell . a m. mason arch-deacon of suff. b institut . of a christian . fol. 19. a s. basil . nazianz. s. ambros . s. hierom. s. austin . were in their times called heretiques . lind in panopl. lib. 4. cap. 7. b institut of a christian fol. 18. a dominic à soto . in 4. sent. d. 25. biel. in 4. d. 25. q. 1. con. 4. capreol . in 4. d. 25. q. 1. art . 3. &c. a euseb . l. 5. c. 23. eras . epist . in agrippa de vanit . c. 59. b baron . tom . 3. ad ann . 375. c euseb . l. 7. c. 2 , 3 , 4. cassan . consult . art . 7. d bellar. de ro. pont. l. 2. c. 25. & 46. lindan panopl l. 7. c. 89. possevinus in apparat . titul . carthage . e bellar. de ro. pont. l. 2. c. 31. idem de matri . c. 15. art . 2. institut . of a christian , set sorth anno. 1537. by authority . august . contra epist . fundam c. 5. john 4. 29. john 4. 42. wald. doct . fid . l. 2. art . 2. & . 27. calv. instit . l. 1. c. 7. d. 4. calvin . instit . l. 1. c. 7. d. 7. do all interpret ? 1. cor. 12. 30. staplet . cont . 6. q. 7. exp . si art . observed out of dr. field , mr. hooker , chemnitius , and trelcatius . verba lutheri ep . ad hen. 8. tom . 2. ep . p. 290 psal . 3● . 1. rom. 4. ●5 . a august . tom . in psal . 31. b amb. in . cp . ad rom. c. 8. ephes . 2. 8. rom. 8. 33. a epiphau . b hugo de s. v. l. 2. de sacram. c. 11. altis . l. 3. c cassan . in consult . art . 21. a august . con● faust . l. 20. c. 2. b jovius hist . lib. 24. c august . in psal . 113. d idem de civit . dei. lib. 22. cap. 10. e epi. ad heb. cap. 11. a eckius in his enchirid. b orig. l. 2. in epist . ad rom. c basil , cited by the bishop of lincoln . d naz. orat. 1 in julian . & orat . in gorgon . e psa . 50. 15. f mat. 4. 10. g psa . 74. 12. a eliens . resp . ad apolog . pag. 44. b vide epist . vratistaviens . apud scultetum , annal. decad . 1. p. 150. a 1 k. james preface monit . ( a ) august . do moribus ecclesiae . a august . de civit . dei , l. 8. cap. 27. b plin. sect. l. 4. ep . 8. florim . remon . en son histoir ex hom. mel. in evang . de incarnat . rogers in art . ●2 . a leo 10. ep . ad bemb . 17. b rosa . mar. c polan . synt . l. 3. c. 24. d aug. ser . 17. de verb. ap. e epiph. l. 3. advers . haeres . a p. lom . 4. sent . dist . 45. roffens . cont . art . luther . art . 18. cassand . prec . eccles . vide epist . vratislau . apud scultet . annal. dec . 1. pa. 152. see common prayer book . schoolmen is 4. sent . a aug. conf . à apud cassan . consult . art . 10. b calvin . in 1 cor. 11. 21. c melan. in ep . ad palat. & granguellam . d fortunatus calvinista apud greg. de valent. l. 1. de praesen . christi in euchar. c. 7. dist . istius . britanno remanus pag 19. aeneas sylvius de orig . bohem . c. 35. alph. lib. 2. advers . haeres . tit . ador. haer . 2. in annot . in tertul. coron . militis . indefens . conc . trid. l. 1. p. 41 enchirid. c. 2. p. 101. de prohib . l. 2. c. 13. recherches de la fraunce , pa , 910 , & 511. a lib. 11. epist 11. epist . b lindan . l. 3. strom. cap. 33. c index expur . distinct . 2. blasph . blasph : blasph . abomination blasph . the practise of the faithfull containing many godly praiers both of morning and euening and other necessarie occasions. whereunto are added diuers profitable and comfortable meditations necessarie to be remembered and practised of euery christian. 1613 approx. 175 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a14004 stc 24314 estc s102481 99838264 99838264 2637 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14004) transcribed from: (early english books online ; image set 2637) images scanned from microfilm: (early english books, 1475-1640 ; 1086:12) the practise of the faithfull containing many godly praiers both of morning and euening and other necessarie occasions. whereunto are added diuers profitable and comfortable meditations necessarie to be remembered and practised of euery christian. tuke, thomas, d. 1657. [8], 250 [i.e. 256], [8] p. printed by io. beale for samuel man and are to be sold in pauls church yard at the signe of the ball, london : 1613. edited by thomas tuke. numerous mispaginations; pagination deduced from signature collation. signatures: a-l¹² m⁴. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the 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keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the practise of the faithfull : containing many godly praiers both for morning : and euening and other necessarie occasions . whereunto are added diuers profitable and comfortable meditations necessarie to be remembred and practised of euery christian . coloss . 4. 2. continue in praier and watch in the same with thankesgiuing . london , printed by io. beale for samuel man and are to be sold in pauls church yard at the signe of the ball. 1613. to the right worshipfull , and vertuous lady , the lady ioan leuenthorpe . good madame , this booke of priuate prayer being brought vnto mee by a friend to peruse , and being withall requested by him to write the preamble to the booke with three or foure prayers for certain particular vses , i yeelded to him , and haue made choyse of your ladiship , on whom i might bestow it , being assured of your deuout affection , and kinde acceptance of these my labours , and endeauours , i goe not about to teach you that , you know not ; but rather put you in mind of what you know already , desiring nothing more then that your pious disposition might increase vnto the period of our time . prayer ( saith s. augustine ) is a speach to god : when you read , god speakes to you : when you pray you speake with god ; a seruice it is of no small commoditie . for by it wee obtaine good things , and the remotion of euilles , by it our faith is exercised and increased , our loue is proued , our zeal is inflamed , gods graces are augmented , his creatures sanctified , tentations vanquished , and the tempter banished . to this god hath giuē vs his precept , and made vs a promise : christ hath also giuen vs a patterne , and his owne ensample : his saints hath made it their practise , and we are dayly called vnto it , and now more then heretofore the iudgements of god hauing beene within these few yeeres very strangely inflicted vpon vs , by grieuous and long lasting pestilence , by inundation of waters , extremitie of cold & heat , of drought and moisture , vnusuall diseases , and outrageous windes , so as it may bee feared he hath some farther punishments yet remaining , except by our deuout and instant prayers , and sincere repentance he may be pacified . i suppose it therfore not vnmeet for euery one to stir vp himselfe , and one to excite another to this duty , so needfull & commodious . accept therefore i pray you of these things , as written to this end ; so shall i count my labors ( if any ) wel rewarded , and my selfe contented . the god of grace vouchsafe you his grace , whiles you liue on earth , and make you shine in immortall glorie with him in the heauen . your ladiships in all dutie thomas tvke an introdvction to praier . he that would pray wel , must know ●hat he desires , and with what mind . to pray s●ruently for things vnlawfull , is a thing vnlawfull : and to pray col●ly for things lawfull will proue but a cold suite , & the colder the suiter , the greater the sinner . one man praies going and knéeles not , another praies ●néeling and goes not : yet both are heard , if their soules doe bend , if their mindes attend , and if they burne their incense vpon the right altar . one praies and speakes not , another speakes and praies not . this mans voice though loud is not heard , because his praying is all in voice , aud nothing in vertue , in outward sound , & not with inward sense : the former is heard , yet speakes not : for though his mouth be shut , yet his heart is open : his heart talkes , though his tong be tied vp , that 's loud , though this below . one praies but kéepes no good order , yet gets his suit : another kéepes time and measure , & yet gaines nothing . this had the arte , but the other had the hart . the be●t minde is the best methode : and he praies orderly , that praies honestly . one iustified himselfe in his praier , and yet went away condemned : another condemned himselfe , and went away absolued . i wil condemne my selfe , that i may be iustified : i will not iustifie my selfe , lea●● i be condemned . and though i did build an hundred frée●chooles , a thousand hospitals , ten thousand colledges , and al this for the loue of my lord and sauiour christ iesus , and in loue of christianity & christians for christ his sake , yet would i write in the foundation of all those buildings , god be mercifull vnto me a sinner . and though i will condemne my selfe , least i should bée condemned of my iudge , yet will i not thinke i deserue to be iustified , because i will not iustifie my selfe , but i will still pray for fauour , least the opinion of merit should hinder me from mercy , and least whiles i look to be iustified for condemning mine owne iustice , i méete with the sharpenesse of gods iustice , forgetting the iustice of christ , & idolizing with a iustice of mine owne conceiued for condemning my selfe of iniustice . one praies for god , an other for goods , he obtains , for god is his goods : this is still poore and hauing : because goods are his god. one praies for god , and another for goods , and it may be neither are heard : because the former wants his heart , and the latter his head . he that would finde god , let him séeke god for god , and other things vnder god. god is found of one that sought him not , and an other séekes and craues him , but cannot finde him at the first . why ? god will haue the former serue and praise him , and the other to séeke him still . sometimes hée shewes vs the libertie of his grace , and sometimes he tries the strength of our faith , and the truth of our loue . one man praies long , an other is but briefe , and both obtaine alike : for god measures his gifts by his loue and not by the length of our praiers , by his owne benignitie , and not by our breuitie . one praies at length & loses for lacke of deuotion : another is but short , and yet receiueth : because his affection is ●arge & feruent . one being long in his praiers is counted briefe , while another being briefe is counted tedious : the former is long , but vehement : the latter is short and shallow , as cold , as briefe , tedious and too-long , because his praier is too-short for deuotion , without sense & soule . one is very violent and importunate , and another is not so earnest in appearance , and yet this second only is heard . either for that the former knowes not christ , or because his violence is rather from his strong sides , then true sense , or a labor of lip rather , than of loue ; or else perhaps caused by some horrid apprehension of hell , and not of loue to god , or godlinesse for god. two men pray for the kingdome of god , one importunatly , the other remisly : the violent caries it away : the cold suiter goes away empty . for god loues the laborious , and contemnes the lazie : if men pray , as if they praied not : he also will heare , as if hée heard not : pray féelingly if thou wouldest be heard fauourably : & if thou woullest taste of gods beneuofence , be thou sure to presse him with all violence . one praies chiefly for grace , and god giues him both grace and peace : another praies only for peace , and god giues him neither grace , nor peace : not peace , because hée wants grace to vse it : not grace , because peace is all the grace , hée cares for : not peace because hée will punish him for not begging or estéeming grace : and not grace , because he séekes not for it . one praies for gods blessing vpon his meat , drinke , physicke and labor , and god heares him not : another prospers in these things without praier . what is the reason ? is it in vaine to pray ? no , pray for a blessing , and leaue the euent to god. it is sometimes a blessing to want such a blessing . by this dealing god shewes hée is tied to no man by desert , hée shewes he will do with his owne what he list himselfe , hée will exercise thy faith & fortitude , perhaps he meanes to hasten thée to better fauors : and for the other , that respects not praier , and yet prospers , god doth it to allure him to him , or else ( it may bée ) to fatten him vp for the slaughter : in which case that prosperitie is very aduersitie , and that séeming blessing a true curse . one praieth conceiuing , an other reading : the one frames words to his mind , which is more easie : the other frames his minde to words , which is not so easie : yet both the one and the other praieth & obtaineth , if they pray with good vnderstanding , and godly affections . a man may pray without booke and misse , he may pray by a booke , and get : for he , that praies by heart without heart , does nothing , but talke : whereas he that praies by book with his heart , doth both reade and pray with deuotion . he reades a praier but praieth not , who reades without vnderstanding , or affection ● and ●● likewise speakes ▪ but praies not , that vtters wordes , and yet weies not , nor heartely wishes not the things , he speakes of . two desire grace : one of them obtaines , the other gets it not . is god partiall ? or respects he persons ? no , but one desires grace , and vseth the meanes and ordinances of grace , as the word and sacraments . and obtaineth : another would haue grace , but cares not for these meanes , and is reiected . some condemne the saying of one prayer often at one time : and so it may , if the hart repeat not as wel , as the tongue . but if there be an ingemination of affection , as well as of the supplication , it is not to be reproued . we can double our sinnes , why can wee not , why should wee not double our suites for the pardon of them ? one prayes weeping , another cannot shedds a teare : yet both may bee heard : for the sobbes and sighes of the soule are as sensible to gods eare , as teares are to the eye : and the soule can shed teares , though the eyes be dry . as also the eye can water , when the soule is not wet . the best teares are the throbs of a broken and bléeding heart . some imagine that they can make powerfull prayers , thinking with their words and arguments to preuaile with god almightie : wheras in truth , if any man bee heard , it is not for the swéetnesse of words , the variety of matter , the multiplicity of reasons , but through the intercession of christ , who doth make god propitious to vs , and to accept our poore and humble prayers . if my prayers be heard , i will ascribe it to gods dignation , and not to nay dignitie , to gods benig●●ty , and not to my prayers excellencie , to his eare , and not to my tongue . praying and wishing is not all one . he that wishes doth not alwaies expresse or define a person , from or of whom hee wisheth some good vnto himselfe : but he , that prayeth , prayeth to some body . but whether men wish , or pray for any grace , it is no signe of sauing grace , except the meanes of grace be loued : neither shall that grace be granted , whiles these meanes are neglected . those meanes can do nothing without god : and god , to wit , ordinarily will doe nothing without them . some are wide — mouth ed , but close-fisted : they wil promise much but performe little , part with nothing : but god is open handed and open hearted : his promises are performances , and his wordes workes . he is verity , and cannot lye : hee is vertue , and cannot faile : his power is able to make good his promise . amongst men promises are often as weightlesse as the winde : some would performe , and cannot : some could , but wil not : but god both can , and will : his will is not larger then his power : but what god doth will , that god doth work : and whatsoeuer he is able to will , he is able to worke . it is pittie then but that hee should want , that may haue for asking . hautinesse is abhominable in a suiter , but humilitie pleaseth : yet all that talke of humilitie are not truely humble . some are humble-proud , proud of humblenesse : but indéed he , that is proud of humilitie , doth want humilitie , and swels with insolencie . i would haue all men pray humbly : yet let no man thinke he deserues to bee heard for his humilitie : the opinion of such a merits wil stop the passage of mercie . others forsooth will néeds be so humble , as that they will not goe only and alwaies to god directly , but with the craued aide of saints departed . truely i desire to bee humble : but i would not bee humbler then my god requireth : such humilitie is eyther pride of hart , or ignorance of head . i confesse i am not worthy of my selfe to present my selfe and my suites vnto so high a maiestie : but his precept and promise doth embolden me : and what i want in my selfe , it is supplyed in my sauiour : his merites doth co●er all my denierites . some imagin they néed not pray for that , which they know they haue : yet our sauiour bids vs pray dayly for our bread. thou hast bread now : thou maist be depriued of it by and by : or what if god deny it his word of blessing ? if he do , thy bread may be thy bane , it may rot , it may hurt , and not help . i will pray for bread , as though i wanted bread . though i were very rich , yet would i pray as poore . though i knew i had god , yet wold i stil seeke him , as if i had not found him . though i were holy , and knew my selfe to be in the state of grace , yet would i pray that god would accept and sanctifie me , as though i were vn holy , and felt my selfe most miserable . there are some , that , because they haue beene grieuous and long sinners , doe thinke it is too late so● them , and that they are not worthy n●w to pray f●● mercy . surely they think not wrong , if they respect their owne desert : yet would i haue them pray for ●arden , because gods mercie is greater then their misery , and ●e will remit , if they will repent . i will n●t ●e ●eter●d from crauing mercy , though my merits are worthy nothing , but endlesse misery : i will pray for grace , thogh i haue beene too too gracelesse , because god is gracious and bids me pray , because christ is pit●full and bids me come , and because the scripture saith , hee that confesseth his sinne sand forsaketh them , shall find mercie . some pray for remission , but care not for repentance : they desire a blessing , but yet absteuie not from that , which p●●ureth cursing . these pray in vaine , because their practise is vaine . for god heareth saints , not sinners , and granted his pardon to the penitent onely , and not to such , as perseuere impenitent . he therfore , that would obtaine pardon , let him abstaine from ssnne , which might deteine his pardon . he that would not that sinne should damne him , must not indure sinne to dominere with in him . though this be true that no man is pardoned , because he is penitent , yet this is true that no man is pardoned but he , that is penitent . if thou wilt not mortifie sin , sinne shall mortifie thée : if thou wilt not dye to it , thou shalt dye for it . if thou wilt not that it should dye in thee , thou shalt dye in it . some seeme to couet nothing more then a ioyfull resurrection after death : yet shall they not attaine to a ioyfull resurrection of their bodies after death , because they labour not the resurrection of the soul before death . there are two resurrections : the first of the ssoule from the sléepe of sinne in this life : the second of the body from the sleepe of death , in the life to come . woe be vnto him , that riseth not t●ise : for if he rise but once , he shal rise but from death to death ▪ from sleepe to sorrow ; his body shall rise from the earth , and fall into hell . but hee , that riseth from the death of sinne in this world , shall bee raised vp to the life of happinesse in the world to come . i will therefore pray for a ioyfull resurrection of my body to glorie , and will not forget ( whiles i liue ) the resurrection of my soule to grace , as knowing that if i will not study to be gracious , i shall not attain to be glorious . i haue heard some desire to dye , and some desire to liue : neither durst i condemne the desires of either . i will desire to l●ue , till i haue learn'd to dye : i will desire to die when i haue learn'd to liue . for a bad death cannot follow a good life : and hee hath learn'd to dye , that hath learned well to liue . if i can gain christ in my life , christ will not loose mee at my death . if the loue of christ liue in mee , whiles i liue , i cannot but liue in the loue of christ , when i dye . there are many , that often pray they were in heaued , which yet i dare not say they shall go to heauen . for he , y ● praies for heauē and goes in the way to hel , shall not ascend whether he wisheth , but descend whether he walketh : hee shall gee , whether his féet doth lead him , & not whether his fooilsh fancie slatters him . there are some pray for death , yet cannot dye : others dye ; and would not . and god by crossing both doth punish both : for to the one nothing seemes swéeter then death , and to the other nothing seemes swéeter then life : to the one it séemeth death to liue , to the other the very thought of death is a verie death , accounting it the only heauen to liue alwaies vpon the earth . some pray they may dye , and may dye to their cost , if they pray without care , and liue without conscience . if the heauinesse of crosses , and not the hope of a crowne , if the losse of libertie , and not the lothing of lust , if the sustaining of sorrowes , and not the wearisomenesse of sin , if the feeling of paines , and not the fellowship of christ doth make a man desire to dye , his desire is naught , and his death not good . for those onely desire well , and dye well , that are mooued more with sinne then sickenesse , with heauenly comforts , then earthly crosses , with christ , then with all calamities . before thou pray to dye , first pray for the death of sinne , which is the sting of death : and when thou dost desire to die , let it be rather to be dis●nede●ed of thy sinnes , then of thy sorrowes , and to liue with christ rather , then to be deliuered of thy crosses . i sée much hardnesse of hart amongst men , and but a little mercy . i suppose such persons impl●re not , pray not much for gods mercy . for it cannot bée that any man should bée without mercie to his neighbour , who doth truly pray for gods mercy to himselfe . there are in the world , which pray god to pardon them , yet will they not forgiue their neighbours . these are not men , but monsters , which would receiue mercie of god , but wil shew no mercie to men for god , which would haue god forgiue them , but will not forgiue others . such cannot say the lords praier , but they pray to the lord against themselues , & make their truest friend their greatest for . for wrath without pardon belongs to them , that wil not pardon . i will forgiue , and i will pray to be forgiuen . i would not that any man should néede my pardon : but if he doe desire it , god grant i may not denie it . the rich and the poore pray together , and both do obtain ; the rich being poore in spirit , and the poore being rich in faith . thus would i bée poore , that i way be rich : thus would i be rich , least i should bée poore . the rich & the poore both pray , and neither are heard ; the rich , because he is poore in humilitie ; the poore , because he is rich in pride ; the rich because he hath no pity ; the poore , because he hath no patience ; the rich , because hée contemnes the poore , the poore because he enuies the rich . i will labor therefore to be rich in humilitie and poore in hautinesse : i wold be pitifull and patient , courteous and contented . there are many , that cry lord help , whom the lord wil not help . hée that would haue help of god , let him not deny his helpe to man : hée that would haue god help him , let him not forget to help himselfe . for god helpes the helpefull , such as are ready to helpe themselues , and others to . t is pitty but that thou shouldest lie and die in the ditch , that saiest lord help , but will vse no meanes ( if thou maiest ) to helpe thy selfe . i will therefore pray for helpe , and yet vse the meanes of helpe , and pray that god would help me in those meanes of helpe , and blesse them to mée . there are many , which desire christ might bée their sauiour , which yet shall not be saued : because they would bée saued , but will not serue their sauiour : they like his saluation , but they loue not his seruice : he may suffer , or do what he will for them , but they will neither suffer nor doe ought for him . his merits they pray for , but his lawes they care not for . now hée will not bée their sauiour , because they will not be his seruants : for hée will saue none but such , as will serue him . i will therefore suffer him to be my lord , as i doe desire him to be my sauiour . two graces i desire of him , grace to serue him , & grace to be saued by him . some neither fast nor pray , some fast and pray , some fast & pray not , some pray and fast not : but i would both fast and pray . some thinke that th● place doth sanctifie praier : others thinke that praier doth sanctifie the place : i think that christ doth sanctifie both , and that any place may serue to pray in , if the heart be prepaired : yet of the twaine , i doe thinke that the place is sanctified by praier rather , thē the praier by the place . i loue the temple , yet in case my study , mine house , the field , the high-waies shall bée my temple , and my chiefest care shall be to cary a temple alwaies with me , in me . some pray saying , some singing ▪ whether a man sing or say , it skils not , if he truly pray , and crosse not order . some aske their parents blessing , but seriously think not of gods blessing : others ask god blessing , but care not for their parents . but i will aske my father blessing , that i may haue gods : and i will aske god blessing , that i may haue my fathers . i will aske my father blessing , that he may commend me to god : i wil aske god blessing , that he may commend me to my father . i will aske them both , because i would not be condemned of vndutifulnesse to either ; but especially god , because he is mine especiall father , and is able to blesse both mée and my father , me to my father , and my father to mée , and vs both to himselfe . some are common and importunate beggers to princes : but if they were as instant with god , i suppose they would not bée so great as good : and i thinke princes would haue more gold in their coffers , & they also more grace in their hearts , though perhaps lesse goods in their houses . some are deuoted to praier , and some to preaching : i loue them both well : i wil preach for praying , & pray for preaching . he that can not finde in his heart to come to the church to heare nothing but praier , by my consent he should not be suffered to come into the church to heare nothing but preaching . gods house is the house of preaching , and of praying to . there may wée speake to god , and heare him speake to vs. and as occasion serueth , i will goe thither either for both , or for either . and i hold him vnworthy to receiue a blessing with the people of god , that refuses to goe with them thither , though it bée not to heare a sermon , but only to pray for his blessing . some pray and worke not , and some worke and pray not : the one would séeme to be all for heauen , & the other is set wholly on the earth . but i will both worke and pray : for god hath made munday as wel , as sunday , and hath giuen me an earthly body as wel , as an heauenly soule . but yet this is not all ; i will sometimes pray , when i will not work : but i would neuer worke , but i will also pray , pray before my worke , and in my worke , and when i haue done my worke . i haue heard some extoll preaching , and others magnific praying . i doe magnifie them both , but am loath to compare them : i sée not how the one can wel stand without the other . this will say ; hée that is not fit to pray , is not fit to preach : and he that hath not a good care to héere , can not haue a good heart to pray : & he that hath no deuotion to pray , hée cannot haue a deuout affection to heare : for surely hée , that with a good will can speake vnto god , will also with a good will heare god speak vnto him : and hée , that hath an attentiue and obedient care for the voice of god , cannot want an honest and humble heart to poure out his praiers vnto god. in like manner also he , that is fit to bée gods mouth to his people , is not vnfit to bée the peoples mouth vnto god : and hée that is vnfit for this , cannot but bée vnfit , for that . some pray being halfe a sléepe , but christ saith , watch and pray . i thinke a man may do well to pray , when others sléep , and that a man in case may sléepe , when others pray . but certainely , he that praies sléepily , shall be heard sléepily . if thy heart be dead , gods eare is deafe : his eare is much after our heart . i wil therefore watch , when i pray , and pray when i watch . one , when hée praies , cries a loud , another speakes very low . but both are loud enough , if their hearts be loud : but if their hearts open not , both are too low . some pray for this , and some for that , but i will pray for god. for hée that hath god , wants nothing : but hée , that wants god , hath nothing . a man may giue so much , as that he may leaue himself nothing : but god , though hée giue neuer so much , is nothing the poorer . a man may perhaps turne away beggars , lest hee should begge himselfe : but god delightes in the number of beggars , if their behauiour be good , and can giue content to all without detriment vnto himselfe . i will therefore goe with my pitcher to this well , that can neuer bée drawne dry : i will borrow my light at this sunne , that cannot but continue : i wil begge of this king , whose exchequer is neuer but full , & whose gates are alwaies open for any of his subiects , that ●ue vnto him . there are some , that hearing the fourth commandement read vpon the sabbath day , ▪ do pray that god would haue mercy vpon them , and incline their hearts to kéepe that law , which yet doe commonly transgresse that commandement , and profane the sabbath day by glouzing and gaming , or by buying & selling ( themselues , or their seruants ) euen in those few houres , that are appointed for the solemne and publike seruice of almightie god. of whom it may be said , they loue their owne gaine more , then gods glorie , their own pleasures more , then his precepts , and that they are more fearefull of their own losse , then trustfull to his prouidence . but i will pray and practise to kéepe the sabbath , because god doth bid me kéep it , and as knowing that he , that sets light by the lords sabbath on earth , shall not celebrate a sabbath with the lord in heauen , and that they , that make so small account of the assembiies of his saints in this life , are vnworthy to liue in the assemblies of ●is saints in the life to come . i would not haue men forget the market-day for their bodies : and i would haue them likewise remember the market-day for their soules . being sicke we pray for the health of our bodies : seeing then wee be sinfull , why should we not pray for the health of our soules . because god hath giuen me a soule and a body , my prayer and and labour shall be that i may haue an healthy soule in an healthy bodie . some mens prayers are abominable , some mens are accepted . the reason is this ; some men are out of fauour , therefore their suites are scorned : some men are in grace , therfore their prayers are heard . i had therefore rather bee in grace with god , then haue all the grace in the world without the grace of god. some pray for an almes , which yet will giue no almes , they would receiue good , but they will doe no good , they would not be denyed in their own desires , but they will not sticke to crosse the desires and good déeds of others : but doubtlesse hée , that will giue no almes to man , is vnworthy to receiue an almes of god : he that can without pitty sée the wants of christians , deserues that his owne wants should be vnpittied of christ . ●ee that crosseth the good desires and good déedes of others , deserues a crosse to his owne , and a curse to himselfe . i will therefore doe good , that i may find good : i will heare the cry of others , that i may be heard my selfe : i will not denie my good will to man , least god should deny his good will to me . i will not crosse men in their lawfull desires , least that god should deny me mine . euery man wil pray for his friendes : but few for their enemies : yet he , that will not heartily pray for his enemies , ( as our lord did , and saint s●euen ) hee shall not be partaker of the prayer of our sauiour , nor the praise of his saintes . for christ prayed onely for those , that should haue his spirit : and those onely haue the spirit of christ , which doe resemble christ . and indéed it is iust that he , that will not pray for his enemies , should be debarr'd of christ , who out of his loue did pray for his foes , & doth make thē his friends . the psalmist saith , i● i incline vnto wickednes with my heart , the lord will not heare me . for in déed gods eare inclineth to vs , as our hart inclineth to him : and if we decline from him , and with our hearts incline to wickednes , we mooue him to decline from vs , and to incline to wrath . if we regard not him in our harts , why should hée lend vs his eares ? if we wil listen vn ▪ to that , which hee would haue vs loath , why should not he loath that , to which we would haue him listen ? i will therefore expell my sinnes , least god should repell my suites . i wil wash mine hands in innocencie , o lord , and so will i goe to thine altar . not to pray , or to contemne prayer is a certain signe of a wicked man. i will therefore prouoke my selfe to pray , that i may be assured that the spirit of god is in me , and that the miscrie of the wicked belongs not to me , assuring my selfe that they , that wil not pray to god , make themselues a prey vnto the diuell . it is a rule of wisedome , to serue the season , and wisely to bee followed of them , that delight in prayer . for there is a time , in which god is neere , and ready to bee found . let vs therefore séeke him , whiles he may bee found , and call vpō him whiles he is near ; or otherwise we may call , and not be heard , wee may séeke him , and yet not find him . there is also a time ▪ in which a man may be better disposed to pray , then at an other : let vs therefore beware we loose it not , lest if we will not pray , when we may , we shall not be able , when we would . i haue heard some complaine of their dulnes , and bewaile their in disposition to pray : let them but lengthen their complaint and lamentation , & strike their rockie hearts with a serious remembring of their owne miseries , and gods mercies to them , and by the grace of god prayers shall gush out of their harts , as waters did out of the rock . neither despair , though thou feelst thy selfe as dead : for it is a true tokēn of the life of the spirit , to séel and lament the deadnesse of spirit . some imagine , if god heare them not as soone as they desire , that he will not heare them at all , and that they are of no reckoning with him : in which they are iniurious to thēselues , and to god ; to themselues , because this fansie doth quench their feruencie , and hinder their perseuerance : and to god , who doth not alwaies hate , when hée makes as though he heares not . for by séeming to neglect vs , and by denying our suites at the first , he● wold rouze vp our spirits , he would try our patience , and exercise our saith , hee would shewe vs that not our merits , but his owne mercy moues him to heare vs , and finally he would instruct vs to make more account of his benefits , when they come . for commonly things lightly obtained , are lightly estéemed . many men pray for things , that are hurtfull to them . i will therefore beg temporal blessings , as they may be blessings to mee : and whatsoeuer i pray for , i will submit my selfe to his wisedome , and desire him to heare me , not to my prayer , but to my profit : not as i thinke , but in what hee knowes to bee fitting for me . there are certaine men deuoted to their wicked lusts , that stick not sometimes to say that they care not , so they may haue halfe an houre before their death to repent them of their sinnes , and to pray to god for mercie . these men by their presuming of mercy are in great danger to féele the seueritie of iustice . they speake as if they had repentance in a string , as if they could pray when they listed , and as if they could haue god to heare them , when they would themselues . but i will repent and pray for mercy in my youth , least i should be reiected in mine age : i wil cry now , that i may bée heard now : i will not refuse to séeke him now , least i should not find him anon : i will sue vnto him for his grace , whiles i am like to liue , that i may not be refused , when i am like to die . i will die , whiles i liue , that i may liue when i am dead : and i wil pray whiles i may , least i cannot when i would . i will liue , whiles i liue , that i may not die when i die : i will sue for grace now , whiles it is offered , least for contemning grace now , i should bée denied grace hereafter . because god hath set downe all things in an vnchangeable and eternall decrée , and hath determined from eternitie what gifts hee will giue vnto the sonnes of men , therefore some imagine that it is to little or no purpose for a man to pray . this is a profane , and foolish fansie ▪ ; profane , because it drawes a side the heart from dutie . for the rule of our obedience is not the secret decrées of god , but his reuealed pleasure . now his will , which he hath disclosed to vs , is , that wée ought to pray vnto him , and that continually . i say again , it is a foolish fansie : for as god hath ordained the end , so hée hath appointed meanes vnto it : as hée hath ordained to giue men these and these gifts , so hée hath ordained & commanded that men should aske them . and if hée giue temporall things to any man , that is not deuout , pious , and vnderstanding , know that such things , which should haue béene for his good , doe make for his destruction by reason of his corruptions . but this is a certain truth , god giues nothing to any , which is a true blessing vnto him , but he giues him grace truly to desire it . i will therefore aske , least i should not receiue , i will séeke , least i shold not find , i wil knock , lest the gates of grace should not bée opened to me . i wil sincerely , instantly , and incessantly pray for glorie , that i may haue hope that god will vouchsafe me glorie . these things ( good reader ) i haue written for thy profit , which i commend to thée , and thée to god , farewell in christ . trin-vni deo gloria , thine in christ t. t. certaine necessarie rules to be remembred of euerie christian concerning praier , viz. if thou wouldest make such a praier as god may bée pleased to heare , thou must repent thée of thy sinnes , and so daily renue thy repentance as thou renuest thy sins , as isay 1. 15. dan. 9. 5. 6. 2. before thou makest thy praier to almighty god , thou must bee or at least desire to bée reconciled to those , whom thou hast offended , as néede requireth math. 5. 23. mark. 11. 25. 3. thou must prepare thy selfe both in heart and minde as one that is to speake familiarly vnto god eccles . 5. 1. 4. euery petition thou makest , must procéede from a liuely sence and féeling of thine owne wants , & of thy spirituall pouertie ; for otherwise no praier can bée powerfull and harty and consequently acceptable vnto god. 5. thou must endeuor that thy praier do procéede from an earnest desire of that grace thou wantest , and this desire indéede before god is praier it selfe , exod. 14. 15. rom. 8. 26. 6. thy praier must procéede from sauing and true iustifying faith , because it is impossible that either thy person or thy praier or any other dutie thou performest , should bée pleasing vnto god without faith heb. 11. 6. 7. it must be grounded vpon gods word , and not framed after the carnall opinion and fancie of thine owne braine as 1. epist . iohn 5. 14. 8. thou must present thy praier to god alone , & to none other , for none else can héere all men , in all places , and at all times , but he only . 9. it must be presented to god in the name , merit and meditation of christ alone , for we our selues are not worthy of any thing but shame and confusion , coloss . 3. 17. iohn 16 23. 10. thy affections should be instant and perseuere in praier and that not only in the time of praier , but also afterward and till the thing asked bée granted luke 18. 1. esay 62. 7. 11. euery praier should ordinarily haue in it , if it bée set and solemne , some thanks-giuing vnto god for his benefits both for soule and body phil. 4. 6. 12. when praier is ended thou must haue a particular faith whereby thou maiest depend vpon god for the granting of thy particular requests so far forth as god shall sée them fitting for thée marke 11. 24. 13. lastly , thou must labour to doe and practise that which thou praiest for , and not only to pray for blessings : but to vse all lawfull meanes whereby those blessings which thou askest may be obtained . 12. briefe notes shewing the necessitie of praier . beause without praier wée cannot giue vnto god his due glory which belongs vnto him . 2. wée can neither bée assured that we are gods children , nor that we haue right vnto any creature , before we make conscience to practise this dutie daily rom. 8. 15. 16. 3. all things are sanctified vnto vs by the word and by praier , therefore without praier euery thing workes to our condemnation 1. tim. 4. 5. 4. without praier wée cannot looke to obtain any thing from god as a blessing , nor to turne away any euil from vs math. 7. 7. 5. wée are no better then earth-wormes and worldlings , and not fit to speake of any thing well without praier rom. 8. 5. 6. the lord our god commandes vs all to step into the breach with godly moses , and by harty praier to stay his hands from being auenged of the iniquities raigning amongst vs , ezek. 22. 30. 7. god requires a dayly and constant course of praier at our hands , which hath béene the practise of the saints of god in all ages iob. 1. 1. psal . 1. 8. god doth daily bestow blessings vpon vs , therefore wée must daily serue him , lament . 3. 23. psal . 103. 2. 9. because satan is neuer wearie of tempting vs therefore wee should haue our loines girt and bee alwaies vpon our watch to resist him 1. pet. 5. 8. 10. we haue not a daies warrant no not an houres certaintie of life , therefore wée are at no time to bée vnprepared , because wee know not the houre when our master commeth math. 24. 42. 11. wee are pilgrimes and trauellers in this world , and therefore wée must trauell each day home ward to our owne countrie heb. 11. 10. 12. by our●calling wée are watchmen , souldiers , &c. and therefore we must daily be exercised in this spiritual warefare as 2. tim. 2. 6. finis . set a watch o lord before my mouth and keepe the doore of my lips psal . 141. 3. let the words of my mouth , and the meditation of my hart , he acceptable in thy sight , ô lord my strength , & my redeemer psa . ●9 . 4. a godly and necessarie praier to be said at all times . o eternall god , and in iesus christ our most mercifull and loning father , wee thy vnworthy and vnprofitable seruants , doe héere in thy sight fréely confesse , and acknowledge before thy deuine maiestie , that wée are most miserable and wretched sinners and grieuous transgressors of all thy holy lawes and commandements : that as wee were borne and bred in sinne and stained in the wombe , so haue wee continually since that time multiplied many actuall transgressions against thy maiestie , both in thought , word , and déed , so that our sins are grown more in number , than the haires of our head , and heauier in waight , than the sands by the sea shore : therefore , it is thy méere mercie long ere this they haue not pressed vs downe to the verie pit of hel , thou only o lord knowest our sinnes who knowest our hearts , nothing can bee hid from thy al-séeing eye thou knowest both what we haue béene & what wee are , yea our conscience doe accuse vs of many and greiuous euils , and thou being farre greater than our conscience , art able to lay much more vnto our charge : we appeale therefore from thy iustice to thy mercy , which is aboue all thy workes how much more aboue our sinnes , intreating thée to looke vpon vs in the face and countenance of thy well pleased sonne christ iesus , for his sake o lord we pray thée bee good and gratious to all our sinnes & iniquities past , of what nature or kind soeuer they be , whether of ignorance or of knowledge , of commission of euill or of omission of our duties , wash them all away in the blood of thy déere sonne , burie them in his graue , and lay such a waight of his righteousnesse vpon them , so as they may neuer bee able to rise vp against vs , either in this world to accuse vs , or in the world to come to condemne vs. and because o lord our nature is so prone to commit sume , and that with grée dinesse , so that if thou shouldest euen at this instant , giue vs a frée pardon of all our sins , yet we confesse , such is the corruption of our weake flesh , that without the restraining grace of thy holy spirit , we should fall into the same sinnes againe or ●nto worse , therefore , wee humbly pray thée most gracious god not only to pardon that which is past , but also purge our present corruptions , and by the grace of thy good spirit preuent those that are to come : grāt good lord that wee may thinke it more than sufficient that we haue spent the time past of our liues , according to the lusts of the flesh , and after our own desires and fancies , and may now euen resolue to dedicate the rest of our liues that yet remaineth to thy glorie , our owne comfort , and the good of our brethren , throgh iesus christ our lord. in these our weake praiers o lord , wee are not mindefull of our selues alone , but of thy whole church dispearsed ouer the face of the earth farre and wide , blesse o lord the principall member thereof , our dread soueraigne , king iames : enrich his roiall heart with all grares necessary for so high a place , stablish his throne we beséech thée , and let his soule bee bound in the bundle of life with thée o god , blesse quéene his wife , make her a helpe vnto him in the best things : blesse their roiall progenie , and grant that they may not want one of that line , to sit vpon this throne , so long as the sun and moone endures , blesse all his maiesties most honourable priuie counsell , be thou present with them , and president ouer all their counsels , as may bee most for thy glorie , the honour of the king , the peace of the state , and the comfort of thy people . blesse all the iudges and magistrates of the land , blesse the ministers of thy word and sacraments . thou that art the lord of the haruest , thrust forth many faithfull and painefull labourers that they may féed thy people with knowledge and vnderstanding , blesse o lord all the afflicted members of thy church , diseased either in body or minde or both , especially those that suffer for the testimonie of a good conscience . o lord to whom all their cases and necessities are manifest , we beséech to make al their bed in their sicknesse , lay no more vpon them , than thou shalt make them able to beare , giue them the true sight & feeling of their sins , so farre as may lead them to true repentance , with harty sorrow for the same . and good father deale with them in mercy & not in iustice either to release them out of that present miserie wherein they are , either by life that they may glorifie thée in this world , or by faithfull departure that they may be gloriffed of thée in the world to come . these mercies most gracious god , and whatsoeuer else thou knowest in thy wisedome to bee better for vs than we our selues can ask , we beg them at thy hands not for our owne merits , for they are nothing , but for the merits of thy decre son christ iesus our lord and sauiour in whose name & in whose words we conclude saying , our father which art in heauen , &c. morning prayer for priuate families . most gracious god and mercifull father , thou that art glorious in power and holines , we thy poore and miserable ▪ creatures , being but dust and ashes , do here humbly prostrate our selues and our sinfull soules , before the throne of thy maiestie , confessing and acknowledging from the bottom● of our hearts , that wee are most vile sinners , conceiued and borne in some , and that we are by nature nothing else but a ●●nye of all wickednesse , whese nature and propertie is to grow and encrease in sin , as we grow in yeares , and to war strong in wickednesse , euen as the powers of our mindes and bodies receiue strength : and although our cursed estate doth here in greatly appear , yet our sinne is made out of measure , sinfull , through the excéeding grace , which thou hast offered vnto vs. by thy gospell of thy dear s●●me , whereby we are so farre from pro●iting , that of our selues without the grace of thy holy spirit in our hearts , we should war worse and worse : wherefore wee beséech thée o lord , as our s●nes haue magnified themselues in an infinite length , bredth , depth , and height : so let thy mercies which passe all vnderstanding outstrippe them , and howsoeuer by reason of our sinnes , wée haue iustly deserued to bée depriued , of all thy blessings in this life , and hereafter to haue our portion with the diuell and his angels : yet o lord god , wee pray thée remember that we are thy people , and shéep of thy pasture , whom thou host redéem'd with thy most precious bloud , despise not therefore o lord the worke of thy hands : but for thy glories sake , and for thy blessed names sake spare vs , sparevs good lord , according to thy vsuall dealing with those which in prayer haue had recourse vnto thée , and according to the old and vnchangeable nature of a kinde , long suffering , and mercifull god. thy mercie o lord hath manifestly appeared vnto vs this night past , in that thou hast giuen vs quiet rest & sléep , for the refreshment of our weake bodies , whereas for our sinnes past committed the day before thou mightst iustly euen in our dead sléep haue taken our soules from vs , and so suddenly haue brought vs to our account , but it hath pleased thée to spare vs , and to giue vs a larger time of repentance : o lord , as thou giuest vs space , so wee beséech thée giue vs also grace , to repent vs of our former euill wayes , and to turne vnto thée , and for as much as thou hast commanded in thy holy word , that no man should be idle , but euery one occupied in godly and vertuous exercises , according to their callings : wee most humbly beseech thée , that thine eyes may attend vpon vs , dayly defend vs , cherish , comfort , gouerne , & counsell vs , in all our studies and labours , in such wise , that we may spend and bestow this day , and all the dayes of our liues , according to the blessed will , setting thée alwaies before our eyes , and liuing in thy feare , euer working that which may be fonnd acceptable in thy sight , through iesus christ our lord , in whose name we end as hée hath taught vs saying . our father which art in heauen , &c. euening prayer for priuate families . oalmightie lord god and in iesus christ our most mercifull and louing father , we thy poore and vnworthy seruants , do here from the ground of our hearts , render vnto thy diuine maiestie , in that poore measure wée are able all praise and thankes for all thy blessings & mercies , bestowed vpon vs from time to time , euer since we were born , vntill this present houre , especially o lord we thank thée , for those inestimable blessings which concerne a better life , and our eternall happinesse , as our election before the foundations of the world , our creation into the world , our redemption by the bloud of thy deare sonne christ iesus , when wee were worse then nothing , our sanctification by the holy spirit , our uocation from the world , our blessed hope of glorification in the world to come . o lord we confesse we haue not deserserued the least of all these thy blessings either temporall or spirituall , but haue rather giuen thée iust cause to depriue vs of euery one of them , by reason of our manifold sinnes , both originall and actuall , which we haue multiplied against thée from time to time , o lord we confesse that our conception , our birth , yea and our whole liues haue béene in sinne , liuing in the breach of all thy commandements : our fathers and mothers were sinfull , deriuing it euen from our first parents , adam and eue , and so to vs , that as adam purchased for vs his children , none other inheritance , but the vnhappy entrance into sinne , and corruption , and we béeing in his loynes , and engrafted into this detestable stocke of sinne : we are sorie o lord , that wee haue offended thée so willingly , and disobediently strayed from thy holy lawes : yea , we do vnfainedly condemn our selues in thy presence , for euery one of our sins , purposing in our hearts by the grace of thy holy spirit , to forsake our former euill wayes , and to make more conscience of sinne , then euer we haue done heretofore . now for as much as it hath pleased thée , to make the night for man to rest in , as thou hast ordained him the day to trauell in : grant deare father that wee may so take our bodily rest , that our soules may continually watch for the time that our lord iesus christ shal appeare for our deliuerance out of this mortall life , in the meane season wée beséech thée grant that in our sléepe we be not ouercome by any fantasies , dreames , or other tentations , but that we may fully set our minds vpon thée , loue thée , feare thée , and rest in thée : and that our sléepe be not ●●cessiue or ouermuch , after the vnsatiable desire of the flesh , but onely sufficient to content our weake natures , that wee may be the better enabled the day following , to liue in all godly conuersation , in the discharge of our callings , to the glorie of thy holie name , and profit of our brethren , through iesus christ our lord. blesse with vs wee beséech thée , thy children and church in all places , poure downe thy blessings in especiall manner vpon the kings most excellent maiesty , the quéene and her royall progeny , blesse all the nobilitie , and magistrates of the land . blesse the ministers and teachers of thy holy word , lord giue a blessing to their labours , that by their ministerie such may daily be woon vnto thee , as belong vnto thine election of grace . blesse and succour all the afflicted members of thy church , wheresoeuer or howsoeuer distressed ; bée with them in all their sicknesse , lay no more vpon them then thou shalt make them able to beare , giue them the true sight and féeling of their sinnes , so far as may leade them to true repentance , a hartie sorrow for the same , howsoeuer it shall please thée to deale with them , let it bee in mercy , and not in iustice , knowing they are but flesh , and in thy good time send them a happy deliuerance out of their miserie , either by life or by death , as it shall séeme best t● thy maiestie . lastly , as duty bindes vs , we commend vnto thy fatherly protection all our friends and kindred according to the flesh , whether they bee néere or deare vnto vs in affinitie , or consanguinity , and all whomsoeuer thou wouldest we should commend vnto thy maiesty , for them as for our selues wée beséech thee , continue thy mercies and goodnesse towards vs , euen for thy deare sonnes sake iesus christ our lord and onely sauiour , to whom with thee and the blessed spirit our comforter , be ascribed as is most due , all honour , and glorie , now and for euer . amen . another prayer for morning . o most mercifull god and heauenly father , we thy seruants doe hers humbly prostrat our selues before thy diuine maiesty acknowledging here in thy sight , our heinous offences committed against thée both in thought , word and worke , so that our sinnes are growne more in number then the haires of our heades , and if thou shouldest enter into iudgement with vs , we could not be able to answere thée one of a thousand , they are so heinous , that the very least of them , being but conceiued in thought , is sufficient in iudgement to throw vs down to the lake that burneth with fire & brimstone , besides o lord , wee are guilty before thy maiestie of a huge masse of corruption , which we haue drawn from the loines of our first parents , which of it owne nature is inough to condemne vs , if thou shouldest deale with vs according to iustice , though we had neuer committed actuall sin all the daies of our leues : further o lord wee are full of blindnes , and sencelesse securitie , running on headlong to destruction , and committing sinne after sinne , although not notorious to the world , yet horrible before thy pure eyes which seest all things : but o lord wee dayly grone vnder the burden of our sinnes , inwardly lamenting our own folie . in heauen , earth , or hell , we see none able to sustain thy wrath for them , but euen thy deare . son christ iesus the son of thy loue , who in mercy infinite , and in compassion endles , hath suffered and ouercome that endlesse punishment , which was due vnto vs for them . in him therfore most mercifull father , and through him do we come vnto thee , beingful assured according to thy promise , that thou wilt accept and take that full recompence , which he our sauiour hath made for vs , on his crosse . in him therefore we see thine anger towards vs appeased , and thy wrath satisfied , and our debt payed . o lord enlarge our hearts with thankefulnesse to thy maiestie for the same , and make sinne to dye in vs more and more , that wee may hate , detest , and vtterly abhorre all sinne , in all men , but especially in our selues , and strongly ( through thy spirit ) set our selues in open war against all sinne and wickednesse , that we may not please our selues in the least sinne , but streightly examine sinne , by the strict rules of thy holyword , we may alwaies walke not onely before the eyes of man , but circumspectly in this respect that we haue the eies of thy maiestie to take a view of our doings : we humbly thank thy maiesty for all thy mercies , bestowed vpon vs either for soule or bodie , amongst the rest , wee acknowledge this not to bee the least , that we haue quietly passed this night , and that thou hast giuen vs quiet rest and sléepe for the refreshment of our weake bodies , which without the same could not endure : grant we beseech thée , that we may bestowe this day and the residue of our life , wholly in thy seruice , wal king faithfully and conscionably in our callings wherin thou hast placed vs , o lord blesse all our gouernours , whom thou hast set ouer vs in thy roome , in especiall manner showre downe thy blessings vpon the kings maiestie , blesse him both in body and soule with all graces necessarie for so high a calling , and make him long a nursing father in this israell . blesse our graciousquéen , make her a help vnto him in all good things : blesse their royall issue , graunt that they may dayly growe in fauour both with god and man , and make them loyall to his maiesty all the dayes of his life : blesse all the nobilitie , the magistrates , and ministers of thy holy word , and graunt that euery one of vs from the highest to the lowest may walk faithfully in our places before thee all the daies of our liues , through iesus christ our lord , to whom with thee and the holy ghost , bee all praise and glorie both now and euer . amen . another euening praier for priuate families . o eternall and euerliuing lord god , and in iesus christ our louing father , thou which hast giuen vs our bodies and soules , our health , our strength , our maintenance , whence haue wee all these things but from thée , thy fatherly protection ouer vs this day in our calling , to whom can we ascribe it but vnto thée , that wee haue liued hitherto , that wee haue not béene swallowed vp with some suddaine iudgement , that sathan had not his will vpon vs , that we know the way and the meanes to a better life , that we are deliuered from the power of darkenesse , and translated into the kingdome of thy deare sonne , that we haue dayly accesse into thy glorious presence to offer vp our petitions vnto thée , and to make knowne our wants , whence are all these blessings o lord , but from the fréedome of thy grace , we confesse o lord , if thou hadst giuen vs our deserts , we should haue perished long agoe : therefore it is from thy mercy alone that we are not consumed . now , if receiuing so many blessings from thee , wee should not stirre vp our selues to returne some thankefulnes to thy maiestie for them , how wretched and miserable creatures should we be . o lord wee pray thée make vs ashamed of our vnthankefulnesse , wound our hearts with the consideration of our owne dulnesse , whom so many fauours haue not wrought vnto more obedience , and vouchsafe wee humbly beséech thée not withstanding our small deseruings , to looke graciously vpon vs , and accept this our euening sacrifice of praise , which wee doe here render vnto thy maiestie , o lord let not the skantnesse of our seruice , make thee turne away thine eyes from vs , but euen as thou art wont to spare thy seruants , as a man spareth his own sonne that serueth him , and in them to accept the will for the full performance ; so be pleased to looke vpon vs , in iesus christ , grant that we may sensibly feele the power of his death , killing sin & corruption in vs , and the power of his resurrection raising vs vp to newnes of life . make vs resolue to renounce , euen our sweetest & best beloued sins , and not to take libertie to our selues , to continue in any knowne vngodlines , that we may think it more then sufficient that we haue hitherto giuen the raines to our ownlusts , therfore now to labour to stop & kill all sin in the beginning , before it come to the act , & resolue to bestow the rest of our liues according to thy blessed word . and because the night is at hand , which thou hast appointed for vs to rest in , he beséech thée to take vs into thy fatherly protection this night and euer : command the guard of thy holy angels to pitch their tents about vs , & preserue vs both sléeping & waking , that we may be the better fitted and prepared the day following to goe on in our vocations & callings to thy glory , our own comforts , & the benefit of our brethren through iesus christ our lord & sauiour . in whose name we beg these mercies at thy hands & whatsoeuer else thou knowest to bee néedfull either for soule or body , better then we our selues can aske in that forme of prayer , which hée himselfe in his holy word hath taught vs saying , our father which art in heauen , &c. another morning praier . most mercifull god and louing father , we thy poore and vnprofitable seruants doe here humbly cast downe our selues and our sinfull soules , before the foot-stoole of thy maiestie , acknowledging and confessing that we are not worthy to approach into thy presence , much losse to haue any thing to do with thée in any part of thy most pure worship , and seruice , séeing wee haue liued and continued in the breath of thy holy commandements not only through negligence and infirmitie , but many times witingly and willingly , contrarie to our owne knowledge , and the holy motions of thy good spirit , to the wounding of our own soules and consciences & to the great dishonour of thy maiestis . o lord we bes●ech thée regard vs not as wee are in our selues , but looke vpon vs in the countenance of thy sonne our al-sufficient sauiour christ iesus , for his sake wee pray thée bee gratious and good to al our sinnes both in generall and particular , original or actuall , of ignorance , or of knowledge , of omission or commission , whereby wée haue offended thée , from the first houre of our conception , till this present time . lord accept the death and passion of thy sonne , as a sufficient ransome for all our sins , burie them déeply in his graue , and cancell the book of thy wrath wherin they are written with his bloud , that they may neuer be laid to our charge either in this life present or in the next . let thy blessed spirit seale the pardon of them all to the comfort of our cōsciences . furnish vs we beséech thée with all néedefull graces , especially as christians to walke worthy of christ iesus in holy conuersation : & vouchsafe to blesse al good means vnto vs which thou hast sanctified for our continuall groath in grace , and thy fears , especially thy holy word & the ministry therof , print déeply in our heartes all holesome instructions , which are deliuered and taught vs out of the same by thy ministers , good lord make vs thankefull euermore for al thy benefits bestowed vpon vs , chiefely for thy sonne christ iesus the fountaine of all good to vs and ours , as also for all those blessings that concerne this life present , as health , libertie , apparell & such like , for thy fatherly protection ouer vs , & bringing vs to the light of this present day : kéepe & defend vs we pray thée from all euill that may hurt vs , and from falling into any grosse sin , that may displease thée , set thy feare alwaies before our eies , that we may spēd this day , and all the daies of our liues , to thy glory & the peace of our owne consciences : for this day wée beséech thee giue a blessing to our endeuours in our calling , that wee may bee therein conscionably occupied , knowing that thou séeest euen the very secrets of our hearts , and that nothing can be done , be it neuer so secret without thy knowledge , these mercies and blessings we pray thée to grant vnto vs for iesus christs sake our lord , amen . another euening praier . eternall god and in iesus christ our most merciful father , thou which art the father of mercies , & the god of al consolations , we thy vnworthy seruants doe héere according to our bounden duties humble our selues before thy maiestie , and rendring in that poore measure we are able all praise and thankes for all thy mercies & blessings bestowed vpon vs from time to time , euer since we were borne vntill this present , for our election , creation , redemption , vocation , iustification , sanctification , preseruation , and the hope of our glorification herafter : as also for al those blessings that concern this life present , furnishing vs continually with all good things necessarie that wée stand in néede of . more especially , o lord we thank thée , y ● thou hast preserued & defended vs this day , from al perils and dangers both of body and soule , wherinto many haue fallen , and wée might also , had we not béen guided by thy merciful prouidence . o lord we confesse to the shame of our owne selues , that wee are not worthy of the least of all these thy mercies , but as we were conceiued and borne in sinne , so haue wée liued in iniquity and in the transgression of thy lawes , not regarding to be gouerned by the holy word , and therefore haue iustly deserued , that thou shouldest poure vpon vs all shame & misery in this life and eternall condemnation in the world to come : but o lord we know that thou art a god full of mercy , stow to anger great compassion , and wilt not the death of a sinner , but rather that we should liue . in confidence of this thy mercie , we confesse before thy maiestie our manifold sinnes , in treating thée to pardon them all for the merits of christ iesus ; & séeing thou hast giuen vs so large a time of repentance , grant that we may now at length returne vnto thée in sinceritie of heart & contrition of spirit . and for this night present we beséech thée sanctific our rest vnto vs this night , that we may enioy the same as thy blessing , that thereby our wearied bodies being refreshed with moderate and quiet sléepe , wée may be the better enabled to walke before thée in our callings the day following , to thy glorie and our owne comforts , throgh iesus christ . remember with vs , thy church and children in all places , gather together thine elect , forgiue the crying sinnes of this land , make an end of these daies of sinne , and hasten the comming of our lord iesus christ . preserue thine annointed and our dread soueraign king , the quéen and their roiall progenie , defend and kéep them from plots and trecheries both abroad and at home . let thy spirit of wisdome , of councell , and of vpright iudgement rest vpon all the lords of his maiesties honourable priuie councell , the nobilitie and magistracie for the best good of this whole land , blesse y ● painfull preachers of thy holy word , giue good successe we pray thée to their studies and labours , for the winning of so many soules as thou hast ordained to eternal life ; comfort all thy afflicted that suffer vnder thy hand , and howsoeuer it shall please thée to deale with them , yet support them with patience & thankfullnesse to vndergoe whatsoeuer it shall please thée to lay vpon them , and when thou shalt sée it fit , send them deliuerance that either by life or by death christ may be to them aduantage . lastly we beséech thée good lord to blesse all our kinsfolkes in the flesh and all others whom thou would est we should pray for , heare vs for them and them for vs , & christ iesus for vs all . in whose name we shut vp these our imperfect praiers in that perfect forme which he himselfe hath left vs , saying our father &c. morning praier for a priuate person . most glorious god and mercifull father , i thy most vnworthy creature , doe héere confesse before thy diuine maiestie , to thy glory , though it be to the shame and confusion of mine owne face , that i am not worthy to appeare before thée , much more vnworthy to offer vp my praiers vnto thée , with confidence that thou shouldest heare them and grant my requests by reason of my manifold sinnes and transgressions that i haue heaped vp against thy maiesty , ere since i was borne vntill this present day . and now o lord being come before thée , i must néedes confesse the vilenesse of my estate . i was conceiued , bred & born in sinne , and in sinne haue i continued all my daies , i haue drunke iniquitie like water , yea , i haue drawne it after me , and tied it vnto me as with great ropes , yea , i haue euē made a mock of sinne , and it hath béene a pastime vnto me to doe wickedly : notwithstanding o lord thou hast called vpon me , but still i haue refused , thou hast againe and againe stretched out thy hand , but i haue not regarded , thou hast sought to reclaime me , but i haue hated to be reformed ; thou hast often called vpon mee by thy blessed word , yet notwithstanding i haue despised thy patience and abused thy goodnesse ; so that i haue giuen thée iust cause to heap vpon me all thy seareful plagues and punishments which in the extremity of thy law do belong vnto the wicked . it is thy vnspeakeable mercy that thou didst not make my bed my graue , neuer to haue risen againe . but o lord i know there is abundance of mercies with thée , that thou mayest be feared : and excéeding experience haue i had of thy goodnesse , long suffering , and patience towards me , therfore . i grow in hope still , that thou purposest me good & not euill , to saue me & not to destroy me : beséeching thée to accept the death of christ as a full satisfaction for all my sm●●es , to wash them away in his blood , and to binds them in one bundle , & cast them behinde thy backe neuer to be remembred , i humbly thank thy maiesty for thy manifold mercies extended towards me , this night past & al y ● daies of my life for my quiet rest & sléep , my foode and raiment , my health , peace , and libertie , and the hope of a better life in the merits of thy deare sonne christ iesus , for all these thy mercies , o lord i haue nothing to render vnto thée , but thine owne . if i could giue thée my bodie and soule , they might be saued by it , but thou wert neuer the richer for it , yea , euen since i rose i haue tasted many of thy blessings , and thou hast begun to serue me , before i haue begun to serue thée , i can shew no reason why thou shouldest bestow all these blessings vpon me more than others , but that thou art mercifull , and if thou shouldest draw all back againe from me , as iustly thou maiest , i haue nothing to say , but that thou art iust , and séeing o lord i am now to enter into the affaires of this day , i beséech thée blesse me in the duties of my calling this day and euer for idlenesse and godlynesse , can not stand together , and it is thy pleasure that in the sweat of my face i should eat my bread , o lord preserue me from all fraudulent and de●eitfull courses , draw my affections more and more from the loue of the world , & fix my heart vpon those things which are aboue , & if things succéed according to my mind by thy blessing vpon my labours , make me thankefull vnto thée , if any crosse come , make me patient and carefull to profit by euerie chastisement that it shall please thée to lay vpon me , knowing that howsoeuer they are greiuous for the present , yet in the end they will bring the quiet fruit of righteousnesse to al them that are thereby exercised ; which god grant for his christs sake , to whom with the holy spirit bee all praise now and euer amen . euening praier for a priuate person . o eternall god father of our lord iesus christ and in him my most mercifull father i humbly confesse before thy glorious presence , that i am altogether a lump of sinne , & a masse of corruption , and therfore haue for feited thy fauour and incurred thy high displeasure , both in thought , word and deede . my sins o lord are more in number than the haires of my head : yea , farre more than i can possibly féele or know , and if i should goe about to reckon vp my particular offences , i know not where to begin or where to make an end . it is thou o lord who knowest my sins , to whom the secrets of my heart are manifest , and nothing can be hid from thy sight : besides my consciense doth accuse me of many greiuous euils , and i daily feele by ful experience how fraile i am , how prone to euel and backward to all goodnesse , my minde , my heart and affections , and all the faculties both of soule and body , are ful of vanitie , profanenesse , dulnesse , deadnesse , & drow●inesse in matters of thy worship and seruice . but o déere father i haue learned from thy mouth , that thou art a god full of mercie , slow to wrath , and of great compassion and kindnesse towards all such as are heauy laden & groan vnder the burthen of their sinnes . o lord extend thy great mercy towards mée poore sinner , and giue me a general pardon for al mine offences whatsoeuer , seale it to my conscience in the blood of thy déere son christ iesus , assuring me more and more of thy loue an fauour towards me , and that thou art a reconciled father vnto me in the same christ . o lord i beséech thée principally giue me victorie ouer those sins , thou knowest my nature most prone to commit . mortific in me whatsoeuer is carnall , and sanctiffe me by thy good spirit , and knit my heart vnthée for euer . lord grant that i may take delight in the reading and hearing of thy holy word : that i may loue and reuerence all the faithfull ministers of the gospell , giue o lord a melting heart , that i may tremble at thy worde , let not my sinnes holde backe thy mercies from me , nor mine vnworthines stop the passage of thy grace . i most humbly thank thee for all thy blessings bestowed vpon me necessarie for this life , as food , raiment , health , peace , liberty , &c. which many of thy déere children doe want being notwithstanding bought with the pretious blood of christ iesus as well as i. bi●t aboue all , deere father , i praise thy name for the blessings of a better life , especially for thy holy worde and sacraments and all the good i enioy therby for the continuance of thy gospell , the worde of truth , the means of our saluation , for the death of thy son and all that happinesse i receiue thereby : o lord open my blinde eies euery day more and more , to sée and consider of thy great and meruelous loue towards me in all these things , that by the dew consideration therof my heart may be drawne néerer vnto thee to loue thée much because thou hast giuen much : and as thou dost abound towards me in goodnesse , so grant that i may abound towards thée in obedience and thankfulnesse , and in these my weak and imperfect praiers o lord i am not mindeful of my selfe alone , but of the whole estate of thy church wheresoeuer , blesse all christian kings and princes , calling vpon thy name , especially our dread soueraigne the kings maiestie , the quéene , and their roial progonie , blesse all the nobilitie , the magistrates and ministers of the land , that all their councels and labours may begin at thy feare , and may be referred thy glory . succour and comfort all those that are comfortlesse , sanctifie all their afflictions and troubles vnto them , that they may tend to thy glory , and their owne good . finally , o lord according to my bounden dutie i commend vnto thy maiestie all my friends and acquaintance , beséeching thée for them , as for my selfe to blesse vs all , in our particular places , and grant that we may do those things which may bée to thy glorie and our comforts , through iesus christ our lord. in whose name i end as he hath taught me saying , our father which art in heauen , hallowed bee thy name . thy kingdome come . thy-will be done in earth as it is in heauen , &c. a prayer for a priuate person necessarie at all times . almightie god and in iesus christ my most mercifull and louing father , i doe here in thy presence acknowledge that i am of my selfe a most wretched and ▪ miserable sinner , both in respect of the corruptions of my heart , as also the transgression of my life : more particularly i doe acknowledge the infidelitie of my heart wherby i haue not yet learned to depend vpon thy prouidence for the things of this life , nor vpon thy mercie for the saluation of my soule : i confesse o lord , the atheisme and profanenesse both of my mind and heart , whereby all my thoughts and affections are estranged from thée , and so glewed to the things of this life , that i can take more ioy and delight in doing mine owne will , and in seruing mine owne lusts , then euer i would ●● in seruing and obeying thée . i acknowledge likewise the pride of mine own heart , whereby i doe eralt my selfe in the vanity of my own conceit aboue thy maiestie , and aboue my brethren , whom thou hast made farre more excellent then my selfe , as also the security of the flesh , whereby i put away the day of wrath farre from mee , promising to me selfe fréedome from all thy curses and plagues , notwithstanding i walke in sinne and in the stubbornnes of mine owne heart , my hypocrisie wherby i am content my selfe onely with an outward name and profession of religion and holinesse before men , not regarding the truth and power of godlinesse : besides o lord my life abounds in all actuall transgressions against euery one of thy commandements , i haue liued in the abuse of thy mercies , and haue not béene drawne néerer vnto thee . in neglect of thy iudgements and fatherly chastisements both vpon others and vpon my selfe , and haue not profited therby to true repentance , and reformation of life : yea o lord i haue liued in the pro●anation of thy holy ordinances , thy word , sacraments , and this exercise of prayer , neither preparing my selfe hereunto ●right , nor being conuersent therin , with that care . diligence and conscience as i ought , and therfore thou maist iustly depriue me of that fruit of edification i might haue reaped by the reuerent and religious vsing of these diuine ordinances . many other sins o lord i haue committed , the least whereof if thou shouldest lay vnto my charge , i were neuer able to appeare in thy sight , or to answere thée one of a thousand . i beseech thee deale fauourably with me , as thou art w●nt to doe with thy children , that call vpon thy name , and séeke thee in the truth of their hearts . in the midst of iudgement , i pray thée remember mercie ; open my blinde eyes that i may come to a particular knowledge of my sinnes : touch my hard and stony heart , that i may sigh and grone vnder the burthen of them , beeing heartily displeased with my selfe , because i haue dishonored thy name , stirre vp my heart also that i may hunger and thirst after christ and his righteausnes , and after euery drop of his most precious bloud , in him alone to bee well pleased with me , and for his sake to pardon and forgiue me all my sinnes , wash them all away in his bloud , and my heart from the filthinesse and impuritie of them all , say vnto my soule , i am thy saluation , and let me féele thy good spirit perswading my conscience , by the inward testimonie of the same , that my sinnes are pardoned , that i stand discharged of them all before thy iudgement seate , and séeing it is the lot of thy children to be tryed sundry waies , o lord prepare mee to the dayes of tryall : arme mee with spirituall patience to endure thy hand , that i may méekely , and contentedly submit my will , to thy good will and pleasure , howsoeuer it shall please thée to deale with me , onely teach mee to profit vnder thy rod of correction , and grant that i may learne thereby to deny my selfe , to forsake this world , the pleasures , profits , and preferments of the same : to make vile and base account of them , in respect of the heauenly things , destring to be dissolued and to be with christ , that sinne and the corruption thereof , might bee abolished , and i may ●aue neere coniunction ●ith thy maiestie in thine ●wne kingdome : notwithstanding , so long as ●ho● pleasest to hold mee in this earthly tabernacle , increase dayly more and more the graces of thy holy spirit in mee , as namely faith , repentance , feare , loue , humilitie and a good conscience , and all other graces whereby thine image may be renued in me , that the longer i liue in this world , the neerer i may drawe to thy kingdome , indeauouring to serue and please thée , in righteousnes and new obedience , all the dayes of my life . be mercifull i beséech thée to all thine afflicted , whether with sicknesse vpon their beds , or distressed in conscience for sinnes , relieue them i beséech thée accorcording to their seueral necessities : strengthen them in their weakenes , sanctifie all thy corrections vnto them , and grant them a speedie issue in thine owne good time , as shall seeme best to thy godly wisedome . be mercifull to all my friends in the flesh , and acquaintance in the spirit : and all other for whom i am bound by any duty to pray for : granting vnto vs all a supply of all graces néedefull for our present state and callings , and eternall saluation of our ●oules : these mercies i beg ●t thy hands for iesus christs sake , in that prayer which he hath taught vs saying , our father , which art in heauen , &c. morning prayer for the sabbath day , before hearing of the word . o most gracious god , and mercifull father : wee thy vnworthy seruants , do here prostrate our selues , our bodies and selues , to offer vp to thy maiestie this morning sacrifice of praise and thanksgiuing , for all thy mercies and blessings bestowed vpon vs : we blesse thy name for the quiet rest , and comfortable sléepe this night passed , from all perils and dangers of the same : wee confesse o lord , if thou shouldest deale with vs according to our deserts , thou mightest haue made our beds , our graues , and our sléepe our death : euen for the sins of this night past : o lord we haue done more against thée this wéeke past then wee haue done for thée all the dayes of our life : yet notwithstanding o lord , manifold are thy mercies towards vs still , and thy goodnes is infinite , in euery particular which befalleth vs we haue exceeding experience of thyloue . it is thy great mercy that wee which haue so many wayes prouoked thée , should be suffered to liue to behold the light & comfort of the day : but herein thy mercie is much more manifest that hauing béene heretofore profaners of thy sabbaths , barren and hypocriticall professors of thy holy word : yea , fruitlesse and vnprofitable hearers of the same , that-we should yet enioy the blessed opportunitie of another sabbath . o lord wee confesse thou mightst iustly haue fatted vp our hearts , and giuen vs ouer to a reprobate s●nce , and commanded the doores of thy sanctuarie to be shutte vp against vs , and not to suffer vs to tread within thy courts . o lord , grant that we may rate & estéeme thy mercy towards vs in this kinde , according to the true valew thereof , and that wee may not carelessely forget this or any other of thy fauours , and as thou hast of thy mercie brought vs to the beginning of this holy sabbath : so we humbly pray thée enable vs to sanctifie the same , as thou requirest , and our dutie bindes vs : lord make vs to remember , that this is not any commandement , or ordinance of man , but that it is thine owne ordinance , and one of those lawes which thou wrotest with thine owne hand , namely , that this day should after a more speciall manner , be consecrated to thy seruice : lord giue vs grace , that in this thy sabbath wee may beware of doing our owne works ; or of séeking our own wils ▪ or of speaking vaine and idle words , that wee may seriously binde our selues to the performing of such duties , as doe belong to this day . o lord we know that herein wee shall méete with many corruptions , in this holy seruice , our own corrupt nature and affections will thinke it a taske that can not bee endured : besides in the world wee shall haue many examples of the wicked to draw and entise vs frō our diligence and constancie in our godly course : but wée beseech thée from the bottome of our hearts , to strengthen vs , that these things preuaile not against vs , and grant that wee may more estéeme the performance of our duties to thy maiesty , then either the contenting of our owne corrupt natures , or wicked persons ; and séeing o lord , we are now to heare thy holy word : we beséech thée poure downe thy blessings vpon our endeauours this day , in time of prayer , grant vs reuerence to thy maiestie , faith in the promises of thy sonne christ iesus , a liuely féeling of our owne wants , and a continuall remembrance of all thy former fauours , and mercies towards vs : and when we heare thée speaking vnto vs by the mouth of thy ministers , bee pleased to giue vnto vs vnlocked and vnderstanding hearts , rectifie our iudgements , sanctifie our affections , and strengthen our memories , that those holy instructions , which wee shall heare reuerently , and attentiuely , may of vs be practised faithfully and effectually in the whole course of our liues , through iesus christ our lord : giue vnto the preacher o lord a doore of vtterance , touch his tongue with a cole from thine altar , that he may deliuer the word of life boldly , that whatsoeuer corruption lies hid in our hearts , the power of thy holy word may search and discouer it to the very bottome : and grant that wee may not heare it as the word of a miserable mortal man , like vnto our selues , but as it is indéed the word of thee , the euerliuing god , who art able to saue and to destroy . and because sathan a deadly enemie to mans saluation , readie to picke the séede of thy word which is sowne in our hearts : therefore wee pray thee o lord , confound sathan and all his workes , and be thou more mercifull in blessing thine owne ordinance vnto vs , then sathan either is or can be possibly malicious to hinder the same : for this end and purpose wee beséech thée o lord , to take out of our mindes all vaine and wandring thoughts , all couetous desires of the world , and whatsoeuer else thou knowest to be an enemie to the sauing hearing of thy holy word , that thy word may be vnto vs , not as our sinnes deserue it should , but as it is in it selfe thy power to our saluation , that it may bee as seede sowne in good ground , which bring forth in vs plentifull fruit , to thy glorie and our own comforts , through iesus christ our lord and onely sauiour , to whom with thée and the holy spirit , bee all praise and power , maiestie , and dominion : now and for euer . amen . euening prayer on the sabbath day . euerlasting god , and in iesus christ our most mercifull and gracious father : we thy poore seruants are here met together in the feare of thy maiestie , and in the confidence of thy mercy to offer vp our eueuing sacrifice of praise and thanksgiuing , for all thy mercies and blessings bestowed vpon vs , in most abundant manner : especially o lord , for that thou hast not suffered vs to walke in darknesse , ignorance and blindnesse , but hast giuen vs thy most holy and blessed word , to be a lanthorne to our feete , and alight vnto our pathes , to eternall life . wee render to thy maiestie from the ground of our harts , humble thanks for that portion of thy blessed word , which this day through thy mercy we haue béene made par takers off : wee confesse o lord , that wee haue heard the same with manifold infirmities , and much weaknesse : neuerthelesse wee pray thée let thy power appeare in our weakenes , and vouchsafe to water with the dewe of grace , euery of these particular instructions , which this day or at any other time , we haue béen taught out of thy holy word , that they may be as seede sowne in good ground and may bring forth much fruit to thy glorie , and our owne comforts in this world , and the eternall saluation of our soules in the world to come . o lord we confesse thou mightest iustly haue giuen vs ouer to a reprobate sence , for our negligence and carelessenes in matters of thy worship and seruice : yca , euen o lord , our last behauiour in hearing of thy holy word , hath béene so farre short of that which wee ought to haue don● , that we haue deserued that thou shouldest make thy word a sauour of death vnto vs , and not a sauour of life : wee confesse o lord , our knowledge is very small in comparison of the time , we haue enioyed the blessing of thy holy word , so plentifully preached among vs , and our practise is farre short of our knowledge , which makes our case the more miserable : but o lord god seeing thou art so good vnto vs , in bringing vs to a view of our owne defects and wants , bee thou also mercifull in giuing vnto vs a heart to lament and to bee truely humbled before thy maiestie for them : wee beséech thée in iesus christ to bee a reconciled father vnto vs , freely to pardon and remit all our sinnes , and grant that the word which hath beene sowne among vs this day , may take déepe roote in our hearts , that neither the scorching heate of persecution or affliction cause it to wither , nor the thornie cares of the world choake it , but that wee may dayly grow vp to these holy duties , till at length we come to a perfect age in christ iesus : and forasmuch as we are taught in thy holie word to make prayers and supplications for all men : we are not onely mindefull of our selues héere present , but of thy children and church in al places . blesse o lord all those that thou hast set in authority ouer vs , especially thy seruant & our soueraigne the kings maiestie , sanctifie his go●ernment , vnto vs. blesse the quée●e and there hopefull progenie , the nobilitie and magistrates of the land , grant that we may be godly & quietly gouerned vnder them . blesse o lord the faithfull pastors and ministers , of thy holy word , to whom thou hast committed the dispensation therof & the charge of thy people , y t both in their life & doctrin , they may be found faithful , setting only before there eles , thy honour and glorie , and that by them , all poore shéepe , which wander & go astray may be brought home into thy fold : & o lord as féeling members of one body wherof christ is head , we pray thée for all such as are afflicted with any crosse or tribulation , whether in body or minde or both , that it would please thée to giue them patience and constancie to endure thy holy hand so long as it shal please thée to exercise it vpon them , giue them strength of faith against all assalts of satan whatsoeuer , giue them the pardon & remission of their sins , sealed vnto their constiences by the blood of thy déere sonne christ iesus : be pleased o lord to deale with them in mercy and not in iustice , knowing they are but dust & ashes , & in thy good time release them out of that misery they are either by life that they may glorifie thée here , or by faithfull departure they may bee glorified of thée hereafter . these mercies and whatsoeuer else thou knowest necessary for vs we craue at ●hy hands in that forme of praier which christ hath taught vs in his gospell . our father &c. a praier before the receiuing of the lords supper . most mercifull father , i thy vnworthy seruant , do héere render to thy maiestie humble thankes , for that it hath pleased thée , notwithstanding al my former sins & vnworthinesse , to inuite me to this blessed banquet which thou hast ordained for the strengthning of my wea●e faith , and for the preseruation of the memorie of christs death . o lord i beséech thée giue me grace to put on the wedding garment , and séeing thou hast commanded that i should examine my selfe , grant that i may not presume to thrust my self into thy holy presence , without a due examination of mine owne estate , both how i haue liued , and also how i am prepared for so weightie a seruice : i desire to do it o lord , help my desire : i promise to liue more holy than i haue done , giue me power i pray thée to performe my promise . o lord i confesse i am by nature a childe of wrath as well as others , giue me a true and liuely faith , wherwith , as with a spirituall hand , i may be spiritually ioined vnto thée , that in this outward pledge , wherby it hath pleased thée to stoope to my sences , by visible signes of bread and wine , setting forth thereby inuisible graces , so grant good lord i may wholly rest in thy death and passion , which is the matter of both thy sacraments , cleanse mee o lord that thou maiest enter into me , and maiest vouchsafe to take vp thy habitation within me , i know o lord that i am most vnworthy of this excellent mercy : but it is thou that for thine own names sake , hast shewed vnto me this great saluation , not sparing thine only begotten son , whom when the fulnesse of time was come , thou diddest send into the world , made of a woman , that in him thou mightest receiue a full satisfaction for my sinnes , committed both in body and soule , remoue far from me o lord all swelling , disdainefull and vncharitable affections , for this is a feast of loue , therefore to it a malicious and reuengeful heart cannot be a welcome guest , and when i present my self before thée at thy table o lord i beséech thée restrain wy wandring and idle thoughts , and let them bée seriously fixed on that which is the sacrament namely the death of my sauiour , quicken me vp to deuote and consecrate my self for euer , vnto his seruice , who hath vouchsafed himselfe to be a sacrifice for me , and grant that when i sée bread and wine on the table with my bodily eie , i may with the eie of my soule behold christ on the crosse , and when i looke vpon the wine powred out of the vessell , i may consider how christs blood was powred out for my sinnes , and as i receiue this bread and wine into my stomack for bodily sustenance , so cause me i beséech thée to féede on the body and blood of our lord and sauiour christ that it may be nourishment for my soule , amen . a praier after the receiuing of the lords supper . o most louing and mercifull father , i cannot giue thée thankes worthy enough according to the desire of my minde , for the inestimable treasure of this heauenly foode , which thou hast now made me partataker of in this heauenly mysterie , to wit the true bread of heauen that euerlasting meat that abideth for eue●● thy blessed sonne pur sauiour christ iesus in whom , i haue obtained , by the gift of this holy communion , an earnest of an immortall inheritance , to come , o lord let not this pretious blood of his be shed in vaine for me , but nourish my soule by his flesh , and more and more clense it by his blood : quicken me o lord i beséech thée in this life , that in the body of his church i may be partaker of all spirituall blessings through him , and as thou hast seperated me o lord from the wicked , in this holy banquet , so kéep me i pray thée from their corruptions , that i be not as a dog that returneth to his vomit , and as a filthy swine that is washed to her wallowing in the mire : but good lord grant that i may seusibly féele the death of christ to be swéete vnto my soule , as i doe now these creatures of bread and wine , to afforde a pleasant taste and refreshing to my body , o heauenly father let me not depart hence forgetful of thy kindnesse , but grant that i may euen now at this present time , euen resolue with mine owne soule to walke in a better course of holy obedience to thy magesty , than heretofore , hauing respect vnto all thy commandements : and as i haue béene this day put in minde of the benefit of christs death ; so let mée euery day thinke often of his death , that thereby i may liue vnto righteousnesse , and learne to die vnto sinne , and grant that euer heereafter : i may so walke before thée that all men may sée that i am become a new creature ; thus endeuouriug to walke in this life according to thy will expressed in thy holy worde , i may heereafter enioy the ioies of thy kingdome in thy presence there to abide for euer & euer amen . a p●aier before a man begins the workes of his calling . o almightie and euerliuing god , séeing all iust and lawfull vocations and callings grounded vpon thy worde , are warranted for vs to liue in , and also hast commanded that no man should be idle ; giue me grace i humbly pray thée , that i may walke faithfully before thée as in thy holy presence , so that no deceit , cunning or guile take any hold of me , but that i may labour truly and diligently , as doing thine owne work . good lord i beséech thée so prosper and blesse my godly endeuours , that in iesus christ they may be a seale of thy fauour towards me , to maintaine me and mine , and that i may be also helpfull and beneficial vnto others , knowing it to be a better thing to giue than to receiue : and when it shall please thée o lord by thy blessing vpon my labours , that my basket and my store is increased , grant that i may not ascribe to mine owne industry & pains , but to giue thée the praise of it , to whom it wholly belongeth . and good father grant that i may not set my heart vpon these outward things , but rather as riches encrease , so i may be more and more affraid of my selfe , least the cares of this world , and the deceitfulnesse of riches , choake in me the séedes of grace , & so steale my minde away from better things , & let me not i beséech thée so eagerly follow the duties of my calling , that i should abridge and skant my selfe of conuenient seasons for heauenly and spirituall exercises , but alwaies make me behold thy all séeing presence , in whose sight all things are naked , that so i may approue my selfe vnto thée by a streight & vpright cariage , and in so doing i shall imitate thy son christ iesus , who in the daies of his flesh humbled himselfe , to liue as a man vpon this earth , by following a painfull trade , and when the time was come that he was to publish himselfe to the world , he was neuer idle but went about doing good , yea , with that alacritie and chéerefulnesse , that it was his meat to do the will of his father that sent him . o lord grant that i may follow his steps endeuouring to please thée in the whole course of my life through the same iesus christ our lord and only sauiour amen . a praier containing humble confession of sinne , and desire of pardon . o eternall god and mercifull father , infifinite in iustice and truth , taking vengance vpon all disobedient children , and yet abundant in goodnesse and mercy towards al such as vnfainedly feare thy name and return vnto thée in sincerity of heart and contrition of spirit , prostrating their soules before thée . i most vile and wretched sinner doe humbly beséech thée of thy infinite mercy to haue compassion vpon my sinnes , which are so grieuous and so vile and loathsome , as thy pure eies can not abide to looke vpon them , i confesse o lord , that all my life hath béen in sinne , our fathers and mothers were sinnefull euen from the s●ock of our great grandfather adam , whose blindnesse should haue béen our light , and whose sight was turned to our blindnesse and darkenesse , by the deceitfull entisements of that enemy of our saluation , that subtill serpent satan , by whose baites our forefather being clothed with innocency and integretie and vnspeakable hapinesse , was moued by the desire of the knowledge of that which thou wouldest he should haue béene ignorant of , by breaking of which thy commandement , he with the woman which thou gauest to bee a help & comfort vnto him , were according to thy determinate will , cast out of paradice , a place of ioy to a place of miserie , and labour . i beseech thee most gratious god , smite my hard and stonie heart , and make it euen to melt with in me , at the sight of my manifold transgressions : settle in it i pray thée that godly sorrow which causeth repentance , vnto saluation not to be repented of , humble my soule vnder thy mighty hand and suffer it not to fréeze in the dregs of mine owne corruptions . and make my head full of water , & mine eies a fountaine of teares , which may run down like a riuer day & night : and grant o lord , that i may sorrow not so much because of hell and damnation which is due vnto me for my sinnes , but that my chiefest sorrow may be this , that i haue offended so good and gratious a god as thou art , in abusing thy mercies , and requiting thy excéeding loue with so greiuous sins , o lord i am bold to come vnto thée at this time , not in my owne name , for who am i that i should dare to presse into thy presence , but in the name and mediation of thy déere and welbeloued son christ iesus . let his death & passion be a full satisfaction for all my sinnes , wash me throughly in his blood from mine iniquities and clense me from my sinnes , let not thy hand of iustice destroy me , but giue me the comfort of thy help and stablish me with thy truth . most gratious father , thou which art the father of mercies and the god of consolations , of thée i aske mercy and forgiuenesse of all my sinnes , thou wouldest that none should perish , but that all should be saued and come to the knowledge of thy truth : thou hast commanded me most gratious god in thy holy word to call and knock vnto thée , whereupon thou hast gratiousty promised so to finde , as to enter into me and to entertaine me . i beséech thée make good my promise vnto me at this time , and regard my teares my sighes and my groanes , which doe knock at the gate of thy mercies , i endeuour most gracious god and striue to do thy will , lord make good thy promise i beséech thée in thy word and accept my desire , and howsoeuer vilde wretch that i am , euer since i couenanted with thée to doe thée seruice , i haue either vngratiously forgotten , or vngratefully remembred all thy benefits , and haue not so estéemed thée for them , as i would haue done a mortall friend for a few common curtesies , yet neuer the lesse haue mercy vpon me . i can not excuse my faults , and if i should , yet my consciense would condemne mée : for i had thy expresse word to stay me and mine owne conscience to bridle me , yea i would haue allowed those things which i did , if any other had done them but my selfe , now when my memorie is the handwriting of my debt , and my thoughts are willing w●●nesses against me , and mine owne knowledge condemneth me ; what remaineth but that i must néeds fall into thy hands , o lord i beséech thée according to thy wonted mercy and old louing kindnesse , haue pity vpon me miserable sinner , and grant me a frée remission of all my sinnes and a perfect reconciliation with thée in christ iesus : this o lord i earnestly craue at thy hands euen for the same iesus christ sake our lord and sauiour amen . a godly prayer in time of sicknesse or at the point of death . almightie god , and in iesus christ my most mercifull father , i thy poore & wretched seruant , which doe here lye vnder thy hand , féeling thy punishment of the corruption and transgression that is in me , and in all flesh , euen this same sicknesse which at this time thou hast sent vnto mee , i doe here humble my selfe vnder thy hands , and acknowledge against my selfe my heinous sins and corruptions , so that i confesse that i haue not only deserued sicknes of body : yea , the separation of my soule from my body , but also the separation both of bodie and soule from thée and thy kingdome for euer : but good father i humbly beseech thee looke vpon me in the righteousnesse of christ iesus , in whome thou hast loued mee before the foundations of the world were laid : & though sinne haue brought sicknes , and sicknes bee an vndoubted messenger of death , at the time thou hast appointed : yet grant good lord , that i may be vndoubtedly perswaded in this , that death is swallowed vp in victorie , and that this death can no more hold me vnder , then it hath done iesus christ , into whom i am translated : therefore i beseech thée giue me a swéet féeling of my incorporation into christ iesus , in whose death though i dye , yet i shall liue , by y ● vertue of his resurrection eternally : o lord , in this my sicknesse , giue me i beséech thée a déep touch and a sensible vnderstanding of my sinnes past , that i haue not vsed this temporall life which thou didst lend mee more to thy glorie , that i did not so watch for death , as that i was no better prepared for it , that i was no more diligent in my calling to seeke the aduancement of thy glory . now o lord i pray thee take from me all guile of spirit , all disposition to flatter or to sooth vp my selfe , or to lessen either the number or the qualitie of my sinnes , cause mee euen to breake vp my hart , and to search and trie my waies , that so out of the abundance of my feeling , i may poure out a most plentifull and sincere confession before thee , knowing it to be in vaine to endeuour to hide that from thee , which thou ( before whom all things are naked ) doest know better then my selfe : yea such is thy mercie , that when i do lay my sinnes open , thou doest couer them : good father i beseech thee , giue mee that minde , which a seeke man should haue , and increase my patience with my pain , & call to my mind all which i haue heard , or read , or felt , or meditated , to strengthen mee in this my visitation , that though i neuer taught any good while i liued : yet i may now instruct others how to die , and to beare patiently whatsoeuer thy holie hand shall lay vpon them . apply vnto me al thy mercies and merites of christ iesus , as if he had died for me in particular , bee not farre from mee , i beseech thee when the enemie comes to tempt me , but when hee is most busie , then let thy good spirit be busiest also to defend me , and let my last houre be my best houre , and my last thoughtes and words the best that euer i did thinke or speake . lord i know that i can not escape death , then why should i feare it : and if i must dye , why not now , if it so please thee ? for my chiefest happines is behind , and i can not haue it , vnles i go vnto it . i confesse o lord my paines are great , but séeing i trauell to heauen , make mee patient i beseech thee to beare my paines , and when it shall please thee to call me out of this vaile of miserie , command thy holy angels , i humbly pray thee to carrie my soule into the bosome of blessed a. braham , there to rest with thee in eternall glorie for euer and euer . amen . a prayer of thanks-giuing vnto god , for deliuerance out of any sicknesse . all honour and praise be giuen vnto thee , most gracious god , and mercisull father , for all thy mercies and fauours , bestowed vpon mee , euen from my cradle to this present houre : for my election , creation , redemption , iustification , sanctification , preseruation , and that blessed hope of glorification in the world to come . o lord , thou hast loaded mee with thine abundant fauors , as if i had euer done thy will , although i neuer knew thée as i ought , loued thee as i should , obayed thee as thou commandedst , nor beene thankefull to thee as thou hast deserued : excéeding experience haue i had of thy goodnes many times , but neuer more then in my late sicknesse , wherewith thou didst visit mee . lord grant that i be not in the number of those , who are forward to aske in time of trouble and affliction , but slacke and carelesse , to acknowledge their thankfulnes , when mercy is bestowed : like those lepers , that when they were cleansed , returned not to giue god thanks for his mercy . o lord , thou hast chastened me and corrected me : but herein appeares thy mercy , that thou hast not giuen mee ouer to death . i confesse , thou mightst iustly haue cut mee off & depriued mee of the rest of my yeares : but it was thy good pleasure to deliuer my soul from the pit of corruption . imprint in my mind i beséech thée , the vowes & promises , which i made in my sicknesse of better obedience and seruice to thy maiestie , then heretofore , and grant that i may make conscience to performe them : and let me know that howsoeuer thou hast now giuen me some little respite and prolonged my daies : yet i must not de●eiue my selfe , in putting farre from my remembrance the day of my death , but that i may make a holy vse of this thy fatherly correcting me , and to expresse my thankefulnes in my life and conuersation , in walking godly before thee , and in preparing my selfe for my end , that i may finish my course with ioy , and bee ready to meete my sauiour in the clouds , and to rest with him and his holy angels for euer , and in his euerlasting kingdom of glorie . ame● . a prayer for a sick man. most gracious god , and in christ iesus our mercifull father : wée poore wretches gathered here before thee , doe truely and most freely confesse , that wee are most vile and miserable , vtterly vnworthy to speake vnto thee , or to receiue the least fauour from thee , by reason of our many and grieuous sinnes , our blindnes of minde , ignorances , negligences , peruersenes of heart , and vnseruiceablenesse in our liues : but with all we doe remember thy great loue , and mercifull promises made vnto them , that with ●enitent and humble spirits do sue vnto thée : wherfore wee are enboldned to approch vnto thy throne of grace , in the name of thy son christ iesus , beseeching thée for his sake to forgiue vs all our sinnes originall and actuall : wash vs ( we pray thée ) in his bloud , and cloth vs with his righteousnes : giue vs grace to turne vnto thée with our hearts from all our sinnes , and inable vs by thy grace to serue thee in righteousnes & holines all the dayes of our liues . take care ( we beséech thée ) of this thy seruant , whom thou hast afflicted before our eyes : o lord receiue him to thy grace , and assure him of thy glory : grant vnto him faith in thy promises , patience vnder thine hand , and hope of thy mercy : restore him ( if it be thy blessed will ) to his perfect health againe : and blesse all good meanes vnto it : if not , prepare him for death and for thy kingdome : comfort him with an assured hope of a ioyfull resurrection , and whensoeuer his soule shall depart from his body , grant that it may be presented without all sinne to thée , through iesus christ our lord and sauiour . amen . a prayer for a woman with child . blessed god , and gracious father , i thy poore handmaide doe héere humbly present my selfe before thy throne of grace : beseeching thee to forgiue me all my manifold sins committed against thee : burie them in the death of my sauiour , thy son christ iesus : o lord i beseech thee for his sake to accept of me and this poore worme inclosed in my wombe : vouchsafe to giue vs thy sonne , and to sanctifie vs with thy holy spirit : grant me strength and patience , i humbly intreat thee , to indure and ouercome those paines , which for my sinnes are worthily imposed on me . asswage them , o lord , i pray thee , and vouchsafe mee a safe deliuerance with safetie to this child within me , if it may please thy maiestie ; so will i dedicate my selfe , and that which thou shalt giue me , to the glorie of thine holy name : o lord , heare : o lord , help : be thou my god , and my guide , my saluation , and my succour ; not for my merites , but for the honour of thy mercie , and the all sufficient merites of iesus christ , to whome with thee , and thy holy spirit , three persons , but one euer-liuing and euerlouing god , bee all honour and glorie , for euer and for euer . amen . a prayer for a midwife by her selfe alone . o lord my god , i beseech thee forgiue me my manifold sins and wickednes , accept of me , i beseech thée , in thy sonne iesus christ : honour mee with all the graces of thy spirit ▪ grant me wisedoms , modesty , temperance , and a religious heart . blesse mee in this calling , to which thou hast appointed mee : prosper me , i pray thee , in the thoughts of my heart , the words of my mouth , & the workes of mine hands . be mercifull ( i most humbly beseech thée ) to all those women and children with whom i am to deale . bee mercifull to this thy seruant , that is now in trauel : o good lord , comfort her , strengthen her , and grant her a seasonable and safe deliuerance : blesse her burthen , o lord , and giue i● strength & life to be borne : so will i render praise and thanksgiuing vnto thee . heare o lord , and grant mee my hearts desire , for christ iesus his sake , mine onely lord and sauiour . amen . a thanksgiuing priuate for the safe deliuerance of a woman , to bee said by the midwife , or some woman present at her deliuerie . vvee giue thee thankes ( most mercifull god ▪ ) for all thy mercies and fauours to vs , for electing , creating , redeeming , sanctifying , and preseruing vs : for our health , peace , and libertie , for the worde and gospell , and for preseruing both it and vs from that barbarous powder-treason of wicked papists : and finally for the safe deliuerance of this thine handmaide , and the birth of this infant : wee beseech thee giue vs thankefull heartes vnto thee , and grant that by true thankefulnesse wee may consecrate our soules , our selues , and seruices vnto thee all the dayes of our life , endeauouring to leade a godly , quiet and vertuous life before thée in this world , that wee may liue for euer with thée in the world to come , through iesus christ our onely lord and sauiour . amen . the lord bee mercifull vnto vs , send health and strength vnto this thine handmaide , lord blesse this childe , vouchsafe it life , that it may by baptisme bee admitted into thine house , and haue interest in thy couenant , the lord keepe vs all , and honour vs with his grace in this life , and with immortall glorie in the life to come . amen , a prayer in time of pestilence , or any other contagious sicknesse . most gracious and euerliuing god , whose iudgements are vnsearchable , and workes past finding out , much lesse to bee comprehended within our weake & shallow braines , we can not wonder that we are afflicted with so many sorts of diseases , and extraordinarie visitations , for wee confesse that our sinnes haue prouoked thee not only to take vengeance vpon our bodies and those things that belong vnto vs for this life , but also euen that thou shouldest seperats both our bodies and soules from thee for euer to the e●ternall destruction of both : and howsoeuer this iudgement of the plague be grieuous vpon vs , yet it is the smallest part of our desert , and if thou shouldest make it cleaue fast to our loines , and euen sweep vs off from the face of the earth , as dung is swept away till all be gone , wee haue nothing to except against thee , but that thou art iust , for wee haue multiplyed our sinnes before thée , and haue pressed thee with the burden of them as a cart is pressed with sheaues : so that neither wee nor our fathers haue kept thy commandements : and besides o lord we must confesse thou hast iustly plagued vs , because wee haue abused and set at naught , thy manifold mercies , which thou hast shewed vnto vs for our conuersion , as the continuall admonitions giuen vnto vs by thy ministers , rising early and late , yet wee haue hardened our heartes as in the day of slaughter , and haue despised thy prophets , and put farre from vs the euill day , thereby adding drunkennes to thirst : yet notwithstanding wee will returne vnto thée that hast smitten vs , for thou art the father of mercies and the god of forgiuenesses : o remember vs not according to our sins , but according to thy mercies , o lord thinke vpon vs for thy goodnesse sake , cleare vs wee beseech thee , and make vs frée from the contagion and leprosie of sinne , and then we shall bée fréed from the noysome infection of the pestilence , so that it shall not hurt vs , teach vs o lord to feare sinne as we feare the sicknesse it selfe , for it is the cause of this wasting sicknesse which is the fruit of sinne , but this good father belongeth onely vnto thee ; for thou canst doe both the one and the other : therefore comfort vs wee pray thee according to the dayes that thou hast afflicted vs : turns vs vnto thée o lord , and we shall be turned , conuert thou vs and we shall be conuerted : if wee humble our selues and meete thee with true faith , vnfained repentance , with hartie sorrow and teares , thy wrath shal cease , and then thou wilt call in againe thy messengers , commanding thine angell to put vp the sword of vengeance into the ●heath , and shew mercie vpon vs , and if it bee thy good pleasure to stretch out thy hand stil , and chastise vs yet more for our iniquities , giue vs wee pray thée grace and strength patiently to endure thy fatherly hand , to the vtmost tryall , and teach vs that whensoeuer wee are iudged by thée , we shall not be iudged with the world , and much better is it for vs to bee temporally corrected in this life , then eternally to ber tormented in the life to come : therefore o lord , we choose rather to fall into thy hands , then in to the hands of men , because thy grace is great , and mercie is with thee that thou maist bee feared , laying fast hold of faith in christ iesus , who is theeuerlasting propitiation and perfect sacrifice for all our sins , & in whom alone thou art well pleased , to whom with thée & thy good spirit , bee all honour & glory now and for euermore . amen . a prayer for the kings maiestie & the whole state. oeternall god & gracious father , who in thy eternall counsell , and inestimable wisedome , hast ordained kings & princes to be as fathers & nurses to thy church , and as thou hast giuen them high soueraignty , and speciall authority , so thou hast communicated vnto them thine own names and titles , both to put them in continuall remembrance that they are for thée , & for thy glory , and also vs thy subiects of that same continuall loue & obedience which we owe vnto thy maiestie , that vnder them we may be godly and peaceably gouerned : & seeing y ● by thée kings raigne , and thy soueraigne authority reacheth ouer all , wee beséech thée good lord , shew thy mercy vpon al christian kings & princes , calling on thy name : especially wee pray thée multiply thy graces vpon thy seruant & our dread soueraigne , iames by thy prouidence , king of great britaine , france & ireland , defender of the faith . as thou hast doubled his croune & lifted his head aboue others : so wee pray thée double & redouble thy graces and blessings vpon him both spirituall & temporall : make vs euermore truely thankfull we beséech thée for all thy preseruations of him from thine & his enemies : especially graunt that wee may neuer forget that inestimable deliuerance of his maiestie & the whole state , from that more then barbarous and hellish plot of the gunpowder treason , kéepe him as the apple of thine eye , & preserue his royall person from al conspiracies and treasons both forraine & domesticall , and continue his gouernment ouer vs : and grant there may not want one of that stock to sit vpon this throne till thy son come to iudgement . blesse in like maner we beséech thée the quéenes maiesty , make her a helpe vnto him in al good things : powre downe thy blessings vpon there royal progeny , and graunt that they may daily grow in grace & fauor both with god and man , & make them loyall to his maiesty all the daies of his life , alwaies afford thy gracious presence to the honorable lords of his maiesties counsell : be thou president ouer them at their table , & order their purposes , and direct all their consultations , as may make most for thy glory , the honour of the king , and the good of this land and commonwealth : giue thy blessing vpon all the magistrates of the land and courts of iustice : grant that they may drawe forth the sword of iustice , for the destruction of vice and wickednes , and for the maintenance of gods true religion & vertue . blesse o lord the house of aaron & tribe of leui , the ministers of thy word and sacraments : and séeing these are thy stewards which thou hast set ouer vs , to disperse thy misteries : good lord giue vs grace , not to estéeme of them as mere mortall men like our selues , but as they are indéed the embassadors of thée , the euerliuing god , who art able to saue and to destroy ; and that they are not such as raigne ouer our faith , but as helpers of our ioy , which preach not themselues , but iesus christ our lord and count themselues our seruāts for iesus sake : furnish them liberally of thy rich treasure with all graces , fit for so excellent a work , & giue vs grace with our best endeauours to further y ● maintenance therof : to this end blesse al schooles of learning , especially both the uniuersities of this land , that daily there may procéed such as may be profitable instruments both for church & common welth , and in these our prayers we are not vnmindful of the afflictions of ioseph , wee beseech thée send thy spirit of comfort , to all the afflicted whatsoeuer whether in body or in mind or both : especially those that suffer for the testimony of a good conscience : wee beséech thée to stand by them in al their distresses , and bee thou more neere to defend them , then sathan either is or possible can be to seduce & draw thē from thée : giue them patience to endure whatsoeuer it shal please thée to lay on them , harty and true repentance for all their sins , & an happy issue from their miseries , as shall séeme best to thy godly wisedome , either by life that they may glorifie thée in this world , or by faithfull departure they may be glorified of thee in the world to come , and that for iesus christs sake our lord and only sauior ; in whose name wee conclude these our weake prayers as he hath taught vs. our father which art in heauen , &c. a praier containing the summe of the lords praier . ovr father which art in heauen . most gratious lord god , we thy children & seruants in thy only son iesus christ our sauiour , assured héere of by thy good spirit , do hartily desire thée as we are made , redéemed , & sanctified to praise thée , giue vs thy children grace to acknowledge thée the only true god and to worship thée in thought , word and déede : that so thy name by vs may be hallowed , teach vs which way we may most honour thee while we remaine héere , & to set our hearts wholly thereunto , kéep vs from taking any part of thy glory to our selues , and let vs account it our greatest honor to honor thée , and be euer afraid of dishonoring thée any way , & because we haue no power nor know the meanes of our selues to serue thée ; let thy kingdome come , giue vs thy word to be faithfully and painfully preached among vs , with thy holy spirit to worke inwardly in our hearts , faith , feare , hope , and loue , with al heauenly graces that we may become thy subiects & heires of thy kingdome ; send vs zelous gouernors & faithfull preachers , that satan , antichrist , heresies , vice & scismes , may bee vtterly destroied , & our déere and pretious soules saued in the day of the lord iesus , which day wee pray thée to hasten ; in the meane season thy will bee done in earth as it is in heauē : make vs to forsake our selues & all worldly vanities , doing nothing but what thou cōmandest , and all that thou doest will vs to do it hartely , ioyfully , readily , faithfully , and with a constant heart , as thy saints & angels in heauen performes it , and because our bodies craue necessary sustenance without which we cannot serue thée giue vs this day ourdaily b cad . we beféeth thée to blesse our daily labors to get sufficient maintenance and al necessaries , that we may be able to do thy will , let neither care nor couetousnes oppresse vs , but wholly commit our selues to thy faithfull prouiding for vs , and good father forgiue vs our trespasses . let not our sinnes either hinder or depriue vs of thy mercies , we confesse that wee haue grieuously sinned against thée , both originally & actually so as it is thy méere mercy the waight of them haue not pressed vs downe to the pit of hell , but thou art mercifull in christ iesus and for his sake we beseech thée pardon ●● as thou hast promised and perswade our consciences that we are forgiuen by giuing vs grace to forgiue them that trespass ▪ against vs , giue vs power to continue in all godly courses & lead vs not into temptation , but deliuer vs from euill , that neither in inward or outward temptation we may euer bee vanquished , but may euer ouercome , which wee desire ( o father of heauen ) . as thou hast all rule and power and maiest haue glorie and praise of hereafter , for euer & euer , and as we are bound in dutie for our election , creation , redemption , iustification , sanctification , for all earthly benefits , and spirituall comforts and the certaine hope of eternal glory , to which glorie o father bring vs & that for christ iesus sake our lord and only sauiour amen . a praier vpon the articles of the creede . o heauenly father from whom all good gifts come , i pray thée in thy mercy through christ iesus my sauiour to grant me thy gratious gift of a sound iustifying faith which i neither haue nor can haue by nature , that i may beleeue in thee o god only , the father almightie , maker of heauen and earth , and also in iesus christ thy only sonne and our lord , which was conceiued by the holy ghost , bo●ne of the virgine marie , suffered vnder pontius pilate , was crucified dead and buried , that descended into hell , and rose againe the third day , and ascended into heauen , and there si●te●h at the right hand of thee ( o god ) father almightie , from whence hee shall come to iudge vs all both quick and dead : & that i may b● le●●e in the holy ghost , and that there is a catholick church a communion of saints , the forgiuenes of sins , and the resurrection of the body , and life euerlasting , that so i may be truely perswaded of thy fatherly prouidence ouer me , & what christ hath done , that is for my deliuerance , & the holy ghost to be my comfort & assistance , being a member of the church , and making me effectually partaker of all the priuileges thereof to my endlesse ioy & happines , which o father giue vnto me i beséech thée for christs sake . amen . a prayer vpon the ten commandements . o eternal lord god i thy humble seruant , that do owe all dutifu●l obedience to thée and am made partaker of manifold benefits both for body & soule , which then by the bloud of christ thy only son hast deliuered from that euerlasting bondage which by corruption of nature i was held in , & from euerlasting death which i was subiect vnto by daily breaking of thy cōmandements : i beséech thée giue me grace now and euer hereafter to haue none other gods but thée : neither to make to my selfe any grauen image , nor the likenes of any thing in heauen aboue or in the earth beneath , nor in y ● waters vnder the earth , to bow down to them to worship them . nor that i take the name of thée my lord god in vaine . remembring to kéep holy the sabath day , and to labour six daies doing all that i haue to do ; but in the seuenth day , which is the sabath of thée o lord my god : giue me grace to do no maner of work . and that i may honour my father and mother . neuer to commit any murther , neither adulterie . nor to steale . nor to beare false witnesse against my neighbor . nor to couet my neighbours house , nor his wife , nor his seruant , nor his maide , nor his oxe , nor his asse , not any thing that is his , that so i may do alwaies my duty to thee , o god , al the daies of my life , beléeuing , fearing , worshipping , giuing thankes , & louing thée with all my heart , with all my mind , with all my soul , with al my strēgth , and louing my neighbour , friend or foe euen as my selfe , to doe to all men euen as i would they should doe to me ▪ to loue honour & succour my father & mother , to honour and obey the king , quéene , prince , & their ministers , to submit my selfe to all my gouernors , spirituall & temporall , to order my selfe to all my betters , lowly & reuerently , to hurt no body by word nor déede , to be true and ●ust in all my dealings , to beare no malice in my heart , to behaue my selfe in the whole course of my life , as thou maist be glorified , my duty discharged , my conscience comforted , my brethren woone or confirmed , and thye mouths of all the wicked stopped , which o father vouchsafe to grant me , for thy great goodnes sake , & thy beloued sonnes ●ake iesus christ our lord , to whom with thée and the holy spirit , bee all praise and honour giuen by me & all thy saints this time & for euermore . amen . a prayer containing the doctrine of the sacraments . o most merciful father , thou hast giuen met not onely thy holy word to teach me faith & obedience , but also two sacraments , outward signes and seales of inward graces , christ & all his benefites . giue mee wiledome o lord , to acknowledge the benefite and thankfully vse the same , beséeching thée that as by baptisme i am receiued into the church , & by water outwardly am washed : so let it scale , the assurance of the purging of my soule from sin , by christs bloud , and appeare outwardly by thy holy spirit , killing in mee corruption , and stirring me vp to holines of life , reioysing in my new-birth , and growing more & more therin dayly ; that so i may prepare my self in knowledge , in true repentance , hartie loue , and a sound faith , to come & bee partaker of the lords supper , which is the other sacrament to nourish me vp in the same , where by the signes of bread broken , and wine poured out , taken and giuen , christ my sauiour with his benefits is offered , that gaue his body & shed his blood for me . now , o lord , as by my hand i take the bread & wine , and with eating and digestion receiue also the strength to nourish my body : so i pray thee giue me faith , to apply christ with his merites , that i may féele the vertue therof to nourish my soule , that i may not come vnprepared , least i eate & drinke 〈◊〉 owne damnation , in ●andling such holy mysteries : neither let mee contei●●e or neglect to be partaker when by the church thou doest call me , but obediently & thankefully communicat with my breathren ▪ to strengthen my faith , encrease mutuall loue , shewing obedience & gods mercy in christs death , till hee come to iudge vs all at that great day , & that for christs sake , our lord and onely sauiour . amen . prayer before meate . most gracious god , and mercifull father , from whom all good gifts procéed , we poore wretches beséech thée to sanctifie to our vses these thy good creatures which we shal receiue now of thy mercy : giue vs grace wee pray thee to vse them soberly & purely according to thy will , & grant y ● by these blessings which thou so largely bestowest vpon vs , wee may see thy loue towards vs , seeking likewise for that spirituall bread of thy word , which is the foode of our soules , that by the same we may be nourished to eternal life , throgh iesus christ our lord. amen . thanksgiuing after meat . vve confesse o lord , it is of thy only goodnes & mercy that wee liue , moue , and haue our beeing in this life , and all things whereby our life is preserued comes from thy maiestie : good lord wee beséech thée make vs thankefull for these & al other thy mercies both spirituall & temporall : and as thou hast now fed our bodies with corporall foode : so good lord we pray thée nourish our souls with that heauenly manna the food of eternall life , through iesus christ our lord amen . another before meate . alinightie god , which hast created meates & drinkes for mans sustenance , sanctifie them to the vse of thy children , without difference , that they may vse them for their health , & hast giuen strength to nourish our bodies to thy pleasure : make vs sober and thankfull partakers of thē , & graunt that the end of our eating & drinking may tend to enable vs to serue thée in our seuerall places through iesus christ our lord. amen . another after meate . vve humbly pray thée most gracious god and mercifull to sanctifie these thy good creatures , which now of thy mercy we haue receiued at thy hands , that they may turne to the nourishment of our bodies where unto thou hast appointed them : and teach vs to remember that it is thou which to vs and to all thy creatures giuest food in due season , and therfore that we abuse not thy mercies , but in some good measure endeuour to walke worthie of them in the course of our liues : through iesus christ our lord. amen . another before meate . vve magnifie thygreat name most gracious god , for all thy mercies bestowed vpon vs from our cradles , to this present , especially that thou hast giuen vs christ iesus , & with him al the blessings belonging to this life , and to that which is a far better : wee thank thée for all temporall blessings , these which wee are now about to receiue grant that our weak bodies being by them refreshed , we may much more séek for the foode of our soules , which abideth vnto eternall life , that so we labouring to do thy will commanded in thy word here in this life wee may hereafter enioy y ● ioies of thy kingdome in thy presence , there to abide for euer and euer . amen . another after meate . it is thou o lord , who hast elected , created , redéemed , iustified , sanctified preserued , and now at this present fed vs ; thy name be blessed & praised both now and for euer . god saue his church vniuersal the kings maiestie , the quéen & their royall progeny , forgiue vs all our sins , comfort the afflicted , remoue thy iudgements farre from vs , send thy gospell a frée passage , and grant vs & al the israel of god , grace , mercy , faith , truth , & peace in thy sonne christ iesus our lord. amen . another before meate . eternall god , which hast commanded vs in thy holy word , that whether we eate or drinke , or whatsoeuer we do , al should be done to the praise of thy name , and whereas any of thy creatures which we receiue , can not be auaileable to the nourishment of our bodies , except they bee sanctified by thy word & prayer : wee beséech thée blesse these thy good gifts , which now wee are about to receiue of thy bounteous liberalitie , that wee being by them strengthened , may be better enabled to procéed in the discharge of our seueral callings , to thy glorie , and our owne comfort , through iesus christ . amen . another after meate . humble and hartie thanks be rendred vnto thée most gracious god , for all thy mercies , for the cōfortable refreshing which thou hast now vouchsafed vnto vs : we beséech thée forgiue vs our sinnes , which makes vs vnworthy of the least of thy mercies : pardon wee beséech thée our great vn thankfulnes , and let thy mercy to our bodies stir vp thankfulnes in our soules ; god preserue his church , the kings maiesty , the quéen , their progeny , these realms , increase our faith , prosoer thy word & gospell among vs , confound satan and all the euemies of thy truth , and grant vs mercie and peace in christ iesus our lord. amen . grace before meate . most gracious father , wee beséech thée forgiue vs all our sinnes , blesse these creatures vnto our vse , that they may be to our health , strength & comfort , through iesus christ our lord. amen . grace after meate . vve giue thée thankes , most merciful father , for féeding vs at this time , and for al thy fauors of this life , and of the life to come : we beséech thée continue thy louing kindnesse still vnto vs. lord saue thy church , our king and his realines , and giue thy gospel an happy passage amongst vs , to thy glory , and our comfort , through iesus christ out lord , and sauiour . amen . godly directions for the right receiuing of the lords supper . 1 there is required preparation as the commandement of the apostle plainely shewes , which pertaines to al communicants without exception : let euery man examine himself . 1 cor. 11. 28. 2 knowledge of y ● grounds of religion , especially of the vse of both sacraments . 1. cor. 11. . 26. 3 faith , for al sacraments are seales of righteousnesse of faith. rom 4. 11. 4 repentance , which stands in a heartie sorrow for sinnes committed in hatred and detestation of the same , & a resolued purpose of amendment and obedience for the time to come . 5 charitie towards men ; for this sacramentis a communion , wherby all the receiuers iointly vnited together in loue , do participate of one and the same christ . 6 when wee see two signes to be receiued , bread and wine , wee must call to minde that christ is our perfect sauior both bread & water of life . heb. 7. 25. 7 when we beheld the bread and wine set apart by the minister , and consecrated by repeating the promise and prayers made for that end , wee must call to minde that christ was ordained by god , to bee our mediatour and sauiour . ioh. 6. 27. acts 2. 23 , 36. 8 when we sée the bread broken , and the wine powred out , we are to meditate of christ seriously , who was crucified for vs , & broken by his sufferings wherby life and righteousnesse was performed vnto vs : zach. 12. 10. 9 the giuing of elements into the receiuers hands , signifies vnto vs that god doth truely and really giue christ with his merites to euery beléeuing receiuer , which should put vs in mind of the vnspeakable loue of god towards vs. rules to know true faith , by the fruits thereof . t●iue and sauing faith is a supernaturall gift of god , and a speciall perswasion wrought by the holy ghost , in the hearts of those , that are effectually called concerning there reconciliation and saluation by christ , this saith in whomsoeuer it is , it hath these effects . 1 to beléeue that the scriptures contained in the old & new tèstament ; are the very word of god , and so much as is néedfull to be beléeued vnto saluation , is contained therein : iohn 5. 39. 2 there will bee an vnfained desire to be taught and instructed in the word of god , and to haue the vnderstanding thereof , and most to affect those meanes which are most effectual to that end and purpose . 3 there will be a continuall sorrow and griefe for thy ignorance and defectiue vnderstanding of the word of god , and no marnell ; for what can be more greiuous to the children of god , then not to know , or vnderstand , or not to remember the euidence of his owne euerlasting estate , & the will of his master . 4 he will examine himselfe whether his reading or hearing the word , read or preached , his meditating conference and studie in it do norish his loue and delight , and beléefe in it ps . 119. 92. 97. 5 where true faith is , there will be a credite & authority giuen to the word of god aboue al traditions whatsoeuer , and a reiection of whatsoeuer he knoweth to bee opposite to the same word of god ps . 119. 92. 113. 6 there will be a lightnesse & cheerefulnesse in the conscience when any thing is done agréeable to the word of god , and a trouble and heauinesse in the same when any thing is done contrary to the same word psal . 119. 92. 7 there will be a hoping in the promises of god , an awfull feare of his threatnings a desiring of the blessings and an endeuour to avoid the curses contained in the word and an equall beléeuing the one as well as the other . 8 there will be a continuall thankes giuing vnto god for his inestimable blessings in reuealing his word vnto him , and vouch safing liberty and meanes to come to knowledge and vnderstanding of the same , whereby wée may see what a greeuous iudgement is on them from whom this word is hi● . 9 lastly , the least measure of true f●●t● , that a man can haue is ●hen of an humble spirit , by reason of the smalenesse of his faith , he doth not yet féele the forgiuenesse of his sinnes and yet is perswaded that they are pardonable and therefore desireth y ● they should be pardo●ned , & with his whole hart praieth to god to pardon them . esay 42. 3. luke 17. 5. christian directions necessarie to be practised in the course of our liues . first & aboue all things sée that thou feare god and kéepe his commandements for this is the whole dutie of man eccles . 12. 13. 2 exercise your minde in meditating often on the works of god , as his creating & gouerning the world , his prospering and punishing the wicked , his blessing & correcting his children as séemeth best to his godly wisedome ier. 12. 2. math. 25. 31. 32. 3 submit and humble your selfe for your sinnes , that the lord may raise you vp , for he that iudgeth himselfe aright shall neuer be iudged of the lord , 1. cor. 11. 31. 4 loue all things for gods sake , and god cheifly for his owne , and remember you make him your friend , whosoeuer be your enemy this you shall doe , if as an obedient childe , you liue alway in the eie of your heauenly father . 5 neuer make mention of god or any word or work of his , but with feare and reuerence , nor of any man but with loue , vsing his name as you wold haue him to vse yours deut. 28. 58. math. 7. 12. 6 let no more holinesse appeare outwardly then you haue inwardly in your heart which god seeth , and in which he desireth truth , neither please your selfe with your vnprofitablenes or vnwillingnes to perform that which is good . ro. 12. 11. 7 speake often to the praise of god , neuer or little of your self , because many words can not want iniquitie , therefore speake as few as you can , rather none , then vnprofitably . pro. 17. 27. iam. 1. 19. 8 ●re-patient vnder the correcting hand of god , because , 1. he doth it . 2. ●ee doth it for your good : 3. ●ee will moderate it , and supply strength , and in his due time will deliuer you out of it . psal . 39. 9. 9 stick fast to god as well in aduersitie as in prosperitie , the one being as necessarie as the other . if you haue necessaries , bee humbled for them , and vse them well , lest hee that gaue them take them away . iam. 1. 2. 10 take héed of performing holy duties for fashion sake , or without féeling and profit , for this is hypocrisie and profanenes . heb. 3. 12. esay 1. 11. 11 whatsoeuer you take in hand , first take counsell by gods word whether it be lawfull or not , be it for profit or pleasure . 2. sa. 2. 1. 1. sam. 30. 8. 12 when you awake frō sléep , awake with god , and before all things giue him your first fruits and calues of your lips . 1. confession of sin : 2. request of things necessary for bodie and soule . 3. thankfulnes for mercies receiued , especially your last preseruation and rest . 13 eschew as much as in you lies all occasions of sin , & wisely endeauor your selfe in subduing the least , that at length the greater may take no place . 14 set your selfe carefully as in gods presence , that setting him at your right hand you may not fall . 1. cor. 10. 32. 15 use prayer as a doore to open morning , & a locke to shut euening , first preparing your heart to seek the lord , and thinke in the morning that day may bee your last day , & when you goe to bed , you know not whether you shall rise , vnlesse it be to iudgement . 16 waite vpon the lord ▪ and hee will direct your way , become his seruant in obaying his will , for this is your truest libertie . psal . 37. 34. 17 thinke euermore your present estate and condition , to bee the best estate for you whatsoeuer it bee , because it is of the good prouidence of god. 18 account of euery day as of the day of death , and therefore liue now euen as though you were now dying , and doe those good duties euery day , which you would doe if it were your last day . 19 when night comes before you lie down in bed , call to ●●●d how you haue spent the day passed , & think that day lost , wherein you haue not done some good . 20 alwaies remember that the greatest work you haue to finish in this world is to die well , and to make a happy departure out of this world , for they which dye well , dye not to die , but to liue eternally . 29 estéeme not of your selfe better then you are , for the more vile you are in your owne eyes the more glorious you are in y ● eyes of god , for he reiecteth the proud , & giueth grace to the humble . 1. pct. 5. 5. 22 redéeme the time past of your life with repentance , and looke to the time present with diligence , and to the time to come with prouidence . ephes . 5. 16. 23 exercise your selfe in reading something of gods word daily , & doe not only serue god your self , but sée that al that are vnder your charge do the same . dev. 6. 6 24 when you craue any blessings at the hands of god aske them in the name of christ , for no man commeth vnto the father but by him . ioh. 14. 6. 25 in all your affaires before you attempt any thing , first aske counsell of god , whether it be lawfull to be done , and then you may doe it with a good conscience . 1. sam. 30. 8. 26 let your carriage in the world bee such as may shew your dislik of y ● world : for if any man loue y ● world , the loue of the father is not in him , because the loue of the world is enmitie with god. 1. ioh. 2. 25 27 arme your selfe continually against temptations , knowing them to bee your portion in this life , & learne from christ and his apostles to beare them patiently . 1. thes . 4. 4. 5. 28 be more afraid of secret sins thē of open shame , and be alwaies perswaded you are in the presence of god , and let all your actions be framed accordingly . ier. 23. 24. acts 17. 28. 29 in all your afflictions and miseries bee still perswaded that your punishment is farre lesse then your ●●●ne . 30 if gods mercies abounds to wards you , merwell not , if he mixe them with some crosses , for god sends blessings with crosses , lest you should despaire , and crosses with blessings , lest you should presume . 31 such ontward blessings which you can not haue , desire god , you may not be vexed for them , for if you gréedily couet such things , it is longer before you shall enjoy them , and more subiect to abuse them when you haue them . 32 when you would do any good or receiue any good , offer vp your endeuours in a sacrifice to god in christ , beséeching god to giue his holy spirit to sanctifie his owne sacrifice . 33 when god visites you with affliction kisse the todd● , and offer vp all to him , from whom you haue receiued your selfe , for the more you struggle vnder his hand , the worse it will be for you . 34 in all your actions remember that god takes notice not onely what you do , but whatsoeuer is done directly , or indirectly , all is done and gouerned by him . 35 in health prepare for death , for no man can assure himselfe to liue one houre . 36 omit no opportunitie to heare the word , & bse all the meanes of your saluation , though you feele your selfe most vnwilling there vnto , for you knowe not when god will giue a blessing . 37 the more godly thou art , and the more graces and blessings are vpon thée , the more néed thou hast to pray , because satan is then busiest against thée , and because thou art easily puffed vp with a conceited holines . 38 in prayer , desire god to giue thée grace to remember the bedroll of thy sinnes to humble thée , and the catalogue of his mercies , truly to make thee thankefull . 39 consent not to the least sin , for that is the way to fall in to many sins , and if you make no conscience of one sinne , you will not make conscience of many and great sinnes . 40 when thou prayest for any grace , & god granteth not thy desire , but often giues thée the contrarie : yet consider , god euer heares his children for their good , though not according to there desires . 41 register vp thy sins especially those that haue most dishonoured god , and wounded thine owne conscience , set them often in thy sight , chiefely them when thou hast occasion to renew thy repentance that thy heart may be thereby humbled . 42 labour to sée & feele thy spirituall pouerty , the want of grace in thy selfe , especially those inward corruptions of vnbeliefe , pride , selfe-loue , &c. 43 endeuour to shewe thy self a member of christ and a seruant of god , not only in the generall calling of a christian , but also in thy particular calling , in which thou art placed . 44 eramine the scriptures diligently to sée what is sin , and what is not sin , in euery action , and so carrie in thy heart a constant purpose not to sinne , in any thing : for faith and the purpose of sinning can not stand together . 45 striue to obey god in al his commandements , and let thine endeuour bee sutable to thy purpose , to doe nothing at any time against thy conscience rightly enformed by the word of god. 46 when thou fallest into any sinne , a great or little , against thy purpose and resolution , restnot in it , but spéedily recouer thy selfe by repentance , humble thy selfe , confesse thine offence , and by prayer intreat the lord to pardon the same . 47 make conscience of idle , vaine , vnhonest and vngodly thoughts , for these are the séedes and beginnings of actuall sinne , in word and déede , the want of this care is oftentimes fearefully punished . 48 whatsoeuer good thing thou goest about , doe it not in a conceite of thine own worthines , but in humilitie , ascribing the power and praise thereof to god , lest hee curse thy best doings . 49 use outward things as meate , drinke , apparell , in that manner and measure that they may further godlines , and may be as it were signes , in which thou maist exprsse , the hidden grace of thy heart . 50 labour not to goe beyond any , vnlesse it be in good things , make conscience of thy word , and let it bee as a bond : deale iustly with all men , and in all companies , either do good or take good . signes of saluation in whomsoeuer they appeare . loue to the children of god. 1. iohn 3. 14. delight in y ● word of god. psal . 119. 111. often and feruent prayer . psal . 45. 18. to bee zealous of gods glorie . rom. 12. 11. deniall of any ●uffi●●●●cy in our selues . 2. cor. 3. 5. patient bearing the crosse with profit and comfort . ma● . 16. 24. faithfulnes in our ●●● li●gs which god hath placed vs in . 1. cor. 7. 20. honest , iust , and con●●●onable dealing in ●●● our actions amongst m●n . 1. cor. 10. 33. assured faith in the promises of god. acts 16. 31. sinceritie of heart . pro. 11. 20. the spirit of adoption . rom. 8. 25. sound regeneration and ●anctification . rom. 8. 14. inward peace . rom. 5. ● . groundednesse in the truth . col. 1. 23. continuance to the end . mar. 24. 13. if these graces be in vs and abound , they wil make vs neither idle , nor vnfruitfull in the knowledge of our lord iesus christ , that is , they will make vs sound and sincere professors of the gospell . 2. per. ● . 8. 7. obseruations needfull to the reuerent reading , and hearing of the word of god. 1 preparation for the manner of reading it . eccles . 4. 17. 2 wisedome to vnderstand it . iam. 1. 5. 1. kin. 3. 9. 2. chro. 1. 10. 3 diligence to continue in it . 2. ti. 3. 14. act. 14. 22. 4 meditation and conference for the better kéeping of the matter . deu. 6. 6. ioshua 1. 8. psa . 1. 2. 5 faith to beléeue tt . heb. 4. 2. iud. 20. 6 obedience to practise it . 1. sa. 15. 22. 23. ier. 7. 23. math. 7. 21. 7 prayer for a ble●●ing vpon it . mat. 21. 22. marke 11. 24. iam. 1. 5. finis . the contents of this booke . an introduction to prayer . page 1 2 certaine rules concerning prayer . pa. 49 3 briefe notes shewing the necessitie of prayer . page 53 4 a godly and necessarie prayer to be said at all times . pa. 59 5 a morning prayer for priuate families . pa. 68 6 euening prayer for priuate families . pa. 73 7 another morning pray pag. 81 8 another euening prayer for priuate families . pa. 87 9 another morning prayer . page 93 10 another euening prayer . pag. 98 11 morning prayer for a priuate person . pa. 104 12 euening prayer for a priuate person . pa. 110 13 a prayer for a priuate person , necessary at all times . pa. 118 14 morning prayer for the sabbath day before the hearing of the word . pa. 127 15 euening prayer for the sabbaoth day . pa. 136 16 a prayer before the receiuing of the lords supper . pa. 144 17 a prayer after the receiuing of the lords supper . pa. 149 18 a prayer before a man begins the workes of his calling . pa. 135 19 a prayer containing humble confession of sinne , and desire of pardon . page 159 20 a godly prayer in time of sicknes or at the point of death . pa. 167 21 a prayer of thanksgiuing vnto god for deliuerance out of any sicknes . pa. 173 22 a prayer for a sicke man. pag. 176 23 a prayer for a woman with childe . pa. 180 24 a prayer for a midwife by her selfe alone . page . 182 25 a thanksgiuing priuate for the safe deliuerance of a woman to be said by the midwife or some woman present at her deliuerie . page 184 26 a prayer in time of pestilence , or any other contagious sicknes . page 186 27 a prayer for the kings maiestie & the whole state . page 192 28 a prayer containing the summe of the lords prayer . pa. 199 29 a prayer vpon the articles of the creed . page 204 30 a prayer vpon the ten commandements . page 206 31 a prayer containing the doctrine of the sacraments . page 210 32 prayer before meate . page 213 33 thanksgiuing , after meate . page 214 34 another before meat . page 215 35 another after meate . page 216 36 another before meat . page 217 37 another after meate . page 218 38 another before meat . page 219 39 another after meate . page 220 40 another before meat . page 221 41 another after meate . pag. 222 42 godly directions for the right receiuing of the lords supper . page 22● 43 rules to know true faith by the fruites thereof . pag. 226 44 christian exercises necessary to be practised in the course of our liues . page 231 45 signes of saluation in whomsoeuer they appeare . page 247 46 7. obseruations needfull to the reuerent reading and hearing of the word of god. page 249 finis . faults escaped . in the epistle dedicatorie : reade period of your timee . and pag. 31. l. 17. read i wil fast to pray , and pray to fast . notes, typically marginal, from the original text notes for div a14004-e200 pro. 28. ● 4. reu. 20 psal ▪ 〈◊〉 ▪ ●al 26. ● . ●al . 14. ●● 21. ● 15 psal . 105 psal . 150. 1. thes . 5. a most comfortable and christian dialogue, betweene the lord, and the soule. by mr. william covvper, minister of gods word cowper, william, 1568-1619. 1617 approx. 38 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a19502 stc 5930 estc s115089 99850308 99850308 15499 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19502) transcribed from: (early english books online ; image set 15499) images scanned from microfilm: (early english books, 1475-1640 ; 830:09) a most comfortable and christian dialogue, betweene the lord, and the soule. by mr. william covvper, minister of gods word cowper, william, 1568-1619. the seuenth edition. [8], 63, [1] p. printed by g. p[urslowe] for iohn budge, and are to be sold at the great south-doore of paules, and at brittaines bursse, london : 1617. printer's name from stc. running title reads: a dialogue betweene the lord and the soule. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2004-01 jonathan blaney sampled and proofread 2004-01 jonathan blaney text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a most comfortable and christian dialogue , betweene the lord , and the soule . by mr. william covvper , minister of gods word . matthevv 11. 28. come vnto mee , all yee that are wearie and heauy laden , and i will refresh you . the seuenth edition . london , printed by g. p. for iohn budge , and are to be sold at the great south-doore of paules , and at brittaines bursse . 1617. to the right worshipfull , sir david mvrrey , knight , speciall gentleman of the prince his bed-chamber . it is ( right worshipfull ) the common condition of all christians , howsoeuer disioyned in place , that they are militant in one warfare against sathan with his principalities , powers and spirituall wickednesse , whose stratagems are innumerable , and the manner of his assaults manifold : he troubleth not all gods children one manner of way ; for so euery one might easily espie wherein his strength lyeth , but makes choise of the temptation , as by long experience he hath learned it may bee most effectuall to worke vpon our naturall disposition . like as on the other hand , the grace by which god strengtheneth his children to resist him , is much more manifold ; whereby they are instructed to vse the armour of god , with such variety of heauenly wisedome , that is a wonder to see , how by one and the selfesame sentēce of gods word , at sundry hands , sundry manner of wayes , sathan is confounded : & therefore it is very needfull that in the spirituall warfare there should be a mutuall intelligence among the souldiers of christ , as well for discouering of sathans seuerall sleights in assaulting ; for the more his policie is detected , the better may we eschew it ; as also , for the manifestation of gods rich mercy in assisting . for this cause haue i been induced to communicate vnto others , these meditations , as it pleased god by experience , to communicate them vnto me , for in the middest of darknesse which couered the mind , and restlesse feare which disquieted the conscience , the lord made them sodainely to breake out , like sparkles of light , sent from his owne throne of grace , bringing with them light , peace , and ioy , which in a moment remoued the former feares , and pacified the perturbations of my troubled soule . as they were vnto me , so i wish they may be meanes of comfort vnto others : but i know that the same argument of comfort , which hath comforted one in temptations , doth not alwaies comfort another : nay , not in the selfe-same temptation ; for the lord will haue his praise reserued to himselfe , that hee onely is the god of al comfort . it is not the word , ( saith dauid ) but god by the word that did quicken him , psal. 119. 9. yea , the most comfortable promise of the gospell is most terrible to the troubled conscience , except the lord by it worke in the heart a sence of his mercy : and therefore such as want comfort , let thē seeke it from the god of comfort . neuerthelesse , that which we haue , we giue euen as we haue receiued it ; that it may stand as a memoriall of my thankfulnes to god who shewed his great mercy vpon me , when within my selfe i had receiued the sentence of death ; and a testimonie of my loue toward them who are militant against sathan : and specially of that christian remembrance i haue alway of you in the lord iesus ; to whose grace i commend you , now , and for euer . your worships in the lord iesus , william cowper , minister at perth . a right comfortable dialogue , betweene the lord and a troubled sovle . the lord . o my beloued , why fearest thou , and art so cast downe and disquieted within thy selfe ? dost thou well to bee angry with my chastisements ? and why art thou offended , that i should make thee like to my selfe , causing thee to walke in that way of inward & outward griefes , which i did tread before thee ? why refusest thou to take vp my crosse and follow me , and to taste of that cup which i dranke before thee , and for thee ? the sovle . o lord , giue mee of thy spirit , and all trouble with thee , or for thee , shal be sweete vnto me : what euer thou didst beare ( o lord ) it was for me : and if i were so disposed as i should , then would i be content to beare all that thou ( my god ) shouldest please to lay on me . but alas , it is my cursed corruption that makes me think thy crosse my burden . lord , therfore vphold mee with thy grace , that i may count thy yoke easie , and finde ioy in these sufferings with thee . the lord . i know the cause of thy griefe and terror to bee the cōsideration of thy sins : but i pray thee , why lookest thou so to thy sins , that thou lookest not also to my mercies ? why wouldest thou so extoll thy euill deeds , that thou shouldest extenuat my rich mercies ; or in any way cōpare the one with the other ? was it for thy good deedes that first i entered into friendship with thee ? & thinkest thou now , that for thy euill deeds i will vtterly forsake thee , seeing it is among my praises , that the worke which i begin , i perfect it ? i like it well indeed , to see thee grieued for the sinnes thou hast done against me ; but i would haue thee also comforted in the mercies that i haue shewed thee . call to minde my workes of old , and what i haue done to thee since thou canst remember : how cared i for thee in thy young and tender yeeres ? looke backe now & see ; did not the angel of my presence leade thee , whē thou haddest neither wisedome nor strength to gouerne thy selfe ? did i not then begin to acquaint thee with the knowledge & feare of my name ? canst thou denie now , that my mercy preserued thee from many sins , whereunto thy nature was prone , and ready to haue declined ? and when thou sinnedst , with what long patience haue i wayted thy turning ? & how louingly haue i winked at thy transgressions ? & when i had giuen thee grace to repent of thy sins , and to seeke my fauour & mercy for the sins of thy youth , with a melting heart , & a mourning eie , canst thou denie that i haue filled thy heart with my ioyes , and made thy toung burst out in glorying speeches ? and why thē wilt thou not trust in my mercies to the end ? the sovle . i were , o lord , most vnthankfull , if i should not confesse , that many a time in the multitude of my thoughts thy mercies haue comforted me : but alas , i haue not answered thy louing kindnesse : for after many mercies receiued , i haue sinned against thee , contrary to my light , & my sins are now before me , witnessing that i am vnworthy to taste of the sweetnesse of thy mercy any more . the lord . is my mercy onely for a day , or for a yeere ? or is it for euer & euer toward those whom i haue made mine in christ iesus ? wilt thou restraine my mercies , and limit them within so narrow bounds , as to think they cannot be extended ouer all thy transgressions ? wilt thou measure my mercies with so narrow a span , as to think i haue no more to giue , then thou hast an heart to receiue ? is it not among my praises , that i am able to doe exceeding abundantly aboue all that my children can aske or think of me ? knowest thou not , that as the heauens are aboue the earth , so my thoughts are aboue thine ? hast thou not considered that my mercy is aboue all my workes ? how much more then is it aboue thee , who art nothing in comparison of my works ? and if it bee aboue thee , how much more aboue all that thou canst do ? why thē wilt thou match thy sins with my mercies ? if require such mercy in my childrē , that i will haue one of them to forgiue another , not onely seuen times , but seuenty times seuen times : what pitty and compassion and readinesse to forgiue is in my selfe ? therefore , my beloued , despaire not for the multitude of thy sins ; but be cōforted with my promises of mercy : i haue made them without any exception of time ; for , at what time soeuer a sinner doth repent him of his sins , i haue promised to put away his wickednes out of my remembrance . i haue made them without exception of sins ; for , albeit your sins were as skarlet , they shall be made as white as snow . i haue made them without exception of persons ; for , whosoeuer shal depart from his wicked waies & turne to me , i shall receiue him . let this threefold vniuersality of my promises sustaine thee , that thy infidelitie contract not my mercies into narrower bounds then i haue extended them . the sovle . be mercifull ( o lord ) to my infidelity : i beleeue in part , lord , helpe my vnbeliefe , stablish & confirme my vnstable heart with thy good and holy spirit . my conscience doth in such sort condemne mee , that i stand in feare of thy iustice ; for thou art greater then the conscience , & wilt much more condemne me , if thou dost enter into iudgement with me . the lord . o my beloued , consider that the cause of thy present vnquietnes , is , because with the one eye , thou lookest to thy sins , & my fathers iustice : & with the other lookest not to me ; in whome his iustice is satisfied , and thy sins punished already . tell me ( i pray thee ) thinkest thou to get in thy selfe , and the holines of thy dispositiō , that which shall exempt thee from the feare of his iustice ? or art thou content to seeke it in me ? if in thy selfe thou seekest it , remember what thou art doing : wilt thou haue the lord bound and obliged to thee ? wilt thou be thine own sauiour ? or shall it be sayd ▪ his mercy saued thee not ? if no miserie were in thee , whereupon should his mercy be manifested ? and if thy disposition in the earth were such as it should be , then what remaineth , but that the prais of his mercy should fall to the ground ? turne thee therefore to mee , and seeke thy life in mee . if thou wilt know what is thine : thou art a sinner ; let my praise bee reserued to my selfe , i am thy sauiour . esteemest thou that my wounds are ineffectuall ? or that there is no force in my sufferings ? countest thou thy sinnes so deadly , that my merit and vertue cannot cure them ? will any phisicion powre out a rare oyntment , either where no need is ; or else , where it cannot profit ? and thinkest thou , that my father would haue my bloud to be shed in vaine ? if his iustice terrifie thee , remēber his iustice was satisfied in mee , and that he pronounceth this sentence himselfe , this is my wel-beloued son , in whom i am well pleased . i came into the world , not to call the righteous , but sinners to repentance . tarry not from mee because thou art a sinner , but for that cause come to mee , and i will refresh thee . the sovle . o lord , i know that there is a clensing and reconciling vertue in thy bloud ; that life is in thy death : but still i feare , my sins deserue thou shouldest neither apply thy vertue nor thy merit to me : for , alas , i find that yet the old man is strong and liuely in mee : and that yet the motions of sinne haue power in mee , to bring foorth fruite vnto death . the lord . be not , i pray thee , iniurious to the worke of my grace in thee ; complaine not so of thy corruption , but that thou maist giue vnto mee mine own praise . canst thou deny but that thou hast felt my power working in thy soule ? haue i not sprinkled thy conscience many times with the pacifying bloud of christ ; frō which hath flowed to thee such a witnessing of good things ; such a sense of mercy , as for the time , hath filled thy heart with ioy , and thy mouth with song of praise ? haue i not sometime stirred thee vp in great feruencie , to call on the name of the lord ? haue i not made thee to giue christs name a publike testimonie , with thine owne disaduantage ? and how oft hath thine heart been effectually moued at the hearing of my word , in such sort , that it hath wrought in thee an holy remorse , & an inward contrition for thy sins , which hath broken out into teares ? haue i not made thee a wrestler against thy inordinate lusts ? haue i not giuen thee strength many a time to stand against sathans temptations , whereas if i had left thee to thy selfe , how oftē haddest thou bin made a prey to thine enemie ? remembrest thou not that the tempter hath assaulted thee , but i haue with-drawne the occasion of sin ? and when the occasion serued , did not i restraine and hold back the tempter ? 〈◊〉 , when both the tempter and occasion were present , haue i not filled thy heart with the feare & loue of my name , and so kept thee from sinning against me ? & wheras many times of thy weaknes thou hast offended , did i not with a melting heart & mourning eye , raise thee againe , and renew my former familiarity with thee ; so that thou canst neuer say , from the first houre that i begun to renew thee , that i suffered thee to lie in thy sin , as i haue done others that are strangers from my grace ? and many moe notable effects of my working in thee thou canst not deny . are not these the vndoubted tokens of my grace in thee ? will nature doe such things ? mayest thou not feele by these , that i haue begun to apply to thee christs merit for the remission of thy sin , and christs vertue for quickening thee to a new life ? therefore think of thy selfe as basely as thou wilt , but let the worke of my grace be esteemed of thee according to the excellencie of it , be humble & cast downe when thou lookest to thine owne corruption ; i finde no fault with thee , but i reioyce , & am glad at the new workmanship which i haue begunne in thee . indeed , if there were nothing in thee , but that which thou hast of nature , thy estate were miserable : but seeing thou seest a new workmanship in thee , be comforted : art thou so in darknesse , that there is no light in thee ? or doth sin so possesse thee , that beside it , also there is not in thee a will to do good , & a loue to righteousnesse ? if thou saist thou hast no sin in thee , thou art a lier : and if thou saist that there is no other thing in thee but sin , thou art also a lier . and thinkest thou , that seeing i haue begunne to translate thee from darknes into my light , and to make thee a new creature ; thinkest thou that i will leaue thee , vntil i haue done my work in thee ? therefore , my beloued , giue not such eare to sathan , or thine owne corruption , as to take their testimonie against me , or to make thee thinke that my pledges which i haue giuen thee , are not worthy of credit , that by thē thou shouldest be assured of mercy . the sovle . i cannot deny , o lord , but that many times i haue felt the sweetnes of thy heauenly consolations , which haue greatly reioyced my soule . but alas , my griefe is so much the greater , that by mine owne default i should now be depriued of them : for i haue grieued thy holy spirit : yea , i haue done what i could to quench him : & therfore it is that the comforter , who was wont to refresh my soule , is away , nor can i feele his presēce with me as before . the lord . because i am not changed , therefore is it that ye , o sons of iacob , are not consumed . many indeed are the changes whereunto ye are subiect , but i remaine the same , & there is no shaddow of alteration with me , i am . 1. 17. be not therefore afrayd ( o my wel-beloued ) neyther esteeme thy selfe to be reiected of me , albeit that sometime i hide my face from thee ; al my wayes are mercy and truth to mine . it is for thee , that sometimes i go from thee ; and it is for thee , that againe i returne vnto thee : for if i come , it is for thy consolation , that continuall heauines , through thy manifold temptations , should not oppresse thee . how oft hast thou found this , when thou wert sicke of loue , i haue strengthened thee with the flagons of my wine , & comforted thee with my apples ? my fruit hath beene sweete in thy mouth , & i haue put my left hand vnder thy head , and with my right hand i haue embraced thee , cā . 2. but lest the greatnesse of my consolations should exalt thee to disdaine thy brother , and offend me , by imputing that to thine owne disposition , which thou hast of my dispensation : i haue againe withdrawne these glorious feelings from thee : giue me the praise that i know best what is expediēt for thee . had my seruant st. paul need to be humbled with the buffets of sathan , lest he should haue been exalted out of measure by the greatnes of his reuelations , & hast not thou need that by thy inward exercises i should hold thee humble ? if my comforts were alwayes present with thee , thou wouldest thinke thy heauen & permanent city were on the earth , & so cease to enquire for a better to come : thou wouldest take the place of thy banishment for thy home ; and the earnest for the principall summe which i haue promised thee . consider this wisely with thy selfe , that albeit i laugh not alike on thee at all times , & fil thee not alway with my ioyes , yet i alwaies loue thee : for whom i loue , i loue vnto the end . if i close the dore of my chamber vpon thee , it is not to hold thee out , but to learne thee to knock . if i couer my selfe with many vailes , that thou canst not see a glance of my louing countenance , it is onely to stirre thee vp to seeke me : & if sometime i seeme to goe from thee , it is to prouoke thee to follow me , that thou mayest make haste from the earth to heauen , where thou shalt inioy me without intermission . was ioseph so wise , as to conceale his tender affection from his brethren , till he brought thē to an humble acknowledging of their sin ? & was he againe so louing , that when hee saw them humbled , his affection was inflamed , & compelled him to reueale himselfe vnto them ? & thinkest thou that i am lesse wise and louing in dealing with mine ? i gaue at the first , sharpe answeres to the petitions of that woman of canaan ▪ & so will i sometimes seeme to deale roughly with those whome i loue , and to be angry euen at their prayers ; but in the end i will make my loue manifest to them , and with my endlesse mercies embrace them . the sovle . svffer me yet once againe ( lord ) to speake vnto thee , that thou maist answere me , and i shall complaine no more . if we saw that such were our disposition as thy holy word doth require in vs , then should thy comforts reioyce vs : but alas , how far am i from that which i should be ? my strength is enfeebled , therfore do my inordinate affections oft-times ouercharge me . if i turne me to pray , i cannot for the hardnesse of my heart : the contrite spirit , the melting heart , the mourning eie , is gone from me : if i seeke comfort in thy word , i finde it not , i am troubled also with doubtings , armies of feares and sorrowes are against me , & all through weaknes of my faith : for partly for wāt of that light that should informe me , my infidelity abuseth me , to think that thy visitations come from thine anger , & causeth me to answere the errours of my conscience , as if they were iust accusations , and partly for want of that apprehending and applying vertue that is in faith , i am spoyled of the comfort that thy word hath offered vnto me : therefore , o lord , haue pittie on the desolate state of my soule . the lord . let not ( my beloued ) the consideration of thy wants , defects , and imperfections discourage thee : remember that the measure of grace which i haue giuen to my saints vpon earth , i haue called it an earnest-penny , & the first fruits of the spirit , to tell them , that what euer grace they haue gotten , it is nothing in comparison of that which they wil get . seeke not therefore that in the earth , which i haue resolued to giue thee no wayes , till thou dost come to heauen : thy blessednes in this life stands not in a sacietie and full inioying of that which thou wouldest haue , but in an hungring and thirsting for it . if i had pronounced them blessed that are now satisfied with righteousnesse , thē thy wants might most iustly haue discouraged thee ; but i called them blessed that hunger . if therefore thou dost follow after sanctification , & art weary of the seruitude of thy sin ; if thou doest seeke comfort in my word , & canst finde none of these at the first , as thou wouldest ; yet remember i haue promised to fulfill the desires of them that feare mee . if it grieue thee , that thou canst not pray at all times alike , remember that my children are oft-times euill iudges of thēselues , and that their estate is not alway to be measured according to their feeling , for many prayers may be made in them to me by my spirit , with sighs and sobs , which they thēselues are not able to expresse , yet are knowne to me , and are like loude crying voyces , which i cannot but answere . the sovle . o my soule , content thee with the lords dispensation , and doubt not , but all thy wants and holy desires shall once be satisfied : remember how carefull thy sauiour was of those people that followed him . i haue compassion ( saith he ) on this people , because they haue continued with me already three dayes , and haue nothing to eate : i will not let them depart fasting , lest they faint in the way . o most sweete and comfortable speeches ! they seeke not from him , and he is carefull to giue them . if he was so carefull to satisfie their bodily necessities , will he neglect the spirituall necessities of his owne ? they followed him three dayes , and he counteth it a long time ; they are to goe from him , and hee feareth lest they faint . o my distrustfull soule , wilt thou once learne to trust in the mercy of thy god assuredly ? will he not saciate thee , who seekes him ? will he not answere thee , who cries vnto him ? will he not care for thee who hast waited vpon him , not three dayes , but many yeeres ? & will he let thee faint in following him , who would not let thē faint , who were to go from him ? o sweet sauiour , happy are they who trust in thee . ( lord ) therefore increase my faith in thee , that nothing be able euer to sunder me from thee . the lord . as for the weaknes of thy faith , which i see is the ground of all thy trouble , it proceedeth either from the want of knowledge , or else from the want of application . it is indeede a speciall benefit to haue the minde enlightened with true light . seeke therefore my light to shine vnto thee by continuall prayer and searching the scriptures , that thou be not troubled with the error of conscience , as if it were a iust accusation . i haue set conscience indeed to be a warner vnto thee ; but then shalt thou take heed to her warnings , when they are warranted by my word . if the error of thy consciēce terrifie thee in any thing , and make thee think that thy crosses and visitations do come from mine anger , go and informe conscience better by the word ; remember whom i chastise , i loue : & when i chastise thee , i am not seeking a satisfaction to my iustice : what maruell such thoughts disquiet many ? consider , i pray thee , that notable promise of mine , made to my seruant dauid , and in him to all the rest of my saints . if they breake my statutes , i will visite their transgressions with my rods , yet my louing kindnesse will i not take from them , neither alter my couenant . the sovle . o word full of comfort ! my soule , forget it neuer , that euen when his rods are layd on thee , yet his louing kindnesse is not taken from thee ; and though thy transgressions be many , yet will hee not alter his couenant with thee : remember it ( i say ) that in thy trouble thou giue no more place to these misconceptions of gods working with thee . as godly iob thought in his trouble , that the lord was pursuing him for his sins , and making him to possesse the iniquitie of his youth , which as yet appeares by the course of that historie , was not the lords intention : so haue i thought many times , that the heauie hand of the lord laid on me , had proceeded from his wrath , as if hee had shut vp his tender mercie in displeasure from me for euer but ( lord ) let thy light abide with me , that i sinne no more with such distrustfull motions against thee : and now ( lord ) speake on yet further to thy seruant , for thy comforts haue reioyced my soule the lord . now concerning the weaknesse of thy faith in the apprehension and the application of my promises : remember that i am he who will not breake the bruised reede , nor quench the smoking flaxe : what smaller thing is there then a graine of mustard-seed ? albeit the measure of thy faith were no more , yet haue i not excluded it from the participation of my promises . a louing father will delight to be holden by the hand of his tender child ; and knowest thou not , that as a father spareth his son , so will the lord spare thē that feare him ? hast thou not read , that although the faith of my seruant iacob was very weak , as thou maist perceiue by the great feare he conceiued of esau , yet his weak faith was able to hold me till i blessed him ? be not therefore discouraged ; for albeit thou canst not lay hold on me with the hand of strong faith , if thou canst but touch the hem of my garment with thy finger , thou shalt draw vertue out of me . consider also with thy selfe , that the faith of my children is neuer greater , then when their feeling is weakest , and least perceiued . it is easie for euery one to beleeue in the middest of glorious feelings , and vnspeakeable ioyes ; but when a man can feele no sensible comfort in mee , and yet beleeueth in mee , and waiteth on me for comfort , certainely the faith of that man is great : and such was the faith of my seruant , who in his greatest trouble gaue mee this answere , albeit thou wouldest slay me , o lord , yet both against sence & feeling will i trust in thee . and did not also that woman of canaan with inuincible faith cleaue to my mercy , euen then , when she had no feeling of mercy , and i gaue her no fauourable answer ? for which in the end i called her faith , a great faith. the sovle . o my sauiour , thou art the strength whereby i stand in temptation : cursed be he that would make my soule to conceiue wrongfully of thee . be mercifull , o lord , vnto me , and neuer let the malice of mine enemie preuayle ouer me . sweete iesus , keepe the heart , that through thine own grace would faine keep thee : and now , my soule , remember that this is but the time of fighting ; the time of triumphing will come : why then shall the continuance of these restlesse assaults disquiet thee ? if thou haddest neuer beene victorious but ence in all thy life-time ; yet what mercie had it beene , that the lord in the middest of the battaile , should make thee to triumph ? but thou canst not deny , that many ioyfull victories now and before , hath the lord giuen thee . therefore now , my soule , reioyce and returne to thy former rest : for the lord hath been beneficiall to thee , and account thou euery one of these temporall victories a pledge to thee of that full and finall victorie that once thou shalt enioy ouer all thine enemies , when the god of peace shall tread downe sathan vnder thy feete . the sovle reioyceth in the lord o lord , if such comfort be in thy crosse , what is in thy crowne ? and if thou dost giue vs such ioy , when thou takest vs into thy hand to correct vs with thy rods lord : what wilt thou make vs to finde , when thou shalt imbrace vs in thy armes , to kisse vs with the kisses of thy mouth ? oh that these feelings might for euer abide with me : what trouble would not be easie , where thy comforts are present ? surely , o lord , all trouble vanisheth , so soone as thou dost beginne to glance vpon my soule . therefore o my loue , my light , my life , my ioy , my crowne , my glory , my strength , my helpe in the time of neede , stand thou on my side , and i will not feare what my enemy can doe to me . o happie time that euer i know thee . blessed be the name of the lord for euermore . the sovle doth triumph ouer sathan . o enemy sathan , albeit thine enmity be troublesome vnto mee : yet i thanke my god through iesus christ , that thou art against mee , and that he hath put mee in his warr-fare to fight against thee . when i consider , that in paradise the lord proclaimed irreconciliable emnitie betweene thee and my blessed sauiour , the seede of the woman , christ iesus , i account my hope happy , that thou art against mee : and that grace is giuen vnto mee to fight against thee : for thereby i know that i am none of thine , but that i doe stand on that side , whereof christ is the captaine , all his saints are souldiers , and the victorie is most certaine o deceitfull serpent ! if i haue found such errour arising of those sinnes , which foolishly i did by thy intisements : what should i haue found , if i had followed thee in all the rest , from the which , the lords preuenting mercies did keepe mee ? i haue learned by experience , that thou art a faithlesse traitor ; thou dost tempt a man to sinne , and for the same sinnes , which he did by thy instigation , thou art the first that doth accuse him . the lord confirme this good purpose of my heart , that i neuer harken any more to thy lying words , and suffer not my soule to bee circumuented with thy deceitfull snares . and as for the worke of my saluation , seeing it is a worke that my god will worke in despite of thee , wherefore shall i regard thy testimonie ? thou didst put it in question to my sauiour , whether or no he was the sonne of god : and what maruell , if thou darest say to his children , that they are none of his ? is there any truth so vndoubted , but thou darest deny it at any time ? why therefore shall i enter into disputing with thee any more ? my saluation standeth neither in thy questioning , nor in any answering , but vpon the lords vnchangeable decree of election . if thou shouldest speake for mee , yet should i not bee the better ; neyther if thou speake against me , am i the worse . when thou didst confesse that iesus was the sonne of god , hee rebuked thee , and thought it no honour to him to haue thy testimonie . when thou didst cry out , that paul and silas were the seruants of the most high god , albeit thou spakest the truth , yet did thy not accept of thy testimonie : so although thou wouldest say to mee , that i were the elect child of god , shall i thinke my selfe the surer for that ? and if on the contra●● thou doest denie it , a●● therefore the more vnsure of saluation ? speake what thou wilt ; thou art alwaies alike thy selfe , thou hast beene a lyar from the beginning . cursed of the lord art thou in all thy wayes , and with all thy confederats : cursed are they that are in friendship with thee : and blessed for euer be the lord , who hath deliuered me from thy deceit and tyranny . the conclusion of the dialogue . blessed be thou ( o lord ) for that it hath pleased thee to visit the base estate of thy seruant , to succour mee in my distresse , and to comfort me with thy mercies : lord , euermore feede me with this manna , and refresh mee with the springs of the water of life . shew at all times some signe of thy mercy on mee , that mine enemie sathan , who laboureth to disquiet mee , may be ashamed , because thou art with mee to succour mee . a comfortable meditation . if yee will marke and consider , yee shall find that the children of god , in all their temptations , are not so much doers with their will , as sufferers against their will. this cogitation comming to my minde , suddenly comfort did spring in the midst of trouble , god giuing me grace to vnderstand , that these motions wherewith i am troubled , were not so much actions done by mee : for in truth , neither do i like or allow of them , but as spiritual oppressions of mine enemie , who still warreth against me , sometimes with armies of feares ; sometimes with armies of doubtings ; and sometimes with bandes of vncleane and wandring motions ; and sometimes with troopes of worldly cares making inuasion vpon my soule , and labouring to quench that sparke of spirituall life , which the lord had begunne in mee : therefore answere for mee ( o lord ) for i suffer violence . my enemie would oppresse mee , but lord , my hope for euer is in thee : succour mee with thy strength and i shall liue : and lord , impute not to me any of those sinfull motions , which my enemie raiseth in me against my soule . consider this wisely , o my soule , and remember it : god that hath entred thee into this warfare , and is thy spectator and helper , will neuer reckon vp to thee sathans deedes for thine : and learne thou wisely how to distinguish them , and faint not for them , but comfort thy selfe as long as thou art able to stand to thy protestation , that thou doest suffer violence in them , and canst say with the apostle : this is not i , but sinne which dwelleth , in mee . o lord , deliuer me from the rage of this spirituall tyranny . many a time haue i looked to haue beene swallowed ; vp but thou hast sustained mee . blessed bee my god for euer , and the lord bee my strength to the end . a prayer . o lord , how can it be possible , that my soule can liue here in this absence from thee ? or walke in the middest of these continuall snares , or stand against these raging temptations , except it please thee now and then to shew thy face vnto me ? iosephs state in prison was not so heauy as mine ; his temptations in potiphers house were not so continuall as mine are . and daniels feare in the midst of lions , was no greater then mine , who euery day tastes of a thousand deaths . ieremy in his darke dungeon was not vexed with such horrors as daily gather themselues against me . the only comfort of my soule is in thy mercies : thou wert with ioseph , and therefore the prison was more pleasant to him then potiphers palace : thou wert with daniel , and therefore the raging lyons were peaceable to him . lord , bee with mee , and increase thy strength in my soule and i shal liue . though the time be not yet come , wherein i shall appeare in thy presence and see thee ; yet lord , let me haue in this land of my pilgrimage those glāces of thy sweete and louing countenance , that may sustaine me ; for thou lord art able to let me see as much ioy in thy sweete face in one hower , as may sustaine me for euer : and without this sight , how can my faith but faile , my hope but houer , and my life but languish ? therefore o lord , hide not thy face from my soule for euer , but as thou doest acquaint mee with troubles , so let me see at all times , that as my sufferings do abound in me , so my consolations may abound through christ iesus . i know , thou alwaies beholdest mee in mercy ; but lord , let me see that thou lookest vpon me , that i may feele thy mercies sweete vnto my soule , amen . finis , judgement & mercy for afflicted soules, or, meditations, soliloquies, and prayers by fra. quarles. boanerges and barnabas quarles, francis, 1592-1644. this text is an enriched version of the tcp digital transcription a56828 of text r20980 in the english short title catalog (wing q101). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 175 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56828 wing q101 estc r20980 12405118 ocm 12405118 61359 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56828) transcribed from: (early english books online ; image set 61359) images scanned from microfilm: (early english books, 1641-1700 ; 289:5) judgement & mercy for afflicted soules, or, meditations, soliloquies, and prayers by fra. quarles. boanerges and barnabas quarles, francis, 1592-1644. [15], 120 p. : port. printed by ric. cotes for richard royston ..., london : 1646. added engraved t.p. first ed. of this part; pt. [2] was previously published as: judgement and mercie for afflicted souls. cambridge : r. daniel, 1646. an unauthorized ed. of pt. [2] first appeared in 1644 as: barnabas and boanerges. the two parts were later published together as: boanerges and barnabas. reproduction of original in the university of illinois (urbana-champaign campus). library. eng devotional literature. meditations. a56828 r20980 (wing q101). civilwar no judgement & mercy for afflicted soules. or meditations. soliloquies, and prayers. by fra. quarles. quarles, francis 1646 31046 204 0 0 0 0 0 66 d the rate of 66 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2002-03 tcp assigned for keying and markup 2002-05 aptara keyed and coded from proquest page images 2002-06 john latta sampled and proofread 2002-06 john latta text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion pictor adumbravit vultum ●uem cernimus a●t hic non valet egregias 〈◊〉 mentis opes has si seire cupis , sua consu●c carmina ●n ●●lis dotes percipies pectoris eximias what heere wee see is but a graven face onely the shaddow of that brittle case wherin were treasur'd up those gemms , which he hath left behind him to posteritie . a●● 〈◊〉 ●culp : iudgment and mercy for afflicted soules by fra : quarles 1646. judgement & mercy for afflicted soules . or meditations . soliloquies , and prayers . by fra. qvarles . london , printed by ric. cotes , for richard royston , at the angell in ivy-lane , 1646. to my most gratiovs soveraigne king charles . sir , i beleeve you to be such a patron of vertue , that if this treatise had the least probabilitie of cherishing vice , my countenance durst not admit a thought of this dedication to your majestie . but my owne reason ( seconded by better approbations ) assures mee , these disquisitions and prayers are like to beget grace in those where it was not , and confirme it where it was . and being so usefull , i dare not doubt your patronage of this child , which survives a father whose utmost abilities were ( till death darkned that great light in his soule ) sacrificed to your service . but , if i could question your willing protection of it , i might strengthen my petition for it , by an unquestionable commendation of the authors publisht meditations , in most of which ( even those of poetry begun in his youth ) there are such tinctures of pietie , and pictures of devout passions , as gain'd him much love , and many noble friends . one of that number ( which is not to bee numbred ) was the religious , learned , peaceable , humble bishop of armagh ; whom i beseech god to blesse , and make your majestie and him , in these bad , sad times , instruments of good to this distracted , distemper'd church and state . this is my unfained prayer : and i doubt not but all that wish well to sion will seale it with their amen . your majesties poore and most faithfull subject , richard royston . the preface . reader , it is thought fit to say this little , and but this little , of the author and his booke . he was ( for i speak to those that are strangers to his extraction and breeding ) a branch of a deserving family , and the sonne of a worthy father : his education was in the vniversities , and innes of court , but his inclination was rather to divine studies then the law . this appeares in most of his publisht books , ( which are many ) but i thinke in none more then this , which was finisht with his life . wherein the reader may behold ( according to the arguments undertaken by the author ) what passions , and in what degrees those passions have possest his soule , and whether grace have yet allayed , or expel'd them , ( those that are inconsistible with vertue ) from the str●ng hold of his affections . such this treatise is , and being such , i commend it to the reader , and this wish with it , that th●se many ( too many ) writers who mistake malice for zeale , and ( being transported ) speake evill of government , and ●eddle with things they understand not , iude 8 , 10. forgetting there is such sinnes as ●edition and heresie , ( sinnes which saint paul , gal. 5. 20. 21● parallels with murther and witchcraft ) would change their disputes into devout meditations , such as these be ; in which , the pious man shall see vertue adorned with beautifull language , and vice so presented , as 't is not like to infect the minde , nor corrupt the conscience . the method , the arguments , the stile , all speake mr. quarles the author of the booke , and the booke speakes his commendations so much , that i need not commend it ; but i doe thee to god . farewell . the table . meditation i. the sensuall mans solace . pag. 1. his sentence . 2 his proofs . 3 his soliloqui● . 4 his prayer . 5 meditation ii. the vain-glorious mans vaunt , &c. 7 meditation iii. the oppressors plea , &c. 13 meditation iv. the drunkards iubile , &c. 19 meditation v. the swearers apologie , &c. 25 meditation vi . the pr●●rastinators remora's , &c. 31 meditation vii . the hypocrites prevarication , &c. 37 meditation viii . the ignorant mans faultering , &c. 43 meditation ix . the slo●hfull mans slumber , &c. 49 meditation x. the proud mans ostentation , &c. 55 meditation xi . the covetous mans care , &c. 61 meditation xii . the self-lovers self-fraud , &c. 67 meditation xiii . the worldly mans verdour , &c. 73 meditation xiiii . the lascivious mans heaven , &c. 79 meditation xv . the sabbath-breakers profa●ation , &c. 85 meditation xvi . the censorious mans crimination , &c. 91 meditation xvii . the liers fallacies , &c. 97 meditation xviii . the revenge●ull mans rage , &c. 103 meditation xix . the secure mans triumph , &c. 109 meditation xx . the presumptuous mans felicities , &c. 115 the sensuall mans solace . come , let 's bee merry , and rejoyce our soules , in frolique and in fresh delights : let 's skrue our pamperd hearts a pitch beyond the reach of dull-browd sorrow : let 's passe the slowpac'd time in melancholy charming mirth , and take the advantage of our youthfull dayes : let 's banish care to the dead sea of phlegmatick old age : let a deepe sigh be high treason , and let a solemne look be adjudg'd a crime too great for pardon . my serious studies shall be to draw mirth into a body , to analyse laughter , and to paraphrase upon the various texts of all 〈◊〉 . my recreat●ons shall be to still pleasure into a quintessence , to reduce beautie to her first principles , and to extract a perfect innocence from the milke-white doves of venus . why should i spend my pretious minutes in the sullen and dejected shades of sadnesse ? or ravell out my short liv'd dayes in solemne and heart-breaking care ? howers have eagles wings , and when their hasty flight shall put a period to our numbred dayes , the world is gone with us , and all our forgotten joyes are left to bee enjoyed by the succeeding generations , and wee are snatcht wee know not how , wee know not whither ; and wrapt in the darke bosom of eternall night . come then my soule ; be wise , make use of that which gone , is past recalling , and lost , is past redemption : eate thy bread with a merry heart , and gulp downe care in frolique cups of liberall wine . beguile the teadious nights with dalliance , and steepe thy stupid senses in unctious , in delightfull sports . t is all the portion that this transitory world can give thee : let musick , voices , masques and midnight revells , and all that melancholy wisedome censures vaine , bee thy delights . and let thy care-abjuring soule cheare up and sweeten the short dayes of thy consuming youth . follow the wayes of thy own heart , and take the freedome of thy sweet desires : leave not delight untryed , and spare no cost to heighten up thy lusts. take pleasure in the choyce of pleasures , and please thy curious eyes with all varieties , to satisfie thy soule in all things which thy heart desires . i , but my soule , when those evill dayes shall come wherein thy wasting pleasures shall present their items to thy bedrid view , when all diseases and the evils of age shall muster up their forces in thy crazy bones , where be thy comforts then ? consider o my soule , and know that day will come , and after that , another , wherein for all these things god will bring thee to judgement , eccles. 11. 9. prov. 14. 13. even in laughter the heart is sorrowfull , and the end of that mirth is heavinesse . eccles. 2. 2. i said in my heart , goe to now , i will prove thee with mirth , and therefore enjoy pleasure , and behold this also is vanitie : i said of laughter , it is madde ; and of mirth , what doth it ? st. james . ye have lived in pleasure on the earth , and been wanton ; ye have nourished your hearts as in the day of slaughter . eccles. 7. 4. the heart of the wise man is in the house of mourning : but the heart of fooles is in the house of mirth . isid. in synonymis . pleasure is an inclination to the unlawfull objects of a corrupted mind , allured with a momentary sweetnesse . hugo . sensuality is an immoderate indulgence of the flesh , a sweet payson , a strong plague , a dangerous potion which effeminates the body , and enerves the soule . cass. lib. 4. ep. they are most sensible of the burthen of affliction that are most taken with the pleasures of the flesh . vvhat hast thou now to say o my soule , why this judgement , seconded with divine proofes , backt with the harmony of holy men , should not proceed against thee ? dally no longer with thy owne salvation , nor flatter thy owne corruption : remember , the wages of flesh are sinne , and the wages of sinne , death : god hath threatned it , whose judgements are terrible ? god hath witnessed it , whose words are truth . consider then my soule , and let not momentary pleasures flatter thee into eternitie of torments : how many , that have trod thy steps , are now roaring in the flames of hell ! and yet thou triflest away the time of thy repentance . o my poore deluded soule , presume no longer ; repent to day , left to morrow come too late : or couldst thou ravell out thy dayes beyond methusalem , tell me , alas , what will eternitie bee the shorter for the deduction of a thousand yeers ? be wisely provident therefore o my soule , and bid vanitie the common sorceresse of the world , farewell ; life and death are yet before thee : chuse life , and the god of life will seale thy ●boyee . prostrate thy selfe before him who delights not in the death of a sinner , and present thy petitions to him who can deny thee nothing in the name of a saviour . his prayer . o god , in the beautie of whose holinesse is the true joy of those that love thee , the full happinesse of those that feare thee , and the onely rest of those that prize thee ; in respect of which the transitory pleasures of the world are lesse then nothing , in comparison of which the greatest wisdome of the world is folly , and the glory of the earth but drosse , and dung ; how dare my boldnesse thus presume to presse into thy glorious presence ? what can my prayers expect but thy just wrath and heavy indignation ? o what returne can the tainted breath of my polluted lipps deserve , but to bee bound hand and foot , and cast into the flames of hell ? but lord , the merits of my saviour are greater then the offences of a sinner , and the sweetnesse of thy mercy exceeds the sharpnesse of my misery : the horrour of thy judgments have seized upon mee , and i languish through the sense of thy displeasure ; i have forsaken thee the rest of my distressed soule , and set my affections upon the vanitie of the deceitfull world . i have taken pleasure in my foolishnesse , and have vaunted my selfe in mine iniquitie , i have flattered my soule with the hony of delights , whereby i am made sensible of the sting of my affliction ; wherefore i loath , and utterly abhorre my selfe , and from the bottome of my heart repent in dust and ashes . behold o lord , i am impure and vile , and have wallowed in the puddle of mine owne corruptions ; the sword of thy displeasure is drawne out against mee , and what shall i plead o thou preserver of mankind ? make mee a new creature o my god , and destroy the old man within mee . remove my affections from the love of transitory things , that i may runne the way of the commandements . turne away mine eyes from beholding vanitie , and make thy testimonies my whole delight give me strength to discerne the emptinesse of the creature , and inebriate my heart with the fulnesse of thy joyes . bee thou my portion o god , at whose right hand stand pleasures for evermore . bee thou my refuge and my shield , and suffer me not to sinke under the corruptions of my heart ; let not the house of mirth beguile mee , but give mee a sense of the evill to come . accept the free-will offerings of my mouth , and grant my petitions for the honour of thy name , then will i magnifie thy mercies o god , and praise thy name for ever and ever . the vain● glorious mans vaunt . vvhat tell'st thou me of conscience , or a pious life ? they are good trades for a leaden spirit that can stand bent at every frowne , and want the braines to make a higher fortune , or cou●age to atchieve that honour which might glorifie their names , and write their memories in the chronicles of fame . t is true , humilitie is a needfull gift in those that have no qualitie to exercise their pride ; and patience is a necessary grace to keepe the world in peace , and him that hath it , in a whole skinne , and often proves a vertue borne of meere nec●ssi●ie . and civill honesty is a faire pretense for him that hath not wit to act the knave , and makes a man capable of a little higher stile then fo●le . and blushing modesty is a pretty innocent qualitie , and serves to vindicate an easie nature from the imputation of an ill-breeding . these are inferiour graces , that have got a good opinion in the dull wisdome of the world , and appeare like water among the elements to moderate the body poli●ique , and keepe it from combustion , nor doe they come into the worke of honour . virtue consists in action , and the reward of action is glory . glory is the great soule of the little world , and is the crowne of all sublime attempts , and the point whereto the crooked wayes of policy are all concentrick . honour consults not with a pious life . let those that are ambitious of a religious reputation abjure all honorable titles , and let their dough-bak'd spirits take a pride in sufferance , ( the anvile of all injuries ) and bee thankfully baffled into a quiet pilgrimage . rapes , mur●hers , treasons , dispossessions , riots , are veniall things to men of honour , and oft co-incident in high pursuits . had my dull conscience stood upon such nice points , that little honour i have wonne had glorified some other arme , and left mee begging morsells at his princely gates . come , come , my soule , 1d factum juvat quod 〈◊〉 non licet . feare not to doe , what crownes thee being done . ride on with thy honour , and create a name to live with faire eternitie . enjoy thy purchas'd glory as the merit of thy renowned actions , and let thy memory entaile it to succeeding generations . make thy owne game , and if thy conscience check thee , correct thy saucy conscience , till shee stand as mute as metamorphos'd niobe . feare not the frownes of princes or the imperious hand of various fortune . thou art too bright for the one to obscure , and too great for the other to cry downe . but harke my soule , i heare a voyce that thunders in mine eare i will change their glory into shame . hos. 4. 7 psal. 49. 20. man that is borne in honour and understandeth not , is like the beasts that perish . prov. 25. 27. it is not good to eate too much hony , so for men to search their owne glory is not glory . jer. 9. 23. thus saith the lord : let not the wise man glory in his wisedome , neither let the mightie man glory in his might , nor let the rich man glory in his ric●es : but let him that glorieth glory in this , that hee understandeth and knoweth mee that i am the lord . gal. 5. 26. let us not bee desirous of vain-glory , &c. st. august . the vaine glory of the world is a deceitfull sweetnesse , an unfruitfull labour , a perpetuall feare , a dangerous bravery , begun without providence , and finished not without repentance . st. greg. he that makes transitory honour the reward of a good worke , sets eternall glory at a low rate . vaine-glory is a froth , which blowne off discovers a great want of measure : canst thou o my soule bee guiltie of such an emptinesse , and note bee challeng'd ? canst thou appeare in the searching eye of heaven , and not expect to be cast away ? deceive not thy selfe o my soule , nor flatter thy selfe with thy owne greatnesse . search thy selfe to the bottome , and thou shalt find enough to humble thee : dost thou glory in the ●avour of a prince ? the frowne of a prince determines it . dost thou glory in thy strength ? a poore ague betraies it . dost thou glory in thy wealth ? the hand of a theefe extinguishes it . dost thou glory in thy friends ? one cloud of adversitie darkens it . dost thou glory in thy parts ? thy owne pride obscures it . behold my soule , how like a bubble thou appearest , and with a sigh breake into sorrow : the gate of heaven is strait ; canst thou hope to enter without breaking ? the bubble that would passe the floodgates must first dissolve ; my soule melt then in teares , and emptie thy selfe of all thy vanity , and thou shalt finde divine repletion ; evaporate in thy devotion , and thou shalt rec●ute thy greatnesse to eternall glory . his prayer . and can i choose o god but tremble at thy judgements ? o● can my stony heart not stand amazed at thy threatnings ? it is thy voyce o god , and thou hast spoken it : it is thy voyce o god , and i have heard it . hadst thou so dealt by mee , as thou did●● by babels proud king , and driven mee from the sonnes of men , thou hadst but done according to thy righteousnesse , and rewarded mee according to my deservings : what couldst thou see in mee lesse worthy of thy vengeance then in him , the example of thy justice ? or lord , wherein am i more uncapable of thy indignation ? there is nothing in mee to move thy mercy but in misery . thy goodnesse is thy selfe , and hath no ground but what proceedeth from it selfe , yet have i sinned against that goodnesse , and have thereby heaped up wrath against the day of wrath ; that insomuch , had not thy grace abounded with my sinne , i had long since been confounded in my sinne , and swallow-lowed up in the gulph of thy displeasure . but lord thou takest no delight to punish , and with thee is no respect of persons : thou takest no pleasure in the confusion of thy creature , but rejoycest rather in the conversion of a sinner . convert mee therfore o god , i shall bee then converted : make mee sensible of my owne corruptions , that i may see the vilenesse of my owne condition . pull downe the pride of my ambitious heart ; humble me thou o god , and i shall bee humbled : weane mee from the thirst of transitory honour , and let my whole delight bee to glory in thee : touch thou my conscience with the feare of thy name , that in all my actions i may feare to offend thee . endue mee o lord with the spirit of meeknesse , and teach mee to overcome evill with a patient heart : moderate and curb the exorbitances of my passion , and give mee temperate use of all thy creatures . replenish my heart with the graces of thy spirit , that in all my wayes i may bee acceptable in thy sight . in all conditions give mee a contented minde , and upon all occasions grant mee a gratefull heart , that honoring thee here in the church militant before men , i may bee glorified hereafter in the church triumphant before thee and angells , where filled with true glory according to the measure of grace thou shalt bee pleased to give mee here , i may with angels and archangels praise thy name for ever and ever . the oppressors plea . i seeke but what 's my owne by law : it was his owne free act and deed : the execution lies for goods or body , and goods or body i will have or else my money . what if his beggerly children pine , or his proud wife perish ? they perish at their owne charge , not mine , and what is that to mee ? i must be paid , or hee lie by it untill i have my utmost farthing , or his bones . the law is just and good , and being ruled by that , how can my faire proceedings bee unjust ? what 's thirty in the hundred to a man of trade ? are we borne to thrum caps , or pick strawes ? and sell our livelihood for a few teares , and a whining face ? i thanke god they move mee not so much as a bowling dog at midnight : i 'le give no day if heaven it selfe would bee securit●e ; i must have present money or his bones . the commodity was good enough , as wares went then , and had hee had but a thriving wit , with the necessary helpe of a good marchantable conscience he might have gained perchance as much as now hee lost ; but howsoever , gaine or not gaine , i must have my money . two teadious tearmes my dearest gold hath laine in his unprofitable hands . the ●oft of suit hath made mee bleed above a score of royals , besides my interest , travell , halfe pints , and bribes ; all which does but encrease my beggerly defendants damages , and sets him deeper on my score ; but right 's right , and i will have my money or his bones . fifteene shillings in the pound composition ? i le hang first . come , tell not mee of a good conscience , a good conscience is no parcell of my trade ; it hath made more bankrupts then all the loose wives in the universall citie . my conscience is no foole . it tells mee that my owne 's my owne , and that a well cramm'd bagge is no deceitfull friend , but will stick close to mee when all my friends forsake mee : if to gaine a good estate out of nothing , and to regaine a desperat debt which is as good as nothing , bee the fruits and signe of a bad conscience , god helpe the good . come , tell not me of griping and oppression . the world is hard , and hee that hopes to thrive must gripe as hard : what i give i give , and what i lend i lend ; if the way to heaven bee to turn begger upon earth , let them take it that like it , i know not what ye call oppression . the law is my direction ; but of the two it is more profitable to oppresse then to bee opprest . if debtors would bee honest and discharge , our hands were bound ; but when their failing offends my bagges they touch the apple of my eye , and i must right them . but hah ! what voyce is this that whispers in mine eare , the lord will spoile the soule of the oppressors , prov. 22. 23. prov. 21. 22. robbe not the poore because hee is poore , neither oppresse the afflicted in the gates , for the lord will plead their cause , and spoile the soule of those that have spoled him . ezek. 22. 19. the people of the land have used oppression , and exercised robbery , and have vexed the poors and needy ; yea , they have oppressed the stranger wrongfully . therefore i have poured out my indignation upon them , i have consumed them with the fire of my wrath . zach. 7. 9. execute true judgement and shew mercy and compassion every man to his brother , and oppresse not the widow nor the fatherlesse , nor the stranger , nor the poore , and let none of you imagine evill in your hearts against his brother . but they refused to hearken ; therefore came a great wrath from the lord of hosts . bernard , p. 1691. wee ought so to care for our selves , as not to neglect the due regard of our neighbour . bern. ibi●● he that is not mercifull to another shall not find mercy from god ; but if thou will'st bee mercifull and compassionate , thou shalt bee a ben●factor to thy owne soule . is it wisdome in thee o my soul to covet a happinesse , or rather to account it so , that is sought for with a judgement , obtained with a curse , and punished with damnation ; and to neglect that good which is assured with a promise , purchased with a blessing , and rewarded with a crowne of glory ? canst thou hold a full estate , a good pennyworth , which is bought with the deare price of thy gods displeasure ? tell mee , what continuance can that inheritance promise that is raised upon the ruines of thy brother ? or what mercy canst thou expect from heaven , that hast denied all mercy to thy neighbour ? o my hard-hearted soule consider , and relent : build not an house whose posts are subject to bee rotted with a curse : consider what the god of truth hath threatned against thy crueltie ; relent , and turne compassionate , that thou mayst bee capable of his compassion . if the desire of gold hath hardned thy heart , let the teares of true repentance mollifie it ; soften it with aarons oyntment , untill it become wax to take the impression of that seale which must confirme thy pardon . his prayer . but will my god bee now entreated ? is not my crying sinne too loud for pardon ? am i not sunke too deepe into the jawes of hell , for thy strong arme to rescue ? hath not the hardnesse of my heart made mee uncapable of thy compassion ? o if my teares might wash away my sinne , my head should turne a living spring : lord i have heard thee speake and am affraid ; the word is past , and thy judgements have found mee out . fearefulnesse and trembling are come upon mee , and the jawes of hell have overwhelmed mee : i have oppressed thy poore , and added affliction to the afflicted , and the voyce of their misery is come before thee . they besought mee with teares , and in the anguish of their soules , but i have stopt mine eares against the cry of their complaint . but lord , thou walkest not the wayes of man , and remembrest mercy in the middest of thy wrath , for thou art good and gratious , and ready to forgive , and plenteous in compassion to all that shall call upon thee . forgive mee o god my sinnes that are past , and deliver mee from the guilt of my oppression : take from mee o god this heart of stone , and create in my brest a heart of flesh : asswage the vehemency of my desires to the things below , and satisfie my soule with the sufficiency of thy grace . inflame my affections , that i may love thee with a filiall love , and incline mee to relie upon thy fatherly providence : let mee account godlinesse my greatest gaine , and subdue in mee my lusts after filthy lucre . preserve mee o lord from the vanitie of selfe-love , and plant in my affections the true love of my neighbours : endue my heart with the bowels of compassion , and then reward mee according to thy righteousnesse : direct mee o god in the wayes of my life , and let a good conscience bee my continuall comfort . give mee a willing heart to make res●itution of what i have wrongfully gotten by oppression . grant mee a lawfull use of all thy creatures , and a thankfull heart for all thy benefits . bee merci●ull to all those that groane under the burthen of their owne wants , and give them patience to expect thy deliverance : give mee a heart that may acknowledge thy favours , and fill my tongue with praise and thanksgiving , that living here a new life i may become a new creature , and being engraffed in thee by the power of thy grace i may bring forth fruit to thy honour and glory . the drunkards iubile . vvhat complement will the severer world allow to the vacant houres of frolique-hearted youth ! how shall their free , their joviall spirits entertaine their time , their friends ! what oyle shall bee infused into the lampe of deare societie , if they deny the priviledge of a civill rejoycing cup ? it is the life , the radicall humor of united soules , whose love-digestive heate even ripens and ferments the greene materialls of a plighted faith ; without the helpe whereof new married friendship falls into divorce , and joyn'd acquaintance soone resolves into the first elements of strangenesse . what meane these strict reformers thus to spend their hou●e-glasses , and bawle against our harmelesse cups ? to call our meetings riots , and brand our civill mirth with stiles of loose intemperance ? where they can sit at a fisters feast , devoure and gurmundize beyond excesse , and wipe the guilt from off their marrowed mouths , and cloath their surfeits in the long fustain robes of a tedious grace : is it not much better in a faire friendly round ( since youth must have a swing ) to steep our soule-afflicting sorrows in a chirping cup , then hazard our estates upon the abuse of providence in a folish cast at dice ? or at a cockpit leave our doubtfull fortunes to the mercy of unmercifull contention ? or spend our wanton dayes in sacrificing costly presents to a fleshly idoll ? was not wine given to exhilarate the drooping hearts , and raise the drowzie spirits of dejected soules ? is not the liberall cup the sucking-bottle of the sonnes of phaebus , to solace and refresh their palats in the nights of sad invention ? let dry-brain'd zelots spend their idle breaths , my cups shall bee my cordialls to restore my care-befeebled heart to the true temper of a well-complexioned mirth : my solid braines are potent , and can beare enough , without the least offence to my distempered senses , or interruption of my boone companions : my tongue can in the very zenith of my cups deliver the expressions of my composed thoughts with better sense , then these my grave reformers can their best advised prayers . my constitution is pot-proof , and strong enough to make a fierce encounter with the most stupendious vessell that ever failed upon the tides of bacchus . my reaso● shrinkes not ; my passion burnes not . o but my soule , i heare a threatning voyce that interrupts my language , wee be to them that are mightie to drink wine , esay 5. 22. prov. 20. 1. wine is a mocker ; strong drinke is raging , and whosoever is deceived thereby is not wise . esay 5. 11. woe bee to them that rise up early in the morning to follow strong drinke , that continue till night , untill wine enflame them . prov. 23. 20. bee not amongst wine-bibbers . 1. cor. 5. 1. now i have written unto you , not to keepe company , if any that is called a brother bee a drunkard , with such a one , no not to eate . aug. in lib. pen . whilst the drunkard swallowes wine , wine swallowes him ; god disregards him , angels despise him , men deride him , vertue declines him , the devill destroyes him . aug. ad . sac . virg. drunkennesse is the mother of all evill , the matter of all mischiefe , the well-spring of all vices , the trouble of the senses , the tempest of the tongue , the shipwrack of chastitie , the consumption of time , a voluntary madnesse , the corruption of manners , the distemper of the body and the destruction of the soule . my soule , it is the voyce of god , digested into a judgement : there is no kicking against pricks , or arguing against a divine truth ; pleadest thou custome ? custome in sinne multiplies it : pleadest thou societie ? societie in the offence , aggravates the punishment : pleadest thou help to invention ? woe bee to that barrennesse , that wants such showers : pleadest thou strength to beare much wine ? woe to those that are mightie to drinke strong drinke : my soule , thou hast sinned against thy creator in abusing that creature he made to serve thee : thou hast sinned against the creature , in turning it to the creators dishonor : thou hast finned against thy selfe , in making thy comfort thy confusion . how many want that blessing thou hast turn'd into a curse ? how many thirst whilst thou surfeitest ? what satisfaction wilt thou give to the creator , to the creature , to thy selfe , against all whom thou hast transgrest ? to thy selfe , by a sober life : to the creature , by a right use : to thy creator , by a true repentance : the way to all which , is prayer and thanksgiving . his prayer . how truely then , o god , this heavy woe belongs to this my boasted sinne ? how many judgements are comprised● and abstracted in this woe● and all for mee , even mee o god , the miserable subject of thy eternall wrath ; even mee o lord , the marke whereat the shafts of thy displeasure levell ? lord , i was a sinner in my first conception , and in sinne hath my mother brought mee forth ; i was no sooner , but i was a slave to sinne , and all my life is nothing but the practise and the trade of high rebellion ; i have turn'd thy blessings into thy dishonour , and all thy graces into wantonnesse : yet hast thou been my god even from the very wombe , and didst sustaine mee when i hung upon my mothers breast : thou hast washed mee o lord from my pollution , but like a swine i have returned to my mire . thou hast glaunced into my breast the blessed motions of thy holy spirit , but i have quenched them with the springtides of my borne corruption . i have vomited up my filthinesse before thee , and like a dog have i returned to my vomit . bee mercifull o god unto mee , have mercy on mee o thou sonne of david ; i cannot o lord expect the childrens bread , yet suffer mee to lick the crummes that fall beneath their table , i that have so oft abused the greatest of thy blessings am not worthy of the meanest of thy favours . look , look upon me according to the goodnesse of thy mercy , and not according to the greatnesse of my offences : give mee o god a sober heart , and a lawfull moderation in the enjoyment of thy creatures . reclaime my appetite from unseasonable delights , lest i turne thy blessings into a curse ; in all my dejections , bee thou my comfort , and let my rejoycing bee onely in thee . propose to mine eyes the evilnesse of my dayes , and make mee carefull to redeeme my time : weane mee from the pleasure of vaine societie , and let my companions bee such as feare thee ; forgive all such as have been partners in my sinne , and turne their hearts to the obedience of thy lawes . open their eares to the reproofs of the wise , and make them powerfull in reformation . allay that lust which my intemperance hath inflam'd , and cleanse my affections with the grace of thy good spirit ; make mee thankfull for the strength of my body , that i may for the time to come returne it to the advantage of thy glory . the swearers apologie . will boanarges never cease ? and will these plague-denouncers never leave to thunder judgements in my trembling eare ? nothing but plagues ? nothing but judgements ? nothing but damnation ? what have i done to make my case desterate ? and what have they not done to make my soule despair ? have i set up false gods like the egyptians ? or have i bowed before them like the israelites ? have i violated the sabbath like the libertines ? or like cursed cham have i discovered my fathers nakednesse ? have i embrued my hands in blood like barabbas ? or like absolon defiled my fathers bed ? have i like iacob supplanted my elder brother ? o like ahab intruded into nabott● vineyard ? have i borne false witnesse like the wanton elders ? or like david coveted vriahs wife ? have i not given tithes of all i have ? or hath my purse beene hidebound to my hungry brother ? hath not my life been blamelesse before men ? and my demeanour unreprovable before the world ? have i not hated vice with a perfect hatred ? and countenanc'd vertue with a due respect ? what meane these strict observers of my life , to ransack every action , to carpe at every word , and with their sharpe censorious tongues to sentence every frailtie with damnation ? is there no allowance to humanitie ? no graines to flesh and blood ? are wee all angels ? has mortalitie no priviledge , to supersede it from the utmost punishment of a little necessary frailtie ? come , come , my soule , let not these judgement-thunderers fright thee : let not these qualmes of their exuberous zeale disturbe thee . thou hast not cursed like shemei , nor rail'd like rabshekah , nor lied like anani● , nor slander'd like thy ●accusers . they that censure thy gnats swallow their owne camels . what if the luxuriant stile of thy discourse doe chance to strike upon an obvious oath , art thou straight hurried into the bosome of a plague ? what if the custome of a harmelesse oath should captivate thy heedlesse tongue , can nothing under sudden judgement seize upon thee ? what if anothers diffidence should force thy earnest lips into a hasty oath , in confirmation of a suffering truth ; must thou be straightwayes branded with damnation ? was ioseph mark'd for everlasting death , for swearing by the life of egypts king ? was peter when hee so denied his master , straight damn'd for swearing , and for-swearing● o flatter not thy selfe my soule , nor turne thou advocate to so high a sinne : make not the slips of saints a precedent for thee to fall . if the rebukes of flesh may not prevaile , heare then the threatning of the spirit which saith , the plague shall not depart from the house of the swearer . exod. 20. 7. thou shalt not take the name of the lord the god in vaine , for the lord will not hold him guiltlesse that taketh his name in vaine . zach. 5. 3. and every one that sweareth shall bee cut off . matth. 5. 34. sweare not at all , neither by heaven , for it is gods throne , nor by the earth , for it is his footstoole : but let your communication be yea , yea , nay , nay , for whatsoever is more then these commeth of evill . jer. 23. 10. because of swearing the land mourneth . aug in ser. the murtherer killeth the body of his brother , but the swearer murthers his owne soule . august . in psal. 88. it 's well that god hath forbidden man to sweare , left by custome of swearing ( in as much as wee are apt to mistake ) wee commit perjury : there 's none but god can safely sweare , because there 's no other but may be deceived . august . de mendacio . i say unto you , sweare not at all , lest by swearing ye come to a facilitie of swearing , from a facilitie to a custome , and from a custome ye fall into perjury . o what a judgement is here ! how terrible ! how full of execution ! the plague ? the extract of all diseases ! none so mortall ; none so comfortlesse ! it makes our house a prison , our friends strangers ; no comfort but in the expectation of the months end : i , but this judgement excludes that comfort too ; the plague shall never depart from the house of the swearer : what never ? death will give it a period : no , but it shall bee entail'd upon his house , his family : o detestable ! o destructive sinne ! that leaves a crosse upon the dores of generations , and layes whole families upon the dust ; a sinne whereto neither profit incites , nor pleasure allures , nor necessitie compells , nor inclination of nature perswades ; a meere voluntary , begun with a malignant imitation , and continued with an habituall presumption . consider o my soule , every oath hath been a nayle to wound that saviour , whose blood ( o mercy above expression ! ) must save thee : bee sensible of thy actions and his sufferings : abhorre thy selfe in dust and ashes , and magnifie his mercy that hath turn'd this judgement from thee goe wash those wounds which thou hast made , with teares , and humble thy selfe with prayer , and true repentance . his prayer . eternall and omnipotent god , before whose glorious name angels , and archangels bow , and hide their faces , to which the blessed spirits , and saints of thy triumphant church sing forth perpetuall hallelujahs , i a poore sprig of disobedient adam doe here make bold to take that holy name into my sinne-polluted lippes : i have hainously sinned o god against thee , and against it ; i have disparaged it in my thoughts , dishonoured it in my words , profaned it in my actions , and i know thou art a jealous god , and a consuming fire , as faithfull in thy promises , so fearefull in thy judgements ; i therefore flie from the dreadfull name of jehovah , which i have abused , to that gratious name of jesus , wherein thou art well pleased ; in that most sacred name , o god , i fall before thee , and for his beloved sake o lord i come unto thee . cleanse thou my heart o god , and then my tongue shall praise thee : wash thou my soule , o lord , and then my lippes shall blesse thee . worke in my heart a feare of thy displeasure , and give mee an awfull reverence of thy name . set thou a watch before my lips , that i offend not with my tongue : let no respects entice mee to bee an instrument of thy dishonour , and let thy attributes bee pretious in mine eyes , teach mee the way of thy precepts , o lord , and make me sensible of all my offences : let not my sinfull custome in sinning against thy name take from my guiltie soule the sense of my sinne : give mee a respect unto all thy commandements , but especially preserve mee from the danger of this my bosome sinne . mollifie my heart at the rebukes of thy servants , and strike into my inward parts a feare of thy judgements : let all my communication bee order'd as in thy presence , and let the words of my mouth bee governed by thy spirit . avert those judgements from mee which thy word hath threatned , and my sinne hath deserved , and strengthen my resolution for the time to come ; worke in mee a true godly sorrow , that it may bring forth in mee a newnesse of life . sanctifie my thoughts with the continuall meditation of thy co●mandements , and mortifie those passions which provoke mee to offend thee . let not the examples of others induce mee to this sinne , nor let the frailties of my flesh seek fig leaves to cover it . seale in my heart the full assurance of thy reconciliation , and looke upon mee in the bowells of compassion , that crowning my weak desires with thy all-sufficient power , i may escape this judgement which thy justice hath threatned here , and obtaine that happinesse thy mercy hath promised hereafter . the procrastinators remora's . tell mee no more of fasting , prayer , and death ; they fill my thoughts with dumps of melancholy . these are no subjects for a youthfull care ; no contemplations for an active soule : let them whom sullen age hath weaned from aery pleasures , whom wayward fortune hath condemn'd to sighes and groanes , whom sad diseases have beslaved to drugs and diets ; let them consume the remnant of their wretched dayes in dull devotion : let them afflict their aking soules with the untunable discourses of mortalitie ; let them contemplate on evill dayes , and reade sharpe lectures of their owne experience : for me , my bones are full of unctious marrow , and my blood , of sprightly youth : my faire and free estate secures me from the feares of fortunes frowne . my strength of constitution hath the power to grapple with sorrow , sicknesse , nay the very pangs of death , and overcome . 't is true , god must bee sought ; what impious tongue dare be so basely bold to contradict so knowne a truth ? and by repentance too ; what strange impietie dare deny it ? or what presumptuous lips dare disavow it ? but there 's a time for all things , yet none prefixt for this , no day designed , but , at what time soever : if my unseasonable heart should seeke him now , the worke would be too serious for so greene a seeker . my thoughts are yet unsetled , my fancy yet too too gamesome , my judgement yet unsound , my will unsanctified ; to seeke him with an unprepared heart is the high way not to finde him ; or to finde him with unsetled resolution is the next way to lose him ; and indeed it wants but little of prophanenesse , to bee unseasonably religious . what is once to bee done is long to bee deliberated . let the boyling pleasures of the rebellious flesh evaporate a little , and let mee drayn my boggy soule from those corrupted , inbred humors of collapsed nature , and when the tender blossomes of my youthfull vanitie shall begin to fade , my setled understanding will begin to knot , my solid judgement will begin to ripen , my rightly guided will be resolved , both what to seeke , and when to find , and how to prize ; till then my tender youth , in her pursuit , will bee disturb'd with every blast of honour , diverted with every flash of pleasure , misled by counsell , turned back with feare , puzzl'd with doubt , interupted by passion , withdrawne with prosperitie , and discurag'd with adversitie . take heed my soul , when thou hast lost thy self in thy journey , how wilt thou find thy god at thy journeys end ? whom thou hast lost by too long delay , thou wilt hardly find with too late ●diligence . take time while time shall serve , that day may come wherein thou shalt seek the lord , but shalt not finde him● hos. 5. 6. esay 55. 6. seeke the lord while he may bee found , call upon him while he is neare . heb. 12. 17. he found no place for repentance , though hee sought it with teares carefully . thou foole , this night will i take thy soule from thee . revel. 2. 21. i gave her a space to repent , but shee repented not ; behold therefore i will cast her . greg. lib. mor. seeke god whilst thou canst not see him , for when thou seest him thou canst not find him : seeke him by hope and thou shalt finde him by faith ; in the day of grace hee is invisible , but neare ; in the day of judgement he is visible , but farre off . ber. ser. 24. if wee would not seeke god in vaine , let us seeke him in truth , often , and constantly ; let us not seeke another thing in stead of him , nor any other thing with him , nor for any other thing , leave him . o my soule , thou hast sought wealth , and hast either not found it , or cares with it ; thou hast sought for pleasure , and hast found it , but no comfort in it : thou soughtest honour and hast found it , and perchance fallen with it : thou soughtest friendship , and hast found it false : societie , and hast found it vaine ; and yet thy god , the fountaine of all wealth , pleasure , honour , friendship , and societie , thou hast slighted as a toy not worth the finding : be wise , my soule , and blush at thy owne folly . set thy desires on the right obj●ct : seeke wisdome , and thou shalt find knowledge , and wealth , and honour , and length of dayes : seeke heaven , and earth shall seeke thee ; and deferre not thy inquest , lest thou lose thy opportunitie : to day thou maist find him , whom to morrow thou mayst seek with teares , and misse : yesterday is too late , to morrow is uncertaine , to day is onely thine : i , but my soule , i feare my too long delay hath made this day too late ; feare not my soule , hee that has given thee his grace to day will forget thy neglect of yesterday , seeke him therefore by true repentance , and thou shalt find him in thy prayer . his prayer . o god , that like thy pretious word art hid to none , but who are lost , and yet art found by all that seek thee with an upright heart , cast downe thy gratious eye upon a lost sheep of israel , strayed through the vanitie of his unbridled youth , and wandred in the wildernesse of his owne invention . lord i have too much delighted in mine owne wayes , and have put the evill day too farre from mee ; i have wallowed i● the pleasures of this deceitfull world , which perish in the using , and have neglected thee my god , at whose right hand are pleasures for evermore : i have drawne on iniquitie as with cart-ropes , and have committed evill with greedinesse : i have quencht the motions of thy good spirit , and have delayed to seeke thee by true and unfaigned repentance : in stead of seeking thee whom i have lost , i have withdrawne my selfe from thy presence when thou hast sought mee . it were but justice therefore in thee to stop thine eares at my petitions , or turne my prayers as sinne into my bosome ; but lord , thou art a gratious god , and full of pity , and unwearied compassion , and thy loving kindnesse is from generation to generation : lord , in not seeking thee i have utterly lost my selfe , and if-thou find mee not . i am lost for ever , and if thou find mee , thou canst not but finde me in my sinnes , and then thou find'st mee to my owne destruction . how miserable o lord is my condition ! how necessary is my confusion ! that have neglected to seeke thee , and therefore am afraid to bee found of thee . but lord if thou looke upon the all-sufficient merits of thy sonne , thy justice will bee no loser in shewing mercy upon a sinner ; in his name therefore i present my selfe before thee ; in his merits i make my humble approach unto thee ; in his name i offer up my feeble prayers ; for his merits grant mee my petitions . call not to mind the rebellions of my flesh , and remember not o god the vanities of my youth : inflame my heart with the love of thy presence , and reli●● my meditations with the pleasure of thy sweetnesse . let not the consideration of thy justice overwhelm me in despaire , nor the meditation o● thy mercy perswade mee to presume . sancti●fie my will by the wisedome of thy spirit , tha● i may desire thee as the chiefest good . quicke● my desires with a servent zeale , that i may seeke my creator in the dayes of my youth● teach mee to seeke thee according to thy wil● and then bee found according to thy promise that living in mee here by thy grace , i may here after raigne with thee in glory . the hypocrites prevarication . there is no such stuffe to make a cloake on as religion : nothing so fashionable , nothing so profitable ; it is a livery , wherein a wise man may serve two masters , god and the world , and make a gainefull service by either : i serve b●ah , and in both , my selfe , in prevaricating with both . before man none serves his god with more severe devotion , for which among the belt of men i work my own ends , & serve my self . in private i serve the world , not with so strict devotion , but with more delight , where fulfilling of her servants lusts i work my end , and serve my self : the house of prayer who more frequents then i ? in all christian duties who more forward then i ? i fast with those that fast , that i may eate with those that eate : i mourne with those that mourne : no hand more open to the cause then mine , and in their families none prayes longer and with louder zeale : thus when the opinion of a holy life hath cryed the goodnesse of my conscience up , my trade can lack no custome , my wares can want no price , my words can need no credit , my actions can lack no praise : if i am covetous , it is interpreted providence ; if miserable , it is counted temperance ; if m●lancholly , it is construed godly sorrow ; if merry , it is voted spirituall joy ; if i be rich , t is thought the blessing of a godly life ; if poor , supposed the fruit of conscionable dealing ; if i be well spoken of , it is the merit ●f holy conversation ; if ill , it is the malice of malignants ; thus i saile with every winde , and have my end in all conditions . this cloake in summer keepes mee coole , in winter warme , and hides the nasty bag of all my secret lusts : under this cloake i walke in publique fairely , with applause , and in private sinne securely without offence , and officiate wisely without discovery ; i compasse sea and land to make a proselyte , and no sooner made but he makes mee . at a fast i cry geneva , and at a feast i cry rome . if i bee poore , i counterfeit abundance to save my credit ; if rich , i dissemble povertie to save charges . i most frequent schismaticall lectures , which i find most profitable , from whence learning to divulge and maintaine new doctrines , they maintaine mee in suppers thrice a weeke ; i use the helpe of a lie , sometimes as a religious stratagem to uphold the gospell , and i colour oppression with gods judgement executed upon the wicked . charity i hold an extraordinary dutie , therefore not ordinarily to bee performed . vvhat i openly reprove abroad for my owne profit , that i secretly act at home , for my owne pleasure . but stay , i see a hand-writing in my heart lamps my soule , 't is characterd in these sa● words , w●e hee to you hypoerites , match 23. 13. job 20. 5. the triumphing of the wicked is short , and the joy of the hypocrite is but for a moment . job 15. 34. the congregation of the hypocrites shall bee desolate . psal. 11. 9. an hypocrite with his mouth destroyeth his neighbour , but through knowledge shall the just bee delivered . luke 12. 1. beware of the leaven of the pharisees which is hypocrisie . job 36. 13. the hypocrites in heart heape up wrath , they die in their youth , and their life is amongst the uncleane . salvian . de gubern . dei . l. 4. the hypocrites love not those things they professe , and what they pretend in words they disclaime in practise ; their sinne is the more damnable , because ushered in with pretence of pietie , having the greater guilt because it obtaines a godly repute . hieron. ep. endeavour rather to be , then to be thought holy ; for what profits it thee to bee thought to be what thou art not ? and that man doubles his guilt , who is not so holy as the world thinkes him , and counterseits that holinesse which be bath not . how like a living sepulcher did i appeare ! without , beautified with gold and rich invention ; within , nothing but a loathed corruption : so long as this faire sepulcher was clos'd , it past for a curious monument of the builders art , but being opened by these spirituall keyes , 't is nothing but a receptacle of offensive putrefaction : in what a nasty dungeon hast thou my soule , so long remain'd unstifled ? how wert thou wedded to thy owne corruptions , that could'st endure thy unsavory filthinesse ? the world hated mee , because i seemed good ; god hated mee , because i onely seemed good : i had no friend but my selfe , and this friend was my bosome enemy : o my soule , is there water enough in jordan to cleanse thee ? hath gilead balme enough to heale thy superannuated sores ? i have finned , i am convinced , i am convicted : gods mercy is above dimensions , when sinners have not sinn'd beyond repentance : art thou my soule truly penitent for thy 〈◊〉 thou hast free interest in his mercy : fall then my soule before his mercy seate , and he will crown thy pemitence with his pardon . his prayer . o god before the brightnesse of whose all-discerning eye the secrets of my heart appeare , before whose cleare omniscience the very entralls of my soule lie open , who art a god of righteousnesse , and truth , and lovest uprightnesse in the inward parts : how can i choose but feare to thrust into thy glorious presence , or move my sinfull lips to call upon that name which i so often have dishonored , and made a cloake to hide the basenesse of my close transgressions ? lord , when i look into the progresse of my filthy life , my guilty conscience calls mee to so strict account , and reflects to mee so large an inventory of my presumptuous sinnes , that i commit a greater sinne in thinking them more infinite then thy mercy . but lord thy mercies have no date , nor is thy goodnesse circumscribed . the gates of thy compassion are alwayes open to a broken heart , and promise entertainement to a contrite spirit ; the burthen of my sinnes is grievous , and the remembrance of my hypocrisie is intolerable ; i have finned against thy majesty with a high hand , but i repent mee from the bottome of an humble heart : as thou hast therefore given mee sorrow for my sinnes , so crowne that gift in the freenesse of remission : bee fully reconcil'd to mee , through the all-sufficient merits of thy sonne my saviour , and seale in my afflicted heart the full assurance of thy gratious favour : bee thou exalted o god above the heavens , and let mee praise thee with a single heart ; cleanse thou my inward parts o god , and purifie the closet of my polluted soule : fix thou my heart o thou searcher of all secrets , and keepe my affections wholly to thee . remove from mee all by and base respects that i may serve thee with an upright spirit . take not the word of truth out of my mouth , nor give mee over to deceitfull lips ; give mee an inward reverence of thy majestie , that i might openly confesse thee in the truth of my sinceritie . bee thou the onely object , and end of all my actions , and let thy honour bee my great r●ward : let not the hopes of filthy lucre , or the praise of men incline me to thee , neither let the pleasures of the world nor the feares of any losse entice mee from thee . keepe from mee those judgements my hypocrisie hath deserved , and strengthen my resolution to abhorre my former life : give me strength o god to serve thee with a perfect heart in the newnesse of life , that i may bee delivered from the old man , and the snares of death . then shall i praise thee with my entire affections , and glorifie thy name for ever and ever● the ignorant mans faltering . you tell mee , and you tell me that i must bee a good man , and serve god , and doe his will ; and so i doe for ought i know : i am sure i am as good as god has made mee , and i can make my selfe no better , so i cannot : and as for serving god , i am sure i goe to church as well as the best in the parish , though i bee not so fine ; and i make no question , if i had better cloathes , but i should doe god as much credit as another man , though i say it : and as for doing gods will , i beshrew mee , i leave that to them that are booke-learn'd , and can doe it more wisely : i beleeve the vicar of our parish can doe it , and has done it too , as well as any within five miles of his head , and what need i trouble my selfe to doe what is so well done already ? i hope hee being so good a churchm●n , and so great a schollard , and can speake lati●e too , would not leave that to so simple man as i. it is enough for mee to know , that god is a good man ; and that the ten commandements are the best prayers in all the book , unlesse it bee the creede . and that i must love my neighbour as well as he loves mee , and for all other quilicoms , they shall never trouble my braines , an grac● a god . let mee goe a sundays and serve god , obey the king , ( god blesse him ) doe no man no wrong , say the lords prayer every morning and evening , follow my worke , give a noble to the poore at my death , and then say lord have mercy upon mee , and goe away like a lambe , i make no question but i shall deserve heaven as well as he that weares a gayer coate : but yet i am not so ingrant neither , nor have not gone so often to church , but i know christ died for mee too , as well as for any other man : i 'de bee sorry else ; and that , next to our vicar , i shall goe to heaven when i am dead as soone as another ; nay more , i know there bee two sacraments , bread and wine , and but two , ( though the papists say there bee six or seven ) and that i verily beleeve i shall be saved by those sacraments , & that i love god above all , or else 't were pitty of my life , and that when i am dead and rotten , ( as our vicar told mee ) i shall rise againe and be the same man i was . but for that , hee must excuse mee , till i have better sartifaction ; for all his learning , he cannot make me such a foole , unlesse hee shew mee a better reason for 't , then yet hee has done . but one thing hee told me , now i thinke on 't , troubles me woundly , namely that god is my master , all which i confesse ; and that i must doe his will ( whether i know how to doe it or nor ) or else it will goe ill with me ; i le read it ( he said ) out of gods bible , and i shall remember the words so long as i have a day to live , which are these , he that knoweth not his masters will and doth things worthy of stripes , shall bee beaten with few stripes , luke 12. 48. 1 cor. 14. 20. brethren bee not children in understanding , howbeit in malice be ye children , but in understanding be men . 1 cor. 15. 34. awake to righteousnesse and sin not , for some have not ●the knowledge of god , i speake it to your shame . ephes. 4. 18. walke not in the vanitie of your minds , having the understanding darkned , being alienated from the life of god , through the ignorance which is in you , because of the blindnesse of your hearts . levit. 5. 17. and if a soule sinne and commit any of these things which are forbidden to be done by the commandments of the lord , though hee wist it not , yet is hee guilty , and shall beare his iniquitie . 2 thes. 1. 7. 8. the lord iesus shall be revealed from heaven , with his mightie angels , in flaming fire , taking vengeance on them that know not god . greg. mag. moral . it is good to know much , and to live well ; but if wee cannot attaine both , it is better to desire piety then wisedome , for knowledge makes no man happy , nor doth blessednesse consist in intellectuals . the onely brave thing is a religious life . to sin against knowledge is so much the greater offence then an ignorant trespasse , by how much the crime which is capable of no excuse , is more hainous then the fault which admits a tolerable plea . iustin , mart. resp. ad orthod. how well it had been for thee o my soule , if i had bookelarnd ; alas i cannot reade , and what i heare , i cannot understand ; i cannot profit as i should , and therefore cannot be as good as i would , for which i am right sorry : that i cannot serve as well as my betters , hath been often a great griefe to me , and that i have been so ingran● in good things , hath been a great heart-breaking to me : i can say no prayers for want of knowledge to reade , but our father and the creede : but the comfort is , god knowes my heart , but ● trust in god our father , being made by christ himselfe , will bee enough for me that know not how to make a better . i indeavour to doe all our vicar bids me , and when i receive the communion i truely forgive all the world for a fortnight after or such a matter , but then some old injury makes me forget my selfe , but i cannot helpe it , an my life should lie on t . o my ingrant soule , what shall i do to bee saved ? all that i can say is , lord have mercy upon me , and all that i can doe is but to doe my good will , and that i le doe with all my heart , and say my prayers too as well as god will give mee leave , an grace a god . his prayer . o god the father of heaven have mercy upon me miserable sinner ; i am as i must needs confes●e a sinfull man , as my forefathers were before mee : i have heard many sermons and have had many good lessons from the mouths of painefull ministers , but through the dulnesse of my understanding , and for want of learning i have not profited ●o much as else i should have done , spare mee therefore o god , spare mee whom thou hast redeemed with thy pretious blood , and bee not angry for ever ; i must confesse the painefulnesse of my calling , and the heavinesse of my owne nature hath taken from mee the delight of hearing thy word , and the ignorance of learning which i was never brought upto , hath kept me from reading it , that insomuch , in stead of growing better , i feare i have growne worse and worse , and have been so far from doing thy will , that i doe not understand what thy will is , very well . but thou o mercifull god that didst reveale thy selfe to poore shepherds and fishermen that had no more learning then i , have mercy upon mee for jesus christ his sake . thou that hast promised to instruct the simple , and to leade the ignorant into thy way , be● good and mercifull to mee i beseech thee ; thou that drawest the needy out of the dust , and the poore out of the dunghill , give me the knowledge of thy will , and teach me how to serve thee : take from me the drowzinesse of my heart , open mine eyes that i may see the truth , and mine eares that i may understand thy word , and strengthen my memory that i may lay it up in my heart , and show it in my life and vocation to thy glory and my comfort , and the comfort of my friends . lord write thy will in my heart , that when i know it i may doe it willingly : o teach me what thy pleasure is that i may doe my best to performe it : give mee faith to lay hold of christ jesus who died for mee , that after i am dead i may ri●e againe and live with him : give mee a good heart that i may deale honestly with all men , and doe as i would be done to . blesse mee in my calling , and prosper the labour of my hands , that i may have enough to feed mee and cloathe me , and to give to the poore : mend all that is amisse in me , and expect from me according to the measure thou hast given me . forgive me all my sinnes , and make mee willing to please thee , that living a good life i may make a gratious death , and so at last i may come to heaven and live for ever , for jesus christ his sake , amen . the sloathfull mans slumber . o what a world of curses , the eating of the forbidden fruit hath brought upon mankinde ! and unavoydably entail'd upon the sonnes of men ! among all which no one appeares to me more terrible and full of sorrow , and bewraying greater wrath , then that insufferable , that horrible punishment of labour , and to purchase bread with so extreame a price as sweat : but o what happe , what happinesse have they , whose dying parents have procured a quie● fortune for their unmolested children , and conveigh'd descended rents to their succeeding heirs , whose easie and contented lives may sit and suck the sweetnesse of their cumberlesse estates , and with their folded hands enjoy the delicates of this toylsome world ! how blessed , how delicious are those easie morsells , that can finde the way to my soft palat , and then attend upon the wanton leasure of my silken slumbers , without the painefull practise of my bosome folded hands or sad contrivement of my studious and contracted browes ! why should i tire my tender youth , and ●orture out my groaning dayes in ●oyle and travell ? and discompose the happy peace of my harmonious thoughts with painefull grinding in the common mill of dull mortalitie ? why should i rob my craving eyelids of their delightfull rest , to cark and care , and purvey for that bread which every work-abhorring vagabo●d can finde of almes at every good mans doore ? why should i leave the warme protection of my care-beguiling doune , to play the droyling drudge for daily food , when the young empty r●vens ( that have no hands to worke , nor providence , but heaven ) can call and be supplied ? the pale fac'd lilly and the blushing rose , neither spinnes nor s●wes , yet princely solomon was never robed with so much glory . and shall i then afflict my body and beslave my heaven-borne soule to purchase , rags to cloathe my nakednesse ? is my condition worse then sheepe , ordain'd for slaughter , that crop the springing grasse , cloath'd warme in soft arrayment , purchac'd without their providence or paines ? or shall the pamper'd beast that shines with fatnesse , and growes wanton through his carefull groomes indulgence find better measure at the worlds too partiall hands then i ? come , come , let those take paines that love to leave their names enroll'd in memorable monuments of parchment ; the day has griefe enough without my helpe ; and let tomorrow●● shoulders beare to morrows burthens . but stay my soule , o stay thy rash resolves , take heed whilst thou avoyd the punishment of sinne , labour , thou meet not the reward of idle●esse , a judgement ; the idle soule shall suffer hunger , prov. 19. 15. eccles. 10. 18. by much slothfulnesse the building decayeth , and through idlenesse of the hands , the house droppeth thorough . exod. 16. 49. behold this was the iniquitie of thy s●ster sodome , pride , fulnesse of bread , and abundance of idlenesse was in her and in her daughters , neither did shee strengthen the band of the poore and needy . prov. 6. 6 , 7 , 8. goe to the pismire o sluggard , behold her wayes and be wise . for she having no guide , governour , nor ruler , prepareth her meat in summer , and gathereth her food in harvest . nilus in paraenes . idlenesse is the wombe or fountaine of all wickednesse : for it consumes and wastes the riches and vermes which wee have already , and disinables us to get those we have not . nilus in paraen . was bee to the idle soul● , for he shall hunger after that which his riot consumed . how presumptuously hast thou my soule , transgrest the expresse commandement of thy god! how hast thou dasht thy selfe against his judgements ! how hath thy undeserving hand usurpt thy diet and wearest on thy back the wages of the painefull soule ! art thou not condemned to rags , to famine , by him whose law commanded thee to labour ? and yet thou pamper'st up thy sides with stollen food , and yet thou deck'st thy wanton body with unearn'd ornaments ? whiles they that spend their daily strength in their commanded callings ( whose labour gives them interest in them ) want bread to feed , and rags to cloathe them . thou art no young rav●n my soule , no lilly : where abilitie to labour is , there providence meets action , and crownes it : hee that forbids to cark for to morrow , denies bread to the idlenesse of to day : consider , o my soule thy owne delinquency , and let imployment make thee capable of thy gods protection : the bird that sits is a faire mark for the fowler , while they that use the wing escape the danger ; follow thy calling , and heaven will follow thee with his blessing : what thou hast formerly omitted , present repentance may redeeme , and what judgements god hath threatned , early pe●itions may avert . his prayer most great and most glorious god , who for the sinne of our first parents hast condemned our fraile bodies to the punishment of labour , and hast commanded every one a calling and a trade of life , that hatest idlenesse as the root of evill , and threatnest povertie to the slothfull hand ; i thy poore suppliant convicted by thy judgements and conscious of my own transgression , flie from my selfe to thee , and humbly appeale from the high tribunall of thy justice , and seeke for refuge in the sanctuary of thy mercy : lord , i have led a life displeasing to thee , and have been a scandall to my profession ; i have slighted those blessings which thy goodnesse hath promised to a conscionable calling , and have swallowed downe the bread of idlenesse ; i have impaired the talent thou gavest me , and have lost the opportunity of doing much good : i have filled my heart with idle imaginations , and have layd my felse open to the lusts of the flesh : i have abused thy favours in the misexpending of my pretious time , and have taken no delight in thy sabbaths ; i have doted too much on the pleasures of this world , and like a droane have fed upon the hony of bees . if thou o god shouldst bee extreame to search my wayes with too severe an eye , thou couldst not choose but whe● thy indignation , and powre the vialls of thy wrath upon mee ; looke therefore not upon my sinnes , o lord , but through the merits of my saviour , who hath made a full satisfaction for all my sinnes : what through my weaknesse i have fail'd to doe , the fulnesse of his sufferings hath most exactly done : in him o god in whom thou art well pleased , and for his sake bee gracious to my finne ; alter my heart and make it willing to please thee , that in my life i may adorne my profession : give me a care and a conscience in my calling , and grant thy blessing to the lawfull labours of my hand ; let the fidelitie of my vocation improve my talent , that i may enter into my masters joy : rouze up the dulnesse and deadnesse of my heart , and quench those flames of lust within mee . assist mee o god in the redemption of my time , and deliver my soule from the evilnesse of my dayes ; let thy providence accompany my moderate endeavours , and let all my imployments depend upon thy providence , that when the labours of this sinfull world shall cease , i may feele and enjoy the benefit of a good conscience , and obtaine the rest of new jerusalem in the eternity of glory . the proud mans ostentation . i ' le make him feele the weight of displeasure , and teach him to repent his saucy boldnesse : how dare his basenesse once presume to breathe so neare my person , much more to take my name into his dunghill mouth ? me thinks the lustre of my sparkling eye might have had the power to astonish him into good manners , and sent him back to cast his mind into a faire petition , humbly presented with his trembling hand . but thus to presse into my presence , to presse so neare my face , and then to sp●ake , and speake to me , as if i were his equall , is more then sufferable : the way to be contemn'd is to digest contempt ; but he that would be honour'd by the vulgar sort must wisely keepe a distance : a countenance that 's reserv'd , breeds feare and observation : but aff●bility and too easie an accesse makes fooles too bold , and reputation cheape : what price i set upon my owne deserts , instructs opinion how to prize me : that which base ignorance miscalls thy pride , is but a conscious knowledge of thy meri●s : dejected soules , craven'd with their owne dis●rusts , are the worlds footballs to be kickt & spurnd , but brave and true heroick spirits that know the strength of their owne worth , shall baffold basenesse , and presumption into a reverentiall silence , and spite of envie flourish in an honorable repute . come then my soule , advance thy noble , thy sublimer thoughts , and prize thy self according to those parts , which all may wonder at , few imitate , but none can equall : let not the insolent affronts of vassals interrupt thy peace , nor seeme one s●ruple lesse then what thon art : bee thou thy selfe , respect thy selfe , receive thou honour from thy selfe ; rejoyce thy selfe in thy self , and prize thy selfe for thy selfe ; like caesar admit no equall , and like pompey , acknowledge no superior . be covetous of thine owne honour , and hold anothers glory as thy injury . renounce humilitie as an heresie in reputation , and meeknesse as the worst disease of a true-bred noble spirit ; disparage worth in all but in thy selfe , and make anothers infamy a foyl to magnifie thy glory . let such as have no reason to bee proud , be humbled of necessitie , and let them that have no parts to value , be despondent . but as for thee , thy cards are good , and having skill enough to play thy hopefull game , vie boldly , conquer and triumph . but stay my soule , the trump is yet unturn'd , boast not too soon , nor call it a faire day till night , the turning of a hand may make such alterations , in thy flat'ring fortunes , that all thy glorious expectations may chance to end in losse , and unsuspected ruine . that god which thrust that babylonian prince from his imperiall throne , to graze with beasts , hath said , the lord will destroy the house of the proud , prov. prov. 11. when pride commeth , then commeth shame , but with the lowly is wisdome . jer. 11. 15. heare ye , and give eare , and be not proud , for the lord hath spoken . esay 2. 12. the day of the lord of hosts shall bee upon every one that is proud and loftie , and upon every one that is lifted up , and he shall be brought low . prov. 16. 5. every one that is proud in heart is abomination to the lord . st. james . god rejecteth the proud , and giveth grace to the simple . isidor . hispal . pride m●de satan fall from the highest heaven , therefore they that pride themselves in their virtues , imitate the devill ; and fa●l more dangerously , because they aspire and climbe to the highest pitch , from whence is the greatest fall . greg. mor. pride growes stronger in the root whilst it braves it selfe with presumptuous advances , yet the higher it climes the lower it fals : for he that heightens himselfe by his owne pride , is always destroyed by the judgement of god . how wert thou muffled o my soule ! how were thine eyes blinded with the corruption of thine owne heart ! when i beheld my selfe by my owne light , i seem'd a glorious thing ; my sanne knew no eclipse , and all my imperfections were gilded over with vaine-glory : but now the day-spring from above hath shin'd upon my heart , and the diviner light hath driven away those foggy mists ; i finde my selfe another thing : my diamonds are all turn'd pebbles , and my glory is turn'd to shame . o my deceived foule , how great a darknesse was thy light ? the thing that seem'd so glorious , and sparkled in the night , by day appeares but rotten wood : and that bright gh●-worme , that in darkenesse out-shined the chrysolite , is by this new-found light no better then a crawling worme : how inseparable o my soule is pride and folly ! which like hippocrates ●winnes still live and die together ? it blinds the eye , befooles the judgement , knowes no superiours , hates equals , disdaines inferiors , the wise mans scorne , and the fooles idol ; renounce it o my soule , lest thy god renounce thee ; hee that hath threatned to resist the proud , hath promised to give grace to the humble , and what true repentance speakes , free mercy heares and crownes . his prayer . o god the fountaine of all true glory , and the griver of all free grace , whose name is onely honorable , and whose workes are onely glorious , that shewest thy wayes to bee meeke , and takest compassion upon an humble spirit , that hatest the presence of a loftie eye , and destroyest the proud in the imaginations of their hearts , vouchsafe , o lord , thy gratious eare , and heare the sighing of a contrite heart : i know o god , the qualitie of my sinne can look for nothing but the extremitie of thy wrath : i know , the crookednesse of my condition can expect nothing but the fornace of thy indignation ; i know , the insolence of my corrupted nature can hope for nothing but the execution of thy judgements ; yet lord , know withall , thou art a gracious god , of evill repenting thee , and slow to wrath ; i know thy nature and propertie is to show compa●●ion , apt to conceive , but readier to forgive : i know thou takest no pleasure in destruction of a sinner , but rather that hee should repent and live : in confidence , and full assurance whereof i am here prostrate on my bended knees , and with an humble heart : nor doe i presse into thy holy presence , tru●ing in my owne merits , le●t thou shouldest deale by me , as i have dealt by others , but being encouraged by thy gracious invitation , and heavy laden with the burthen of my sinnes , i come to thee o god , who art the refuge of a wounded soule , and the sanctuary of a broken spirit : forgive , o god , forgive me , what is past recalling , and make mee circumspect for the time to come : open mine eyes that i may see how vaine a thing i am , and how polluted from my very birth : give me an insight of my owne corruptions , that i may truely know , and loath my selfe . take from me all vaine-glory , and selfe-love , and make mee carelesse of the worlds applause : endue mee with an humble heart , and take this haughty spirit from me ; give me a true discovery of my owne merits , that i may truely feare and tremble at thy judgements . let not the worlds contempt deject me , nor the disrespects of man dismay mee . take from mee o god a scornefull eye , and curbe my tongue that speakes presumptuous things : plant in my heart a brotherly love , and cherish in me a charitable affection ; possesse my soule with patience o god , and establish my heart in the feare of thy name , that being humbled before thee in the meeknesse of my spirit , i may bee exalted by thee through the freenesse of thy grace , and crowned with thee in the kingdome of glory . the covetous mans care . beleeve mee , the times are hard and dangerous : charitie is growne cold , and friends uncomfortable ; an emptie purse is full of sorrow , and hollow bagges make a heavy heart : povertie is a civill pestilence , which frights away both friends and kindred , and leaves us to a lord have mercy upon us : it is a sicknesse very catching and infectious , and more commonly abhord then cured : the best antidote against it is angelic● , and providence , and the best cordiall is aurumpotabile . gold-taking fasting is an approved soveraigne . debts are ill humors , and turne at last to dangerous obstructions : lending is a meere consumption of the radicall humour , and if consumed , brings a patient to nothing . let others trust to courtiers promises , to friends performances , to princes favours ; give me a toy call'd gold , give me a thing call'd mony . o blessed mammon , how extreamely sweet is thy all-commanding presence to my thriving soule ! in banishment thou art my deare companion ; in captivitie , thou art my pretious ransome . in trouble and vexation thou art my daintie rest . in sicknesse , thou art my health ; in griefe , my onely joy ; in all extremitie , my onely trust : vertue must vaile to thee ; nay grace it selfe not relisht with thy sweetnesse would even displease the righteous palates of the sonnes of men , come then my soule , advise , contrive , project : goe , compasse sea , and land : leave no exploit untryed , no path untrod , no time unspent ; afford thine eyes no sleepe , thy head no re●t : neglect thy ravenous belly , uncloathe thy backe ; deceive , betray , sweare and forsweare to compasse such a friend : if thou bee base in birth , 't will make thee honorable ; if weak in power , it will make thee formidable : are thy friends few ? 't will make them numerous . is thy cause bad ? 't will make thee advocates . true , wisedome is an excellent helpe , in case it bend this way ; and learning is a gentile ornament , if not too chargeable : yet by your leave , they are but estates for ●earme of life : but everlasting gold , if well advantag'd , will not onely blesse thy dayes , but thy surviving children from generation to generation . come , come , let others fill their braines with deare bought wit , turne their pence into expencefull chari●e , and store their bosomes with unprofitable pietie ; let them lose all to save their imaginary consciences , and begger themselves at home to be thought honest abroad ; fill thou thy baggs and barnes , and lay up for many yeers and take thy rest . but o my soule , what follows , wounds my heart and strikes me on my knees . thou foole this night will i take thy so●k from thee , luk. 12. 20. st. matth. 6. 24. ye cannot serve god and mammon . job 20. 15. he● hath swallowed downe riches , and he shall vomit them up againe : god shall cast them out of his belly . prov. 15. 17. he that is greedy of gaine troubles his owne house , but he that hateth gifts shall live . 2 pet. 2. 3. through covetousnesse they shall with feigned words make marchandize of you , whose judgement now of a long time lingreth not , and whose damnation slumbreth not . nilus in paraenes . w●e to the covetous , for his riches forsake him , and hell fire takes him . s. august . o thou covetous man , why dost thou treasure up such hidden mischiefe ? why dost thou dote on the image of the king stamped on coyne , and hate●t the image of god that shines in men ? august . the riches which thou treasurest up are lost , those thou charitably besto●est is truely thine . vvhat think'st thou now my soule ? if the judgment of holy men may not informe thee , let the judgements of thy angry god enforce thee : weigh thy owne carnall affections with the sacred oracles of heaven , and light and darknesse are not more contrary . what thou approvest , thy god condemnes ; what thou desirest , thy god forbids : now my soule , if mammon be god , follow him , if god be god , adher● to him ; thou canst not serve god and mammon , if thy conscience feele the hooke , nibble no longer . many sinnes leave thee in the way , this followes thee to thy lives end ; the roote of evill , the canker of all goodnesse : it blinds justice , poysons charity , strangles conscience , be slaves the affections , betrayes friendship , breakes all relations : it is a roote of the devills owne planting : pluck it up : thinke not that a pleasure which god hath threatned ; nor that a blessing which heaven hath cursed : devoure not that which thou or thy heyre must vomit up : bee no longer posse● with such a devill , but cast him out : and if hee bee too strong , weaken him by fasting , and exorcise him by prayer . his prayer . o god that art the fulnesse of all riches and the magazeen of all treasure , in the enjoyment of whose favour the smallest morsell is a rich inheritance and the coursest pulse is a large portion ; without whose blessing , the greatest plenty enriches not , and the highest diet nourishes not ; how have i ( an earthworm , and no man ) fixt my whole heart upon this trasitory world , and neglected thee the onely desiderable good ! i blush o lord to confesse the basenesse of my life , and am utterly asham'd of mine owne foolishnesse : i have placed my affections upon the nasty rubbish of this world , and have slighted the inestimable pearle of my salvation ; i have wallow'd in the mire of my inordinate desires , and refused to bee washt in the streames of thy compassion ; i have put my confidence into the faithfulnesse of my servant , and have doubted the providence of thee my gratious father ; i have served unrighteous mammon with greedinesse , and have preferred drosse and dung before the pearly gates of new jerusalem ; thou hast promised to bee all in all to those that feare thee , and not to faile the soule that trusts in thee ; but i refused thy gratious offer , and put my confidence in the vanity of the creature : but gratious god to whom repentance never comes unseasonable , that find ' ●t an ●are when sinnes finde a tongue , regard the con●rition of a bleeding heart , and withdraw not thy mercy from a pensive soule . give mee new thoughts o god , and with thy holy spirit new mould my desires : informe my will and sanctifie my affections , that they may relish thy sweetnesse with a full delight . create in me o god a spirituall sense , that i may take pleasure in things that are above . give mee a contented thankfulnesse for what i have , that i may neither in povertie forsake thee , nor in plentie forget thee ; arme me with a continuall patience , that i may cheerfully put my trust in thy providence . moderate my care for momentary things , that i may use the world as if i used it not . let not the losse of any earthly good too much deject mee , lest i should sinne with my lippes and charge thee foolishly . give mee a charitable hand o god , and fill my heart with brotherly compassion , that i may chearefully exchange the corruptible treasure of this world into the incorruptible riches of the world to come , and proving a faithfull steward in thy spirituall houshold , i may give up my account with joy , and bee made partaker of thy eternall joy in the kingdome of thy glory . the self-lovers self-fraud . god hath required my heart and he shall have it : god hath commanded truth in the inword parts , and hee shall bee obeyed : my soule shall praise the lord , and all that is within me , and i will serve him in the strength of my desires . and in common cases the tongues profession of his name is no lesse then necessary : but when it lies upon a life , upon the saving of a livelihood , upon the flat undoing of a reputation , the case is altered : my life is deare , my faire possessions pretious , and my reputation is the very apple of mine eye . to save so great a slake , mee thinks equivocation is but veniall , if a sinne . if the true loyaltie of mine heart stands sound to my religion and my god ; my well-informed conscience tels mee that in such extremities my frighted tongue may take the priviledge of a s●●●● or a mentall reservation , if not in the expression of a faire compliances what ? shall the reall breach of a holy sabbath , dedicated to gods highest glory bee tolerated for the welfare of an oxe ? may that breach bee set upon the score of m●rcy , and commended above sacrifice for the savegard of an asse ? and may i not dispense with a bare lippe deniall of my urg'd religion for the necessary preservation of the threatned life of a man ? for the saving of the whole livelihood and subsistence of a christian ? what ? shall i perish for the want of food , and die a mart●● to that foolish conscience which forbids mee to rub the eares of a little standing corne ? iaco● could purchase his sick fathers blessing with a downe-right lye , and may i not di●semble for a life ? the young mans great possessions taught his timerous tongue to shrinke from an decline his hearts profession , and who could blame him ? come , if thou freely give thy house , canst thou in conscience bee denied a hiding-roome for thy protection ? the syrian captaine ( hee whose heart was fixt on his now firme resolv'd , and true devotion ) reserv'd the house of rimm●n for his necessary attendance , and yet went in peace . peter ( upon the rock of whose confession , the church was grounded ) to save his liberty , with a false , nay with a perjur'd tongue ; nay more , at such a time when as the lord of life ( in whose behalfe hee drew his sword ) was question'd for his innocent life , denied his master ; and shall i bee so great an unthrist of my blood , my life , to lose it for a meere lippe-deniall of that religion which now is setled and needs no blood to seale it ? but stay ! my conscience checks me , there 's a judgement thunders . harke ; he that denies me before men , him will i deny before my father which is in heaven , match . 10. 33. 2 tim. 3. 1 , 2. know that in the latter dayes perillous times shall come : for men shall be lovers of their owne selves . esay 45. 23. i have sworne by my selfe , the word is gone out of my mouth in righteousn●sse , and shall not return , that unto mee every knee shall bow , and every tongue shall sweare . rom. 10. 10. with the heart man beleeveth unto righteousnesse , and with the mouth confession is made to salvation . luke 9. 26. whosoever shall bee ashamed of me and my words , of him shall the sonne of man bee ashamed , when hee shall come in glory . august . the love of god and the world are two different things : if the love of this world dwell in thee , the love of god forsakes thee ; renounce that , and receive this , it 's fit the more nobler love should have the best place and acceptance . theoph. it is not enough onely to beleeve with the heart , for god will have us confesse with our mouth ; every one that confesses that christ is god , shall finde christ professing to the father that that man is a faithfull servant ; but those that deny christ shall receive ( th●● fearefull doome nescio vos ) i know you 〈◊〉 . my soule , in such a time as this when the civill sword is warme with slaughter , and the wasting kingdome welters in her blood , wouldst thou not give thy life to ransome her from ruine ? is not the god of heaven and earth worth many kingdomes ? is thy welfare more considerable then his glory ? dar'st thou deny him for thy owne ends , that denied thee nothing for thy good ? is a poore clod of earth wee call inheritance , prizable with his greatnesse ? or a puffe of breath wee call life , valuable with his honour , in comparison of whom the very angels are impure ? blush o my soule at thy owne guilt : hee that accounted his blood , his life not worth the keeping to ransome thee a wretch , lost by thy owne rebellion , deserves hee not the abatement of a lust , to keepe him from a new crueifying ? my soule , if religion bind thee not , if judgements terrifie thee not , if naturall affection in●line thee not , yet let common reason perswade thee to love him above a trifle , that loved thee above his life : and thou that hast so often denied him , deny thy self for ever , and he will own thee ; repent and hee 'l pardon thee , pray to him and he will heare thee . his prayer . o god , whose glory is the end of my creation , and whose free mercy is the cause of my redemption , that gavest thy sonne , thy onely sonne to die for mee , who else had perished in the common deluge of thy wrath ; what shall i render for so great a mercy ? what thankfulnesse shall i returne for so infinite a love ? alas , the most that i can do is nothing , the best that i can present is worse then nothing , sinne : lord , if i yeeld my body for a sacrifice , i offer nothing but a lumpe of filth , and loathsome putrifaction ; or if i give my soule in contribution , i yeeld thee nothing but thy image quite defaced and polluted with my lusts ; or if i spend the strength of the whole man , and with both heart and tongue confesse and magnifie thy name ; how can the praises of my sinfull lips , that breath from such a sink , bee pleasing to thee ? but lord , since thou art pleased in thy well-pleasing sonne to accept the povertie of my weake endeavours , send downe thy holy spirit into my heart , clense it from the filth of my corruptions , and make it fit to praise thee : lord open thou my mouth , and my lips shall shew forth thy praise . put a new song into my mouth , and i will praise thee and confesse thee all day long ; i will not hide thy goodnesse in my mouth , but will bee showing forth thy truth , and thy salvation ; let thy prayses be ●y honour , and let thy goodnesse be the subject of my undaunted song . let neither reputation , wealth , nor life been pretious to mee in comparison with thee : let not the worlds derision daunt mee , nor examples of infirmitie deject me give mee courage and wisedome to stand for thy honour ; o make mee worthy , able and willing to suffer for thy name . lord teach me to deny my selfe , and to resist the motions of my owne corruptions ; create in mee o god a single heart , that i may love the lord jesus in sinceritie ; remember not o lord the sinnes of my feare , and pardon the hypocrisie of my self-love . wash me from the staines and guilt of this my hainous offence , and deliver mee from this fearefull judgement thou hast threatned in thy word : convince all the arguments of my unsanctified wit , whereby i have become an advocate to my sinne . grant that my life may adorne my profession , and make my tongue an instrument of thy glory . assist me o god that i may praise thy goodnesse , and declare thy wonders among the children of men : strengthen my faith that it may trust thee ; and let my works so shine , that men may praise thee ; that my heart beleeving unto righteousnesse , and my tongue confessing to salvation , i may be acknowledg'd by thee here , and glorified by thee in the kingdome of glory . the worldly mans verdour . for ought i see the case is even the same with him that prayes , and him that does not pray ; with● him that sweares and him that feares an oath : i see no difference ; if any ; those that they call the wicked have the advantage . their crops are even as faire , their flocks as numerous as theirs , that weare the ground with their religious knees , and fast their bodies to a skelliton ; nay in the use of blessings ( which onely makes them so ) they farre exceed ; they tearme mee reprobate , and stile mee unregenerate : 't is true , i ●ate my labours with a jolly heart ; drinke frolick cups ; sweeten my paines with time-beguiling sports , make the best advantage of my owne , pray when i thinke on 't , sweare when they urge mee , heare sermons at my leasure ; follow the lusts of my owne eyes , and take the pleasure of my own wayes ; and yet , god bee thanked , my barnes are furnisht , my sheepe stand sound , my cattle strong for labour , my pastures rich and flourishing , my body healthfull , and my bagges are full , whilst they that are so pure , and make such conscience of their wayes , that run to sermons , ●igge to lectures , pray thrice a day by the hower , hold faith and troth prophane , and drinking healths a sinne , doe often finde leane harvests , easie flocks , and emptie purses : let them bee godly that can live on ayre and faith ; and eaten up by zeale , can whine themselves into an hospitall , or blesse their lippes with charitable scrapps . if godlinesse have this reward , to have short meales for long prayers ; weake estates , for strong faiths , and good consciences upon such bad conditions , let them boast of their pennyworths , and let mee bee wicked● still , and take my chance as falls . let mee have judgement to discover a profitable farme , and wit to take it at an easie rent , and gold to stock it in a liberall manner , and skill to manage it to my best advantage , and luck to finde a good encrease , and providence to husband wisely what i gaine , i seeke no further , and i wish no more . husbandry and religion are two severall occupations , and looke two severall wayes , and he is the onely wise man can reconcile them . but stay , my soule , i feare thy reckoning failes thee ; if thou hast judgement to discover ; wit , to bargaine ; gold , to employ ; skill , to manage ; providence , to dispose ; canst thou command the clouds to droppe ? or if a wet season meet thy harvest and with open sluces overwhelme thy hopes ; canst thou let downe the floodgates , and stop the watry flux ? canst thou command the sunne to shine ? canst thou forbid the mildewes , or controll the breath of the malignant east ? is not this gods sole prerogative ? and hath not that god said , when the workers of iniquitie doe flourish , it is the● that shall be destroyed for ever , psal. 92. 12. job 21. 7. wherefore doe the wicked live , become old , yea are mightie in power ? 8. their seed is establisht in their sight , and their off-spring before their eyes . 9. their houses are safe from feare , neither is the wrath of god upon them . 10. their bull gendereth , and faileth not , their cow calveth , and casteth not her calfe . 11. they send forth their little ones like a flock , and their children daunce . 12. they take the timbrell , and the harp and rejoyce at the sound of the organ . 13. they spend their dayes in wealth , and in a moment they goe downe to the grave . nil . in paraenes . woe bee to him that pursues emptie and fading pleasures : because in a short time hee fats , and pampers himselfe as a calfe to the slaughter . bernard . there 's no misery more true and reall , then false and counterfeit pleasure . hierom. it 's not onely difficult , but impossible , to have heaven here and hereafter : to live in sensuall lusts , and to attaine spirituall blisse ; to passe from one paradise to another , to be a mirrour of felicitie in both worlds , to shine with glorious rayes both in this globe of earth , and the orbe of heaven . how sweet a feast is , till the reckoning come ! a faire day ends often in a cold night , and the road that 's pleasant ends in hell : if worldly pleasures had the promise of continuance , prosperitie were some comfort ; but in this necessary vieissitude of good and evill , the prolonging of adversitie sharpens it : it is no common thing , my soule , to enjoy two heavens : dives found it in the present , lazarus in the future : hath thy encrease met with no damage ? thy reputation , with no scandall ? thy pleasure , with no crosse ? thy prosperitie , with no adversitie ? presume not : gods checks are symptomes of his mercy : but his silence is the harbinger of a judgement . bee circumspect , and provident my soule : hast thou a faire summer ? provide for a hard winter : the worlds river ebbes alone ; it flowes not : hee that goes merrily with the streame , must hale up : flatter thy selfe therefore no longer in thy prosperous sinne , o my deluded soule , but be truly sensible of thy owne presumption : look seriously into thy approaching danger , and humble thy selfe with true contrition : if thou procure sowre hearbs , god will provide his passeover . his prayer . how weake is man o god , when thou forsakest him ! how foolish are his counsels , when hee plots without thee ! how wilde his progresse , when hee wanders from thee ! how miserable till hee returne unto thee ! how his wit failes ! how his wisedome falters ! how his wealth melts ! how his providence is befool'd ! and how his soule beslav'd ! thou strik'st off the chariot wheeles of his inventions , and hee is perplext : thou confoundest the babel of his imaginations , and he is troubled : thou crossest his designes that hee may feare thee , and thou stop'st him in his wayes that he may know thee . how mercifull art thou o god , and in thy very judgements lord how gracious ! thou mightst have struck me into the lowest pit as easily as on these bended knees , and yet been justified in my confusion : but thou hast threatned like a gentle father , as loath to punish thy ungracious childe . thou knowest the crooked thoughts of man are vaine , still turning point to their contrivers ruin ; thou saw'st me wandring in the maze of death , whilst i with violence pursued my owne destruction : but thou hast warn'd me by thy sacred word , and tooke me off that i might live to praise the● . thou art my confidence o god ; thou art the rock , the rock of my salvation . thy word shall bee my guide , for all thy paths are mercy and truth : lord when i looke upon my former worldlinesse , i utterly abhorre my conversation : strengthen mee with thy assistance , that i may leade a new life , make mee more and more sensible of my owne condition , and perfect thou the good worke thou hast begun in mee : in all my designes bee thou my counsellour , that i may prosper in my undertakings . in all my actions bee thou my guide , that i may keepe the path of thy commandements . let all my owne devises come to nought , lest i presume upon the arme of flesh ; let not my wealth encrease without thy blessing , lest i bee fatted up against the day of slaughter ; have thou a hand in all my just imployments , then prosper thou the worke of my hands , o prosper thou my handy-worke : that little i enjoy , confirme it to me , and make it mine , who have no interest in it till thou owne mee as thy child : then shall my soule rejoyce in thy favours , and magnifie thy name for all thy mercies : then shall my lips proclaime thy loving kindnesse , and sing thy praises for ever and for ever . the lascivious mans heaven . can flesh and blood bee so unnaturall to forget the lawes of nature ? can blowing youth immure it selfe within the icey walls of vestall chastitie ? can lusty diet , and mollicious rest bring forth no other fruits , but faint desires , rigid thoughts , and pblegmatick , conceits ? should wee bee stock● and stones , and ( having active soules ) turne altogether passives ? must wee turne anch●rites and spend our dayes in caves , and hermitages , and smother up our pretious houres in cloysterd folly , and recluse devotion ? can rosie cheekes , can ruby lippes , can snowy brests and sparkling eyes , prescut their beauties and perfections to the sprightly view of young mortalitie , and must wee stand like statues without sense or motion ? can strict religion impose such cruell taskes , and even impossible commands upon the raging thoughts of her unhappy votaries , as to withstand and contradict the instinct , and very principles of nature ? can faire-pretending pictie be so barbarous to condemn us to the flames of our affections , and make us martyrs to our owne desires ? is 't not enough to conquer the rebellious actions of imperious flesh , but must wee manacle her hands , darken her eyes , nay worse , restraine the freedome of her very thoughts ? can full perfection bee expected here ? or can our worke be perfect in this vale of imperfection ? this were a life for angels , but a task too hard for fraile , for transitory man . come , come , we are but men , but flesh and bl●od , and our borne frailties cannot grapple with such potent tyranny . what nature and necessitie requires us to doe , is veniall , being done . come , strive no more against so strong a streame , but take thy fill of beautie ; solace thy wanton heart with amorous contemplations , cloathe all thy words with courtly rhetorick , and soften thy lips with dialects of love ; surfeit thy selfe with pleasure , and 〈◊〉 thy passion into warme delights ; vvalke into natures universall bower , and pick what flower does most surprize thine eye ; drink of all waters , but be tied to none . spare neither cost nor paines , to compasse thy desires . enjoy varieties ; emparadise thy soule in fresh delights . the change of pleasure makes thy pleasure double . ravish thy senses with perpetuall choyce , and glut thy soule with all the delicates of love . but hold ! there is a voyce that whispers in my troubled eare , a voyce that blanks my thoughts , and stops the course of my resolves ; a voyce that chills the bosome of my soule and fills me with amazement : harke , they which doe such things shall not inherit the kingdome of god , gal. 5. 21. exod. 20. 14. thou shalt not commit adultery . matth. 5. 28. whosoever lookes upon a woman to lust after her hath committed adultery with her already in his heart . rom. 13. 13. let us walke honestly as in the day , not in rioting , nor in drunkennesse , nor in chambering , nor in wantonnesse . 1 pet. 2. 11. abstaine from fleshly lusts , which warre against the soule . nilus in paraen . woe bee to the fornicator and adulterer , for his garment is defiled and spotted , and the heavenly bridegroome casts him out from his chast nuptialls . a world of presumptuous and hainous offences doe arise and spring from the filthy fountaine of adulterous lust , whereby the gate of heaven is shut , and poore man excluded from god . s. gregor. mor. hence the flesh lives in sensuall delights for a moment , but the immortall soule perisheth for ever . lust is a brand of originall fire , rak'd up in the embers of flesh and blood ; uncover'd by a naturall inclination , blowne by corrupt communication , quencht with fasting and humiliation : it is rak'd up in the best , uncovered in the most , and blowne in thee o my lustfull soule ; o turne thine eare from the pleadings of nature , and make a covenant with thine eyes : let not the language of delilah inchant thee , left the hands of the philis●ims surprize thee : review thy past pleasures , with the charge and paines thou hadst to compasse them , and show mee , where 's thy pennyworth ? foresee what punishments are prepa'rd to meet thee , and tell mee , what 's thy purchase ? thou hast barterd away thy god for a lust ; sold thy eternitie for a trifle ; if this bargaine may not bee recall'd by teares , dissolve thee o my soule into a spring of waters ; if not to be revers'd with price , reduce thy whole estate into a sackcloth , and an ashtub . thou whose liver hath scorch't in the flames of lust , humble thy heart in the ashes of repentance : and as with esau thou hast sold thy birthright for broth , so with iacob wrestle by prayer till thou get a blessing . his prayer . o god , before whose face the angels are impure ; before whose cleare omniscience all actions appeare , to whom the very secrets of the hearts are open ; i here acknowledge to thy glory and my shame , the filthinesse and vile impuritie of my nature ; lord , i was filthy in my very conception , and in filthiness my mothers wombe enclosed me , brought forth in filthinesse , and filthy in my very innocency , filthy in the motions of my flesh , and filthy in the apprehensions of my soule : my words all cloath'd with filthinesse , and in all my actions filthy and uncleane , in my inclination filthy , and in the whole course of my life nothing but a continued filthinesse . wash mee o god , and make mee cleane , cleanse me from the filthinesse of my corruption ; purge me o lord with hyssop and create a cleane heart within mee : correct the vagrant motions of my flesh , and quench the fiery darts of satan ; let not the law of my corrupted members rule mee ; o let concupiscence have no dominion over mee : give mee courage to fight against my lusts , and give my weakenesse strength to overcome ; make sharpe my sword against this body of sinne , but most against my delilah , my bosome sinne . deliver mee from the tyranny of temptation , or give mee power to subdue it : confine the libertie of my wanton appetite , and give mee temperance in a sober diet ; grant mee a heart to strive with thee in prayer , and hopefull patience to attend thy leisure ; keepe mee from the habit of an idle life , and close mine eares against corrupt communication ; set thou a watch before my lippes , that all my words may savour of sobrietie : preserve mee from the vanitie and pride of life , that i may walke blamelesse in my conversation ; protect mee from the fellowship of the uncleane , and from all such as are of evill report . let thy grace o god bee sufficient for mee , to protect my soule from the buffetings of satan ; make mee industrious and diligent in my calling , left the enemy get advantage over me : in all my temptations let mee have recourse to thee . bee thou my refuge when i call upon thee ; forgive o god the sinnes of my youth , o pardon the multitudes of my secret sinnes : encrease my hatred to my former life , and strengthen my resolution for the time future : heare mee o god , and let the words of my mouth bee alwayes acceptable to ●hee , o god my strength and my redeemer . the sabbath-breakers profanation . the glittering prince that sits upon his regall , and imperiall throne , and the ignoble p●sant that sleeps within his sordid house of thatch are both alike to god : an ivory temple and a church of clay are priz'd alike by him : the flesh of bulls , and the perfumes of merrh and cassia smoake his altars with an equall pleasure : and does he make such difference of dayes ? ' is hee that was so weary of the new-moones , so taken with the sunne to tie his sabbath to that onely day ? the tenth in tithes is any one in tenne , and why the seventh day not any one in seaven ? we sanctifie the day , the day not us : but are we iewes ? are we still bound to keepe a legall sabbath in the strictnesse of the letter ? have the gentiles no priviledge , by the vertue of messia●s comming , or has the evangelicall sabbath no immunities ? the service done , the day 's discharg'd , my libertie restored ; and if i meet my profits , or my pleasures then , i 'le give them entertainment . if businesse call mee to account , i dare afford a carefull care . or if my sports invite me , i 'le entertaine them with a cherefull heart : i 'le goe to mattens with as much devotion as my neighbour , i 'le make as low obeysance , and as just responds as any ; but soone as evensong 's ended , my church-devotion and my psalter shall sanctifie my pue till the next sabbath call ; were it no more for an old custome sake , then for the good i find in sabbaths , that ceremony might as well bee spared . it is a day of rest : and what 's a rest ? a relaxation from the toyle of labour : and what is labour but a painefull exercise of the fraile body ? but where the exercise admits no toyle , there relaxation makes no rest : what labour is it for the worldly man to compasse sea and land to accomplish his desires ? what labour is it for the impatient lover to measure hellespont with his widened armes to hasten his delight ? what labour for the youth to number mu●ick with their sprightly paces ? where pleasure 's reconcil'd to labour , labour is but an active rest ; why should the sabbath then , a day of rest , divorce thee from those delights that make thy rest ? afflict their soules that please , my rest shall bee what most conduces to my hearts delight . two howers will vent more prayers then i shall need , the rest remaines for pleasure . conscience , why start'st thou ? a judgement strikes mee from the mouth of heaven , and saith , whosoever doth any worke on my sabbath , his soule shall be cut off , exod. 31. 14. exod. 20. remember to keep holy the sabbath day , six dayes shalt thou labour , and doe all that thou hast to doe , but the seventh day , &c. exod. 31. 14. ye shall keepe my sabbath , for it is holy unto you . exod. 31. 13. verily my sabbaths thou shalt keep , for this is a signe betwixt mee and you , throughout your generations . luke 23. 56. and they returned and prepared spices , and oyntments , and rested on the sabbath day according to the commandement . gregor. wee ought upon the lords day to rest from bodily labour , and wholly to addict our selves to prayers , that what soever hath been done amisse , the weeke before , may upon the day of our lords resurrection be expiated and purged by fervent prayers . cyr. alex. sinne is the storehouse of death and misery , it kindles flames for it 's dearest friends . therefore whosoever when he should rest from sinne , busieth himselfe in the dead and fruitlesse workes of wickednesse , and renouncing all piety , lusts after such things as will bring him into eternall destruction , and everlasting flames , justly deserves to die & perish with the damned ; because when he might have enjoyed a pious rest , he laboured to run headlong to his own destruction . my soul , how hast thou profaned that day thy god hath sanctified ! how hast thou encroach'd on that which heaven hath set apart ! if thy impatience cannot act a sabbath twelve houres , what happinesse canst thou expect in a perpetuall sabbath ? is six dayes too little for thy selfe , and two houres too much for thy god ? o my soule , how dost thou prize temporalls beyond eternalls ? is it equall that god , who gave thee a body , and six dayes to provide for it , should demand one day of thee , and bee denied it ? how liberall a receiver art thou , and how miserable a requiter ! but know my soule , his sabbaths are the apple of his eye : hee that hath power to vindicate the breach of it , hath threatned judgements to the breaker of it . the god of mercy that hath mitigated the rigor of it for charity sake , will not diminish the honour of it for profanenesse sake : forget not then my soule to remember his sabbaths , and remember not to forget his judgements , lest hee forget to remember thee in mercy : what thou hast neglected , bewaile with contrition , and what thou hast repented , forsake with resolution , and what thou hast resolved strengthen with devotion . his prayer . o eternall , just , and all-discerning judge ; in thy selfe , glorious ; in thy sonne , gracious ; who tryest without a witnesse , and condemnest without a jury ; o! i confesse my very actions have betray'd me , thy word hath brought in evidence against mee , my owne conscience hath witnessed against me , and thy judgement hath past sentence against mee : and what have i now to pleade but mine owne misery , and whither should that misery flee but to the god of mercy ? and since o lord the way to mercy is to leave my selfe , i here disclaime all interest in my self , and utterly renounce my selfe : i that was created for thy glory , have dishonored thy name ; i that was made for thy service , have profaned thy sabbaths ; i have sleighted thy ordinances , & turned my back upon thy sanctuary ; i have neglected thy sacraments , abused thy word , despis'd thy ministers and despis'd their ministery ; i have come into thy courts with an unprovided heart , and have drawne neare with uncircumcised lippes ; and lord i know thou art a jealous god , and most severe against all such as violate thy ●est ; the glory of thy name is pretious to thee , and thine honour is as the apple of thine eye ; but thou o god that art the god of hosts , hast published and declared thy self the lord of mercy ; the constitution of thy sabbath was a worke of time , but lord thy mercy is from all eternitie ; i that have broke thy sabbaths , doe here present thee with a broken heart ; thy hand is not shortned that thou canst not heale , nor thy eare deafned that thou canst not heare ; stretch forth thy hand o god and heale my wounds . bow downe thine eare o lord● and heare my prayers ; alter the fabrick of my sinfull heart , and make it tender of thy glory ; make mee ambitious of thy service , and let thy sabbaths bee my whole delight ; give mee a holy reverence of thy word , that it may prove a light to my steppes and a lanthorne to my feet . endue my heart with charity and faith that i may finde a comfort in thy sacraments . blesse thou the ministers of thy sacred word , and make them holy in their lifes , sound in their doctrine and laborious in their callings . preserve the universall church in these distracted times ; give her peace , unitie , and uniformity , purge her of all schisme , error and superstition ; let the kings daughter be all glorious within , and let thine eyes take pleasure in her beautie , that being honor'd here to bee a member of her militant , i may be glorified with her triumphant . the censorious mans crimination . i know there is much of the seed of the serpent in him by his very lookes , if his words betray'd him not ; he hath eaten the egge of the cockatrice , and surely hee remaineth in the state of perdition ; he is not within the covenant , and abideth in the gall of bitternesse ; his studied prayers show him to bee a high malignant , and his iesu-worship concludes him popishly affected ; hee comes not to our private meetings , nor contributes a penny to the cause : hee cries up learning , and the booke of common-prayer , and takes no armes to hasten reformation ; hee feares god for his owne ends , for the spirit of antichrist is in him . his eyes are full of adulteries , and goes a whoring after his owne inventions : hee can heare an oath from his superiors without reproof , and the heathenish gods named without spitting in his face : wherefore my soule detesteth him , and i will have no conversation with him ; for what fellowship hath light with darknesse , or the pure in heart with the uncleane ? sometimes hee is a publican , sometimes a pharisee , and alwayes an hypocrite ; hee railes against the altar as loud as we , and yet he cringes and makes an idol of the name of iesus ; hee is quick-sighted to the infirmities of the saints , and in his heart rejoyceth at our failings ; hee honours not a preaching ministery , and too much leanes to a church-government ; hee paints devotion on his face , whilst pride is stampt within his heart : hee places sanctitie in the walls of a steeple-house , and adores the sacrament with his popish knee ; his religion is a weathercock , and turnes brest to every blast of wind . with the pure hee seemes pure , and with the wicked hee will joyne in fellowship ; a sober language is in his mouth , but the poyson of aspes is under his tongue : his workes conduce not to edification , nor are the motions of his heart sanctified ; hee adores great ones for preferment , and speakes too partially of authority : hee is a la●dicean in his faith , a nicolaitane in his workes , a pharisee in his disguise , a rank papist in his heart , and i thanke my god i am not as this man . but stay my soule , take heed whilst thou judgest another , lest god judge thee ; how com'st thou so expert in anothers heart , being so often deceived in thy owne ? a s●ul to day may prove a paul to morrow ; take heed whilst thou wouldst seeme religious thou appeare not uncharitable ; and whilst thou judgest man , thou be not judg'd of god , who saith iudge not , lest yee bee judged , matth. 7. 1. john 7. 24. iudge not according to appearance , but judge righteous judgement . rom. 14. 10. but why dost thou judge thy brother ? or why dost thou set at naught thy brother ? wee shall all stand before the judgement seate of christ . 1 cor. 4. 5. hudge nothing before the time , untill the lord , who will both bring to light the hidden things of darknesse , and will make manifest the counsell of the heart . rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block , or an accusation to fall in his brothers way . psal. 50. 6. god is iudge himselfe . st. august . apparent and notorious iniquities ought both to bee reproved and condemned , but wee should never judge such things as we understand not , nor can certainly know whether they be done with a good or evill intent . s. august . when thou knowest not apparently , judge charitably ; because it 's better to think● well of the wicked , then by frequent censuring to suspect an innocent man guilty of an offence . s. aug. the unrighteous iudge shall bee justly condemned . has thy brother , o my soule , a beame in his eye ? and ha●t thou no m●●te in thine ? cleare thine own , and thou wilt see the better to cleanse his : i● a theese bee in his candle , blow it not out , le●t thou wrong , the flame , but if thy snuffers bee of gold , snuffe it : has hee offended thee ? forgive him : hath hee srespass'd against the congregation ? reprove him : hath hee sinned against god ? pray for him . o my soule , how uncharitable hast thou been ? how pharisaically hast thou judg'd ? being sick of the iaundies , how hast thou censur'd another yellow ? and with blotted fingers made his blurre the greater ? how has the pride of thy owne heart blinded thee toward thy selfe ? how quick-sighted to another ! thy brother has slipt , but thou hast fallen , and hast blancht thy owne impiety with the publishing his sinne : like a flie , thou stingest his fores , and feed'st on his corruptions ; jesus came eating and drinking , and was judg'd a glutton ; iohn came fasting , and was challeng'd with a devill ; judge not my soule , lest thou bee judged ; maligne not thy brother , lest god laugh at thy destruction : wouldst thou escape the punishment ! judge thy selfe : wouldst thou avoyd the sinne ? humble thy selfe . his prayer . o god that art the onely searcher of the reines , to whom the secrets of the heart of man are onely known , to whom alone the judgement of our thoughts , our words and deeds belong , and to whose sentence wee must stand or fall , i a presumptuous sinner that have thrust into thy place and boldly have presumed to execute thy office , doe here as humbly confesse the insolence of mine attempt , and with a sorrowfull heart repent me of my doings ; and though my convinced conscience can look for nothing from thy wrathfull hand but the same measure which i measured to another , yet in the confidence of that mercy which thou hast promised to all those that truely and unfeignedly beleeve , i am become an humble suitor for thy gratious pardon : lord , if thou search mee but with a favourable eye , i shall appeare much more unrighteous in thy sight , then this my uncharitably condemned brother did in mine ; o looke not therefore , lord , upon mee as i am , lest thou abhor me ; but through the merits of my blessed saviour cast a gratious eye upon mee ; let his humilitie satisfie for my presumption , and let his meritorious sufferings answer for my vile uncharitablenesse ; let not the voyce of my offence provoke thee with a stronger cry , then the language of his intercession . remove from mee o god all spirituall pride , and make me little in my owne conceite ; lord light mee to my selfe , that by thy light i may discerne how dark i am ; lighten that darkenesse by thy holy spirit , that i may search into my owne corruptions : and since o god all gifts and graces are but nothing , and nothing can bee acceptable in thy sight without charity ; quicken the dulnesse of my faint affections , that i may love my brother as i ought : soften my marble heart that it may melt at his infirmities ; make me carefull in the examination of my owne wayes , and most severe against my owne offences : pull out the beame out of mine owne eye , that i may see clearely , and reprove wisely . take from mee o lord all grudging , envy , and malice , that my seasonable reproofes may winne my brother . preserve my heart from all censorious thoughts , and keepe my tongue from striking at his name : grant that i make right use of his infirmities , and reade good lessons in his failings , that loving him in thee , and thee in him according to thy command , wee may both bee united in thee as members of thee , that thou mayst receive honour from our communion here , and wee eternal glory from thee hereafter in the world to come . the liars fallacies . nay if religion bee so strict a law to bind my tongue to the necessitie of a truth on all occasions , at all times , and in all places , the gate ●●too strait for me to enter : or if the generall ●●les of downeright truth will admit no few ex●●ptions , farewell all honest mirth , farewell all trading , farewell the whole converse betwixt man and man : if alwayes to speake punctuall truth bee the true symptomes of a blessed soule ; tom tell troth has a happy time , and fooles & children are the onely men . if truth sit regent , in what faithfull brest shall secrets finde repose ? what kingdome can be safe ? what commonwealth can be secure ? what warre can be succesfull ? what stra●●● can prosper ? if bloody times should force religion to sh●oud it selfe beneath my roofe ; upon demand , shall my false truth betr●y it ? or shall my brothers life , or shall my owne be seis'd upon through the cruell truth of my downe-right confession ? or rather not be secured by a faire officious life ? shall the righteous favorite of egypts tyrant , by vertue of a loud lie , sweeten out his joy and heighten up his soft affection with the antiperistas●s of teares , and may i not prevari●●ate with a sullen truth to save a brothers life , from a bloodthirsty hand ? shall iacob and his ●●oo indulgent mother conspire in a lie to purchase a paternall blessing in the false name , and habit of a supplanted brother , and shall i questi●●ion to preserve the granted blessing of a life , or livelihood , with a harmelesse lie ? come , come , my soule , let not thy timerous conscien●e check at such poore things as these : so long as thy officious tongue aymes at a just end , a lie is no offence : so long as thy perjurious lippes confirme not thy untruth with an audacious b●ow , thou needst not feare : the weight of the cause releeves the burthen of the crime : is thy center good ? no matter how crooked the lines of the circumference bee : policy allowes it : if thy journies end be heaven , it matters not how full of hell thy journey be ; divinitie allowes it : wi●t thou condemne the egyptian midwives for saving the infant israelites by so mercifull a lie ? when martiall execution is to bee done , wilt thou feare to kill ? when hunger drives thee to the gates of death , wilt thou bee affraid to steale ? when civill warres divide a kingdome , will mercuries decline a lie ? no , circumstances excuse , as well as make the lie ; had caesar , s●ioio , or alexander been regulated by such strict divinitie , their names had been as silent as their dust : a lie is but a faire put-off , the s●nctuary of a secret , the riddle of a lover , the stragem of a souldier , the policy of a statesman , and a salve for many desperate sores . but , hark , my soule , there 's something rounds mine eare , and calls my language to a recantation ; the lord hath spoken it , liers shall have their part in the lake which burneth with ●ire and brimstone , revel. 2 1. 8. exod. 20. thou shalt not raise a false report . levit. 19. 11. ●e shall not deale falsly , neither lie one to another . prov. 12. 22. lying lips are abomination to the lord ; but they that deale truly are his delight . prov. 19. 5. he that speaketh lies shall not escape . ephes. 4. 25. put away lying , and every one speake truth with his neighbour , for we are members one of another . revel. there shall in no wise enter into the new ierusalem any thing that worketh abomination , or that maketh a lie . st. august . whosoever thinkes , there 's any kind of lie that is not a sinne , shamefully deceives himselfe , mistaking a lying or c●usening knave for a square or honest man . gregor. eschew and avoid all falshood , though sometime certaine kind of untruths are lesse sinfull , as to tell a lie to save a mans life ; yet because the scripture saith , the lyer slayeth his owne soule , and god will destroy them that tell a lie ; therefore , religious and honest men should alwayes avoyd even the best sort of lies , neither ought another mans life be secured by our falshood or lying , lest we destroy our own soule , in labouring to secure another mans life . vvhat a child o my soule hath thy false bosome harbord ! and what reward can thy indulgence expect from such a father ? what blessing canst thou hope from heaven , that pleadest for the sonne of the devill , and crucifyest the sonne of god ? god is the father of truth ; to secure thy estate thou denyest the truth by framing of a lie : to save thy brothers life thou opposest the truth in justifying a lie : now tell me o my soul , art thou worthy the name of a christian , that denyest and opposest the nature of christ ? art thou worthy of christ that preferrest thy estate , or thy brothers life before him ? o my unrighteous soul , canst thou hold thy brother worthy of death for giving thee the lie , and thy selfe guiltlesse that makest a lie ? i , but in some cases truth destroyes thy life ; a lie preserves it : my soule , was god thy creator ? then make not the devill thy preserver : wilt thou despaire to trust him with thy life that gave it , and make him thy protector that seeks to destroy it ? reforme thee and repent thee ; o my soule ; hold not thy life on such conditions , but trust thee to the hands that made thee . his prayer . o god , that art the god of truth , whose word is truth , that hatest lying lips , and abominatest the deceitfull tongue , that banishest thy presence all such as love or make a lie , and lovest truth , and requirest uprightnesse in the inward parts , i the most wretched of the sonnes of men , and most unworthy to bee called thy sonne , make bold to cast my sinfull eyes to heaven ; lord i have sinned against heaven and against truth , and have turned thy grace into a lie ; i have renounced the wayes of righteousnesse , and have harbour'd much iniquitie within me , which hath turned thy wrath against me ; i have transgrest against the checks of my owne conscience , and have vaunted of my transgression : which way soever i turne mine eye , i see no object but ●hame and confusion : lord , when i look upon my self , i find nothing there , but fuell for thy wrath , and matter for thine indignation , and my condemnation . and when i cast mine eyes to heaven , i there behold an angry god , and a severe revenger ; but lord at thy right hand i see a saviour , and a sweet redeemer ; i see thy wounded sonne cloathd in my flesh , and bearing mine infirmities , and interceding for my numerous transgressions ; for which my soule doth magnifie thee o god , and my spirit rejoyceth in him my saviour ; lord , when thou lookest upon the vast score of my offences , turne thine eyes upon the infinite merits of his satisfaction ; o when thy justice calls to minde my sinnes , let not thy mercy forget his sufferings ; wash mee , o wash mee in his blood , and thou shalt see me cloathed in his righteousnesse : let him that is all in all to mee , be all in all for me ; make him to me sanctification justification & redemption : inspire my heart with the spirit of thy truth , and preserve me from the deceitfulnesse of double tongue : give mee an inward confidence to relie upon thy fatherly providence , that neither feare may deterre mee , nor any advantage may turne me from the wayes of thy truth : let not the specious goodnesse of the end encourage mee to the unlawfulnesse of the meanes , but let thy word bee the warrant to all my actions ; guide my footsteps that i may walke uprightly , and quicken my conscience , that it may reprove my faylings : cause me to feele the burthen of this my habituall sinne , that comming to thee by a true and serious repentance , my sinnes may obtaine a full and a gratious forgivenesse : give me a heart to make a covenant with my lips , that both my heart and and tongue being sanctified by thy spirit , may bee both united in truth by thy mercy , and magnifie thy name for ever , and for ever . the revengefull mans rage . o what a iul●p to my scorching soule is the delicious blood of my offender ! and how it cooles the burning fever of my boyling veynes ! it is the quintessenee of pleasures , the height of satisfaction , and the very marrow of all delight , to bath and paddle in the blood of such , whose bold affronts have turn'd my wounded patience into fury ? how full of sweetnesse was his death , who dying was reveng'd upon three thous●nd enemies ? how sweetly did the younger brothers blood allay the soule-consuming flames of the elder , who tooke more pleasure in his last breath then heaven did in his first sacrifice ? yet had not heaven condemned his action , nature had found an advocate for his passion : what sturdy spirit hath the power to rule his suffering thoughts , or curbe the headstrong fury of his irascible affections ? or who but fooles ( that cannot taste an injury ) can moderate their high-bred spirits , and stop their passion in her full carreire ? let heavy cynicks , they whose leaden soules are taught by stupid reason to stand bent at every wrong , that can digest an injury more easily then a complement , that can protest against the lawes of nature , and cry all naturall affection downe , let them be andirons for the injurious world to work a heate upon : let them find shoulders to receive the painefull s●ripes of peevish mortalls , and to beare the wrongs of daring insolence : let them bee drawne like calves prepar'd for slaughter , and bow their servile necks to sharpe destruction : let them submit their slavish bosomes to be trod and trampled under foot for every pleasure : my eagle spiri● flies a higher pitch , and like ambitious phaeton climbes into the fiery chariot , and drawne with fury , scorne , revenge , and honor , rambles through all the spheares , and brings with it confusion and combustion ; my reeking sword shall vindicate my reputation , and rectifie the injuries of my honorable name , and quench it self in plenteous streames of blood . come tell not mee of charitie , conscience , or transgression ; my charitie reflects upon my self , begins at home , and guided by the justice of my passion , is bound to labour for an honorable satisfaction : my conscience is blood-proofe , and i can broach a life with my illustrious weapon with as little reluctation , as kill a flea that sucks my blood without commission , and i can drinke a health in blood upon my bended knee to reputation . but hark my soule , i heare a languishing , a dying voyce cry up to heaven for vengeance ; it cries aloud , and thunders in my startling eare , i tremble and my shivering bones are fill'd w●●●h horror ; it cries against me , and heare what ●●eaven replies , all that take up the sword shall perish by the sword , matth. 26. 52. levit. 19. 18. thou shall not avenge , or beare any grudge , against the children of my people , but thou shalt love thy neighbour as thy selfe : i am the lord . deut. 32. 35. to me belongeth vengeance and recompence . ezek. 25. 12 , 13. because that edom hath delt against the house of iudah , by taking vengeance , and bath greatly offended , and reveng'd himselfe upon them : therefore thus saith the lord god , i will also stretch out mine hand upon edom , and will cut off man and beast from it . matth. 5. 39. resist not evill , but whosoever shall smite thee on the right cheeke , turne to him the other also . tertull. what 's the difference between one that doth an injury , and another that out-ragiously suffers it , except that the one is fi●st and the other second in the offence ? but both are guilty of mutuall injury in the sight of god ; who forbids every sinne and condemnes the offender . tertull. how can wee honou● god if wee revenge our selves ? gloss. every man is a murtherer , and shall bee punished as cain was if hee doe , ( as caindid ) either ass●ult his brother with violence , or pursue him with hatred . revenge is an act of the irascible affections , deliberated with malice , and executed without mercy : how often o my soule hast thou cursed thy selfe in the perfectest of prayers ? how often hast thou turn'd the spirituall b●dy of thy saviour into thy d●mnation ? can the sunne rise to thy comfort , that hath so often set in thy wrath ? so long as thy wrath is kindled against thy brother , so long is the wrath of god burning against thee ? o , wouldst thou offer a pleasing sacrifice to heaven ? goe first and be reconciled to thy brother . i , but who shall right thy honor then ? is thy honour wrong'd ? forgive , and it is vindicated . i , but this kind of heart-swelling , can brooke no powltresse but revenge . take heed , my soule , the remedy is worse then the disease : if thy intricate distemper transcend thy power , make choyce of a physitian that can purge that humor that foments thy malady : rely upon him ; submit thy will to his directions ; hee hath a tender heart , a skilfull hand , a watchfull eye , that makes thy welfare the price of all thy pain●s , expecting no reward , no fee , but prayses , and thanksgiving . his prayer . o god , that art the god of peace , and the lover of unitie and concord , that dost command all those that seeke forgivenesse , to forgive ; that hatest the f●oward heart , but shewest mercy to the mecke in spirit : with what a face can i appeare before thy mercy-seate , or with what countenance can i lift up these hands thus stained with my brothers blood ? how can my ●ippes , that daily breath revenge against my brother , presume to owne thee as my father , or expect from thee thy blessing , as thy child ? if thou forgive my trespasses o god , as i forgive my trespassers , in what a miserable estate am i , that in my very prayers condemne my selfe , and doe not onely limit thy compassion by my uncharitablenesse , but draw thy judgements on my head for my rebellion ? that heart o god which thou requirest as a holy present , is become a spring of malice ; these hands which i advance , are ready instruments of base revenge . my thoughts , that should be sanctified , are full of blood , and how to compasse evill against my brother is my continuall meditation : the course of all my life is wilfull disobedience , and my whole pleasure , lord , is to displease thee : my conscience hath accused me , and the voyce of blood hath cryed against mee : but lord , the blood of jesus cries louder then the blood of abell , and thy mercy is farre more infinite then my sinne . the blood that was shed by me cries . for vengeance , but the blood that was shed for me sues for mercy ; lord heare the language of this blood , and by the merits of this voyce be reconciled unto mee . that time which cannot be recalled , o give mee power to redeeme , and in the meane time a setled resolution to reforme . suppresse the violence of my headstrong passion , and establish a meeke spirit within mee . let the sight of my owne vilenesse take from me the sense of all disgrace , and let the crowne of my reputation be thy honour ; possesse my heart with a desire of unitie and concord , and give mee patience to endure what my impenitence hath deserved : breath into my soule the spirit of love , and direct my affections to their right object ; turne all my anger against that sinne that hath provoked thee , and give me holy revenge , that i may exercise it against my selfe . grant that i may love thee for thy selfe , my self in thee and my neighbour as my selfe ; assist me o god , that i may subdue all evill in my selfe , and suffer patiently all evill as a punishment from thee . give me a mercifull heart , o god ; make it slow to wrath , and ready to forgive ; preserve me from the act of evill , that i may be delivered from the feare of evill ; that living here in charity with men , i may receive that sentence of , come ye blessed , in the kingdom of glory . the secure mans triumph . so , now my soule thy happinesse is entaild , and thy illustrious name shall live in thy succeeding generations ; thy dwelling is establish'd in the fat of all the land : thou hast what mortall heart can wish , and wantest nothing but immortalitie : the best of all the land is thine , and thou art planted in the best of lands : a land whose constitutions make the best of government , which government is strengthned with the best of ●aws , which lawes are executed by the best of princes , whose prin●e , whose lawes , whose government , whose land makes us the happiest of all subjects , makes us the happiest of all people . a land of strength , of plenty , and a land of peace , where every soule may sit beneath his vine , unfrighted at the horrid language of the hoarse trumpet , unstartled at the warlike summons of the roaring cannon . a land whose beautie hath surpriz'd the ambitious hearts of forraigne princes , and taught them by their martiall oratory to make their vaine attempts . a land whose strength reades vanitie in the deceived hopes of conquerours , and crownes their enterprizes with a shamefull overthrow . a land whose native plentie makes her the worlds exchange , supplying others , able to subsist without supply from forraigne kingdomes ; in it selfe happy ; and abroad , honorable . a land that hath no vanitie , but what by accident proceeds and issues from the sweetest of all blessings , peace , and plentie ; that hath no mi●ery but what is propagated from that blindnesse which cannot see her owne felicitie . a land that flowes with milke and hony , and in briefe wants nothing to deserve the title of a paradise . the curbe of spaine , the pride of germany , the ●yde of belgia , the scourge of france , the emperesse of the world , and queene of nations : she is begirt with walls , whose builder was the hand of heaven , whereon there daily rides a navy● royall , whose unconquerable power proclaimes her prince invincible , and whispers sad despaire into the fainting hearts of forraig●e majesty : she is compact within her self , in unitie , not apt to civill discords or intestine broyles ; the envie of all nations ; the ambition of all princes ; the terror of all enemies , the security of all neighboring states . let timerous pulpits threaten ruine , let prophecying church-men dote , till i beleeve : how often , and how long have these loud sonnes of thunder false prophesied her desolation ? and yet she stands the glory of the world : can pride demolish the towers that defend her ? can drunkennes dry up the sea that walls her ? can flames of lust dissolve the ordnance that protect her ? bee well advis'd my soule ; there is a voy●● from heaven roares louder then those ordinance , which saith , thus saith the lord , the whole land shall be desolate , jer. 4. 27. esay 14. 7. the whole earth is at rest , and at quiet , they breake forth into singing . yea the firre trees rejoyce at thee , and the cedars of lebanon sing , &c. yet shalt thou be brought downe to hell , to the sides of the pit. jer. 5. 12. they have b●lied the lord , and said , it is not hee , neither shall evill come upon us , neither shall wee see sword , or famine . 1 cor. 10. 12. let him that standeth take heed lest he fall . luke 17. 26. they did eate and drink , and they married wives and were given in marriage , untill the flood came and destroyed them all . gregor. mor. a man may as some build a castle upon the rowling waves , as ground a solid comfort upon the uncertaine ebbs and fluxes of transient pleasures . s. august . whilst lot was exercised in suffering reproach and vilence , he continued holy and pure , even in the filth of sodom : but in the mount being in peace and safetie , he was surprised by sensuall securitie , and defiled himselfe with his owne daughters . 〈◊〉 prosperous and happy state is often the occasion of more miserable ruine , a long peace hath made many men both carelesse and cowardly ; and that 's the most fatall blow when an ●●●xpected enemy surprises us in a deep sleep of peace and security . greg. mag. securitie is an improvident carelesnesse , casting out all feare of approaching danger ; it is like a great calme at sea , that foreruns a storme : how is this verified o my sad soule in this our bleeding nation ! vver 't thou not but now for many yeares even nuzzl'd in the bosome of habituall peace ? didst thou foresee this danger ? or could'st thou have contrived a way to bee thus miserable ? didst thou not laugh invasion to scorne ? or didst thou not lesse feare a civill warre● was not the title of the crowne unquestionable ? and was not our mixt government unapt to fall into diseases ? did wee want good lawes ? or did our lawes want execution ? did not our prophets give lawfull warning ? or were wee moved at the sound of judgments ? how hast thou liv'd o my uncarefull soule to see these prophesies fulfill'd , and to behold the vialls of thy angry god pour'd forth ! since mercies o my soule could not allure thee , yet let these judgements now at length enforce thee to a true repentance . quench the firebrand which thou hast kindled ; turne thy mirth to a right mourning , and thy feasts of joy to humiliation . his prayer . o god by whom kings raigne , and kingdoms flourish , that settest up where none can batter downe , and pullest downe where none can countermand , i a most humble sutor at the throne of grace acknowledge my selfe unworthy of the least of all thy mercies , nay worthy of the greatest of all thy judgements : i have sinned against thee the author of my beeing , i have sinned against my conscience , which thou hast made my accuser , i have sinned against the peace of this kingdome , whereof thou hast made me a member : if all should doe o god as i have done , sodom would appeare as righteous , and gomorra● would be a president to thy wrat● upon this sinfull nation . but lord thy mercy is inscrutable , or else my misery were unspeakable , for that mercy sake be gratious to mee in the free pardoning of all my offences . blot them out of thy remembrance for his sake in whom thou art well pleased : make my head a fountaine of teares to quench that brand my sinnes have kind●ed towards the destruction of this flourishing kingdome : blesse this kingdome o god ; establish it in pietie , honour , peace , and plenty . forgive all her crying sinnes , and remove thy judgements farre from her . blesse her governour , thy servant , our dread soveraigne : endue his soule with all religious , civill and princely vertues ; preserve his royall person in health , safetie and prosperitie , prolong his dayes in honour , peace or victory , and crowne his death with everlasting glory . blesse him in his royall consort ; unite their hearts in love and true religion . blesse him in his princely issue ; season their youth with the feare of thy name . direct thy church in doctrine and in discipline , and let her enemies bee converted , or confounded ; purge her of all superstition and heresie , and root out from her , whatsoever thy hand hath not planted : blesse the nobilitie of this land , endue their hearts with truth , loyaltie , and true policy . blesse the tribe of levi , with pietie , learning , and humilitie . blesse the magistrates of this kingdome ; give them religious and upright hearts , hating covetousnesse . blesse the gentry with sinceritie , charitie , and a good conscience . blesse the commonaltie with loyall hearts , painefull hands , and plentifull encrease . blesse the two great seminaries of this kingdome , make them fruitfull and faithfull nurseries both to the church and common-wealth . blesse all thy saints every where , especially those that have stood in the gappe betwixt this kingdome , and thy judgements , that being all members of that body , whereof thou christ art head , we may all joyne in humiliation for our sinnes , and in the propagation of thy honor here , and be made partakers of thy glory in the kingdome of glory . the presumptuous mans felicities . tell bauling babes of bugbeares , to fright them into quietnesse , or terrifie youth with old wives sables , to keep their wild affections in owe ; such toyes may work upon their timerous apprehensions , when wholesome precepts faile , and find no audience in their youthfull eares : tell not mee of hell , devills , or of damned soules to enforce me from those pleasures which they nickname sinne : what tell ye mee of law ? my soule is sensible of evangelicall precepts without the needlesse , and uncorrected thunder of the killiug letter , or the terrible periphrase of roaring boanarges , the teadiousnesse of whose language still determines in damnation ; wherein i apprehend god farre more mercifull then his ministers . t is true , i have not led my life according to the pharisaicall squire of their opinions , neither have i found judgements according to their prophecies , whereby i must conclude that god is wonderfully mercifull , or they wonderfully mistaken . how often have they thundred ●orment against my voluptuous life : and yet i feele no paine : how bitterly have they threatned shame against the vaunts of my vaine-glory ? yet find i honor . how fiercely have they preach'd destruction , against my cruelty ? and yet i live . vvhat plagues against my swearing ? yet not infected : what diseases against my drunkennesse ? and yet sound ; what danger against procrastination ? yet how often hath god been found upon the deathbed ? what damnation to hypocrites ? yet who more safe ? what stripes to the ignorant ? yet who more scotfree ? what povertie to the slothfull ? yet themselves prosper : vvhat falls to the proud ? yet stand they surest . vvhat curses to the covetous ? yet who richer ? vvhat judgements to the lascivious ? yet who more pleasure ? vvhat vengeance to the prophane , the censorious , the revengefull ? yet none live more unscourg'd : vvho deeper branded then the lyer●● yet who more favor'd ? who more threatned then the presumptuous ? yet who lesse punished ? thus are wee foold and kept in awe with the strict fancies of those pulpit-men , whose opinions have no ground but what they gaine from popularitie : thus are wee frighted from the libertie of nature by the politick chimeraes of religion ; whereby we are necessitated to the observing of those laws , whereof we find a greater necessitie of breaking . but stay , my soule , there is a voyce that darts into my troubled thoughts , which saith , because thou hast not kept my lawes , all the curses in this booke shall overtake thee , till thou be destraoed , deut. 29. deut. 29. 27. and the anger of the lord was kind●ed against the land , to bring upon it all the curses that are written in this book . 2 chron. 34. 24. thus saith the lord , behold i will bring will upon this place , and upon the inhabitants thereof , even all the curses that are written in the booke . deut. 28. 15. but if thou wilt not hearken unto the v●yee of the lord thy god to observe and doe all his commandements , and his statutes which i command thee this day , all these curses shall come upon thee , and overtake thee . bernard . it is certaine thou must die , and uncertaine when , how or where ; seeing death is alwayes at thy 〈◊〉 thou must ( if thou be wise ) ●lwayes be ready to die . bernard . to commit a sinne is an humane frailtie , to persist in it is a devillish obstinacy . bernard . there are some who hope in the lord , but yet in vaine , because they onely smooth and flatter themselves , that god is mercifull , but repent not of their sinne ; such confidence is vaine and foolish , and leads to destruction . presumption is a sinne , whereby wee depend upon gods mercies without any warrant from gods word : it is as great a sinne , o my soule , to hope for gods mercy , without repentance , as to distrust gods mercy upon repentance ; in the first thou wrongst his iustice ; in the last , his mercy : o my presumptuous soule ; let not thy prosperitie in sinning encourage thee to sinne ; lest , climbing without warrant into his mercy , thou fall without mercy into his judgement : be not deceived ; a long peace makes a bloody warre , and the abuse of continued mercies makes a sharpe judgement : patience , when slighted , turnes to fury , but ill-requited , starts to vengeance : thinke not , that thy unpunisht sinne is hidden from the eye of heaven , or that gods judgements will delay for ever : the stalled oxe that wallowes in his plenty , and waxes wanton with ease , is not farre from slaughter : the ephod o my desperate soule , is long a filling , but once being full , the leaden cover must goe on ; and then , it hurries on the wings of the wind : advise thee then , and whilst the lampe of thy prosperity lasts , provide thee for the evill day , which being come repentance will bee out of date , and all thy prayers will finde no eare . his prayer . gratious god , whose mercy is unsearchable and whose goodnesse is unspeakable , i the unthankfull object of thy continued favours , and therefore the miserable subject of thy continuall wrath , humbly present my self-made misery before thy sacred majestie ; lord when i look upon the horridnesse of my sin , shame strikes me dumb : but when i turne mine eie upon the infinitnesse of thy mercy , i am emboldned to poure forth my soule before thee ; as in the one , finding matter for confusion ; so in the other , arguments for compassion : lord i have sinned grievously , but my saviour hath satisfied abundantly ; i have trespassed continually , but he hath suffered once for all : thou hast numbred my transgressions by the haires of my head , but his mercies are innumerable like the starres of the skie : my sinnes in greatnesse are like the mountaines of the earth , 〈◊〉 his mercy is greater then the heavens : oh if his mercy were not greater then my sinnes , my sinnes were impardonable ; for his therefore and ●●y mercies sake cover my sinnes , and pardon my transgressions ; make my head a fountain of ●●eares , and accept my contrition o thou well-●●ring of all mercie : strengthen my resolution , ●●at for the time to come i may detest all sinne : ●●crease a holy anger in me that i may revenge my selfe upon my selfe for displeasing so gratious a father ; fill my heart with a feare of thy judgments , and sweeten my thoughts with the meditation of thy mercies : goe forwards o my god , and perfect thy own work in me , and take the glory of thy owne free goodnesse , furnish my mouth with the prayses of thy name , and replenish my tongue with continuall thanksgiving ; thou ha●● promised pardon to those that repent ; behold i repent ; lord quicken my repentance . thou mightst have made me a terrible example of thy justice , and struck ●●ee into hell in the height of my presumption ; but thou hast made me capable of thy mercies , and an object of thy 〈◊〉 , for thou art a gratious god , of long-suffering and ●low to anger , thy name is wonderfull , and thy mercies incomprehensible : thou art onely worthy to bee praised : let all the people praise thee o god : o let all the people praise thee ; let angels and archangels praise thee , let the congregations of saints praise thee , let thy works praise thee , let every thing that breath's praise thee for ever , and for ever , amen . finis . a godlie mans guide to happinesse a manuell of necessary motiues, holy meditations, and godly prayers, to stirre vp the hearts of men vnapt to pray. to the great comfort of all, that with due and holy attention will practise this most godly and christian dutie. written for his owne, and published for the comfort of them that long for trv[e] happinesse. by i.n. norden, john, 1548-1625? 1624 approx. 179 kb of xml-encoded text transcribed from 153 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a07678 stc 18608 estc s100057 99835910 99835910 142 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a07678) transcribed from: (early english books online ; image set 142) images scanned from microfilm: (early english books, 1475-1640 ; 1282:23) a godlie mans guide to happinesse a manuell of necessary motiues, holy meditations, and godly prayers, to stirre vp the hearts of men vnapt to pray. to the great comfort of all, that with due and holy attention will practise this most godly and christian dutie. written for his owne, and published for the comfort of them that long for trv[e] happinesse. by i.n. norden, john, 1548-1625? [24], 234, [4] p. printed by a[ugustine] m[athews] for iohn marriot, and are to bee sold at his shop in saint dunstons churchyard in fleetstreet, london : 1624. signatures: a-k¹² l¹¹. printer from stc. pages 114-15 and 117 misnumbered 115-14 and 107. pages 17-24 tightly bound, affecting print; page 83 stained; some print faded and show-through. beginning-page 25 from cambridge university library copy spliced at end. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. prayers -early works to 1800. 2004-12 tcp assigned for keying and markup 2005-02 spi global keyed and coded from proquest page images 2005-04 rachel losh sampled and proofread 2005-04 rachel losh text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a godlie mans gvide to happinesse . a manuell of necessary motiues , holy meditations , and godly prayers , to stirre vp the hearts of men vnapt to pray . to the great comfort of all , that with due and holy attention will practise this most godly and christian dutie . written for his owne , and published for the comfort of them that ▪ long for trv● happinesse . by i. n. london printed by a m. for iohn marriott , and are to bee sold at his shop in saint d●nstons churchyard in fleetsheet . 1624. to the honorable , sir iames fvllerton , knight , one of his highnesse councell of reuenues , &c. i know ( sir ) that i shall be censured very rash , in attempting ; more vnaduised , in publishing ; and most improuident , in making your selfe the patron of so weak a pamphlet ; for the first , i may excuse me , in that i haue bin long vnwillingly idle , and loath to lose the benefit of the inforced intermission of mine accustomed former imployments , i could conceiue no fitter or better passe-time , then in this interim , to seek some inward consolation , in my outward discomforts : for the second , i acknowledge , that imparting these weake meditations , vnto some seeming wel affected to the best things , i was incouraged to lay them down to the pleasure of the printer ; who , not without examination & allowance hath brought the same to publike view . and as touching the third and last , in making choyce of your name among so many of that honourable societie , whom i most humbly and sincerely honour and reuerence ; i cannot but acknowledge the reason , to be no other then that i haue bene longest knowen vnto your selfe ; and you best know , how i haue past many yeares in seruice and attendance , commanded by that honorable table . these , no fained excuses may , in honourable fauour , free me from the censure of rashnesse in attempting it , of presumption in publishing it , and of neglect , or respect of persons in patronizing it : so shall i think mine idle time not altogether lost , though gaining little outward profit , whether happy or vnhappy , in gaining the one , or loosing by the other . i am so much the more doubtful to iudg , by how much i obserue , that men are heere censured happy & vnhappy ( not in respect of inward or outward qualities , bee they good or bad ) but according to their present prosperitie or aduersity , glory or basenesse , riches or pouertie , which as a sea often ebbes and flowes ; as variable winds blow , and waues tossed , are lifted vp , and come low : wherein some sayling with a full gale of glory , thinke themselues in highest felicity , who yet forgetting or neglecting to steere aright the huge bulke of their conceiued happinesse , rush many times vpon the rocke of disgrace , more grieuous then their former fortunes were glorious . he that seeketh and thinketh to finde true felicitie in the inconstant things of this life , is as happy a man as hee that dreameth that hee hath sound great store of golde , and seemeth to reioyce beyond measure in his good fortune ; and when hee awakes , hee findes it a dreame : so may men dreame of happinesse here ; but it is onely reserued for such as make least account of this worlds glory , who haue their conuersations in heauen while they liue in the earth , where yet no man can iudge of a truely happy man. at yours , and to the rest of their honourable commaunds euer ready . iohn norden . to as many as long for true happinesse . it is not to be doubted , but that euery man that liueth , desireth to liue a happie life : but euery man taketh not the right course to be truly happy . for , as there is in euery man a double life , the one in this world , the other in another ; the one perishing , the other permanent : so are men carnally or diuinely qualified , and accordingly bend their indeuors , to visible , or inuisible things & are commonly most affected to things visibly seene , and sencibly felt , tasted , or heard . but as for inuisible things , few attaine to know them , much lesse to seeke them , least of all to enioy them . no , although their bodies bee ouerwhelmed with millions of maladies , & their minds , with cares , griefs , & infinite passions ; which nothing can cure , or releeue ; but some speciall inward spirituall working , yet seldome or neuer looke they vp aboue these earthly things ; but in whatsoeuer outward , or inward hard estate they are , they seeke helpe here below , if they finde it , they ascribe it , to the visible meanes and acknowledge them happie in finding it ; in sicknesse to finde a phisition to heale them , in pouertie to haue a friend to enrich them , is imputed happinesse : how much more happinesse were it then for a man neuer to be sicke , to be rich , to be glorious in the eyes of all men , to be reputed the wisest man in the world , and to enioy what his heart could thinke here ? would not all men admire this mans happinesse ? and would not all men desire , and couet to bee in his like estate ? and admit hee attaine vnto it , is this the happinesse he aymes at ? no , hee must haue peace and long life to enioy it , else the very consideration of death , and to forgoe this faigned happinesse would be vnto him as if a sword hung ouer his head by the haire of a horse taile ; euerie minute readie to fall on his head . alas , what shall a man then so much struggle and striue for the happinesse of this life , that consisteth onely of such things as the getting of them requires labour , somtimes lies ; the hauing of of them , enuie ; the keeping of them feare , and the losse of them sorrow ? which yet is not all : there must bee finally a redde rationem , an account ; a fearefull reckoning ; which , if men would dulie consider , in the time of their greatest supposed happinesse , it would make their hearts to tremble , and their knees to knock one against another like balteshars , for feare of the infelicitie to come . if then the greatest happinesse that man can attaine vnto in this life , be thus accompanied , where is that true happinesse , that absolute felicitie finally promised ? such a happinesse there is , but what it is , no man can declare it ; for the eye hath not seene it , the eare hath not heard , neither can it enter to mans heart , what god hath prepared , for those that loue him : but by examination of the chiefe things wherein man in this life can repute himselfe most happie , and comparing them with what things wee shall futurely enioy , it will appeare , that mans happinesse doth not onely consist in the enioying of good things , but in the freedome from euill things . the happiest man in this life hath causes of mourning , griefe and vexation of spirit , his life requireth labour , labour brings wearinesse ; wearinesse couets rest , and rest presupposeth the bodies infirmitie ; and consequently decay and death : and death precedeth eternall saluation , the happinesse of the soule and bodie , or damnation of both . this is the portion of all men mortall , how happie soeuer hee seeme to liue heere , where they haue hunger ; thirst ; heate and cold , want of things desired : and a thousand discontents ; from which wee can neuer bee freed , vntill wee come to our heauenly country , where christ is ready to receiue vs , where the holy angels and saints are euer expecting the increase of that heauēly cōpany , whose ioy and happinesse increaseth by the increase of sanctified soules , to accompanie them ; where the seruitude , which in this life oppresseth vs , shall bee turned into ioyfull libertie , where we shall haue no more cause of mourning , of sorrow , or griefe ; god himselfe will wipe away our teares , which the tribulations which we heere indure haue prouoked , death shall haue no more power ouer vs ; wee shall haue there no night , nor darkenesse ; we shall neede there neither sleepe , nor corporall sustinance ; wee shall be free from sicknesse ; we shall feare there no enuie , or malice of neighbours ; wee shall neither buy nor sell ; we shall neede neither gold nor siluer ; wee shall want no garments , to adorne and couer our base bodies , as heere wee need ; wee shall not be oppressed with the euills wherewith we are here infested ; but bee replenished and made rich in euery delightfull thing ; wee shall be there imbraced of our god , as his deere children ; our happinesse shall be so vnspeakeable , as it cannot be manifested here , what and how glorious it shall be there ; but we shal haue pleasure at gods right hand for euermore : if men therefore , that now delight themselues in the multitude of their riches ; in their siluer and gold ▪ and boast themselues of the greatnesse & largenesse of their possessions , of their magnificent mansions , of their rare iewels , the abundance of their plate , and sumptuous feasts , wherein they repose their felicitie and happinesse , did duely consider the shortnesse and inconstancie of these deceiuing v●nities , and other inferiours that delight themselues in all kindes of vices , would but call themselues to minde , what they lose by these false baytes of sathan ; they would cast their most precious things ouer-boord into the sea of contempt , as disdayning this worlds accounted best things , and their dearest sinnes , wherein they finde a kinde of counterfeit content , and felicitie , which shall bee futurely requited , with future infelicitie and horrour . happie then shall that man bee euen heere , ( seeme he neuer so vnhappie ) that for this pearle wil sell all his carnall and corporall delights , to buy such a precious purchase , and so permanent , which hee shall hold to himselfe for euer , freely without r●nt , without feare of forfeiture , and without any other mans claime : for euery man shall haue so competent a portion , as none shall couet another mans . the purchase in respect of the value is not deere . and the lord , of whom he shall hold it , will neuer expose his tennant , nor exact any seruile seruice at his hands , but such as shall bee vnto himselfe , more glorious and sweet , then the most honourable attendance of the greatest potentate of the world. hee that hath a heart to conceiue the least portion of this vnexpressible happinesse ; let him seeke it while hee hath time ; let him aske wisdome of him , that giueth it freely ; let him heare , and consider what comfortable words , and serious promises are spoken of in the scriptures , touching this happinesse by the prophets , by christ who is truth it selfe , and by his apostles , who beare witnesse of the same truth ; that so being ass●●ed of the certaintie of this happinesse to come ; hee may labour to attaine it , hungering and thirsting for it , with continuall prayer to him that giues it . yours in christian good will , i. n. to the zealous reader . thinke not the prayers contained in this little booke too ted●o●s , by reason of their length and pro●ixitie : for if thy heart be well prepared , thou wilt thinke it no burden to thy tongue & lips to speak vnto god ▪ short prayers in de●d , are most pleasing to them that vse prayers without ●eeling , more for custome , then comfort . a truely 〈…〉 man is not onely not wearie in prayer ▪ but the longer hee prayeth , with the more fe●uency he prayeth ; and the more ferue●t , the more pleasing vnto god. pray therefore alwayes in all manner prayer and supplication in the 〈◊〉 , ( as long as gods holy spirit 〈…〉 spirit ) and watch thereunto with all perseuerance ( without wauering or wearinesse : ) and so shall thy prayers be acceptable to god , and true comfort to thy selfe . this is the way , walk in it . a helpe to happinesse . a premeditation or consultation , what are the best things , men in this life should principally ayme at , to attaine vnto highest happinesse ; which are , hearing the word , and faithfull prayer . every man by nature hath in himselfe a desire of the best things , and in heart wisheth , and endeauoureth to obtaine them , wherin euery man hath his priuate and peculiar affection , according to his inward qualification . but as nature and grace , mans corruption and gods holy spirit doe differ in euill and good so doe mens desires differ in choyce of things , yet all seem to tend to the attaining of the things they conceiue to be best , and they are such as may giue them the content they ayme at , which they account happinesse . and the most of men in stead of true happinesse , desire and seeke things not only , not best , but meerely hurtfull : things subiect ●o the outward senses , which are often deceiuing , taking that for best that is to bee abandoned , and reiecting that which is to bee chiefly imbraced as truest happinesse . the best things are such as the eye sees not , the mouth tasteth not , the handes h●ndle not , neither are they subiect to natures vnderstanding : for the things wee see , touch , or taste , haue neither true goodnes , such as to giue a man best content , nor continuance to tarry with them ; and therfore are but shadowes of seeming happinesse , which by experience are found fickle and vanishing beautie , health of the body , riches , honour , high office , long life , delights & carnall pleasures , humane wisdom , and naturall literature , are things much esteemed . but what happinesse is there in any of these ? beautie decayes , health impayreth , riches vanish , honour is enuied , offices dangerous , long life a burden , humane wisdome foolishnesse , naturall learning , a puffe of vaine glory . wee may therefore conclude , that if a man haue all the former seeming contentments , yet may he not be happie for euery of them drawes with it , as many disasters , as variable accidents , & as many peeuish passions of the minde , which draw him into as many calamities and miseries . and therefore doth no truely wise man thinke , that these are worthy the name of happinesse , for then had many heathens attained vnto that best . but true happinesse consisteth onely in the enioying of gods graces , and spirituall blessings , which carnall men , who enioy onely the former , haue not : but are possest with an erronious opinion of those things which seeme best , rather by an implicite conceit , following ▪ and allowing that for happinesse whi●h the most hold so ; and to attaine the same , they vse all meanes , labours , and endlesse trauailes to get that , which indeed is not of the world to be had ; no maruell then they finde it not , and yet perswade themselues , they haue in some measure what they desire , euery man in his peculiar affection , and well may it bee sayd in some measure , for that in what measure soeuer they haue , that they craue , yet they want the fulnesse of what they desire : and therefore can there be no full content , for where there is wanting some thing , the want of the thing desired , is a kinde of ineuitable miserie , and distraction of the minde . these things duely considered , a kinde of voluntarie blindenesse , or rather desperate madnesse seemeth to appeare in the most , who contrarie to the aduice of the apostle ( that willeth to vse this world as if wee vsed it not ) vse onely this world and the vaine pleasures of the same , as if they perswaded themselues , that either they shall euer remaine here , or that after this , there will be no other being whereas the contrarie is most apparent , for this world passeth away and the glorie thereof , and therefore should we so liue , as only to passe thorow it , as the jsralites thorow the red-sea ; that we may arriue in heauēly canaan , the place of true felicitie , happinesse and absolute content in deed : for the greatest pleasures and deerest delights that this world can yeeld , are like the vnsauorie waters of asphaltis , or the sea of sodome , whereof who so drinketh , infatuateth or dieth instantly : and yet wee see , that hee is accounted the happiest man that is euen drunke with this worlds vanities . therefore doe the truely wise passe by them , as it were disdayning to stoope to such deceiuing alurements stopping their eares with vlisses , least these forbidden vanities should inchant them and with their seeming sweet infecting harmony , draw them to the gulfe of perdition ; for the vanities of this world bewitch the mindes of carnall men , who though they reade and heare their danger , it takes no impression in their obdurate hearts : they reade seldome , and heare , and vnderstand not ; they yet know too much of that wherof the practice doth shew they are not wise to saluation , which indeed is , that absolute happinesse , that the truely wise doe onely seeke ; knowing that it auayleth them not , to gaine the whole world , and to take all the pleasures and delights of the same , & to lose their owne soules . the best thing then , that we are to seeke to be happy , is to be assured in this life of the kingdome of god , and our saluation to come , and to labour for the righteousnesse thereof ; for if worldly men take so much paines for the getting of the vanishing things of this world , counterfeit happinesse , it may well be imputed , not onely as a shame vnto vs , but a iudgement vpon vs , if wee neglect , the absolute best thing , the saluation of our soules . and therefore saint paul exhorts vs to the studie of righteousnesse and hatred of sinne , the contrary ends of both being set before vs ; namely as touching sinne , wherein the best man hath once defiled himselfe , how much more the wicked ? what fruit had they in it ? onely shame , and griefe , and in the end death eternall , without repentance , therefore it behooueth vs now to cast off sinne , the vanities of the world , the lusts of the flesh , the pride of life , to which things whosoeuer is , or hath beene seruant , while he liueth therein is free from righteousnesse : but now let vs seeke to bee freed from the seruitude of sinne . and to become seruants vnto god , so shall wee haue our fruit in holinesse , and in the end euerlasting life , which is the gift of god through iesus christ , which is the greatest happinesse that we can desire or attaine vnto , either in this life , or that which is to come ; for the obtayning whereof , euery christian is to be carefull to auoide the vanities of this world , and the seruice of sinne in the same , indeuoring to become the seruant of god , which consisteth in an holy and heauenly conuersation here , to which is required , the due and diligent hearing of god in his word : and the true practise of the same , and faithfull prayer to him . by these two rules rightly obserued , a man becomes by acceptation perfect , and by imputation iust . to attaine vnto this degree of perfection and happinesse , it lyeth not in our owne powre ; wee cannot heare without the word preached , and none that heareth vnderstandeth ; but he whose eares the lord openeth . carnall men may heare indeed , but not profit by hearing , vnlesse god open also their hearts , as hee did the heart of lydia , for both the word , hearing , vnderstanding and practise are all the gifts of god. prayer also is the gift of god , so is gods spirit , by whom wee pray , and faith in which we pray ; and the assurance , to obtaine that for which wee pray . how many men yet are there of conceit , that they can pray when they list , and how they list ? as if earnest and truely cordiall prayer , were as familiar with them , as to tell a tale : liplabour babling indeed , is as easie , as to speake any thing else . but this kinde of saying prayers , is not indeed prayer , but prattle , a mocking of god , and hee deceiueth himselfe , that so speaketh prayers . a great man would take scorne to haue a tale told him , when hee that tells it speakes he knowes not what , his minde being vpon some other matter , will god then accept of those prayers , which onely are from the lippes , when the heart thinks of nothing lesse , then what the mouth speaketh ? their words may bee the words of holy prayer indeed , but if the heart consent not , nay , if the minde , the will and affections , and the vnderstanding agree not with the mouth , though the words bee good , the prayer is counterfeit . true and feruent , faithfull and feeling prayer , will easily bee diserned from cold and counterfeit , for whereas a man may fluently without stoppe or stagger , powre forth many and good words , either by heart or booke , thinking that god hath enough , if hee haue many and good words , he cannot but acknowledge that he doth but flatter god , & so commits sinne , instead of a sacrifice ; but the prayer that pleaseth god , and profits a mans selfe , comes from the heart to the lippes , or the heart it selfe , sighes and groanes vnto god , in such vehemencie of spirit , as if not with outward teares , yet doth the heart rent it selfe within , through the feruencie of zeale , and power of a liuely faith , which kinde of prayer is effectuall , and pleasing to god it behooueth therefore euery man to be warie how hee prayeth , least hee offer the sacrifice of fooles , and so instead of being heard , to his comfort , hee be reiected with shame . prayer consisteth not in the motion of the tongue , onely which is proper as well to the wicked as to the godly : but prayer is a diuine exercise of a sanctified heart and therefore before we presume to approch into the presence of god with our petition , we must duely and reuerently consider , to whom we speake , what we speake , and how we speake ; wherein we may not consult with our owne fantasies , and so vnsanctifiedly , to rush vpon the holy throne of iehouah , but with the word of god , wherein is layde downe the persons , to whom , the manner , how , and the things for what we should pray . these things being vnderstood , it behooueth vs also to looke into our selues , whether this great worke of diuine prayer bee within the compasse of our owne vnderstanding , what to pray for . saint paul was a man diuinely qualified , and yet hee accounteth himselfe of the number of them that know not what to pray , as hee ought : what then ? should wee not pray at all , because wee know not how , or what to pray as we ought ? god forbid , wee haue a promise that the spirit of god shall helpe our infirmities , and shall make request for vs vnto god. how then can our prayers but bee heard and answered , seeing they proceed from gods own spirit , that dwelleth in vs ? the truely faithfull in deed haue a promise , that if they open their mouthes , god will hil them and what is it but to assist them in their prayers ? and therefore not euery one that seemeth to pray , prayeth in the spirit , yet this promise may also appertaine vnto , and in time , be felt of them that yet want him . therefore , let euery man indeuour to be assured , that the spirit of god is in him , which hee shall finde by the feruencie of his heart in prayer ; although he be not at all times a like powerfull in vs , but retires himselfe for a time , to make vs to acknowledge the want of him , and to thirst the more eagerly for his presence againe , which euery faithfull soule exercised in this diuine dutie , apparently apprehendeth ; for the spirit by degrees , as it were , mooueth our dull spirits , and at length sheweth himselfe strong and powerfull in vs , for when we finde a will , and an inclination to pray , though wee be dull , not able to open our mouthes , if we continue in desire , lifting vp our hearts to god ; wee shall feele , and that sensibly the spirit , to beginne to worke and to touch our hearts , that at length , we shall , not onely bee able to speake with our tongues , but the same spirit will frame such an holy forme of words , that of our selues , wee were-neuer able to vtter : which i confesse to the praise of god , i haue found by most comfortable experience , and therfore to my more effectuall motiue , i haue framed by the ayde of the same spirit , this meditation and prayer following , which may bee also vnto others , that delight in this holy exercise , some meane to suppresse their dulnesse , and to stirre vp their affections to an vnexpressible zeale . a motiue to a prayer against the tentations of sathan , who alwaies endeauoureth the hinderance of prayer , and all other diuine and holy exercises in the children of god , wherby their happinesse may bee made certaine . it is impossible that any man , be he neuer so deuout and religious , that takes any action in hand , tending either to gods glory , or his owne soules saluation , that can p●rforme it ; but that sathan , that malicious enemy of mans saluation , will endeauour to peruert it , or altogether to hinder it . as when iehoshua the high priest was standing before the lord to pray , sathan stood at his right hand to resist him , zach 3.1 . and therefore shall any man thinke that though he be strong in faith , and feruent in zeale to pray vnto god , for any holy and heauenly gift , that he shall haue no opposition by this ougly dragon , and subtill inuisible serpent ? nay , the more faithfull , the more zealous , and the more strong a man seemeth , ( or indeed is ) in any holy and diuine exercise ; so much the more mad and malicious is sathan to oppose him , especially when he betaketh himselfe to holy prayer , whereof no true child of god is , or can be ignorant : he cannot but find that sathan , thogh vnseene , standeth at his right hand , at his elbow , laying before the eye of his mind , infinite idle and vnholy thoughts , not to be nūbred or declared ; either to peruert or vtterly to hinder his faith & zeale ; & that sometimes with seeming ( though counterfeit ) diuine thoughts . as when , in the mayd , he spake ( seeming commendably ) crying of paul and other apostles , saying , these men are the seruants of the most high god , which shew vnto you the way of saluation , act 16.16 17. but what intended he by this his flattery ? onely to hinder paul & the rest from prayer , a worke that offends him most , and makes vs most happy . therefore when he flattereth a man most , as perswading him that hee hath graces and holy giftes enough : hee needs seeke no more of god , he may saue his labor of praying ; he may take his case and betake himselfe to his wonted worldly affaires ; he needs not bee so curious in reading the word , or hearing sermons , he hath knowledge sufficient , and in the right way to happines , and may take more pleasure and delight in many other things to his better content . and thus are too many ouermuch lulled asleepe by these most dangerous inchantments of sathan , especially when he coueteth to deceiue by his crafty vndermining men , vnder his counterfet shew of being an angell of light . hauing then such a dangerous enemy , more malicious then the red dragon , more wi●y and subtill then the crooked serpent , and more strong then the roaring lyon. we had need to craue wisedome , to preuent his subtilties , and strength to withstand his forces : for being ignorāt of his stratagems , and weake to encounter his malice , we can neither speake vnto god in our prayers , which are the principall weapons to wound , and put backe the force of this enemy , nor with true desire , attentiue eare , a feeling heart , constant resolution , & firme faith , heare god spea●e vnto vs by his holy messengers and ministers , the life of our soules , and truest happinesse . it behoueth vs therefore to labour , to haue the eyes of our minds inlightned , and to be filled with all spirituall prudence and wisdome , that wee may bee able to discouer his deceiuing intisements , to auoyd h●s forged ●la●teries , and to withstand his deadly tentations : let vs indeauor by continuall prayer to god , that in vs may be created and confirmed a strong and liuely faith , p●rfect and constant zeale to serue the liuing god , and an holy iealousie ouer our selues , lest sathan cir●umuent vs with his secret and subtill intisements , in stealing away our mindes , and estranging our thoughts from heauen and heauenly things , from god in christ , in our holy meditations and prayers . a prayer for gods holy assistance , against sathan , who indeauoureth to hinder our most godly prayers , fit to bee said in all tentations . o holy , mercifull , louing , and most powerfull lord god , who sittest in the heauens , and extendest thy power ouer all the powers in heauen & earth , who hast the rule and absolute gouernment of all thy creatures ; and to whom all principalities , powers , angels , and spirits doe obey : consider , i humbly pray thee , the malignity and malice of that reprobate infernall spirit , that falsely pretendeth dominion in the earth , and in the ayre , and how he enuieth and opposeth , as much as in him is , euery good dutie and seruice which thy dearest children owe and endeauour to performe vnto thee ; and aboue all other duties , tending to thine owne glory , and mans saluation , he seeketh to hinder none , with more bitter violence , with greater enuy , & more wicked and subtill wiles , then this of diuine prayer , and endeauoreth to draw thine owne dearest children into manifold sinnes . but lord , as thou hast commaunded vs to call vpon thine holy name , to pray vnto thee for faith , repentance , obedience , and other graces and blessings : so according to thine holy ordinance , i fall downe prostrate vpon the knees of mine vnfayned heart , praying thee to prepare mee to this holy dutie , thou sayest , open thy mouth , and i will fill it . o lord open thou my mouth , and fill it with heauenly words , furnish and fill my heart with a strong , powerful , and liuely faith , constant and firme obedience , that without wauering , and straying thoughts , i may at this time make my prayers & supplications vnto thee , through thy spirit . and thou , o inuincible lyon of the tribe of iudah stand vp for me , against my most mortall and most malicious enemy , satan , who among his own is strong and powerfull , but where thou my captaine christ iesus appearest , he is weake , he cannot enter the house where thou dwellest . o fortifie therfore , o lord , and barre vp the doore of my soule , that hee enter not , nor preuaile against it with the fire of his tentations . lord thou knowest , hee is enemie to thee , how much more vnto mee ? hee tempted thee , but preuayled not , but his tentations flesh and blood cannot withstand . therefore arme thou me against him , with heauenly weapons , and hee shall neither stoppe nor hinder mine intended prayers , as he desireth and laboureth to doe . let my spirit , o lord , bee strongly assisted by thy spirit , and my prayers shall be faithfull , my heart shall entertaine no wandering , wauering , vnholy , or prophane thoughts , euill cogitations , or wicked motions , though i bee an vnholy lumpe of my selfe by nature , prompt and more ready to thinke , or doe euill then good : yet by thy grace , satan shall slie , sinne shall die , and thy spirit shall be liuely in mee , and my prayers powerfull and effectuall to thee in my mediator christ iesus . o let thy heauenly helpe , lord , in iesus christ descend into all the powers and parts of my soule and body , that in speaking vnto thee , i may feele the worke and operation of thy grace so sufficient in my heart , that i may obtaine a victorious conquest ouer satan , sinne and mine owne corruptions , and bee assured , through christ iesus my sauiour , to bee either freed from his preuayling tentations , or to bee able to resist them ; that all my prayers at all times may bee such , as thou maist fatherly accept them in thy beloued sonnes mediation for mee , howsoeuer weake and imperfect they bee in respect of my selfe , who am full of imperfections , which i humbly pray thee to grant for his sake , who hath conquered him , that couets my finall destruction . amen . lord euermore strengthen and increase my faith in iesus christ. a meditation or motiue , when wee are dull to pray , a most necessary preparatiue , to prayer . as it is my griefe , o lord , to consider the hardnesse of my heart , my faintnesse and dulnesse to pray : so can i not but comfort my selfe , in the consideration of thy great mercie towards mee , in often remouing my dulnesse , and in steed thereof , to giue mee thy holy spirit , and by him power effectually , to call vpon thy holy name , which effectuall fauour of thine , i haue oftentimes found and felt , when i haue had an inward motion , tending to a desire to pray , and yet no power or ablenesse to open my mouth , or aptnesse to mooue my tongue , which hath caused mee many times to thinke that thou my god , hast beene angry with me , and in that thou hast with-holden thy grace so long , that thou hadst forsaken me . so that i haue bee●e info●ced oftentimes to keepe silence , when i would haue prayed , and to close my lippes , when i would haue spoken . thus good father haue i beene many times , as i am presently troubled , and inwardly greeued , euen in my soule , at the hardnesse of my heart , and dulnesse of my spirit . and yet at length i haue felt as it were the fire of feruent zeale so inflaming my heart , as i haue suddenly spoken with my tongue , i haue prayed vnto thee , and thou hast heard me . this holy and heauenly worke of diuine prayer , i finde to bee farre from mine , or the best mans owne power ▪ it is the onely worke of thine owne spirit , which i haue many times formerly discerned , for when i haue beene most dull , and most vnapt to pray , thou , euen then , euen in my silent musing , and meditation hast enabled mee , to breake forth into words , through faith , which haue pierced the very heauen of heauens , euen vnto the throne of thy great maiesty , where christ my mediator stands at thy right hand , presenting in my behalfe , my weake petitions euen in his owne name ; and obtayneth mine humble desires , according to thine owne will which worketh bet●er things for mee , then i can wish or will. i am not therefore discouraged , good father , thogh i seeme dull in spirit , and as it were cleane destitute of faith , for i know thy guifts are without repentance , and though i feele not this heauenly worke of thy holy spirit , at all times a like in mee : yet doe i assure me , hee is in mee , and will worke againe , the same heauenly effects , for where thy blessed spirit hath once taken habitation ; and once sanctified the soule , that soule is so effectually possessed by that ●pirit , and that spirit so possesseth that soule ; that he may be assured , neuer to bee absolutely dispossest of the same , howsoeuer hee may for a time seeme absent . it is but to mooue mee to seeke him , finding the want of him , to long for him . though therefore deare father , my heart bee hard by nature , and my spirit d●ll to euery holy and heauenly dutie , so that i cannot outwardly vtter , what i inwardly conc●iue and desire , with such earnestnesse and feruencie of spirit , as i would ; but weakly and coldly : yet doe i assure my selfe , that thou considerest mine inward desires , and hearest my most secret sighes , as plainely , as if i cryed vocally and aloud vnto thee . i cannot therefore but confidētly assure my selfe , that according to thy promise thou wilt heare and consider , that i hunger and thirst for thy grace , that my dulnesse being remooued , i may conceiue in my heart , and frame with my lippes mine humble petitions , which thou hast promised to heare , especially such as thine owne spirit composeth in mee . deny not therefore good father , thy holy spirit to me , that faithfully craue him onely to be enabled effectually to pray vnto thee : for thou hearest not the best man , nor the best ma●s best prayers , for his , or his prayers sake ; but for thy best beloued so●nes sake , and such onely prayers as proceed from thine owne spirit . fulfill therefore good father , all my godly desires , through christ iesus . amen . let vs pray , that wee may pray . a prayer to god for the helpe of his holy spirit , and other blessings , spirituall and corporall ; comprehending the most needfull blessings , fit at all times for all men to bee desired . gracious lord god , and most louing in iesus christ , thou hast of thine owne free fauour , willed all men , in all their troubles , dangers , and wants of spirituall and corporall things to come vnto thee , to aske in the name of thy sonne , and they shall receiue whatsoeuer they faithfully pray for , to seeke helpe of thee , and they shall finde it , in due and conuenient time , to knocke and they shall be admitted into thy holy presence . but good father , as thou hast thus commanded me , worke in me power , truely to performe what thou commandest ; to pray , i am of my selfe dull ; to seeke , i am by nature blinde ; & to knock , i am weake ; and therefore thou seemest to command things to mee impossible to be effectually performed : say therefore vnto mee , and performe it , namely that thy spirit may bee a sufficient helpe vnto me . thou well knowest mine insufficiencie lord , for i cannot of my selfe thinke a good thought , how then can i of my selfe , pray and obtaine , seeke , and finde what i want , or knock , and bee heard . this sacred vertue none by nature hath , it is of thine owne free grace , and they onely to whom thou vouchsafest thine owne spirit , to helpe their weakenesse , such in deed can faithfully aske , such can dilligently seeke , and constantly knock , they onely obtaine what they aske , they finde what they seeke , and they are heard and admitted into thy presence when they knock . oh! admit me lord into the number of them , to whom thou hast vouchsafed this blessed priuiledge , for they belong onely to the truely faithfull , to such as thou hast chosen of thine owne purpose , whom thou hast made fit to aske , apt to seeke , and constant to knock . apt i am to aske many things , because i want manie , and i know thou art able , and willing to grant euery good thing . but i am ignorant so to aske , as i may obtaine , for i know not what to aske as i ought , and therefore though i often aske , i receiue not , because i aske amisse ; tending my prayers rather to the obtayning of carnall , then spirituall and heauenly riches , and finde them not ; because thou seest the granting of them , rather hurtfull then profitable vnto me . send therefore deare father , send downe thine holy spirit , who onely knoweth how , and for what to pray , though i bee ignorant of , hee knoweth thy will , though i bee weake , he is powerfull ; and though i be corrupt , he is holy , as thou art holy : ●ee onely knoweth my wants , and how they may bee supplied . therfore none but he lord can make my petitions effectuall , none but he can speake for me , with me , and in me . good father denie him not vnto me , leaue mee not destitute of his helpe . when he commeth , he shall teach mee all things , fit for mee to learne , hee will prompt , and tell mee what is fit for me to aske , he will prepare my heart , hee will rectifie mine affections , he will abandon my darkenesse , deadnesse and dulnesse , he will vntie my faultring tongue , and open my closed lippes , hee will inlarge my knowledge , and increase my faith . if i pray without the helpe of this thy blessed spirit , i doe but vtter a bare voyce , o lord , which cannot come into thy presence , nor returne any comfort to mine owne soule , but speaking in and by him , i shall assuredly bee heard , for when i pray sinceerely and effectually in deed , it proceedeth not from mee , but from thine owne spirit that speaketh in mee , and beareth the greatest burden of my prayers , though the words passe thorow my lippes , they are not mine , but his . holy father , euer louing ; louing in iesus christ , inkindle mine inward godly desires , through the heauenly heate of that sacred fire , touch my tongue , with that celestiall cole from thine alter , then shall my heart be prepared ; then shall my lippes be opened , then shall i speake with my tongue , according to the meaning of thine owne spirit ; then shall mine vnderstanding be inlarged , then shall i app●ehend thy mercie , and fully enioy thy fauour in christ my redeemer ; then shall i finde and feele in my heart , an assured testimony , that my prayers are come vp into thy presence , then shall my guilty conscience , burdened with sinne be eased ; and all my wants spirituall and corporall , outward and inward , bee fully and timely supplied , and all my feare bee remooued ; and all things , howsoeuer seeming contrary , shall worke together , yea together , to my perpetuall peace and comfort in thee . then shall i receiue in this corrupt and weake vessell of dust , the image of my redeemer ; bring forth the fruits of his kingdome , and euen here , feele and be assured , to bee sealed vp in the number of thine elect saints ; and enioy the glorie of that future kingdome in full , which heere i partake and know but in part , according to that measure of knowledge which it hath pleased thee , through thy holy spirit to reueale vnto mee , in this mortality , where yet i finde the merits of my redeemer preuayling , to the washing away of my sinnes . i heare his voyce , and heere desire to follow him , and to obey thee in him , submitting my selfe to vndergoe whatsoeuer crosse for his sake , as hee endured the death of the crosse for mine ; euermore looking for , & longing to be dissolued , freed from this worlds vanities , and to bee partaker of the glory , which by his death , hee hath purchased , for all that in faith , and holy desire ; looke for his second comming : for which all that are guided by that thy sacred spirit , inwardly and dayly cry , come lord iesus , come quickly , and end these dayes of sinne . in the meane time , thou knowest louing father , that i am inforced to bee combred about manie things of fa●re inferiour condition , following the things of my worldly calling , which much hinder mee in the performance of better things , and which often hinder the liuely working of thy holy spirit in me . i am much and often oppressed with the strength of mine owne inherent corruption , often assayled by that my deadly enemie satan ; who seeketh by all meanes to stop the course of thy spirit in mee . but thy grace is sufficient to preuent him for me . thou knowest also deare father , that i am much and often afflicted heere , and stand subiect to many and seuerall tryals , as to sicknesse of the body , danger of the decay and losse of my limbes , and the vertue and vse of my senses , vnto pouertie , enimies , and persecution for the constant profession of thy sincere religion , vnder the burden and feare of these ineuitable miseries , i should faint , but that i know thee and whome thou hast sent iesus christ , and haue the assistance of thy blessed spirit , testifying vnto my spirit , that thou art the whole and sole disposer of all these , and that all things worke together for the comfort of all that loue thee , knowing and being assured of thy presence and prouidence , i will not feare whatsoeuer befall mee ; for all troubles , crosses and miseries , i finde to bee but holesome medecines , tempered and gently prepared by thine owne hand for the cure and preseruation of my sicke and sinnefull soule , from eternall death . i humbly therfore , deare father , pray thee , so to moderate my troubles and afflictions , as by the helpe and aide of thy holy spirit , i may with patience and an heauenly kinde of alacrity vndergoe them . and according to thy good pleasure continue the health of my body , the vse of my senses & limbs , peace with thee my god and with all men as becommeth mee , still guided by thy spirit , that i abuse none of thy blessings , through 〈◊〉 corruptions . and while i liue here in this earthly pilgrimage , as a stranger , vouchsafe me , with thy heauenly spirit to giue mee a competent portion to sustaine me , and those whom thou hast cōmitted vnto my charge , both in spirituall and corporall sustinance . let not too heauie tentations ouer-presse me , let too much want , and too heauy crosses ouer-afflict me , but lay vpon mee what thou wilt , and neuer take from me thy holy spirit , so shal i be able to beare what soeuer thou thinkest fit to be laid vpon me ; for by the strength of thy preuayling spirit , i shall vndergo what thou in loue ( as indeed it is ) shalt lay vpon me . by promise thou carest for me , and hast willed mee to cast my care vpon thee , which i haue done euer since it pleased thee to reueale thy selfe vnto mee in thy beloued son : and thou hast not deceiued me ; for i haue euer found thee true , in performing whatsoeuer thou hast promised , euen in sending that comforter , who hath euer assisted mee in reuealing thy son , in whō thy continual fauour i haue euer found most certaine , secret , & sweet , so enabling me to speake vnto thee , as when i haue offended thee by my sinnes , i haue felt the pardon of them in my conscience by the blood of that lambe , testified vnto mee by thy blessing and sanctifying spirit . when i haue been sicke , thou hast healed me ; i haue been in mortall danger , and thou hast preserued me ; i haue had enemies , and thou hast defended mee ; and often haue i been in distresse and want , and thou hast without my desire or desert plentifully releeued mee : yea lord , thou hast giuen when and what i haue not asked ; thou camest and soughtest mee first , lord , i sought not thee : thou aboue all shewedst thy selfe most louing vnto me , in sending me thy heauenly spirit , without whose ayd i could neither aske nor receiue , i could neither seeke nor find comfort ; neither could i knock , or deserue to enter into thy fauour . by his presence i haue felt the fulnes of ioy and gladnesse : and therefore as thou hast graciously begun , lord , so continue thy grace in mee , and thy loue towards me alwayes , in all places , among al men , in all my labours , iournies , and lawfull and godly endeauors , for thou hast commaunded mee while i liue ●eere , not to rest idle , but to bee doing that which is good . thou hast giuen mee a calling , wherin without thy blessing i may labour , and yet lacke ; i may ayme by good intent , and yet erre , without the gracious direction of thy spirit : i am ignorant of , and dull to performe that which may bee either well pleasing vnto thee , or truly profitable to my self . but by the blessing of thy holy spirit , i shall please thee in christ , who pleaseth thee for mee ; and then whatsoeuer i thinke , speak , or doe , shall prosper , and yeeld mee supply in all my wants both spirituall , and corporal , and that from day to day , which by thine owne promise shall be sufficient for the day . o holy and heauenly father , hold me euer in thine ●bedience , shelter me vnder ●he shaddow of thy protecting wings , stop the whole course of sinne in mee , and continue thine holy spirit euermore in me , that he being my guide in all mine actions , i may finish the course of this my pilgrimage in all sinceritie , sanctitie , and safetie , and in the end obtain the glory which thy sonne my sauiour hath purchased for mee by the shedding of his blood vpon the crosse ; and that euermore while i liue , i may hunger and thirst for righteousnesse , vntill i become a perfect man in christ iesus , that leauing this mortall life , i may ioyfully enter into that euerlasting rest , amen , amen in christ my hope , my strength , and my assured and faithfull redeemer . lord euermore increase and confirme my faith , and continue that holy spirit in mee . a motiue to begin the day with prayer . it is a dutie not so much required by god , for his owne sake of vs , as necessary and profitable for our selues to begin the morning with thanksgiuing and prayer . the first , god requireth of vs , as due vnto him , for preseruing vs , and giuing vs rest , and sleepe , and safetie the night past . the second , namely prayer , most necessary for our selues : for without the helpe , fauour , power , protection , and prouidence of god , wee can expect no comfort , or safetie , or good successe the day following ; wherein doe lye hidden many dangers of our bodies , many bayts , allurements , and tentations of sathan , the world , and our owne corruption , for our soules , much weaknesse and ignorance in our selues , to performe the works of our owne callings , besides ill successe in our labours without his blessing . and shall we think that god will giue a blessing to our labours , safetie to our persons , or defence from these spirituall enemies , vnlesse we recommend our selues to him in the name of his sonne ? no , no , we may not flatter our selues , that because we are lustie and strong , our senses good , & our wit and vnderstanding quick , we may goe from bed to businesse , and walke in our owne wayes vntill the euening , either forgetting or neglecting god , who with-holding his help and hand , infinite are the dangers wee are subiect vnto , both spirituall and corporall . therefore looke vp , powre out thy p●ayers as a sweet morning sacrifice to god in the name of christ ; and then goe on thy lawfull occasions and prosper . and for want of thine own abilitie to discouer thine owne necessities , and to craue gods blessings , and to declare thy thankefulnesse , vse the helpe of the labours of such as haue framed prayer for this holy purpose . or this , howsoeuer , weake prayer following , wherein thou mayst finde comfort , and so with inward ioy thou maist from day to day , the more cheerefully follow thy vocation . a prayer fit to be vsed euery morning . o my god , my god , and my most louing father , in thy best beloued christ iesus , i yeeld thee vnfained thankes , for thy wonderfull mercies and vndeserued fauors , vouchsafed vnto mee all my life , and especially for electing , creating , and redeeming mee , and for all other thine vnspeakeable fauours from time to time bestowed vpon mee , touching my corporall comfort , which i neither can expresse with tongue , nor conceiue with my heart . accept i humbly beseech the merrits of thy sonne , and his obedience in stead of my thankfulnesse : for i am corrupt , and sinnefull , not worthy to take thy glorious name into my mouth , nor to heare that sacred word from thine , i am dull in hearing thee speake vnto mee , and slower in practise of the good things thou commandest , but prone and apt to doe the contrarie : such is my wretched condition , that what i should doe in answer of thy will , i cannot doe it . but what thou forbiddest , i cannot but doe it . a wretched creature , deare father , i am by nature ; yet grieued in heart , that i am thus yoked , that when i would serue thee , i finde a law in my members rebelling against thy spirituall working in mee , and am cast downe in my spirit , finding so strong an enemy in mine owne flesh , that still fighteth against thy grace working in me , striuing to hinder euery good and holy motion arising of thy spirit : so that when i would doe good , euill is present with me : when i would pray , dulnesse and drowsinesse , nay ( to my shame o lord meere infidelity ) , seemeth so to possesse my heart , that i cannot open my mouth vnto thee . thou giuest mee many occasions , through the infinite tokens of thy loue , to mooue mee to thankefulnesse , and yet i rest vnthankefull ; i feele also in my selfe as many occasions , through mine owne corruption and wants , to hūble my selfe before thee in prayer ; & yet i rest , often-times altogether mute ▪ and can neither pray , nor be sufficiently thankefull . the comforts , which thou daylie and hourely vouchsafest mee , i receiue and enioy : yet doe i not shew my selfe , so forward to acknowledge these thy mercies , as i am ready to receiue them . they are infinite , my selfe not worthy the least of them : and such is thy loue , and fatherly prouidence ouer mee ; that euery day and euery night , and euerie minute in them , doe testifie vnto mee , that thou art euer my mightie god in defending mee from dangers , and my most louing father in cōtinually supplying all my wants . thou mayst lord iustly with-hold from mee my food in the day , and my rest in the night , because in the day i neglect to serue thee , and in the night i forget to call vpon thee . thou canst not but obserue , that i haue not so thought and meditated of thy louing kindenesse , and mine owne dangers this night , as to affoord the least breach of my sleepe to thanke thee . i layde me downe , i haue slept my sleepe , and by thy power risen againe . o that mine vprising from my sleepe , might through thy grace , worke mine vprising from my sleepe in sinne . gracious god and full of loue , grant me thy loue , that i may render thee loue , which i confesse deserueth not the name of loue in comparison of thine , though for thy loue i should giue my body to be burned , yet such is thy mercie , that thou acceptest the least mite of true obedience , as a great measure of my loue , so full of humane and spirituall infirmities , which haue ouerspread as thou knowest , all-offending adams issue . holy father , i know thee , and whom thou hast sent , iesus christ , hee it is that hath taken away that heauie burden of my corruption , by his most perfect righteousnesse , and the guilt and punishment of my transgressions , by his owne al-sufficient sufferings : therefore , though i be slack in thankfulnesse , for thy blessings and fauours , formerly bestowed vpon mee . let mee euen this morning , as i newly enter into the light of the day ; so by thy grace , grant lord , that i may enter into the light of new and sincere knowledge and obedience . humbly praying thee , to bee vnto mee this day following , a god to preserue , a captaine to defend mee , a light to guide me , and a louing father to releeue me . let thy blessings bee plentifully powred vpon mee , let heauenly knowledge abound in mee , let faith more and more increase and be strengthened in me , and the power of sin and satan more & more be weakened in mee . so shall mine obedience towards thee my god , more and more appeare in mee , and then shall all that i take in hand this day , and at all times prosper , which grant good father in iesus christ sake . amen . lord increase my saith this day and euer . a motiue to prayer before a man goes to bed . it is commonly obserued , that hee that forgets to giue god thankes , when hee beginnes the day , for the rest and saftie in the night past , will not be well disposed , to commend himselfe to god , when hee goes to rest in the night : yet is the night the most dangerous time , when darkenesse ouer shadowes the house , wherein wee sleepe , and when our eyes are shut vp by the drowsinesse of our spirits ; what comfort can there then appeare ? though wee may lie downe in some artificiall light , wee are suddenly be cloud●d with naturall darkenesse , wherein all that intend wicked and secret mischiefes , are most apt to attempt most dangerous plots vpon such as are secure without god : and satan himselfe findeth the darkenesse of the night the fittest time to present vnto our wandring thoughts some euill imaginations : our mindes , being then at seeming quiet , free from externall obiects . and what that malignant enimie suggesteth in darkenesse , the man , not hauing faith and the feare of god , longeth for the light , to put that euill in practise , that satan hath in the darke mooued him vnto . besides , we see by dayly experience , that many haue layd themselues downe to rest in the night , in seeming safty , that could not say with dauid , j rose againe in safetie , for the lord sustained me , for some haue beene preu●nted by sudden death , some by sickenesse ; so that if the lord sustaine vs not , if hee defend vs not , if hee watch not ouer vs , if his angels garde vs not , especially in the night ; wee cannot but be subiect , to manie ineuitable perils . and how can wee thinke to enioy quiet & rest in safty , if we cal not vpon him , that is our keeper and the giuer of rest , sleepe and health ? for where god is not in the minde , there are the thoughts wandring vpon things offensiue to god , pleasing to satan , hurtfull to our soules , and distempering the body , which in a moment , may seperate the vnprepared soule from the wretched body . what and how diff●rs the man , that lies downe to sleepe not calling vpon god , from brute creatures , which couet and take there rest and sleepe as man , and rise vp to feed ? should reasonable man so neerely resemble vnreasonable creatures ? ( who in their kinde praise god ) and man to dishonour him by vsurping the benefit of rest and sleepe , without acknowledging them his owne gifts ? and how can he acknowledge them his gifts without thankesgiuing vnto him for them , and prayer to him to enioy them ? let no man be so stupid , sottish , and bruitish , as to goe to his rest without recommending himselfe to god , his body , his soule , and all that hee poss●ss●th : for it is hee onely that keepeth israel , namely , all that feare him ; hee is euer watchfull ouer his , for he neuer slumbreth nor sleepeth . to his power , prouidence , and protection then let vs recommend our selues , confessing our sins , and crauing pardon ●n the m●rits of his sonne : so shall we lay our selues downe in peace to rest , and rise againe in safetie , for the lord himselfe will sustaine vs. a prayer before a man goe to his nightly rest . o god , powerfull and louing in iesus christ , i thanke thee that thou hast safely brought mee to the end of this day , wherein i thankfully confesse i haue receiued at thy most bountiful hands , through christ , many cōfortable blessings , not worthy of the least of them , but rather of punishment for this dayes sinnes ; though committed in the light , yet are they the works of darknes . good father , disperse & dispell the darknesse of my sinning minde ▪ as a mist , and send mee the light of thy sauing grace , to enlighten mee now in the darknes of the night , which with thee is as the noone day , but to me it is fearefull without thee : for that in it many dangers lye hidden , to mee vnknowne ; and if i knew them , vnable i am without thee , to preuent the least of them . but thou that hast made the blacke euening , hast made also the bright morning , and in both thou art a like watchfull ouer those that are thine . i doe therefore humbly recommend my selfe , my soule , and my body into thy most powerfull protection . the darknesse of the night doth as well declare thy glory , as doth the clearest rest day . though to mee weake creature , the night is most dangerous ; but that thou art my light and my saluation , what , or whom , therefore need i to feare ? thou art the strength of my life , of whom , or of what , should i be afrayd ? thou art to mee a strong rocke , a house of saftie in the night ; for weake is the strength of the strongest materiall house , vnable to preuent the dangers , which thou permittest to befall many . but lord , i trust not in houses of clay , i trust in thee , my strength , to thee i come for succour & defence this night ; withhold not thy helpe lest i perish in the darknesse : i trust in thee , let my darknesse be turned into light , and let the light of thy sauing coūtenance cheere mee in this nights darknesse : for without thy fauor i liue in darknesse in the most cleare day light ; and hauing thee my light , the darknesse of the night shall bee light vnto mee . lord abandon from my heart all vnholy thoughts this night , and giue mee a watchful heart , though my body sleepe , mine eyes shut vp , and all thy visible creatures , all carnall obiects be taken from my sight , let the eyes of mine vnderstanding be alwayes open , to behold to my comfort , thy brightnesse and glory . the heauens declare thy glory , and the firmament sheweth the work of thine hands : these and all other thy creatures , shew thy greatnes , and the preseruation of them , sheweth thy goodnes ; and mine owne continuall preseruation , i cannot but to my shame and condemnation , confesse , to thy praise and glory . giue me therefore holy father , a thankfull heart , for thy mercies this day past , and a fearefull heart to offend thee sleeping , by euill and corrupt dreames ; or waking , by euill and vngodly thoughts , and vnholy imaginations : that sleeping and waking , i may feele the working of thy spirit , either in holy meditations , or faithfull prayers ; that euen as the day requireth mee not to bee idle , in well performing my lawfull labours , so i may not spende my night-wakings in idle fantasies , but in holy thoughts . and let mee not be ouercome as samson , with sleep , who lost his strength , least sathan finding mee so sleeping , should depriue me of my faith in thee , which is my strength , the strength of my life : but that i may so watch , as whether i wake , i may wake to thee , or whether i sleepe , i may sleepe in thee . lord , let me not sleepe in my sinnes ▪ ●et mee not carry the guil● of my transgressions past vnto my bed , but through the merites of my lord and sauiour christ iesus , vouchsafe mee pardon for all my sinnes , and be thou pleased to bee reconciled vnto mee , through his blood : so will i lay mee downe to take my rest , beseeching thee so to watch ouer mee , that i may rest in peace , and rise in peace : and let the words of my mouth , that i shall vtter this night , and the meditations of my heart , bee acceptable vnto thee , o lord my god , my strength , and my redeemer . amen . lord increase my faith this night , and confirme it in mee for euermore . amen . a most comfortable incouragement , to all poore and distressed men , to vndergoe whatsoeuer trouble , with patience , by the example of most holy men , that haue been in greatest affliction : and may serue as a generall motiue , to sundry seuerall prayers following . trouble comprehendeth all the miseries that man endureth in this life , aduersitie , enemies , sicknes , pouertie , persecution , and all kindes of afflictions , and sufferings , infinite in number , grieuous in qualitie , and irksome to flesh and blood , and befalleth on men diuersly , either for the punishment of sinne past , or for the preuenting of sinne to come . god sendeth affliction vpon his owne dearest children , to weine them from the loue of the vanities of the world , that they perish not with the world : but vnto the wicked , as the beginning of their sorrowes ; and to terrifie his own from committing like sinnes by example of their punishments . gods children are forewarned , that they must suffer : he that will liue godly in christ , must suffer affliction ; yet by promise , not aboue their strength : for god putteth to his hand , to make their burden light , with a promise also of future comfort ; and though their troubles seeme great and grieuous , faith in god maketh them more easie to them that suffer , then they conceiue that beholde them with carnall eyes . great indeed are the troubles of the righteous , but god deliuereth them out of all . sorrow & heauinesse may endure for a night , namely , during this life , but ioy commeth in the morning , after this death , and at the resurrection of the dead , glory for euermore . troubles are but for a moment , and then commeth comfort ; therfore doe the children of god with ioy and patience vndergoe them : but contrary , the comfort of the wicked , is here short and momentany , but th●ir future misery will be perp●tuall . the patient suffering of the children of god , is a manifest token of the righteous iudgement of god , as saint paul saith to the thessalonians , whose patient suffering he commended , imputing it a glory vnto them , that they were accounted worthy of the kingdome of god , for which they suffered . whereby it appeareth , that euery suffering , euen of the godly , is not glorious such as befall them for their transgressions . but if we liue godly in christ , and for that suffer trouble , wee may comfort our selues , and beare it with patience , by whom , or howsoeuer we are afflicted : for we may be assured , that god in his iustice , will recompence tribulation , to them that wrongfully trouble vs ; and to vs that are so wrongfully troubled , rest and peace in the end . but affliction befalls gods children oftentimes , for seeming other causes , then for righteousnesse sake ; as when the wicked mis-conceiue of their actions , & iudge of them as wicked doers , without iust caus● , as did jobs friends , accusing him of hypocrisie ; and as shimei , rayling vpon dauid ; the wicked iudges , falsly accusing susanna : though it proceeded not from these wicked men , as of malice against them for that they were godly , but instigated by the malice of sathan , to abuse them , because he saw their integrity , and holy conuersation towards god , therefore made hee them his instruments to afflict them : which trouble of theirs , may be also sayd to be for christes sake , forasmuch as sathan did what hee could to shake their faith in god , & so to fall from their holy conuersation . and thus worketh hee against the dearest children of god at this day . sathan cannot endure with patience , any that liueth in the true feare of god , to passe in so holy a conuersation , but that he will endeauour to blemish them , at least , seeking all possible meanes by afflicting them , to make them doubt , whether , by gods permitting the wicked to afflict them , they stand in the fauor of god , or no ; that if it were possible , he might draw them from their obedience to god , and their dependance vpon his prouidence , and to seeke some sinister , or vngodly means to free themselues . he saw that iob serued god truly , & that god was his continuall protector and refuge : therfore did he maligne iob , & tryed his vttermost infernall stratagems , to cause him to distrust god : he slew his dearest children , he raised the sabeans , and others to rob him of his goods , hee brought vpon his person loathsome diseases , he drew vpon him extreame pouertie : when none of these could withdraw him from his faith in god , hee caused his own wife to be an instrument of deepest malice against him . what greater affliction could befall a mortall man ? yet in all this was not iob vnfaithful , but depended still on god , knowing , that though god was pleased to permit sathan to punish him in this so strāge a manner , god had his ende therein for iobs good , contrary to sathans purpose : for where sathans ayme and end was , to haue confounded iob body and soule ; god , notwithstanding sathans malice , turned iobs miseries , into vnspeakable comfort heere , and future eternall saluation , and caused his story to be written , for our imitation of iobs constancy and patience . heere is matter of comfort for all gods afflicted children , in what manner soeuer they be afflicted , for this holy man iob suffered all kindes of tryals , losse of goods , sicknesse of bodie pouerty , slander , vpbrayding , rayling on of his owne wife ; and what not ? by which we may learne that satan is skilfull in the art of afflicting , if one kinde will not serue , hee hath a second , a third , and infinite : yet can hee doe no more then god permits him , who according to his promise , giues to the faithfull a comfortable issue , in all their tentations . it is the cognizance of gods children , to seeme most abiect in the world , and so they are to the world , tossed hither and thither , with the tempestuous waues of diuers tribulations . dauid a man chosen after gods owne heart , how was he vexed on all sides , inward and outward ? both before he came to the crowne by saul and his malicious and vngodly retinue ; as also after , by forraigne enemies , the philistims , the moabites , the edomites , the amonites , the amalekites , and others ; by his owne subiects , by them of his owne house : as by achitophell , his owne priuie counseller , and by absolon his naturall , or rather , vnnaturall sonne . in all which troubles , he fainted not , but rested still in hope , not seeking reuenge of his enemies ; but onely craued ayde of god , who neuer fayled him , nor forsooke him . god neuer forsaketh his , though for a time hee suffer them to taste a little smart , that their deliuery may be the more sweete . none of the dearest children of god , haue liued and died free from one tryall , or trouble or another , onely by satans malice , yet to their owne good . hee beganne first with innocent abell , causing cursed kayne to kill him , for the sincere worship of the liuing god. faithfull abraham was not free from tryals and afflictions , from doubtings and feares . hee was commanded of god to offer his sonne isack in sa●rifice , in whose seed the blessing was promised ( a heauie tentation , ) being affraide of his life for his wiues sake , was driuen to faire an vntruth , both to pharaoh in egipt , and to abimelech in ●●ran ; hee had trouble by lot his brother : he had griefe for the destruction of sodom , and many other troubles befell that holy man. izaake for feare to bee slaine for rebekah his wife , exposed her chastetie to the will of a heathen king : hee was afflicted by the philistimes , hee was crossed in his desire of preferring esau before iaakob ; and thereat striken with great feare to obserue the prouidence of god , so to preuent his will : iaakob was inforced to flie out of his owne country and from his friends , and to bee a seruant in a strange land , for feare of the wrath of esau his brother ; he was deceiued by laban his vnkle , and hated of his neerest kinsmen labans sonnes : he was inforc●d to flie from them , and was pursued , and threatned by laban , whose purpose was to doe him violence , but god , the protector of his , preuented him . hee was incountred by a man in the night ( the angell of god ) who wrestling with him all the night , shooke him fearefully , and lamed him : hee marched on with paine of his thigh and in great feare and perplexity , with his wiues , his children , and his droues towards his offended brother esau , who came against him with foure hundred men . hee was miserably tormented for the losse of ioseph his dearest sonne , whom hee thought to be murdered : he was much and greeuously perplexed , at his sonnes murdering his neighbour sechemites . ioseph was sold by his bretheren , for a slaue into a barbarous and prophane nation ; he was falsly accused , & wrongfully imprisoned . yet god turned all to worke together for his good , as he doth euen at this day for his . how many tryals , crosses , troubles and afflictions , had that most meekest man moses ? he was like to be slaine by the angell of god in the inne , for not circumcising his sonne , whom zipporah his wife withstood , and at last circumcised him her self , and cast the foreskinne of her sonne , at moses feete ; saying , thou art indeed a bloudy husband vnto mee . a heauie tentation , that shee that lay in his bosome , should so vpbrayde him , especially for executing the strict command of god : besides this , how was hee troubled by the peoples idolatry , murmuring , and rebellion ? being threatned , and in feare to bee stoned of the people : and many other crosses had he . not one of christs apostles , or faithfull fathers of the primitiue church , no not christ himselfe hath escaped the troubles of this mortall life , and shall wee , ( we●e wee his dearest children ) thinke , or desire to escape it , sith it is our honour to suffer with , and for christ ? the scriptures themselues , besides authentike histories abound with witnesses , that gods children haue beene euer most afflicted , and that god yet n●uer fayleth them , nor finally forsaketh them . whosoeuer therefore , is strayted with any troubles , or pressed with any afflictions : let them make vse of the examples of gods dealing with , and his mercies shewed towards , our former afflicted faithfull fathers . for hee is the same god still , hee hath the same power , the same prouidence , the same loue , and the same fatherly care of thē that trust in him , as our faithfull forefathers did ; and were deliuered . and the memoriall of their faith and patience , is recorded by former holy men of god , as by moses , by dauid , by the prophets , by christ and his apostles , to teach vs , to imitate them in holy obedience , euen vs vpon whom the ends of the world are come , that through our like patience and faith , wee might haue hope to bee likewise eased of our afflictions and troubles , as th●se and other holy men hoped , and were deliuered , and releeued . dauid that worthy king of ●srael , penned to the prayse and glory of god , for our instruction and comfort , sundry most sweet and comfortable psalmes , in the middest of his greatest troubles , shewing the force of his faith to bee so strong , and his hope so assured , depending vpon gods power , promises and prouidence , as he deemed himselfe , euen then deliuered , when he was yet in greatest perill . such was the firme and constant hope of holy dauid , that in all his troubles , sicknesse of the body , danger of enemies , yea , when his crowne was like to be taken from his head , by his owne sonne ; through patience and hope , not limiting the holy one of jsrael , hee wayted gods leasure , and was deliuered : teaching vs to attend gods appointed time without grudging at our troubles . there is no danger so great , no tentation so strong , out of which god is not able to deliuer his . for example , was not daniel in a desperate danger , being cast into the hungry lyons denne ? did hee perish there ? the three children in the seuenfold hot furnace , were they consumed ? did not the powerfull and preuayling hand of god , the angell of his presence , miraculously preserue them in his mercie ? and did he not confound the ministers of their intended torments in his iustice ? why then shall faithfull men feare or be affrayd at the ●alice , and furious threates of whatsoeuer roaring tyrant ? god hath power ouer their hearts and hands . and therefore sayth dauid , full of faith , i will not feare what man can doe vnto mee , for it is the lord that maketh mee to dwell in saftie . what , if then i bee sicke with hezekiah hee can apply the sweete and salutary figs of his fauour to heale mee , or will affoord mee the patience to beare it , or which is best of all , a speedie dissolution , to rest with him . if pouerty assaile mee , should i grudge , and repine at the wealth and prosperitie of others , euen as holy dauid himselfe once seemed to doe , seeing himselfe in necessity , and the wicked to prosper ? this he did in his haste , but vpon more holy deliberation , and consultation with the word of god , he did acknowledge it good for him so to bee humbled ; knowing that god forgetteth not the poore that call vpon him , though he supplie not our necessities in abundance , yet he neuer will faile to prouide for vs , that we perish not . hee may suffer vs to want some superfluous things of this world , that the wealthy haue : but instead thereof , hee will giue vs better things that the wealthy want . though lazarus was poore & naked , hungry and full of sores here , loathsome to the eye of men ; and the rich man gloriously robed , his belly full , his body free from spott or wrinkle , which of these was the happiest ? man could not iudge , but their ends declared , which of them had the best portion , the vilest of them in mans sight , was most glorious in gods , and contrary . man often fayleth in iudgement , of mens happinesse , because hee seeth onely the case , and seeth not the iewell within it ; hee discerneth onely the outward habit , but not the inward heart , and therefore knoweth not what end any man shall make : for whatsoeuer the outward shew bee of a happy man , beleeue it not , till thou see his end . what a miserable man was iob on the dunghill ? and what an vnhappy man was joseph in prison ? what ends the lord made with them both , is manifest . what a happy man was nabuchadnezzar in his glorious palace ? and what a glorious monarch was balteshasher , who feasted one thousand of his vassall princes at once ? what a worthy , wise , and glorious king was herod , the son of aristobulus , surnamed agrippa , sitting in his royall robes , in his regall throne , at whose oration , the people showted , crying , the voyce of god , and not of a man ? looke within a while vpon the first , and thou shalt see him grazing with the wild beasts of the forest . looke vpon the second , & thou shalt suddenly see him perish in his drunkennesse : and behold the third , and thou shalt see him , immediatly vpon his deified oration , to be deuoured with the vermine of his owne bowels . the estates of these kindes of men , seene with the eyes of a carnall man , are censured as they seeme : but these , and infinite other examples , prooue that the mightie and the wise men of the world , are not all glorious within , though gorgious with ●ut iudge not therfore the ends of men by their outward appearance : for the most glorious beginnings of men not fearing god , come often to fearefull endes . to prooue further by histories wee need not , wee haue seene it with our eyes . but as touching the children of god , they for the most part seem base ; and such as are seemly to the outward appearance , haue yet humble spirits , seeming not the wisest in the world , because they are inwardly so innocent and harmlesse , as they can shew no carnall policies , as doe the wise of the world : but the basest and seeming vilest of gods children , that want plentie of food for their bodies , or competent clothes to couer their nakednesse , are yet , through faith , the feare of god , and humblenesse of heart , accepted of god. and although it be obserued , that at their deaths there be no pompous funerall obsequies , yet dying the saints of god , they haue the angels of god attending thē , who conuey that part which the world seeth not , into heauenly paradise , as they did the soule of lazarus , and leaue that seeming base part to the world , in as meane a manner to be disposed to the earth . if yet the vngodly poore should pretend interest in the loue and promises of god , and of his good creatures ; because dauid saieth , there is a god that careth for the poore , they deceiue themselues : for there is no promise , but to the poore fearing god , and that endeauour to liue by their lawfull labours : for no wilfully idle poor man can expect any promised comfort from god , but the godly who are made poore by gods prouidence , to draw them to himselfe through affliction . god tryeth all his children , poore and rich , not after one and the same manner , but some by enemies , as he did dauid ; some by sicknesse , as hee did hezekiah ; some by imprisonment , as he did joseph ; some with pouertie and penurie , as he did lazarus ; some by losse of children and goods , as hee did iob : yet hee hath his time againe to release them , as hee raysed dauid to the crowne of jsrael , as hee healed hezekiah , and gaue him longer life , from the prison hee made joseph a prince ; hee gaue iob abundance of wealth , and tooke lazarus from his misery in●o abrahams bosome . when then that hath any faith or feeling of these most worthy examples of gods humbling his chrildren , and againe raysing them vp , will faint or feare , whatsoeuer befall them in this life ? were he persecuted , as eliah by jezebel , who had no visible helpes , but a silly boy attending him ; did not god send an host of heauenly angels for his defence ? god hath his angels ministring spirits , still ready to incampe about his : such is his care and watchfulnesse , his power and his prou●dence , that no saul shall preuaile against his chosen dauid , though hee were a mightie king with his armies against that one single man he could not hurt him : no senacherib with his mighty host , could not haue his will against faithfull hezekiah . and therfore sayth dauid full of assurance , if an host pitched against me , my heart should not bee affrayd . so iaakob was not dismayde at esaus cōming against him with foure hundred men , because hee knew that god was with him . but admit that an herode haue power permitted him of god , to take away iohn baptists head , and to kill iames with the sword , shall we deeme it a hurt vnto them , in furthering and hastening their deliuery , from misery , to their future glorie with christ ? whatsoeuer the enemies of god practise against the faithfull children of god , by persecuting them , as they did by whipping paul , by imprisoning peter , by stoning steuen : doe they not make these the more glorious in their patient suffering for christ , who hath prouided for them a citie , a kingdome , a crowne ? what lose then these seeming miserable men , when for their momentanie sufferings , they shall receiue a perpetuall reward ? gods faithfull children , the more they are persecuted and afflicted , the more they flourish in well doing , and the more they suffer , the more faithfull , strong , and constant they grow ; and the more miseries they indure , so much the more take they hold of gods power prouidence and promises , who hath assured them , that hee will neuer faile them , nor forsake them : but whatsoeuer , by whomsoeuer , and in what manner soeuer , they suffer , all shall worke together for their future eternall happinesse . a generall prayer , in whatsoeuer troubles & afflictions , with a confession , that sinne is the cause of them . o father , full of mercie , and abundant in louing kindnesse , in iesus christ thy best beloued : thou hast euer a most fatherly care of thy children , though thou permit them often times to vndergoe heauie afflictions in this present life ; by reason of which their greeuous troubles , they are commonly censured of the world : to bee euill doers , and to bee cast out of thy fauour , as was thy deare seruant iob. and such as euer prosper and fall into no mis-fortunes , nor troubles like other men , to bee most beloued of thee , which often causeth thy dearest children to doubt of thy loue . but lord , i know thee to be a father , whose propertie is to correct those whom thou louest best , to keepe them vnder thine obedience , who else by reason of their originall corruption , the worlds vanities , and satans malice might bee easily drawne to rebell against thee . i account it therefore gracious father , an especiall token of thy fauour and loue towards me , that thou in so gentle a manner , dost remember me , and so fauourably to correct me ; for i cannot but acknowledge lord , and confesse against my selfe , that my heart within mee is so filthy , my minde so polluted , and my will and affections so infected with sinne , that if thou shouldest seeme to winke at , and passe by mine infinite transgressions , and not in some measure to afflict me , i could not but according to mine owne corrupt condition , but runne into and commit more and more heinous sinnes , then hetherunto i haue done ; which , already are more then sufficient , to cast mee cleane out of thy fauour ; and consequently leaue me to mine owne vnruly will , which euermore hungreth and thirsteth after things most offensiue vnto thee . i doe confesse , o lord , that pleasure and ease , and fulnesse of all carnall delights , are most sweet vnto to my carnall minde , but much offensiue to thy most holy will. the things that i should doe i cannot doe : but the things that i should not doe , they are my chiefe delight , i loue what i should loathe , and loathe that which is life vnto my soule , whereby i heape vpon mee dayly , a most importable burden of thy wrath ; and were it not that thou dost visite me with these thy fatherly corrections , i could not but meerely forget , that euer thou createst me , that iesus christ came and suffered to saue mee , or that there were a holy ghost sent to comfort me . and therefore , good father lay vpon me , here what troubles or afflictions thou in thy wisdome thinkest sit to reclaime me from my euill wayes : and yet as thou knowest to an obdu●ate heart , afflictions , though they bee sharpe and greeuous , yet they profit not without thou with thy corrections , adde the molifying playster of thy spirit , to make my heart appliable to thy working hand . thou saydest vnto paul , hauing carnall motions , that thy spirit was sufficient to sustaine him . o let thy spirit possesse me , then shall my stubborne heart relent , then shall my peruers will in some measure frame it selfe to thy will ; then shall my corrupt mind now wandring after vnholy things be reclaymed , and onely seeke thee and the things more pleasing vnto thee . the fathers of our flesh haue beene carefull of our corporall preseruation , and haue in loue corrected vs , for our childish faults . and shall i thinke , that it behooueth me not to subiect my selfe to thy louing care of the preseruation of my soule , who seeing , not onely the faults of my weake youth , but the grosse sinnes of my ripest age , that i should repine , at thy louing chastisements , which thou so fauourably infl●ctest vpon me , not to confound mee , but to conforme mee to thine obedience . and therfore , father , as thou well obseruest my sinnes , which either i neglect to call to minde , or which i cannot but remember ; so consider what correction is fit for my reformation , for i am thine , and vnder thine owne hand : doe with mee what it shall please thee , onely strengthen my faith , that whatsoeuer thou layest vpon mee , i may still trust in thee . yet lord let not thy corrections be ouersharpe , or ouer heauie , or ouerlong for mee to beare , for i am weake . and therefore as thou increasest thy corrections , so increase my strength to beare them . and as my sinnes by thy grace shall diminish ; so lord , with-draw & withhold thy correcting hand : that in what measure soeuer my troubles and tryalls bee , my faith may bee so confirmed , as i may bee able to beare whatsoeuer thou shalt be pleased to lay vpon me . hetherunto good father , as i haue felt thy correcting rod , so also i haue found thy supporting hand : thou woundest , and thou healest , nay rather lord , thou curest the wounds which my selfe haue made , for there is no sharper sword to my soule , then mine owne sinne , and thy chastisements do abate the edge thereof . as thou knowest my sins lord , so thou knowest my troubles . i am in danger , deliuer me ; i am in want , relieue mee ; i haue enemies , defend mee . in thee i trust ; for there is none besides thee , whom i may trust . thou art that mighty iehouah , that omnipotent god of hostes , who hast infinite meanes to helpe , releeue , comfort , and defend those that are thine , though they bee beset with a thousand miseries , with sicknes , with pouertie , with enemies , with slaunder , backbiting , enuy , malice , strife of tongues , imprisonment , and with what else soeuer misery that sathan can deuise against them , thou hast yet more infinite meanes to deliuer them out of all . and therfore father , if all troubles , crosses , trialls and callamities should meete and combine in one against me , i shall not ( assisted by thy grace ) be ouermuch moaned or dismayd . though trouble and affliction bring sorrow , and sorrow , heauines for a time , yet is my heart restored againe at length , as it were to life againe by thy grace : nay , lord , i often find ioy in thy fauour , euen in the midst of misery : for as thou lord , continuest not long in thine anger ; so is not my heart in continuall heauinesse . but as by thine holy aid i increase in faith : euen so decreaseth my grief and sorrow ▪ and in my greatest troubles , the apprehension of thy blessed presence with mee , causeth my heart to leape for ioy within mee : though by nature i am weake , and prone to stoope and droope vnder the least affliction , yet i finde thy grace euermore ready to support and strengthen me . therefore doe i yeeld thee all honor , praise , & thanks ▪ together with my lord and sauiour christ iesus , and thy heauenly spirit , that euermore doth comfort me , & confirm my faith in thee lord euermore encrease my faith. a prayer for a man hindred by sicknesse , or any kind of infirmity of his body or limbes , whereby hee is disabled to follow and performe his lawfull calling : fit especially for such as cannot maintaine their poore estates , without performance of their honest labors . o great , and most gracious lord god , mercifull and louing father in iesus christ ; thou hast created me , formed and framed me with all compleat limbs and lineaments in the beginning , with all my senses perfect ; and aboue all , with a measure of the knowledge of thee & thy christ : wherein , for that i haue not so walked , as becommeth a sonne of so gracious and great a father , but haue too much neglected my dutie and thankfulnesse , erring , estraying , and ranging to and fro from one vanity and sin vnto another , abusing al the parts and powers of my soule and body , contrary to that light which thou has● giuen me , defiling my selfe , and polluting those parts of my corrupt flesh , which thou first createdst in mee clean and free , from any of mine owne actuall pollutions . thou in great mercy hast inflicted these infirmities vpon my corporall parts , to cure my diseased soule , my spirituall and best part , imprisoned & inthrall●d in a most filthy and lothsome dungeon of dark and detestable impieties . lord , i doe confesse my else worthy of greater punishments for my grieuous sinnes . but thou art so mercifull , and so commiserate a father , that as thou knowest the qualitie of my sinns , so thou well knowest what quantity of correction may be sufficient to reforme me . and therefore , i doe wholly , and in all submission commit my selfe vnto thy mercy , knowing that thou hast power to mitigate , or totally to remoue the paine and misery , which my sinns haue iustly drawne downe vpon me . good father , remember that thou hast promised , that whatsoeuer wee shall aske of thee in the name of thy beloued sonne christ , and wauer not , we shall receiue . lord , i beleeue , that thou art able to cure me of whatsoeuer infirmitie ; let not the weakenesse of my faith hinder thy good work vpon mee ; let not my former sinns preuent thy mercy : for i constantly assure me , that thou cāst help me , such is thy power ; and that thou either wilt helpe mee , or so mitigate mine infirmities , as i shall not onely bee able to beare them with patience , but in a measure sufficiently follow my vocation , such is thy mercy . father , i haue a mediatour with thee , and such a mediator , as is not ignorant of , though neuer tainted or touched with any humane infirmitie , he hath taken vpon him , and satisfied for my sinnes ; and for my sinns i do acknowledge this mine infirmitie is fallen vpon mee ; therefore lord , my sinnes being once sufficiently punished in him , punish not me ouer-heauily for them againe . i am vnfainedly sory , for that i haue offended thee , and doe heartily repent me of my sinnes ; and thou hast promised pardon to the penitent , and mercy vnto such as are truly sory for their sinnes . this being thine owne promise , lord , and thou knowing my faith ( though weake ) and my repentance , what should hinder thy mercies in forgiuing my sinns ? and my sinnes being forgiuen , what should hinder that thy sweet saying ▪ be thou whole , and i shall be whole ? lord , as thou canst do all things by thy word , without meanes , so by blessing whatsoeuer meanes , that which thou wilt shall bee done : the very clay in the street openeth the eyes of the blinde ( thou giuing a blessing vnto it ) which in humane opinion should rather make blinde them that see . but such is thy great power , and vertue of thy word , as things most contrary to humane reason , obey thee , and worke the effect wherunto thou appointest them : as the cluster of figgs , healed hezekias , and the washing in iordan cured naaman the syrian of his leprosie . thou lord art the great phisician , curing phisicians that cannot cure themselus , howe much lesse others , without thee . therefore i know , that nothing can hinder thy healing of mee , but mine owne vnbeliefe & sin , which are the chiefe diseases of my soule , that thus pollute my body : so that soule and body being sicke , i come an humble patient and petitioner , desirous only to touch the hem of thy garmēt ; for i belieue lord , that if my faith faile not , i shal draw vertue from thee , and bee either fully healed , or eased . wherfore most gracious lord god in iesus christ , increase and confirme my faith , and say vnto me , be it vnto thee as thou beleeuest : then shall i be whole ; for i constantly beleeue , that thou canst doe it , but that thou knowest what is best for me . in thy prouidence it befell , as a token of thy displeasure for my sins , that i might bee thereby continually put in mind , when i intend any thing offensiue vnto thee , that by my further sinning i should feare greater punishments : for thou knowest my corrupt nature , euer inclinable to forbidden things , and therfore wilt continue thy gentle hand vpon me , lest i repenting of my repentance , should returne againe to new sinns : which , good father , i humbly pray thee in fauour to preuent . if thou tarry long , and delay thy helpe , let not my faith falter , nor faile mee , nor my heart be discouraged ; for thou knowest better what is best for mee , then i my selfe : and therefore will i wayte when , what , and how thou wilt worke for mee ; nothing doubting , but that in thy fatherly prouidence , thou wilt prouide for mee , and that thou wilt neuer faile mee , nor forsake me . amen . lord increase my faith . a consideration or consultation , touching the estates and conditions of seuerall men , their vocations , manners , liues lawfull and vnlawfull , punishable , and to bee cherished : seruing also as a necessary motiue to a prayer , for the blessing of god vpon the lawfull callings of men , of whatsoeuer condition : necessary for all men , that hope of any blessing vpon their labors , trauels , professions , arts , trades , or imployments . it is not enough for a man to haue , or to desire a calling in the church or common-wealth ; but before he vndertake it , he must consider , whether it be lawfull , agreeable to the word of god , honest , or necessary for the vse and societie of men ; and whether his apprehension and inclination be capable and able to manage it aright . it is not lawfull , though it be priuatly profitable to himselfe , if a man find himselfe not fit , neither is lawfully called thereunto , but assumes it to himselfe , neither respecting gods glory , ●or the good of others , and consequently not honest ; for that it proceedes only , respecting his owne corrupt ends : of which kind , may bee obserued , not a few who intrude into functions and callings , such as they cannot with a good conscience , nor with sufficient vnderstanding performe , which must rest vpon euery mans conscience for his choyce . some haue againe lawfull and laudable callings , of themselues sufficient , and yet may , and often doe erre in the execution , either for priuate profit , or forbidden ends . some liue without any lawfull profession , profitable to none , no not to themselues , but are onely ladders , to bring most plentiful mulcture to the deuils mill , their patrimonies to tauernes , ale-houses , and worse places : mils that grind onely wickednesse , feeding themselues and others therewith , fat in impieties , for the shambles of sathan . of this , are some well descended gentlemen , whose ancestors haue borne honorable & praise worthy offices both in church & commonwealth , doing good to many , and to none more hurt , thē vnto their dearest children , to whom they haue left great earthly portions , and patrimonies , and no good education or profession , to liue as men ; no , not as men : for all men are borne to labour in one commendable calling or another , for the church or commonwealth to neither of which are many of these men profitable , but run on in their lasciuious liues , as the horse & mule , who yet in their kind haue more vnderstanding , and are more profitable then many of these men seeme yet to be . all parents yet are not much blame-worthy : for some are carefull , as men to prouide for their children , worldly goods , to maintaine them after their deaths . some as religious men , desire more the good education of their children in religious knowledge , then desirous to make them great , they rather endeauour to make them good , which last is the worke of god , without whose grace , howsoeuer parents may instruct , and educate their children in gods feare , and by a primary apprehension of their towardnesse in vertue ; yet it falleth oftentimes out , that euen these , full of hoped towardnesse to prooue good and vertuous , and fit for laudable imployments , when their parents full estates befall them , they associate the company of such , as turne al the good they formerly learned into euill for though the father plant , the minister waters , yet if the spirit of god confirme it not in them , they will shew themselues to be but men , and such as feare not god , nor reuerence man , but liue as if there were no law , spending , as boastingly they will say , but their owne . it were fault sufficient to consume it , had it bin their owne , gotten by the sweat of their owne faces : but being left vnto them by their carefull fathers , or louing friends , it is reputed by law theirs indeed , yet so as they should hold it as the free gift of god , or rather lent of him , rather to do good with it , then with the prodigall vnthrift , to consume it as these men doe vpon their lusts . and hauing spent all , as ( in gods iust iudgment ) many of them doe , as daily experience sheweth , what becomes of them ? doth not like experience tell vs ? many idle drones there are also , that haue not that , they by any colour may call their owne , and yet they spend and labour not , but are as the froth and scumme of a good common wealth . as touching their conuersation , it is not onely idle , in good things , but laborious in euill : they roaue and run about the citie and countrey , ●ilching , stealing , couzening , cheating , rioting in all kindes of wickednesse , and whose profession is only to deceiue . can these men pray for a blessing vpon their vocations and labours ? nay , can they , or doe they pray at all ? they may haue , and often haue the name of god , and his parts in their mouthes , but for a curse , not for a blessing ; for in stead of praying vnto god , they blaspheme his name . it is manifestly obserued , that god is abused , and the common wealth pestered , and priuily endangered , by the idlenesse , wickednes , and mischiefes of these men : and yet who taketh it into consideration and endeuour to reforme it ? some are in places so eminent , as they cannot look so low ; and some are in place of office so meane , that haue a good will to put hand to helpe it , but their power is weake , and their countenance and aid small : they dare not taxe an offender in this kind , especially a gentleman-like roarer , that can make a whole street , or a hamlet to quake at his carriage , and execrable blasphemies . some haue lawfull callings , but vse them not lawfully , for want of the grace of god to guide them , and the blessing of god to profite the church , or common-wealth by them , because they seldome or neuer pray for a blessing . some are often seene to prosper in outward shew , by callings , or rather trades vnlawfull , whereunto there can bee no lawfull calling , neither is the vse lawfull , as common professed gamesters , combined cheaters , and the like . but leauing such to their owne wicked practises , wherby they often deceiue the innocent and simple , but most of all , themselues ; i wish that other men that haue lawfull callings , would consider the necessitie of prayer to god , for a blessing vpon their labours and endeauors , not onely mechanicks , and such as liue by their handy-labours , but from the highest to the lowest , in church or common-wealth . it is by god that kings gouerne ; therefore in imitation of dauid and salomon , they pray for , and obtain wisdome , rightly to gouerne their people ; and where good , godly , wise and religious kings reigne , there the people in imitation of them , pray for their peace and safety , and that god would furnish them with wise and religious counsellors , and that no achitophell lurke wayting for mischiefe . counsellors of state , haue an high and weighty calling , so haue iudges of the land , and other chiefe and eminent magistrates , deriued mediatly from god ; for , as the king is called of none , but immediatly by god to take cha●ge of his people : so he imparts the power of the sword , vnto his sub-ordinate magistrats , for the execution of iustice , functions of greater weight and moment , then is vulgarly esteemed . and therefore , though i neither presume , not neede to mooue them when or how to pray . i only may remember them , that as they haue highest functions , they and we in their behalfes for them , may pray for the due execution of them ; because their office and place is to correct the euill , and to protect the good , and that they mistake not , as by sinister information they may , and so erre vnwittingly . men in authoritie , and in eminent places are chosen for their vertues , wisdome , integritie and iustice , yet are they subiect to censure , not onely of their superiours , and equals , but often of most inferiours , wherein happie are the innocent , for god preserueth them , who sitteth in the throne , that iudgeth right , to whom whosoeuer prayeth as dauid did , shall finde that he will be a buckler vnto him ; his glorie , and the lifter vp of his head the greatest honour that man in this life can receiue . it may seeme needlesse , to put such in minde of this holy dutie of prayer , who haue the charge and ouersight of the lords flocke ; for their calling is so diuine , as they may not bee , but diuinely indued with heauenly gifts , abounding alwayes in the worke of the lord , whose labours are not in vaine , blessed be god , whom we ought to reuerence , as the ministers of god , labouring our saluation , and to pray for them . yet may it not bee superfluous , to intimate to such as enter rashly into this holy function , that it is fit for them to examine their owne inward hearts , whether they came with a sincere spirituall deuotion to edifie gods church ; or to make onely a carnall liuing vnder the name of a workeman in gods haruest : if he came in regard of the first , let him pray that god will blesse his labours , if onely of the second , let him pray that god will enable him to discharge it , and withall that god remit the euill thoughts of his heart , for he entred not aright . such as liue by their labours , bee they neuer so ingenious , neuer so labourious , neuer so cunning in their profession , art , or trade , they must know and acknowledge , that what they know , or howsoeuer they may performe it , it is but in part , and weake in comparison of the perfection . and that the knowledge and skill they haue is not theirs , but giuen them by god , as hee gaue to tubalkaine , the art of working in yron , and to iubal , skill in musicke . yet some , and they not of best perfection , will attribute their knowledge to their owne naturall wit and inuention , making an idol , as it were , of their owne braine , neuer giuing the prayse to the true giuer ; and that , and the want of prayer is the cause that many artists and others faile often-times of good successe of what they vndertake to performe . nothing can truely prosper without gods blessing , which cannot bee obtayned , but by faithfull prayer . neither will god heare their prayers , that deale vniustly in their callings , taking neuer so great paynes , rising early , taking rest late , sparing euen their food to increase their store , it is all in vaine ; howsoeuer some may , & doe , waxe rich , by dealing vniustly , in weights , measures , false and counterfeit wares , by swearing , forswearing , and lying ; the gaines they get , are but froth and silth , scraped out of the deuils dunghill ▪ that will quickly returne from whence it came , and hee that so gets without repentance , shall haue his portion with his like , the rich man , not with lazarus . happy therefore is he , that labou●s in his calling diligently , deales truely , craues gods blessing faithfully , hee , and onely he , and his like haue rest , and peace , and plenty in their little truely gotten . such are they that eate the labours of their hands , and art blessed . hee therefore that will bee happie , and prosper in his calling , let him often and faithfully call vpon the name of the lord , to which purpose he may vse the prayer following , or any other to the like purpose . a prayer that god will blesse and prosper our labours and indeuours , in whatsoeuer calling . o heauenly father , great in maiesty , wise of counsell , absolute in power , and vnsearchable in prouidence , who of nothing hast made all things , and in thy greatest wisdome , hast created man , whom thou guidest , gouernest and disposest according to thine owne will , and to whom thou hast appointed labour , and trauaile , whereby to get their reliefe ; yet not all , in one manner of calling . gracious father , as i haue receiued life , and being of thee , and in thy prouidence , a calling therein , whereby to maintaine my being : so giue a blessing vnto mee , that i may haue true iudgement , and an vpright heart to performe my dutie therein , according to thy will , that my calling may prosper vnder my hands , as thou blessedst iaakob vnder laban , and ioseph in potiphers house : so blesse me and my vocation , that whatsoeuer i doe it may prosper . i confesse louing father , that neither the most absolute art , greatest naturall knowledge , corporall or mentall diligence , can auaile any thing without thy blessing . by my naturall vnderstanding , i can neither apprehend in my minde , nor performe with my hands , or wit , the things that properly belong vnto my calling : but it is thy onely wisdome , and of thine owne fatherly fauour , that i haue beene made in some measure , capeable of that reason and iudgement , to which i haue attained , it is not in me , as of mine owne power to performe the least part of that , which necessarily belongeth vnto my vocation , it is thine owne worke in me . if thou shouldest deale with mee according to my deseruings , thou mightest iustly depriue mee of that meane measure of knowledge , that by thy fauour and aide , i haue attained vnto , thou mightest weaken my senses , and the faculties of my body and minde , all which i cannot but confesse i haue abused , and without the vse of them , thou knowest i cannot performe the workes of my calling . i humbly therfore pray thee , good father , rather to increase and continue in me , that measure of knowledge , and that perfection of my body and minde , which thou hast already bestowed vpon mee , then either to depriue mee of them , or to weaken them in mee . i acknowledge , gracious lord , that there is no vocation or calling , high or low , no labour , exercise or endeuour that can bee vsefull or profitable to himselfe or others , no mans life pleasing or commendable without thine especiall direction and blessing , and that in the name , of that blessed of all blessings , in whom as all blessednesse doth consist , so through his most blessed mediation , and merrits , blessings vpon blessings , are powred vpon the godly labours of all them , that in whatsoeuer calling ●n his name , truely seeke to be blessed . in him therefore father of blessings , let thy blessing be vpon mee in all my labours , enterprises and endeuours : for without thy blessing , ayde , direction and protection , i may labour , trauaile , bee carefull solicitous , diligent , and most industrious , yet all in vaine : my paines may bee great , my rising vp to my labours earely , yet without thy blessing little profit mee : i may get much , but i shall put it , as it were in a broken bagge , my going foorth without thy blessing cannot be but dangerous , my trauailes subiect to many perils , & in euitable inconueniences . mine owne carnall corruptions accompany mee , whithersoeuer i goe , ride , or remaine : the vanities of the world euery where distract my wauering and inconstant minde : and satan with his millions of infernall ministers , prouoking mee to sinne , pursue mee , euer plotting and practising occasions to draw mee from thee ; suggesting idlenesse and ease , to bee sweete , and labour and trauaile in lawfull and honest callings , painefull ; deceite in my vocation , gainefull ; iust dealing , foolish nicenesse ; & negligent performance , a sufficient discharge of my dutie . thus being beset , good father , within and without with sundry tentations , i cannot without thy grace , auoyde the committing of many sinnes , not only in abusing my calling , but in mine ordinary conuersation and course of life : and sinne committed , draweth on thy displeasure , and thy displeasure punishments , such as in thy seueritie may iustly disable mee to performe my dutie in my calling , hauing no power in , or of my selfe to performe the least part of my duetie , either in my vocation or conuersation . leaue me not therfore , deare father , vnto mine owne weakenesse , nor to the will , and wiles of my spirituall or corporall enemies , that hate me , and couet to hinder , or slander euery good worke in mee , reioycing when any euill befals in my life or calling . preuent them , o lord , and for thy best beloueds sake , teach mee wisdome , and giue me vnderstanding according to thy word , that in all my wayes , i may bee watchfull ; in my labours , painfull ; in my carriage and calling faithfull and iust ; & that my principall & chief care may euer bee to please thee ; and furnish mee so with true iudgement , in all and euerie part of my duetie , as there may bee nothing wanting in mee , which may further thy glorie ; which grant for thy blessed sonnes sake , iesvs christ , to whom with thee and the holy ghost , bee praise for euermore . amen . lord increase my faith . hee whose calling requireth iourneys by land or sea , may prepare himselfe by adding this prayer following , or to vse it by it selfe . most louing and most mercifull father in ●esus christ , i acknowledg my selfe the weakest , and most ignorant of al humane creatures , hauing receiued in thy prouidence , a calling requiring continuall trauailes , iourneys , and much labour of body and mind , hauing such and so great a troupe of aduersaries , and dangers accompanying me in the execution thereof , as euermore seeke to stop the way of my good successe therein , as well in my iourneying forth , in performing my lawfull labors abroad as also in my returning home . i most humbly therefore pray thee , to haue a fatherly care of mee , and to take charge of me in all my proceedings , in all places , among all men , and at all times , that all my iourneis , from , and to mine owne home , may be prosperous , and all my labors & indeauors may succeed to thine owne glory , to the faithfull discharge of my dutie in all mine imployments , to the competent supply of whatsoeuer i need . and forasmuch as these my iourneys , trauailes , and labours , are and may bee much hindered through sicknes , & infirmities of my body , defects of my limbes , bodily members and senses ; the perfection of which being originally thine own gif●s , continue my body in health , my limbs in strēgth , and all my senses perfect , vntill the time when thou shalt thinke fit to dissolue my whole bodily frame , when i shall no more trauaile , no more labour , nor feele any defect of body or mind . and grant , if it bee thy good pleasure , that neither sicknesse , death , or any other corporall infirmitie , seize vpon mee in my trauels and iourneys , submitting my will yet vnto thy will , knowing that thou knowest what is most necessary for mee ; and that who so is thine , is thine , and in thy fauour , and protection , as well abroad , as in his owne house ; yea , whensoeuer , wheresoeuer , and in what manner soeuer thou art pleased to touch him with thy correcting hand , or to call him out of this mortall life . and forasmuch good father , as there are many other impediments to hinder my necessary iourneys , trauels , and labours , as distemperature of the ayre , immoderate weather , difficulties of wayes , inundations of water , danger of theeues , & euilly disposed persons , defects in the creatures , which thou vouchsafest for my vse in trauell , and many other dangers , and hinderances , infinite in number , all concealed from mee vntill they fall , yet all knowne and foreseene of thee , and all disposed and permitted by thee . i most humbly therefore pray thee , to watch , and spread the wings of thy power and prouidence ouer mee , and stretch foorth thy helping hand ouer me , that no euill if it please thee , befall me . but if thy will bee so , grant me wisedome and patience , not to impute it to fained fortune , but as indeed it is to mine own sinfull deseruings , and that i may be euer thankfull vnto thee , whatsoeuer befal me . let the angel of thy presence accompany mee , let thy heauenly spirit euer possesse me , & let my heart euermore possesse thee ; let my thoughts be euermore free from sinne , and all the parts and powers of my body , my mind , affections , and will , from euery euill action , and vngodly desire . giue me a holy feare , to walke , worke , trauaile , and vse mine occasions as in thy presence , knowing that thou beholdest me , mine inward inclination , and outward actions . thou knowest also , good father , that besides mine owne wandring and wauering heart , sathan ceaseth not to watch opportunitie to snare mee in some vaine obiect or other , in my silent and solitary trauailes , and iourneys , laying before the eyes of my corrupt minde , infinite bayts to allure mee to sin against thee , that so i may offend thee ; that by offending thee , thou in thy displeasure mayest inflict some crosse or hinderance vnto my trauels , and so to preuent the good successe of mine endeauors . but grant good father in iesus christ , that neither sin , sathan , nor mine owne corrupt desires , hinder thy blessings vpon my trauels , but that i may constantly continue in thine obedience , and thy loue towards mee , not onely in these my trauailes , but vnto my liues end . amen . lord increase my faith , and prosper my iourney . a motiue to a prayer for patience in godly parents , that are afflicted in minde for the disobedience , and vngodly liues of their children ; whom if good counsell cannot reforme , prayer is to bee made to god for them ; if that will not preuaile , to leaue them to god , and the lawes . it is not the least crosse that can befall godly and religious parents , to see and obserue their owne flesh & blood , their owne dearest children , to bee disobedient & rebellious , and by their lewd liues , to become scandalous in themselues , and a shame and slander vnto their parents and friends . a griefe it is of all griefes , especially vnto such parents as haue had , not onely , a fatherly , but a religious care of their holy education : and their griefe cannot but bee so much the more , by how much the world condemnes the parents , censuring them euill , by obseruing the vngodly liues of their children . a great temptation to a carefull father , that hath done his vttermost godly endeauor to educate his children in the feare of god ; wherin the wise , indifferent , and impartiall obseruer , cannot but spare his condemnation , finding this corrupt world so fraught with multitudes of wicked youth , whose examples abroad , doe worke more euill in children , then the wisest and most godly father can worke good in them at home by their best counsell . it is no maruel then , that a good man may haue euill children , who though hee propagate their bodies , cannot infuse grace and goodnes into their hearts ; he can not frame their inclinations to vertue , further the● god by his diuine spirit , doth second his good endeauors . the husbandman may soyle his land with the best marle , he may be carefull in plowing , circumspect in sowing , painefull in harrowing , & as much as in him lieth , preuent the vermin that might deuoure the seed sowen : yet it is not his labour , diligence , or best skil that can forme the blade , nor infuse the graine in the eare . a good and godly father may infuse his best coūsell into the eares of a refractory sonne , and harrowe him with sharp threats , to preuent venemous vices , that deuoure best counsell : but hee cannot imprint grace in his heart , nor work the practise of godlinesse in him ; he cannot driue away sathan , and his wicked instruments , from deuouring the good seed sowne in his sonne . euill examples , and wicked counsell preuaile more with corrupt flesh , then most diuine perswasions , or disswasions . it is a vaine thing to sowe good corne vpon a stony rocke , it will take no root : so to giue best counsell to a stubburne , and an obdurate heart , can not fructifie ; yet must not parents therfore giue ouer , but againe and againe , early and late , endeauor to encourage his children in ve●tue and goodnesse , and to reclaime them from sin , according to the counsell of the preacher in ecclesiastes , jn the morning sow thy seed , and in the euening let not thine hand rest , for thou knowest not whether shall prosper this or that , or whether both shall bee a like good . so should parents bee alike instant , at all times to instruct their children with holy counsell : for they know not , whether god haue appointed this or that time , or this or that aduice , to conuert them from euill to good : for as one drop often falling , descends at last to moisten the root of the tree : so time , and timely counsell , may mollifie the hardest heart , and reforme the peruersest mind : for as the wind bloweth when and where it listeth , and no man knoweth from whence it commeth ; so may the spirit of god come into the heart , when man thinketh least of it : therfore ought parents to pray earnestly , and often for godly liues of their children ; in whom , then if god haue any share , it will in time preuaile . the reason why the world is so ful of loose lasciuious & vnbrideled youth , is much in the euill examples of parents , the want of the feare , & neglect of the seruice of god ; for the example of a father may something alter the nature of a son in good , or euill . for there is a kinde of ineuitable imitation in the son , of the fathers qualities ; if they be good , nature rebelleth against them , in the son , because it is corrupt ; & if they be euill , nature it selfe teacheth the son , without further documēt , how to resemble the father in euill . and nothing can help the one , or bridle the other , but grace , which cannot be obtayned , but by prayer . another maine cause of childrens lewdnesse , is too much lenitie in parents , and too much libertie in children , wherein idle doting and foolish mothers , are commonly most guilty , who because they haue giuen their children suck of their breasts , when th●y were young , they giue them leaue when they become able to sinne , to suck their pu●ses , to feede them fat in vices ; in haunting tauernes , idle , and vngodly companies , drinking , gaming , and which is not the least , pampering them in pride , the beginning of their fall ; wherein many silly fathers , are as guilty in winking at the mothers folly , or , not hauing the wit or spirit to redresse it , vntill their children , become so farre plunged in impieties ; as when they would , they cannot not reclaime them , and so in fine , are inforced , to see them , to their vnspeakeable griefe , come either to publike shame and obloquie , or to vntimely and fearefull ends , which may befall the vngodly children of most godly parents . what then ? shall the parents beare the shame of their children that kick against all good counsell , and will obstinately run to their owne ruine ? no. but if parents be totally remisse in wholesome counsell , & erre in their example , in the eye of their children , no maruell if they taste of the shame , and griefe , of , and for their children . but least good men , men fearing god , hauing vngodly children , to whom they haue done their best duties in their youth to teach them , the way of godlinesse , and they depart from it , should be too much deiected , and cast downe through griefe conceiued for the wickednesse of their children , let them consider , that as they cannot make one haire black , that is white , no more can they make him good , that is euill : neither can they keepe them in awe that are wilfully rebellious , nor preuent them of confusion , that voluntarily seeke it . foolishly vnaduised , then are they that will taxe a good father of an euill childe ( comming into shame , and deepest danger ) with the error of his sonne , when as good children are the gifts god in mercie to the parents , and wicked ones a punishment , not so much to the parents , as to themselues . though euery man would willingly haue good children , yet the best men haue had ▪ and oft haue wicked children . adam , the first man had wicked caine. abraham had an ismael , izaake an esau , dauid a rebellious absolom , and an incestious ammon , good eli had two wicked sonnes , hophnie and phineas . infinite are the examples , yet no doubt , these good men gaue good instructions to these their erronious issues , whereby it appeareth , that it is not in good men to beget good children , neither doth it follow , that wicked men alwayes propagate wicked children , god frames both in the wombe , giues them life and frames their hearts , wills and affections . it resteth onely then for parents of vngodly children , to pray for their reformation , and to leaue them to god , in whose counsell it is determined , what shall be the ends of such as feare not him , nor reuerence man. a prayer for the reformation of vngodly and disobedient children , and for patience in parents , not ouermuch to afflict themselues , for their irreconciliable stubbornenesse and disobedience . heare the words of my mouth , o lord , and consider the meditations , and sorrowes of my heart ; for my spirit is full of heauinesse , i am vexed and sore greeued , for that they whom thou gauest mee for a blessing , are turned to my griefe , sorrow , and shame . i confesse , that mine owne sinnes haue prouoked thee to anger against mee ; and thy displeasure appeareth , in that they , whom i receiued as a comfort from thee , are become , not onely disobedient to mee , but as it were rebellious against thee , and thy counsell . thou art a god that louest not wickednesse , and thou hatest iniquity ; and it cannot be hid from thee , what i haue done ; my neglect in trayning my children in thy feare thou mayst lay vnto my charge , yet thou knowest i haue laboured to winne them vnto thee , if it haue beene in vaine , thou hast wisdome and power to supply in them , what is defectiue in me , to giue them . i haue endeuoured , to make them to know thee , and to walke in thy wayes , but they haue contemned mine instructions , and cast my counsells behinde their backs , they will not bee reclaymed from their vanities . they forget thee , the god of power to punish them , and the god of mercie , to receiue & comfort such as returne from their sinnes to thee . lord it is onely in thee to reclaime them , as thou diddest the prodigall son , whom thou vouchsafest to receiue vnto mercie , after his long going astray ; no man erreth so farre , whom thou canst not recall . oh recall these that erre , reduce them back to the sheepe-fold of thy saints . they are the worke of thine owne hands , though i wretched man begate them in corruption , and their mother conceiued them in sinne , and bare them in misery , these are no hindrance vnto the worke of thy grace in them , for what is , or hath beene the man that hath not had the like beginning ( thine owne begotten sonne excepted ) enoch that walked vprightly before thee . abraham the father of the faithfull , eliah and iohn baptist , and all thine elect vessels , came by nature of the same corrupt seed : yet thou wert pleased to sanctifie them ; haddest thou left them vnto their owne original nature , they had bin as one of these that lift vp their heeles against ( not me but ) thee . lord giue them grace , wisdome and vnderstanding , faith and obedience , they are onely thine to giue : i may bee as the hand to giue them , as from thee , food for their bodies wherby by thy blessing , they grow ; and i may sow the seeds of my best knowledge of thy worke in their outward eares ; but vnlesse thou plow vp the fallow ground of their hearts , that it may take roote , it cannot fructifie . consider , gracious father , that they are of the polluted seede of adam , yet be thou pleased , to accept them as thine , admit them into thy fauour , and guide them by thy grace , in a religious conuersation , that they may cease to doe euill , cleaue vnto that which is good , and walke before thee , & be vpright . thē shal they serue thee , & i shall prayse thee , for their reformation and saluation let neither their sinnes nor mine , any more prouoke thee to anger , lest thy seuere iudgements should fall vpon them , & shame & grief vpon vs their parents . but their repentance lord shall bee our comfort , and wee shall reioyce in their conuersion , and not onely wee , but all the godly shall reioyce at their returne into the spirituall societie of thy saints . grant it gracious lord , for thy christs sake , whose righteousnes , make theirs , and his merrits a sufficient satisfaction for theirs , and for the sins of all that haue erred as they haue done . amen . lord increase in them , the holy feare of thy name , faith , & obedience vnto thee , & giue me grace , with patience , to waite their holy reformation . a christian incouragement , to all that feare god , not to bee daunted at the threats , power and policies , of whatsoeuer enemies , be they neuer so many in multitude , or seeming strong in armes , fit vpon occasion ; to be taken into consideration , to which is added a prayer , for gods holy protection and defence of his , in whatsoeuer danger . they that trust in the lord , shall be as mount sion , that can neuer be mooued , but remaine fast for euer . and as the mountaines are about ierusalem , so is the lord about them , that trust in him , from generation to generation . wherof holy dauid , had good experience , who through the assurance of gods presence , with him , his loue towards him , and power ouer him , could say with a bould and vndaunted spirit . if an host pitched against mee , my heart should not be affrayd . he alwayes found the redie helpe , wherewith god euer assisted him , and the true performance of gods promises at all times , in all his dangers ; and therefore assured himselfe , that if tenne thousand of the people , did rise against him and bese● him round about , he would not be affrayde . he was in many dangers , and wonderfull his deliuerances were as appeareth by diuine history . god is not the god of dauid onely , because hee was a king , and a man chosen after gods owne heart , but the god of all them , that fa●thfully trust in him , of good kings & godly subiects , through all generations to the end of the world , whereof no nation hath had more manifest proofe ( though vnworthy ) then wee : and therefore bee our dangers neuer so great , or many , god sheweth himselfe to haue euer as many meanes to deliuer vs. saluation belongeth to him alone , and his blessings are vpon them that call faithfully vpon him . hezekiah sore terrified at the threats & blasphemies of tartan rabsaries , and rabsakeh , the seruants of senacherib , who by his blasphemous letters reuiled , not hezekiah onely , but high iehouah himselfe . hezekiah therefore prayed vnto the god of hostes , who sent his angell , and that night destroyed in senacheribs campe , one hundred fourescore and fiue thousand men . thus god can deale with the enemies of his faithfull people , hee can destroy them without their helpe , as wee our selues haue found by memorable experience ; to shew that it is not alwayes the multitude of armed souldiers that are the absolute meanes of victorie , it is the meere hand of god to declare himselfe , to be in deed the god of hosts , against whom no power , pollicie , or humane wisdome can preuaile . and therefore admitteth not the arme of flesh ( though a necessary meane ) to haue the glorie of the distruction of his enemies , he will confound . when joshua , was to goe against jericho , a citie whom god would destroy , though hee was accompanied with a multitude of armed souldiers : yet the lord would not haue the ouerthrow ascribed vnto battery , and engines of warre , violent instruments ; but at gods command they blew with rams-hornes onely about the wals , with a shoute , and the walls fell downe . god by weake meanes can doe wonderfull things for his . fiue mighty kings combined their forces together against ioshua , and though god permitted ioshua to haue the victory and slaughter of some of them , yet god himselfe had the prayse , who slew more with hayl stones from heauen then ioshua slew with the sword . thus , doth god manifest his power , that all men may see , that they that haue god on their side , neede not feare , though kings combine , and people rage , as if they would deuoure gods people at their pleasures , casting their accounts , and disposing of their pray before the victorie . benadab , that mighty aramite king , threatned ahab king of israel , to depriue him of all that he had , his siluer and his gold , his women and his faire children . but god gaue ahab the victorie , both on the mountaines and the vallies ; because they obiected against god , that he was god in the mountaines , not in the vallies , as if we should say he were god at land , but not at sea , or to impute good or ill successe , in these weighty occasions , to false and contrary causes ; as is commonly seen , and obserued to ignorance , or negligence of some commanders , or to this or that omission , ouer-sight or rashnesse which indeed may bee blame-worthy ; yet for that wee attribute not good successe to god , but to humane power , wisdome , or pollicie , and ill euents and issues , to our owne sinnefull deseruings , and wa●t of calling vp on god for a blessing . god many times permits his owne children to suffer violence , when they forget to serue him . the israelites committing wickednesse in the sight of the lord , god gaue them ouer into the hands of their enemies , the midianites , for seuen yeares ; yet vpon their repentance and returning to god , hee raysed vp deborah and barak to deliuer them . sinne is the cause that god permitteth a mighty multitude to bee ouer-throwne by a few : foure hundred thousand israelites , for one sinne were ouercome , twice by sixe and twentie thousand beniamits . if god for one sinne , suffered his people to bee thus slaine by a few , what will hee not permit to bee done vnto a nation , that commits infinite sinnes ? for one seeming small sinn of one man achan , the children of israel were chased and put to flight by a few ; to shew , that where sinne raigneth , there is no strength in the people to withstand their enemies . god is a righteous god , perseruing and punishing , as hee findeth men faithfull or sinnefull , not sparing his dearest children , when they rebell against him , but as long as they truely obay him , no enemie shall preuaile against them . let pharoh pursue gods children , with purpose to consume them , let them but call vpon god , let them bee faithfull , and they shall see the saluation of god , the confusion of their enemies , by the immediate hand of god , without the helpe or hand of man. an hoste of men cannot hurt one man , whom god will protect ; and yet permits sometimes one of his to preuaile against many , as samson , who slewe one thousand men with the iaw-bone of an asse : and shamgar , with an oxe goad slew six hundred men , to shew that god is not tyed to multitudes , to auenge him of the enemies of his children ; and that a multitude to him is but as one man , and as easie to bee ouercome . and yet he many times permitteth the wicked to take away the liues of the most righteous and innocent : as kain to kill abel , herod to kill iohn baptist , james , &c. he permits bloody massacres , and suffers his d●arest children to be martyred after many fearefull meanes , not that he is not able to deliuer them , but that his owne name by their patient suffrings may be glorified . on the other side , if it please him , and that it stand for the good of his , hee can and will defend them ; hee can send an hoste of angels to defend thē , and fire from h●auen , to consume the adu●●saries of them , that take him for their strēgth . but not according to naturall mans reuengefull desire ; as when his disciples willed him to call for fire from heauen , to consume their enemies ; he answered them , yee know not of what spirit yee are . and therefore although he in his iustice in former times hath , and yet is in his power to execute his seuere iudgments with fearefull fire , as vpon sodome , vpon nadab and abihu , and vpon the fifties , which came to apprehend eliah : yet ought we to be farre from desire , to haue like iudgements inflicted vp●on our most mortall enemies , vpon such as would euen eate vs vp : but rather as wee are instructed , first to pray for their reformation , and serious reconciliation , and refer the issue to god , though it may be we cannot as properly say of some malicious aduersaries , as stephen sometimes said of his , lord lay not this ( his death ) vnto their charge , for they know not what they doe . no , our most malicious enemies are not ignorant , that their malice towards vs , is sinne against god , to whose iudgement we are in charitie to leaue them : for to him , not to vs , belongeth reuenge , who being wise in his vnderstanding , and iust in his iudgements , is also mercifull and patient in punishing , and in all things , both to them and vs , will do that which is equal & right ; and will reward tyranous oppressors , & malicious persecuters of his faithful children , in his time , & according to his owne will , and for his owne , he will neuer leaue , nor forsake them . although our enemies may pretend religion the cause of their malice , and couer their inward hatred vnder a counterfeit pretence to worke our reformation therein ; and with many seeming sweet insinuations , worke themselues into our thoughts , it behooueth vs to be wise , lest that in conceiuing they seek our good , they get not our goods , which are our obedience to god , faith in him , and perseuerance . true it is , that religion is the cause of many both priuat and publike controuersies and quarrels ; but that religion that is increased , and maintained by the sword , let my soule neuer imbrace . though true religion haue it foundation from the blood of christ , it is no true religion that maintaines it selfe by the shedding of the blood of gods saints . if therfore any shall pretend themselues religious , and seek in shew to gaine vs , and draw vs to their societie by blowes , shall we think they come from god ? who willeth his , to shew their faith and religion , by meeknes and loue . but admit they should offer the sword of offence ; it is lawfull for gods children to vse the sword of defence : and we haue the same & no other god , then dauid and hezekiah had , who will assuredly defend vs , and maintaine his owne cause for vs. the experience of gods protection and prouidence in former dangers , cannot but incourage vs against whatsoeuer like dangers , wherein he deliuered vs to the wonder of the world , & nothing but our sinnes and vnthankfulnes can shorten his hand , or weaken his power towards vs , but that he will stretch foorth his hand still to defend vs. we are now , thankes be to god , seeming secure , there is no apparent dangers threatened ; but wee must remember when wee say and see peace , peace , who knoweth , but that our sinnes may not call for troubles : if they come , not looked for , they will bee the more dangerous . if therfore we would abandon our sinnes , if wee would timely returne vnto god with humble and repentant hearts , god would returne vnto vs , & saue vs ; he would as he hath hitherto done , deliuer vs , and euer sustaine vs ; hee will send from heauen & deliuer vs from them that would oppresse vs. let vs not forget that our soules are among lions , though we liue among the children of men : they are not all of one family , they are not all of one mind , they are not all the children of god ; some are as it were set on fire against vs ; some haue their teeth as spears some haue their tongus as swords , yet oyle in their mouthes : yet let vs depend on him that seeth their hearts and ours ; he● knoweth who are his , and seeth his and our aduersaries afar off . he hath his time and the meanes to deliuer his : the lord of hosts is with vs , let vs not feare what man can doe vnto vs. though an hoste of men armed should assaile vs ▪ we need not be afraid , for the lord is with vs , who is of more might and power , then all the potentates of the world can resist : let vs therefore euermore lift vp the eyes of our faithfull hearts , vnto him ; he is the hill from whence commeth our help and deliuerance in all our dangers : from the lord of hostes commeth our help , who hath made heauen and earth , who taketh charge of his , and will neuer leaue vs , faile vs , or forsake vs , in him let vs trust . a prayer to god that he will defend vs from our strongest enemies , and most malicious , with thanks to god for his former deliuerances . o lord our god , whose habitation are the heauens , and whose footstoole is the earth , thou gouernest all things in heauen aboue , and in the earth beneath , thou directest and protectest those that feare thy name ; so as they neede not feare the powre or malice , of whatsoeuer furious enemies : for saluation belongeth vnto thee , and thy blessing is euermore vpon thy people . wee , euen we thy feeble and vnworthy creatures , haue had experience of thy former fauour and defence in our troubles , and of thy deliuerance out of our desperate dangers , when men haue said , there was no help for vs , no , not in thee . but we haue found them lyers , deceitfull , and wicked men ; acknowledging thee , most faithfull , most louing ; of greatest wisdome and power , shewing thy selfe our buckler , our castle , and our strong defence : euen when our aduersaries sought our confusion , thou shewedst thy self our god , and the maintainer of our cause , when our enemies rose against vs , in greatest multitudes , malice and madnesse . thou gauest vs courage and boldnesse , euen when our enemies seemed most to insult and triumph ouer vs : euen then , lord , didst thou fight for vs , and turnedst their glory into shame their strength into weakenesse , and their multitudes into a handfull of men . shorten not , o lord , thy helping hand toward vs , in whatsoeuer time , or manner of our danger ; for thou knowest , what our enemies cānot performe with force , they seeke to effect by secret mischiefes , which thou hast discouered , and prouidently preuented : the s●are was broken and we deliuered ; not for any merit or worthynesse of ours , but euen of thy free and aboundant mercies ; for thine owne glory , and our safetie : and without our shame wee cannot but acknowledge our vnthankfulnesse , for thy manifold deliuerances from them that hate vs ; who yet waite opportunity to betray vs , if thou preuent vs not . and therefore , gracious father , leade and guide vs , euer in thy righteousnesse , because of our enemies , make thy way plaine before vs , lest we in offending thee giue our aduersaries occasion , to say , thou hast forsaken vs. it is in thy power , lord , ●o reconcile them vnto vs in the band of christian loue ; by opening their eyes , that they may see , and now at last consider , their owne errors , wherein they haue kicked against thy truth ; so should we reioice in their perfect vnion . if they continue in the hardnesse of their hearts , continue in vs perfect knowledge ; and howsoeuer they hate vs , giue vs loue vnto them : leauing them vnto thy wil , to deale with them as thou wilt . giue vs , gratious god , and louing father , a liuely apprehention of thy truth , faith and obedience vnto it ; howsoeuer our enemies may hate vs for the same , we know that thou art god all-sufficient , able to deliuer vs from their greatest tyranny , as thou hast done : and we cannot but remember thy merueilous workes , which thy very enemies , cannot but acknowledge to proceede of thy meere loue , vnto the continuall practise and profession of thy sincere word , which thou hast maintained hitherunto through all ages , by thine owne power , and for thine own names sake . and therefore when our enemies rose vp against vs , or rather , against thee , in vs , thou causedst them to stumble and fall , still maintaining thine owne cause ; who sittest in thy throne , and gouernest all things , and iudgest according to equitie . they therefore , that know thy power , and thy loue , and thy promises , and thy righteous dealing , will trust in thee ; for thou hast neuer fayled to bee a sure defence to them , in whatsoeuer perils . vp therfore , lord , disappoint al our irreconciliable enemies of their hope , lest they say , we haue preuailed , our own policies haue brought our desired enterprises and desires to passe . lord , stay our steps , guide vs euer in thy pathes , lest our feet slip , and our enemies that watch oportunitie to betray vs , take aduan●tage by our sinful liues , and so preuaile . they lay their heads together , and take counsell how they may circumuent vs , and to blow vs vp , neuer to recouer our hope againe in thee . keepe vs therefore as the apple of thine eye , lord , hold vs euer vnder the shadowe of thy wings , from them that seeke to oppresse vs : for by thee alone . lord , shall wee bee able to breake through an hoste of enemies : and though we seeme , by reason of the number of our aduersaries , to walke , as it were , thorow the valley of the shadow of death , yet will we not feare them : for thou art with vs , a strong rocke , and a house of defence to saue vs. thou redeemest the soules of thy seruants : for , when we were euen ready to be swallowed vp with a mercilesse multitude , thou by the powre of thy strength , didst deliuer vs. to thee be praise and glory for euer . amen . lord increase our faith in thee for euermore . a necessary motiue to stirre vs vp to a holy desire to resort to the temple of god , to pray vnto him with the congregation , and to heare his word the knowledge and practise wherof , is truest happinesse ; and he that is ignorant or negligent of this holy dutie , bee he neuer so carnally wise , or worldly glorious ; is a most vnhappy man. what difference doth christian experience find between a carnall worldling , and a man truely fearing god ? it can hardly be answered to the vnderstanding of the meere naturall man , that hath as many desires , as are pleasing delights offered to his senses ▪ and euery sense as many delights , as the heart hath fantasies , which are not to bee numbred , and the fulnesse of euery delight esteemed a kinde of happinesse ; yet if each sense had as many pleasures , as it could entertaine , the desire were not satisfied : and if all the senses had what they couet●d , were it not a heauy burthen to the heart , which ingrosseth them all ? and yet the more it apprehendeth , the more desire increaseth : for , the eye is neuer satisfied with seeing , nor the eare with hearing things of delight . and thus with all the senses , and yet but one thing necessarie . this one thing , mary the sister of martha made choyce of , the hearing christ preach ; a thing most needfull , approued by christ ; and that mary ●n hearing christ , chose the best part , which neuer could be taken from her . dauid desired this one thing , namely , that hee might dwell in the house of the lord all the dayes of his life : onely that hee might pray to god with the congregation , and heare god speake vnto him by the prophets , and men of god , whom whosoeuer heareth attentiuely , and profitably , heareth god himselfe , which is a sure token that he is of god , for hee that is of god , heareth gods word . the hearing of god speake vnto vs in his familiar word , is the sweetest musicke that the eare of the heart of a spirituall man can heare , and acceptable also to god himselfe , jf yee will heare my voyce indeed , saith god , and keepe my couenant , then shall yee bee my chiefe treasure aboue all people . is not this chiefest happinesse to bee accepted of god as h●s onely treasure ? no maruell then that dauid d●sired onely this one thing , a farre better request , then bathsheba his wise , the mother of salomon , desired of her son , which hee promised her to graunt , but performed it not . but dauid the father of salomon , desired this one thing , the thing most needefull , of a king greater then salomon , and a matter of farre more moment , then was bathshebaes , yet she was reiected , and his request accepted . both their desires seemed to proceed of loue : yet the one procured hatred and death , the other life and happinesse . shee made her request to man , in whome to put confidence , is vaine . the other in god , the holy one of jsrael , who is truth it selfe , and neuer deceiueth . but dauids petition might seeme strange , being a king , to desire to dwell better then in a kings palace , where hee might sport at his pleasure , take what delights hee would , hauing a kingdome to supply whatsoeuer hee desired . but in these delights he found not the happinesse hee sought for ; it consisted in his loue to god , and gods fauour towardes him : and therefore desired , rather to bee one day in his courts , then a thousand in the court of saul , or in his owne court , among his gallant courtiers ; nay , hee would choose rather to bee a doore-keeper in the house of god , then to command an earthly kingdome . it is in d●ede a glorious thing to bee a king , but that glory hath no long continuance , many discontents & distractions accompany worldly greatnesse . but the glory that dauid desired , ( though seeming base ) was such as commonly greatest men desire last and least ; and yet desire as balaam did , to dye the death of the righteous , ( seldome yet remembred ) but practise not the life of the righteous . yet fewe or none , doubtlesse , are so irreligious , or barbarous in shew , but they will loo●e into the house of god , peraduenture once , it may bee , twice in a sabbath , and peraduenture thinke it long ; they would bee loath to spare their pleasures , delights , and vanities , to liue a whole day in hearing god speake vnto them , and praying vnto god ; nay , but one required houre : but to liue all the dayes of their liues , as anna did , and as dauid desired , in the temple of god , they would thin● it as hard as taske , as the bondage of egypt , or the captiuitie of babylon . but th●re are no doubt diuers , and some as high in office , as dauid , that haue both dauids desire , and are comfortably conuer●a●t in the house of god , and doe finde that in his presence is the fulnesse of ioy and happinesse . this is that chiefe happinesse and delight , that great men should desire and ayme at , to the ende they might be examples vnto their inferiors , going before them in well doing , especially in gods seruice : for it is commonly found by experience , that example doeth more good or euill , then documents , or dehortations . the godly , and religious life of a great man , is as a towre seene a farre off : and many , especially his fol●owers , will indeuour to immitate his steppes , at least in shew ; and euen that shew of a godly life is a good motiue to others , to liue godly in deed : and as a good lif● giues comfort and incouragement to othe●s to bee good ; so the president of euill , makes many euill . if greatnesse and goodnesse goe together , it is the sweetest harmonie that man can make in this life . and the contrarie , as h●●sh and hellish . this holy desire of dauid was not for a day , for hee speakes of the time past . j desired , which implyes a continuall inward petition . so , our desire of well doing , should not be but for a moment , and then vanish like ionahs gourd , that quickly grew vp , and suddenly withered , and like the seede sowne in stonie ground , we must be constant heires , and humble petitioners , not wauering like waues ; but as we once desire to heare and practise , we must continue therein with a godly and religious perseuerance , still desirous , according to oportunity , to visite gods church , not yet to thinke that there is no place to serue god in , but the materiall temple , but wheresoeuer wee are , whatsoeuer wee doe , wee are to haue our hearts exercised in godly meditation of the word , and inward prayer bethel the house of god , is euery where , where the truly godly are ; dauid found it euen in the wildernesse of ziph , in the holds of engedi , in m●an , and gath. hee found the lord in these desolate places : though hee were hated and persecuted , driuen from place to place through the malice of his enemies , he was neuer out of the presence of god , in the temple , or in the field ; for where god is present , there is his temple ; in the lyons denne , daniel found him ; in the furnace , the three children ; in the dungion , ieremy ; in the prison , peter ; vnder the stones , stephen ; yea , euen in sinnefull sodom , lot ; and noah , in the floud . euery true childe of god , is alwayes in gods house , where dauid desired spiritually to dwell , finding it true that god was with him euery wh●re , yet had hee an earnest desire to bee conuersant in that temple , where the children of god did assemble , to heare god speake , and to speak vnto god. he was their king , yet did hee thinke it the greatest part of his dutie , nay , of his glorie and happinesse , to accompany his subiects , in the holy exercises of religion , to goe before them , to incourage them to call vpon , and to serue the liuing god with them ; whereof being preuented by the malice and furie of his enemies , he complayneth , that he was left as a pellican in the wildernesse , and as an owle in the desert , and thought the sparrow more happie then hee , because that silly bird , could at all times resort vnto that holy place , to which he could not come . it is our dutie to frequent the materiall temple , to accompanie the congregation , in p●aying vnto , and praysing of god , and attentiuely to heare his word : yet are not wee to hold it a necessitie , to pray onely in the temple , as if god could , or would not heare our prayers , but in the temple made with hands ; wherein god himselfe sayth he dwelleth not , his dwelling is in the heauens , and his footstoole is the earth ; and as long as wee are pilgrimes in the earth , wee must seeke , and we shall finde god in the earth by his presence and power . therefore as moses put off his shooes , when hee came into the presence of god , because the place was holy whereon hee stood . so must we put off all our vngodly affections , and vnholy desires , before we enter into his holy presence . he teacheth vs by his prophet ieremy , what it is to come prepared into the presence of god , whether into the materiall temple with the congregation , to heare him speake vnto vs by his word , or to speake vnto him in publike , or in any conuenient place in our priuate prayers , wee must amend and redresse our wayes & our works , then he will admit vs , and entertaine vs into his holy presence . it is not enough , saith h● , to crie and say , the temple , the temple of god , this is the temple of the lord , 〈◊〉 amend our wayes and our works ▪ to execute iudgement , betweene a man and this neighbour , not to oppresse the poore , nor the stranger , the fatherlesse , nor the widdow , not to shed innocent bloud , nor to walke after other gods . t●is is the condition which god makes with them that shall dwell in his house , that shall see his beau●ie , and that are admitted into his presence , and truely to visite his holy temple : but bars all those that trust in lying miracles , and vaine words , and vanities that cannot profit : they that steale , murder , commit adultery , idolatrie , such as sweare fasty ; the coueteous oppressors , vniust , enuious , malicious , drunkards and the like ; if these stand in this house , the materiall temple ; god will haue no respect vnto their prayers , finding them hypocrites , that worke wickednesse in secret , coueting to couer it with a forged shew of cunning with the congregation into the temple of god , which by their presence make it a denne of theeues . for what are hypocrites , but theeues , shewing themselues to bee religious , and are not ; obedient , and are not ; than●efull , and are not ; faithfull , and are not ? these are they that rather cōmit sacriledge , thē offer acceptable sacrifice , they visite not the temple , but rather defile it with their coūterfeit holines , in shew , seeming saints , in deed , enemies to christ and christians . they can crie the temple of god , the temple of god , they can say preach , preach , and seeme neuer satisfied with sermons . the desire is good , if the heart bee good , for a true and sincere desire of the heart , to heare the word , cannot but please god ; for such are approoued to be of the family and house of god : such shall dwell in his tabernacle , and rest vpon his holy hill ▪ for they are of the generation of the righteous . but , there is a generation , saith salomon , that are pure in their owne conceits , and yet are not washed from their filthinesse , they follow the deuices of their their owne hearts : and assume vnto themselues a peculiar manner of seruing of god , not according to the sincere truth : these mens sacrifices god abhorreth ; but he that hath innocent hands , and a pure heart , that hath not lift vp his hand vnto vanitie , nor sworne deceitfully , he comming into the house of god in priuate , or in publike petitions , shall receiue a blessing from the lord , vnderstanding by hearing , god speake vnto him , and bee heard speaking vnto god : it is contrary with the hypocrites , they may heare and not vnderstand , they may pray , but god will not heare them . they cryed , sayth dauid , but there was none to ●aue them , euē vnto the lord ; ●ut he answered them not . god heareth not hypocrites , ●hough they come neere him with their lips , in a counterfeit zeale , when yet their hearts are prophane . to come into the marteriall temple , is required of all to accompanie the congregation , in the diuine seruice of the liuing god , princes and greatest persons : as dauid a king , who was glad and reioyced , when the people sayd vnto him , come , let vs goe into the house of the lord , where in deed his owne desire wa● to dwell . to dwell , is not to come for a spirt and away , but hi● desire was to make there h●● continuall abode all the daie● of his life . it may bee conceiued by ● naturall man , and one th●● builds his happinesse vpo● the pleasures of this life , th●● it was not wisdome in daui● to desire to dwell in the me●lancholy temple continually : but it may be sayd vnto that carnallist , thou deemest it to bee a place of sadnesse and melancholly , which administreth to the true children of god the most absolute ioy , mirth , gladnesse , and consolation , and finally truest happinesse . carnall men in deed delight in vaine aspects , and shewes , moouing to sinne in stages , theaters and the like , and thinke them therewith much cheered , and in short time therewith wearied : but the temple of god , the heauenly theatre , that is most glorious by the diuine presence , onely seene by the sanctified minde , neuer wearieth the soules of such as delight in the liuing god ; whose beautie dauid saw , as neuer satisfied with the contemplation of the glorious maiestie o● iehouah , whose beautie the more the spirituall minde beholdeth in his word , his workes , his fauour , power and prouidence , the more is hee mooued with desire , to see more and more . and thinkes no happinesse comparable , to the happinesse of a heauenly life . much were the disciples mooued at the sight of christs transfiguration , in so much as they desired to haue built there tabernacles , to haue enioyed that blessed sight . still to desirous was dauid , still to behold the beautie of the lord , and to visite his holy temple . where god is truely heard , and duly called vpon by a holy congregation , nay , by one particular faithfull christian , there appeareth the glorie of god. there is the arke of the lord the presence of the mightie god of iaakob , whose glorie filleth the temple , which onely the spirituall man seeth with a supernaturall eye . though the carnall man bodily present , apprehendeth it not . paul at his conuersion saw gods glorie but they that were with him , heard onely a voyce , but saw it not . such beautie shineth in the hearts of the deere children of god , by the operation , and illumination of the holy ghost , by whom stephen saw the glorie of god , in the heauens , and christ sitting at his right-hand , which none 〈◊〉 can see , but such onely a●are inlightened , who take such surpassing sweet delight , in the beholding the face of god , not onely in the word , wherein hee is in part seene , but especially through faith , that their soules are euen rauished , and as it were transchanged , by the splender therof , as it were into the image of the glorie of the onely begotten sonne of the father . ●od commanding the light to shine out of darkenesse , shineth in our hearts , to giue light of the knowledge of the glorie of god in the face of jesus christ. let vs therefore indeuour to exercise our selues in puritie and sanctitie , clensing our consciences from all counterfeit sincerity , and labour to become in deed , such as wee would seeme to bee ; and not to neglect the visiting of the materiall temple , to heare the word of god , and to pray vnto him , if wee hope to be happie ; for there is none happie , but they whom god loueth , and who loue god ; if wee loue god , wee will delight in him , to heare him often for our instruction , and confirmation of our faith ; and to seeke him by our prayers , for he is ready to bee found of all them that are true of heart , who shall heere behold his beautie , and hereafter enioy his glorie . a prayer vnto god , that he will prepare our hearts to the visiting of his holy temple , to heare his word , to pray vnto him , and to prayse him . grant o most gracious lord god , according to the riches of thy grace that i may bee strengthened by thy spirit , in the inner man , that christ may dwell in my heart by faith , and so my whole spirit , soule and bodie may bee kept blamelesse , to the comming of the lord iesus , for thou lord knowest what i am by nature , a man vnworthy to take thine holy name into my mouth , or to come into thy presence , being inclynable to no good dutie , but apt to euery vanity . i come therefore vnto thee heauenly father , in the name of iesus christ thy sonne , in whom thou hast promised to receiue them , that sincerely seeke thee , heare the voyce of my petitions , o lord , when i crie vnto thee , and when i lift vp my hands towards the mercies seat of thy holy temple , reiect me not ; vnto thee o lord , i lift vp my soule , crauing pardon for my sinnes , and that thou wilt admit me into the holy societie of thy saints , and that i may delight to dwell in thy holy temple , vnder the shadow of thy protecting wings for euer . let my heart bee euer vpright in thy statutes , and faithfull euer before thee , for thou hast pleasure in righteousnesse , and hee is blessed in whose heart are thy wayes ; knit my heart vnto thee , that i may feare thy name ; giue me a holy desire to seeke thee , and to walke euer vprightly as in thy presence . indue me with thy spirituall knowledge , & leade me by thy right hand , to thine holy temple ; shew mee thy glorie , and thy beauty , that i may be comforted through thy presence . open mine eares , that i may heare thee , and thy word by thy holy ministrie ; and prepare my heart to receiue knowledge and vnderstanding , and open my mouth , and fill it with thy prayses , and let my prayers in thy sons name bee acceptable vnto thee . shew me thy way , and giue mee vnderstanding , that i may learn thy commandements , and walke in them . my hearts desire , lord is to dwell with thee , to haue the full & free fruition of thine house , and the place where thine honour dwelleth , that i may serue thee with a pure affection , and giue thee prayse in the congregation of thy saints . turne thy face vnto me , o lord , that i may see the beautie of thy countenance , and bee changed into the same image , by thy spirit , and in the same spirit , bee admitted to visite thine holy temple , with faith and assurance of thy presence , wherein i know is libertie and life , protection and plentie of all good things . make my heart stable & vnblameable before thee in holinesse , that i may serue thee with a sincere and pure conscience , and vndefiled , that i may not come into thine house only to bee seene , and to seeme seruiceable , or dutifull vnto thee ; but may inwardly hunger & thirst for thy word , the food of my soule , the bread of life , and imprint the same so effectually in my soule , that it may prooue fruitfull in ●ee , and that i may sh●w it in my 〈◊〉 holy conuersation to thy glorie , that being filled with the comforts proceeding from the beautie of thy countenance ; i may euer pos●sesse my soule in that peace which passeth all vnderstanding , euer-more reuerencing thy glorious mai●stie , that euer-more fille●h both the heauens and the earth ; fill my heart , o lord , with thy spirit , that i may draw neere vnto thee , and to thy holy place , my strong rocke , to thee will i alwayes resort . make mee to heare ioy and gladnesse , and that i may more abound in hope , and be strengthened to euery good work , through the power of the holy ghost , by iesus christ , my lord and onely sauiour . lord increase my faith . the conclusion . a prayer for true happinesse , which shall bee consummate onely in heauen . o lord , what am i , the son of dust and ashes , that i should presume to come into thy presence , to seeke and desire felicity and happinesse , here in this wildernesse of so many vanities , miseries , and troubles , as are among the children of men ? as for me , lord , thou knowest wherof i am made ; thou remembrest that i am but dust , what happinesse therfore , lord , can i look to obtaine here , where sinne dwelleth in my mortall body ; and by sinne i offend , and displease thee , and in thy displeasure is death ? o preuent me lord , therfore , from sinfull feeding my foolish mind with false felicitie , as to repose my happinesse in the things of this life , in health , riches , honour , beautie , carnall friends , worldly wisdome , pleasures , delights , & ease , which are not worthy , in respect of true happinesse in deed , to bee the least esteemed . giue me therefore here , o lord , euen in this life , an entrance into true happinesse ; send foorth thy spirit , and breath life into my dead soule ; transforme me into thine own image , from glory to glory , by thy spirit ; withdraw me from delight in the vanities of this life : for as long as i delight in the pleasing things of this world , i am farre from happinesse ; and it lies not in my power to restrain my heart from that which naturally i affect : i cannot subdue the corruption of mine owne nature ; but that which is impossible to mee , is possible with thee , declare therefore thy great power in mercy vpon me . i am by nature wretched , & miserable , and poore , and naked , a most vnhappy man ; yet such is my blindnesse , that i see it not : i feele not mine owne vnhappinesse , lord remooue that darknesse from me , and graunt , that seeing , i may see mine owne errour ; and in hearing i may vnderstand , and take the right way to felicitie ; work faith in my heart , that i may taste how gracious thou art , in working in me a new heart , a new mind , and new affections , holy and heauenly , the beginning here of happinesse to come . make mee to feele the peace of a good conscience ; let my faith be seen through obedience vnto thee ; let me feele in my soule through faith the merits of thy son , working the assurance of the remission of my sinnes , and assured hope of the enioying of my finall felicity , and endlesse happinesse in heauen . none are truly happy or blessed , but such as thou dost chuse , & cause to come vnto thee ; for none can come vnto thee , but whom thou callest , and they onely are iustified ; & whom thou iustifiest , them wilt thou glorifie ; and whom thou glorifiest , are , and none else , truly happy . carry me therefore , gracious lord , carry me by the wings of thy mercy , and by the strength of thy fauour in christ my sauiour , into that heauenly canaan , the inheritance of them that are in christ iesus , elected to saluation . let me , euen here in this base outward forme of an vnhappy man , behold thee through faith in thy word ; let mee behold thy face in righteousnesse : for in the liuely beholding of thee , is the fulnes of ioy , and highest happinesse in this life . o that the time would therefore speedily come , wherein i being dissolued , may see thee my sauiour face to face , when this my mortall body shall be quickened , and made like vnto thy glorious body : for i know , thou wilt keepe vnto the end , that which i haue committed vnto thee , both my soule and body to bee glorified and made happie , though i yet see not what i shall be : and therfore when thou wilt , i will willingly lay down my life , and commit my soule vnto thee , my god , through iesus christ , as vnto my most faithfull creator , and louing redeemer ; to whom with the holy ghost bee all glory for euer . amen . the consummation , and full perfection of our happinesse , shall be when wee shall bee made partakers of the diuine nature , 2. pet. ● . v. 4. when christ shall tran●forme our base bodies , that they may bee like the glorious body of christ , phil. 3. v. 21. when she shall perfectly enioy those things , which eye hath not seen , nor the eare heard , nor euer entred into the heart of man to co●ceiue , which god hath prepared , for them that loue him . 1. cor. 2 11.9 . who then , or what shall seperate vs from the loue of christ , in and by whom wee haue firme hope to attaine vnto this so great happinesse ? neither tribulation , nor anguish , nor persecution , nor famine , nor nakednesse , nor perill , nor the sword , romanes 8. verse . 35. which god , for his christes sake graunt , to whome with the holy ghost be ascribed all glory for euer . amen . the principall things contained in this booke . a meditation , or consultation , what are the best things that men in this life should principally ayme at , to attaine vnto highest happinesse , &c. fol. 1. a motiue to prayer against the temptations of sathan , &c. 18 a prayer for gods holy assistance against sathan . 23. a meditation , to stirre vs vp , when wee are vnapt to pray . 29. a prayer to god , for the helpe of his holy spirit , and other blessings spirituall , and corporall , &c. 35. a motiue , to begin the day with prayer . 54. a prayer fit to bee vsed euery morning . 57. a motiue to prayer , before a man 〈…〉 . 65. a prayer for a man , before hee goes to hi●●●ghtly rest . 70. a most comfortable incouragement to all poore and distressed men to vndergoe whatsoeuer trouble with patience , &c. and may serue as a motiue to some prayers that follow , viz. 77. a generall prayer , in whatsoeuer troubles and affections , with a conf●ssion , that sinne is the cause of them . 103 a prayer for a man hindred by 〈…〉 kind of 〈…〉 lawfull takings , &c. 114 a consideration , or consultation , touching the estates and conditions of seuerall men , &c. necessary for all men that hope of any blessing vpon their labors , trauels , professions , artes , trades , or jmployments . 124 a prayer , that god will blesse and prosper our labours and endeauors in whatsoeuer calling . 139 a prayer for a man whose calling requireth journeyes by land , or sea . 149 a motiue to a prayer for patience in godly parents , that are aff●icted in minde for the disobedience ▪ and vngodly liues of their children , &c. 150 a prayer for the reformation of vngodly and disobedient children , and for patience in parents , &c. 166 a christian incouragement , to all that feare god , act to bee 〈◊〉 at the threats , 〈◊〉 , and policies , of whatsoeuer enemies , &c. to which is added a prayer for gods holy protection and defence of his , in whatsoeuer danger . 173 a prayer to god , that hee will defend vs from our strongest enemies , with thankesgiuing to god for our former deliuerances . 189 a necessary motiue to stirre vs vp to a holy desire to resort to the temple of god , to pray vnto him with the congregation , and to heare his vvord . &c. 198 a prayer to god , that hee will prepare our hearts to the visiting of his holy temple , to heare his word , to pray vnto him , and to praise him . 219 a prayer for true happinesse ▪ which shall be consummate only in heauen . 226 finis . the spiritual bee, or, a miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen university pen. 1662 approx. 213 kb of xml-encoded text transcribed from 139 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a44560 wing h2872 estc r30341 11296143 ocm 11296143 47340 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44560) transcribed from: (early english books online ; image set 47340) images scanned from microfilm: (early english books, 1641-1700 ; 1464:7) the spiritual bee, or, a miscellany of scriptural, historical, natural observations and occasional occurencyes applyed in divine meditations by an university pen university pen. horsman, nicholas, fl. 1689. howard, luke, 1621-1699. penn, william, 1644-1718. [10], 120, 135, [8] p. printed by a. & l. lichfield for edw. & joh. forrest, oxford : 1662. sometimes attributed to nicholas horseman, luke howard and also to william penn. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-12 jonathan blaney sampled and proofread 2005-12 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the spiritual bee , or a miscellaney of scriptural , historical , natural observations , and occasional occurrencyes , applyed in divine meditations . by an vniversity pen. it is my meditation all the day long . psal . 119. 97. oxford , printed by a. & l. lichfield , for edw. & joh. forrest , 1662. to the much honored sr. copleston bampfield high sheriff for the county of devon. much honored sir , i should not have known how to have skreened my self from the imputation of overvaluing this paper , if i had thought it had merited your acceptance , much less your patronage : for , in reference to the latter , as i esteem custom no sufficient warranty , for men's making the portal a guard & defence to the city , judging themselves sufficiently secured from those assails to which they are otherwise liable and exposed , by placeing some name of repute in the entry ; so i could not but account it , as highly above the infirmities as the bulk of this pamphlet , to deserve the pasport of your name standing in the front , to induce the world ( which is that i designe in this dedication ) to be at least civill to it : and in reference to the former , could these lines change their hue and put on red , they would but in type represent that consciousness of many imperfections which guilt hath made legible in the authours countenance : so that waving all plea of title by desert , to your acceptance as well as protection , i must cast my self entirely upon your pardon ; which i presume i shall not be long in suing out , having anticipated the severest award any other judge can passe , by a more rigid censure of my own , which i hope will procure favour for him , who is much hond. sir , yours truly devoted in all christian observance . oxon. aug. 2d . 1661. to the christian reader . reader , it is the happy advantage of our contenplative life above all others , that we can never find the leisure to be truly and entirely idle ; and when we have a writ of ease given us from more ordinary and necessary occasions , even in our relaxations and remissions , the mind inured to speculation will find out some matter or other to work on , and busie it's self about ; and it can as little be wholy reposed from that activity and motion , as the sea from agitating and moving its self , or the eye while open from seeing . this small collection of thoughts which thou art here presēted with , hath the issue of my improvement of that advantage ( losse of time in its smalest parcels , being that which i have alwayes desired to reckon in the heaviest jtem of those things i am accountable for to my discretion ) being only the product of my retirement home into mine own bosome , in those intervals , & respites which have been afforded me from other litterary employments , quibus in occupationis exilium missus sum : ( which consideration will also furnish me with an apology for that inequality of style which the more judicious reader may observe the various parts of this abortive to be formed with ) & i confesse scarce any thoughts did ever with so great a relish steal my time & mind away as those which i have thus expended . my papers would easily have afforded to have swell'd the size , but i would not presume to entrench further upon thee , till thy candour towards this were secured . as i judge it vainly imprudent to have recourse to those known and usuall pretences of , preventing false copies , importunity of friends , casting in their widow's mite &c. so commonly served up as excuses , and vouchees of publication ( though i might perchance use some of them with more grounds then some , who impose upon the vulgar by setting up their cry at greatest distance from their nest , like lapwinges ) so likewise i deem it tediously formall to make defensatives & enter cautions against the critick and the censurer ( the zoilus & momus : ) although , as they are wont to rub hives with bitter herbs to defend them from venomous creatures , so i could wish i had an antidote against some readers that make it their busines , like flies to seek out and stick upon sore places only , or which is worse , like spiders , to gather and by an innate virulency concoct into poyson that , which of it self was of an innoxious nature : however , while i lye post siparium , and my writing is like that upon the wall to beltshazar , where the hand only was seen not whose it was , my curtaine will be instead of a sheild as well as a vaile . as for this manner of writing some have thought it as advantageous to publike improvement as any ; having observed that it hath been the unhappy fate of polemicall and controversall bookes rather to enlarge & widen then close differences , in so much that their usefulness otherwise doth seldome countervail and expiate for their disadvantage this way : and for doctrinall writings their numerousness doth rather oppresse then benefit , rather satiate then satisfie the reader ; and i have sometimes thonght the case to be much the same here , as it hath been observed concerning being versed in books of history that it makes men wiser then those of policy , as furnishing us with instances as well as rules , and * as it were upon the stage dressing up and personating the precept so , as that our mindes shall have a more full and advantageous prospect of it . i doubt i am justly jealous in fearing it a self flattery to think here may be that variety which may not be wholy without profit : that divine whose aime is only to please , never pleased me ; and yet withall i ever judged it impossible for a man to profit that pleased not . if wax may be here hiv'd up as well as hony , yet both may be some way usefull . where the grounds from which i have made my startes do not afford such plenty of beneficial thoughts ( which is to be imputed to the poverty of that treasure of which the authour is owner ) yet there perchance what is discoursed may administer the happy occasion of better thoughts in others : and the honey which drop's from the dryest of these leaves may not be wholy unimproveable . i had once thought to have marshall'd and rang'd the things according to their nature under their distinct titles , but upon second thoughts i waved this piece of herauldry , as deeming it needlesse with such curious and nice ceremony to seat every thing in it's proper place . farewell . the spirituall bee , or a miscellany &c. i. there 's a very little viper at amyclae ( saith solinus ) which is disregarded for its smalness , but hurts the more easily because slighted . and they say of witches that they beg and are pleas'd with smal things to be given them ; but they thereby procure a power to work what mischief they please on the donours . the devil comes often a pleading for some sinnes sub forma pauperis ; is it not a little one ? and being listned to , he can improve the smallest grant to his great advantage in our hurt and discomfort . as he represented it to eve 't was but tasting an apple ; which prov'd the ruine of mankind . therefore when he shooteth this shaft , let us take it up and retort it on himself again : if he make the smalnesse of the thing a consideration to tempt us to a compliance , let us make use of it to facilitate our resistance ; if it be small to yield to , it is little to resist , and t is easiest to deny satan in the smallest things , whom we must not gratify in any . so long as we shew no kindnesse to him he can never hurt us : but if we give him the least corner of our soules but to sojourn in , he will soon litter a whole hellish brood of sins in a small roome , and by an increased force , get an absolute rule . if he have easie admittance at the smalest passe , gad , behold a troop comes ; as the whole power of an army may fall in upon a city at a narrow breach . a little spark may be so fewel'd and managed as to set on fire a whole town . 't is therefore an excellent saying of the son of syrack , he that despiseth little things , shall perish by little and little . let me crush the cockatrice in the egge , that i feel not the mortall stinges of the serpent when engendred ; and strangle sin in its infancy , that the first breath it takes may be likewise the last , and it may expire in the first motions ; that though it be conceived , yet it may prove abortive . happy shal he be , o daughter of babylon , that thus taketh thy children while young , & dasheth them against the stones before they are arrived to a more adult and unresistable growth . ii. i have sometimes seen a blazing comet much outshining other starres , and attracting the eyes of men to behold it with wonder ; which yet by its decay , and vanishing awhile after hath appeared to have had no true place among the starres , but in the lower regions ; to have been nothing else but a slimy meteor , and notwithstanding its glaring lustre , secretly to have sent forth vapours of a virulent and malignant nature . how many in our dayes have been seen and gaz'd on with admiration , who have shined with glorious beames , which yet by their fall have at length discover'd themselves to have been exhalations , only guilded with rays , and counterfeiting starres by an exceeding splendour ( for often doth the hypocrite outgoe the saint in appearance , as much as he com's short of him in reality ) many have had a shining zeal in those exercises of religion that lye open to the view , and so have gotten and kept up an high esteeme and credit , but not trading on a solid stock , but taking up their saintships all upon trust , no wonder they prove bankrupts at last . the foolish virgins made a great blaze with their lamps , which yet by their going out appeared to want oyle . these falling-starres shall never shine in the firmament of heaven . let all therefore try & assure to them selves the fixednesse of their station , the consistency of their substance ; and making just allowances for that ascititious and imposturous light , which interest , profit , worldly credit and advantage , slavish fear of god , may have vested them with , examine what remain's of what is true and firmly grounded . let me never deceive my self or others with a false light : i had rather be a true starre , though the smallest , and shining undiscern'd ( as the stars in the milky-way , which cannot be seen without a galilaeo's tube ) then be the most glorious comet . lord , though a spiritual falling-sicknesse may cast me into a swoune for a time , yet let it never mortally seize on my vitals . iii. justinian the emperour having had his nose cut off by his enemies , when he was their prisoner , and afterward recovering his liberty and his empire , when ever the wipeing off the filth from it , put him in remembrance of the injury , he caused still one of his enemies to be brought before him , and put to death . a holy revenge would well be thus exercised against satan ; whenever the working of our corruption remindes us of that cursed depravation of our natures which that arch-enemy of our salvation was the authour of , to slay a lust and make it fall a sacrifice to the zeal of our indignation ; if there be any agag or ruling one , let not our eye spare him , but bring him forth and hew him in pieces . this will be , by a spirituall chymistry to extract an antidote out of the viper , to make a soveraigne treacle of the scorpions own flesh ; to pave our way to heaven with the scul's of our enemys : in a sense , by a holy guile to make satan cast out satan : to turn an overthrow into a victory , and raise a trophee out of our ruines ; to rise by our falling . as peter could then perfectly conquer his self-confidence when he remembred the sad story of his foul fall in the priests hall ; and could give a more humble and modest answer when christ asked him , lovest thou me more then these ? thus st paul , when he found satan knocking for entrance , fell a buffeting himself . iv. finding my friend in a passion of anger , i gave him a check , and endeavoured by some motives to reduce him to moderation ; but i perceived he was the more incens'd and that after the attempts i made to slake & lay his heat , it was become greater then before . passion is deaf to all advice but what may seem to encourage it ; this wild-fire makes that its fewel , which was intended to quench it , and turn's that into food , which was design'd for remedy . water cast on the smith's forge doth the more enflame it , and makes it burn the fiercer : a torrent is so farre from being restrained by what is set to stop it , that it swel's the higher and spread's the farther , pontem indignatur . to encounter a man in the boisterousnesse of his passion , is , to enter the combat with such creatures as st paul fought with at ephesus ; to cast reines on the waves of the sea when it rageth : and to use rational endeavours , is to call a souldier to councel in the heat and fury of a battel . the method therefore both most kindly and most effectual is , to give place to wrath while the tempest rageth : not to apply our selves to the cure of it in its paroxysme , not at too great a disadvantage to meet it with reason and counsel when it comes forth armed with fury and hooded with blindnesse : when the fire hath got a full conquest , & the flame is outragious , we seek not to quench it with water , and so save the house , but by pulling down the next , make the want of fewel diminish the flame . the violence of anger is best broken by giving way , and yielding to it , ( as a flint is easiest broken on a cushion ) and time is the best lenitive to mollify it . v. it hath been observ'd , that those who have the longest freedom from diseases & least infested with their assaults , do most hardly escape when a disease once tak's hold of them ; nature being easiest subdued where it hath not been quickned by exercise and opposition : and hence it is that feavours are generally more pernicious here in england then other where in places about us , because that disease is lesse familiar to our natures , then to those in our neighbour country's . temptations usually are most dangerous where least frequent , and their assaults most effectual on those who have seldomest experimented them : they are then most to be feared when their power is increased by a strength gathered from long discontinuance , and the edge of our resistance rebated by a long restivenesse : when our shield is laid by , and may have contracted rust , then those fiery darts are with most difficulty repell'd ; when our bow is unbent , and our hand in our bosome , no wonder if our disadvantage be great in the enemy's onset . hence satan hath this stratagem amongst others , not to be frequent in his assaults there , where former alarmes have excited to care and vigilancy , and set continual watch and ward : but to attempt entrance rather , where a long quiet hath bred security , and lessened the power of defence : where he bestow's his visits seldomest he is least fear'd , and consequently least provided against . let me not think my self secure from those temptations with which i have been little exercised , lest i find my self most overpowred there where i least suspected assault , and adde to those advantages , of which satan hath otherwise too many over me , that of mine own security . vi. i read of an african beast , called the dabuh , which they take with musick ; for being charm'd with the sweet sounding of it in his eares , he suffer's his feet the while to be fetter'd ; and so his death is the minstrels pay : and the folly of the larke is pitti'd by us , which while it playeth with the feather and stoupeth to the glasse , is caught in the fowler 's net . ther 's a spiritual charmer which by the pleasing delights and allurements of the world , cast's us into security , and then we are with ease enchain'd in his shackels : a syren that sing's us to death . this is that , which hath by sweet and soft conquest enervated the sampsons , overcome the david's , subdued the solomon's ; that , in whose triumphs have been led the most resolved and generous spirits , the stoutest and ablest champions . do thou ( with the wise graecian ) stop thine ear to the musick of pleasure , for it is magick ; trust not her flattery 's , o my soul , for her kisses are but to betray thee , & there are snares in her smiles : when she fawn's , on thee & windeth about thee , cast off the viper ; in the end she will bite as a serpent : to relish her sweetnesse is mortall , for she is the high-way to death , & if thou affect her thy face is set towards hell , and thou art in the road thither . lord , if i am at any time allur'd into satans nets , and his bolts are cast over me , do thou knock off my chains , and loose my bands ( as thou didst to paul and silas ) break the gins and deliver me , that my soul may escape as a bird out of the snare of the fowler . vii . alexander the great was wont to say of homer's heroick poem , that , it ought to be sung only to a warlike nation , & at the noise of a trumpet , not when it sounds a retreat , but when it call's to the battel : for it is not for mean spirits to resent motions of generosity at the recounting of affairs which have no lesse difficulty in the conduct then beauty in the discription . what he said of that admired poem , may with more aptness be apply'd to the gospel of christ ; tuba est christi evangelium ; it proclam's a warre , sounds an alarme , and call's us to the campe ; to make every place a pitcht-field , every day a day of battel against those many and incessant assaults , both from intestine and forraigne force . and who but those that are inspired with a heavenly courage , can bear the thunder of that sound , that calleth them , to love them that hated them , to doe good to them that persecute them ; to take up a heavy crosse , and follow christ naked , to glory in reproach ; to hate father and mother , and ( which com's to the quick ) their life also to be christs disciples . how many refuse to take up the weapons and enter the lists ; and cry these are hard saings , who can bear them ? and those who engage in the encounter , when they find the greatest enemy they are to combat with is self , many throw down their armes , and fall to caresse and embrace that which they should duell with . viii . the deepest waters move most silently & undiscernably ; and the spheres have the swiftest motiō , yet move without noise : the starres , though vast and glorious bodyes , yet distance makes them seem very small ; and many stars as in the galaxie , shine unseen : the moone when that side towards the earth is darkned , towards heaven shines bright . if in some mens conversation i seem to discern little , or nosplendour , let me not be too rashly forward in my censures of their estate ; it may be i doe not approach near enough to them : perchance our heavenly father may see that in secret which doth not discover it self openly ; he may have a bright-side heaven-ward , though toward earth he seem wholy eclips'd : perchance he hath so much more of the publican in him , then of the pharisee , as to think it a good work to conceal his good workes ; and therefore is so farre from making his prayers in the open streets , to be seen of men , that he thinks his closet scarce private enough when the dore is shut : and so farre from proclaiming his alms-giving by sound of trumpet , that he will not let his left hand know , what his right doth , when it dispenseth them : the flax may have fire in it though it be but smoaking , and doe not break out into a flame . as most men doe seem better then they are in truth , so some are better then they seem to be . i had rather be good and not seem so , then seem good , and not be so : for the publican went home rather justified then the pharisee . ix . the unjust steward in the gospel , having wasted his master's goods , and by high dieting his own lusts brought a plentifull estate to a consumption ; and being thereupon accused and discharg'd his stewardship , casteth about with himself what to doe , and findeth he was reduced to a great extremity , not knowing how to digge , and to beg he was asham'd ; get a sustenance out of the sweat of his brow he could not , and turn beggar to crave it he would not . lord , when i enter into a serious review with my self , and cast up my accounts , i find the endowments , gifts and advantages , the goods thou hast entrusted me with , to have been very carelesly stewarded by me , and i have forfeited the benefits both of them and of thy service : digge i cannot , i know not how to earn a reward of glory by my own righteousnes ; but i am not ashamed to begge ; my spirit is not soe stiffe and incompliant , but that i can come once and again to beg relief at thine hands for christ's sake ; yea , i am not ashamed to be a dayly beggar at this door ; for i know , the more importunate i am in cravinge , the more bountifull thou wilt bee in giving . x. the book which st. john eat , while in his mouth was sweet and pleasant , but in his belly became bitter : & we read of waters in miletum and elswhere , fresh at the top and bitter at the bottome ; and of a lake in phrygia whose water make's those that drink it strangely jocund and full of laughter , but such as it ends in their death : the bee hath hony in the mouth but a sting in the taile . while wee are pleasing our selves in carnall contents , and rowling a sweet morsel in our mouths , we should doe well to consider whether it will not be bitternesse in the end : there is noe earthly pleasure which hath not the inseparable attendance of grief , and that following it as closely , as jacob came after esau , houlding it by the heele : yea , worldly delight is but a shadow , and when we catch after it , all that we graspe is substantial sorrow in it's roome . the hony shonld not be very delightfull , when the sting is so neare ; better want it then feele the smart and venom that attendeth it . a naile in the temples may be the entertainement , where faire speech was the usher and butter in a lordly dish the first course , to make way for it . these gnats that make a pleasing sound awhile flying about our ears , wil bite us ere they part . let me rest on nothing that hath not a real and unmixed pleasure in it , and then i shall find i must leave this world , and take a higher flight ; here is no such thing for me to rest the sole of my foote on , all things have both the saltnesse and turbulency of the sea in them . i will not bid adieu to innocent delight , but neither shall it have any thing of my heart ; if i unwarily presse too much on roses in the pulling , the prickles may run into my fingers . i will honestly enjoy my delights , but not purchase them at so dear a rate as my own danger and hazard . that mortal laughter and dancing which the bite of the tarantula causeth , is only cured by musick : the best remedy against the madnesse of laughter is the voice of that wise charmer ; god can cure and retrench the exorbitances and profusenesse of our spirits in wordly delights . xi . let us contemplate prayer in it's journey between earth & heaven ( as jacob did the angels ascending and descending : ) it ascendeth lightly mounted on the wings of faith , but it come's ever laden down again upon our heads ; it goeth up , it may be , in a shower of teares , and descendeth in a shower of blessings : it is wafted into heaven with groanes ( for these have a force to open heaven gates , and that prayer fly's fwiftly that is carryed on the wings of a groan ) and those sighes returne again laden with comforts ( like the southern winds in egypt whose winges are charged with the sweet odours of spices . ) they goe out weeping but never come weeping back , for where the spring and seed-time is wet , the harvest is clear and joyfull , they that sow in teares reap in joy . xii i have somerimes wondred , & almost judged it another miracle , that balaam was no more appalled & amazed at that most strang uncouth miracle to heare a voice come from that mouth which was wont only to bray , and to see himselfe outreasoned by that , which was remarkable for nothing so much as it's stupidity and dullnesse ( almost as though he and his beast had exchanged natures : ) that his knees did not tremble , and heart become like a stone , nor did he so much as alight off for it : but as though no strange thing had fallen out he giveth the beast a wrathfull answer , without any symptome of wonder . although perchance being a sorcerer he might be not wholy a stranger to converses not much different from this , which might make it seem lesse uncouth ; yet i rather think that the transport of madness which so possessed this prophet , and the covetousnes which blinded his eyes , left no roome or capacity to reflect on the unnaturalnesse of the accident . and then see how senselesse and stupid lust and passion make us . many are so eager in the pursuit of their carnal desires , so wholy possessed with contrivances , to compasse , and hopes to attain their satisfaction , that they regard not any providences though never so strang and remarkable that enterfear & crosse them in their course : though god meet them in the way with a drawn sword , though he speak from heaven in a voice of thunder against them , they are not astonyed or appalled : they may storme and rage at the impediments that traverse their unlawfull pursuits , and at the blocks which are laid in their way , but they take no notice of the hand of providence which casteth them there , though it be perchance as visible and miraculous as that which wrote beltshazzar's doom on the wall. xiii . we read in agellius of a souldier , who riding forth to a muster with a horse as lean and carcaselike as if he had been newly raised out of a charnel ; and himsef so well habited & full that he might have been a very sufficient burden for a more able beast ; & being demanded by the censors whence came such a great disproportion , between the meagernesse of the one , and the grossness of the other , answer'd that it was because he tooke care of himself , but his servant tooke charge of his horse . most men have languid and infirme souls while their bodyes are in a vigorous athletick habit : their spirituall parts are reduced to meagernesse and consumption , whiles their sensual parts are full even to a plethora . and whence is it ? because their souls have noe share in their care and treatment , they do not mind them as their own charge : their time and diligence is all laid out on their bodys ; these are the darlings they pamper , and which ingrosse all their thoughts and care ; or if through a vouchsafement they expend any the other way , they soon rescue themselves as from an usurpation and encroachment . but surely , souls so weakned and emaciated will not be able to stand the least brunt in the day of battle with the enemy's of their salvation , labouring under the pressure and weight of a so much indulged flesh . let me have a lean , unhealthy , neglected , deformed body , no matter , so i may find my soul sound , in good liking , strong , and beautifull in the eyes of god. xiv . how many weary and tedious steps doe many mahometans tread in their long pilgrimages which multitudes of them yearly take to meccha , the place where their grand seducer mahomet was buried ? and that meerly for the increase of a carnal imposturous devotion . ( that they may be reputed hoggees i. e. holy men , as such are ever after styled ) and how many a deluded popish pilgrim measureth thousands of tiresome paces , adventureth through many dangers , endureth many hardships and severe and grievous entertainments , in a journey to the holy land ; and is content at last when come in view of jerusalem to pay a great entrance-tribute to the turkes for admission , and all meerly to see the sepulchre which enclosed our saviour's body , and the place which once had the markes of his footsteps . i am a pilgrim not by choyce but by an unhappy necessity ; my journey is towards a holy land the heavenly canaan ; i seeke a city which is from above , the new jerusalem : which my saviour not only hath but always doth blesse with his presence ; not in his low , abject , humbled estate ; but in his exalted wonderfully glorious presence . shall i complain of the tediousnesse of the way , the terrour of incident dangers , the sweat the toile and laboriousness of the travel to be undergone , where the contentment and delight at journey's end is so infinitely transcendent ? what red sea can have so much horrour ? what wilderness so much dismal & sad amazemēt , what occurrences can be so fearful , hardships so grievous , dāgers so terrible , what condition so necessituous or state so bewildred , as will not be rendred amiable and desirable when leading to the sight and enjoyment of our saviour ? no tribute either of sorrow or death its self , but is an easie purchase for admittance , not to his sepulchre but his throne ▪ not to see the place where the lord lay , but where he raigneth ; and not to look on , as an alien , but to enter and possesse as a denizon . xv. some are so curious as to conjecture that christ's prayer which he made after his withdrawment from his disciples , was not meerly mentall but vocall , inferring it from the manner in which the evangelists relate it , he prayed saying ; which they will have to imply an audible speech and voice . however , whether we have so great a pattern for it or no , i think there is some advantage to be observed that secret prayer hath which is vocall above what is mentall only , ( although it be all one to god who hath an ear to hear what the heart prayeth as well as what the mouth . ) 1. in that by joyning a voice to our mentall prayer , our affections are more awakened and quickned ; as we find by experience , that the sense of a misery when cooped up in our own thoughts may not expresse it self in teares ▪ ( which are the language of grief ) but yet when we vent it to others , in our recounting it , we cant't refraine from weeping . 2. it limits the mind more and keeps it more fixed and intent upon what is spoken . 3. we find somtimes that vehemency of affection doth force us to it , for when our passion & devotion is ardent , and the fire is kindled within us , it breaketh forth into outward expressions , complaints or tears . i may adde lastly , that we can sometimes better form , or at least draw out in better order our conceptions of what we pray for in an audible voice . xvi . when the assyriant were blinded they were easily led into the midst of samaria . a benighted traveller is easily deceived by false lights and ignes fatui , to follow their guidance which do but conduct him inro bogges and lakes . what great advantage did the romish foxes make of this policy these late years among us ; first extinguishing our lights , and then by subtle emissaries playing their tricks in the dark : dealing with us as the philistines did with sampson , first putting out our eyes and then making sport with us : surely it was this dragon's taile that drew down more then the third part of the starres from our firmament , and cast them to the earth to be stamped upon . and whither would our new lights have led us ? were not most of our new principles and opinions mere decoys , and captains chosen ( though silently ) to lead us back in a return into egypt ? but now those evil spirits that haunted us in the night do withdraw and disappear . had not the mercy of providence seasonably prevented , we might by that time our eyes had been open have found our selves in the midst of samaria . xvii . i saw a painter having made the picture of a face smiling , on a suddain with no more then one dash of his pencil make it seem to weep . how near are the confines of joy & sorrow , which with the change of a line may be made to sit both on the same countenance : their nature is much more distant , then their abode . in the twinkling of an eye , in the turning of an hand , sadnesse may justle out mirth ; and deep sighes may be fetched from that breast whence loud laughter made it's eruption . pleasure may die in the same moment that gave it it's birth , and a suddain succession of grief may turn it's cradle into a grave . the tears which an enlarged and vehement passion of joy had run over with , may in the middle of their course find an arrest and be made to minister unto grief . in the flight of a minute , in the beating of a pulse , the dilating of the heart by a diastole of pleasure , may be turned into a contracting it , by a systole of sorrow . xviii . livy tells us that the galls when they had once tasted of the wines of italy , were so much taken with the pleasantnesse and lusciousness of them , that they would not after rest contented with a bare commerce and trade thither for this wine , but fixed their resolutions by conquest to get possession of the land which brought it forth ( and that was the inciting occasion to their invasion ) * thus the antepasts of glory do but provoke the desires and erect the appetite of the believing soul : he is so far from being satisfied by foretasts , that they do but augment his thirst after a plenary fruition . he is not content with so small drops that are derived unto him at so great a distance from the fountain : nor are those degrees of grace and comfort which he gaineth by holding commerce with heaven upon earth by those two factours prayer and faith , by trading in the worship and ordinances of god sufficient to allay the hunger of his appetite : he cannot drink his fill nor slake his thirst at those cisternes : a holy insatiablenesse doth so enlarge the capacity of his soul that the more he hath the more he longeth for , and the widenesse of his increasing desires is proportioned to the largenesse of his receivings . therefore his resolves and aimes are by a holy violence and conquest to get a possession in that spiritual canaan from whence these grapes are brought him as prelibations ; that he may there drink of that wine of the kingdome , and of those rivers of pleasure . xix . christ is wont still to back his checks and reproofs with a reason . as to the disciples going to emaus , luk ▪ 24. o fools and slow of heart : but why so ? ought not christ to suffer , &c. to the disciples in simon ' s house , mat. 26. why trouble ye the woman ? for she hath wrought a good work : for the poor you have alwaies with you , not me : for she did it for my burial . to mary in the garden , touch me not , john 20. why ? because i am not yet gone to the father . lastly , to peter for drawing his sword , mat. 26. john 18. he subjoynes to his reprehension a fourfould reason . 1. he that takes the sword shall perish by the sword ; therefore 't is an unjust attempt to resist and hinder my passion . 2. the cup which my father hath given , shall i not drink ? therefore impossible . 3. can i not ask my father and he would give me more then ten legions ? therefore the attempt is foolish . 4. how else should the scripture be fulfilled ? therefore 't is undue . our reproofs would have a more effectual operation , if they were thus still attended with reason ; the ears of men are generally very tender and delicate , and a reprehension grateth on them if not attemper'd by a due conveyance . a smart rebuke if not clearly evidenced to be just by being backed with sufficient reason doth but irritate and imbitter the mindes of men : the plaister maketh the wound rage if this ingredient be not in the compost ; the cauterisme doth more hurt then the disease . the reproof even of a righteous man though it be an excellent oyle ( to allude to the psalmists expression ) yet may break the head , if unduly administred . xx. many there are that are wont to bestow visits on others , not so much out of a motion of love and kindnesse , as , either not to be reputed negligent in the formalities of common courtesy , or to make the wheels of time seem to move the faster by trifling it away ; or to make discoveries and observations , that they may by prying , gather up a stock of discourse for the next . the visits which men for the most part bestow on god in his worship are out of principles analogous to these ; not out of any principle of sincere love & delight ; but either that they may not seem wanting at least in the formal and customary exercises of religion , or to passe away the time only , or it may be where they should be bees to suck hony , to play the spiders and suck poyson ; to gather up matter to defame and calumniate and raise an evil report on the things of god. xxi . among the prospects which the scripture open's to us of eternity , my contemplation sometimes placeth me in the midst of that great gulph fixed between lazarus in the bosome of abraham , and dives in the midst of foul fiends , with eyes directed , now to the consideration of the one , then of the other . whither are all the rich man's joyes fled in which his soul was steeped and inebriated ? what 's become of his heightned delights , his musick and masques , unctions , feastings ample buildings , and large and jolly entertainments , his train of attendants , the purple and the fine linnen , his wanton pleasures and the whole pageantry of his happinesse ? on the other side , where is the misery and contemptiblenesse , the nakednesse and hunger , the aches the soars and the stench of the poor man ? these things are all vanished : and the scene is altered . their past condition is changed into a present as different each from other as heaven from hell ; and the present is fixed in a stability as unalterable as eternity . let us consider and weigh their purchases in the ballance of the sanctuary : the rich man's exchange is , the pleasures of sin which were but for a season for those dreadful pains which are the reward of sin , and which never shall have a season either to mitigate or conclude them ; a seeming paradise for a real dismal dungeon ; moment any contentments for eternal torments : delights that are as empty as froth , and as short-lived as the age of a minute , for sorrows so heavy and acute , that no metaphor can equal or hyperbole transcend them in expression , so durable that they shall run parallel with eternity . the poor man's exchange is , from a small weight of infelicity to an exceeding weight of glory , from a wildernesse to a land flowing with plenty ; from a cross to a crown ; from tears without their saltnesse , sorrows deprived of their sting , griefs as short ( at longest ) as the span of life ; to pleasures untainted , joyes in the most exalted and sublimated quintessence , a happiness as much without a period as eternity it self . and who but joyns with that ecphonesis of the father ? o miserable happinesse of the one that concluded in everlasting misery ! o happy misery of the other , that ended in everlasting happinesse ! i had rather with lazarus begge in raggs , then be in dives's coat ruffling it in silk , , and faring deliciously every day : his low estate is so far above my contempt , that it is the object of my wish , rather then dives's , which is so far below my envie that it fall's within my pity . xxii . there may be livery and seisin taken of a whole lordship only by the delivery of a turfe of earth : and a deed of gift of the whole may be executed only by giving a parcel of the goods . the rent that is given may be small and inconsiderable , yet if it be an anknowledgement of homage and fealty and wardship , it is of great consequence . the smallest grant that we make to satan , may give him a right to the whole ; if he be complyed with in the least temptation it may be enough to admit him to a full possession and dominion over us . where this serpent harh but insinuated his head he can with ease wind in his whole body after : therefore see thou grant him nothing , lest he make his advantage of it to the claim of all . 't was said of hannibal , he knew well how to conquer , but knew not how to improve his conquests : satan is well skill'd in either ; he will easily lose no ground he hath got ; he will be sure to prosecute a victory , and improve an advantage . xxiii . it is strange how peter who not long before had been so daring as to draw his sword on a whole regiment ( as though he were his master's champion ) and notwithstanding all his resolves and protestations of not forsaking christ , yet how on a suddain he was infected with the air of the priest's hall ; for as soon as he had got in thither , as though a contagion had seized on him his temper was changed , and while he did but warm himself at their fire , his zeal and respect for his master was abated and chilled . many times our foot in the devil's snare and we are grievously entangled , where we thought we might have been safe enough : we venture upon occasions of sin , and put our selves within satan's circle , thinking we are sufficiently armed & secured by peremptory resolves and engagements , little considering , either the plausible and insinuative nature of sin to work it self in , the treachery and deceit of our hearts to betray us to an admission of it , or the craft and importunity of the tempter to win upon us . hard it is to avoide infection in the company of those that have the pestilence ( especially evil men having so much of that quality , which they say is in those who have the plague on them , that they desire to taint others ; ) hard not to be seized by evil though by gentle and insensible degrees in the society of the wicked . evil converse cannot but leave a tincture of corruption upon us if rare , if more frequent a deep and double dye . the spirits and manners of men are by a secret bewirching inchantment transformed into the conditions and fashions of those with whom they communicate . it is not easie to retain our fresh taste ( like fishes ) while we live in salt waters . we may say generally of rivers that they never run within the same bancks without mixing their current , ( though the river savus streameth together with the danow in the same channel without blending his waters with him , as mr. blunt assureth us . ) waters passing through the earth have a quality and savour derived to them from the nature of the soils and minerals they have their course through . xxiv . we read of some rhat by use have brought themselves to swallow poyson without harm , yea , and to make their food of it . and albertus tell 's us of a girle that fed continually on spiders : so strange a power hath custome to alter the temper of the body , and to change almost it 's very oeconomy : the like effect it likewise hath on the souls of men , in reference to those pernicious sins which have most of the poyson of the old serpent in them ; from which their inclinations and dispositions were at first utterly averse and abhorrent , but by custome and habituating themselves to them , they come to make them at last matters of daily practice : which perfect conquest over all good inclinations of their mind and reluctancies of their consciences that they may arrive to , the devil leadeth them by these steps ; beginning by wicked suggestion , he offers the poysonous pill , but being guilded ; so pleasure is ushered in ; pleasure draweth on consent , consent maketh way for practice , and practice bringeth on custome , which by excuses , palliations , defences , obstinacy , and lastly glorying and boasting , correcteth , evirtuateth and rendereth ineffectual all motions or endeavours of conscience from within , and all influence of applications from without . but such venomous creatures can live no where but in hell , heaven is a countrey will never admit them ( as they say , ireland , majorca and some other places will not enterrain any poysonous thing . ) xxv . i have seen a pretry deceit used to keep some from their meat , that they dare not eat , by laying shreds of lute-strings on it which have appeared like worms ; and from their drink by putting into it the counterfeit of a toade . satan often playes this part , & useth such a wile to affright the children of god from their father's table , and to make rhem out of conceit with duties : he presents to their sight , the corruptions of their performances , and so representeth them that they shall appear formal though never so zealous , proud or hypocritical though attended with never so much humility and sincerity . when thou hast done thy work then he cometh to thee with his sophistry to put thee into a distrust , that what thou hast done will turn to thy great hurt , and opening the parts of thy duty telleth thee , here thy corruption wrought , there thy pride discover'd it's stirrings , here thou wer 't as cold as if thou cared'st not whether thou wer 't heeded or no , there thou hadst lost thine heart ; and is there not death in the pot , thinkest thou ? or expectest thou wages for what deserveth stripes ? these sleights he useth to dishearten believers from their services , and he hath this great advantage that they are usually very apt to suspect themselves ; their humours are stirred to his hand , and therefore he may the more easily work on them ; they are ready to give credit to any that comply with their pensive apprehensions ; and therefore are easily induced to use satan's perspective , which at one end magnifies the evil of their performances , and makes it seem greater then it is ; at the other end extenuates the good and makes it appear lesse . it is easie for satan to press him down that is already sinking , & to dye that soul sable black , which is of a dark and sad hue before . thou that art not ignorant of satan's devices , shew him that thou seest the sophistry , and understandest the cheat . xxvi . there is that we are wont to call good nature , which however desirable , yet doth very much prepare and expose those in whom it is found to temprations : for it is nothing bnt a pliable , yielding , waxen frame , which is so much the more subject to evil impressions rather then good , as wickednesse is more insinuative then virtue : such flexible twigs are easily bowed into crookednesse ; such a soft temper of mind is easily wrought and moulded to a compliance with any the most dangerous suggestions , as the soft grisly head of the infant is framed into any fashion by the midwife & nurse . their facility and bashfulnesse oft betrayeth them to a grant of that which yet they secretly condemn themselves for not denying ; and they know not how not to comply with the desires of the boldest and most unreasonable insinuatour . that bashfulness is dangerously bold which durst offend god , lest it displease men. nothing more laudable then a firm inflexible temper when found in the way of righteousnesse . let me never be abash'd to deny what another is so shamelesse as sinfully to ask : let my heart be wax to the impressions of goodnesse , but marble to those of evil : as pliant as an osier to the hand of virtue , as stiffe as an oake to satan and his instruments . let a righteous and just request be as a command to me , let me obey it as a law though it be but a desire : but let an unjust and wicked demand be cast back by me with abhorrency . if my friend in any thing be a factour or spokesman for satan , let me bid him , get him behind me ( as our saviour did peter . ) i 'le use him as moses did his rod , while a rod he held it familiarly in his hand , but when it began to wind and hisse and shew it self a serpent , he cast it down and ran from it better lose my friend then my innocence ; and safest to keep at a distance from him when he breathes contagion . i may be an adversary to his uice while a friend to his person , like that archer alcon who when the dragon was enfolded with the child , could strike his arrow in the one and not hurt the other . xxvii . i find both by the course of god's providence and and the instructions of his word , that he hath sometimes a rod to lay on the back of friends and favours to bestow on enemies . but surely god know's who he is dealing with ; and then he favoureth these in anger , and punisheth them in love. he gave the mutinous israelites quailes , but so sawc'd that they might wish them out of their mouths before they swallowed them . god fatneth some for the day of slaughter ( as the old heathens were wont to deal with their sacrifices , first to feed them , then crown them , and at last kill them : ) and lifteth many up high that their fall might be the greater ; who might apply that expression to their case , thou hast lifted me up , and cast me down ; and others he casteth down that they may by a happy rebound rise the higher . i would rather be dieted with the three children's fare , bread and water , then on israels quails ; rather gater crumbs under the table with lazarus as god's friend , then sit at it , as dives's guest : and i chuse affliction and adversity with love , before happinesse and prosperity without it . lord , as i pray , that thou wouldst not rehuke me in arger ( i do not deprecate thy rebuke ( my sins call for it ) but thine anger , this word hath the accent of my desire , not that ) so likewise , that thou wouldest never bestow mercy on me in judgement , or blessings with a curse attending . xxviii . sometimes i have intermitted or deferred the performance of duty upon apprehension of some present indisposednesse and unaptnesse : i have thought ; better not set mine hand to god's work then spoile it : better omit mine offering then give the lame and blind in sacrifice ; the next time i 'le make amends when i am fitter to do it : and the next time perchance the task hath been more irksome to me , and my plea of unfitnesse hath seemingly more strength then before ; so that what before i did deferre , now i could be content should be wholy neglected . have i found thee , o mine enemy ? here the serpents head discovers it self . hereafter when this plea is put in it shall be cast back without hearing : i will check the least thought of loathnesse toward the performance of the work i have stinted my self unto : a lame prayer may get to heaven : i may by rubbing and chafing my heart get a warmth in it . if i put forth my strength , i may break asunder the cords and wit hs with which i am bound , the spirit may come and fill my sails , and i may have the wind with me , though the tide be against me . however , that rule of physitians is well applyed , to practice here , who advice weak and nauseating stomacks to eat , though they have no present appetite , because they shall feel the effects thereof in their future increasing strength . xxix . the turks have a saying concerning the tartars ( whom they repute a very wise nation ) that other nations ) have their wisedome written in their books , but the tartars have devoured their books , and so have wisedome lodged in their breasts which on all occasions they can draw forth to practice . many christians have the word of god written in their bibles , but they never ( as st. john ) swallowed the book . the laws of god are best inscribed in the tables of the heart , the soul is the best phylacterie and repository for them , and practice the fairest transcript of them . he is a good text-man whose life is a comment on scripture . what actual benefit can there accrue to us of gold in the mine or pearls in the bottome of the sea , except we digge for the one and coyne the bullion of it into money , and dive for the other that we may have them to apply to our use . he to whom the word of god is not as his necessary food , that doth not tanquam saeer helluo , devour , digest , and convert it in succum & sanguinem , is like him , who as long as he had plato's book of the immortality of the soul in his hands , he was a platonist , but as soon as he had laid it by , he became an epicure again . as we use to say of some physicians , that they are better acquainted with galen then with the disease ; so of such we may say , that they carry their wisedome rather in their book then in their heart . xxx . one of the most tragical and sad arguments of humane misery , that is wont to be brought on the scene , is that of the purchase of the unhappy king lysimachus , who made an exchange of his crown & kingdome for one draught of water : which bargain the constraint of that necessity he was reduced to , doth sufficiently excuse ; for now his soul sat on his lips being forced out of his body by a violent thirst , & a kindome was not an over-rate in the purchase of that aquavitae by which the king's life was redeemed ( though the water when drunk might be distilled through the alembicks of his eyes in sorrow for so great unhappinesse . ) who then will account that a hard saying in the laws of christ that commandeth us to forsake all and follow him ; where the is life ; not a temporal life only , which is alway subect to the changes and incursions of fortune , exposed to labour , infirmities and diseases of the body , infested with more troublesome and incessant distempers of the mind , alway either languishing under chilnesse of fears , or burning in feaverish desires ; a life still besieged with temptations : but an eternal life , which is not only free from all those evil attendants with which the other is rendred miserable , but possessed also with an unconceivable felicity . who would not goe and sell all that he hath for the purchase of such a pearl ? who would not disesteem all though he were as great a monarch as adam or noah for the gaining of that living water which he that drinketh of shall never thirst more , for out of his belly shall flow ●ivers to life eternal ? yea , who would not barter his trifles for an immarcescible crown ? xxxi . they say of trifoile that by observation guesses may be taken from it of the future season of the weather ; that when it generally bear 's many flowers 't is a sign of plenty of rain and showers to succeed , and when few , it portendeth great drought . no better prognostick can be taken of what heaven designeth concerning a people , then from the lives of christians ; if they are fruitful and plentifull in good works , that is a forerunner of god's bountiful effusion & showring down of mercies , but when they are generally barren , 't is a sad sign of approaching judgement , and of god's making such a land dry and barren for the iniquity of them that dwell therein . xxxii . 't is said of an eastern king that he was so fat & gross that he was not sensible of pain when needles were stuck into his body : and the numidian bears , they say , are so fat that they feel no stripes though bloud be drawn from them . those who , as the psalmist phraseth it , are enclosed in their own fat ; who are puft up with a worldly prosperity and wallow in a voluptuous plenty , are so insensible and obdurate , that , though every new sin that is committed by them fetcheth bloud of the soul ; & every wilful sin be to it as the dagger driven up to the haft in eglon's bowels , yet they feel it not . see how stupidly and senselesly the epicurean carnalist runneth himself upon the pikes without fear or feeling , job 15. 26. he runneth upon god , even on his neck , upon the thick bosses of his buckler , but whence such a grosse stupid insensiblenesse ? v. 27. because he covereth his face with his fatnesse , and maketh collops of fat on his flanks : he hath so gorged himself and is so plunged in sensual delights , that all sense is drowned and lost in him . god no where threatneth a more benummed and lethargick frame of spirit , then where he say's , make the heart of this people fat. xxxiii . it hath alwaies been the fate of neutrality to please neither party ; and those who would compound and medley themselves to comply with opposite interests , are disliked and maligned on both sides : therefore the praetor of the samnites wisely observed in livy , media via nec amicos parit , nee inimicos tollit , the middle way neither procures friends nor removes enemies : as the flying fish , which being partly bird , partly fish , is still persecuted in the water by the fish , and in the aire the birds have an enmity against him . thus alphonsus observ'd of the senenses , that being neuters in the italian warre , were afterward made a prey on both sides ; comparing them to such as dwell in the middle story of a house , annoyed from beneath by smoke , , and by urine from above . such is the condition of the religious hypocrite , who will give god his outside , but bestow his heart on some other treasure ; who will serve the devil and his lusts under gods livery ; who will give him the courtship of the lip and knee ; but his heart fall's down before some other idol ; and in his breast he recanteth what his tongue and gestures pronounce : and in this scenical & artificial dress he applaudeth himself secretly for thus acting his part with two faces , for his wise and crafty compliance to the doubly gainful service of two masters . as though he had found out the polirick art of atoneing the opposite interests of heaven and hell , and marrying and compounding them in one common temper . but alas ! nothing hath more in it of folly ; for because he is a saint though only in profession therefore the world hateth him which hateth sheeps cloathing though upon a wolves back ; and because he hath the form only denying the power therefore god hateth him the more , in whose eye , simulata sanctitas est duplex iniquitas , sin appears double , when beheld under a mask of holinesse : the world hateth him because he seemeth good , and god because he no more then seem's so . religion is the best armour in the world , but he that maketh a cloak of it , will find when god calleth him to a reckoning that the stuffe will cost him dear . he that under a specious and vain pretension of sanctity hides a nest of lusts , will at length find himself as much deluded in his close contrivance , as that cardinal campegio was in henry the eight's time , whose twenty richly covered sumpter-horses , being by chance overturned in cheapside , discovering nothing but a petty magazine and trumpery of old bootts and shoes and marrow-bones , exposed him to the just scoffe of all . better timely uncase thy self , throw off thy vizour and shew thy self what thou art , then appear to be what thou art not : but 't were best of all for thee no longer to personate and meerly act a part , but truly to be what thou hast endeavoured to seem . xxxiv . young lapwings when hatched are ( as it were ) so impatient of delay , that before the shells open of themselves ; they break their passage through those walls not enduring to be pent up by their confinement , & as soon as their head and feet are at liberty , they run away with the remainder yet upon them . many we have seen whom a stronge confidence grounded on but weak abilities hath put forward before their time ; who have rather rushed out then been sent forth ; that have put out on their voyage before their vessel hath been sufficiently ballasted or rigged : envoys that have gone forth before they have had instructions , like ahimaaz who would needs be running , though without a command for it , and if examind can give as little an account of what message they bring as he could : such , as are like unthrifty heirs , when they should be gathering knowledge , spend faster then they get ; their expences exceed their receivings : such who venture to set up , though all the stock they have , if any , is ( perchance ) a borrow'd one : who enter on an embassy without credentials . such lapwings as these that goe from under the wing of their dam while their heads are green and the shell on them do soon run wild : the conclusion is that as the enterprise was rash , the progresse uneffectual and unprofitable , so they reap in the end blushing and discomfort . the protection of a flock against ravenous heasts is a weighty charge , and though young david could slay the lion and the bear when they set upon his sheep , yet every ruddy youth is not sit to be a shepheard . where a rare precocity of understanding anticipateth years and supplieth age , yet methinks ( that i may here apply what one said ) they might tarry at jericho till their beards are grown . i ever thought it more safe to be drawn forth and forced by importunities to set our hands to that work for which , who is sufficient ? rather then to rush on it uncalled as that for which any might be sufficient that would think himself so : it is obedience to goe when we are called , but to be running forth before a gall , is a too forward officiousnesse , arguing pride and boldnesse . if such novices would goe and learn what that of st. james meaneth , my brethren be not many teachers , they would find it would give writ of ease to their too forward adventures . xxxv . our saviour ( luke 4. ) would not give the devil audience even where he spake truth , i know thee who thou art , the holy one of god ; refusing to have the father of lyes bear witnesse of him , because he knew he used that truth only to countenance errour : and on the same account the apostles ( acts 16 , 17. ) silenced the spirit of divination , and set a gagge in his mouth when he would have defiled the gospell by preaching it . mat. 4. 6. we find the devil quoting scripture , but strangely maimed & perverted , to make it serve his own turn ; for one part is left out , the other misapplied . we may be sure this impostour hath never any errand but deceit , whatever message he seems to bring : this lyar alwaies mixeth some truth with his tale that may make way for it to enter into belief . for vice and falshood must still borrow the assistance of vertue and truth . there is alwaies true corn strewed under a pit-fall ; and they are full and weighty ears which we daube with lime to deceive the poor birds in a snow . in lottery's there are some few prizes among many blanks to keep up the game . even in the dunghill of mahomet's alcoran there are some jewels , and sergius hath bespangled & decked it with some parcels and branches of scripture and christianity . et partem veri fabula quaeque tenet . this great deceiver satan , dealeth as cheaters are ordinarily wont , who to make their impostures more currant and passable , use some means to gain a credit before they can cozen . alchymists bring forth sometimes true and real gold out of their furnaces pretending it made there , which was secretly convey'd thither , that they may the more easily impose upon belief . let me beware of satan's hook though covered with never so specious and pleasing a bait . though his pills be guilded , yet they are poysonous . though he take the covering of an angel of light on him , yet by a circumspect eye the black fiend may be discerned under it : there suspect him most where his pretences are most plausible . xxxvi . the cinamon tree is killed by water , which quickens other trees and makes them fruitful ; and narne ( as pliny saith ) becomes the dryer for rain : it is likewise reported that the ground about armagh in ireland grows more barren by being manured . i find as great a wonder that st. paul tell 's us of , that the same doctrine should work the savour of death in some , which to others was a savour of life unto life : and that the preaching of the crosse which is to them that are saved , the power of god , should be to another sort which perish , folly. the same light of the word which gives to sound eyes comfort and refreshment , increaseth the distempers of those eyes that are sore and makes them smart the more ; and the warmth of it ( for 't is a fire , which hath both these qualities ) may exhale a fragrant savour from those hearts that are as a garden which the lord hath planted ; and noysome streams from such as are corrupt . thus , what stayes the stomack of one man will ( as physicians tell us ) make another to regorge : and the sweetest hony procure's in some the most bitter choler . xxxvii . i have sometimes wondred at a strange perversenesse of the israelites , who when god slew them then they sought him , and returned early : but when they had quails to the full , and manna in abundance then they repined and tempted him most . like some doggs which if you stroak them they will snarle and be ready to turn upon you , but if you strike them they crouch and fawn : or like those things in nature which being gently handled wil sting ( as nettles ) but being crushed hard they will reflect no smart . that father in the comaedian hit upon the right cause of his son's untowardness , malè te docuit meafacilitas multa : and servants are no where more apt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as philo phraseth it ) so to behave themselves as if they had no master , then where they most experience his lenity and goodnesse . we may daily observe it , that the too gentle disposition of governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is apt to cause and cherish those discontented & rebellious humours , which a rigorous severity curb's and restrain's . yea , the man after god's own heart , while he was kept in chase and hunted on the mountains like a partridge , was so jealous and sensibly conscientious ; that , for but cutting off the skirt of his unjust and causelesse pursuer's garment , as though the same instrument had wounded the tendrest part of his soul , his heart smote him : and yet when brought to his ease and plenty , and courtly jollity , he boldlyadventures to flesh himself in those crimina devoratoria salutis , adultery and murther : whole camels will goe down now , where a gnat was strain'd at erewhile : and these foul sins though mingled with bloud are not so soon disgorge by repentance , as a more innocent action was before . thus a condition of prosperity and affluence and immunity from evil , doth as it were debauch the mind and make it grow wanton by excess ; whereas nature when kept under restraint and depression , is capable of just obedience : as in the body , a high and full diet breed's many noxious and superfluous humours , whereas a spare feeding keeps it both clean and healthfull . we are most fruitful in a low estate ; as trees in an humble vally are fertile , but on a high hill more barren . there 's as much variety in the tempers of our souls in reference to the different conditions of adversity and prosperity , as there is in some fountains , which in the night are warm , in the day-time cold : or that indian taddy we read of , which is sweet before the sun riseth on it , but when warmed with it's beams it becometh sower . t was when he was pamper'd in the land flowing with milk and hony , that jesurun waxed fat and kicked ; and became more unruly then he had been before , while under the discipline of the scourge in a dry and barren desert . xxxviii . man that was once in honour , and placed little lower then the angels , having lost his birthright , is now become lower then the beasts that perish ; and the scripture now sendeth him to school to them ; to the ant to learn industry , to the ox and the ass to learn duty to god , to the dove to learn innocency , to the serpent to learn wisedome . but how many do descend so far even below their degraded estate , that they transcribe these patterns not in the good but the evil ; & whereas they should make use of them as tutours and monitours , they degenerate into the very nature of beasts , and make nebuchadnezzar's punishment their option . we know that centaures made up of half man , and half beast came not from thessaly , but had their original in pindar's poetick fancy , he was the prometheus that fashioned them ; and galen considering the utter irreconcileablenesse of the fiction with principles of anatomy , is very angry at his vanity in it : but we may find many such monsters in morality , if we consider the strange discomposure that is in the souls of men ; where the difference is only , that here the prodigy is more wonderful , in that the beast is placed above the man , passion and lust above reason . how much rather should men endeavour to advance their natures above their present sphaere , to recover and raise them rather then thus depress them : and if they will needs forsake their humanity , to assume the nature of angels , & succed to that voided rank which the prinee of the morning was willing to leave . xxxix . pope alexander the fifth , who had been so bountiful to the poor , that he had left little or nothing to himself ( records do not abound with many such popes ) would often take occasion to say merrily of himself , that he was a rich bishop , a poor cardinal and a beggerly pope . many are thus retrograde in christianity ; like nebuchadnezzar's image , the further off from the beginning the more their worth and goodnesse decay's , as in that , the further from the head the courser the metal ; their first commencing christian had a golden beginning , they went on to a silver progresse , and in the conclusion they are all earthy : or as we see salt candles , they blaze a while at first kindling with fair hopes and a clear lustre , but they soon wear out to leaks and snuffs ; and expire at last in smoke and stench . true saints goe up the hill to zion , every day bears them a step nearer heaven ; but these goe down the hill , and are further from salvation in the evening of their life then when they first believe : whereas they should be like the sun going on from strength to strength , till they come to their meridian lustre , they rather resemble him as he was in ahaz's time when he stood still ; for in this subject the case is one , where non progredi est regredi , he that doth not goe forward in christianity , goes backward ; he is already come to a decrease of goodness , that doth not strive after an increase of it . many the higher they rise in the world , the more they descend and fall in goodnesse ; and their true riches decrease & are impaired by the increase of outward acccessions : like trees which as they advance higher in growth , their roots proportionably goe deeper downward into the earth ; and as stars which the higher they are the more their beams are contracted and narrowed . the devil effects on them what he did but tempt our saviour to , no sooner are they raised to a high pinacle , but straight it follows that they cast themselves down ; and being plac'd on a mountain where they have a more large and alluring view of the world , they fall down before satan . xl. i have sometimes observ'd such a thing as a proud humility in the world . some will reject a merited commendation only with a desire to be commended for rejecting it , and that their esteeme may grow by their seeming restraint of it's increase ; these look one way and rowe another , and shun praise with a greater vainglory ; they hate pride , but so as that there is pride in their very hatred of it . 't was a smart reproof of diogenes , who trampling on plato's rich bed out of contempt , was told , that he trampled on it with more pride then plato possessed it . some are wont to enquire into the blemishes and crimes of their own actions and discourses , on purpose or hear that it was wel done or spoken , & without blemish : there may be an equall vanity sometimes in praising and dispraising our selves ; for as they who commend themselves desire consent , and seek after others approbation , so likewise many times they who balme themselves , seek after opposition and desire they may be contradicted : such have petty arts and contrivances to lay a foundation for a reputation where they would seem to be undermining it , and closely to raise an esteem where openly they seem to design the ruining of it . because the way to be exalted is to be abased , therefore they will seem to cast themselves down in their own opinion that they may rise in the esteem of others . while they seem to be pouring contempt on themselves , they are drinking in the waters of vanity : their humility and modesty is only scenical , a dresse and mask ; & usually at times they are discern'd through their vizour ; their dissimulation is not of perpetuall continuance ( ficta citò in naturam suam recidunt ) as the devil sometime said to job , touch him in his body and see if he will not curse thee to thy face ; so touch such a man a little in his reputation and see if he will not grow impatient , make an assault upon his esteem & see if his vanity do not cast off the mantle and betray his humour which he feign would have concealed . there 's no more critical indication of our humility whether it be serious or only personated , then by this , whether we are content to hear dispraise not only from our selves but from others . xli . i meet with an excellent advice of a heathen ( soexcellent , that i can't but think it proceeded from a higher dictate then that of his own spirit , as likewise many other sayings , both of the same and other stoical authours ) to procure that which in the issue is the goale , which all men's pursuits do drive at , contentment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to will nothing but what god wills . methinks , this is like a north-west pasage or a shorter cut to a treasure greater then that of the indies , to a haven of satisfaction and rest , which men seek to arrive to generally by a wide compasse of vain contrivances : this is such an excellent elixir that the very touch of it turn's all into gold. this is that panacéa & universal remedy that preventeth and removeth all discontents , frettings , tumults and disqviets , murmurings and discouragements of the soul , and put 's it into a temper so equall so calm and serene , that it doth in a measure anticipate its future happinesse by a present enjoyment . for when our will is thus as it were resolved and melted into the will of god , we have all that we desire and nothing can happen to us but what we will , and what more needeth there to make us happy here ? this is a higher degree then meer submitting our selves to god's will , ( which yet is a high attainment , ) for it makes the divine will and out 's te be the same : this is the ready way to procure riches and honours and pleasures , not by using endeavours to adde to our wealth , reputation , and carnall enjoyments ( for thus we find by experience , that he that hath most , hath greatest want in his store ) but by a more compendious and lesse tiresome way , by detracting from our desires & by reducing them to a due proportion , and thus we shall find it true , that he hath most that hath as much as he desireth ; as he is not rich that hath much , but he that hath enough , nor he indigent that hath little , but he that craves more ; for we are not rich or poor , happy or unhappy , honourable or mean so much according to the proportion of what we possesse as of what we desire . therefore i commend his answer , who when his friend wished him , that the gods would give him whatever he desired ; nay rather ( saith he ) that they would give me to desire but what they give . xlii . when nebuchadnezzar straightly begirt jerusalem and they were reduced to extremities , the jews made a solemn covenant with god to dismisse their servants and set them free : but no sooner had the king removed his siege and left the city open , but they reverse and repeal their vow , & bring back their servants to their former bondage . how often do we find such whom god hath beleaguer'd with an affliction , or planted his battery against by a disease , and seemed to have marked out fordeath make covenants and promises of a future reformation , and of putting away their sin , which yet when he withdraws his terrours , and puts up his arrows , or causeth the sicknesse to retreat , those tyes do no more bind them then the wit hs did sampson , but they arise and goe out & doe as at other times : while their backs smart under the rod and they sit on the margent of the grave , their spirits stoope , their passions are broken and the heat of them asswaged , their thoughts are humbled to a sobriety ; then to be liberall of promises is an easy bounty : but when the storm is over and they return to their former freedome and delight in sensible converses , then they are hidebovnd and restrain'd in performances , & rescind former engagements : the sighes of their sick-bed which they turned into penitent groans are now vanished into air and forgotten ; the sad reflections on their former vanity's , the serious recollections of their way 's , which they were reduced to when the flesh sat uneasily upon them , and dwelt in sorrow , are now as little thought on , as the dolorous accents of their grief . when they are come newly out of the furnace of affliction , while the smell of fire is yet on them they are scrupulous and tender ; but it is but as those who come out of a hot stove , that shrink from a cold aire at first , but by degrees are soon brought to their former hardiness of temper if the soul be not chāged , though there may for a while some religious colour appear in the man's face , he will at last return to his former habit . it was therefore wise advice which theodoricus bishop of coleine gave to sigismund the emperour , who demanding how he might be directed the way to heaven , he answered if thou live so as thou promisedst in a painfull fit of the gout or stone . the israelites when they had been humbled with the voice out of the fire , the uproar in all the elements , the thunder , darkness and terrour of mount horeb , were very prodigal of their promises , all these things will we doe : but god foresaw , though they spake as they intended in that distresse that they would after be no lesse niggardly in their performances , o that there were such a heart in them ! and what people ever more rebellious then they ? never was a heart harder then pharoah's ; and yet upon the repetition of every plague ; how couchant is the lyon ! how doth he fawn and crouch to the power which his stubbornness incensed ! at every stroak , how he cryes out , spare me this once and i will offend no more ! and at length when death had made all aegypt at once to ring with passing-bells , & his palaces were even invaded by that king of terrours , he suddenly gives the israelites a dismission , and as it were thrust's them forth as if he could not be soon enough ridde of them , rise up , get you forth from among us : and yet no sooner were they gone but the stream of his passion hath a reflux , being only diverted by that judgment , and he makes after them with the whole posse of his country to fetch them back again . lord , let never my holy resolutions go away with my afflictions , nor my health dispense with the vowes of my sicknesse : let me not , when i have in my distresse found sanctuary in thy mercy as a votary , in my enlarged condition indulge my self the loosnesse of a libertine : let me quit my credit , and faithfully pay my vowes , and discharge the bonds i have entred into with thee in my necessitous and low state . let immunity from evil never render me such a stranger to what i were in distresse , that i should recoyle from my promises , and disown them . finis . the spirituall bee : or a miscellany , &c. the second part. i. it is now no new advertisement , that the spirit of god himself doth in scripture make use of heathenish speeches and observations , and apply them to a spirituall use . thus st. paul took notice of a paganish inscription of an altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and begun his sermon to the athenians on that text : and in the same place v. 28. he quotes one of their poets , aratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as also menander 1 cor. 15. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and callimachus ( or epimenides ) tit. 1 ▪ 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and james 1. 17. we have a perfect hexameter verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and a double jambick 2 pet. 2. 27. surely the warranty of such an example will give good ground for our making use of the borrowed helpes of humane writers in sacred things , so we deal with them as god commandeth the israelites to deal with the canaanitish captives , if they would wed them , to shave their head and pare off their nailes &c. if we devest them of their paganish superfluities . for surely it would reflect injuriously upon the wisdome of god to think that he hath given the gold and treasures of arts & learning , the spoiles of the aegyptians , to be converted and made use of only for the making of a golden calfe ( such are all other subjects compared with divine ) rather then to be applied to the use of the sanctuary , and the service of god , as exod . 35. to the building and adorning of the tabernacle : so be , that they be made to passe through the fire ( as the midianitish gold and silver , num. 31. 22 ) and be throughly refined and purg'd from their heathenish drosse . he that furnished cyrus with treasure and riches of secret places , for the building of his temple , ezra 1. 2. doubtlesse had an eye to the framing and edifying of his church in that light of knowledg and literature with which he hath imbelished such writers . hagar must not bear children to her self , and her mistresse sarah obteine none by her ; and as long as this handmaid hath her eyes towards her mistresse in due subserviency , and is observant of her direction , while she seeks not to rule in the house , why should she be cast out ? elias did not nauseate or reject the food that was brought to him by a raven , an uncleane creature under the law. ii. the mahometans are wont at their entrance into their mosquits ( or churches ) to put off their shoos and leave them behind them : and so when they bein their devotions they stop their ears , & fix their eyes , that their thoughts be not diverted . when we enter into the house of god we ought to take heed unto our goings : the shoos we are to put off ( as moses when he entred upon holy ground ) are worldly and carnall affections ; we must devest our-selves of all earthly encombrances , not bring that into god's presence which may profane his sanctuary , but wash our hands in innocency before we compasse his altar : much lesse may we carry into his house any resolutions of sin , or allowed and cherished inclinations to it ; for this were to enter not only with shoes on , but with feet filthy & bemired , which cannot but pollute the ground we tread on , and cause god not only to be angry at , but loath and abominate us . and when we are engaged in duties of worship , a strict guard must be kept on our senses , that they be not inlets to that which may steal away our hearts , and through their treachery our sacrifice be not found ( what the heathens counted prodigious in their victimes ) without a heart . iii. a vine which is one of the most fruitfull of trees , ( made use of by god to compare the christian unto ) if it be left to its naturall excrescencies , unregarded and unpruned , shootes forth into many superfluous branches and stemmes , and spendeth its most g●nerous strength that way , and so becometh weak and fruitlesse . if god should leave the best christian to the vitious exorbitances of his own heart and affections , and not curb and prune them , and retrench the extravagancy of his desires , his strength would be spent on that which profiteth not , and he would soon grow barren and uselesse . there is need that both by his restraining grace he reduce and limit our desires , and by the sharpnesse of afflictions he cut short and check their excrescencies . jonah grew fond of his gourd , and god smote it , and therein nipt and restraind the unrulinesse of his spirit , which would have spent his love and delight on a silly plant . hezekia's pride was grown to such a height , that he must needs vent it by boasting of his treasure ; but god blasteth it by sending the chaldaeans to plunder him . when mine heart doth irregularly run out after vanity , let the smart of thine hand correct my wandrings , and tame the wildnesse of my affections . better i should bleed by thy pruning hook , then be cut down by thy axe as withered and fruitlesse , and cast into the burning . iv. we may observe that lightning doth work with more potency and force , where it meeteth with the greatest resistance ; and acteth more on that which hath hard and firmly compacted parts , then on what 's soft and yeilding , and giveth easie passage to it : hence it is , that it hath been sometimes said to passe through the scabbard without any effecton it , and to melt the sword in it ; hence also , the hard oak and firme cedar are exposed to its force , and feel its effects , when the bay which is of a more yielding tender nature , is passed over untouched by it . the judgments of god in their working are much accommodated to the temper of the subjects on which they light . where they meet with a stubborn , unpliant enemy , they fall with greater force , and are most pressing and heavy ; they will break , where they cannot bowe : the foolish heart ( prov. 19. ) fretteth against the lord , he is carelesse and rageth ; but what 's the effect ? the man that hardneth his neck when he is rebuked , shall suddenly be destroyed , and that without remedy : those that are as wild buls in the net of god , their own fury and rage doth but the more entangle , perplex , and weaken them ; but where god meeteth with souls of a soft , complying , and obedient temper , his dealings are accordingly gentle , he afflicteth them lightly , and doth not stir up all his wrath , he doth but shake his rod over them , with which he lasheth the backes of others . in this respect , because god doth thus wisely & carefully distinguish between the different states and tempers of the patients he dealeth with , he is said to correct us in judgment . v. an indiscreet , imprudent reproof hath usually a double ill effect first , in that by the fault of the manager ( as a good story may be quite spoild in the relating ) the action in its selfe good , is rendred for the present irksome and tedious : as a plaister laid on the wrong side may only smart , when on tbe right it would have cured . and next , in that it leaveth a prejudice behind it very disadvantageous at the like future occasion . a good stock of prudence and caution is in no duty more requisite then in this of christian reproof , which requires such an exact observation of circumstances , time , manner , persons , &c. to a wise management of it . as i desire never to act that tacite part of a flatterer , with silence seemingly to sooth and cherish him that deserves reproof ; and by a friendly cruelty to betray him into a security : so i think it both more safe and more wise to tarry on the shore , rather then lanch forth , when i know the wind will be contrary , and beat me back againe with bruises and rents . where the person hath so much of the swine and dog in him , that he will trample under feet instruction and reproof , and turn againe and rent me . christs prohibition warneth us not to dispence holy things , nor to cast pearls to him . when the dose meeteth with such tough ill humors , that it doth but stir and anger them , not purge them out , there mostly it is more wisely withheld then administred . vi. christ i find before his passion , repeateth the same prayer thrice , father if it be possible &c. which yet is so far from a tautology , that there is in it the divinest art of rhetorick . for the reiteration is a great evidence of the strong intention and affection of the mind : as it was the overflowing of compassion , which doubled the compellation in that , o jerusalem , jerusalem , thou that killest the prophets ; and of love , in that , simon , simon , satan hath desired to sift thee : and the sweet singer of israel is no where more patheticall , then where he twice doubles the note , sing praises to our god sing praises ; sing praises to our king , sing praises ; all crowded within the compasse of one verse : he found so much melody on that string , that he could not leave harping on it . heaven cannot be proof against a petition so often darted towards it , it pierceth the more forcibly where it is so by renewed applications driven home . in a strong prayer a force is used upon heaven , the violent take it by force , and when the strokes come so thick , and are so urged by redoubling , there can be no resistance . but further i observe likewise that our saviour's latter prayer is somewhat longer then the rest ( as the wave which comes last swells highest ) his mind was inflamed to a greater fervency in the progresse ; insomuch that at last his ardency brake out into a sweat , a sweat of bloud . but how often do i find that my vigor and fervency rather loose then gain ground of my deadnesse and coldnesse in the continuance ; my hands fall and my desires sinke ; the sailes flagge , which at first setting out ( it may be ) seemed to have a full gale . this yeildeth suspicion , that the work is not so naturaliz'd to me as it should be : for ●ll naturall motions increase their swiftnesse the more near they draw to their period . vii . in civill converses , those whom we are not acquainted with , we cannot find that pleasantnesse and relish in their society , as we do in their converse which familiarity seasoneth with a delightfull gust ; because where we converse as strangers it is with some distance , and as it were under check and restraint ( as in a strange country we will not adventure any thing abroad without guard or convoy ) and so not without a kind of uneasinesse : but where as familiars we have more freedome and openesse . if we transfer this experience to our spirituall entercourse with god , we shall find the case very coincident ; surely it would be far more gustfull and delightfull unto us , if we did not by our neglect of it keep our selves still as strangers to him . frequency in our accesses would breed a familiarity , that we might converse with god with that freedome with which friends open their bosomes one to another ; we should be more enlarged in our addresses , and that would make them have a more pleasant relish to us . by often treading the way , we shall beat out a path to the throne of grace , free from that uneasinesse and discouragement which in unfrequented waies we meet with : want of vse maketh that irksome , which otherwise would be pleasant . he who bestoweth the frequentests visits on heaven , finds himselfe most welcomed there , and hath the best entertainment ; and he who cometh oftnest , will still desire to come oftnest . therefore let those who esteem that , as void of delight in its selfe , which their own negligence only rendreth so , learne to judge righteously , and impute the effect to t is genuine cause : manna is here to be gathered , if they would come out and bring pots to vessell it up . the table lies spread , and christ bids his guests be merry ; eat ▪ o friends , drink , yea drink abundantly ; but they stand off as strangers , and will not be among his friends . viii . saltpeter , though it self observed to be of a fiery nature , yet being mixt with lue-warme water , at first it contesteth with it , but when overcome and dissolved by it , the water becometh abundantly more cold then otherwise it would have been . and that water which hath been warmed , and after returneth to its native temper , becoms more cold , and more subject to be frozen , then that which hath not felt the fire . the convictions of the spirit of god , where they do not work a thorough change , the heart becometh afterward benumm'd into a greater coldnesse and deadnesse . a spirituall relapse is very pernicious : where god hath been knocking and sent away with a repulse , in judgment he will suffer another bar to be clapt on that dore , and make the sinner more hardned . he that hath conquered the good motions and desires which heaven kindled in him , is given over to a more reprobate sense ( as the temper of iron is more hardned by being quenched after it hath been heated in the forge . ) no sinner doth more eagerly wallow in the mire , then he that returneth to it after he was once washed : and the dog will not easily again cast up that vomit which after his first disgorging he hath licked up . where the unclean spirit after his departure for a season , in his return findeth the soul empty of christ , swept and voided of all gracious dispositions , and garnished with whatsoever vice may suit the entertainment of so unclean a guest , his reentrance as with new attendance , and his hold is rendred sevenfold more impregnable then before ; he taketh to himselfe the black company of seven other spirits worse then himselfe , and that mans last estate is worse then his first . lord , let me never quench those sparkes which i should be alwaies quickning and kindling into a flame , lest by so doing . i make my selfe fewell for a flame , that shall never be quenched . ix . pliny ( as his nephew tels us ) out of curiosity praying into the mountaine vesuvius , that he might discover the manner and causes of those fiery eruptions ( in natures kill ) was devoured by them , and made fewell to that , by which he thought to have encreased his knowledge ; and so found his death in his too bold advance in quest of that mystery of nature . surely to be too curious in our enquiries and researches into the mysteries of god , cannot but be dangerous . god hath drawn a veile over some things , and if we are so bold as to go about to lift it up , he may justly strike us with blindnesse , even in those things which were before exposed to our view . if we longe after such forbidden fruit , god may by a flaming sword set to turn to all points of the compasse keep us not only from the tree of life and knowledge , but from all other trees in his paradise . moses might come to the hill , but not to the burning bush , come not hither ; if he had , it might have proved a consuming fire to him . if the waves of the sea have their limits set , hither to shall ye goe ; much more man's presumption and curiosity : and what security can he give himself that will boldly invade the privacy's which an infinite wisedom hath lock●d up in concealement , and breake down the enclosures which the allmighty hath set up . cannot we be content to be admitted into his house except we ransack his closet and cabinet ; to be of his court except we be his secretarys ? if we have an eare to heare where god hath no tongue to speake , he may justly cause us to have no eye to read where he hath a hand to write . t' is dangerous presumption to breake open god's seale ; to goe in quest after the knowledge of that , which he hath therefore , hidden that we might not know it . he who is not content to look on the sun where his rayes are refracted through a cloud , will but loose his sight by staring on him in his naked brightnesse . x. one that had a thorne run into his foot , of which he took small notice , till it after caused an inflamation , and gangrene , which soon seis'd on his whole legge , was yet unwilling to undergoe an excision to prevent it's further spreading ; but at length it seized on his vitalls and proved mortall . the event of this disaster when told me , made me consider , how many inlets there are unto death , and how the most contemptible thing may be harbinger to that king of terrours : examples of the like kind are frequent in story , of fabius choaked by a hair , pope adrian by a gnat flying into his throat , anacreon by the stone of a grape &c. one of the bravest spirits that england ever gave a cradle to , or ireland a grave , haveing received a light hurt , beneath his high mind to stoop to the dressing of it , by neglecting it lost his life : and we read of another whom the prick of a needle under the naile of his thumbe sent out of the world . surely i cannot be certaine this day whether death may lodge with me before the next , if the least pricke of my foot may make way for it ; if the smallest passage be a dore wide enough for it to come in at and the soul to goe out at . any thing from the bowe of death , when our appointed time is come , may be a sure arrow to hit the marke ; a thorne may be as mortall as a sword . though nature had never expos'd our bodyes to the assaults of an army of 300 diseases ( for so many pliny's list informes us we are infested with , and a more exact accountant would finde upon enquiry that the number might be set much higher without any errour in the stating of it ) yet that variety of instruments , chances , states , and circumstances of life which we lye open unto , might administer sufficiently unto the wombe of death . let me be prepar'd for that by every thing and at all times , which may come at any time & by any thing , must come one time or another . i shall not hasten my death by being still ready fot it , but make it lesse terrible and deprive it of it's sting . he that lookes for death daily , shall never meet it the sooner , but the better and the more joyfully . xi . shimei when eager in the pursuit and search after his renegades , was unmindfull of the injunction solomon had laid on him , and the limits he had confined him to , and so ventured the losse of his life for the finding of his servants . god hath made lawes that might limit and circumscribe the waies and actions of men , and hath menaced death for the transgression of them ; but most men are so earnest in the pursuit of transitory things riches and pleasures ( which are but servants and should not command our desires ) that they minde not the bounds which god hath prescribed them . while they are in the heat of their range , and carier in sin , there is no time for a sober weighing of that startling question , what will the end of these things be ? or for a serious reflexion on the terrour of that threatning voice , the soul that sinneth it shall dye . the voluptuous man will as little own any bounds set to moderate his pleasures , as rivers do acknowledg their bankes when they swell and spread themselves out of their due channell : the ambitious man is as vast and wide in his aimes and hopes as the boundlesse ocean : the covetous trades-man can inch his measure , and foist in false weights and use the ballance of deceit , while he mindeth onely his gaine , and considereth not that his conscience is fold in the bargaine lord let me never endanger the losse of my soule in the unlawfull or unwarranted pursuit of any temporal good . xii . in the rebellion of corah , dathan and abiram wherein they rose up against moses and aaron to bereave the one of his rule , the other of his priesthood ; it was a dismall terrifying sight to see their punishment ; the earth to open under them and swallow them up alive and close her mouth on them ; that which is wont to be only a grave to be their executioner : insomuch that i do not wonder that the people ( which by god's command were all called thither to bespectators ) all that were round about fled at the cry of them ; for they said , lest the earth should devour us also : for though they were not guilty of the conspiracy ; yet the horrour of such a sight could not but affrighten them to seek for security . if we might in like manner se how rebellious impenitent sinners goe hence into the pit of destruction , if we might in visible manner behold how hell open's her mouth to receive them , and how they fall into the wombe of death which is closed upon them to all eternity ; surely it would make us tremble and flee , endeavour to avoide the danger and seek out for a refuge , lest it should devour us : their destruction would put us on vigorous endeavours of working out our salvation with feare and tremling ; and the sad evils of their death would be a meanes to remedy and cure the sinfull evils of our life . that which we cannot see by an eye of sense , we may discerne with an eye of faith , let it therfore haue the same effect on us as believed that it would as visibly seen . xiii . a subtle lawyer desireth no more advantage in an hold which he would take in a conveyance then many words ; somewhat he will finde to fasten on , and will so blanch the matter , that that shall seem plausible at last , which at first had no such appearance . i date the beginning of the fall from thence , where eve tooke the boldnesse to hold chat with the serpent ; if once we enter into a discourse with the tempter , and proceede so far as to listen to him , we are halfe wonne already ; there is a ready passage for him from the eare to the heart . where such a sophister is admitted to reason the case , and our eares are open and our tongues free , the matter is as sure given up as if it had been yeelded without dispute . evill and errour is of it selfe insinuative and plausible , much more when managed by so subtle and perswasive a rhetorician . if the divell be entertained in our parlor he will soon get a lodging in our bed-chamber , if we give him easy entrance into an outworke , he will soon possesse himself of the city . therefore stop thine eares at the voice of this hellish charmer : assoon as he addresseth himself to a temptation send him going with an avoid satan . xiv . it seemed strange to me when ▪ i first understood that some venomous things would yeeld an antidote to their own poyson , and that the viper will offord a remedy against the deadlinesse of his own stinge ; and since i have learned that it is a frequent thing in chymistry to extract alexipharmacall medicines out of things which in themselves are most noxious and destructive ; thus the artist will make mercury and antimony , deadly poysons , by the power of his operation to yeeld remedy's of rare vertue : we read of a plant also in the west indies whose leaves are venomous , and yet the root of it , is an excellent antidote . let me not then wonder that he who brought all things out of nothing and light out of darknesse , can educe good out of evill : that this omnipotent chymist can out of sin draw a restorative elixir , and make the poysoned darts of satan prove antidotal ; that he can make our disease afford a medecine ; that he can out of the gall and wormwood of affliction extract a quintessence of pleasure , and sublime tears into spirituall joy. let me admire and adore thee lord , not only for thy grace and love in our salvation , but for thy power and wisedome in the methods of it . xv. the apostle compareth those subtile impostures by which factours for hell drew men aside from the faith to the embracing of strange doctrines , unto witchcraft . gal. 3. 1. o foolish galatians , who hath bewitched you . and 2 tim : 3. ( wher● he painteth out the condition of the last dayes in such lively colours , as if the state of our unhappy ages had been present before his eyes ) he parallel's the seducers with pharaoh's sorcerers and magicians , jannes and jambres who withstood moses . what strange effects of this sorcery have we seen in our daies ? did satan ever play so much above board and act so openly upon the stage as in these times he hath sometimes even laid aside his maske and adventured to appear in his own shape . and of what little availe have the countercharms of sound principles formerly instilled been to many on whom god hath suffered these impostours to practise their magick ? and how have the devil's instruments by this black art , and spirituall necromancy , raised out of their graves errours long since dead and buried , and putting a new guise on them made them walke up and down again ? and many have been wrought upon by such an unhappy fascination , that ( as machates ( mentioned by phlegon ) supposed he had caressed and happily enjoyed his spouse , when it was but a dead and rotten carcase ; so ) they have fallen in love with and espoused that for truth and religion which is but heresy long since laid in it's grave . xvi . i read that the mahometans have set houres for their daily oraisons , in which they are so constant that not any secular matters , whether impediments of businesse or divertisements of pleasure do keep them from praying five times a day ; whether they are fixed at home or abroad moving in a journy , when their stinted times come they apply themselves to their ( o that i might call them , true ) devotions ; and this doth every one , from him that bears the scepter to him that carryeth the sheephooke . how many are there called christians that cannot afford to pray so many times in a weeke , in a month , as those infidels in a day ; that can be content to crowd a whole sennight's devotion into one prayer ; and count them too lavish in their expences of time that make greater allotments of it for that businesse then they : yea , some think it enough if they summe up their lives and expire their last breath with a , lord have mercy upon me . christ commandeth us to pray for daily bread . every day manna must be gathered from heaven . it is as necessary to the spirituall life of our soules as our often repeated meales and refections to the subsistance of our bodys . we justly deem it strange and wonderfull in some that we read off , who have lived without meat , some whole weekes , others months , others years , ( and a creditable authour telleth us of one who lived 15 years withous eating or drinking . ) but here a long fasting and abstinence from this spirituall refection is a thing so frequent that it meriteth not so much admiration . but what account quercetan giveth of the former , that in such strange fastings the inspired aire hath been sufficient in attraction to afford nourishment to such bodys ; is more truly applicable here ; for the soules of such are ( like chameleons ) fed on the air and vanity . xvii . vvalking in a hot summerday , i was somewhat annoyed with a multitude of flies and gnats humming about me ; drive them off wholy from me i could not whatever means i used , yet i could hinder them from setling on me . and thus i find it sometimes with the thoughts and motions of my heart ; evill suggestions are very busy within me , and though they much infest me and are troublesome to me , and i endeavour to drive them away , yet i cannot free my self wholly from them ; but they shall not rest there : the birds might light on abrahams sacrifice , but they were soone driven thence . though satan and the corruption of my heart do send forth a noxious offspring , yet my heart shall not harbour nor cherish them . evil motions may arise within me or be injected into me against my will , but i will not be nurse to foster the breed , nor host to lodge or entertaine such hellish guests . as vagrants that range the country are wont to be served , whom though we cannot prevent from passing through our town , yet we do not permit them to make any abode there , but whip them away , and so send them to their own home : i cannot hinder them from passing through me , but i will looke to it that such straglers shall have the law executed on them , that they do not either make their stay there , or returne thither any more . these malefactours may come to me for harbour or shelter but the only thing i shall do with them , shall be to make their mittimus and send them away . xviii . the rabbines tel us , according to their wonted vanity , that aaron exod. 32. intended not to make a calfe , but cast the golden earrings into the fire to consume them ; but by the operation of satan working by some egyptian magitians in the camp the form of a calfe came forth . but surely it is very usuall for that old serpent thus to over-act us , and make us unwittingly advance his interest , while we thinke with innocent intentions we drive on a good designe ; to use zeale without knowledge as an instrument to promote his own cause under the pretext of god's : where men thinke they are building a church for god , to make it a chappel for himself . peter thought he had uttered that which would have pleased christ , master pitty thy selfe : yet the devil ( it seem's ) had made him his spokes-man , get thee behind me satan . that designe which to gaine proselytes and assistants had pro aris stamped upon it in the front , holinesse to the lord written on it ; when the other side is seen , sometimes proveth to be only pro focis , for the advancing of a carnal interest which some have set up to be promoted and driven under that maske : hence hath it proceeded , that what david said the zeale of thy house ▪ hath eaten me up , may be by a prodigious inversion truely applyed to some , their zeale hath eaten up the house of god. xix . serpents which in the cold of winter growing impotent and languid retire themselves to their dens and caverns , unable to hurt , or to stand out against the least resistance ; when warmth returneth with the sun , renew their former strength and vigour , relinquish the holes and retirements in which they lay folded up , can use their force and their stinge again and appear dreadful to the most armed opposition . those temptations which in the season of adversity , we seemed to be wholy freed from , or had lost all their efficacy and force , that it was an easy conquest to subdue them ; when the sun shine of prosperity cometh on , it cherisheth ▪ and envigeurateth them , their number is augmented , their strength more prevailing , and their assaults more frequent ; scarce a step we take in which we are not in danger of a serpent's stinge . xx. some christians have been earnest and curious that they might know the very day of their conversion ; the time of their spiritual nativity , when there was an accesse of joy among the angels in heaven because a new saint was borue to it ; the day from which as the epocha of their salvation they are to date the beginning of their happinesse ; that they might set a marke upon it , and make it signal in their calendar in a scarlet-text as the day of their second birth . but let it not be so much my care to know when i commenced believer as to assure my selfe that , the day is past , and the happy work wrought . the voice by which god raiseth a sinner from the dead , is not always accompanyed with thunder and tempest , but sometimes it is a still voice : he sometimes cometh early and preventeth satan's harvest , and stealeth into the creatur's bosome silently and undiscernedly before any giant-sin hath deflour'd the soul ; and then by no token can we retrive or finde out the determinate season , by the most careful search . some in the spiritual travel of their second birth have few or no painful panges , while others have sharpe and grievous throwes which make them remember the time as long as they live ; as the women of israel were sprightful and quick and lively in ther delivery ▪ unlike the egyptians . the streams of grace may be large and full , where yet the head of it may be undiscovered , as the river nilus hath a great and plentiful current , yet his springe is unknown : the sun may rise with his head veil'd under a cloud , and unobserved , and yet after appear in full strength and glory . s. paul had his eye upon the goale , and forgetting those things which are behind , press●d forward towards those things which are before : and ( in allusion to his practise ) we should not so much busy our selves to know where we first made our start , as minde the running of our race . xxi . let us observe the several steps and descents which eve made in her fall , that brought with it the ruine of mankind . first , she enter's into a discourse and holdeth parlee with the serpent at the forbidden tree , and so setteth her selfe out of god's guard . 2. she listneth to the plausibleness of his pretexts , is moved with the doubts which he starteth , and giveth credit to his false and sly insinuations , and believeth his lying suggestions . 3. she looketh on the fruit with a longing eye as pleasant and desirable . the heart is soon bewitched when the eye is fascinated , when the object findeth easy admittance there , it soon set's the affections on fire , and the fumes from them cloude the understanding and make the will to warpe . 4. her longing must be satisfyed ; she tooke of the fruit ; her hands execute the commands of her perverted will. 5. and she did eat ; and what els could be expected but that when she had received the cup so willingly at the devil's hand she should drinke off the poyson ? but lastly , she gave also to her husband with her : the devil that before was a modest begger without door , now he is entred command 's the house ; and she is so officious for him as to become a tempter herself , desirous to diffuse her sin beyond her personal confinement see by what winding staires we were led down into these depths of misery we now are in . therefore give not place to satan , not for a moment ; retire not the least step : stifle his primitive and seemingly innocent motions ; play not about the bait lest thou be caught unawares : yeeld not at first lest thereby thou unwittingly part with thy strength to resist him in his following ▪ ollicitations : if he loosen the roots of thy faith at first the next gust of temptation may cast thee quite down . if we stop not the journey of sin by a seasonable arrest at it's first stage , the further it goeth the more stronge and numerous it groweth , like a river which the farther it runneth from its spring the more it enlargeth it's streā and windeneth the channel . david walking on the battlements of his house in a loose and careless manner , gave his eye liberty , and in that free gaze it soon ran out of god's keeping , and through amorous and light glances on bathshebah let in adultery , and so holy david became one of the fooles in israel ; neither rest's he there , that was a pearle in his eye , it soone becometh bloud-shot , and by degrees he compasseth a cruel , yet deliberately plotted murther . absalon at first only entertained some ambitious thoughts , and a secreet desire of anticipating his future hopes and antedating his style of king ; but the swelling imposteme soon ripened and brake out to his own destruction in rebellion , incest and murther . one sin is the decoy to another ; and though god never pronounced an , increase and multiply , on it , yet nothing is more fruitful : the giving way to it is as the pouring out of water , which before might be kept within the bounds of what contained it , but when poured forth it's course is uncontroulable , and we cannot limit it ; it is not for us to say of sin hitherto it shall goe and no farther . xxii . the panther is wont to be taken by the hunters by two sorts of wiles ; sometimes by wine in which he hath so much delight that he will drink of it to inebriation : at other times they are wont to lay glasses for him , which while he tarryeth to behold himself in , he is with ease overtaken and destroyed . satan make's men drunke with the pleasures of sin , and then dealeth with them as he pleaseth : by immersing and drenching themselves in carnal delights they are transformed into swine , ( which the drunkard to a proverb most resemble's ) swallowing in the mire , and are a prey open and exposed to him that goeth about seeking to devour . sampson having his mind weakned and inebriated by a too-fond and strong affection to his dalilah , was thereby betrayed to the loss of his great strength , and laide himself open to the unresisted assaults and insults of them , of whom thousands before could not effect that which a handful did then . but where he cannot allure to gross sensuality , he compasseth men with a device no less effectual and more refined : this mighty hunter of soules setteth a glass before them , wherein they may view and contemplate their own excellencies ; and that usually so falsly flattering as that it shall represent a fair beautious image to the most deformed mishapen face : he know's that the reflection on his own perfections with admiration was his own ruine , made him measure the distance between heaven and hell by a fall , and changed him from an angel to a fiend ; and from a personal experience made use of this sleight to intrappe our first patents in his first grand attempt to destroy soules , in which he found such answerble successe , that no wile ha●h been ever since more practised , by one hath he more filled the region of darkness with lost souls : by this he setteth the creature in the throne and maketh him in a direct way advance himself above his creatour . when an unballasted spirit is so overset and swell'd up with fond and vaine conceits of it 's own excellencies , 't is easy for him to overturn it : when he hath set the soul on a pinnacle there to be presented with a large view of it's glory , and to gaze on it's own perfections , the weak head scon grow's dizzy and addle through pride . these entrapments the devil had practised on the publican and the pharisee , the one he had made to run into more enormous and grosse sins , the other he had set his glasse before , and he was so taken with his own image , that he could find no other matter to fill his prayers with , but the recounting of his own perfections . lord , suffer not satan by any of these wiles to ensnare me ; not to intoxicate me by the pleasures of sin , and so weaken , & shave off my locks , lest the legions of hell be upon me : let me not drinke of the devil's wassel , his wine is a mocker ; my soul , looke not on it when it is red , when it giveth it's colour in the temptation , for in the end it will bite like a serpent , and hurt like a cockatrice : pride goeth before destruction , and a high minde before a fall ; therefore also lay thine hand upon thy mouth , for god hateth an haughty eye . xxiii . when nathan had given holy david a relation of the cruel extortion and injustice of the rich man in wresting the poor man's ewelamb out of his bosome , how doth this anger kindle presently and his passion rise against the wickednesse of the injury ; insomuch that he straight resolve's , and backe 's it with an oath , that the man should surely dye who had done that thing : but in the issue it soon proved that david was a little more nearly concerned in the matter then he was aware of , when the prophet came home and closed with him with a thou art the man. the sentence he had pronounced was on his own person , and righteous david had unwittingly been the judge to condemne david ▪ the adulterer and murtherer ; at his own barre , out of his own mouth . doe not we thus often condemne our own vices in other men's persons , and passe a just censure on those sins in them which we have inconsiderately indulged in our selves ? many do severely sentence worldly mindedness , sharpely declaime against coveteousnes , brand and defie the sensualist , pronounce condemnation on the hypocrite , & can with heat enveigh against such other sins ; whereas if they would turne their eys inward they might see what they thus condemne within their own bosome ; and their sentence would be no where better applyed then to themselves . when i read the relation of judas's cursed treachery , his coveteousnes and dissimulation , in selling his master for thirty pieces of silver ( the price of him that was valued ) betraying him into the hands of the jews to a grievous passion and death , making a kisse the prologue to the hellish part he acted : how doth mine anger boyle and mine heart rise against his wickednesse ? how severely is pilate condemned at my tribunal for sentencing my saviour ? and i pronounce the iewes a thousand times worthy of that scourging , and buffeting and death , which they inflicted on christ . but if i seriously reflect on my self may i not finde a traiterous judas within mine own home ? i may startle , and disown it ; judas himself would not answer to his name , but put it of with a , master , is it i ? but surely it will appear i may return upon my self with a , thou art the man , if i consider , that i have betrayed christ to my lusts and delivered him into the hands of his enemies : i have sold him by preferring the pleasures of sin , the satisfaction of my carnal defires , the drosse of the world before him ; by advancing some fleshly interest above him : and i have by mine hypocrisy made a kisse the covert of my treachery . i by my sins have pronounced pilate's sentence on him , let him be crucified : every transgression hath been a thorne , and naile , and spear to him ; i have spit in his face by despising his ways ; and by my vanity and pride have cloathed him with the purple , the crown of thorns , and reed of reproach : he hath been wounded not only for , but by my transgressions : though he pronounced a consummation of his sufferings on the cross , it is finished ; yet by these new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afterings of sufferings , i have acted over the tragedy on him again , as though it had not been finished . therefore , as seneca said of himself , that if he would seek a foole [ non longè quaerendus , meipsum invenio ] he need not goe far for him , one might be found within his own skin : so i need goe no farther then my self ( though i cry hosanna to christ ) to seek a judas , a pilate , a jew . xxiv . galeacius that noble marques of vico , was so effectually wrought on and perswaded by an elegant similitude in a sermon of peter martyr's , that he soon after laid down all his honours interests and relations at the feet of christ , and by a voluntary choyce took up his cross , and became a convert . perhaps the same thing nakedly and barely proposed would not have made so easy and great impression upon him , as it did set forth and adorned in that rhetorical dresse . the same passage in a different habit , may be vigorous and piercing , or languid and dispirited . hearers are generally like bees , they go all to the flowers ; therefore our discourse may be profitably as well as pleasingly strowed with them , so they yeeld as much hony as they make a fair shew : the food will be received more readily when thus candied and sweetned , as pliny say's the elephants eat their provender the better if the manger be garnish'd with flowers . the assistance of oratoury ( so it be duly applyed , and come in only as an auxiliary ) is no way to be sleighted and rejected ; for by this chiefely ( among second means ) the preacher in the affections of his auditors , by this he thunder's and lighten's in them ( as pericles was said to doe by his eloqnence . ) the palme may sometimes strike more effectually then the fist . the potion will down in sack which otherwise would have been nauseated ; and bitter pills under the covert of somewhat that is toothsome will be admitted . the feathers that impe the arrow make it fly the faster and pierce the deeper . surely it could not be without the help of this art that christ was so graphically describ'd , and ( as it were ) painted forth in his crucifixion before the eyes of the galatians ( gal. 3. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . although the imposture of that rhetorick , deserve's more reproof then commendati which worke 's on the affections alone , and not at all on reason or conscience ; and so kindleth a strange fire in the heart , ( thorough the glass of the fancy rather then the judgement ) which god will not own in our sacrifice : as likewise the wantonness of that , which is as gay and gawdy in the dresse of every sentence , as a young scrivener is in flowring a capital letter with his luxuriant pen ; truth ( specially divine ) will not be deck'd thus like a strumpet , although it refuse not that her native beauty should have the advantage of a decent matronlick ornament . the pearles of the kingdome of heaven should be set in gold ( not in lead ) though not so curiously wrought and embelish'd , as that the artifice should hide the native lustre of the iewel . comely and neat apparel is an ornament to the body , but if either gaudy or course , a disgrace . xxv . a spartan haveing long busied himself about the carcase of a dead man to try if he could settle it firme in an upright posture ; perceiving how ineffectual his endeavours prov'd , sometimes the head falling into the bosome , sometimes the armes flagging downward , and the whole , at last , falling to the ground ▪ told the slanders by ( who smil'd at his unsuccesful attempt ) ther 's wanting ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) something within , meaning a soul. thus it is in dealing with those who are dead in trespasses and sins ; if we endeavour to hold up their countenances heavenward , and would have them fix their eye on eternity , and an immortal estate , we can't hold them to it one moment ; they presently incline towards the earth again : if we would set them on their feet , and make them upright , if we would set their hands at work in deeds of righteousnesse , justice and truth ; and have them to stretch out their armes to the relief of those that are in distresses ; all is in vain ; while ther 's no spirit nor principle of motion ; something is wanting within . if god's dreadful threatnings be sounded in their ears with a voice of thunder they hear it not ; if hell be set before their eyes in clear and visible representations , they see it not ; if a scourge be laid on their backs their dead flesh feel's it not . xxvi . 't is a true and pithy proverb which is in use among the levantines , that heaven and hell are seated in the heart of man. every man is a little world within himself , and his soul is the scene and theater in which are represented , the processe of a court of iudicature , the pronouncing of a sentence of condemnation or absolution , a binding and loosing , and according to that awarde , an execution ; in which , conscience ( as in the former it sit's as a deputy iudge under god , so in this it ) act's the executioner ; and there are in the heart a paradise of pleasure , streams of comfort on the one hand ; on the other , a gibbet , fire and a racke . doth not he find a heaven within him , that hath that certain and sincere and untroubled happinesse ▪ those gleams of joy and refreshment which a good conscience is authour of ? let popular noises , vulgar suffrages & opinions , outward commotions and attempts be what they will , they can no more disturbe or raise a wrinkle in this inward calme and pacifique sea , or correct and restrain that transport of comfort that ariseth from the triumphs and applauses of conscience , then all the thunderings and storms in the lower regions can discompose the serenity of those which are above the stars : this made paul and silas sing in their prison , while the foundations of it were shaken by an earthquake . and doth not he carry a very hell in his bosome , whose soul is rent and distorted with those convulsions of horrour and terrour , distracted , by those fearful amazements , pierced , by those sharp agony's which a guilty conscience punisheth him with ? though he seek relief by diversion to wordly businesse . by consorting with merry society , by running for sanctuary to false and flattering opinions , by rolling himself in his uneasy chaine of fire ; yet he may assoon forsake himself , as by all his arts and methods get out of these suburbs of hell. xxvii . old ely who was so mild towards the notorious sacriledges , adultery's and incests of his sons , of which all israel rang , how uncharitably doth he misconstrue poor hannah's devotion , and upon what a weak ground ( only , seeing her lips move without noyse ) doth he build the heavy charge of drunkness against her : but afterwards perceiving his errour , he recant's , and turne 's his condemning hannah into praying for her . thus it often happen's , that those who are most mildly indulgent to their own , are most sharpely censorious of others ( as the hedge-hogge hath sharpe prickles without , but is smooth and soft within : and the snakes in syria , doe sting forreigners , but will not hurt any of the inhabitants , as some say . ) he whose judgement is suborned or bribed by affection to a too partial and soft gentlenesse ; will on the same account , where the subject is different , be as much warped and bias'd to a contrary extreme of a too unjust rigour : for the case is much alter'd with the persons that are concern'd in it : if nature or affection be allow'd to passe the sentence , and in judging offences to accept the persons of the offendours , the judgment must needs be partial : the same eye which was so blear'd that it could not discern a beam in one case , will be so quicksighted as to spy a moate in the other . and how apt is hasty and in-considerate zealt to pass a grievous censure , where there is no other ground for it but meer misprision ? those that are too forward and rash in their reproofs before they have taken sufficient estimate of the ground on which they are to level them , are often guilty of a zealous breach of charity . let me imitate ely , not in committing but amending his fault , and if in my haste i have prejudic'd or injur'd another by an unjust censure , let me not persist in my errour , but be as unquiet till i have made satisfaction for my offence , as i was till i had committed it : let me in coole blood make the best reparation i can for the wound i have given in my heat and distemper'd zeale . xxviii . a dr. spigelius , that incomparable anatomist , while ( at the marriage of his only daughter ) he was gathering up the broken reliques of a glasse , it hap'ned that a fragment of it scratched one of his fingers ; but the hurt because of it's seeming slighteness being neglected , created at last an inflammation which possess'd his whole arm , and rais'd a swelling under it , and in the conclusion ( though he might seem by his excellent skill in physick to have command over death it self ) by an empyema brought him to his grave . thus the least wound given to our souls by the smallest sin , if neglected and slighted may by degrees fester and gangreen into the intolerable torment of a wounded spirit : and the lightest hurt if we have not timely recourse to our spiritual physitian and to the balme of repentance , may grow to our irremediable woe . if we wash not our wounds with our tears while they are fresh and make not speedy application of the playster of christ's blood , a scratch may soon contract such a purulency as may ripen it to an ulcer : specially considering that the flesh of the minde ( pardon the grosseness of the metaphor ) is not easy to heal , being full of evil , corrupt , and morbifick humours which will make the least hurt fester and ranckle . neither must we content our selves with a palliative cure , a skinniug over the wound ; for that leave 's it securely to gather all superfluous and noxious humours to it self , as to an abscessus , which will in the issue exulcerate and inflame the minde . xxix . gold in the oare , as it newly comes out of the mine , before it hath pass'd through the fire , can hardly be discern'd from stone or a piece of hardned earth ; but yet when it hath felt the furnace , and is by it purged and separated from its dross , it come's out the most pretious of metals ; in somuch that the flames seem rather to make then purify the gold. many who before they were cast into the furnace of affliction , had so much dross and impurity , and earthliness cleaving to them , that little of heaven was discernable in them , come out of it wholy unlike themselves : that searching and penetrating flame , separateth the precious from the vile , divideth between them and those corruptions which are most closely and intimately combined with and embraced by their spirits : they enter into the fiery trial earth , and come out gold : this endue's them with that holiness and humility by which they are prepar'd for that high perfection of beauty and glory , which they shall be vested with when they enter that great and glorious city , whose streets are paved with pure gold , and whose foundations and gates are precious stones . the hue and complexion of their souls who thus pass thorough the fire , is altered ; they have abandoned and laid aside all their carnal adhaerency's , repaired the breaches of their consciences , the decays of their graces , their neglect of duties , their coldness in religious services : though before they were bound and fetter'd by their lust , yet they come forth , ( as the three children out of nebuchadnezar's furnace ) free and at liberty . xxx . 't was an inference that deserved laughter which one made , who reading in the subscription of some of s. paul's epistles , missa fuit romae , presently thence concluded that surely mass was said at rome in s. paul's days . pointz a jesuite cry's out , ther 's no hopes of prevailing with these hereticks because it was long since prophecy'd of them . 2 chron. 24. at illi protestantes noluerunt audire . ( 't is well ( as one say's ) protestants were heard of in the old testament as well as jesuites , whose name by good hap one of them hath found out numb 16. 24. even as erasmus found friers in s. paul's time inter falsos fratres . ) many there are whose dictates are as little favour'd by scripture , and who are not asham'd to make as ridiculous a claime to it's patronage : that will not bring their opinions to the word of god , but draw it to their opinions ; and force their own sense out of it , with as much violence and torture , as that whereby chymists endeavour to extract that out of metals which god and nature never put into them . such would make the divine oracles ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) to speak to the patronizing of their own interest ; and would suborne god for a witness to their errours . as caligula dealt with jupiter's statue , taking off the head of it , and placing his own in the roome , so they substitute the devices of their own brain in place of the sense of god's word . yea , sometimes such interpretations and glosses are given as doe not only corrupt but contradict the text , and that with as open and declar'd an enmity , as that of the papists , when they make in one of their pope's canons by the word statuimus to be meant abrogamus . such might with greater shew of reason pretend either to a new revelation , or to have found what they deliver in some of those ( spurious ) writings , the epistles of paul to seneca , the gospel of the hebrews , the acts of paul and tecla , &c. rather then in the old or new testament . xxxi . 't is as strange as true what we are told of the tarantula an insect not unfrequent in italy , that if it happen to bite any , usually with a wonderful fit of mirth and laughter by degrees they dye away : and nothing but musick can cure them . a viti saltus doth the like in those who are feiz'd by it , their humours and spirits being so distempered , that they are continually dancing till death take's hold of them , and conclud's their comick mirth in a tragical catastrophe . methinkes the case of those is much the same who are bitten by that infernal serpent ; all whose years are spent in mirth , and their days in laughter , but in a moment they goe down unto the grave . let us see a little how the humour worke 's , and look on the image of this spiritual phrensy , and listen to this crackling of thorns . let out hearts chear us , say they , and let all care be extinguished in laughter ; let a solemne aspect ne're be entertain'd in our countenance , and let a sad looke be perpetually banish'd : let a serious speech be interpreted the raising a mutiny against the reigne of mirth , a sigh be punish'd with manacles , and the dropping of a tear as the venting of a pasquil : let him that break 's not out every way in jollity ( like the wheele of a well-couch'd firework , that flye's out on all sides ) be baulked as a male content ; as one that would blend and dash our wine with water , or that would corrupt the charmes of our musick with discord . let us own no care but how we shall multiply and vary our methods of delight ; how to make the ensuing day glide away with more softness and jollity then his forerunner ; how to sublime and exalt pleasure , & extract an elixir from all the flowers in the paradise of delight ; let us eat our bread with joy , and drink our wine with a merry heart , for there is nothing better then this : let disports and revels , feastings and dalliance be our daily and nightly entertainments . rejoyce o young men in your youth , and let your heart chear you in the day of your youth , and walke in the ways of your heart and in the sight of your eyes . but listen , and you shall hear a clappe of thunder ; know that for all these things god will bringe you to judgement . your joy is but a flash , your mirth vanisheth in the noyse , your disports do but impe the wings of time , your feasts are but running banquets , short delights , your ordinary's are pleasant , but the reckoning is ruine , your dalliances do not embrace content , your musick is as empty as sound . what is the summe of your misery , the frolicksome excesses and extravagancy of your mirth are the harbingers of anguish and sorrow ; these symptomes are the prognosticks of destruction , the end of these things is death : eternal wrath is entail'd upon your momentany delights , and nothing can cut off the entaile but an act of soveraign mercy : the kisses of pleasure ( like joabs to amasa ) are but a glosing to maske the conveyance of the sword into your bowels . surely that laughter well deserve's experienced solomon's definition of madness , which is thus the forerunner and symptome of destruction : which ( as he speake's elswhere cast's arrows and firebeands , and death , and all in sport . xxxii . we read of agrippina that the course she took to destroy her husband claudius was , by tempering poyson at a banquet with the meat which he most delighted in , a mushrome ( boletum medicatum avidissimo talium ciborum obtulit . ) and we know that what is venomous , being mingled with wine , worke 's more furiously and incurably then with water . the devil 's great business is , to search into our tempers , thoughts , inclinations and affections , that finding which way the pulse of our soule beate's he may apply himself accordingly ; that he may suit and attemper his temptations so , as most effectually to work on the humour that abound's most in us ; that he may lay his poyson in our daintyest dish ; and bait his hooke with what he is sure we will swallow with most eagerness ▪ if he finde's the heart bent upon riches , he will present such a man a golden idol for him to fall down unto ( as nebuchadnezar set up an image of gold for his subjects to worship : ) when he entred iudas to hurry him to that horrid treachery , 't was a silver key that let him into his heart , and he knew that the bagge which he carryed was so closely hugg'd by him , that poyson would be best convey'd to him in a cordial of gold . are unclean and wanton desires accustomed guests to his soul ? the devil will be the pander to his lust , and by effectual contrivances will so order things as that they shall fall in with the current of his affections : thus he endeavoured to compass david's death by the poyson of a look ; & when he found amnon's soul hot with this feaver , he by ionadab's mouth inspire's a crafty fetch into his head of feigning himself sick , whereby he inveagled his sister . hath pride and ambition the throne in his heart ? how doth the devil sublime his thoughts , and raise them up to high and soaring hopes , engaging him in such designes as cann●t be compassed but by wading through deep and enormous sins : thus haman that he might engross the favour of his king , and shine with a lustre of glory free from that shadow which the contempt of an unbended knee seem'd to eclipse it with , is draw'n to contrive a cruel epidemick plot against the whole nation of the iewes ; and which prov'd in the upshot most fatal to himself in an advancement which his ambitious thoughts had never proposed to him . xxxiii . the universal center to which all the thoughts actions , and contrivances of men , tend , the point to which they are all directed is contentment ; this is the great spring to all the various motitions of mankinde : and however distant and contrary their ways and courses , their inclinations and constitutions are , yet here they all meet and concenter in this one reconciling object : they doe perhaps propound to themselves as several idaea's thereof as they have different faces , but their desire is one and the same . contentment is that which the learned ▪ seek's to attain in his industrious quest after knowledge , this jewel the merchant seekes in his dangerous voyages , the ambiti●us in his passionate pursuite of honour , the coveteous in his unwearyed heaping up of treasur● , the lascivious in the pleasing charmes of beauty , the conquerour in his earnest desires after victory , the polititian in his deep designes and crafty knacks . but alas ! the misery of men is that they would find that in the variety of the creatures , which is no where to be found but in the unity of the creatour . it is not in the wise solomon's dear bought experience , in the rich fooles full barnes , in ambitious haman's state & grand●ur , in ahab's ravish'd vineyard , in sampson's lovely dalilah , in nebuchadnezar's rule over the world , in achitophel's deep-pated witt. it is peculiar to god's wisdom to engross all content in his own hands that he may dispose of it by retail to the children of men , and enforce all , either to purchase it of him or want it . hence it is that men generally waste themselves in desires , tire themselves with labours , form new projects , and yet all this while spend their mony for that which is not bread ; and take up with glassebeads instead of that pearle of price . i condemn their desires as unjust , not because they are without prudence ▪ no matter though they be unsatiable , if they were not blind and fix'd on objects too scanty and disproportion'd . god as he is the only principle of being , so he is the only fountain of content ; i will therefore desist from all vaine , amazed and unsuccesful pursuits of it within the bounds of finite things where it is not to be found , and procure a patent of it from him who hath reserved the monopoly of it to himself . xxxiv . one say's of italy , that though in it there be a great many sanctuary's to provoke and stirre up to prayer , yet the people thereof have little or no devotion ▪ and in this respect he compare 's it's condition to that of bells , which call men to service & never enter into the church themselves . many there are who can teach others to know and practise that , which themselves have learn'd to know only not to practise : ( like scheub●lius , that great mathematician , but by book only , not by practice ; who being required once in an army to make use of his quadrant , knew not the difference between , umbra recta , and umbra versa : ) whose lives and doctrines are so little relative ; that they are a downright contradiction to each other . their precepts are a directory for the way to heaven , but their examples if follow'd would lead to hell. they never ruminated on that prudēt advice of wise solomō , if thou be wise , be wise for thy selfe ; carrying their wisedome as birds doe meat to their young , not in their breasts but in their beakes : like the holy paraemiast's sland●rer , though they speak well yet there are seven abominations in their heart : at the best they are but fooles that have learn'd to be wise by rote only , not for themselves , and their clergy will scarcely save thē at the tribunal of the judge of all flesh who hath no other peculiar respect for him that know's his wil & doth it not , but a greater number of stripes to reward his learned folly . such , what they teach is good warrant for our practise , but what they doe is unsafe president for us to live by , because they say and doe not . where i meet this unhappy conjunction of a bad life and good doctrine ( a light shining but not burning ) the one may excite in me indignation & pity , but the other only merit 's my practise ( though we are all more apt to tread in the footsteps of example then precept , so apish is our nature ) what he saith well belong's to all , but what he doth ill should be left only to it's authour as his crime , not follow'd by others as their rule . xxxv . though our laws make so great a difference between and elder and younger brother , that the elder hath assign'd to him the maine bulk of the estate ; yet it doth not so intirely goe into his propriety , but that the father chargeth it with requisite provisions for the younger : the measure whereof if it be not determinately limited , the greater engagement his father's confidence in him lay's on him not to frustrate it by a too contracted and narrow dispensing . god who is the common father of all , never so far either gratify'd the lusts or disregarded the indigency's of men , as by a large affluence to designe an indulgence to the excess ; and luxury 's of some and in the mean while no way to provide for supply of the necessary wants of others : no , he hath given an abundance to the rich upon this proviso that the poor is to have his dole out of it : god hath plac'd them in the midst of such affluence not as proprietary's but rather as stewards , the things that are in their possession are not meerly and intirely their own , though they have the dispensing power given them : and according to their receipts so must be their disbursements , if they expect joy and reward at the last great auditing of their accounts . they are god's almoners and must relieve the poor out of their surplusage . though god's hand of providence doth not deale out to the indigent their portion immediately , yet he hath given a right to be supplyed out of the largesses of the others . and the scripture's silence in a punctual limiting the proportion of our charity and as it were trusting it to our hands should the more engage us , not treacherously to deceive that trust by scanty allotments : forasmuch as thereby we not only detain the rights of the poor , and turn their lot into instruments of supply of our pompe , excess or covetousness ; and so sin against them ; but also against god , in the unfaithful management of that trust wherewith he engageth us to take care for a supply of that part of his family which is bare and needy . xxxvi . i find it to be more hard to combate pleasure then grief , and that i am more easily foiled by the insinuating and victorious nature of that , then overthrown by the open and harsh violence of this : for grief where it make's it's onset can't hold any intelligence within me to facilitate a surprisal , but pleasure hath a treacherous party in my bosome that have secret compliances with her , a thousand passions that favour her admittance and by all endeavours seek to frustrate my resistance : the soul barricado's itself against grief , and by all wards seeke's to keep off the fury of it's assaults , but to pleasure it ly's open and naked , and upon saying siege or retrenchment , it soon hearken's to the summons ; it admit's of parlyes , truces , correspondency's , and compliances here ; whereas in the other war , it fight 's it out to the last , without quarter ; that is like the strife between the torrent and the damme , alway's strugling to force one another , but this is like that between wind and tide , which sometimes strive , sometimes come about and are both of aside . the will keep 's it's forces firmly united and closely conjoyn'd when she enter's the lists with that ; but when pleasure is to be resisted they are divided and dissipated and not easily rallied . the soul's resolution will not be born down by force , but it gently serrender's to the delight that would corrupt it : it soon come's to a treaty here but the stormings of grief it firmly opposeth . therefore i will adventure to pronounce it , though it be a bold aphorisme that it is more easy to live on the dunghil of iob with patience , then in the midst of solomon's great affluence and soft contents with moderation : those pathes wash'd with butter ( as the scripture phraseth it ) must needs be more slippery , and ranke , then the way that hath blockes and crosses in it , or that is strewed with the salt of affliction . surely if we goe out upon an inquest , and retrive the examples of those , who have marked the way 's that lead to destruction with their bloud , we may return with that in our mouths . adversity hath slain her thousands , but prosperity her ten thousands . king james once asking a gentlemā of note , what the people talked of the spanish navy , was answer'd , sir , the people is more afraid of the spanish match , then of the spanish powder . i more fear satan's kinde offers and courting addresses , then his hostile attempts . xxxvii . it may be observ'd that our saviour sometimes where the beams of his deity have broken forth doth straight cast a cloud over them and shut up his great and divine miracles with , see you tell no man : he will not permit his glory to appear in it's full and unalloy'd lustre , but draw's a curtain upon it . how far different from this is the spirit of many we meet with , whose only desire is that they may dazle the eyes of others with their splendour ; who would have all they doe taken notice of and set on record , and esteem that treasure to be as good as not possess'd and enjoy'd which is unknown : that look on a vertuous modesty only as a fine innocent qualification , serving a little to commend and set off a man under the defect of more real merits : they desire always to be on the stage , and to be acting some part that may procure them some renowned title : glory is the center to which all their actions are directed , and they care not how crooked the lines they draw and pathes they proceed in are , so they all concenter in this . their great aime is to gaine admiration ; and that i may so far gratify them , i will wonder at them , but it shall be only because of the folly and vanity of their humour ; it were a wrong to our selves to envy them , because they are indeed below deserving it , or to pity them , because they think themselves above meriting it . in truth , they are but the wonder of fooles , and the fooles of wise men . christian modesty teacheth a prudent man , not to expose himself to the greatest advantage of view , nor to live at the highest rate of his value : some talents are best improved when laid up : and solid and true esteem and reputation grow's the more by being suppressed . many a rich mine is enclosed in the entrails of the earth , and many a fair pearl ly's in the sea's womb which never came to view , or shall come . xxxviii . they who indulge themselves the divertisement of reading romantick storys & fables , do experience , that though they know all to be false and fictitious , yet many times they can't hold from having as violent passions as if it were true ; and as if they saw that really before their eyes , which they are sure is but painted : sometimes they are under a transport of joy , sometimes of sorrow , as it pleaseth the romancer to tell his story of good or unhappy fortune : they are in fears when extremity of danger is represented , and in hopes when a good issue of the matter seem's to open itself , and that with as lively a sense , as if they were in good earnest interessed in the affair : and though still they can reflect on all as the dreams and fancyes of another man , yet when they find themselves so truly afflected they are ready to think them their own proper concernments . this plainly evidenceth what vain , irrational things our passions for the most part are : how eager and vehement they may be in the pursuit of that which is as empty as shadows and dreams : and it would be a good lesson from this experience to learn how little we are to trust their impostures and the representations of our deceitful fancy's there , where the matter is of a more concerning and weighty nature : it being an approv'd rule in prudence , never to trust those entirely who have deceiv'd us , though but once . how great folly is it in us , to permit our selves to the hurry , of these blind and hood-wink't , yet impetuous guides ? in this instance likewise , methinks we have an insight into the misery & unhappiness of our natures , what a strange & secret violence sense exerciseth over reason ; what a tyrannical power passion usurpeth in the soul : how extremely contagious the neighbourhood of the inferiour faculty , the imagination , is to the higher and more refin'd the understanding part of the soul : certainly , there is in man more of the earth out of which he was taken and framed , then of that living spirit which was breath'd into his nostrils : ther 's more body then soul in this proud creature which think 's himself created to have dominion over all others . xxxix . saint paul when he was breathing out threatnings and committing murthers in the high roadway to dānation , was met by god , & by a suddain arrest made stand , thrown off his horse , and forced to surrender up his heart heart ▪ sometimes god set's a stop to a sinner in his hottest cariere , when he is ( like that son of nimshi ) driving furiously , and break 's his course on a suddain while in his full speed : his proceedings in this work are not always gradual and leisurely , but he delight 's sometimes by a speedy rescue to recover those entirely that were deepely sunk into the jawes of hell ; and by a mighty surprize to bring them on their knees to begge for peace whose hearts are full of rage and war against him and his laws , so that the suddeness of the work may seem to anticipate all previous promptness , dispositions , and inclinations to good . how soon do we finde the jailour ( acts. 16. ) anointing those wounds which a little before his own scourge had inflicted on the apostles : and that proling extorting publican zaccheus from a grinder of the faces of the poor is on a suddain become a charitable refresher of their bowels . xl. queen elizabeth before she came to her crown , being kept in restraint as a prisoner , hapned to hear a simple milkmaid sing chearfully in the field , while herselfe was more enclined to sadder aires of sighing , then singing ; which occasioned her to say , that that poor maid was happier then herself . peace and freedom of heart and contentment is more often to be found in a cottage then under a high and magnificent roofe : the greatest outward splendour and pompe cannot secure against misfortune , or give one night's sleep ( though it doe disturbe many ) or satisfy any appetite of reason or nature or religion ; all which the meanest fortunes may afford . worldly glory and grandeur only make it possible for a man to be made more profoundly and extremely miserable : it is the unhappy priviledge of being advanced to a great height that it make's a man lyable to a greater and more sadly calamitous fall ( as the shell fish is carryed up by the eagle high into the aire , only that he may be the more surely broken in the casting down . ) a great condition is exposed to great crosses and misfortunes ; but rags and a mean fortune can have but small ones . however , it is certain that greatness of state is but a great vanity ; and high fortune is nothing but danger , trouble ▪ and temptation . i would rather chuse a mediocrity then the highest condition : there i am high enough where i can best stand upright , and where my fall can be lest miserable & dangerous . fata si liceat mihi fingere anbitrio meo , temperem zephyro levi vela , ne pressae gravi spiritu autennae tremant . &c. sen. oed. act. 4. xli . it is storyed of primislaus first king of bohemia that being rais'd from a very mean birth to that top of dignity , he always kept his country shoes by him to minde him from whence he took his rise to that advancement , and prevent pride and insolence . and we know agathocles would always have his table furnished with earthen vessels in memory of his being raised from a potter to be king of sicily . methinks every man carry's that about with him that might temper and allay his pride and vanity were his advancement never so high , either in external things , honour , and riches , or internal endowments gifts and accomplishments of minde ; were he no stranger to that great and necessary work of selfreflection : for let him consider his extraction , his soule was drawn out of nothing , and his body formed out of the slime of the ground , a clod of earth kneaded into humane shape : if he would think on his relations , corruption is his father , and the worm his mother and sister ( j●b . 17. 14. ) surely that mā must needs forget his rise , and alliances , that entertain's pride and vain glory ; and he need only study and minde himself to learn to be humble . xlii . it hath been a matter of no small debate where paradise was situated ; some placing it beyond an immense ocean , others by an extravagant fancy have made a room for it near the moon 's orbe , some in the third region of the aire , others have set it under the aequinoctial , most in or about mesopotamia : but the enquiry is as fruitless as it is curious ; and the certainest determination we have of it , is that which placeth it in terra incognita , i mean out of the sphear of our knowledge . all the paradise that now the scripture speak's of is that third heaven into which s. paul was rapt . i will not employ my self to seek where that paradise was which we lost , while i know where that is which i must busy my self to seek . our sin set the guard of the cherubins and flaming sword at the entrance of that , and hath since spoiled and defaced it's glory ; our saviour hath opened a free passage to this , and hath prepared it for a reenstatement of us in happiness ; and this which our second adam hath purchased doth in as great a portion surpass that which the first adam lost , as the highest heavens do excel the beautifullest and richest earth : for that paradise was but as a transient representation and type shadowing forth the much more exceeding and abiding glory of this our heaven . xliii . it is observable in what manner the contention between abraham's herdsmen and lot's is related gen. 13. 7. and there was a strife between abraham's herdsmen and the herdsmen of lot's cattel ( and immediately follow 's in a strange seeming dependance at first blush ) and the cananite and perezite dwelled in the land : which surely the spirit of god inserted as no small aggravation of the unseasonableness of the strife , that they should fall out and quarrel while the heathens lived so near them and were looking on , and so expose their religion to contempt and reproach . how great an aggravation have our dissentions and differences receiv'd from the neighbourhood of those that are adversary's to the truth who have delighted themselves to look on , and see our scuffles , and have clap'd their hands at the sport , saying aha , so would we have it ▪ from hence also taking occasion to reproach and vilify our religion . as s. paul say's of speaking with several tongues , would not he that come's in say you are mad ? so when those that are without hear of so many dissensions and brawles such jangling opinions among us , will they not think us mad ? they will not easily be induced to believe there is a church or temple of god building , where there is such a noise and clatter of knocking of hammers & iron instruments . surely sion can as ill be built with discord of hearts as babel could with discord of tongues . god is not wont to be in the whirlewind of dissensions and uproars but in the still voice : and that heavenly dove the h. ghost , like the halcyon build's his nest only in a calme . though the garment of the king's daughter the church be of divers colours , though there be variety of gifts , yet it should be like christ's garment without seam ; in veste varietas sit , scissura non sit . lines the nearer they approach to the center the nearer they come to one another , and those are at greatest distance from god who are furthest off from one another in uncharitable differences . but have the canaanite and the perezzite been meerly lookers on , or have they not had an other interest in the strife , by strong and secret influences causing and fomenting differences and contentions , and kindling sparks into a flame ? surely the hand of joab hath been in all this matter : to this sower of tares we are in great part to impute the stirres and disturbances which new disciplines , new doctrines , sects and schismes have raised among us : who hath been diligent in improving that rule in the machiavelian politicks , divide & impera , making divisions & disuniting that he may bring the broken parties more easily under his own mastery . let the words of my mouth & the meditations of my heart be acceptable in thy sight , o lord my strength and redeemer . ps . 19. reader , that the remaining pages might not be left vacant and naked , i have inserted a poeme , which i intreat thee to receive with the same candour , with which i desire thou wouldst accept the rest . the sovls valediction to the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i desire to be dissolved , phil. 1 ▪ 2 3. come death , and antedate thy blow ; why are thy charriot wheels so slow ? is time grown slugge ? or hast no dart to smite through such a willing heart ? oh! that some kind and wish'd disease would hast my unexpir'd release ; that agues shakings , cholick's wind and dropsy's water were combin'd to make this claiey cotte to fall , and storme it s too well temper'd wall ; or that a feaver's fire would burn and turn't to ashes for my urn ▪ what 's life ? a span of nought but trouble , lesse , like its hierogliphick bubble , in frailty then in emptinesse ; it s reall ills have no redresse but by the shadows of false joies : it s good 's exceeded by alloyes of much more numerous misery : nor doth 't in aequinoctiall lye of night of griefe and day of pleasure ; it drinks in sorrow in large measure , but tastes of joy ; it gleanes of this , of that its fertile harvest is . now hope deceives , then double doubt and baser fear do justle'tout : now griefs disturb , and cares divide , now passions blind , and errors guide . had my life by methus'lems fate ten ages thrown into one date , my sorrows would renew , till death , as oft as i renew my breath . i 'me weary of the world , and can not rellish more its husks and bran . how dath this grand impostor cheat blind mortals , giving stones for meat , scorpions in lieu of fish , and aire in stead of food , chamaeleo'ns fare ! how doth she trash obtrude for treasure , for true delight counterfeit pleasure ! she makes her bastard bullion price to barter for rich merchandise , ( as foolish indians are deceiv'd for beads to be of gold berev'd . ) goe , rifle her exchange , and there thou 'lt find but toies and trifling ware : ransack her chequer , and thou it see drosse and adulterate coines there be . the temptingst fruit sowr rellish leaves , and at the rotten core deceives : the fairest apples thou canst cull vanish to cinders if thou pull . every grain of gold hath clay mixt with 't , and pounds of base allay . what poison and what mortall ills men swallow under guilded pils ! vaine pleasures do but so content our feaverish minds , as to torment the more , improving hot desire to a more fervent ravenous fire ; as waters in a hectique please greedily swallow'd with false ease , but the deceit of that relief is follow'd with redoubled grief . blith mirth , and unctuous delights , daies spent in jollity ▪ and nights in downy soft reposes be sirenian baites , and vanity that fair and slattering glosse doth borrow ; specious and complementall sorrow . when will my thread of life be spun ! time shake thy glasse , thy sands don't run ; the wings of hours unpinion'd are else sure they 'de move more swift by far . oh that i might find heavens eares not proof to th' rhetorick of my tears : that 't would no longer me deny the easie priviledge to dye ! a thousand drags and nets are cast , and stratagems and engines plac't , to circumvent poor mortals way , who , had hell no arts to betray , no sleights or force , too pronely do by inward promptnesse death pursue . what treachery , what traps and snares the world hides in her smiles or teares ! do charming looks smooth up her face ? she would but kill by an embrace : or if the crocodile do weep , purpose of death she still doth keep . how oft by kind and fond addresse , by glosing words and fair caresse , hath she attempted me , and i alas ! too often did comply : my easie soul too oft did yield her soveraign conquering look the field : but soon i found that i was led by fair speech to a bankrupt bed . her strong protests of pleasures great rais'd hopes but to a sad defeat . the honey ( i remember 't well ) had in 't a tast of death and hell ; and every traiterous kisse bred smart , masking a sword aim'd at the heart . all her sweets had bitter closes , thousands of thornes did guard her roses . her gemmes were flaring glasse i found , when viewd in a full light all round . oh that my leases date were here determin'd , and that slight debt were to nature paid ! this tenement's woe my inmate soul would fain forgoe , t is a small boon , an easie suit , no great almes ; oh that heaven would do' it alas ! how i 'me divided here amphibious 'twixt hope and feare ! now hopes do raise , and joies tide in ; then fears deject , and griefs begin . now faith absolves , and love inflames , then guilt condemns , and folly shames . now heaven shines , and clear light guides ; then errors darken , doubt divides . alas ! my actions all are stain'd by flesh , and every word profan'd by sinfull and corrupted breath , and every thought doth merit death . how oft my lab'ring mind would dart desires to heaven from my heart , but heavy clogs do dragge it back . and make its strong endeavours slack . oft have i spread my ready wing ( as larkes when going to soar and sing ) and thought to mount a pitch as fair as ever towring hawk i' th' aire ; but flesh's leash and tiresome weight did check and soon restrain my flight . how wavering and unconstant is my heart : how apt to leave its blisse in wild persuits ! how apt to change ! how often doth the vagabond range ! maugre the fetters and the tyes of all my vowes , my watchfull eyes , the discipline of my strict care , t is often gone ere i 'me aware . at the bright flame of golden trash , at honour 's every glittering flash , at pleasure's wanton fires , my mind too ready to dissolve i find ; and melting like to easie wax , to break resolves as threads of flax . these ills that are upon my breath entail'd , nought can cut off but death ; oh that 't would charitably smite this breast that ope's so fair a white ! would the salt humour of mine eies ( like aquafortis ) break the tyes and chaines that shackle me , i 'de vye flouds with the boundlesse sea , and dye . oh! might i have so full a fight of heaven as by strong rapture might oppresse my weak mortality , and stretch my heart stringes , till that i do feel them break a passage free for my glad soul unlinkd to flee on flaming charriot of desire ! oh! i 'de rejoyce thus to expire , and in these beames my death to find , to cinders phoenix like calcind . or that by large and lavish grief while woing heaven for deaths reliefe in silent tears ( tears without noise are louder languag'd then a voice ) my heart might quite dissolve and melt , till in the swelling streame i felt my soule to make its vent , and fly wasted to heaven in one great sigh . finis . notes, typically marginal, from the original text notes for div a44560-e410 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a44560-e1040 scal. exer. adv . card. 217. luke 16. noct. att. lib. 4. c. 20. * the like we read was the occasion of that inundation of the lombards into italy under alboinus their king. p. diacon . l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . busbequ . epist . il vin nel fiasco non cava la sete del capo wine in the bottle quencheth not a man's thirst . chi pecorasi fà il lupo la mangia . he that makes himself a sheep , the wolf will eat him . jam. 3. 10. 2 cor. 2. 16. 1 cor. 1. ps . 78. 34. terent. philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. tert. anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jambl. in vita pythag. notes for div a44560-e14640 deut. 21. 10 11. is . 45 3. luk. 7. 5. mark. 14. math. 26. 44. cant. 5. 1. plin. epist . l. 6. c. 16. sir. t : norris president of munster . cambdens eliz : phil. 3. 13. 2 sā . 12. which make's me think on homers description of paris ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fab. obser . cent. 5. eccl. 9. 11. prov. 26. 18 suet. claud. guevara . prov. 26. d. balcanq lett . frō dort. 1 cor. 14. 23. occasionall meditations by ios. exon ; set forth by r.h. hall, joseph, 1574-1656. 1631 approx. 202 kb of xml-encoded text transcribed from 192 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a68133 stc 12688.5 estc s103693 24168250 ocm 24168250 3860 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a68133) transcribed from: (early english books online ; image set 3860) images scanned from microfilm: (early english books, 1475-1640 ; 680:7 or 1818:7) occasionall meditations by ios. exon ; set forth by r.h. hall, joseph, 1574-1656. hall, robert, 1605-1667. the second edition. [14], 232, [12], 233-347, [5] p. printed by w.s. for nath. butter, london : 1631. signatures: a¹²(-a1) b-k¹² l¹⁰ [x]l⁸ m-p¹² q⁴. title in architectural border. a later state of the second edition containing meditations 1-91, with quires l m-p¹² q⁴ containing meditations 92-140 appended. item at reel 1818:7 imperfect: print show-through and tightly bound with slight loss of print. item at reel 680:7 identified as stc 12688. reproductions of originals in the folger shakespeare library and henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. 2005-11 tcp assigned for keying and markup 2005-11 aptara keyed and coded from proquest page images 2006-08 ali jakobson sampled and proofread 2006-08 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion occasionall meditations . by ios : exon . setforth by r. h. the second edition . london . printed by w. s. for nath. butter . 1631. to the right honorable , my very good lord , iames lord viscount doncaster . right hon : finding these papers amongst others lying aside in my fathers study , whereof i conceiued good vse might bee made , in regard of that spirituall aduantage which they promised ; i obtayned of him good leaue to send them abroad , whereto he professed himselfe the more easily induced , for that his continuall and weighty imployments in this large and busie diocesse will not yet afford him leasure to dispatch those his other fixed meditations on the historie of the new testament ; in the meane time , the expressions of these voluntary and sudden thoughts of his , shall testifie how fruitfully he is wont to improoue those short ends of time , which are stolne from his more important auocations ; and ( vnlesse my hopes faile mee ) the patterne of them may prooue not a little beneficiall to others . holy mindes haue been euer wont to looke through these bodily obiects , at spirituall , and heauenly ; so svlpitivs reports of s. martin , that seeing a sheepe newly shorne , he could say ; loe here 's one that hath performed that command in the gospell ; hauing two coats shee hath giuen away one , & seeing an hogheard freezing in a thinne suite of skinnes ; loe ( said hee ) there is adam cast out of paradise , and seing a meadow , part rooted vp , part whole ; but eaten downe ; and part flourishing , hee said , the first was the state of fornication , the second of marriage , the third of virginity : but what doe i seeke any other authour , then the lord of life himselfe ? who vpon the drawing of water from the well of shilo , on the day of the great hosanna , tooke occasion to speak of those liuing waters , which should flow frō euery true beleeuer , iohn 7. 37 ; and vpon occasion of a bodily feast ▪ luke 14. entred into that diuine discourse of gods gracious inuitation of vs to those spirituall viands of grace and glory . thus , mee thinkes , we should still bee climing vp in our thoughts , from earth to heauen ; and suffer no obiect to crosse vs in our way without some spirituall vse , and application ; thus it pleased my reuerend father sometimes to recreate himselfe , whose manner hath beene , when any of these meditations haue vnsought offerd themselues vnto him , presently to se● them downe ; a course which i wish had beene also taken in many more , which might no doubt haue beene very profitable . these , as they are , i send forth vnder your honourable name , out of those many respects , which are , in an hereditary right , due to your lordship , as being apparent heire to those two singular patrons of my iustly reuerenced father , the eminent vertue of which your noble parents in a gracious succession yeelds to your lordship an happy example ; which to follow is the onely way to true honour ; for the dayly increase whereof here ; and the euerlasting crowne of it hereafter , his prayers to god shal not be wanting , who desires to bee accounted . your lordship deuoted in all homble obseruance , ro : hall . occasionall meditations . the proeme . i haue heedlesly lost ( i confesse ) many good thoughts , these few my paper hath perserued from vanishing ; the example whereof may prehaps bee more vsefull then the matter ; our actiue soule can no more forbeare to thinke , then the eye can choose but see , when it is open ; would we but keepe our wholsome notions together , mankind would bee too rich ; to doe well , no obiect should passe vs without vse , euery thing that wee see , reades vs new lectures of wisedome , and pietie ; it is a shame for a man to be ignorant , or godlesse , vnder so many tutors . for me , i would not wish to liue longer , then i shall be better for my eyes ; and haue thought it thanke-worthy ; thus to teach weake mindes , how to improoue their thoughts , vpon all like occasions . and if euer these lines shall come to the publique view , i desire , and charge my reader , whosoeuer he be , to make mee , and himselfe so happie , as to take out my lesson ; and to learne how to read gods great booke , by mine . occasionall meditations . i. vpon the sight of the heauens mouing . i can see nothing stand still but the earth ; all other things are in motion ; euen that water which makes vp one globe with the earth , is euer stirring in ebbes and flowings ; the clouds ouer my head , the heauens aboue the clouds ; these , as they are most conspicuous , so are they the greatest patternes of perpetuall action ; what should wee rather imitate then this glorious frame ? o god when we pray that thy will may bee done in earth , as it is in heauen , though we meane chiefly the inhabitants of that place , yet wee doe not exclude the very place of those blessed inhabitants , from being an example of our obedience . the motion of this thy heauen is perpetuall , so let mee euer be acting so mewhat of thy will ; the motion of thine heauen is regular , neuer swaruing from the due points ; so let me euer walke steddily in the wayes of thy will ; without all diuersions , or variations from the line of thy law ; in the motion of thine heauen , though some starres haue the●● owne peculiar , and contrary courses , yet a● yeeld themselues to the sway of the mayne circumuolution of that first mouer ; so , though i haue a will of mine owne , yet let mee giue my selfe ouer to bee ruled , and ordered by thy spirit in all my wayes ; man is a little world ; my soule is heauen , my body is earth ; if this earth bee dull and fixed , yet o god , let my heauen ( like vnto thine ) moue perpetually , regularly , and in a constant subiection to thine holy ghost . ii. vpon the sight of a diall . if the sunne did not shine vpon this diall , no body would looke at it ; in a cloudy day it stands like an vselesse post , vnheeded , vnregarded ; but when once those beames breake forth , euery passenger runnes to it , and gazes on it ; o god , whiles thou hidest thy countenance from mee , mee thinkes all thy creatures passe by mee , with a willing neglect ; indeed , what am i , without thee ? and if thou haue drawne in me some lines , & notes of able indowments , yet , if i be not actuated by thy grace , all is , in respect of vse ; no better then nothing : but , when thou renuest the light of thy louing countenance vpon mee , i finde a sensible , and happy change of condition ; me thinkes , all things looke vpon mee with such cheere , and obseruance , as if they meant to make good that word of thine ; those that honour mee , i will honour ; now , euery line and figure , which it hath pleased thee to work in mee , serue for vsefull , and profitable direction ; o lord , all the glory is thine ; giue thou me light , i shall giue others information ; both of vs shal giue thee praise . iii. vpon the sight of an eclipse of the sunne . light is an ordinary and familiar blessing ; yet so deare to vs , that one houres interception of it sets all the world in a wonder . the two great luminaries of heauen , as they impart light to vs , so they withdraw light from each other . the sunne darkens the full moone , in casting the shadow of the earth vpon her opposed-face ; the new moone repayes this blemish to the sunne , in the interposing of her darke body betwixt our eyes , and his glorious beames ; the earth is troubled at both : o god , if wee bee so afflicted with the obscuring of some peece of one of thy created lights , for an houre , or two ; what a confusion shall it be , that thou , who art the god of these lights , ( in comparison of whom they are meere darknesse ) shalt hide thy face from thy creature for euer ? oh thou that art the sunne of righteousnesse ; if euery of my sinnes cloud thy face ; ye● let not my grieuous sinnes eclipse thy light ; thou shinest alwayes , though i doe not see thee , but , oh , neuer suffer my sinnes so to darken thy visage that i cannot see thee . iiii. vpon the sight of a gliding starre . how easily is our sight deceiued ? how easily doth our sight deceiue vs ? wee saw no difference betwixt this starre and the rest ; the light seemed alike , both whiles it stood , and whiles it fell ; now , wee know it was no other , then a base ●limie meteor , guilded with the sun-beames ; and now , our foot can tread vpon that , which ere while our eye admired ; had it been a starre , it had still , and euer shined ; now , the very fall argues it a false and elementary apparition ; thus our charity doth , and must mis-lead vs in our spirituall iudgements ; if wee see men exalted in their christian profession , fixed in the vpper region of the church , shining with appearances of grace ; wee may not thinke them other them starres , in this lower firmament ; but , if they fall from their holy station , and imbrace the present world ; whether in iudgement or practise , renouncing the truth , and power of godlinesse ; now we may boldly say , they had neuer any true light in them ; and were no other then a glittering composition of pride , and hypocrisie ; o god , if my charity make mee apt to bee deceiued by others , ●et mee be sure not to de●eiue my selfe ; perhaps , some of these apostating starres haue thought ●hemselues true : let their mis-carriage make mee ●eedfull ; let the inward ●●ght of thy grace more ●onuince my truth to my ●elfe , then my outward profession can represent mee glorious to others . v. vpon a faire prospect . vvhat a pleasing variety is heere o● townes , riuers , hills dales , woods , medowes each of them striuing t● set forth other ; and al● of them to delight th● eye ? so as this is no other then a naturall ; an● reall landskip drawne b● that almightie , and ski●●full hand , in this table o● the earth , for the pleasure of our view ; no other creature besides man is capable to apprehend this beautie ; i shall doe wrong to him that brought mee hither , if i doe not feed my eyes , and praise my maker ; it is the inter mixture , and change of these obiects that yeelds this contentment both to the sense , and minde ; but , there is a sight , o my soule , that without all varietie , offerres thee a truer and fuller delight ; euen this heauen aboue thee : all thy other prospect ends in this ; this glorious circumference ●ounds , and circles , and inlightens all that thine eye can see ; whether thou looke vpward , or forward , or about thee , there thine eye alights , there let thy thoughts bee fixed . one inch of this lightsome firmament hath more beauty in it , then the whole face of the earth ; and yet , this is but the floore of that goodly fabricke , the outward curtaine of that glorious tabernacle : couldst thou but ( oh that thou couldst ) looke within that vayle , how shouldst thou bee rauished with that blissefull sight ? there , in that incomprehensible light , thou shouldst see him whom none can see , and not bee blessed ; thou shouldst see millions of pure and maiesticall angels , of holy and glorified soules : there , amongst thy fathers many mansions thou shouldst take happie notice of thine owne : oh the best of earth , now vile and contemptible ; come downe no more , o my soule , after thou hast once pitched vpon this heauenly glory ; or if this flesh force thy descent , be vnquiet till thou art let loose to immortality . vi. vpon the frame of a globe casually broken . it is hard to say whether is the greater , mans art , or impotence ; he that cannot make one spire of grasse , or corne of sand , will yet bee framing of worlds ; he can imitate all things , who can make nothing ; heere is a great world in a little roome , by the skill of the workeman , but in lesse roome , by mis-accident ; had hee seene this , who vpon the view of platoes booke of common-wealth eaten with mice , presaged the fatall mis-carriage of the publike state ; hee would sure haue construed this casualty as ominous : what euer become of the materiall world , ( whose decay might seeme no lesse to stand with diuine prouidence , then this microcosme of indiuidual man ) sure i am , the frame of the morall world is , and must be dis-ioynted in the last times : men doe and will fall from euill to worse ; he that hath made all times hath told vs that the last shall bee perilous ; happie is hee that can stand vpright , when the world declines ; and can indeauour to repaire the common ruine with a constancy in goodnesse . vii . vpon a cloud . vvhether it were a naturall cloud , wherewith our ascending sauiour was intercepted from the eyes of his disciples , vpon mount olivet , i inquire not ; this i am sure of ; that the time now was , when a cloud surpassed the sunne in glory ; how did the intentiue eyes of those rauished beholders enuie that happie meteor ; and since they could no more see that glorious body , fixed themselues vpon that coelestiall chariot , wherewith it was carried vp . the angels could tell the gazing disciples ( to fetch them off from that astonishing prospect ) that this iesvs should so come againe , as they had seene him depart ; he went vp in a clōud ; and hee shall come againe in the clouds of heauen , to his last iudgement ; o sauiour , i cannot looke vpward , but i must see the sensible monuments ; both of thine ascension , and returne ; let no cloud of worldlinesse , or infidelitie hinder mee from following thee in thine ascension , or from expecting thee in thy returne . viii . vpon the sight of a graue digged vp . the earth , as it is a great deuourer , so also it is a great preseruer too : liquors and fleshes are therein long kept from putrifying ; and are rather heightened in their spirits by being buried in it ; but aboue all , how safely doth it keepe our bodyes for the resurrection ; wee are here but layd vp for custody ; balmes , and sere-clothes , and leads , cannot doe so much as this lappe of our common mother ; when all these are dissolued into her dust ( as being vnable to keepe themselues from corruption ) shee receiues and restores her charge : i can no more with-hold my body from the earth ; then the earth can withhold it from my maker . o god , this is thy cabinet or shrine , wherein ●hou pleasest to lay vp ●he precious reliques of ●hy deare saints , vntill ●he iubilee of glorie ; with what confidence should i commit my selfe to this sure reposition , whiles i know thy word iust , thy power infinite ? ix . vpon the sight of gold melted . this gold is both th● fairest , and most solide of all mettals ; yet 〈◊〉 the soonest melted wit● the fire ; others , as the● are courser , so more chu●lish , and hard to b● wrought vpon by a dissolution ; thus , a sound an● good heart is most easi●● melted into sorrow and feare , by the sence of gods iudgements ; whereas the carnall minde is stubburne , and remorselesse ; all mettals are but earth , yet some are of finer temper then others ; all hearts are of flesh , yet some are , through the power of grace , more capable of spirituall apprehensions : o god , wee are such as thou wilt bee pleased to make vs : giue mee an heart that may bee sound for the truth of grace , and melting at the terrors of thy law ; i can bee for no other , then thy sanctuarie on earth , or thy treasurie of heauen . x. vpon the sight of a pitcher carried . thus those that are great , and weake , are carried by the eares vp and downe of flatterers , and parasites ; thus ignorant and simple hearers are carried by false and mis-zealous teachers , yet , to bee carryed by both eares is more safe , then bee carryed by one ; it argues an empty pitcher to be carryed by one alone ; such are they that vpon the hearing of one-part , rashly passe their sentence , whether of acquiall , or censure . in all disquisitions of ●idden truthes , a wise man will bee led by the ●ares , not carried ; that ●●plies a violence of pas●●on ouer-swaying iudge●ent ; but in matter of ●uill and occurrence , and vnconcerning rumour , it is good to vse the eare , not to trust to it : xi . vpon the sight of tree f●●● blossomed . heere is a tree ouer layd with blossomes it is not possible that a● these should prospe● one of them must need● rob the other of mo●sture , and growth ; i do not loue to see an infa●cie ouer-hopefull ; 〈◊〉 these pregnant beginnings one facultie staru● another , and , at last , leau● the minde sap-lesse , an● barren ; as therefore w● are wont to pull off som● of the too-frequent blossomes , that the rest ma● thriue , so , it is good wisedome to moderate the earely excesse of the parts , or progresse of ouer-forward child-hood . neither is it otherwise in our christian profession ; a sudden and lauish ostentation of grace may fill the eye with wonder , and the mouth with talke , but will not , at the last , fill the lappe with fruit . let mee not promise too much , nor raise too high expectations of my vndertakings ; i had rather men should complaine of my small hopes , then of my short performances . xii . vpon the report of a man suddenly strucke dead in his sin. i cannot but magnifie the iustice of god , but withall i must praise his mercy ; it were woe with any of vs all , if god should take vs at aduantages ; alas , which of vs hath not committed sinnes worthy of a present reuenge ; had wee beene also surprized in those acts , where had wee beene ? oh god , it is more then thou owest vs , that thou hast wayted for our repentance ; it is no more then thou owest vs , that thou plaguest our offences ; the wages of sinne is death ; and it is but iustice to pay due wages : blessed bee thy iustice that hast made others examples to mee : blessed be : thy mercy , that hast not made me an example vnto others . * ⁎ * xiii . vpon the view of the heauen and the earth . vvhat a strange contrarietie is heere ? the heauen is in continuall motion , and yet there is the onely place of rest ; the earth euer stands still , and yet heere is nothing but vnrest and vnquietnesse ; surely , the end of that heauenly motion is for the benefit of the earth ; and the end of all these earthly turmoyles is our reposall in heauen ; those that haue imagined the earth to turne about , and the heauens to stand still ; haue yet supposed that wee may stand , or sit still , on that whirling globe of earth : how much more may wee bee perswaded of our perfect rest aboue those mouing spheares ? it matters not , o god , how i am vexed heere below a while ; if , ere long , i may repose with thee aboue , for euer . xiiii . vpon occasion of a redbre●● comming into his chamber . pretty bird , how chea●fully do'st thou sit an● sing , and yet knowest n●● where thou art , nor whe●● thou shalt make thy ne●● meale ; and , at nigh● must shrowd thy selfe in 〈◊〉 bush , for lodging ; wh●● a shame is it for mee , th●● see before mee so libera● prouisions of my god and finde my selfe s● warme vnder my ow● roofe , yet am ready 〈◊〉 droupe vnder a distru●●full , and vnthankfull du●●nesse . had i so little certainty of my harbour and purueyance , how hartlesse should i bee , how carefull ; how little list should i haue to make musicke to thee or my selfe ; surely , thou , camest not hither without a prouidence , god sent thee not so much to delight , as to shame mee , but all in a conuiction of my sullen vnbeliefe ; who vnder more apparent meanes , ●m lesse cheerefull , and ●onfident , reason and ●aith haue not done so much in mee , as in thee , heere instinct of nature ; want of fore-sight makes hee more merry , if not more happie heere , then the fore-sight of better things maketh mee . o god , thy prouidence is not impayred by those powers thou hast giuen mee aboue these brute things ; let not my greater helps hinder mee from an holy security , and comfortable relyance vpon thee . xv. vpon occasion of a spider i● his window . there is no vice i● man , whereof ther● is not some analogie i● the brute creatures : 〈◊〉 amongst vs men , there are theeues by land , and pirates by sea , that liue by spoyle and blood ; so is there in euery kind amongst them variety of naturall sharkers ; the hauke in the ayre , the pike in the riuer , the whale in the sea , the lyon , and tyger , and wolfe in the desert , the waspe in the hiue , the spider in our window . amongst the rest , see how cunningly this little arabian hath spred out his tent , for a prey ; how heedfully hee watches for a passenger ; so soone as euer he heares the noyse of a fly a farre off , how hee hastens to his doore , and if that silly heedlesse . traueller doe but touch vpon the verge of that vnsuspected walke , how suddenly doth hee seize vpon the miserable bootie ; and after some strife , binding him fast with those subtile cords , drags the helplesse captiue after him into his caue . what is this but an embleme of those spirituall free-booters , that lie in waite for our soules : they are the spiders , wee the flies ; they haue spred their nets of sinne , if wee bee once caught , they bind vs fast , and hale vs into hell. oh lord , deliuer thou my soule from their crafty ambushes ; their poyson is greater , their webs both more strong , and more insensibly wouen ; either teach mee to auoyd tentation , or make mee to breake thorough it by repentance ; oh let mee not bee a prey to those fiends that lye in waite for my destruction . xvi . vpon the sight of a raine in the sunshine . svch is my best condition in this life , if the sunne of gods countenance shine vpon mee , i may well bee content to bee wet with some raine of affliction ; how oft haue i seene the heauen ouer-cast with clouds and tempest ; no sunne appearing to comfort me ; yet euen those gloomy and stormy seasons haue i rid out patiently , onely with the helpe of the common-light of the day , at last , those beames haue broken forth happily , and cheared my soule ; it is well for my ordinary state , if through the mists of my owne dulnesse , and satans tentations , i can descry some glimpse of heauenly comfort ; let mee neuer hope , whiles i am in this vaile , to see the cleare face of that sunne without a showre : such happinesse is reserued for aboue ; that vpper region of glory is free from these doubtfull and miserable vicissitudes . there , o god wee shall see as wee are seene . light is sowne for the righeous , and ioy for the vpright in heart . xvii . vpon the length of the way . how farre off is yonder great mountaine ? my very eye is weary with the fore-sight of so great a distance ; yet time and patience shall overcome it ; this night wee shall hope to lodge beyond it ; some things are more tedious in their expectation , then in their performance . the comfort is , that euery step i take , sets mee nearer to my end ; when i once come there , i shall both forget how long it now seemes , and please my selfe to looke backe vpon the way that i haue measured . it is thus in our passage to heauen ; my weake nature is ready to faint vnder the very conceit of the length , and difficulty of this iourney ; my eye doth not more guide , then discourage mee ; many steps of grace , and true obedience , shall bring me insensibly thither ; only , let mee moue , and hope ; and gods good leisure shall perfect my saluation . o lord , giue mee to possesse my soule with patience , and not so much to regard speed , as certainty ; when i come to the top of thine holy hill , all these weary paces , and deepe sloughes shall either bee forgotten , or contribute to my happinesse in their remembrance . xviii . vpon the raine and waters . vvhat a sensible interchange there is , in nature , betwixt vnion , and diuision ; many vapours rising from the sea , meete together in one cloud ; that cloud falls downe diuided , into seuerall drops ; those drops runne together , and in many rills of water , meete in the same channels ; those channels run into the brooke , those brookes into the riuers , those riuers into the sea ; one receptacle is for all , though a large one ; and all make backe to their first , and maine originall : so it either is , or should be with spirituall guifts ; o god , thou distillest thy graces vpon vs , not for our reseruation , but conueyance ; those many-fold faculties thou lettest fall vpon seuerall men thou wouldst not haue drenched vp , where they light ; but wouldst haue deriued , through the channels of their speciall vocations , into the common streames of publique vse , for church , or common-wealth ; take backe , o lord , those few drops thou hast rayned vpon my soule , and returne them into that great ocean of the glory of thine owne bounty , from whence they had their beginning . * ⁎ * xix . vpon the same subiect . many drops fill the channels , and many channels swell vp the brookes , and many brookes raise the riuers , ouer the bankes ; the brookes are not out , till the channels bee empty ; the riuers rise not , whiles the small brookes are full ; but when the little rivulets haue once voyded themselues into the mayne streames , then all is ouerflowne . great matters arise from small beginnings ; many littles make vp a large bulke ; yea what is the world but a composition of atomes . wee haue seene i● thus in ciuill estates ; th●● empayring of the commons hath oft beene th● raising of the great ; their streames haue runne low● till they haue beene heightened by the confluenc● of many priuate inlets ▪ many a meane channel hath beene emptyed , to make vp their inundation ; neither is it otherwise in my , whether outward , or spirituall condition : o god , tho● hast multiplyed my drop● into streames , as out o● many minuts thou ha●● made vp my age , so out o● many lessons thou hast made vp my competencie of knowledge ; thou hast drayned many benificent friends to make mee competently rich . by many holy motions , thou hast wrought me to some measure of grace : oh , teach mee , wisely and moderately to inioy thy bounty ; and to reduce thy streames into thy drops , and thy drops into thy clouds , humbly , and thankefully acknowledging whence , and how , i haue all that i haue , all that i am : xx. vpon occasion of the lights brought in . vvhat a change there is in the roome , since the light came in ▪ yea in our selues ? all things seeme to haue a new forme , a new life ; yea , wee are not the same we were : how goodly a creature is light , how pleasing , how agreeable to the spirits of man ? no visible thing comes so neere to the resembling of the nature of the soule , yea of the god that made it ; as contrarily , what an vncomfortable thing is darknesse ; in so much as wee punish the greatest malefactors with obscuritie of dungeons ; as thinking they could not be miserable enough , if they might haue the priuiledge of beholding the light ; yea , hell it selfe can bee no more horribly described then by outward darknesse : what is darknesse but absence of light ? the pleasure , or the horror of light , or darknesse is according to the quality and degree of the cause , whence it ariseth ; and if the light of a poore candle be so comfortable , which is nothing but a little inflamed ayre , gathered about a moystened snuffe , what is the light of the glorious sunne , the great lampe of heauen ? but much more , what is the light of that infinitely-resplendent sun of righteousnesse , who gaue that light to the sunne , that sunne to the world ; and , if this partiall , and imperfect darkenesse bee so dolefull , ( which is th● priuation of a naturall o● artificiall light ) how vnconceiuable , dolorou● and miserable , shall tha● bee , which is caused through the vtter absence of the all-glorious god ▪ who is the father o● lights ? o lord , how iustly doe wee pitty those wretched soules , that sit in darkenesse and the shadow of death , shut vp from the light of the sauing knowledge of thee , the onely true god ; but , how am i swallowed vp with horror , to thinke of the fearefull condition of those damned soules , that are for euer shut out from the presence of god , and adiudged to exquisite and euerlasting darknesse . the egyptians were weary of themselues , in their three dayes darkenesse , yet we doe not find any paine that accompanyed their continuing night ; what shall wee say to those wofull soules ; in whom the sensible presence of infinite torment shall meet with the torment of the perpetuall absence of god ? o thou , who art the true light , shine euer ▪ through all the blinde corners of my soule ; and from these weake glimmerings of grace , bring me to the perfect brightnesse of thy glory . * ⁎ * xxi . vpon the same occasion . as well as wee loue the light , wee are wont to salute it , at the first comming in , with winking , or closed eyes ; as not abiding to see that ; without which wee cannot see . all suddaine changes ( though to the better ) haue a kinde of trouble attending them ; by how much more excellent any obiect is , by so much more is our weake sence mis-affected in the first apprehending of it : o lord , if thou shouldst manifest thy glorious presence to vs heere , wee should bee confounded in the sight of it ; how wisely , how mercifully hast thou reserued that for our glorified estate ; where no infirmity shall dazle our eyes ; where perfect righteousnesse , shall giue as perfect bouldnesse , both of sight , and fruition . xxii . vpon the blowing of the fire . vvee beat backe the flame , not with a purpose to suppresse it but to raise it higher , and to diffuse it more ; those afflictions , and repulses which seeme to bee discouragements , are indeed the mercifull incitements of grace . if god did meane iudgement to my soule , hee would either withdraw the fuell , or powre water vpon the fire , or suffer it to languish for want of new motions ; but now , that he continues to me the meanes , and opportunities , and desires of good , i shall misconstrue the intentions of my god , if i shall thinke his crosses sent rather to dampe , then to quicken his spirit in me . o god , if thy bellowes did not sometimes thus breath vpon mee , in spirituall repercussions , i should haue iust cause to suspect my estate ; those few weake gleeds of grace that are in mee , might soone goe out , if they were not thus refreshed ; still blow vpon them , till they kindle ; still kindle them , till they flame vp to thee . xxiii . vpon the barking of a dog. vvhat haue i done to this dog , that hee followes mee with this angry clamour ? had i rated him , or shaken my staffe , or stooped downe for a stone , i had iustly drawne on this noyse ; this snarling importunity . but , why , doe i wonder to finde this vnquiet disposition in a bruit creature , when it is no newes with the reasonable . haue i not seene innocence , and merit bayed at by the quarrelsome , and enuious vulgar , without any prouocation saue of good offices ? haue i not felt ( more then their tongue , ) their teeth , vpon my heeles , when i know , i haue deserued nothing , but fawning on ? where is my grace , or spirits , if i haue not learned to contemne both ? o god , let mee rather dye then willingly incurre thy displeasure ; yea , then iustly offend thy godly-wise , iudicious , conscionable servants ; but if humor or faction , or causelesse preiudice fall vpon mee ; for my faithfull seruice to thee ; let these bawling currestyre themselues , and teare their throates , with loud , and false censures , i goe on in a silent constancy , and if my eare bee beaten , yet my heart shall be free . xxiiii . vpon sight of a cocke fight . how fell these creatures out ? whence grew this so bloudy combate ? heere was neyther old grudge , nor present iniurie . what then is the quarrell ? surely nothing but that which should rather vnite , and reconcile them ; one common nature ; the are both of one feather . i doe not see eyther of them flye vpon creatures of different kinds ; but whiles they haue peace with all others , they are at warre with themselues ; the very sight of each other was sufficient prouocation . if this bee the offence , why doth not each of them fall out with himselfe , since hee hates , and reuenges in another , the being of that same which himselfe is ? since mans sin brought debate into the world , nature is become a great quarreller . the seeds of discord were scattered in euery furrow of the creation , and came vp in a numberlesse variety of antipathies , whereof yet none is more odious , and deplorable , then those which are betwixt creatures of the same kinde . what is this but an image of that woefull hostility which is exercised betwixt vs resonables , who are conioyned in one common humanity , if not , religion ? wee fight with , and destroy each other , more then those creatures that want reason to temper their passions : no beast is so cruell to man , as himself ; where one man is slaine by a beast , ten thousand are slaine by man. what is that warre which wee study and practise , but the art of killing ? what euer turkes and pagans may doe , o lord how long shall , this brutish fury arme christians against each other ? whiles euen diuels are not at enmity with themselues , but accord in wickednesse , why doe we men so mortally oppose each other in good ? oh thou , that art the god of peace , compose the vnquiet hearts of men , to an happie and vniuersall concord , and at last refresh out soules with the multitude of peace . xxv . vpon his lying downe to rest . what a circle there is of humane actions , and euents ? wee are neuer without some change , and yet that change is without any great varietie ; wee sleepe , and wake , and wake and sleepe ; and eate and euacuate and recreate , and labour in a continuall interchange , yet hath the infinite wisedome of god , so ordered it , that wee are not wearie of these perpetuall iterations , but with no lesse appetite enter into our dayly courses , then if wee should passe them but once in our life . when i am wearie of my dayes labor , how willingly doe i vndresse my selfe , and betake my selfe to my bed ; and ere morning , when i haue wearied my restlesse bed , how glad am i to ryse and renew my labour ? why am i not more desirous to be vncloathed of this body , that i may be cloathed vpon with immortality ? what is this but my closest garment , which when it is once put off , my soule is at liberty and ease . many a time haue i lyen downe heere in desire of rest , and after some tedious changing of sides , haue risen sleepelesse , disappointed , languishing in my last vncasing , my body shall not faile of repose , nor my soule of ioy ; and in my rising vp , neither of them shall faile of glory ; what hinders mee , o god , but my infidelity from longing for this happy dissolution ? the world hath misery and toyle enough , and heauen hath more then enough blessednesse to perfect my desires of that my last and glorious change . i beleeue , lord , helpe my vnbeleefe ? xxvi . vpon the kindling of a charcole fire . there are not many creatures but doe naturally affect to diffuse and inlarge themselues ; fire and water will neyther of them rest contented with their owne bounds ; those little sparkes that i see in those coales , how they spread , and enkindle their next brands ; it is thus morally both in good , and euill ; eyther of them dilates it selfe , to their neighbourhood ; but especially this is so much more apparent in euill , by how much wee are more apt to take it . let but some sparke of hereticall opinion bee let fall vpon some vnstable , proud , busie spirit , it catcheth instantly ; and fires the next capable subiect ; they two haue easily inflamed a third ; and now the more society , the more s●eed ▪ and aduantage of a publike combustion . when we see the church on a flame , it is too late to complaine of the flint and steele ; it is the holy wisedome of superiours to preuent the dangerous attritions of stubborne , and wrangling spirits ; or to quench their first sparkes in the tinder . but , why should not grace and truth bee as successefull in dilating it selfe to the gaining of many hearts ? certainly these are in themselues more winning , if our corruption had not made vs indisposed to good : o god , out of a● holy enuy and emulation at the speed of euil , i shall labour to enkindle others with these heauenly flames , it shal not be my fault if they spread not . xxvii . vpon the sight of an humble and patient begger . see what need can doe ; this man , who in so lowly a fashion croucheth to that passenger , hath in all likelyhood as good a stomacke as hee , to whom hee thus abaseth himselfe ; and if their conditions were but altered , would looke as high , and speake as bigge to him , whom hee now answeres with a plausible and deiected reuerence . it is thus betwixt god ; and vs : hee sees the way to tame vs , is to hold vs short of these earthly contentments : euen the sauagest beasts are made quiet and docible , with want of food , and rest ; oh god , thou onely knowest what i would doe , if i had health , ease , abundance ; doe thou in thy wisedome and mercy so proportion thy guifts , and restraints , as thou knowest best for my soule . if i bee not humbled enough , let mee want ; and so order all my estate ; that i may want any thing saue thy selfe . xxviii . vpon the sight of a crow pulling off wooll from the backe of a sheepe . how well these creatures know whom they may bee bold with ? that crow durst not doe this to a wolfe , or mastiue ; the knowne simplicity of this innocent beast giues aduantage to this presumption . meekenesse of spirit commonly drawes on iniuries . the cruelty of ill natures vsually seekes out those , not who deserue worst , but who will beare most . patience and mildnesse of spirit is ill bestowed where it exposes a man to wrong and insultation ; sheepish dispositions are best to others ; worst to themselues . i could be willing to take iniuries ; but i will not be guilty of prouoking them by lenity ; for harmlesnesse let me goe for a sheepe , but whosoeuer will bee tearing my fleece ; let him looke to himselfe . xxix . vpon the sight of two snayles . there is much variety euen in creatures of the same kinde . see there , two snayles ; one hath an house , the other wants it ; yet both are snayles ; and it is a question whether case is the better ; that which hath an house hath more shelter , but that which wants it , hath more freedome ; the priuiledge of that couer is but a burthen ; you see if it haue but a stone to clime ouer , with what stresse it drawes vp that beneficiall lode ; and if the passage proue strait , finds no entrance : whereas the empty snaile makes no difference of way ; surely , it is alwayes an ease , and sometimes an happinesse to haue nothing ; no man is so worthy of enuy as he that can be cheerful in want : xxx . vpon the hearing of the street cries in london . vvhat a noyse doe these poore soules make in proclaiming their commodities ? each tels what hee hath , and would haue all hearers take notice of it ; and yet ( god wot ) it is but poore stuffe that they set out , with so much ostentation ; i doe not heare any of the rich merchants talke of what bags hee hath in his chests , or what treasures of rich wares in his store-house ; euery man rather desires to hide his wealth ; and when he is vrged , is ready to dissemble his ability . no otherwise is it in the true spirituall riches ; hee that is full of grace , and good workes , affects not to make shew of it to the world , but rests sweetly in the secret testimony of a good conscience ; and the silent applause of gods spirit witnessing with his owne ; whiles contrarily the venditation of our owne worth , or parts , or merits , argues a miserable indigence in them all ; o god , if the confessing of thine owne guifts may glorifie thee , my modesty shall not bee guilty of a niggardly vnthankfulnesse ; but for ought that concernes my selfe , i cannot bee too secret ; let mee so hide my selfe that i may not wrong thee ; and wisely distinguish betwixt thy praise , and my owne . * ⁎ * xxxi . vpon the flies gathering to a galled horse . how these flyes swarme to the galled part of this poore beast ; and there sit feeding vpon that worst peece of his flesh ; not medling with the other sound parts of his skin ; euen thus doe malicious tongues of detractors ; if a man haue any infirmity in his person or actions , that they will bee sure 〈◊〉 gather vnto , and dwell vpon : whereas his commendable parts , and well-deseruings are passed by , without mention , without regard ; it is an enuious selfe-loue , and base cruelty that causeth this ill disposition in men ; in the meane time this onely they haue gained , it must needs bee a filthy creature , that feeds vpon nothing but corruption . * ⁎ * xxxii . vpon the sight of a darke lantborne . there is light indeed , but so shut vp , as if it were not ; and when the side is most open , there is light enough to giue direction to him that beares it , none to others : he can discerne another man by that light , which is cast before him , but another man cannot discerne him ; right such is reserued knowledge ; no man is the better for it , but the owner ; there is no outward difference betwixt concealed skill ; and ignorance ; and when such hidden knowledge will looke forth , it casts so sparing a light , as may only argue it to haue an vnprofitable being ; to haue ability without vvill to good ; power to censure , none to benefit : the suppression or ingrossing of those helpes vvhich god vvould haue vs to impart , is but a theeues lanthorne in a true mans hand ; oh god , as all our light is from thee , the father of lights , so make mee no niggard of that poore rush-candle thou hast lighted in my soule ; make mee more happy in giuing light to others , then in receiuing it into my selfe . xxxiii . vpon the hearing of a swallow in the chimney . here is musicke , such as it is ; but how long will it hold ! when but a cold morning comes in , my guest is gone , without eyther warning , or thanks ; this pleasant season hath the least neede of cheerefull notes ; the dead of winter shall want , and wish them in vaine : thus doth an vngratefull parasite : no man is more ready to applaud , and inioy our prosperity , but when with the times our condition bigins to alter , hee is a stranger at least ; giue mee that bird which will sing in winter , and seeke to my window in the hardest frost ; there is no tryall or friendship but aduersity ; hee that is not ashamed of my bonds , not daunted with my checkes , not aliend with my disgrace , is a friend for me ; one dram of that mans loue , is worth a world of false and inconstant formality . xxxiiii . vpon the sight of a flie burning it selfe in the candle . vvise salomon sayes , the light is a pleasant thing ; and so certainly it is ; but there is no true outward light vvhich proceeds not from fire : the light of that fire then is not more pleasing , then the fire of that light is dangerous ; and that pleasure doth not more draw on our sight , then that danger forbids our approach : how foolish is this flye , that in a loue and admiration of this light , will know no distance , but puts it selfe heedlesly into that flame , vvherein it perishes ; how many boutes it fetcht , euery one nearer then other , ere it made this last venture ; and now that mercilesse fire taking no notice of the affection of an ouer-fond client , hath suddenly consumed it ; thus doe those bold and busie spirits , vvho vvill needs draw too neare vnto that inacessible light ; and looke into things too vvonderfull for them , so long doe they houer about the secret counsailes of the almighty , till the vvings of their presumptuous conceits bee scorched , and their daring curiositie hath paid them with euerlasting destruction ; oh lord , let mee bee blessed with the knowledge of what thou hast reuealed , let mee content my selfe to adore thy diuine wisedome in what thou hast not reuealed ; so let mee inioy thy light , that i may auoyd thy fire . * ⁎ * xxxv . vpon the sight of a larke flying vp . how nimbly doth that little larke mount vp singing towards heauen , in a right line ; whereas the hauke , which is stronger of body , and swifter of wing , towr●● vp by many graduall compasses to his highest pitch ? that bulke of body , and length of wing hinders a direct ascent , and requires the helpe both of ayre , and scope to aduance his flight ; whiles that small bird cuts the ayre without resistance , and needs no outward furtherance of her motion ; it is no otherwise with the soules of men in flying vp to their heauen ; some are hindered by those powers which would seeme helps to their saring vp thither ; great wit , deepe iudgement , quicke apprehension , sends men about with no small labour for the recouery of their owne incombrance ; whiles the good affections of plaine simple soules raises them vp immediately , to the fruition of god ; vvhy should vve be proud of that vvhich may slacken our vvay to glory ; vvhy should vvee bee dishartened vvith the small measure of that , the very vvant whereof may ( as the heart may be affected ) facilitate our vvay to happinesse ? xxxvi . vpon the singing of the birds in a spring morning . how cheerefully doe these little birds chirpe and sing out of the naturall ioy they conceiue at the approach of the sun , and entrance of the spring ; as if their life had departed , and returned with those glorious and comfortable beames ; no otherwise is the penitent and faithfull soule affected to the true sunne of righteousnes , the father of lights ? when he hides his face , it is troubled , and silently mournes away that sad winter of affliction ; when hee returnes , in his presence is the fulnesse of ioy ; no song is cheerefull enough to welcome him ; oh thou , who art the god of all consolation , make my heart sensible of the sweet comforts of thy gracious presence , and let my mouth euer show forth thy praise . xxxvii . vpon a coale couered with ashes . nothing appeares in this heape , but dead ashes ; heere is neyther light , nor smoake , nor heate , and yet , when i stirre vp these embers to the bottome , there are found some liuing gleeds ▪ which doe both containe fire , and are apt to propagate it ; many a christians breast is like this hearth ; no life of grace appeares there , for the time , eyther to his owne sence , or to the apprehension of others , whiles the season of temptation lasteth , all seemes cold and dead ; yet still at the vvorst , there is a secret coale from the altar of heauen rak't vp in their bosome ; vvhich vpon the gracious motions of the almighty , doth both bewray some remainders of that diuine fire , and is easily raised to a perfect flame ; nothing is more dangerous then to iudge by appearances : why should i deiect my selfe , or censure others for the vtter extinction of that spirit , which doth but hide it selfe in the soule for a glorious aduantage ? xxxviii . vpon the sight of a blackemore . loe , there is a man vvhose hew showes him to bee farre from home , his very skin bewayes his climate ; it is night in his face , whiles it is day in ours ; what a difference there is in men , both in their fashion , and colour ; and yet all children of one father ? neither is there lesse variety in their insides ; their dispositions , iudgements , opinions differ as much as their shapes , and complexions , that which is beauty to one , is deformity to another ; wee should bee lookt vpon in this mans country , with no lesse wonder , and strange coynesse , then hee is heere ; our whitenesse would passe there for an vnpleasing indigestion of forme ; outward beauty is more in the eye of the beholder , then in the face that is seene ; in euery colour that is faire which pleaseth : the very spouse of christ can say , i am blacke but comely ; this is our colour spiritually , yet the eye of our gracious god and sauiour can see that beautie in vs , wherwith he is delighted ; the true moses marries a blackemore , christ his church : it is not for vs to regard the skin , but the soule : if that bee innocent , pure , holy , the blots of an out-side cannot set vs off from the loue of him who hath said ; behold , thou art faire my sister , my spouse ; if that be foule and blacke , it is not in the power of an angelicall brightnesse of our hide , to make vs other then a loathsome eye sore to the almighty ; o god. , make my inside louely to thee ; i know that beauty will hold ; whiles weather , casualty , age , disease may deforme the outer-man , and marre both colour and features . xxxix . vpon the small starres in the galaxie or milkie circle in the firmament . vvhat a cleere lightsomnesse there is in yonder circle of the heauen aboue the rest ? what can wee suppose the reason of it , but that the light of many smaler starres is vnited there , and causes that constant brightnesse ? and yet those small starres are not discerned whiles the splendor which ariseth from them is so notably remarkable : in this lower heauen of ours , many a man is made conspicuous by his good qualities , and deserts , but i most admire the humility and grace of those , whose vertues and merits are vsefully visible , whiles their persons are obscure ; it is secretly glorious for a man to shine vnseene ; doubtlesse it is the height that makes those stars so small , and insensible ; were they lower , they would bee seene more ; there is no true greatnesse without a selfe-humiliation ; we shall haue made an ill vse of our aduancement , if by how much higher we are , wee doe not appeare lesse ; if our light be seene , it matters not for our hiding . xl. vpon the sight of boyes playing . every age hath some peculiar contentment ; thus wee did , when wee were of these yeares ; me thinkes i still remember the old feruour of my young pastimes . with what eagernesse and passion doe they pursue these childish sports ; now , that there is a whole handfull of cherry-stones at the stake , how neare is that boyes heart to his mouth , for feare of his play fellowes next cast ? and how exalted with desire and hope of his owne speed ; those great vnthrifts who hazard whole mannors vpon the dice , cannot expect their chance with more earnestnesse , or entertaine it with more ioy , or griefe : we cannot but now smile to thinke of these poore and foolish pleasures of our childhood ; there is no lesse disdaine that the regenerate man conceiues of the dearest delights of his naturall condition ; he was once iolly , and iocond , in the fruition of the world : feasts and reuels , and games , and dalliance were his life ; and no man could bee happy without these ; and scarce any man but himselfe ; but when once grace hath made him both good and wise , how scornfully doth hee looke backe at these fond felicities of his carnall estate ; now he findes more manly , more diuine contentments ; and wonders hee could bee so transported with his former vanity . pleasures are much according as they are esteemed ; one mans delight is another mans paine ; onely spirituall and heauenly things can settle and satiate the heart with a full and firme contentation ; oh god , thou art not capable eyther of bettering , or of change ; let me enioy thee ; and i shall pitty the miserable ficklenesse of those that want thee ; and shall bee sure to bee constantly happy . * ⁎ * xli . vpon the sight of a spider and her web. how iustly doe wee admire the curious worke of this creature ? what a thred doth it spin forth ? what a web doth it weaue ? yet it is full of deadly poyson ; there may bee much venome , where is much art ; iust like to this is a learned , & witty heretick ; fine conceits , and elegant expressions fall from him , but his opinions & secretly-couched doctrines are dangerous , & mortall ; were not that man strangely foolish , who because he likes the artificiall drawing out of that web , would therefore desire to handle , or eate the spider that made it ? such should bee our madnes , if our wonder at the skill of a false teacher should cast vs into loue with his person , or familiarity with his writings ; there can bee no safety in our iudgement or affection , without a wise distinction ; in the want whereof wee must needs wrong god , or our selues : god , if wee acknowledge not what excellent parts hee giues to any creature ; our selues , if vpon the allowance of those excellencies , wee swallow their most dangerous enormities . xlii . vpon the sight of a naturall . oh god , why am not i thus ? what hath this man done , that thou hast denyed wit to him ? or what haue i done that thou shouldst giue a competency of it to mee ? what difference is there betwixt vs but thy bounty , which hath bestowed vpon mee what i could not merit , and hath withheld from him what hee could not challenge . all is , o god , in thy good pleasure , whether to giue , or deny ; neither is it otherwise in matter of grace . the vnregenerate man is a spirituall foole ; no man is truly wise but the renewed ; how is it , that whiles i see another man besotted with the vanity and corruption of his nature ; i haue attained to know god , and the great mystery of saluation , to abhorre those sins which are pleasing to a wicked appetite ? who hath discerned me ? nothing but thy free mercy , o my god ; why else was i a man not a brute beast ? why right shaped , not a monster ? why perfectly limmed , not a cripple ? why well-fensed , not a foole ? why well affected , not graceles ? why a vessell of honour , not of wrath ? if ought be not ill in mee , o lord , it is thine ; oh let thine bee the praise , and mine the thankfulnesse . xliii . vpon the loadstone and the iett . as there is a ciuil commerce amongst men for the preseruation of humane society , so there is a naturall commerce which god hath set amongst the other creatures for the maintenance of their common being ; there is scarce any thing therefore in nature , which hath not a power of attracting some other ; the fire drawes vapors to it , the sunne drawes the fire-plants drawes moysture , the moone drawes the sea , all purgatiue things draw their proper humors , a naturall instinct drawes all sensitiue creatures to affect their owne kinde ; and euen in those things which are of imperfect mixtion , wee see this experimented , so as the senselesse stones and mettals are not voyd of this actiue vertue ; the loadstone drawes iron , and the iett , rather then nothing , drawes vp strawes , and dust ; with what a force do both these stones worke vpon their seuerall subiects ; is there any thing more heauy and vnapt for motion then iron , or steele ? yet these doe so run to their beloued loadstone , as if they had the sence of a desire and delight ; and doe so cling to the point of it , as if they had forgotten their weight for this adherence . is their any thing more apt for dispersion then small strawes , and dust ? yet these gather to the iett , and so sensibly leape vp to it , as if they had a kind of ambition to be so perferred ; me thinks , i see in these two a meere embleme of the hearts of men , & their spirituall attractiues ; the grace of gods spirit , like the true loadstone , or adamant , drawes vp the yron heart of man to it , and holds it in a constant fixednesse of holy purposes , and good actions ; the world like the iett drawes vp the sensuall hearts of light and vaine men , and holds them fast in the pleasures of sin . i am thine yron , o lord , be thou my loadstone . draw thou mee and i shall run after thee : knit my heart vnto thee that i may feare thy name . * ⁎ * xliiii . vpon hearing of musicke by night . how sweetly doth this musicke sound in this dead season ? in the day time it would not , it could not so much affect the eare ? all harmonious sounds are aduanced by a silent darkenesse ; thus it is with the glad tidings of saluation ; the gospell neuer sounds so sweet , as in the night of persecution , or of our owne priuate affliction ; it is euer the same , the difference is in our disposition to receiue it . o god , whose praise it is to giue songs in the night , make my prosperity conscionable , and my crosses cheerfull . xlv . vpon the fanning of corne. see how in the fanning of this wheat , the fullest and greatest graines lye euer the lowest ; and the lightest take vp the highest place ; it is no otherwise in mortalitie ; those which are most humble , are fullest of grace ; and oft times those haue most conspicuity , which haue the least substance ; to affect obscurity or submission , is base and suspicious ; but that man whose modesty presents him meane to his owne eyes , and lowly to others , is commonly secretly rich in vertue ; giue me rather a low fulnesse then an empty aduancement ; xlvi . vpon herbs dryed . they say those herbes will keepe best , and will longer retaine both their hewe and verdure , which are dryed thus in the shade , then those which are suddainly scorched with fire , or sunne ; those wits are like to bee most durable , which are closely tutored with a leisurely education ; time and gentle constancy ripens better then a suddaine violence ; neyther is it otherwise in our spirituall condition ; a wilfull slacknesse is not more dangerous , then an ouer-hastening of our perfection ; if i may be euery moment drawing nearer to the end of my hope , i shall not wish to precipitate . xlvii . vpon the quenching of iron in water . harke how that iron quenched in the water hisseth , and makes that noyse , which whiles it was cold , or dry , it would neuer make ; wee cannot quench hot and vnruly desires in youth without some mutiny , and rebellious opposition . corruptions cannot be subdu'd without some relucation , and that reluctation cannot bee without some tumult : after some short noyse , and smoake , and bubbling , the mettall is quiet and holds to the forme , whereinto it is beaten , o god , why should it trouble mee to finde my good indeauours resisted , for the little brunt of a change , whiles i am sure this insurrection shall end in an happie peace ? xlviii . vpon a faire coloured fly. what a pleasant mixture of colors there is in this flye ; and yet they say , no flye is so venemous as this ; which by the outward touch of the hand corrodes the inmost passages of the body ; it is no trusting to colours , and shapes ; wee may wonder at their excellency ; without dotage vpon their beautie . homelinesse makes lesse shew , and hath lesse danger ; giue mee inward vertue and vsefulnesse ; let others care for outward glory . xlix . vpon a glow-worme . what a cold candle is lighted vp in the body of this sorry worme ? there needs no other disproofe of those that say there is no light at all without some heate ; yet sure an outward heate helps on this coole light ; neuer did i see any of these bright wormes but in the hote moneths of summer ; in cold seasons , eyther they are not , or appeare not , when the nights are both darkest , and longest , and most vncomfortable . thus doe false-hearted christians in the warme and lightsome times of free and incouraged profession , none shine more then they ; in hard & gloomy seasons of restraint , and persecution all their formal light is eyther lost , or hid ; whereas true professors eyther like the sun shine euer alike , or , like the starres , shine fairest in the frostiest nights : the light of this worme is for some shew , but for no vse ; any light that is attended with heate can impart it selfe to others , though with the expence of that subiect wherein it is ; this doth neither wast it selfe , nor helpe others ; i had rather neuer to haue light , then not to haue it alwayes ; i had rather not to haue light ; then not to communicate it . l. vpon the shutting of one eye . when wee would take ayme , or see most exquisitely , wee shut one eye : thus must wee doe with the eyes of our soule ; when wee would looke most accurately with the eye of faith , wee must shut the eye of reason ; else the visuall beames of these two apprehensions , will bee crossing each other , and hinder our cleare discerning ; yea rather , let mee pull out this right eye of reason , then it shall offend mee in the interruptions of mine happy visions of god. li. vpon a spring-water . how this spring smoketh , whiles other greater channels are frozen vp ; this water is liuing , whiles they are dead ; all experience teacheth vs that well-waters arising from deepe springs , are hotter in winter , then in summer ; the outward cold doth keepe in , and double their inward heat . such is a true christian in the euill day ; his life of grace gets more vigor by opposition ; hee had not beene so gracious , if the times had beene better ; i will not say hee may thanke his enemies , but i must say hee may thanke god for his enemies ; o god , what can put out that heate , which is increased with cold ? how happy shall i be , if i may grow so much more in grace , as the world in malice ? * ⁎ * lii . vpon gnats in the sunne . vvhat a cloud of gnats is heere ? marke their motion ; they doe nothing but play vp and downe in the warme sunne , and sing ; and when they haue done , sit downe and sting the next hand , or face they can seize vpon ; see heere a perfect embleme of idlenesse and detraction ; how many do thus miserably mispend their good houres ? who after they haue wasted the succeeding dayes in vaine , and meerely-vnprofitable pastime , sit downe , and backe-bite their neighbours . the bee sings too sometimes , but shee workes also : and her worke is not more admirable , then vsefull ; but these foolish flyes , doe nothing but play , and sing to no purpose ; euen the busiest , and most actiue spirits most recreate , but to make a trade of sport , is for none but lazie wantons . the bee stings too ; but it is when shee is prouoked ; these draw blood , vnoffended , and sting for their owne pleasure : i would bee glad of some recreation but to enable , and sweeten my worke ; i would not but sting sometimes where is iust cause of offence . but god blesse mee from those men , which will euer bee eyther doing nothing , or ill . liii . vpon the sight of grapes . marke the difference of these grapes ; there you see a cluster , whose grapes touch one another , well ripened ; heere you see some straglers , which grow almost solitarily , greene and hard . it is thus with vs , christian societie helpeth our progresse ; and , woe to him that is alone ; hee is well , that is the better for others ; but he is happy by whom others are better . liiii . vpon a corne field ouergrowne with weeds . heere were a goodly field of corne , if it were not ouer-laid with weeds ; i doe not like these reds , and blewes , and yellowes , amongst these plaine stalkes and eares : this beauty would doe well else-where ; i had rather to see a plot lesse faire , and more yeilding ; in this field i see a true picture of the world ; wherein there is more glory , then true substance ; wherein the greater part carries it from the better ; wherein the natiue sonnes of the earth out-strip the aduentitious brood of grace ; wherein parasites and vnprofitable hang-byes doe both rob , and over-top their masters ; both field and world grow alike , looke alike ; and shall end alike ; both are for the fire ; whiles the homely and solide eares of despised vertue shall be for the garners of immortality . lv. vpon the sight of tulipaes and marygolds , &c. in his garden . these flowers are true clients of the sunne ; how obseruant they are of his motion , and influence ? at euen , they shut vp , as mourning for his departure , without whom they neyther can nor would flourish , in the morning , they welcome his rising with a cheereful opennesse , and at noone , are fully display'd in a free acknowledgment of his bounty : thus doth the good heart vnto god ; when thou turnedst away thy face i was troubled , saith the man after gods owne heart ; in thy presence is life , yea the fulnesse of ioy : thus doth the carnall heart to the world ; when that withdrawes his fauour , hee is deiected ; and reuiues with a smile : all is in our choyse ; whatsoeuer is our sun will thus carry vs ; o god , bee thou to mee , such as thou art in thy selfe ; thou shalt bee mercifull in drawing mee ; i shall bee happy in following thee . lvi . vpon the sound of a crack't bell. what an harsh sound doth this bell make in euery eare ? the mettall is good enough ; it is the rifte that makes it so vnpleasingly iarring ; how too like is this bell to a scandalous and ill-liued teacher ? his calling is honourable ; his noyse is heard farre enough ; but the flawe ( which is noted in his life ) marres his doctrine ; and offends those eares which else would take pleasure in his teaching ; it is possible that such a one , euen by that discordous noyse may ring in others into the tryumphant church of heauen ; but there is no remedy for himselfe but the fire ; whether for his reforming , or iudgment . * ⁎ * lvii . vpon the sight of a blinde man. how much am i bound to god that hath giuen mee eyes to see this mans want of eyes ? with what suspition and feare he walkes ? how doth his hand and staffe examine his way ? with what iealousie doth he receiue euery morsell , euery draught , and yet meets with many a post , and stumbles at many a stone , and swallowes many a flye . to him the world is as if it were not , or as if it were all rubbes , and snares , and downfalls ; and if any man will lend him an hand , he must trust to his ( how euer faithlesse ) guide without all comfort saue this , that hee cannot see himselfe mis-carry . many a one is thus spiritually blind , and because hee is so , discernes it not ; and not discerning complaines not of so wofull a condition . the god of this world hath blinded the eyes of the children of disobedience ; they walke on in the wayes of death ; and yield themselues ouer to the guidance of him who seekes for nothing but their precipitation into hell. it is an addition to the misery of this inward occaecation , that it is euer ioyned with a secure confidence in them whose trade and ambition is to betray their soules . what euer become of these outward sences which are common to mee with the meanest , and most despicable creatures ; o lord , giue mee not ouer to that spirituall darknesse , which is incident to none but those that liue without thee , and must perish eternally , because they want thee . lviii . vpon a beech-tree full of nuts . how is this tree ouerladen with mast , this yeare ? it was not so the last ; neither will it ( i warrant you ) bee so the next ; it is the nature of these free trees , so to powre out themselues into fruit , at once , that they seeme afterwards eyther sterile , or niggardly : so haue i seene pregnant wits ( not discreetly gouerned ) ouerspend themselues in some one maister-peece so lauishly , that they haue prooued eyther barren , or poore and flatt in all other subiects . true-wisedome as it serues to gather due sap both for nourishment , and fructification , so it guides the seasonable and moderate bestowing of it in such manner , as that one season may not be a glutton , vvhiles others famish : i vvould be glad to attaine to that measure and temper that vpon all occasions i might alwayes haue enough , neuer too much . lix . vpon the sight of a peece of mony vnder the water . i should not vvish ill to a couetous man , if i should wish all his coine in the bottome of the riuer ; no pauement could so well become that streame ; no sight could better fit his greedy desires ; for there euery peece , vvould seeme double , euery teston would appeare a shilling , euery crowne an angell . it is the nature of that element to greaten appearing quantities ; vvhiles wee looke through the ayre vpon that solide body , it can make no other representations : neither is it otherwise in spirituall eyes , and obiects ; if wee looke with carnall eyes through the interposed meane of sensuality , euery base and worthlesse pleasure will seeme a large contentment ; if with weake eyes wee shall looke at small and immateriall truthes aloofe off , in another element of apprehension , euery parcell thereof shall seeme maine , and essentiall ; hence euery knack of heraldry in the sacred genealogies , & euery scholasticall quirke in disquisitions of diuinity , are made matters of no lesse then life , and death to the soule . it is a great improuement of true wisedome to be able to see things as they are , and to value them as they are seene . let mee labour for that power and stayednesse of iudgment , that neither my senses may deceiue my mind , nor the obiect may delude my sense . * ⁎ * lx. vpon the first rumour of the earth-quake at lime , wherein a wood was swallowed vp with the fall of two hills . good lord ; how doe wee know when wee are sure ? if there were man or beast in that-wood , they seemed as safe as wee now are ; they had nothing but heauen aboue them , nothing but firme earth below them ; and yet in what a dreadfull pit-fall were they instantly taken ; there is no fence for gods hand ; a man would as soone haue feared that heauen would fall vpon him , as those hills ? it is no pleasing our selues with the vnlikelyhood of diuine iudgemens . we haue oft heard of hills couered with woods , but of woods couered with hills i thinke neuer till now ; those that planted or sowed those woods , intended they should bee spent with fire , but , loe , god meant they should bee deuoured with earth ; wee are wont to describe impossibilities by the meeting of mountaines , and behold heere two mountaines are met , to swallow vp a valley ; what a good god it is whose prouidence ouer-rules , and disposes of all these euents ? townes or cities might as well haue beene thus buried , as a solitary dale , or a shrubby wood : certainly the god that did this , would haue the vse of it reach further then the noyse ; this hee did , to show vs what hee could , what hee might doe ; if our hearts doe not quake , and rend at the acknowledgement of his infinite power , and feare of his terrible iudgements as well as that earth did , we must expect to bee made warnings , that would take none . lxi . vpon the sight of a dormouse . at how easie a rate doe these creatures liue that are fed with rest ; so the beare and the hedge-hog ( they say ) spend their whole winter in sleepe , and rise vp fatter then they lay downe ; how oft haue i enuyed the thriuing drowsinesse of these beasts ; when the toyle of thoughts hath bereaued mee of but one houres sleepe ; and left mee languishing to a new taske ; and yet , when i haue vvell digested the comparison of both these conditions , i must needs say , i had rather vvaste vvith vvorke , then batten vvith ease ; & would rather choose a life profitably painfull , then vselessely dull and delicate . i cannot tell vvhether i should say those creatures liue , vvhich doth nothing ; since vve are vvont euer to notifie life by motion ; sure i am their life is not vitall ; for mee , let me rather complaine of a mind that vvill not let mee bee idle , then of a body that vvill not let mee vvorke . lxii . vpon bees fighting . vvhat a pitty it is to see these profitable , industrious creatures fall so furiously vpon each other , and thus sting and kill each other , in the very mouth of the hiue ; i could like vvell to see the bees doe this execution vpon waspes , and droanes , enemies to their common stocke , this sauours but of iustice ; but to see them fall foule vpon those of their owne wing , it cannot but trouble their owner , vvho must needs bee an equall leeser by the victory of eyther ; there is no more perfect reesemblance of a common-vvealth , vvhether ciuill , or sacred , then in an hiue : the bees are painfull and honest compatriots , labouring to bring waxe and hony to the maintenance of the publike state ; the waspes and droanes are vnprofitable and harmefull hangbyes , which liue vpon the spoyle of others labours ; whether as common barattors , or strong theeues , or bold parasites , they doe nothing but robbe their neighbours . it is an happie sight vvhen these feele the dint of iustice , and are cut off from doing further mischiefe ; but to see well-affected and beneficiall subiects vndoe themselues vvith duells , vvhether of law , or sword ; to see good christians of the same profession , shedding each others blood , vpon quarrels of religion , is no other then a sad and hateful spectacle ; and so much the more , by hovv much wee haue more meanes of reason and grace to compose our differences , and correct our offensiue contentiousnesse ; oh god , who art at once the lord of host , and prince of peace , giue vs warre with spirituall wickednes , and peace with our brethen . * ⁎ * lxiii . vpon waspes falling into a glasse . see you that narrow-mouthed glasse , vvhich is set neare to the hiue , marke how busily the waspes resort to it ; being drawne thither by the smell of that sweet liquor vvherewith it is bayted ; see how eagerly they creepe into the mouth of it ; and fall downe suddainely from that slippery steepnesse , into that watery trap , from which they can neuer rise ; there , after some vaine labour , and wearinesse , they drowne , and dye ; you doe not see any of the bees looke that way ; they passe directly to their hiue , without any notice taken of such a pleasing bayt ; idle and ill disposed persons are drawne away with euery temptation ; they haue both leisure and will to intertaine euery sweet allurement to sin , and wantonly prosecute their owne wicked lusts till they fall into irrecouerable damnation ; whereas the diligent and laborious christian , that followes hard and conscionably the workes of an honest calling , is free from the danger of these deadly intisements , and layes vp hony of comfort against the winter of euill ; happy is that man who can see and inioy the successe of his labour ; but , how euer , this wee are sure of ; if our labour cannot purchase the good wee would haue , it shall preuent the euill wee would auoyd . * ⁎ * lxiiii. vpon a spring in a wilde forrest . loe heere the true patterne of bounty ; what cleare chrystall streames are heere , and how liberally doe they gush forth and hasten downe , vvith a pleasing murmur , into the valley ; yet you see neyther man nor beast , that takes part of that vvholsome and pure vvater ; it is enough , that those may dip vvho vvill ; the refusall of others doth no whit abate of this proffered plenty ; thus bountifull house-keepers keepers hold on their set ordinary prouision , whether they haue guests , or no ; thus conscionable preachers powre out the liuing waters of wholsome doctrine , whether their hearers partake of those blessed meanes of saluation , or neglect their holy indeauours ; let it bee our comfort that wee haue beene no niggards of thes coelestiall streames , let the world giue an account of the improuement . lxv . vpon the sight of an owle in the twilight . what a strange melancholicke life doth this creature lead ; to hide her head , all the day long , in an yuie-bush , and at night , when all other birds are at rest , to flye abroad , and vent her harsh notes ; i know not why the ancients haue sacred this bird to wisedome , except it be for her safe closenesse , and singular perepicacity ; that when other domesticall and ayrie creatures are blind , shee onely hath inward light to discerne the least obiects for her owne aduantage ; surely thus much wit they haue taught vs in her ; that hee is the wisest man , that would haue least to doe with the multitude ; that no life is so safe as the obscure ; that retirednesse , if it haue lesse comfort , yet lesse danger and vexation ; lastly , that hee is truly wise who sees by a light of his owne , when the rest of the world sit in an ignorant and confused darknesse , vnable to apprehend any truth , saue by the helpes of an outward illumination . had this fowle comne forth in the day time , how had all the little birds flock't wondring about her , to see her vncouth visage , to heare her vntuned notes ; shee likes her estate neuer the worse , but pleaseth her selfe in her owne quiet reseruednesse ; it is not for a wise man to bee much affected with the censures of the rude and vnskilfull vulgar , but to hold fast vnto his owne well-chosen and well-fixed resolutions ; euery foole knowes what is wont to be done ; but what is best to bee done , is knowne onely to the wise . lxvi . vpon an arme benummed . how benummed and ( for the time ) senselesse is this arme of mine becomne , onely with too long leaning vpon it ? whiles i vsed it to other seruices , it fayled mee not , now that i haue rested vpon it , i finde cause to complaine ; it is no trusting to an arme of flesh ; on whatsoeuer occasion we put our confidence therein , this relyance will bee sure to end in paine , and disappointment ; o god , thine arme is strong and mighty ; all thy creatures rest themselues vpon that , and are comfortably sustained ; oh that wee were not more capable of distrust , then thine omnipotent hand is of wearinesse and subduction . * ⁎ * lxvii . vpon the sparkes flying vpward . it is a feeling comparison ( that of iob ) of man borne to labour , as the sparkes to flye vpward ; that motion of theirs is no other then naturall ; neyther is it otherwise for man to labour ; his minde is created actiue , and apt to some or other ratiocination ; his ioynts all stirring ; his nerues made for helps of mouing ; and his occasions of liuing call him forth to action : so as an idle man doth not more want grace , then degenerate from nature . indeed , at the first kindling of the fire , some sparkes are wont , by the impulsion of the bellowes , to flie forward , or sideward ; and euen so , in our first age , youthly vanity may moue vs to irregular courses ; but when those first violences are ouercome ; and wee haue attained to a setlednesse of disposition , our sparkes flye vp , our life is labour ; and why should wee not doe that , which we are made for ? why should not god rather grudge vs our being , then wee grudge him our worke ? it is no thanke to vs that wee labour out of necessity ; out of my obedience to thee , o god i desire euer to bee imployed ; i shall neuer haue comfort in my toyle , if it be rather a purueyance for my selfe , then a sacrifice to thee . * ⁎ * lxviii . vpon the sight of a rauen . i cannot see that bird but i must needs thinke of eliah ; and wonder no lesse at the miracle of his faith then of his prouision ; it was a strong beleefe that carryed him into a desolate retirednesse to expect food from rauens ; this fowle , wee know , is rauenous ; all is too little that hee can forage for himselfe ; and the prophets reason must needs suggest to him , that in a dry barren desart bread and flesh must be great dainties ; yet he goes aside to expect victuals from that purueyance ; hee knew this fowle to bee no lesse greedy , then vncleane ; vncleane , as in law , so in the nature of his seed ; what is his ordinary prey but loathsome carrion ? yet since god had appointed him this cator , he stands nor vpon the nice points of a fastidious squeamishnesse , but confidently depends vpon that vncouth prouision ; and accordingly , these vnlikely purueyours bring him bread and flesh in the morning , and bread and flesh in the euening . not one of those hungry rauens could swallow one morsell of those viandes , which were sent , by them , to a better mouth ; the riuer of cherith sooner fayled him , then the tender of their seruice no doubt , eliahs stomacke was often vp before that his incurious dyet came ; when expecting from the mouth of his caue , out of what coast of heauen these his seruitors might bee descryed , vpon the sight of them , hee magnified , with a thankefull heart , the wonderfull goodnesse and truth of his god ; and was nourished more with his faith , then with his food : o god , how infinite is thy prouidence , wisedome , power ? we creatures are not what wee are , but what thou wilt haue vs ; when thy turne is to be serued , wee haue none of our owne ; giue mee but faith , and doe what thou wilt . lxix . vpon a worme . it was an homely expression which god makes of the state of his church , feare not , thou worme iacob ; euery foot is ready to tread on this despised creature ; whiles it keepes it selfe in that cold obscure cell of the earth ( wherein it was hidden ) it lay safe , because it was secret , but now that it hath put it selfe forth ; of that close ca●e , and hath presented it selfe to the light of the sunne , to the eye of passengers ; how is it vexed with the scorching beames , and wrings vp and downe , in an helplesse perplexity ; not finding where to shrowd it selfe ; how obnoxious is it to the foules of the ayre , to the feet of men , and beasts ? he that made this creature such , and calls his church so , well knew the answerablenesse of their condition : how doth the world ouer-looke , and contemne that little slocke , whose best-gard hath euer bin secrecy ? and if euer that despicable number haue dared to shew it selfe , how hath it 〈◊〉 scorched , and tramp●ed vpon , and intertained with all variety of persecution ? o sauiour , thy spouse fares no otherwise then thy selfe ; to match her fully , thou hast said of thy selfe , i am a worme and no man ; such thou wert in thine humbled estate , here on earth ; such thou wouldst bee ; but , as it is a true word that hee who made the angels in heauē , made also the wormes on earth , so it is no lesse true , that hee who made himselfe and his church wormes vpon earth , hath raised our nature in his person aboue the angels , and our person in his church to little lesse then angels ; it matters not how wee fare in this valley of tears , whiles wee are sure ; of that infinite amends of glory aboue . lxx . vpon the putting on of his cloathes . vvhat a poore thing were man , if hee were not beholden to other creatures ? the earth affords him flaxe for his linnen , bread for his belly , the beasts his ordinary cloathes , the silke-worme his brauery ; the backe and bowels of the earth his mettals and fuell ; the fishes , fowles , beasts his nourishment ; his wit indeed workes vpon all these , to improue them to his owne aduantage ; but they must yield him materials , else hee subsists not . and yet wee fooles are proud of our selues , yea proud of the cast suites of the very basest creatures : there is not one of them that haue so much need of vs ; they would inioy themselues the more , if man were not ; oh god , the more wee are sensible of our owne indigence , the more let vs wonder at thine alsufficiency in thy selfe ; and long for that happie condition , wherein thou ( which art all perfection ) shalt bee all in all to vs. lxxi . vpon the sight of a great library . vvhat a world of wit is here pack't vp together ? i know not whether this sight doth more dismay , or comfort me ; it dismayes me to thinke , that heere is so much that i cannot know ; it comforts mee , to thinke that this variety yeelds so good helps to know what i should ; there is no truer word then that of salomon , there is no end of making many bookes ; this sight verifies it ; there is no end ; indeed , it were pitty there should . god hath giuen to man a busie soule ; the agitation whereof , cannot but through time and experience , worke out many hidden truthes ; to suppresse these would bee no other then iniurious to mankind ; whose minds like vnto so many candles , should bee kindled by each other : the thoughts of our deliberation are most accurate ; these wee vent into our papers ; what an happinesse is it , that , without all offence of necromancy , i may here call vp any of the ancient worthies of learning , whether humane , or diuine , and conferre with them of all my doubts ? that i can at pleasure summon whole synodes of reuerend fathers , and acute doctors from all the coasts of the earth ; to giue their well-studyed iudgements in all points of question which i propose ? neyther can i cast my eye casually vpon any of these silent maisters , but i must learne somewhat : it is a wantonnesse to complaine of choyse ; no law bindes vs to read all ; but the more we can take in , and digest , the better-liking must the minds needs bee ; blessed bee god that hath set vp so many cleare lamps in his church . now , none but the wilfully blind can plead darknesse ; and blessed bee the memory of those his faithfull seruants , that haue left their bloud , their spirits , their liu●● in these precious papers ▪ and haue willingly wasted themselues into these during monuments , to giue light vnto others . lxxii . vpon the red crosse on a doore . oh signe fearefully significant ; this sicknesse is a crosse indeed , and that a bloudy one ; both the forme and the colour import death ; the israelites doores whose lintells were besprinkled with blood , were passed ouer by the destroying angell ; here , the destroying angell hath smitten , and hath left this marke of his deadly blow ; wee are wont to fight cheerefully vnder this ensigne abroad , and be victorious ; why should we tremble at it at home ? oh god , there thou fightest for vs , heere against vs ; vnder that wee haue fought for thee , but vnder this ( because our sinnes haue fought against thee ) wee are fought against by thy iudgements . yet lord , it is thy crosse , though an heauy one ; it is ours by merit , thine by imposition ; o lord , sanctifie thine affliction , and remoue thy vengeance . lxxiii . vpon the change of weather . i know not whether it be worse , that the heauen looke vpon vs alwayes with one face , or euer varying ; for as continuall change of weather causes vncertainty of health , so a permanent setlednesse of one season , causeth a certainty of distemper ; perpetuall moysture disolues vs , perpetuall heate euaporates or inflames vs ; cold stupefies vs , drought obstructs and withers vs ; neither is it otherwise in the state of the minde ; if our thoughts should bee alwayes volatile , changing , inconstant , wee should neuer attaine to any good habite of the soule , whether in matter of iudgement , or disposition ; but if they should bee alwayes fixed , wee should run into the danger of some disperate extremity ; to bee euer thinking , would make vs mad ; to bee euer thinking of our crosses , or sinnes , would make vs hartlesly deiected ; to bee euer thinking of pleasures and contentments , would melt vs into a loose wantonnesse ; to bee euer doubting , and fearing , were an hellish seruitude ; to bee euer bold , and confident , were a dangerous presumption ; but the interchanges of these in a due moderation , keepe the soule in health ; o god , howsoeuer these variations bee necessarie for my spirituall condition ; let mee haue no weather but sunne-shine from thee ; doe thou lift vp the light of thy countenance vpon mee ; and stablish mee euer with thy free spirit . lxxiiii . vpon the sight of a marriage . what a comfortable and feeling resemblance is heere of christ , and his church : i regard not the persons , i regard the institution ; neyther the husband , nor the wife are now any more their owne ; they haue eyther of them giuen ouer themselues , to other ; not onely the wife , which is the weaker vessell , hath yeilded ouer her selfe to the stronger protection , and participation of an abler head ; but the husband hath resigned his right in himselfe ouer to his feebler consort ; so as now , her weaknesse is his ; his strength is hers ; yea their very flesh hath altered property ; hers is his , his is hers ; yea their very soule and spirit may no more bee seuered in respect of mutuall affection , then from their owne seuerall bodyes : it is thus , o sauiour , with thee and thy church ; wee are not our owne , but thine ; who hast married vs to thy selfe in truth and righteousnesse ; what powers , what indowments haue wee but from , and in thee ? and as our holy boldnesse dares interesse our selues in thy graces , so thy wonderfully-compassionate mercy vouchsaues to interesse thy selfe in our infirmities ; thy poore church suffers on earth , thou feelest in heauen ; & as complaining of our stripes , canst say , why persecutest thou mee ? thou againe art not so thine owne , as that thou art not also ours ; thy sufferings , thy merits , thy obedience , thy life , death , resurrection , asscension , intercession , glory ; yea thy blessed humanity , yea thy glorious deity , by vertue of our right , of our vnion , are so ours , as that wee would not giue our part in thee for ten thousand worlds . oh gracious sauiour , as thou canst not but loue and cherish this poore and vnworthie soule of mine , which thou hast mercifully espoused to thy selfe ; so giue mee grace to honour and obey thee , and forsaking all the base and sinfull riuality of the world , to hold mee onely vnto thee whiles i liue here , that i may perfectly inioy thee heereafter . lxxv . vpon the sight of a snake . i know not what horror wee finde in our selues at the sight of a serpent ? other creatures are more loathsome , and some no lesse deadly then it ; yet , there is none , at which our bloud riseth so much , as at this ; whence should this bee , but out of an instinct of our old enmitie ? wee were stung in paradise , and cannot but feele it : but here is our weaknesse ; it was not the body of the serpent that could haue hurt vs , without the suggestion of sinne ; and yet wee loue the sinne whiles wee hate the serpent ; euery day are wee wounded with the sting of that old serpent , and complaine not ; and so much more deadly is that sting , by how much it is lesse felt : there is a sting of guilt , and there is a sting of remorse ; there is mortall venome in the first , whereof wee are the least sensible ; there is lesse danger in the second ; the israelites found thēselues stung by those fiery serpents in the desart ; and the sense of their paine sent them to seeke for cure ; the world is our desart ; and as the sting of death is sinne ; so the sting of sinne is death ; i doe not more with to finde ease then paine ; if i complaine enough , i cannot faile of cure ; o thou , which art the true brazen serpent , lifted vp in this wildernesse , raise vp mine eyes to thee , and fasten them vpon thee ; thy mercy shall make my soule whole , my wound soueraigne . lxxvi . vpon the ruines of an abby . it is not so easie to say what it was that built vp these walles , as what it was , that pull'd them downe ; euen the wickednesse of the possessours ; euery stone hath a tongue to accuse the superstition , hypocrisie , idlenesse , luxury of the late owners . me thinkes i see it written all along , in capitall letters vpon these heapes ; a fruitfull land maketh hee barren for the iniquity of them that dwell therein ; perhaps there wanted not some sacriledge in the demolishers ; in all the carriage of these businesses , there was a iust hand , that knew hovv to make an vvholsome and profitable vse of mutuall sins ; full little did the builders , or the in-dwellers thinke that this costly and warme fabricke should so soone end violently in a desolate rubbish : it is not for vs to be high-minded , but to feare ; no roofe is so hye , no wall so strong , as that sinne cannot leuell it with the dust ; were any pile so close that it could keepe out ayre , yet it could not keepe out iudgement where sinne hath beene fore-admitted ; in vaine shall wee promise stability to those houses which wee haue made witnesses of , and accessaries to our shamefull vncleannesses , the firmnesse of any building is not so much in the matter , as in the owner , happy is that cottage that hath an honest maister , and woe bee to that palace that is viciously inhabited . lxxvii . vpon the discharging of a peece . good lord ; how witty men are to kill one another ? what fine deuises they haue found out to murder a farre off ? to slay many at once ; and so to fetch off liues ; that whiles a whole lane is made of carcasses with one blow , no body knowes who hurt him ? and what honour doe wee place in slaughter ? those armes , wherein wee pride our selues , are such , as which , wee , or our ancestors haue purchased with blood ? the monuments of our glory , are the spoyles of a subdu'd and slaine enemy ; where contrarily , all the titles of god sound of mercy , and gracious respects to man : god the father is the maker and preseruer of men ; god the sonne is the sauiour of mankind ; god the holy ghost styles himselfe the comforter : alas , whose image doe we beare in this disposition , but his , whose true title is the destroyer ? it is easie to take away the life , it is not easie to giue it ; giue mee the man that can deuise how to saue troupes of men from killing , his name shall haue roome in my calender ; there is more true honour in a ciuick garland , for the preseruing of one subiect , then in a lawrell , for the victory of many enemies ; oh god ; there are enow that bend their thoughts to vndoe what thou hast made , enable thou mee to bestow my indeauors in repriuing , or rescuing that which might otherwise perish ; oh thou who art our common sauiour , make thou mee both ambitious , and able to helpe to saue some other besides my selfe . lxxviii . vpon the tolling of a passing-bell . how dolefull and heauy is this summons of death ; this sound is not for our eares , but for our hearts ; it calls vs not onely to our prayers , but to our preparation ; to our prayers for the departing soule ; to our preparation for our owne departing ; wee haue neuer so much need of prayers , as in our last combat ; then is our great aduersary most eager ; then are wee the weakest , then nature is so ouer-laboured , that it giues vs not leisure to make vse of gracious motions ; there is no preparation so necessary as for this conflict ; all our life is little enough to make ready for our last houre ; what am i better then my neighbours ? how oft hath this bell reported to me the farewell of many more strong and vigorous bodies then my owne ; of many more cheerfull and liuely spirits ? and now what doth it , but call mee to the thought of my parting ? heere is no abiding for me ; i must away too ; oh thou that art the god of comfort , helpe thy poore seruant that is now strugling with his last enemie ; his sad friends stand gazing vpon him , and weeping ouer him , but they cannot succour him ; needs must they leaue him to do this great worke alone ; none but thou , to whom belong the issues of death , canst relieue his distressed and ouer-matched soule ; and for mee , let no man dye without mee ; as i dye dayly , so teach mee to dye once ; acquaint mee before hand with that messenger , which i must trust too ; oh teach mee so to number my dayes , that i may apply my heart to true wisedome . lxxix . vpon a defamation dispersed . were i the first ▪ or the best that euer was slandered , perhaps it would bee somewhat difficult to command my selfe patience , griefe is wont to bee abated eyther by partners , or precedents ; the want , whereof deiects vs beyond measure , as men singled out for patternes of misery : now , whiles i finde this the common condition of all that euer haue beene reputed vertuous , why am i troubled with the whisperings of false tongues ? o god , * the diuell slandered thee in paradise ; o sauiour , men slandered thee on earth more then men or diuels can reproach mee ; thou art the best , as thou art the best , that euer was smitten by a lying and venemous tongue : it is too much fauour that is done mee by malicious lippes , that they conforme mee to thy sufferings ; i could not bee so happie if they were not so spightfull ; oh thou glorious patterne of reproached innocence , if i may not dye for thee , yet let mee thus bleed with thee . lxxx . vpon a ring of bels. whiles euery bell keepes due time , and order , what a sweet & harmonious sound they make ? all the nieghbour villages are cheared with that common musicke ; but when once they iarre , and checke each other ; eyther iangling together , or striking preposterously , how harsh and vnpleasing is that noyse ; so that as wee testifie our publike reioycing by an orderly and well-tuned peale ; so when wee would signifie that the towne is on fire wee ring confusedly . it is thus in church and common-wealth ; when euery one knowes and keepes their due rancks , there is a melodious consort of peace and contentment ; but when distances , and proportions of respects are not mutually obserued ; when eyther states or persons will bee clashing with each other , the discord is grieuous , and extreamely preiudiciall ; such confusion eyther notifieth a fire already kindled , or portendeth it ; popular states may ring the changes with safety ; but the monarchicall gouernment requires a constant and regular course of the set degrees of rule and inferiority , which cannot bee violated without a sensible discontentment , and danger ; for mee , i doe so loue the peace of the church and state , that i cannot but , with the charitable apostle , say , would to god they were cut off that trouble them ; and shall euer wish eyther no iarres , or no clappers . lxxxi . vpon the sight of a full table at a feast . what great variety is here , of flesh , of fish , of both , of neither ; as if both nature and art did striue to pamper vs ; yet mee thinkes , enough is better then all this , excesse is but a burden , as to the prouider , so to the guest ; it pitties and greeues mee to thinke what toyle , what charge hath gone to the gathering of all these daintyes together , what paine so many poore creatures haue beene put to , in dying for a needlesse sacrifice to the belly ; what a penance must bee done by euery accumbent ; in sitting out the passage through all these dishes ; what a taske the stomacke must bee put to in the concoxion of so many mixtures ; i am not so austerely scrupulous as to deny the lawfulnesse of these abundant prouisions , vpon iust occasions ; i find my sauior himselfe more then once at a feast ; this is recorded as well as his one long fast : doubtlesse our bountifull god hath giuen vs his creature , not for necessity onely , but for pleasure : but these exceedings would bee both rare , and moderate ; and when they must bee , require no lesse patience then temperance ; might i haue my option , oh god , giue mee rather a little with peace and loue ; hee whose prouision for euery day , was thirty measures of fine flower , and threescore measures of meale , thirty oxen , an hundred sheep , besides venison , and fowle , yet can pray , giue mee the bread of sufficiency ; let mee haue no perpetuall feast but a good conscience ; & from these great preparations ( for the health both of soule and body ) let mee rise rather hungry , then surcharged . lxxxii . vpon the hearing of a lute well play'd on . there may bee ( for ought wee know ) infinite inuentions of art , the possibility whereof wee should hardly euer beleeue , if they were fore-reported to vs ; had wee liued in some rude , and remote part of the world , and should haue beene told , that it is possible onely by an hollow peece of wood , and the guts of beasts , stirred by the fingers of men , to make so sweet and melodious a noyse , wee should haue thought it vtterly incredible ; yet now that wee see and heare it ordinarily done , wee make it no wonder ; it is no maruell , if wee cannot fore-imagine , what kinde , and meanes of harmony god will haue vsed by his saints , and angels in heauen ; when these poore matters seeme so strange to our conceits , which yet our very senses are conuinced of ; oh god , thou knowest infinite wayes to glorifie thy selfe by thy creatures , which doe farre transcend our weake , and finite capacities ; let mee wonder at thy wisdome and power , and bee more awfull in my adoratious , then curious in my inquiries . lxxxiii . vpon the sight and noyse of a peacocke . i see there are many kindes of hypocrites ; of all birds this makes the fayrest show , and the worst noyse ; so as this is an hypocrite to the eye ; there are others , as the black-bird , that lookes foule and sooty , but sings well ; this is an hypocrite to the eare ; there are others that please vs well , both in their shew , and voice , but are crosse in theyr carriage and condition , as the popingay , whose colours are beautifull , and noyse delightfull ; yet is apt to doe mischeife in scratching and byting any hand that comes neare it ; these are hypocrites both to the eye ▪ and eare ; yet there is a degree further ( beyond the example of all brute creatures ) of them , whose show , whose words , whose actions are faire , but their hearts are foule , and abhominable ; no outward beautie can make the hypocrite other then odious : for mee , let my profession agree with my words , my words with my actions , my actions with my heart ; and let all of them be approoued of the god of truth . lxxxiiii . vpon a penitent malefactor . i know not whether i should more admire the wisdome or the mercy of god in his proceedings with men ; had not this man sinned thus notoriously , hee had neuer beene thus happy ; whiles his courses were faire , and ciuill , yet hee was gracelesse ; now his miscarriage hath drawne him into a iust affliction ; his affliction hath humbled him ; god hath taken this aduantage of his humiliation , for his conuersion : had not one foot slip't into the mouth of hell , hee had neuer beene in this forwardnesse to heauen ; there is no man so weake , or foolish , as that hee hath not strength or wit enough to sinne ; or to make ill vse of his sinne . it is onely the goodnesse of an infinite god , that can make our sinne good to vs , though euill in it selfe ; oh god , it is no thanke to our selues , or to our sinnes , that wee are bettered with euill ; the worke is thine , let thine bee the glory . lxxxv . vpon the sight of a lilly. this must needs bee a goodly flower that our sauiour hath singled out to compare with salomon , and that not in his ordinary dresse , but in all his royalty ▪ surely the earth had neuer so glorious a king as hee , nature yeilded nothing that might set forth royall magnificence , that hee wanted ; yet hee that made both salomon and this flower , sayes that salomon in all his royaltie was not clad like it ; what a poore thing is this earthly brauery that is so easily ouermatched ? how ill iudges are wee of outward beauties that contemne these goodly plants , which their creator thus magnifies ; and admire those base mettals , which he ( in comparison hereof ) cōtemnes : if it be their transitoriness that embaseth them ; what are we ? all flesh is grasse , and all the glory of man as the flower of grasse : as we cannot be so braue , so wee cannot bee more permanent ; oh god , let it bee my ambition to walke with thee hereafter in white ; could i put on a robe of starres here , with proud herod , that glittering garment could not keepe mee from lice , or wormes ; might i sit on a throne of gold ; within an house of iuory , i see i should not compare with this flower ; i might bee as transitory , i should not bee so beautifull ; what matters it whether i go for a flower , or a weed , heere ; whethersoeuer , i must wither : oh thou which art greater then salomon doe thou cloath mee with thy perfect righteousnesse , so shall i flourish for euer in the courts of the house of my god. lxxxvi . vpon the sight of a coffin stucke with flowers . too faire appearance is neuer free from iust suspicion ; whiles heere was nothing but meere wood , no flower was to be seene here , now that this wood is lined with an vnsauory corps , it is adorned with this sweet variety ; the firre whereof that coffin is made , yeilds a naturall redolence alone ; now that it is stuffed thus noysomely , all helpes are too little to counteruaile that sent of corruption ; neyther is it otherwise in the liuing ; perpetuall vse of strong perfumes argues a guiltines of some vnpleasing sauour . the case is the same spiritually ; an ouer-glorious outside of profession implyes some inward filthinesse that would faine escape notice ; our vncomely parts haue more comelinesse put on ; too much ornament imports extreame deformity ; for mee , let my show bee moderate , so shall i neyther deceiue applause , nor merit too deepe censure . lxxxvii . vpon the view of the world. it is a good thing to see this materiall world ; but it is a better thing to thinke of the intelligible world ; this thought is the sight of the soule , whereby it discerneth things , like it selfe , spirituall , and immortall ; which are so much beyond the worth of these sensible obiects , as a spirit is beyond a body , a pure substance beyond a corruptible , an infinite god aboue a finite creature ; o god , how great a word is that which the psalmist sayes of thee , that thou abasest thy selfe to behold the things both in heauen , and earth ? it is our glory to looke vp euen to the meanest peece of heauen ; it is an abasement to thine incomprehensible maiesty to looke downe vpon the best of heauen ; oh , what a transcendent glory must that needs bee , that is abased to behold the things of heauen ? what an happinesse shall it bee to mee , that mine eyes shall bee exalted to see thee ; who art humbled to see the place , and state of my blessednesse : yea , those very angels that see thy face , are so resplendantly glorious , that wee could not ouer-liue the sight of one of their faces , who are faine to hide their faces from the sight of thine ; how many millions of them attend thy throne aboue , and thy footstoole below , in the ministration to thy saints ? it is that thine inuisible world , the communion wherewith can make mee truly blessed ; oh god , if my body haue fellowship here amongst beasts , of whose earthly substance it participates ; let my soule bee vnited to thee , the god of spirits ; and bee raised vp to inioy the insensible society of thy blessed angels ; acquaint mee before-hand with those citizens and affaires of thine heauen ; and make me no stranger to my future glory . lxxxviii . vpon the stinging of a waspe . how small things may annoy the greatest ? euen a mouse troubles an elephant , a gnat a lion ; a very flea may disquiet a gyant ; what weapon can bee nearer to nothing then the sting of this waspe ? yet what a painfull wound hath it giuen mee ; that scarce-visible point how it enuenomes , and rankles , and swels vp the flesh ? the tendernesse of the part addes much to the griefe ; and if i bee thus vexed with the touch of an angry flye , lord , how shall i bee able to indure the sting of a tormenting conscience ? as that part is both most actiue , and most sensible , so that wound which it receiues from it selfe , is most intollerably greeuous ; there were more ease in a nest of harnets , then vnder this one torture : o god , howsouer i speed abroad , giue mee peace at home ; and what euer my flesh suffer , keepe my soule free . thus pained , wherein doe i find ease but in laying hony to the part infected ? that medicine onely abates the auguish ; how neare hath nature placed the remedy to the offence ? whensoeuer my heart is stung with the remorse for sinne , onely thy sweet and precious merits , o blessed sauiour , can mitigate , and heale the wound ; they haue vertue to cure mee , giue mee grace to apply them ; that soueraigne receit shall make my paine happy ; i shall thus applaud my griefe , it is good for me that i was thus afflicted . * ⁎ * lxxxix . vpon the araignment of a felon . vvith what terrour doth this malefactor stand at that barre ? his hand trembles , whiles it is lift vp for his tryall ; his very lips quake , whiles hee saith , not guilty ; his countenance condemnes him before the iudge ; and his feare is ready to execute him before his hang-man : yet this iudge is but a weake man , that must , soone after , dye himselfe ; that sentence of death , which he can pronounce , is already passed by nature vpon the most innocent ; that act of death , which the law inflicteth by him , is but momentany ; who knowes whether himselfe shall not dye more painfully ? o god , with what horror shall the guilty soule stand before thy dreadfull tribunall in the day of the great assizes of the world ? whiles there is the presence of an infinite maiesty to daunt him ; a fierce and clamorous conscience to giue in euidence against him ; legions of vgly , and terrible diuels wayting to seize vpon him ; a gulfe of vnquenchable fire ready to receiue him ; whiles the glory of the iudge is no lesse confounding , then the crueltie of the tormenters ; where the sentence is vnauoydable , and the execution euerlasting , why doe not these terrors of thee , my god , make me wise to hold a priuy sessions vpon my soule , and actions ; that being acquited by my owne heart , i may not bee condemned by thee ; and being iudged by my selfe i may not bee condemned with the world ? xc . vpon the crowing of a cocke . how harshly did this note sound in the eare of peter ; yea pearced his very hart ? many a time had hee heard this bird , and was no whit moued with the noyse ; now , there was a bird in his bosome that crow'd lowder then this ; whose shrill accent conioyned with this , astonished the guilty disciple : the weary labourer when hee is awakened from his sweet sleepe by this naturall clocke of the houshold , is not so angry at this troublesome bird , nor so vexed at the hearing of that vnseasonable sound , as peter was , when this fowle awakened his sleeping conscience , and call'd him to a timely repentance ; this cocke did but crow like others ; neither made , or knew any difference of this tone , and the rest ; there was a diuine hand that ordered this mornings note to be a summons of penitence ; hee that fore-told it , had fore-appointed it : that bird could not but crow then ; and all the noyse in the high-priests hall could not keepe that sound from peters eare , but , o saviovr , couldst thou finde leasure , when thou stoodst at the barre of that vniust , and cruell iudgement , amidst all that bloudy rabble of enemies , in the sense of all their furie , and the expectation of thine owne death , to listen vnto this monitor of peters repentance ; and vpon the hearing of it , to cast backe thine eyes vpon thy denying , cursing , abiuring disciple ? o mercie without measure ; and beyond all the possibility of our admiration ; to neglect thy selfe for a sinner , to attend the repentance of one , when thou wert about to lay downe thy life for all . oh god , thou art still equally mercifull . euery elect soule is no lesse deare vnto thee : let the sound of thy faithfull monitors smite my eares : and let the beames of thy mercifull eyes wound my heart , so as i may goe forth and weepe bitterly . * ⁎ * xci . vpon the variety of thoughts by way of conclusion . vvhen i bethinke my selfe how eternity depends vpon this moment of life , i wonder how i can thinke of any thing but heauen : but , when i see the distractions of my thoughts , and the aberrations of my life , i wonder how i can bee so bewitched , ( as whiles i beleeue an heauen ) so to forget it . all that i can doe , is to bee angry at my owne vanity . my thoughts would not bee so many , if they were all right ; there are tenne thousand by-wayes for one direct ? as there is but one heauen , so there is but one way to it ; that liuing way , wherein i walke by faith , by obedience . all things , the more perfect they are , the more doe they reduce themselues towards that vnitie , which is the center of all perfection : oh thou who art one , and infinite , draw in my heart from all these stragling , and vnprofitable cogitations ; and confine it to thine heauen , and to thy selfe , who art the heauen of that heauen . let mee haue no life but in thee , no care but to inioy thee , no ambition but thy glorie ; oh make mee thus imperfectly happy before my time ; that when my time shall bee no more , i may bee perfectly happie with thee to all eternitie . finis . the table . med . fol . 1 vpon sight of the heavens moving . 1. 2 vpon the sight of a diall . 4. 3 vpon sight of an eclipse . 7. 4 vpon sight of a gliding starre . 9. 5 vpon a faire prospect 12. 6 vpon the frame of a globe casually broken . 16. 7 vpon a cloud . 18. 8 vpon the sight of a graue digged vp . 20 9 vpon the sight of gold melted . 22. 10 vpon the sight of a pitcher carried . 24. 11 vpon sight of a tree full blossomed . 26. 12. vpon the report of a man suddenly strucke dead in his sinne . 28. 13 vpon the view of the heaven and the earth . 30. 14 vpon occasion of a redbrest comming into his chamber 32. 15 vpon occasion of a spider in his window . 34. 16. vpon the sight of a raine in the sunne shine . 38. 17. vpon the length of the way . 40. 18 vpon the raine and waters . 42. 19. vpon the same subiect . 45. 20 vpon occasion of the lights brought in . 48. 21 vpon the same occasion . 53. 22 vpon the blowing of fire . 54 ▪ 23 vpon the barking of a dog. 57. 24 vpon sight of a cockfight . 59. 25. vpon his lying downe to rest . 63. 26 vpon the kindling of a charcole fire . 66. 27 vpon the sight of an humble and patient begger . 69. 28 vpon the sight of a pulling pulling off wooll from the backe of a crow sheepe . 71. 29 vpon the sight of two snayles . 73. 30 vpon the hearing of the street-cryes in london . 75. 31 vpon the flyes gathering to a galled horse . 78. 32 vpon the sight of a darke lanthorne . 80. 33 vpon the hearing of a swallow in the chimmey . 82. 34 vpon the sight of a flye burning it selfe in the candle . 84. 35 vpon the sight of a larke flying vp . 87. 36. vpon the singing of the birds in a spring-morning . 89. 37. vpon a coale couered with ashes . 91. 38. vpon the sight of a blackmore . 93. 39 vpon the small starres in the galaxie , or milky circle in the firmament . 96. 40 vpon the sight of boyes playing . 98. 41 vpon the sight of a spider and her webbe . 102. 42 vpon the sight of a naturall . 104. 43. vpon the loadstone and the iett . 107. 44 vpon the hearing of musicke by night . 111. 45. vpon the fanning of corn. 112. 46 vpon herbes dried . 113. 47. vpon the quenching of iron in water . 115. 48 vpon a faire coloured flye . 116. 49. vpon a glow worme . 117. 50 vpon the shutting of one eye . 120. 51 vpon a spring water . 121. 52 vpon gnats in the sun. 123. 53 vpon the sight of grapes . 125 54 vpon a corne field ouer-growne with weeds . 126. 55 vpon the sight of tulipaes and marygolds in his garden . 128. 56 vpon the sound of a crak't bell. 130. 57 vpon the sight of a blind man. 132. 58 vpon a beech-tree full of nuts . 135. 59 vpon the sight of a peece of money vnder the water . 137. 60. vpon the first rumour of the earthquacke at lime , wherein a wood was swallowed vp with the fall of two hills . 140. 61 vpon the sight of a dormouse . 143. 62 vpon bees fighting . 145 63 vpon waspes falling into a glasse . 149. 64 vpon a spring in a wild forrest . 152. 65 vpon the sight of an owle in the twy-light . 154. 66 vpon an arme benum med . 157. 67 vpon the sparkes flying vpward . 159 68 vpon the sight of a rauen . 162 69 vpon a worme . 166. 70. vpon the putting on of his clothes . 169. 71 vpon the sight of a great library . 171. 72 vpon the red-crosse on a doore . 175. 73 vpon the change of weather . 177 74 vpon the sight of a marriage . 180. 75 vpon the sight of a snake . 184. 76 vpon the ruines of an abby . 187. 77 vpon the discharging of a peece . 190. 78 vpon the telling of a passing bell. 193. 79 vpon a defamation dispersed . 196 80 vpon a ring of bels. 198. 81 vpon the sight of full table at a feast . 201 82 vpon the hearing of a lute well plaide on 204. 83 vpon the fight and noyse of a peacocke . 207. 84. vpon a penitent malefactor . 209. 85. vpon the sight of a lilly. 211. 86 vpon the sight of a coffin stucke with flowers . 214. 87 vpon the view of the world. 216. 88 vpon the stinging of a waspe . 220. 89 vpon the araignment of a felon . 223. 90. vpon the crowing of a cocke . 226. 91 vpon the varietie of thoughts by way of conclusion . 230. finis . occasionall meditations , not before set forth . xcii . vpon the sight of an harlot carted . vvith what noyse and tumult , and zeale of solemne justice is this sin punished ; the streets are not more full of beholders , then clamours ; every one strives to expresse his detestation of the fact , by some token of revenge ; one casts myre , another water , another rotten egges upon the miserable offender ; neither indeed is shee worthy of lesse : but , in the meane time , no man lookes home to himselfe ; it is no uncharity to say , that too many insult in this just punishment , who have deserved more ; alas , wee men value sinnes by the outward scandall , but the wise and holy god ( against whom onely our sinnes are done ) esteemes them according to the intrinsecall iniquity of them : and according to the secret violation of his will and justice ; thus , those sinnes which are sleight to us , are to him haynous . wee ignorants would have rung davids adultery with basins , but , as for his numbring of the people , we should have past it over as veniall ; the wise justice of the almighty found more wickedness in this , which wee should scarce have accused ; doubtlesse there is more mischiefe in a secret infidelity , which the world either cannot know , or cares not to censure , then in the foulest adultery ; publique sins have more shame , private may have more guilt ; if the world cannot charge me of those ; it is enough that i can charge my soule of worse : let others rejoyce in these publique executions ; let me pitty the sinnes of others , and be humbled under the sense of my owne . xciii . vpon the smell of a rose . smelling is one of the meanest , and least useful of the senses ; yet there is none of the five , that receives or gives so exquisite a contentment as it ; mee thinkes there is no earthly thing that yeelds so perfect a pleasure to any sense , as the odour of the first rose doth , to the sent : it is the wisedome and bounty of the creator so to order it , that those senses which have more affinity with the body , & with that earth whereof it is made , should receive their delight and contentation by these things which are bred of the earth ; but those which are more spiritfull , and have more affinity with the soule , should bee reserved for the perfection of their pleasure , to another world ; there , and then onely , shall my sight make my soule eternally blessed . xciiii . vpon a cancelled bond. whiles this obligation was in force , i was in servitude to my parchment ; my bond was double , to a payment , to a penalty ; now , that is discharged , what is it better then a waste scrole ; regarded for nothing but the witnesse of its owne voydance , and nullity . no otherwise is it with the severe law of my creator ; out of christ it stands in full force , and bindes me over either to perfect obedience , which i cannot possibly performe , or to exquisite torment , and eternall death , which i am never able to indure ; but now , that my saviour hath fastened it cancelled to his crosse ( in respect of the rigour & malediction of it ) i looke upon it as the monument of my past danger and bondage : i know by it , how much was owed by mee , how much is payed for mee ; the direction of it , is everlasting , the obligation ( by it ) unto death is frustrate : i am free from curse , who never can be free from obedience . o saviour , take thou glory and give mee peace . xcv . vpō the report of a great losse by sea. the earth and the water are both of them great givers , and both great takers : as they give matter and sustentatiō to all sublunary creatures , so they take al back againe , insatiably deuouring , at last , the fruits of their owne wombs . yet , of the two , the earth is both more beneficiall , and lesse cruell ; for , as that yeilds us the most generall maintenance & wealth and supportatiō ; so it doth not lightly take ought from us , but that which we resigne over to it , and which naturally falls backe unto it ; whereas the water , as it affords but a small part of our live-lode , & some few knacks of ornament so it is apt violently to snatch away both us and ours : and to bereave that which it never gave : it yeilds us no precious mettals , and yet in an instant fetches away millions ; and yet , notwithstanding all the hard measure we receive from it , how many doe wee dayly see that might have firme ground under them , who yet will be trusting to the mercy of the sea ; yea how many that have hardly crawled out from a desperate ship wracke , will yet be trying the fidelity of that unsure , and untrusty element : o god , how venturous we are , where we have reason to distrust , how incredulously fearefull , where we have cause to be confident ? who ever relyed upon thy gracious providence , and sure promises , o lord , and hath mis-carryed ? yet here we pull-in our faith , and make excuses for our diffidence ; and if peter have tryed those waves to be no other then solid pavement under his feet , whiles his soule trod confidently ; yet when a billow and a winde agree to threaten him , his faith flagges , and he begins to sinke : o lord , teach me to doubt where i am sure to find nothing but uncertainty ; and to be assuredly confident , where there can be no possibility of any cause of doubting . xcvi . vpon sight of a bright skie full of starres . i cannot blame empedocles if he professed a desire to live upon earth , onely that he might behold the face of the heavens ; surely ( if there were no other ) this were a sufficient errand for a mans being here below , to see & obserue these goodly spangles of light above our heads , their places , their quantities , their motions : but the employment of a christian is farre more noble , and excellent ; heauen is open to him ; and he can looke beyond the vayle , and see further above those starrs , then it is thither ; and there discerne those glories , that may answer so rich a pavement ; vpon the cleare sight whereof , i cannot wonder if the chosen vessell desired to leave the earth , in so happy an exchange . o god , i blesse thine infinitenesse , for what i see with these bodily eyes ; but , if thou shalt but draw the curtaine and let me by the eye of faith see the in-side of that thy glorious frame , i shall need no other happiness here ; my soule cannot be capable of more fauour then sight here , and fruition hereafter . cvii . vpon the rumors of warres . good lord , what a shambles is christēdome becomne of late ? how are men killed like flyes , and blood poured out like water ? surely the cruelty & ambitiō of the great have an heavie reckoning to make for so many thousand soules ; i condemne not just armes ; those are as necessary , as the unjust are hatefull ; even michael and his angels fight ; and the style of god is the lord of hostes . but wo be to the man by whom the offence commeth ; usurpation of others rights , violation of oathes and contracts , & lastly erroneous zeale are guilty of all these publique murders . private mens injuries are washt off with teares , but wrongs done to princes and publique states are hardly wipt off but with blood . doubtlesse that fearefull comet did not more certainly portend these warres , then these warres presage the approach of the end of the world ; the earth was never without some broyles , since it was peopled but with three men ; but so vniversall a combustion was never in the christian world since it was : o saviour , what can i thinke of this , but that , as thou wouldst have a generall peace upon thy first comming into the world , so upon thy second comming thou meanest there shall be a no lesse generall warre upon earth : that peace made way for thy meeke appearance ; this warre for thy dreadfull and terrible . xcviii . vpon a child crying . it was upon great reason , that the apostle charges us not to be children in understanding . what fooles wee all once are ? even at first , we cry , and smile wee know not wherefore ; we have not wit enough to make signes what hurts us , or where wee complayne ; we can wrye the mouth , but not seeke the brest , and if we want helpe , we can onely lament , and sprawle , and dye . after , when some months have taught us to distinguish a little betwixt things , and persons , wee cry for every toye ; even that , which may most hurt us ; and , when there is no other cause , we cry onely to heare our own noyse , and are straight stilled with a greater ; & if it be but upon the breeding of a tooth , we are so wayward , that nothing will please us ; and if some formerly-liked knack be given to quiet us , wee cast away that which we have , if wee have not what wee would seeme to like . we feare neither fire , nor water , nothing scarres us but either a rod or a fayned bug-beare ; we mis-know our parents ; not acknowledging any friend but the taylor , that brings us a fine coate , or the nurse that dresses us gay ; the more that our riper yeares resemble these dispositions , the more childish wee are , and more worthy both of our owne and others censure . but againe , it was upon no lesse reason that the apostle charges us , to be children in maliciousnesse : those little innocents beare no grudg ; they are sooner pleased , then angry ; and if any man have wronged them , let them but have given a stroke unto the nurse , to beat the offender , it is enough ; at the same instant they put forth their hand for reconcilement , and offer themselves unto those armes that trespassed . and when they are most froward , they are stilled with a pleasant song : the old word is , that an old man is twice a child ; but i say , happy is he that is thus a child alwayes . it is a great imperfection to want knowledge , but of the two , it is better to be a child in understanding , then a man in maliciousnesse . xcix . vpon the beginning of a sicknesse . it was my owne fault , if i look't not for this ; all things must undergoe their changes ; i have injoyed many fayre dayes ; there was no reason i should not at last make account of clouds , and stormes ; could i have done well , without any mixtures of sin ; i might have hoped for entire health ; but , since i have interspersed my obedience with many sinfull faylings , and enormities , why doe i thinke much , to interchange health with sickenesse ? what i now feele i know ; i am not worthy to know what i must feele ; as my times , so my measures are in the hands of a wise and good god ; my comfort is , he that sends these evils , proportions them ; if they be sharpe , i am sure they are just ; the most that i am capable to indure , is the least part of what i have deserved to suffer : nature would sayne be at ease ; but , lord what ever become of this carcasse , thou hast reason to have respect to thine owne glory ; i have sinned and must smart ; it is the glory of thy mercy to beat my body for the safety of my soule . the worst of sicknesse is payne , and the worst of payne is but death : as for payne , if it be extreme , it cannot be long ; and if it be long ' ( such is the difference of earthly , and hellish torments ) it cannot be extreme ; as for death , it is both unavoydable , and beneficiall ; there ends my misery , and begins my glory ; a few groanes are well bestowed for a preface to an immortall joy . howsoever , o god , thy messenger is worthy to be welcome ; it is the lord , let him do whatsoever he will. c. vpon the challenge of a promise . it is true ; an honest mans word must be his maister ; when i have promised i am indebted , and debts may be claymed ; must be payed ; but yet , there is a great deale of difference in our ingagements ; some things wee promise because they are due ; some things are onely due , because they are promised . these latter , which are but the mere ingagements of curtesie , cannot so absolutely binde us , that notwithstāding any intervention of unworthinesse , or misbehaviour in the person expectant , wee are tyed to make our word good ; though to the cutting of our owne throates . all favourable promises presuppose a capacity in the receiver ; where that palpably fayleth , common equity sets us free ; i promised to send a faire sword to my frend ; he is , since that time turn'd frantick ; must i send it , or be charged with unfaithfulnesse , if i send it not ? o god , thy title is the god of truth , thou canst no more cease to be faithfull , then to be ; how oft hast thou promised , that no good thing shall be wanting to thine , and yet wee know thy dearest children have complayned of want ? is thy word therefore challengable ? farre , farre , be this wicked presumption from our thoughts . no : these thy promises of outward favours are never but with a subintelligence of a condition : of our capablenesse , of our expedience . thou seest that plenty , or ●ase would be our bane ; thy love forbeares to satisfie us with an harmfull blessing : we are worthy to be plagued with prejudiciall kindnesses , if we do not acknowledge thy wisedome , and care in our want . it is enough for us that thy best mercies are our dues , because thy promises ; we cannot too much clayme that which thou hast absolutely ingaged thy selfe to give , and in giving shalt make us eternally happy . ci. vpon the sight of flies . when i looke upon these flyes ; and gnats , and wormes , i have reason to thinke ; what am i to my infinite creator more then these ? and if these had my reason , why might they not expostulate with their maker , why they are but such ; why they live to so little purpose , and dye without either notice or use ; and if i had no more reason then they , i should bee ( as they ) content with any condition ; that reason which i have , is not of my owne giving ; he that hath given mee reason , might as well have given it to them ; or , have made me as reason-lesse as they ; there is no cause why his greater gift should make me mutinous , and malecontent ; i will thanke my god for what i am , for what i have ; and never quarrel with him , for what i want . cii . vpon the sight of a fantasticall zelote . it is not the intent of grace to mold our bodies anew , but to make use of them , as it findes us ; the disposition of men much followes the temper of their bodily humors . this mixture of humors , wrought upon by grace , causeth that strange variety , which we see in professions pretendedly religious ; when grace lights upon a sad melancholike spirit , nothing is affected but sullennesse , and extreme mortification ; and dislike even of lawfull freedome ; nothing but positions , and practises of severe austerity ; when contrarily , upon the cheerefull and lively ; all drawes towards liberty and joy , those thoughts doe now please best , which enlarge the heart to mirth , and contentation ; it is the greatest improvement of christian wisdome to distinguish ( in all professions ) betwixt grace and humor ; to give god his own glory , and men their owne infirmityes . ciii . vpon the sight of a scavenger working in the channel . the wise providence of god hath fitted men with spirits answerable to their condition ; if meane men should beare the minds of great lords , no servile workes would be done ; al would be commaunders , and none could live ; if contrarily , great persons had the low spirits of drudges , there could be no order , no obedience ; because there should be none to command ; now , out of this discord of dispositions , god hath contrived an excellent harmony of government , and peace : since the use which each sort must needs have of other , bindes them to maintain the quality of their own rankes ; and to do those offices which are requisite for the preservation of themselves , and the publique . as inferiours then must blesse god for the graces and authority of their betters ; so must superiours no lesse blesse him for the humilitie and serviceablenesse of the meaner ; and those which are of the midrank , must blesse him for both . ciiii. vpon a payre of spectacles . i looke upon these , not as objects , but as helps ; as not meaning that my sight should rest in them ; but passe through them ; and by their aid , discerne some other things which i desire to see ; many such glasses my soule hath and useth : i looke through the glasse of the creatures , at the power and wisedome of their maker : i looke through the glasse of the scriptures at the great mystery of redemption and the glory of an heavenly inheritance ; i looke through gods favours , at his infinite mercy ; through his judgements , at his incomprehensible justice ; but as these spectacles of mine presuppose a faculty in the eye , and cannot give me sight when i want it , but only cleares that sight which i have ; no more can these glasses of the creatures , of scriptures , of favours and judgements inable mee to apprehend those blessed objects , except i have an eye of faith whereto they may bee presented ; these helps to an unbeleeving man , are but as spectacles to the blinde . as the naturall eyes , so the spirituall have their degrees of dimnesse ; but i have ill improved my age , if , as my naturall eyes decay , my spirituall eye bee not cleared and confirmed ; but at my best i shall never but need spectacles , till i come to see as i am seene . cv . vpon moates in the sun. how these little moats move up and downe in the sunne , and never rest , whereas the great mountaines stand ever still , and move not , but with an earthquake ; even so light and busie spirits are in continuall agitation , to little purpose ; whiles great deepe wits sit still , and stirre not , but upon extreme occasions : were the motion of these little atomes as usefull , as it is restlesse , i had rather bee a moat then ▪ a mountaine . cvi. vpon the sight of a bladder . every thing must bee taken in his meete time ; let this bladder alone till it be dry , and all the winde in the world cannot raise it up , whereas , now it is new , and moist , the least breath fills , and enlarges it ; it is no otherwise in ages , and dispositions ; informe the child in precepts of learning & vertue , whiles years make him capable , how plyably hee yeeldeth , how happily is hee replenished with knowledge and goodnesse ; let him alone , till time and ill example have hardened him ; till hee be setled in an habit of evill , and contracted , and clung together with sensuall delights , now hee becomes utterly indocible ; sooner may that bladder bee broken then distended . cvii . vpon a man sleeping . i do not more wonder at any mans art , then at his , who professes to thinke of nothing , to do nothing : and i do not a little marvell at that man who sayes hee can sleepe without a dreame ; for the minde of man is a restlesse thing : & though it give the body leave to repose it self , as knowing it is a mortall & earthly peece , yet it selfe being a spirit , and therefore active , and indefatigable , is ever in motion : give me a sea that moves not , a sunne that shines not , an open eye that sees not ; and i shall yeeld there may bee a reasonable soule that workes not : it is possible that through a naturall , or accidentall stupidity , a man may not perceive his owne thoughts ; ( as sometimes the eye or eare may bee distracted , not to discerne his owne objects ) but in the meane time , he thinkes that , whereof he cannot give an account ; like as wee many times dreame when we cannot report our fancy . i should more easily put my selfe to schoole unto that man , who undertakes the profession of thinking many things at once : instantany motions are more proper for a spirit , then a dull rest . since my mind wil needs be ever working , it shall bee my care that it may alwaies be wel imploy'd . cviii . vpon the sight of a deaths-head . i wonder at the practise of the ancient both greeks , and romans , whose use was to bring up a deaths-head in the midst of their feasts , on purpose to stir up their guests , to drinke harder , and to frolicke more ; the sight whereof , one would think should have rather abated their courage , and have tempered their jollity ; but however it was with them , who beleeved there was nothing after death ; that the consideration of the short time of their pleasures , and beeing , spurred them on to a free and full fruition of that mirth and excesse , which they should not long live to enjoy ; yet to us that are christians , and therefore know that this short life doth but make way for an eternity of joy , or torment afterwards , and that after the feast , wee must account of a reckoning ; there cannot be a greater cooler for the heat of our intemperate desires , and rage of our appetites , then the meditation of the shortnesse of life , and the certainty of death : who would over-pamper a body for the wormes ? who would be so mad as to let himselfe loose to that momentany pleasure of sin , which , ere long , must cost him everlasting pain , and miserie . for mee , mee thinkes this head speakes no other language then this ; leese no time , thou art dying , do thy best , thou maist do good but a while , and shalt fare well for ever . cix . vpon the sight of a left-handed man. it is both an old and easie observation , that however the senses are alike strong , and active on the right side , and on the left ; yet that the limbes on the right side are stronger then those of the left ; because they are more exercised then the other ; upon which selfe same reason it must follow , that a left-handed man hath more strength in his left arme , then in his right ; neither is it otherwise in the soule : our intellectuall parts grow vigorous with imployment , and languish with dis-use : i have knowne excellent preachers , and pregnant disputants that have lost these faculties with lacke of action ; and others , but meanly qualified with naturall gifts , that have attained to a laudable measure of abilities , by improvement of their little . i had rather lacke good parts , then that good parts should lacke mee ; not to have great gifts is no fault of mine , it is my fault not to use them . cx . vpon the sight of an old unthached cottage . there cannot bee a truer embleme of crazie old age ; moldred and clay walls ; a thinne , uncovered roofe ; bending studds ; darke and broken windowes ; in short , an house ready to fall on the head of the indweller : the best body is but a cottage ; if newer , and better timbred , yet such as age will equally impaire , and make thus ragged , & ruinous ; or , before that , perhaps casualty of fire or tēpest ; or violence of an enemy ; one of the chief cares of men is to dwel wel ; some build for themselues , faire , but not strong ; others build for posterity , strong but not faire , not high ; but happie is that man that builds for eternity , as strong , as faire , as high as the glorious contignations of heaven . cxi . vpon the sight of a faire pearle . vvhat a pure and precious creature is this , which yet is taken out of the mudde of the sea ; who can complaine of a base original , when hee sees such excellencies so descended ? these shel-fishes that have no sexes , and therefore are made out of corruption , what glorious things they yeeld , to adorne and make proud the greatest princesses ? gods great workes goe not by likely-hoods ; how easily can he fetch glory out of obscurity , who brought all out of nothing ? cxii . vpon a screene . mee thinkes this screene , that stands betwixt me and the fire , is like some good friend at the court , which keepes from mee the heate of the unjust displeasure of the great ; wherewith i might perhaps otherwise be causelesly scorched ; but how happy am i , if the interposition of my saviour , my best friend in heaven , may screene mee from the deserved wrath of that great god , who is a consuming fire ? cxiii . vpon a burre-leafe . neither the vine , nor the oake , nor the cedar , nor any tree , that i know , within our climate , yeelds so great a leafe as this weed , which yet , after all expectation , brings forth nothing but a burre , unprofitable , troublesome ; so haue i seene none make greater profession of religion , then an ignorant man ; whose indiscreet forwardnesse yeelds no fruit but a factious disturbance to the church , wherein hee liues ; too much shew is not so much better then none at all , as an ill fruit is worse then none at all . cxiv . vpon the singing of a bird. it is probable that none of those creatures that want reason , delight so much in pleasant sounds , as a bird ; whence it is , that both it spends so much time in singing ; and is more apt to imitate those modulations which it heares from men ; frequent practise ( if it be voluntary ) argues a delight in that which wee doe ; and delight makes us more apt to practise ; and more capable of perfection in that wee practise ; oh god , if i take pleasure in thy law , i shall meditate of it with comfort , speake of it with boldnesse , and practise it with cheerefulnesse . cxv . vpon the sight of a man yawning . it is a marvellous thing to see the reall effects and strong operation of consent , or sympathye , even where there is no bodily touch ; so one sad man puts the whole cōpany into dumps ; so one mans yawning affects , and stretches the jawes of many beholders ; so , the looking upon bleare eyes taints the eye with blearenesse ; from hence it is easie to see the ground of our saviours expostulation with his persecutor ; saul , saul , why persecutest thou mee ? the church is persecuted below , hee feeles it above , and complaines ; so much as the person is more apprehensive , must hee needs bee more affected . o saviour , thou canst not but bee deeply sensible of all our miseries and necessities . if wee doe not feele thy wrongs , and the wants of our brethren , wee have no part in thee . cxvi . vpon the sight of a tree lopped . in the lopping of these trees , experience , and good husbandry hath taught men to leave one bough still growing in the top ; the better to draw up the sappe from the root ; the like wisedome is fit to bee observed in censures ; which are intended altogether for reformation , not for destruction ; so must they be inflicted , that the patient be not utterly discouraged , and stript of hope , and comfort ; but that , whiles he suffereth , he may feele his good tendered , and his amendment both aymed at , and expected . o god if thou shouldest deale with me as i deserue , thou shouldst not only shred my boughs , but cut downe my stocke , and stocke up my roote ; and yet thou dost but prune my superfluous branches , and cherishest the rest ; how unworthy am i of this mercy , if whiles thou art thus indulgent unto mee , i bee severe and cruell to others , perhaps lesse-ill-deserving then my selfe ? cxvii . vpon a scholler that offered violence to himselfe . had this man lyen lōg under some eminent discontentment , it had been easie to find out the motive of his mis-carriage ; weake nature is easily over-laid with impatience ; it must bee onely the power of grace , that can graple with vehement evils , and maister them : but here the world cannot say what could be guilty of occasioning this violence ; this mans hand was full ; his fame untainted ; his body no burden ; his disposition ( for ought wee saw ) faire ; his life guiltlesse ; yet something did the tempter finde to aggravate unto his feeble thoughts , and to represent worthy of a dispatch ; what a poore thing is life , whereof so sleight occasions can make us weary ? what impotent wretches are wee when wee are not sustained ? one would thinke this the most impossible of all motions ; naturally , every man loves himselfe ; and life is sweet , death abhorred ; what is it that sathan can despaire to preswade men unto , if hee can draw them to an unnaturall abandoning of life , and pursuit of death : why should i doubt of prevailing with my own heart , by the powerfull over-ruling of gods spirit , to contemne life , and to affect death , for the sake of my saviour ( in exchange of a few miserable moments , for eternity of joy ) when i see men , upon an unreasonable suggestion of that evill spirit , cast away their lives for nothing , and so hastening their temporall death , that they hazard an eternall ? cxviii . vpon the comming in of the iudge . the construction of men and their actions is altogether according to the disposition of the lookers on . the same face of the judge without any inward alteration , is seene with terror by the guilty , with joy and confidence , by the oppressed innocent ; like as the same lips of the bride-groome drop both myrrhe and hony at once ; hony to the well disposed heart ; myrrhe to the rebellious : and the same cup relishes well to the healthfull , and distasts the feverous ; the same word is , though a sweet , yet a contrary savour to the different receivers : and the same sunne comforts the strong sight , dazles the weake ; for a man to affect either to do , or speake that which may bee pleasing to all men , is but a weake and idle ambition , when wee see him that is infinitely good , appeare terrible to more , then he appears lovely . goodnesse is it selfe with what ever eyes it is lookt upon : there can be no safety for that man that regards more the censure of men , then the truth of beeing ; hee that seekes to win all hearts , hath lost his own . cxix . vpon the sight af a heap of stones . vnder such a pile it was , that the first martyr was buried ; none of all the ancient kings had so glorious a tombe ; here were many stones , and every one pretious ; iacob leaned his head upon a stone , and saw that heavenly vision of angels ascending , and descending : many stones light upon stevens head , in the instant of his seeing the heavens opened ; and jesus standing at the right hand of god : lo , iacob , resting upon that one stone , saw but the angells ; steven being to rest for once under those many stones , saw the lord of the angels , iacob saw the angels moving ; steven saw jesus standing ; as iacob therefore afterwards , according to his vow , made there an altar to god ; so steven now in the present , gathers these stones together , of which hee erected an holy altar , whereon hee offered up himself a blessed sacrifice unto god ; and if there bee a time of gathering stones , and a time of casting them away ; this was the time wherein the jewes cast , and steven gathered up these stones for a monument of eternall glory : o blessed saint , thou didst not so clearly see heaven opened , as heaven saw thee covered ; thou didst not so perfectly see thy jesus standing , as hee saw thee lying , patiently , courageously under that fatall heap : do i mistake it , or are those stones , not flints and pebles , but diamonds and rubies , & carbuncles to set upon thy crowne of glory ? cxx . vpon sight of a bat and owle . these night-birds are glad to hide their heads all day , and if by some violence they bee unseasonably forced out of their secrecy , how are they followed , and beaten by the birds of the day ? with us men it is contrary , the sonnes of darknesse do with all eagernesse of malice pursue the children of the light : and drive them into corners , and make a prey of them : the opposition is alike , but the advantage lyes on the worse side ; is it for that the spirituall light is no lesse hatefull to those children of darknesse , then the naturall night is to those cheerfull birds of the day ? or is it for that the sonnes of darkenesse , challenging no lesse propriety in the world , then the foules do in the lightsome aire , abhorre and wonder at the conscionable , as strange and uncouth : howsoever , as these bats and owles were made for the night , being accordingly shaped , foule , and ill-favoured ; so we know these vicious men , ( how ever they may please themselves ) have in them a true deformity ; fit to bee shrouded in darknesse ; and as they delight in the workes of darknesse , so they are justly reserved to a state of darknesse . cxxi . vpon the sight of a well-fleeced sheepe . vvhat a warm winter coat hath god provided for this quiet innocent creature ? as indeed , how wonderfull is his wisedome and goodnes in all his purveiances ; those creatures which are apter for motion , and withall most fearfull by nature , hath hee clad somewhat thinner , and hath allotted them safe and warme boroughs within the earth ; those that are fit for labour and use , hath hee furnished with a strong hide : & for man whom he hath thought good to bring forth naked , tender , helplesse ; he hath indued his parents , and himselfe with that noble faculty of reason , whereby hee may provide all manner of helps for himselfe ; yet againe so bountifull is god in his provisions , that hee is not lavish ; so distributing his gifts , that there is no more superfluity , then want ; those creatures that have beakes , have no teeth ; and those that have shells without , have no bones within ; all have enough , nothing hath all : neither is it otherwise in that one kinde of man , whom hee meant for the lord of all ; variety of gifts is here mixed with a frugall dispensation ; none hath cause to boast , none to complain ; every man is as free from an absolute defect , as from perfection ; i desire not to comprehend , o lord , teach mee to doe nothing but wonder . cxxii . vpon the hearing of thunder . there is no grace whereof i finde so generall a want in my selfe , and others , as an awfull feare of the infinite majesty of god ; men are ready to affect , and professe a kinde of familiarity with god , out of a pretence of love , whereas if they knew him aright , they could not thinke of him without dread , nor name him without trembling ; their narrow hearts strive to conceive of him , according to the scantling of their owne strait , and ignorant apprehension ; whereas they should only desire to have their thoughts swallowed up with an adoring wonder of his divine incomprehensiblenesse ; though he thunder not alwaies , he is alwaies equally dreadfull ; there is none of his works which doth not bewray omnipotency : i blush at the sawcinesse of vaine men , that will bee circumscribing the powerfull acts of the almighty within the compasse of naturall causes ; forbearing to wonder at what they professe to know ; nothing but ignorance can be guilty of this boldnesse ; there is no divinity but in an humble feare , no philosophie but in a silent admiration . cxxiii . vpon the sight of an hedg-hogge . i marvelled at the first reading , what the greekes meant by that proverbe of theirs ; the foxe knowes many pretty wiles , but the hedg-hogge knowes one great one : but when i considered the nature , and practise of this creature , i easily found the reason of that speech , grounded upon the care , and shift that it makes for its owne preservation ; whiles it is under covert it knowes how to barre the fore-dore against the cold northerne , and easterne blasts ; and to open the back-doore for quieter and calmer aire ; when it is pursued , it knowes how to roll up it selfe round , within those thornes with which nature hath environd it , so as the dogge , in stead of a beast , findes now nothing but a ball of prickes , to wound his jawes ; and goes away crying from so untoothsome a prey : hee that sent the sluggard to schoole to the pismire , sends also in effect the carelesse and imprudent man to the hedg-hogge ; whiles hee saith , if thou bee wise thou shalt bee wise for thy selfe : the maine care of any creature is self-preservation ; whatsoever doth that best , is the wisest . these creatures that are all body , have well improved the instincts of nature , if they can provide for their bodily safety ; man , that is a reasōable soule , shall have done nothing , if he make not sure work for the better part . o god , make mee soule-wise , i shall never envy their craft , that pitty my simplicity . cxxiv . vpon the sight of a goate . this creature is in an ill name ; it is not for any good qualities , that god hath made choice of the goate , to resemble the wicked and reprobate soule ; it is unruly , and salacious , and noysome ; i cannot see one of them , but i presently recall to my thoughts the wofull condition of those on the left hand ; whom god hath set aside to so fearefull a damnation . they are here mixed with the flock , their colour differs nothing from the sheepe ; or if wee doe discerne them , by their rougher coate , and odious sent , wee sever our selves from them ; but the time shal come , when he shall sever them from us , who hath appointed our innocencie to the fold , and their harmefulnesse to an everlasting slaughter . onwards , if they climbe higher then wee , and feede upon those craggy clifts which wee dare scarce reach to with our eyes ; their boldnesse is not greater then their danger , neither is their ascent more perilous , then their ruine deadly . cxxv . vpon the sight of the blinde and the lame . here is a true naturall commerce of senses ; the blinde man hath legges ; the lame man hath eyes ; the lame man lendes his eyes to the blinde , the blinde man lendes , his legges to the lame ; and now both of them move ; where otherwise , both must sit still , and perish ; it is hard to say whether is more beholden to other ; the one gives strength , the other direction ; both of them equally necessary to motion ; though it bee not in other cases so sensible , yet surely this very trafique of faculties is that , whereby we live , neither could the world subsist without it ; one man lends a braine , another an arme ; one a tongue , another an hand ; he that knowes wherefore hee made all , hath taken order to improve every part to the benefit of the whole ; what doe i wish ought that is not usefull ? and if there bee any thing in me that may serve to the good of others , it is not mine , but the churche : i cannot live but by others , it were injurious if others should not likewise share with mee . cxxvi . vpon the sight of a mappe of the world. what a poore little spot is a coūtry ? a man may hide with his thumbe , the great territories of those , that would bee accounted monarchs . in vain should the great cham , or the great mogull , or prester john seeke here for his court ; it is well , if hee can finde his kingdome , amongst these parcels : and , if wee take all together these shreds of ilands , and these patches of continent , what a mere indivisible point they are in comparison of that vast circle of heaven wherewith they are incompassed ? it is not easie for a man to bee knowne to that whole land wherein hee lives : but if he could be so famous , the next country perhaps never heares of his name : and if he can attain to be talked of there , yet the remoter parts cānot take notice that there is such a thing : and if they did all speake of nothing else , what were hee the better ? oh the narrow bounds of earthly glory : oh the vaine affectation of humane applause : only that man is happily famous , who is known , & recorded in heaven . cxxvii . vpon the sight of hemlocke . there is no creature of it selfe , evill : mis-application may make the best , so : and there is a good use to be made of the worst : this weed which is too well proved to be poysonous , yet to the goat is medicinall : as serving by the coldnesse of it , to temper the feverons heat of that beast : so wee see the marmoset eating of spiders , both for pleasure , and cure : our ignorance may not bring a scandall upon gods workmanship , or if it do , his wisedome knowes how to make a good use even of our injury : i cannot say but the very venome of the creatures is to excellent purpose , how much more their beneficiall qualities ? if ought hurt us , the fault is ours , in mis-taking the evill for good : in the meane time wee owe praise to the maker and to the creature a just and thankfull allowance . cxxviii . vpon a flowre-de-luce . this flowre is but unpleasingly fulsome for sent , but the root of it is so fragrant , that the delicatest ladies are glad to put it into their sweet bagges : contrarily the rose-tree hath a sweet flowre , but a savour-lesse root , and the saffron yeelds an odoriferous and cordiall spire , whiles both the flowre , and the root are unpleasing : it is with vegitables , as with mettals , god never meant to have his best alwayes in view ; neither meant hee to have all eminences concealed . hee would have us to know him to be both secretly rich , and openly bountifull . if we do not use every grace in its owne kinde , god leeses the thankes , and wee the benefit . cxxix . vpon the sight of two trees , one high , the other broad . those trees that shoot up in height are seldome broad ; as contrarily , those trees that are spreading , are seldome tall : it were too much ambition in that plant , which would bee both wayes eminent : thus it is with men ; the covetous man that affects to spread in wealth , seldome cares to aspire unto height of honour : the proud man , whose heart it set upon preferment , regards not ( in comparison thereof ) the growth of his wealth : there is a poore shrubbe in a valley ; that is neither tall nor broad , nor cares to be either , which speeds better then they both : the tall tree is cut downe , for timber , the broad tree is lopped for firewood : besides that the tempest hath power on them both , whereas the low shrubbe is neither envied by the winde , nor threatned by the axe , but fostered rather , for that little shelter , which it affords the shepheard : if there bee glory in greatnes , meannesse hath security : let me never envy their diet , that had rather bee unsafe , then inglorious . cxxx . vpon the sight of a drunken-man . reason is an excellent facultie ; and indeed , that which alone differenceth us from brute creatures ; without which what is man but a two-legged beast ? and , as all precious things are tender , and subject to miscarriage , so is this above others ; the want of some little sleepe , the violence of a fever , or one cup too much puts it into utter distemper ; what can we make of this thing ( man i cannot call him ? ) hee hath shape ; so hath a dead corps , as well as he ; hee hath life , so hath a beast as well as hee ; reason , either for the time hee hath not , or , if hee have it , he hath it so depraved , and marred for the exercise of it , that brutishnesse is much lesse ill-beseeming ; surely , the naturall bestiality is so much lesse odious then the morall , as there is difference in the causes of both ; that is of gods making , this of our own it is no shame to the beast , that god hath made him so , it is a just shame to a man , that he hath made himselfe a beast . cxxxi . vpon the whetting of a sithe . recreation is intended to the minde , as whetting is to the sithe ; to sharpen the edge of it ; which otherwise would grow dull , and blunt ; hee therefore that spends his whole time in recreation , is ever whetting , never mowing ; his grasse may grow , and his steed starve ; as contrarily he that alwaies toyles , and never recreates , is ever mowing , never whetting ; labouring much to little purpose : as good no sithe , as no edge : then onely doth the work goe forward , when the sithe is so seasonably , and moderately whetted , that it may cut , and so cuts that it may have the helpe of sharpening : i would so interchange , that i neither be dull with worke , nor idle and wanton with recreation . cxxxii . vpon the sight of a looking-glasse . vvhen i looke in another mans face , i see that man , and that man sees mee , as i doe him : but when i looke in my glasse , i doe not see my selfe : i see onely an image or representation of my selfe : howsoever it is like mee , yet it is not i : it is for an ignorant child to looke behinde the glasse , to finde out the babe that he seeeth : i know it is not there : and that the resemblance varies according to the dimnesse , or different fashion of the glasse . at our best , wee doe but thus see god here below : one sees him more clearely , another more obscurely : but all in a glasse : hereafter , wee shall see him , not as he appeares , but as hee is : so shall wee see him in the face , as hee sees us : the face of our glorified spirits shall see the glorious face of him who is the god of spirits : in the meane time , the proudest dame shall not more plie her glasse , to looke upon that face of hers , which shee thinkes beautifull , then i shall gaze upon the clearest glasse of my thoughts , to see that face of god , which i know to bee infinitely faire , and glorious . cxxxiii . vpon the shining of a peece of rotten wood . how bright doth this wood shine ? when it is in the fire , it will not so beame forth , as it doth in this cold darknesse : what an embleme is here of our future estate ? this peece , whiles it grew in the tree , shone not at all , now that it is putrified , it casts forth this pleasing lustre : thus it is with us : whiles wee live here , we neither are , nor seeme other then miserable : when we are dead once , then begins our glory , then doth the soule shine in the brightnesse of heavenly glory , then doth our good name shine upon earth in those beames which before envie had either held in , or over-cast . why are wee so over-desirous of our growth , when wee may bee thus advantaged by our rottennesse ? cxxxiv . vpon an yvie tree . behold a true embleme of false love : here are kinde embracements , but deadly : how close doth this weed cling unto that oake , and seemes to hugge , and shade it ? but in the mean time drawes away the sappe , and at last kils it : such is an harlots love , such is a parafites : give mee that love , and friendship , which is betweene the vine , and the elme , whereby the elme is no whit worse , and the vine much the better : that wholesome and noble plant doth not so close winde it selfe about the tree , that upholds it , as to gall the barke , or to sucke away the moisture : and againe the elme yeelds a beneficiall supportation to that weake ( though generous ) plant . as god , so wise men know to measure love , not by profession , and complement , ( which is commonly most high , and vehement in the falsest ) but by reality of performance : hee is no enemie that hurts mee not : i am not his friend whom i desire not to benefit . cxxxv . vpon a quartan ague . i have known whē those things , which have made an healthfull man sick , have been the means of making a sick man , whole . the quartan hath of old been justly stiled the shame of physicians : yet , i have more then once observed it to bee cured by a surfet : one divel is sōetime used for the ejection of another ; thus have i also seene it in the sicknesse of the soule : the same god whose justice is wont to punish sinne with sinne ; even his mercy doth so use the matter , that he cures one sinne by another ; so have we knowne a proud man healed by the shame of his uncleannesse : a furious man healed by a rash bloodshed . it matters not greatly what the medicine bee , whiles the physician is infinitely powerfull , infinitely skilfull ; what danger can there be of my safty , whē god shall heale me , as well by evill , as by good ? cxxxvi . vpon the sight of a loaded cart . it is a passionate expression , wherein god bemoanes himselfe of the sinnes of israel , ye have pressed mee as a cart is pressed with sheaves ; an empty cart runs lightly away , but if it be soundly laden , it goes sadly , sets hard , groanes under the weight , and makes deepe impressions ; the wheeles creak , and the axeltree bends , and all the frame of it is put unto the utmost stresse , he that is ōnipotēt can bear any thing but too much sin ; his justice wil not let his mercy be over-strained ; no marvel if a guilty soul say , mine iniquity is greater then i can beare ; when the infinite god complaines of the weight of mens sins ; but , let not vaine men thinke that god complaines , out of the want of power , but , out of the abundance of mercy : he cannot be the worse for our sinnes ; wee are . it grieves him to bee over-provoked to our punishment ; then doth hee accoūt the cart to crack , yea to breake , when hee is urged to breake forth into just vengeance ; o saviour , the sins of the whole world lay upon thee , thou sweatedst blood under the loade : what would become of mee , if i should beare but one sheafe of that loade ; every eare whereof , yea every graine of that eare were enough to presse downe my soule to the nethermost hell ? cxxxvii . vpon the sight of a dwarfe . amongst all the bounteous gifts of god , what is it that he hath equally bestowed upon all ? except it be our very being , whiles we are ; he hath not given to all men the same stature of body , not the same strength of wit , not the same capacity of memory , not the same beauty of parts , not the same measure of wealth , or honor ; thus hath hee done also in matter of grace : there are spirituall dwarfes , there are giants ; there are perfect men , children , babes , embryons ; this inequality doth so much more praise the mercy , and wisedome of the giver , and exercise the charity , and thankefulnesse of the receiver ; the essence of our humanity doth not consist in stature ; he that is little of growth , is as much man , as hee that is taller ; even so also spiritually , the quantity of grace doth not make the christian , but the truth of it . i shall be glad , and ambitious to adde cubits to my height ; but withall it shall comfort mee to know , that i cannot bee so low of stature , as not to reach unto heaven . cxxxviii . vpon an importunate begger . it was a good rule of him that bad us learne to pray of beggers ; with what zeale doth this man sue , with what feeling expressions , with how forceable importunity ? when i meant to passe by him with silēce , yet his clamour drawes words from mee ; when i speake to him , though with excuses , rebukes , denialls , repulses , his obsecrations , his adjurations draw from me that almes which i meant not to give ; how hee uncovers his sores , & shewes his impotence , that my eyes may help his tongue to plead ; with what oratory doth he force my compassion ? so as it is scarce any thanke to mee that hee prevailes . why doe i not thus to my god ? i am sure i want no lesse then the neediest ; the danger of my want is greater ; the almes that i crave , is better , the store and mercy of the giver infinitely more , why shouldst thou give mee , o god , that which i care not to aske ? oh give me a true sense of my wants , and then i cannot bee coole in asking , thou canst not bee difficult in condescending . cxxxix . vpon a medicinal potion . how loathsome a draught is this ? how offensive , both to the eye and to the sent , and to the tast ? yea , the very thought of it , is a kind of sicknesse ; & , when it is once down , my very disease is not so painefull , for the time , as my remedy ; how doth it turne the stomach , and wring the entrayles , and workes a worse distemper , then that whereof i formerly complained ; and yet , it must bee taken for health ; neither could it bee so wholesome , if it were lesse unpleasing ; neither could it make mee whole , if it did not first make mee sick . such are the chastisements of god , and the reproofes of a friend ; harsh , troublesome , grievous ; but in the end they yeeld the peaceable fruit of righteousnesse . why doe i turne away my head , and make faces , and shut mine eyes ; and stop my nostrils , and nauseate , and abhorre to take this harmelesse potion for health , when we have seene mountebanks to swallow dismembred toades , and drinke the poysonous broath after them , only for a little ostentation , and gaine ? it is onely weaknesse , and want of resolution that is guilty of this queasinesse ; why doe not i cheerefully take , and quaffe up that bitter cup of affliction , which my wise and good god hath mixed for the health of my soule ? cxl . vpō the sight of a wheel . the prophet meant it for no other then a fearefull imprecation against gods enemies , o my god , make them like unto a wheele ; whereby what could he intend to signifie , but instability of condition , and suddaine violence of judgement ; those spoakes of the wheele that are now up , are , sooner then sight or thought whirled downe ; and are straight raised up againe , on purpose to bee depressed ; neither can there bee any motion so rapid , and swift , as the circular . it is a great favour of god that hee takes leasure in his affliction , so punishing us that wee have respites of repentance : there is life and hope in these degrees of suffering ; but , those hurrying and whirling judgemēts of god , have nothing in them but wrath , and confusion . o lord , rebuke me not in thine anger ; i cannot deprecate thy rebuke ; my sinnes call for correction ; but i deprecate thine anger ; thou rebukest even where thou lovest ; so rebuke me , that whiles i smart with thy rod , i may rejoyce in thy mercy . * ⁎ * finis . the table . med . fol . 92 vpon the sight of an harlot carted . 233 93 vpon the smel of a rose . 236 94 vpon a cancell'd bond . 238 95 vpon the report of a great losse by sea. 240 96 vpon sight of a bright skie full of starres . 244 97 vpon the rumors of warres . 246 98 vpon a child crying . 249 99 vpon the beginning of a sicknesse . 253 100 vpon the challenge of a promise . 256 101 vpon the sight of flies . 260 102 vpon the sight of a fantasticall zelote . 262 103 vpon the sight of a scavenger working in the channell . 264 104 vpon a paire of spectacles . 266 105 vpon motes in the sun . 269 106 vpon the sight of a bladder . 270 107 vpon a man sleeping . 271 108 vpon the sight of a deaths-head . 274 109 vpon the sight of a left-handed man. 277 110 vpō the sight of an old unthached cottage . 279 111 vpon the sight of a faire pearle . 281 112 vpon a screene . 282 113 vpon a bur-leafe . 283 114 vpon the singing of a bird. 285 115 vpon the sight of a man yawning . 285 116 vpon the sight of a tree lopped . 288 117 vpon a scholler that offered violence to himselfe . 290 118 vpon the comming in of the iudge . 293 119 vpon the sight of an heape of stones 296 120 vpon the sight of a bat and owle . 299 121 vpon the sight of a well-fleeced sheepe . 301 122 vpon the hearing of thunder . 304 123 vpon the sight of an hedge hogge . 307 124 vpon the sight of a goat . 310 125 vpon the sight of the blinde and the lame . 312 126 vpon the sight of a mappe of the world. 314 127 vpon the sight of hemlocke . 317 128 vpon a floure-de luce . 319 129 vpon the sight of two trees , one high , the other broad . 320 130 vpon the sight of a drunken-man . 323 131 vpon the whetting of a sithe . 325 132 vpon the sight of a looking-glasse . 327 133 vpon the shining of a peece of rotten wood . 329 134 vpon an yvy tree . 331 135 vpon a quartan ague . 333 136 vpon the sight of a loaded cart . 335 137 vpon the sight of a dwarfe . 338 138 vpon an importunate begger . 340 139 vpon a medicinall potion . 343 140 vpon the sight of a wheele . 346 finis . notes, typically marginal, from the original text notes for div a68133-e250 * si christus iudam passus est , cur non ego patiar birrhichionem ? dial. de s. martine seuer . sulpit. the whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of the whole duty of man. allestree, richard, 1619-1681. 1694 approx. 195 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a23773 wing a1168a estc r43055 26696185 ocm 26696185 109758 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23773) transcribed from: (early english books online ; image set 109758) images scanned from microfilm: (early english books, 1641-1700 ; 1711:5) the whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of the whole duty of man. allestree, richard, 1619-1681. [8], 181, [3] p. printed for john back ..., london : 1694. "the whole duty of man" is attributed to richard allestree--cf. dnb. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditation -christianity. christian life. devotional exercises. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the whole duty of divine meditation , described in all its various parts and branches . with meditations on several places of scripture . by the author of the whole duty of man. psal. cxix . 16. i will meditate on thy precepts , and have respect unto thy ways . london , printed for iohn back , at the black-boy , on the middle of london-bridge , 1694. licensed , decemb. 20. 1693. the preface . the whole duty of prayer , having met with so good a reception in the world , i have , at the request and importunity of some friends , recommended to the press this remaining tract , bearing the title of the whole duty of meditation , by that reverend and worthy author of the whole duty of man. the subject i need not commend , for it carries its worth along with it ; and to every christian will appear both pleasant and profitable : for by meditation , the truly religious may converse with the almighty , and from the throne of grace find help and comfort in time of need ; to those which are aery , and are the darlings of the world , this gift may procure a well-compos'd mind . for if he who by often looking on a ring with a death's head , at last grew sober ; who knows but by often meditating , their hearts may be brought into a more serious and heavenly frame ? the royal prophet stiles meditation the food of the soul , psal. 63. 4. my soul shall be satisfied as with marrow and fatness , while i meditate on thee . the heart never willingly fixeth upon heaven , till the almighty is the treasure of it ; for where any man's treasure is , there will his heart be also . now , it cannot easily meditate , but where it doth delight . psal. 119. 97. love is the weight of the soul ; it readily moves to its beloved object . mary will not depart from the sepulchre where christ had lain , before she had made enquiry where she might see him whom her soul loved . it is the duty of every good christian , to observe the prophet david's rule , psal. 16. 8. to set the lord always before him , that he may be in his fear all the day long . there is nothing more unstedfast than the mind of man ; and therefore nothing can so well compose it , as true sanctity ; which brings such great advantages , that with holy job , it makes the soul both serious , and willing to acquaint it self with god , that it may be at peace , iob 22. 21. he is the rest of the soul ; and the more it knows of him , the more desirous it is to reside with him , that it may know more : the more it tasteth of his favour , the more it longeth after his glory , as moses did , exod. 33. 17 , 18. what the philosopher said of all knowledge , is true only of the knowledge of god ; that it is quies intellectus . and therefore our saviour calleth it eternal life , iohn 17. 3. in which alone the soul doth rest . now , one excellent means of fixing the heart on god , is meditation ; whereby the highly pious summons together all that is within them , to bless his name , psal. 103. meditation is the wing of the soul , which carrieth the affections thereof to things above . by this , with moses , it goeth up to the top of mount pisgah , to take a prospect of the promised land. it is , as clemens alexandrinus saith of prayer , a conversing with god. and as st. chrysostome saith of faith , so may we of meditation , it makes god , and christ , and precepts , and promises , ours , by giving us a fuller possession of them . hereby we hold fast what we have learned ; we awaken our faith , inflame our love , strengthen our hope , revive our desires , encrease our joys in god ; we furnish our hearts , and fill our mouths with materials of prayer ; we slacken our affections from the world , we pre-acquaint our selves with those glories which we yet but hope for , and get some knowledge of that love of christ which passeth knowledge . the necessity , excellency , and usefulness of this christian duty , the reverend author of this tract hath elegantly described ; which is therefore worthy perusal of such as desire to acquaint and furnish themselves with so excellent a part of christian skill , whereby we may be filled with the fulness of god , and be always able continually to say , my heart is fixed , o god , my heart is fixed ; i will sing , and give praise . g. b. advertisement . there is lately publish'd , the whole duty of prayer : containing devotions for every day in the week , and for several occasions , ordinary and extraordinary . by the author of the whole duty of man. necessary for all families . the third edition . printed for iohn back , at the black-boy , on the middle of london-bridge . the whole duty of divine meditation . sect . i. what meditation is . first , divine meditation differs from occasional , by these examples : when you hear the hour of the day or night , think with thy self , what thoughts , o my god , have i had of thee , this hour ? i am now nearer the silent grave , and know not how soon i may be arrested by the hand of death . these are like ejaculatory prayers ; which tho' they are as parenthesis in our worldly employment , yet they signifie more than all the rest of the business we are employed in ; but meditation is of longer duration than solemn prayer upon ordinary occasions . ii. secondly , it differs from study : for study consists of those things that are most knotty and difficult , and generally such as afford little spiritual nourishment ; but the subject of divine meditation , concerns our eternal happiness : the end of study is knowledge , but the end of meditation is sanctity . iii. thirdly , it differs from contemplation : for contemplation is applicable to the beatifical vision , where the angels behold the face of the almighty : now meditation is like fire kindling ; and contemplation , the flaming of it when fully kindled : the one is like the spouses seeking of christ ; and the other , like her enjoying of him . iv. fourthly , to conclude ; meditation is , a a serious and solemn considering of heavenly things , to the end we may understand how much it concerns us , and that our hearts thereby may be raised to some holy affections and resolutions . now there are four kinds of solemn meditation , according to their several subjects . v. first , some solemn meditations are , upon the hearing of sermons : which is a very useful and necessary practice amongst christians ; and it is better to hear one sermon , and meditate on it , than to hear two , and meditate of neither . now , to prescribe a method for meditating on sermons , is neither necessary nor possible ; since the methods of sermons are various , therefore the mediatours are to observe the method of the sermon they meditate upon ; and the fruits of such meditations , is to work those truths , advices , and motives , &c. upon our affections , that are propos'd to us in the sermon . vi. the second kind of solemn meditation , is , when upon some providential occasion , spiritual distemper , or temptation , we retire , and pour out our souls in prayers , soliloquies , &c. which connot but in a very large sence be styled prayer , being mix'd of such variety , as sometimes speaking to the great majesty of heaven , and humbly acknowledging how we stand affected to him and his ordinances ; sometimes we examine our soul , chiding , encouraging , or instructing it ; sometimes we reason with our selves , what holy resolutions we design to put in practice , and what we intend to supplicate the almighty . many instances of this nature you may find in psal. 42. and other psalms which cannot properly be called prayers , but solemn meditations . vii . the third kind of solemn meditation , are those that are upon scripture , which is the word of god , and his words are pure , even as the silver tried seven times in the fire , psal. 12. 6. our saviour's precept , is , that we should search the scriptures , joh. 5. 39. and st. paul bids us prove all things , 1 thes. 5. 21. and if we meditate on god's word , which is the golden rule of all our devotions , we shall acquire that peace to our souls , which the world cannot give , nor none upon earth can take from us ; for all his promises are yea , and amen , 2 cor. 1. 20. viii . the last kind of meditation , is , upon some practical truth of religion ; which is , the planting and nourishing of all true vertue among men ; to grow in grace , 2 pet. 3. 18. to cleanse our selves from all filthiness both of flesh and spirit , 2 cor. 7. 1. and endeavouring to take hold of st. paul's pressing argument to his corinthians , to be stedfast , unmoveable , always abounding in the work of the lord ; then this assurance will infallibly appertain to us , that our labour shall not be in vain in the lord , 1 cor. 15. 58. sect . ii. that meditation is a duty . that isaac did not neglect solemn meditation , is evident , by reason he went out into the fields to perform it ; and to shew that it was a set-duty , 't is said , that he went on t to meditate . and god commanded ioshua to perform this duty , as a chief means for the keeping of the law , iosh. 1. 18. and indeed we ought not to forget so important an exercise ; for the occasion of sin , is the want of consideration , and not want of knowledge : isa. 1. 3. for , who is there , almost , in the world , that knows not but that he must die , but how few are they that consider it ? deut. 32. 29. ii. next , the necessity of meditation is very material : for none can enter into a state of conversion , who thinks it insignificant . to confirm which , we have it recorded in scripture the story of the prodigal son , who listed himself in harlots company ; but upon his submissive return , was receiv'd again into his father's favour . now , this is the method of the converted : first , he hears the sacred truth of god's word , and is convinced by it . secondly , he considers and meditates upon it , and sees how much it concerns himself . thirdly , he is affected with them ; and being thus affected , it raiseth holy resolutions of better obedience . iii. but some will object and say , i am illiterate , and cannot attain to it , and therefore i must relinquish it , and leave it to the learned , who is best able to perform a duty of so great importance . to which i answer , as in the mathematical science ; he that is a rational man , and does but improve his reason , though he hath neither tongues nor arts to assist him , may understand and grow to an extraordinary excellency in any art ▪ if he has god's assistance , and does but exercise and improve it , he may reap the benefit and fruit of meditation . iv. others will object , and declare , it is a very hard duty . to which my replication is this ; that the harder any thing seems , it is the more excellent when it is attained ; but the obstacle is apparent , and inferrs it not to be consonant to our perverse wills and affections ; and the more dissonant any thing is to that which is evil , the more congruous it is to sublimer actions : for it cannot reasonably be expected that any duty should be performed at the first , with much facility . for example ; the seven liberal sciences , which are of great excellency in temporal enjoyments , are not so easily attained without sollicitation and sedulity . v. now the reason is evident ; for this duty is powerful in mortifying corruptions : dulcified things nourish and pamper the body , and bitter things gives a purgation : therefore , if you will only perform those duties that are pleasant and delectable , they will only nourish , not purge out corruption . therefore implore the almighty to inflame your hearts with his divine love ; and then this duty will not only be facile and delightful , but will so affect the undertaker , that it will be very difficult to avoid a duty of so great importance ; for it is as great a difficulty to take our affections off from what we admire , as it is to place 'em upon what we abhorr : for , bid the covetous person forsake his gold and silver , and bid him entertain the thoughts of things celestial , and he 'll find an equal difficulty in both . vi. indeed , the love of the almighty , and desire of spiritual things , are acquired by meditation ; and when once our hearts are inflam'd by that exercise , then our meditations are inflam'd by love : for , as sparks of fire 〈◊〉 is first blown up before the flame encreases ; so the difficulty of meditation appears at the beginning , when there is but , as it were , a spark of divine love in the heart , it will require some pains , by meditation , to blow it up to a flame ; but afterwards the heart will be so fervent with these conflagrates of love , that it will so inflame all the thoughts , and create in us not only facility , but a necessity to meditate on things spiritual . vii . now some will object , if it be a duty so necessary , how comes it to pass , that it hath been so geeerally neglected by most christians ? to which i answer ; that it hath been practised by many in ancient times , and by many modern christians . the sacred scriptures inform us , and it is evident that the psalms of the royal prophet , are frequently digested into meditations : but this being a private closet-duty , the omission nor performance of it could not be taken notice of ; and so the omission of it could not be reprehended , nor performance observed . lastly , the directions and instructions for meditation , have been generally very abstruse and intricate . sect . iii. rules and directions for meditation . as to the place , that must be apart , remote from society and disturbance ; the patriarch isaac went into the fields , our blessed saviour into a garden ; and the prophet david adviseth us to enter into our chamber , and be still , psal. 4. 4. and christ commands us , to enter into our closet , and shut the door . now the reason of the privacy is this , that we might receive no interruption , or any distraction , nor be forced to break off abruptly before the duty be ended ; next , that we may be recluse from the observation of all mortals that we may neither be heard nor seen ; for there are divers gestures and expressions , which are not requisite or necessary for any but god and the soul to be privy to : now what place soever you find to be necessary for this important duty , be sollicitous to make choiee of . ii. as for the time ; the best opportunity is in the morning : for the first fruits of the day being holy , all the rest are sanctified . moreover , our thoughts being then not polluted with worldly affairs , they are not so liable to distraction : and the body it self is more serene than after meals ; and this duty requires a vacuity in the stomach ; not only because the head will be more perspicuous and apt for meditation , but also , because many passages of meditation require so much attention of the mind , and fervency of affection , that they do hinder digestion : and this duty being performed in the morning , it will have an influence upon the whole day . but this rule is not universal ; for we read , that isaac went forth in the evening to medirate , gen. 24. 63. and if the subject of your meditation be a sermon , then perhaps the properest time is immediately after the hearing of it , before your affections cool , or your memory fail you . iii. for the duration ; considering the parts of meditation are so many , as preparation , considerations , affections , resolutions , and the like : and not one of these are to be past slightly over ; for affections are not quickly raised : nor are we to cease blowing the fire , if it flame , until it be well kindled ; half an hour may be reckon'd to be the least for beginners , and an hour for those that are proficients in this duty . iv. but in this particular , there is two rules especially to be observed : first , that as we ought not to desist from our prayers before that temper and frame or heart is wrought , which is suitable to the requests of our petitions ; so we should not desist in our confession of sin , till our hearts are truly sensible , and humbled for sin ; neither should we slacken our praises , until our hearts are filled with holy admirings , and inflamed with the love of the almighty . now , the end of meditation , are affections and resolutions , therefore we should not desist till those are effected . v. so in private prayer , when we find our hearts enlarged by the effusion of the spirit of supplication upon us , we are not to desist , unless by our persisting in that duty , we omit another to which we are more particularly obliged at that juncture ; so in meditation , when we perceive the heart affected , we are to continue it : but this caution must be observ'd , that in our enlargements , we must not continue them longer than while they flow freely , without much straining and compulsion : for honey which comes freely from the comb , is pure ; but forced by heat and pressure , is not so well relish'd . now , if the heart is dead , we must use our utmost diligence to awaken it ; and when once our hearts are inflamed , and enlarged by holy affections in an extraordinary manner , 't is but an impediment to our affections to return to the meditation of those points that raised them . sect . iv. of the subject and method of meditation . first , avoid controversie , for that will convert meditation into study ; and nice speculations , for they are sapless without nutriment : besides , being so light , they fluctuate in the brain , and want ponderosity to sink them down into the heart ; and inddeed , were they admitted , they are so insignificant , as the heart , by its reception , could acquire no affectation . but let the subject of your meditation be the plainest , powerfullest , and usefullest verities of the almighty , as death , iudgment , hell , and heaven ; the mercies of god , our own sins , and the love and sufferings of a crucified saviour , contemplate on that which is most suitable to your spiritual wants ; as in the time of desertion , meditate most of the love and mercies of god , and thy own unworthiness , &c. ii. now the rules for meditation are these three : 1st . preparatory . 2dly . for the body of the duty . and , 3dly . the conclusion . in our duty of preparation , besides the choice of the subject , we are to be convinced and affected with the presence of the deity , and to use fervent prayer for the divine assistance . secondly , for the body of meditation , it consists of three parts : the first is , consideration ; which is , the convincing our hearts of several verities appertaining to that subject whereof we meditate . iii. if the subject of our meditation be death , the considerations may run thus : alas , o my immmortal soul ! the manner , time and place where we shall expire , we are ignoraut of ; generally mens lives come to a period sooner than they expect ; and certain it is , whensoever that hour or minute approaches , we must bid adieu to honours , pleasures , riches , friends , and at last , our own frail bodies , &c. the second part , is , affections ; whether it be love of god , christ , or spiritual things ; despising of the world , admiring of the omnipotency , or any other spiritual affection . the third part , are , resolutions to perform that which is agreeable to god's command , and to desist from all manner of evil. iv. now that this is the most proper and genuine way of meditation , evidently appears : first , because it is not artificial , and such as requires learning , as those instructions are which advise us to consider the efficient , final , formal , material cause of defunction , with the adjuncts , concomitants , and concatenations , &c. which though they , perhaps , may please the learned , yet such difficult words astonish the ignorant . now , this is the method by which every one that is brought home to god , is converted . v. and the first thing in coversion , is , our being convinced of some truths ; which conviction raiseth affections : for if the verities of the divine omnipotence end in conviction , and go no further ; nay , if they end in aflections only , and never arrive to resolutions of shunning evil , and performing of good , conversion can never be perfected . as for example : one is convinced that he is a miserable , undone wretch , by reason of original and actual abomination : upon this conviction , fear and sorrow are excited ; yet if these do not operate in us a fixed resolution of forsaking those sins , we are yet in our sins , and unconverted . thirdly , there are several things for the concluding of meditation , which i shall treat of in its proper order . sect . v. of being affected with the divine presence . we are to consider , god is present in all places , as really and essentially as he is in heaven : for , omnipotency did not create heaven for his confinement , but to manifest his glory ; for the heaven of heavens are not able to contain him ; neither is the almighty included by , nor excluded from any place : and though iacob said , surely the lord was in this place , and i knew it not , gen. 28. 16. yet we must not imagine that iacob was ignorant of the verity of it , but did not actually consider it ; but the the psalmist , in the 139th . psalm , is perspicuous in explaining and clearing up the omnipresence of the almighty . ii. next , we must consider , that the almighty doth more peculiarly observe his servants , while they are performing of heavenly duties : yet this is to be understood , not as if god observ'd us more at one time than another , in respect of his omnisciency ; but we may inferr that god is much more offended with us , if our deportment and frame of heart , be more irreverent and unholy in the duty of prayer and meditation , than in the duties of our particular calling . iii. we may consider with our selves , that christ doth actually behold us , especially in these duties of sanctity : for it is not the remoteness of place that doth obstruct christ's omnisciency , and exact observing of us . little did nathanael think that christ saw him under the fig-tree : nathanael did not perceive christ , neither then was he corporally present , yet christ beheld nathanael when he prayed . so christ beheld st. stephen before the heavens were opened , and the opening of the heavens was not ; that thereby christ might be enabled the better to behold st. stephen , but that this holy proto-martyr might thereby be the better enabled to discern that christ looked on him . iv. and without all controversie , the almighty observes and knows with what reverence , faith , and love , we address our selves to him ; for else our prayers would be fruitless , and our faith ineffectual : for , how could he distribute to us according to our faith , if he knew not the extent of it ? if the inferiour frame of our hearts were not observed by omnipotency , we may then inferr , that an hypocrite which can utter extraordinary expressions , should acquire more by his addresses to the almighty , than a true nathanael , in whom there is no guile . v. suppose that thou hadst lived in that age when christ was upon earth , or that he were corpotally present now , near thy habitation ; consider with what joy , reverence , alacrity , and assurance , thou wouldst address thy self to him for the pardon of thy sins , or for any other mercy thou stoodst in need of : after the same manner thou mayst now address thy self ; his remoteness from thee , in respect of a corporal presence , doth not diminish his power to discern thy wants , or give an audit to thy petitions ; nor his being now glorified , doth not derogate his benevolence to grant thy requests , than if he were corporally present , in the room with thee in the form of a servant , as he was once at ierusalem . vi. the glory of christ doth not slacken his love and goodness ; for christ is the express image of his father , and god's attributes are all consonant : the majesty of heaven doth not set limits unto his goodness , and make that finite ; nor doth his bounty make his omnipotency less glorious : his goodness makes his deity more amiable , and his omnisciency makes his mercies more wonderful ; so neither doth the exaltation of christ , excite him to abate or diminish his goodness to any that serve him , according to his divine precepts . vii . but if in any method his love is mutable , it is by an augmentation : for when our blessed lord was in the flesh , you must have approached him by faith , or expected no mercy ; and by faith , though he is inthroned in heaven , you may obtain mercy in time of need . thus you may ponder upon any of these considerations , until your heart be so convinced of , and affected with the presence of god , that you thereby may be the better fitted for the carrying on the duty of meditation more effectually . sect . vi. of preparatory prayer before meditation . the next preparatory consideration is , prayer ; which thou mayst perform to this or the like purpose . lord , my design , at this time , is not to be sequestred an hour from worldly enjoyments , for that were to be guilty of a cessation , and to encrease the number of my sins , not my graces ; but my sollicitation , at this time , is , to be so convinced and affected with those spiritual verities revealed in thy sacred word , that i may fully resolve , by thy strength and power , to reform my life : for i can neither understand the things that belong to my peace ; not understanding them , be convinced of the certainty and verity of them . ii. nay , lord , though my understanding is illuminated , yet without thee my affections cannot be enflamed : i can neither know , resolve , nor perform any good without thee ; for from thee proceeds both the will and the benefit of thy good pleasure . lord , i humbly implore 〈◊〉 to replenish me with thy grace , that i may be consciencious in performing this duty with my whole strength , and not negligently , and inconsiderately . and , lord , do thou illuminate me , and convince me with thy sacred truths , and so affect my heart with the love of sanctity , and a detestation of all sin and wickedness , that i may thereby be fully and firmly resolv'd ( notwithstanding all the oppositions that the flesh , the world , or the devil can procure ) to run the ways of thy commandments with joy and celerity . iii. and , lord , grant that when thou hast operated in me the will so to perform , give me also the benefit , and let me not trust to the strength of my resolutions . but to the continual gracious assistance of thy holy spirit for the performance of those duties that through thee i shall resolve to pursue . grant this , o holy and blessed father , even for the merits of thy dear son , who hath commanded me to approach to thee in his name for any mercies i stand in need of . o let these my petitions reach thy merciful ears ▪ even for his sake who is my only lord and saviour , amen . iv. this or the like prayer thou art to send up to the throne of grace : but this must be done with thy whole heart ; for thou must believe , that it is by the strength which thou shalt acquire from god , by prayer , whereby thou shalt be enabled to perform this or any other duty profitably ; for it is he that teaches us to be proficients . now , he that begins a holy duty without god , will end it without him also . it is a pernicious thing to imagine that we can by our natural parts , learning , or by the strength of grace already received , without the almighty's further assistance , perform any thing that can please him , or edifie our own souls ; for though our mountain be made strong , yet if he withdraws the light of his countenance , we are in obscurity . v. we may with much more reason declare , now the sun is in his full meridian , and the air is so serene , that now we can transact well enough for a space , though that solar luminary be eclipsed ; than to testifie , though our hearts be never so much inflamed with the love of the almighty , now we are so supplied and inflamed with his divine love , we can subsist by our own strength , and for the present we want not god's further assistance ; afford us but subject matter to meditate of , and we shall be of ability to continue and encrease our flames . do not possess thy self that it is a burthen , but a mercy and privilege , that omnipotence hath necessitated and commanded thee always to extract strength from him. sect . vii . of consideration . first , our considerations must be plain , not intricate and abstruse ; for the main scope of meditation being the affecting of our heart , and reforming of our lives . next , they must be certain and evident , not controversial and dubious ; for the effect of meditation is not peculiarly to encrease our knowledge , but to improve it . neither let considerations be curious and nice speculations : neither make choise of those books to assist thee , in this duty , which are embellish'd with rhetorical and eloquent expressions ▪ which appear , in the eye of the world , to be witty , but are indeed very empty : for verity , indeed , is many times lost in those allurements ; and entangles the mind , by disingaging of it , from serious consideration : as many dishes become unsavoury , by having too much cost bestowed , and so lose their vertue before they reach the stomach . ii. the bee fixes not upon the freshest coloured rose , or fragrant's smell ; but on the herb thime , which is of slender beauty . besides , eloquence in this duty , may please some persons , as pictures in books please children , who while they gaze upon them , neglect their learning ; even so , while we are affected with elegancy of speech , we stray from the performance of conveying the verity of what we ponder of , to our hearts : as in the disease of the bladder , the skilful physician , to perform a cure , administers those remedies which may soonest reach the part affected ; for if they meet with any obstruction , they lose their vertue , and are insignificant : so if our understanding should explicate the eloquence , or search out the meaning or certainty of the verity it considers , any long season , the heart will prove cool and unaffected ; and be under the same circumstance with those musicianers that were to play ther consort before a great emperour , but were so long a tuning their instruments , that he would not stay to hear ' em . iii. the next rule , is , if any doubt ariseth upon an evident truth , in which the devil is apt to cast in scruples ; then act as the arch-angel did with him , enter the lists ; and perhaps when you have examined the matter , the cloud may vanish , and the sun shine in its full meridian ; by which resistance satan will take flight : but if he still persist , and your blasphemies are not removed , then dispute no more , but use the arch-angel's words , the lord rebuke thee , satan . to this purpose , 't is requisite to be well grounded in the verity of god's word , which is the sword of the spirit , by which our saviour silenced satan in all his temptations : we must not dispute with that enemy by humane reason , but we must put on the whole armour of god , if we will be able to stand in the day of temptation , and when all is done to stand . iv. our next rule , is , not to over-multiply our considerations ; but when , by considering the truths of god , we find our hearts ardently affected , then we are to make a progression . but this caution is observable , that when we find our hearts , never so little affected , we must desist in our considerations : the bee will not leave the flower , while any honey is to be extracted . and it is a temptation which christians ought to take notice of , that satan is ready to make us hastily pass over duties , before we have extracted half the strength of 'em : for when we are confessing our sins , and our hearts begin in the least measure to be humbled , they are often filled with such joy , as may be suspected to proceed from him , or our corrupted hearts . v. corn , when it springs too fast , and grows rank , the husbandman cuts it down . a corrosive applied to eat dead flesh , must not be removed when it begins to smart : and wheat in stony ground soonest springs up . our considerations must take deep root , and not entertain affections and resolutions when the heart has newly received any impression : but this we must remember , that if our affections be much inflam'd when we begin our considerations , we are to yield to the inspirations of god , and be guided by it : for this method here proposed , is not to limit the extraordinary operations of god's spirit ; but if our hearts be only a little excited , we must not leave blowing the fire so soon as it begins to kindle ; for green wood will suddenly extinguish , unless it be throughly kindled . sect . viii . affections and resolutions . without knowledge , we cannot consider : and consideration raises affections ; and affections produces resolutions ; and the effect of resolution is action , and a through reformation of our lives and manners . now , our affections may vary according to the subject of our meditation : for sometimes we admire the goodness , majesty and wisdom of the almighty ; another time we are amazed at our own folly and madness , in living so contrary to our own principles ; and that those sacred truths revealed in god's word , which we might improve to our eternal salvation , should be laid by , as useless ; as if one should have in his possession an excellent and effectual receipt for the stone , and yet lock it up , and make no use of it . ii. sometimes we despise the world , and with iob , abhorr our selves in dust and ashes : sometimes we affect sorrow , joy , love , fear , &c. of which we may be furnish'd out of the book of psalms , which were indeed but david's meditations , though not in this method . now , when our affections are much excited , we may make a progress to resolution . iii. now your resolutions must be fixed ; not vain and frivolous , but serious and resolved ▪ purposes . say not with thy self , i am assured the wrath of god comes upon the children of disobedience , and i must embrace hell , or forsake taking of the name of god in vain ; the offence is great , which i commit in swearing , and i could heartily wish i could omit it : but instead of this , argue thus with thy self , i am solemnly resolv'd , by the blessing of the almighty , to forsake all sin , especially what i am most guilty of ; for god will not be mocked , neither must i give a faint denial to sin. iv. whatever thy resolutions are , put them presently in practise , and drive them not off to futurity . art thou addicted to drinking ? do not resolve and say , this sin i intend to forsake , but for the present i am engag'd to meet company where i must appear sociable ; but that being finish'd , i design to prosecute my resolution . this is one of satan's devices , and is cast in thy way as a stumbling-block , which , if not removed , will prove pernicious . v. next , let not thy resolutions be only against sin , but against the temptations and allurements to it . solomon doth not say to the adulterer , thou may'st discourse a harlot ; but , be not enticed by her words to uncleanness : he will not permit thee to go into her house , or by her door ; prov. 5. 8. and when he disswadeth the drunkard from that vice , he advises him not to look upon the wine ; for as the beauty of a prostitute harlot , so the colour of wine will inflame our desires after it , prov. 23. 31. after this method iob resolv'd , i have made a covenant with mine eyes , why then should i look upon a maid ? job . 31. 1. vi. next , you must observe this caution : if you find your heart never so much resolving against , and detesting of any sin , yet be very circumspect , that you confide not upon the strength of resolution , but earnestly deprecate the almighty , that he would enable you by his divine power ; and that as he has given you the will , so he would give you his grace to perform it . sect . ix . of vows . as your resolutios are , so let your vows be ; rather against the occasions of sin , than against sin it self . in things indifferent beware of making any perpetual vow , but rather let it be conditional . as , first , that you will abstain from such a thing , or perform what you design'd , unless you shall be otherwise advised by some discreet , sober person . secondly , add this caution , if thou art guilty of drinking , viz. if i think of it , i will not drink wine this month. now , if a breach of this vow be made , though you did not think of it , you sin if your vow be absolute . ii. the next caution concerning things indifferent , is this ; add a penalty upon the breach o● your vow ; which may be to this purpose : i resolve to set a-part one hour in the day , in prayer for the church , to the end of this month ; or else give alms to the poor . in such a case , if we perform either , we sin not : and the reason of our penalty , is , because some inconveniences may arise which may prove very prejudicial to us ; and then we have liberty to take the other part of our vow , viz. to give so much to the poor . iii. now , this penalty we inflict upon our selves , must not be too light and trivial , but of such consequence as may be obligatory ; yet not of that ponderosity to be prejudicial . for a rich man to vow he will bestow a small matter on the poor , is inconsiderable ; yet , perhaps , by a poor man , the same value may be of too large an extent : but let your penalty be according to the rules of scripture and reason , and opposite to those sins which are most prevalent in thee . for example , if covetousness reigns in thee , exercise thy penalty in alms ▪ if voluptuousness , prayer and fasting , or abstaining wholly , for a time , from thy greatest delight and recreation . iv. lastly , let your vows be rather against the external than the internal acts of sin ; rather against speaking angrily , than being angry : for though external acts of sin are worse , yet we have not so much dominion over them . if your vows extend to the performance of holy duties , let it be as to the time , not the quantity . for example : should'st thou bind thy self to read such a number of chapters , perhaps thou art tempted to read them too hastily over ; whereas if thou dost allot thy self so much time , thou art not so liable to this temptation . sect . x. how to conclude your meditations . first , thou must earnestly beseech the almighty to give thee strength to perform whatever thou hast resolv'd to act in his service . this must be perform'd fervently , though briefly and humbly , from an earnest desire to act what thou hast promised and resolved , and also from an humble sense of thine inability in the performance . next , express thy thankfulness ; and when thou findest any alteration wrought in thy hearr to detest sin , give god the glory , and rejoyce not in thy self , except it be with trembling at thy own pride and arrogancy . ii. next , we are to remember what parts of our medtation did most affect us , and lay them up so in our thoughts , that frequently we may ponder on ' em . lastly , when thy meditations are ended , depart not hastily to thy temporal employments : go not from the presence of the almighty , as a bird out of the snare of the fowler , with alacrity and speed , but go vigilantly and warily from holy duties . the collects to be said before or after meditation . o lord , from whom all good things do come , grant to me thy humble servant , that by thy holy inspiration , i may think those things that be good , and by thy merciful guiding may perform the same , through our lord jesus christ , amen . grant to me , lord , i beseech thee , the spirit to think and doe always such things as be rightful ; that i who cannot do any thing that is good without thee , may by thee be enabled to live according to thy will , through jesus christ our lord , amen . i beseech thee , almighty god , look upon the hearty desires of me the humblest of thy servants , and send forth the right-hand of thy majesty to be my defence against all my enemies , through jesus christ our lord , amen . med . i. confession of sin. 1 john i. 9. if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . omnipotent god , my sins ever appear in my sight , and are a torment unto my mind ; every day i think of thy judgment , because death threatens me every hour . and when i remember , i must appear before the iudgment-seat of christ , 2 cor. 5. 10. then i exaamine my whole life , and find it is altogether vanity ; my actions are vain , my words profane , and my thoughts unprofitable . if the shadow of some vertue appears , it is imperfect ; because original sin , and my vitiated nature hath polluted it . ii. if all our righteousness are as filthy rags , isa. 64. 6. what can we expect our unrighteousness should be ? our saviour tells us , when ye shall have done all those things which are commanded you , say , we are unprofitable servants , luk. 17. 10. and if we are so unprofitable in our acts of obedience , certainly we are abominable in our transgressions . st. gregory , in his morals , tells us , a diminutive light may shine in obscurity ; but being set in the sun , is darken'd . wood not measured , may appear strait ; but applied to the rule , is found oblique . the impress of a seal may appear perfect in the eyes of the spectators , and yet be very imperfect in the eye of the artificer . so that which glitters in the estimation of the performer , is often-times sordid in the discretion of the judger . for , the thoughts of god are different from the thoughts of men , isa. 55. 8. iii. the memory of many sins affrights me ; and yet there are divers i am ignorant of . who can tell how oft he offendeth ? o cleanse thou me from my secret faults ! psal. 19. 12. i dare not look up to heaven , because i have offended him which inhabits there . in earth i enjoy no refuge , expecting nothing from the creatures , because i have offended the lord of the universe . my adversary the devil accuseth me to the almighty , and desires him the most just judge to condemn me to chains of darkness , for my sin , that would not lay hold on the means of grace . iv. next , the four elements , in their order , accuse me : and , first , the heavens acquaint me , they have supplied me with light , to my joy and comfort . the air whispers me , i have given thee all manner of fowl my region affords , to be at thy command . the water violently speaks , i have given thee all manner of fish to eat . and the earth opens her mouth , saying , i have given thee corn , wine and oyl to nourish thee ; but how hast thou abused these mercies , to the contempt and dishonour of our creation ? therefore let our benefits redound to thy punishment ; let the fire consume thee , the water overwhelm thee , the air fann and winnow thee , the earth swallow thee up , and hell devour thee . v. the holy angels which were appointed by the almighty to minister unto me in this life , and to be my comforts in the life to come , they accuse me : for by my sins i have deprived my self of their ministry in this life , and hope of their fellowship in the world to come ; the voice of god's divine law accuses me ; either i must fulfil it , or perish ; to perform the one , is impossible ; and to undergo the other , is intollerable . vi. god , the most severe judge , and potentest executer of his eternal law , accuses me : him i cannot deceive , who is wisdom it self ; from him i cannot fly , who is power it self , and reigns every where . whither then shall i fly ? psal. 139. 7. even to thee , o blessed jesu , my alone redeemer and saviour . i hear a voice which bids me hide my self in the clifts of the rock , cant. 2. 14. thou art that rock , and thy wounds are the clefts ; in them will i hide my self against the accusations of all the creatures . vii . my sins cry aloud , even unto heaven ; but thy blood which was poured forth for my sins , cryes louder , heb. 12. 2● . my sins are potent to accuse me , but thy passion is effectual to defend me ; the unrighteousness of my life is powerful to condemn me , but thy most perfect righteousness is powerfuller to save me . i appeal therefore from the throne of thy justice , to thy mercy-seat ; but i dare not appear before thy great tribunal , unless thy holy merits interpose betwixt me and thy judgment . med . ii. that the cross of the holy jesus should excite us to repentance . rom. v. 8. while we were yet sinners , christ died for us . behold , my soul , thy saviour's sufferings ; the wounds of him that was crucified , and the torments of him that expired on the cross : that sacred head at which angels tremble , is platted with a crown of thorns : that face which in beauty exceeded all mankind's , is spit upon by the ungodly : those eyes , brighter than the sun in his meridian , are obscured in death : those ears which were accustomed to hear angelical anthems , are infested now with arrogant speeches , and scornful reproaches : that mouth from whence proceeded divine oracles , and dictated to angels their celestial lessons , receives nothing but gaul and vinegar : those feet which the devout magdalen kissed , and wiped with the hairs of her head , are fastened with nails : those hands which stretched out the heavens like a curtain , are now extended on the tree of shame . ii. that body , the deity 's temple , is scourged and wounded with a spear : nothing escap'd the malicious jews but his tongue , and that was meekly exercised in praying for his persecutors . and he who now reigns in the highest heavens , underwent all this for lost mankind : he felt the pains of hell , and cry'd out , my god! my god! why hast thou forsaken me ? mat. 27. 46. so great was his agony and anguish , that he ▪ which comforteth angels , stood now in need of one to comfort him . iii. if this happens to the just , what shall become of wretched sinners ? what measure shall the almighty take with us for our offences , who is so wrathfully displeased with his well-beloved son for the sins of the whole world ? o god of infinite mercy , take from us these stony hearts of ours , and give us hearts of flesh , that we may tremble at thy word , and melt at thy judgments . lord , let us not forget thy acclamations and tears : thou cryedst from the cross , behold , o ye sons and daughters of men , what i suffer for you ! was ever grief so great ? or any sorrow like unto my sorrow ? but o thou whose property it is to have mercy , convert our stubborn hearts unto thee . med . iii. of the fruits of repentance . mat. iii. 8. bring forth therefore fruits meet for repentance . the foundation of a holy life , is true repentance ; and where that is acquired , remission of sins , and eternal life succeeds . why then do we deferr our repentance , and procrastinate it from day to day ? to morrow is not in our possession ; and to repent sincerely , is not in our power ; but when the judgment-day is approach'd , we must render an account not only for one day , but for our whole lives . ii. acknowledge and bewail thy sins , so shalt thou find god in christ appeased towards thee . i , even i am he that blotteth out thy transgressions , saith the lord , isa. 43. 25. inferring our sins are enrolled in the court of heaven . turn away thy face from my sins , begs the royal prophet , psal. 51. 9. demonstating that our iniquities are in god's sight . be converted unto us , o god , prayeth moses : therefore our sins do separate us from god , isa. 59. 2. our sins have answered us , complaineth isaiah , ver . 12. and do accuse us before god's tribunal . cleanse me from my sins , is the psalmist's petition , psal. 51. 2. concluding , our sins , in appearance , are sordid in the eye of the almighty . iii. sin is the distemper of the soul : which moved david to cry out , heal my soul , for i have sinned against thee , psal. 41. 4. it is for sin , that we are blotted out of the book of life . so said the eternal , whosoever shall sin against me , i will blot him out of my book , exod. 32. 32. we are cast off by the almighty for our sins : which made david deprecate , cast me not away from thy presence , psal. 51. 11. sin torments the mind , and dries up the moisture , as the psalmist experienc'd , restore me to the joy of thy salvation , psal. 47. 12. iv. sin is infectious , says the proprphet , isa. 24. 5. the earth is defiled by the inhabitants thereof , which have transgressed the law . our sins press us down to hell , else the psalmist had not broke out , saying , out of the deep have i cried to thee , o lord ; lord , hear my voice . 130. 1. sin is the spiritual death of the soul. so says the apostle , we were sometimes dead in our sins , ephes. 2. 1. by mortal sin , man loseth his creator , who is the infinite and incomprehensible good : therefore , to be deprived of him , is an infinite and incomprehensible evil. and as the almighty is the chiefest good , so sin is the chiefest evil. v. calamities and punishments are not absolutely evil ; for many times from them good is extracted : nay , they may properly be called good ; because they are god's messengers , and proceed from him who is the fountain of all goodness . moreover , they lead us unto the chiefest good , even life everlasting . christ , by his passion , entered into his glory , luk. 24. 26. and christians , by tribulations , enter into life eternal , act. 14. 22. and consequently , sin is the chiefest evil , because it draws us from the chiefest good. vi. the sinner is accused by his conscience , which he hath defiled ; by his creator , whom he hath offended ; by the sins he hath committed ; by the creatures he hath abused ; and by the devil , who hath seduced him . how saving then is repentance , which frees us from such accusations ! let us haste then with speed to such a soveraign catholicon . if thou deferr thy repentance till death , thou do'st not forsake thy sins , but they forsake thee ; and it is very difficult to trace out an example of sincere repentance at the hour of death , except that of the thief upon the cross. vii . fovrteen years have i served thee , ( said iacob to laban , ) it is time now that i should provide for my own house , gen. 31. 41. and if thou hast pursued the world , and chased after the vanities of it so many years , it is now high time to provide for thy soul. every day , nay , every hour and minute , we accumulate sin ; oh , let the spirit , every moment , wash it away with tears of repentance . the almighty infuses not the oyl of mercy , but into the vessel of a contrite heart : he first mortifies us by contrition , and then quickens us by his spirit of consolation : he leads us into a deep abyss of grief , and brings us back by his restraining grace . viii . elias first heard a vehement wind , overturning mountains , and cleaving rocks ; and after the wind , an earthquake ; and after the earthquake , fire , 1 king. 19. 11. at length there followed a still , small voice , ver . 12. from whence we may inferr , that terrour is the precursor of the love of omnipotency , and sorrow precedes comfort . god binds not up any wounds that are laid open by confession : he pardons and justifies none , except they acknowledge and condemn themselves : he comforts not , unless they first despond . and this is the sincere repentance which god , by his holy spirit , operates in us . med . iv. of man's salvation . tit. ii . 11. for the grace of god that bringeth salvation , hath appeared unto all men . why art thou perplexed , o my soul ? and why art thou dubious of the mercy of god ? remember thy creator , who created thee without thy assistance ; who formed thee in secret , in the lower parts of the earth , psal. 139. 15. he who took care of thee before thou wer 't born : will his providence neglect thee , now thou art fashioned after his own image ? to thee , the great creator , does thy unworthy creature address himself : though my nature is infected by satan , and wounded by thieves , which are my sinful corruptions ; yet my creator liveth . ii. he which made me , can renew me : he that created me without any evil , can chase all evil from me ; whatsoever hath gain'd admittance by the devil's suggestions , adam's prevarication , or my own actions ; yea , though it hath over-spread my whole substance . the almighty never hated his own workmanship : we are before him , like clay in the hands of the potter . had he hated me , certainly he would never have created me when i was nothing : he is the saviour of all men , but especially of them that believe , 1 tim. 3. 10. he created me wonderfully , and redeemed me miraculously ; but his love was never so highly expressed , than in his wounds and passion . iii. surely we were indulgently belov'd , for whose sakes the only begotten son of god is sent from the bosom of his father . dear was the price of our redemption , and great was the mercy of our redeemer : to make us rich , he embraced poverty ; for he had not where to lay his head , mat. 8. 20. to make us the sons of the most high , he condescends to become man ; and doth not , after he had accomplish'd our redemption , neglect us , but still intercedeth for us , rom. 8. 34. iv. let my sins , satan , and all the powers of darkness accuse me , in jesus my mediator will i trust , who is greater than my accusers . let my weakness affright me , yet in his strength will i glory . for the sufficiency of my merit i am familiarly acquainted , my merits is not sufficient ; it suffices me , that he is propitious against whom i have sinned ; and whatsoever he hath decreed not to impute , will be perform'd ; and all guilt , with the price of his most precious blood , shall be done away . v. let it not then perplex me , that my sins , though many , and of such a magnitud● discomfort me : for were i not oppress'd , and heavy laden with sins , what need i earnestly request christ's righteousness ? had i no distemper , i had no necessity to implore the physician 's help : but i am spiritually sick ; and he who is the lord our righteousness , is both our saviour and physician . lord , i am sick , a sinner , and condemned ; and upon the grand inquest of my conscience , pronounce my self guilty : but have mercy on me , o my physician , my saviour , and my righteousness ! med . v. the youth's memento . eccles. xii . 6. remember now thy creator in the days of thy youth . it was both seasonable and profitable advice , and one of the elegantest and choicest expressions in the royal preacher's sermon . for , who is he which is now young and vigorous , that is certain he shall live to be old ? and yet that potent voice which loudly proclaims to all the world , and whose sound will remain till death shall be expired , is scarce aucible in the ears of thousands . ii. 't is one of this divine chanters harmonious lessons ; and yet the world thinks it too harsh a note , and is very much displeased with the tune . 't is strange , and an amazing wonder , that the sweetest and wisest of preachers should have so slender a train of followers , being his oratory is so rhetorical and divine : and yet it is so weighty a text , which though they shun to hear , understand , or read , they cannot evade the seeing ; for the whole universe is but a comment on it ; every creature we behold , preaches this useful doctrine , which we so supinely sleep out with our eyes open . iii. nature her self carries this memento in her forehead ; and the very bruit beasts , in this philosophy , can reason with us : and it is strange madness , that man should forget his maker , did he but remember himself . but alas , blooming youth affects not to be put in mind of heaven , which he is not acquainted with ; 't would impair his memory , and make him think of his prayers too often : piety will but chill his blood ; religion makes him look wither'd ; the thoughts of heaven , and a future-state , will make him sager than his years requires : his blood informs him , he is not yet qualified to turn divine ; he may serve his creator time enough , when he is more at leisure . iv. thus these temporal objects of vanity and pleasure chase away our thoughts from heaven , and its celestial raptures : we can spend the flower and beauty of our years in vice , and think the almighty will be well enough pleas'd with the deformity of decrepit age : we can sport and revel our piety and time in vain and frivolous delights , and conclude our selves potent enough to compel heaven , and become religious , when we are bowed down with infirmities , and have nothing left us but repentance and a tomb. v. we are so highly pleas'd with the sweetness of sense , that we are negligent of any greater felicity ; and so extraordinary much delighted with the happiness of sinning freely , that we could willingly embrace that religion which tolerates vice most : we place all our devotion , with the luxurious epicure , in the riots of nature : jolly meetings are our best religious exercises ; a sermon is as troublesom and melancholy to us , as a funeral ; and to hear of our latter-end in the mid'st of our pleasures , sounds like a lecture of death , the unwelcome and faint eccho of the grave . vi. let the preacher instruct us never so earnestly to remember our creator , we rather chuse to follow satan's doctrine , to enjoy this world as long as we can , and entertain thoughts of heaven at our leisure . and shall the lusts of this vain world , o lord , be greater in my soul than the love of thee ? shall the temporary allurements of sin eclipse the memory of thy glory ? my life , i know , is but a span ; and yet , i beseech thee , abreviate that , rather than it shoud be spent in a neglect of thee : better this earthly tabernacle of my body be dissolv'd , than become a theatre for sin to revel in . vii . let me pay unto nature the due debt i owe her , sooner than perhaps she would summons it , rather than run deeper in score with thy justice . 't is far better i should die , and be lost in the memory of the world , than to forget thee : thou broughtest me , at first , from nothing , not to sin , but to serve and fear thee ; and has impressed in me a ray of thy blessed self , that i might not seek my own perverse will , nor pursue this vain world , but heavenly mansions : inure me therefore to thee , that i may behold those solid and ravishing joys and consolations that is in serving of thee ; what tranquility accompanies thy grace ; that so i may no longer follow my own depraved sense , but my saviour . viii . it is none of the least sins of our youth , that we are negligent and forgetful of thee our creator . and no wonder we are ignorant and insensible of the joys to come , that live in such a constant and continued neglect of heaven . make me therefore , o my god , seriously to consider , that had i the perfect fruition of all i could wish or long for here , i should not only be unsatisfied , but , in the end , find how miserable he is that fixeth his heart on any thing but thy self . teach me therefore so to enjoy the world , that i lose not thee , nor the memory of that blessed and eternal reward thou hast promised to them that honour and fear thee . med . vi. general rules for a godly life . ephes. xv . 16. see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the days are evil . every day death approaches thee , and then follows judgment and eternity . therefore , think often how thou may'st be able to answer , in that most strict and severe judgment : look circumspectly unto thy thoughts , words , and actions ; for at that great tribunal thou must render up an exact account , eccles. 12. 14. every evening and morning entertain thy thoughts of the pale messenger , and deferr not thy repentance till the next day ; for the morrow is uncertain ; but death is certain , and waits no person 's leisure . ii. nothing is more opposite to piety than procrastination . if thou contemnest the inward voice of the holy spirit , thou will never attain to a sincere repentance . make it thy business and study to walk in the law of the lord. in thy conversation be affable and courteous to all , perplexing to none , and familiar with few : to god live piously , to thy self continently , and to thy neighbour justly : shew favour to thy friend , patience to thy enemy , thy good-will towards all , and thy bounty to whom thou art able . always call to mind three things past , the evil committed , the good omitted , and the time pretermitted : and ever bear in mind three things present , the brevity of this present life , the difficulty of being saved , and the paucity of them that shall be saved . iii. let thy evening prayers ascend , and humbly confess the sins of the day past , and think how many are in danger of hell-fire . let the last day of the seven correct and amend what enormities thou hast committed the whole week : shew obedience to thy superiours , give counsel and aid to thy equals , and defend and instruct thy inferiours : subdue thy body to thy mind , and thy mind to the will of god : heartily bewail thy past evils , and set not thy affections on temporal enjoyments , but fix them on that which is eternal : mourn for sins , upon remembrance of them ; and often remember death , that thou may'st cease from sin : let the justice of the almighty keep thee in fear , and his mercy preserve thee from despair . iv. withdraw thy self , as much as thou can'st , from the world , and addict thy self wholly to god's service : in pleasures and delights , be vigilant of thy chastity ; in riches , exercise thy humility ; and in worldly affairs , neglect not piety : be studious in pleasing none but thy saviour , neither fear to displease any but him : deprecate him always , that his will may be done on earth , as it is in heaven ; and beseech him to forgive thee what is past , and to guide and govern what he has wrought in thee , for the future . v. abandon all hypocrisie ; for god judgeth not according to external appearance , but according to the heart . in thy words , take heed of vain repetitions , mat. 6. 7. because for every idle word thou must give an account in the day of judgment , mat. 12. 36. let thy words , works , and actions , be good or evil , they pass not away , but remain as seeds of eternity . and the apostle assures us , if thou sowest to thy flesh , of the flesh thou shalt reap corruption ; but if thou sowest to the spirit , of the spirit thou shalt reap life everlasting , gal. 6. 8. neither honours , riches , pleasures , or vanities of this life , can attend thee , after thy glass is run out . set a low value upon what thou possesseth , but esteem highly what thou wantest . vi. let holy meditation produce in thee knowledge ; and knowledge , compunction ; and compunction , sincere devotion . the silence of the mouth creates peace in the heart ; and , and the more thou separates thy self from the world , the more acceptable thou art to the almighty . whatsoever thou requestest , ask it of god ; and whatsoever thou enjoyest , resign up freely unto him : for he that is unthankful for what he has received , is unworthy of receiving more ; and the gifts of heaven cease to descend , when the incense of our thanks leave off ascending . vii . whatever happeneth to thee , convert it to a good use ; as in prosperity , bless and praise god , and exercise charity according to thy ability . so in adversity , exercise thy repentance for what enormities thou hast committed , which thou can'st not but imagine to be the efficient cause of what thou sufferest . let humility keep thy heart in subjection , that arrogancy may get no possession of thee . judge god to be a father , for his clemency , power , and gentleness ; a lord , for his discipline , severity , and justice . love him piously , as a father , for his mercy ; and fear him , and trust in him , who abhors sin in the least degree . ever humbly acknowledge thy own misery , but loudly proclaim his mercy . med . vii . the whole duty of man. eccles. xii . 13. fear god , and keep his commandments , for this is the whole duty of man. few there are which perform this lesson ; which yet should not so much appear our duty , as it ought to be our delectation . he that hath but once acquired the habit of adoring his maker , will assideouslsly confess religion the highest of pleasures ; and that legislative power which seems so formidable and disgustful to the world , will prove but recreative to his immortal soul. but alas , how little is there of the royal prophet's piety now among us , when instead of delighting in god's law , we obliterate it more ; and are so far distant from meditating in it either day or night , that we never in the least think or consider of it at all . ii. 't is become a custom , now , to sin with audacity ; and a syllogism of much valour , to exile this timerous religion , or fearing either the almighty , or his law , which he hath given us . the royal preachers edifying doctrine is as obsolete , and worser than a paradox ; a meer apocrypha , and a heresie to revive it . to instruct us in our duty , is to scurrilize the times , whil'st we officiously unhinge religion ; and it is no amazing wonder there are such swarms of atheists : but indeed , there never was such a time to generate them , as now ; trace antiquity to its primitive rise , and this age cannot be parallell'd . iii. the world never encreased so much in sin : abominable sects , and disaffected parties , like colonies , new cultivate the earth ; profaneness is grown hereditary , and sprouts out by propagation ; so that in process of time , posterity may perhaps become ethnicks . were the divine wisdom and his promise mutable , a deluge would prove but a slender penalty . we not only sin , but exult in it more ; whil'st some , not satisfy'd to be occult and silent atheists , proclaim it aloud , and are fierce of acquiring the reputation ; as if we could not render our ingenuity enough , without denying our maker . iv. no marvel religion is out of tune , when a harmony in ecclesiasticks is wanting ; or that christianity bears so faint a sound , when common morality is not heard . and yet it is a lesson which we cannot learn too well , a tribute we cannot pay too often . we owe our breath to the bounty of his hand ; what homage then can we better pay than that , which by magnifying of him , we purchase an immortal crown for our selves ? tell me , ye stupid chasers of the world , what ye aim at in all your pretences ? ye that scoff at heaven , and make divinity a garment for unrighteousness ? that with the pharisee , embrace formality for your religion , and make an external piety your duty ? v. alas , heaven is not gain'd by pious fraudulency , gilded crimes , or fortunate transgressions ; nor the eye of the almigty to be deluded with a gaudy zeal . 't is not a pretended sanctity , that can invest us with immortality ; nor a modish devotion only , that will conduct us to heaven . how miserable is he who idolizes the world , and embraces that religion , to neglect his creator ! therefore let us make that inquest of the voice within us , and then invoke the almghty in these or the like expressions . vi. o great iehovah , what did'st thou bestow our reason on us , but to diligently listen unto the voice of thy law , that the celestial rhetorick of thy word , might at least attract from us an ignorant profaneness ? shall ethnicks , that had no other scope , no other recompence for their sanctity , than some vain applause , or the internal triumphs of their spirits , for their good performances , outvie us in the splendours of a moral life ; and we that have sublimer and purer hopes , be scarce obedient for thy sake ? shall they that are ignorant of thee , be more passionately just , than we that have traced out heaven , and expect eternity to succeed ? vii . though it was not in man's power to find thee , till thou did'st reveal thy self in a crucify'd jesus ; yet now having so richly , and in that plenitude expressed to us the treasures of thy love , shall we not be excited to perform something for thy glory ? incite us , we beseech thee , to consider well the advantages that are in thy service , the felicity that accompanies obedience , and thae crown which is the recompence of faith ; that so our affections being mortified unto these fading objects here below , they may be enliven'd only with desires after those eternal excellencies that are in thee , in thy heavenly kingdom . med . viii . the vanity of the world. 1 joh. ii . 15. love not the world , nor the things that are in the world . set not thy affections upon the world ; for it shall pass away ; and all the things that are therein , shall be consumed with fire ? 1 cor. 7. 31. 2 pet. 3. 10. love that felicity which is eternal , that so thou may'st enjoy it , and live for ever . every creature is subject to vanity : whosoever therefore idolizes the world , shall also become vain himself . embrace that good which is true and stable , that thy heart may be quiet and fixed . vvhy doth mundane , ambitious honour delight thee ? he that seeketh applause of men , cannot be honour'd by the almighty , ioh. 5. 44. for he that chaseth after this vvorld's vanity , must be conformable to it : and the apostle tells ye , he that pleaseth men , cannot please god , gal. 1. 10. ii. he that is extoll'd yesterday , perhaps , to a high degree , by the applauses of men , may be levell'd to morrow by dis●race . vvhat is mortal man the better , for gaining a reputation of a greater value than others , if he is disesteem'd in the sight of god ? our blessed saviour being sought for to receive a kingdom , fled from it ; but to be ignominiously crucified , surrendered himself . he that despises not the vvorld , to follow christ , how will he be qualify'd to lay down his life for him ? therefore there is no passage to true happiness , but by contemning the pomps and vanities of this wicked and fading world. iii. christ , that blessed pattern , taught us how we should value the world : for , if he who is glory it self , rejected temporal glory , why should we , to our prejudice , embrace it ? what availeth the praises of men , if the voice within accuseth us ? or , what signifies a bed of gold , to one in a burning fever , unless the state or pomp could abate the torment ? it is only the testimony of a good conscience , that admits of any duration . but why do'st thou chase so much after riches ? he is too covetous , unto whom the almighty is not sufficient . this life is the path to our eternal countrey . what doth transitory things profit us : they do but rather overload the traveller , as too much burthen doth a ship. iv. the majesty of heaven is the riches of his servants ; then why should'st thou not seek after that which will compleat thy happiness ? temporal riches produce labour and toil in the getting , fear in the possessing , and grief in the losing : and , which is most deplorable , the labour of the covetous not only perisheth , but it brings them also to the same destiny . lot's wife , which was turn'd into a pillar of salt , yet preaches unto us this doctrine , not to look back on the splendour of the world , but with speed to hasten to our heavenly countrey . and why do'st thou so eagerly pursue after pleasures ? they are but vanity , and in the end , vexation of spirit . v. o then , let the remembrance of a crucified saviour , banish from thee all pleasures ; and let the remembrance of a fire unquenchable , extinguish all inordinate concupiscence . compare but the short moments of pleasure with eternal punishments , and thou wilt relinquish one to evade the other . worldly pleasures , if really considered , are brutish ; and they that are involved in those allurements , assume the shape of wild salvages . the sweetness of heavens kingdom pleases not that appetite which daily feeds upon husk with swine . let us then prepare , with the patriarch abraham , and offer up to the almighty , as an oblation , this our beloved son , even our darling sins which have so long invaded us . vi. let us consider , the way to eternal mansions , is not strewed with fragrant roses , but with thorns and thistles . the external man , indeed , is surrounded with pleasures ; but the internal must press through many tribulations . let the fear of omnipotency then , macerate thy flesh , that the affections thereof may not delude thee . retain always in mind the approach of the great audit , that the perverse judgment of thy sensual appetite may no way enslave thee . be not allured by the flattering face of the serpent , but remember the sting he craftily conceals . always invoke the almighty to strengthen thee with his grace , that at the last thou may'st receive a crown of glory . med . ix . iacob's ladder . gen. xxviii . 12. and he dreamed , and behold a ladder set upon the earth , and the top of it reached unto heaven ; and behold , the angels of god ascending and descending on it . the patriarch iacob had no sooner fixed upon a stone for his pillow , but a splendid vision accosts his sight : that filial obedience which attended him from his father , on a journey to syria , became a nobler conduct , and directed him the way to heaven : those angelical travellers ascending and descending before him : happy solitariness , and glorious entertainment with such celestial company ! the uneasiness of his lodging was highly recompenc'd by this beatifical . prospect ; when the god of heaven , the lord and governour of the world , appeared unto him , refreshing him with the graciousness of his promises and providence . ii. when i view the figure of this humble sleeper , i cannot forbear wondring at the folly of those , that expect visions from above upon their soft beds , and seek for revelation in the plenitude of their pleasures : their wanton spirits would wax sick , and be out of humour with piety , should it molest or oppose their quiet : how apt would their devotion be to contract an ague , should they , with the psalmist , rise up at midnight to invoke the almighty ? god distills not his miracles into the lap of the wanton ; nor communicats the excellency of his glory , but to those who resign themselves to him. iii. st. iohn must be exil'd to patmos , before he can be admitted a divine ; and have converse with none but angels , if he would be a fit pen-man for heaven . those devout men , who were retir'd from all company , but solitude , and their devotions , could not have merchandized so unspotted with heaven , had they not renounc'd all correspondence with the world ; and unvesting themselves of all temporal felicities , obtained an higher degree of grace , and became living monuments of celestial grandeur . iv. our devout patriarch enjoyed here no-canopy but the serene air ; no other tapers to illuminate his apartment , but the lamps celestial ; and the vigilant angels move to and fro , as it were , to guard and preserve him . oh , how securely doth he rest , that lays down his head in the bosom of providence , and makes that his soul's receptacle ! repose thus beatifical , denotes a sanctuary : nor need he fear any disturbance in his rest , that has the almighty for his keeper ; or that his pious nocturnal thoughts shall be molested with frightful dreams . v. iacob had no sooner prepared to sleep , but those holy messengers unlock the heavens , and invite him to ascend . but 't is by a ladder . heaven is not to be clim'd up to in a moment : the path to happiness is trod by degrees ; and , as our saviour informs us , 't is very narrow . every vertue is a step to eternity ; and he is so much onward of his journey , that daily tramples upon his vices . we cannot prove too good proficients in a life of sanctity , or imagine that in the least acts of piety we have enough to conduct us to happiness . 't is not a few paces , but a constant progress , that conveys us thither . oh , how bad then is he , that thinks himself too good to be made better ! vi. o lord , the promises of thy glory are immensible ; and yet how negligently do we embrace 'em ! thou hast directed us the way unto thy self , and yet we are not only reluctant , but even weary of walking to thee ! alas , is the magnificence of thy kingdom not worth approaching to ? can we propose to ascend thy throne by a feeble and dronish devotion ? how actively do we run after the vanities of the world , but in thy service pretend faintness ? we can chase after the fading pleasures of this temporal life , but neglect our progress in the way thou prescribest us to walk in . vii . quicken us , o lord , we beseech thee , and make us more ardous and zealous in thy service ; and as thou hast sent thy dearly beloved son , and our redeemer , to summon us to thy self , so do thou likewise send thy holy spirit to sanctifie us for thy self , that we may , by thy heavenly grace , become a peculiar people , zealous of good works : and we , who of our selves are unworthy to approach thy altar , will , by thy divine assistance , run the ways of thy commandments ; so that at last we may attain our end , even the saivation of our own souls , and appear with joy and gladness in the day of the lord jesus . med . x. of a good conscience . act. xxiv . 16. and herein do i exercise my self , to have always a conscience void of offence towards ged , and towards men . whatever thou undertakest , consult thy conscience ; and if satan excites thee to any evil , stand in awe of the checks within thee : for the internal testimony is of more efficacy than the external . thy conscience , that angel-guardian , which divine omnipotence hath fixed within thee , shall be register'd in those books which will be opened at the great day , as is testified by st. iohn , rev. 20. 22. ii. the first is , the book of god's omniscience ; wherein thy thoughts , words , and actions , shall be demonstrated . the second is , the book of life , rev. 13. 8. wherein those that are found written by verity and faith , shall be safely conducted by the angels into heaven's imperial court. the third is , the book of holy writ ; according to which golden rule , our faith and good works shall be measured . the fourth , contains the testimony of the indigent , whom we have defrauded or relieved . the last book contains the internal testimony of the voice of conscience ; wherein all offences are noted : and indeed , the volume must be large , and exactly written by the finger of truth . iii. sinners , in that day , will be fully convinced by the terrour within 'em ; and they can no ways shun so just an accusation . a mind undefiled , is the crystal-glass of the soul ; and is so transparent , that she evidently , by the opticks of faith , beholds the idea of the almighty : for a sordid eye cannot view the splendor of a true luminary . as a well complexion'd , and good featur'd countenance , is esteem'd in the eye of the world ; so an unspotted conscience is acceptable in the sight of the almighty . but that conscience which abounds with putrefaction , generates that worm which continually , vulture like , corrodes , but never dies . iv. o then let us , while it is day , with a true remorse , have a sense and feeling of this never-dying worm , and diligently labour to use all arts to destroy it ; and let us not indulge it by any means , lest it abide with us to all eternity . vvhat can it advantage thee , if thou wer 't a proficient in all the arts and sciences in this microcosm ; nay , though thy skill did extend so far , as to number the stars , and to trace out the ways of the planets , and did'st enjoy no peace within to comfort thee . let it be thy care to square the actions of thy life according to that rule prescrib'd by the holy jesus . let purity reign in the centre of thy heart , verity possess thy tongue , and embrace justice , that it may attend thee in all thy proceedings . all which will evidently demonstrate whether thy life be good or evil. v. all the applause and breath of the vvorld is insignificant , if thy bosom friend , thy conscience , accuse thee ? and what can all their detraction prejudice thee , if she defend thee ? this potent ●udge thou carriest about thee , is sufficient to accuse , testifie , and to condemn thee : this justice holds the balance even , and will not be bribed with unjust rewards ; never will she be mollified with fruitless prayers , but she indefatigably follows thee whithersoever thou goest , and will attend thee where-ever thou art , carrying about her that charge which thou hast committed to her custody , whether it be good , or whether it be evil . vi. and as the testimony of thy conscience evidences against thee , such judgment must thou expect from the judge of all men. sinners themselves , at last , shall become their own accusers , though no other testimony appeared against them . for instance , the drunkard , when he is overwhelm'd with vvine , or strong-drink , hath no sense of the prejudice he hath receiv'd by his intemperance ; but having slept away his drunkenness , the charm of sensuality is fractur'd , and he feels the smart of his own imbecillity . vii . so sin , that diabolical treasure , whil'st it is agitating , darkens the mind , and , like a condense cloud , obscures the lustre of perspicuous judgment ; but at length the voice within is rouzed up like a lion , and rendeth more vehemently than any other accuser . oh , let us all , betimes , mortifie this worm , by the fervour of our devotion , that it may not gnaw upon us , to our destruction , and lead us to eternal horrour . extinguish this internal fire by thy prayers and tears , that so thou may'st enjoy heaven in the cool of the day . vvhich god of his infinite goodness grant that we may attain , by fighting a good fight , finishing our course , and keeping the faith , 2 tim 47. med . xi . of a wounded spirit . prov. xviii . 14. but a wounded spirit who can bear ? none , on this side eternity ! not the vastest heap , the universe it self , that theatre of humane frailty , cannot ; for it groans and travels in pains it self , to be delivered . celestial mansions was no longer a residence for those ambitious , rebellious spirits , who forfeited their glory for those infernal flames : which torment is not equivolent to that infinite despair which for ever secludes and interdicts them from it . it is no surprizing wonder , that many imagine there is no infernal place like this ; for its torments are not to be parallell'd . ii. fiery furnaces , stakes , gridirons , or phalarus's bull , are but trifles , to this greedy vulture . tortures of the modernest invention , are delightful penalties , compar'd to this crulty : those inhumane dying miseries , do but inrage and stupifie sense ; whil'st this vital death , this destroying life , exercises its malice on a more celestial object ; and contending to demolish and ruine an immortal part , makes death it self a principal , and gentle murtherer to it . iii. croaks of ravens , shrieks of owls , and houls of wolfs , that adds obscurity to the dismal night ; groans of departing souls that invade the ear , and fill the apartment with trembling epitaphs , transcribed in characters mournful as the grave and silence ; are well-tuned harmonies , to the dying elegiacks of a wounded spirit , that vents nothing but bloody satyrs against it self . behold how , with the disconsolate psalmist , it goes mourning all the day and night , inviron'd with sorrows , and surrounded with dismal and fatal idea's , and inverts his bed into a bath , which those weeping fountains of tears , his eyes , have distilled ! and instead of splendid and gentle airs , evaporates nothing but dark and trembling accents ! which busie satan labours to retort in doleful and despairing eccho's . iv. how contritely doth it expostulate with heaven ; my dearest redeemer , is that amiable attribute of thy mercy lost ? is the fountain of it dried up from a poor and wretched sinner ? and wilt thou be a jesus of mercy to the whole universe , and become none to me ? oh , let me descend from the loftiest precipice , and for ever dwell in noisom dungeons , inhabited by none but loathsom toads , snakes and serpents , beyond the reach and sight of all the world , so i may but enjoy the light of thy countenance ! let me live more poor and despicable than patient iob upon his dunghill , perplex'd with boils , and and in a naked and dejected deformity , so i may but conceal my leopard's spots , and place a beauty in my soul , which may invite that all-seeing eye , whose radient beams can comfort all mankind ! v. take heed , thou sensualist , that now revellest and riottest in the world's theatre , and counter-charms damnation : wer 't thou but sensible of the terrible agonies of guilt , the horrours of a murdering sin , and the cursed stings thy pleasures leave behind them , how speedily would'st thou list thy self in nobler services , and employ thy time in better thoughts ? wer 't thou now to expire thy breath , how would the guilt of an evil life appale thee , when every sin would represent it self a messenger of horrour , and the deluding world prove but an infernal comforter . vi. shew me in a glass that champion conscience , that will not undertake , at length , to conquer that frozen soul , whose flashes will not liquefie and blast again , that atlas-sinner , whom gentle burdens will not , at last , numerously depress . the vvorld is unquainted with a misery equivolent ; the terrours of the unwelcom grave are inconsiderate to it : which , could it but relieve the guilty soul , and its tenebrous and silent regions promise an immunity from future miseries , how readily would it purchase its peace with death , and implore its keenest dart for a swifter passage ? loss of friends , fortune , or reputation , nay , crosses which penetrate the bone , are but slight scratches , to these gaping vvounds . procure me a schedule of the deepest afflictions ; and there is none , i imagine , except this , which is not tolerable to be dispensed with : but a wounded spirit , who can bear ? vii . o lord , how ponderous is the load of a vvounded spirit ! how formidable are the stings of a guilty conscience ! and the apprehensions of thy fiery vvrath ! and how deplorable is he that involves himself in sin , and becomes insensible of his guilt , till the memento of his heinous crimes display it : and when mortality remembers him of a future-state , nothing is his concomitant but his erroneous life . oh , omnipotency ! thou hast fixed an impartial register in our breasts which no fawning practice can bribe , nor fountain of vulgar tears silence from recollecting us of thy justice ; and yet what numbers are there whose consciences , like the great leviathan , snap in sunder the silver cords of thy divine law , like threads of flax ? and are so backward from confessing their crimes , that they are become obdurate in their impenitence ? but , lord , do thou teach me , as i commit sin , so inspire me with thy grace daily , that whenever i shall approach thy presence , i may have no other sins to testifie against me , than those which i possess ; which if not throughly crucified , yet , at least , sincerely repented of with hearty contrition . med . xii . of humility . 1 pet. v. 5. be ye cloathed with humility ; for god resisteth the proud , and giveth grace to the humble . if thou do'st but seriously consider the miserable state of mankind , thou wilt easily shun the temptations of an arrogant spirit . man , the lord of all below , though he assumes to himself that pride of heart , yet he is vile in his ingress , miserable in his progress , and lamentable in his egress : he is often assaulted , and provoked by satan's temptations : he is allured by delights and pleasures , cast down by tribulations , entangl'd by accusations , disrobed of vertues , and ensnar'd into evil habits and customs . why then art thou proud , o earth and ashes ? eccles. 10. 9. vvhat wast thou in thy conception , but sinful corruption ? vvhat in thy life , but a lump of flesh ? and what after death , but food for vvorms ? if there be any spark of goodness in thee , it is not thy own , but the almighty's , who is the only donor of it . ii. thou can'st claim nothing peculiar to thy self , but sin which accompany'd thee into the vvorld ; and therefore ▪ if divine omnipotence hath inspired into thee any measure of his heavenly grace , give him the glory to whom it is most due . if thou wilt be christ's disciple , observe his doctrine : learn of me , for i am meek and lowly of heart , mat. 11. 29. and he that observes this lesson , will at length attain to be a proficient in the school of humility . our saviour , the pattern of humility , stiles himself , the lilly of the vallies , cant. 2. 1. inferring , that he is the most imbellish'd of all flowers ; and springs forth , not in the mountainous and lofty proud hearts , but in the low vallies of the contrite and humble spirits . iii. and the royal psalmist tells ye , god dwelleth on high , and yet he beholdeth the things that are humble , both in heaven and earth , psal. 113. 5. if we contemplate with our selves , we may soon come to this result , that we cannot approach unto that great being , unless we tread in the paths of humility ; for he that appears vile in his own eyes , is valuable in the eyes of the almighty . vveakness and frailty is entail'd upon humanity , and none can pretend to boast of such an imbecillity . the twenty four elders , ( rev. 4. 4. ) cast down their crowns before the throne , ( ver . 10. ) and render unto god all praise and glory . and the seraphims cover their faces , before the face of the most highest , isa. 6. 2. vvhat then should man do , who is the vilest of all creatures , the worst of sinners , and so unthankful to his creator . iv. christ , the everlasting son of god the father , wonderfully descended from heaven in great humility , and miraculously condescended to take our frail nature upon him , and stooped so low as to be crucified for us : and what should poor mortality answer for so high an indulgence , who is gone so far astray from his maker ? behold , thou aspiring soul , with what wonderful humility thy saviour hath allayed thy pride ! and do'st thou still swell with ambition ? by the path of humility , and his bitter death and passion , christ entered into his glory , luk. 24. 26. and dost thou imagine ever to reach heaven-gates , by wallowing in the haughty way of pride : lucifer , for his ambition , was expell'd heaven ; and our first parents , for diabolical pride , was cast out of paradise : and dost thou think to arrive at eternal happiness through a sea of pride ? v. oh , let us rather demean our selves , with an humble jesus , to wash the feet of others , than to seek ambitiously , with satan , for the highest place . let us humble our selves under the mighty hand of god , in this life present , that we may be exalted , in due time , in the life to come . fix not thy heart upon what thou hast , but consider seriously what thou wantest . mourn for those graces that are absent , rather than extoll those vertues thou hast acquired . conceal , with all humility , what good qualifications thou do'st enjoy ; but confess those sins thou daily committest . vi. as fire is preserv'd by covering with ashes , so charity is secur'd under the guard of humility . pride is the seminary , parent and nurse to all sins : exercise therefore thy vigilance and care against any elevation , lest by the precipice of thy folly thou be cast headlong into the deep abyss of sin and misery . and now having consider'd the detestableness of this sin of pride , and the amiableness of this virtue of humility , let us earnestly endeavour to abandon the one , and embrace the other ; and with all sanctity , invoke the god of all spirits to infuse into us his heavenly grace , that this tumour of pride may be asswag'd in us ; that his meekness and humility may be our perfect pattern to guide us in this life , and conduct us to the life to come . med . xiii . the proud pharisee . luk. xviii . 11. the pharisee stood and prayed thus with himself , god , i thank thee , that i am not as other men are , extortioners , unjust , adulterers , or even as this publican . see how ingratitude is radicated in this proud pharisee , that he so imperiously thanks heaven ! how prodigiously hath pride metamorphos'd him ! he that accustom'd himself to prolix prayers , intends now to use brevity : his devoutest posture is , standing ; and he comes not to pray , but to boast ; not to worship his creator , but to extoll himself : he is not qualify'd to be highly pious , being so opinionated and transported with his own virtues , that he is destitute of either time or patience to remember the sole author , whose benignity he would pretendedly seem to acknowledge , but 't is so luke-warmly , 't were better he were ungrateful still . ii. truth had a lucky chance , to proceed from such graceless lips. he did , indeed , far excell others , even to the superlative degree of audaciousness : but had he been acquainted with himself better , he would have proved more grateful , and not so arrogant . how amply doth he disturb the ear of heaven with these ostentations of his singular value ; but for his pride and arrogancy , makes not the least apology . indeed , he thanks the almighty ; but 't is after a modish carelessness , and rather an airy complement , than a solid prayer . iii. he may plead ignorance ; but be found guilty of the breach of the second commandment , in the first table . for he knows he is forbid to worship idols , or images ; yet thinks it no sin to idolize himself : and therefore dares presume to offer to the almighty a schedule of his own merits . how many apt scholars is there in the world , that hath perfectly learn'd this lesson , and imprinted it in their memory ? see how the roman pharisees charm and puff up themselves with pride , by their sanctimonious acts of supererogation , and think to scale heaven by a ladder of their own forming ; magnifying a superabundant piety , and triumphing in a meritotious superfluity of performing more than their appointed task . iv. with how much agility do our trembling enthusiasts follow their generals path , in a sanctimonious pride , by a supercillious purity of intention ; presuming it their prerogative to reform the universe , and create it again a-new ? that canonize themselves according to their mode ; and with the proud pharisee , not only thank the almighty , but tell him positively they far excell other men ; that outragiously and loudly proclaim themselves the great luminary of the world , and in a devout lunacy , wou'd croud in new notions , extravagantly decrying all religions but their own ? these malecontented pretenders immure themselves a-part from others ; and by a morose piety , are become so prodigiously divine , that they have always extinguish'd their humanity . v. now , if the pharisee were not as other men , yet these resemble him , having been such exact proficients in his nature and religion . so apt and prone , o lord , are we to be seduced , even in our best performances , and ( whil'st we vainly imagine our selves not only to excell others , but so meritorious in thy sight ) as to be elevated into presumption . t is humility must crown all our graces , and put a lustre on our requests , whil'st the presuming assurance of our own merits does not only deface , but seclude us from thee . vi. teach us therefore , o lord , with such expressions of gratitude , to use thy gifts , that we may not be stupified , so as to be forgetful of our selves or thee ▪ whil'st others arrogantly boast themselves in meritorious acts of supererogation , let us earnestly endeavour humbly to acknowledge , confess and bewail our many imperfections . let not a sanctimonious pride seize upon our immortal souls , that may any ways hinder us from being innocent from the great offence . med . xiv . the soul's delight . psal. xciv . 19. in the multitude of my thoughts within me , thy comforts delight my soul. god , the bountiful provider of all the world , hath prepared a great feast , mat. 22. 4. and those which hunger and thirst after righteousness , are freely invited . he that tasteth not , is not sensible of the sweetness of this divine banquet ; and he that has lost his appetite , is not expected a guest at this table . if thou believest on the lord jesus , obey the first summons , and approach with chearfulness to this royal repast . none can acquire a credulity , unless with contrition he confess his sins , and repent of the same in dust and ashes . and as contrition is the spiritual hunger of a soul surrounded with sin , so faith is the spiritual food that revives and nourishes it to everlasting life . ii. god gave the israelites in the wilderness , manna , the food of angels , exod. 16. 15. and in this entertainment of the new-testament , the almighty exhibits to us the celestial manna ; yea , he is there present himself , who is that spiritual bread which came down from heaven to give life unto the world , joh. 6. 51. he which had a desire to see his field , refused to come , luk. 14. 18. from whence we may inferr , that they which set their affections on the pleasures of this life , cannot approach to this holy table . when the rich gallant , in the gospel , heard that he must forsake all his goods of fortune , for eternal life , he went away sorrowful , mat. 19. 22. iii. christ , the celestial elisha , infuses not the oyl of his loving-kindness but into vessels which are empty , 2 king. 4. 4. and his divine love never inspires any soul , except the love of the world be extracted from it , whereby it may become a fit receptacle for so divine a guest : for , where our treasure is , there will our heart be also , mat. 6. 21. temporal enjoyments hath its attrrctive allurements ; but divine love hath that energy to unite us to the deity . terrestrial treasures consists in the goods of fortune ; but in these the soul can acquire no satisfaction , for it is beyond what this world can afford , and therefore seeks for far greater excellencies than transitory things . iv. did we but seriously consider the duration of all temporalities , we would not fix our hearts so fervently upon them : for upon our bed of mortality no relief can be expected from 'em ; and what an absurdity is it for us to place our affections on those things which are so frail and inconstant ! our first parents , when they rebelled against the most high , would have attempted the tree of knowledge of good and evil ; but before they could accomplish their designs , were driven out of paradise , gen. 3. 6. so may we expect , it that immortal part , our souls , should forsake him who hath so dearly purchas'd 'em , and cleave unto the world ; but that we must undergo the same , if not a worse punishment . v. they which neglect our saviour's candid invitation of , come unto me , all ye that labour and are heavy laden , shall not avoid hearing of him pronounce that sentence of , go ye cursed into everlasting fire , mat. 25. 41. the sodomites were consumed with fire , gen. 19. 24. for refusing to hear lot's doctrine . and without a speedy repentance , the fire of god's anger will consume them which have despised his gospel , and rejected all reproof . the five foolish virgins who neglected trimming their lamps , were excluded the bridegrooms presence ; so those whose hearts are not inspired with celestial oyl , must expect to be debarr'd the participation of eternal joy and comfort . vi. christ internally calls to us , by his holy spirit , and secretly affords us motives to holy desires , devout affections , and pious cogitations ; and happy is he whose soul is invested with these ornaments . when thou perceivest the least spark of the divine goodness in thee , which doth excite thee to the performance of any good duty , then labour to cherish it , that it may break out into a flame ; and take heed that thou quench not the spirit , and by that means extinguish the operation : and the apostle affirms , if any man defile the temple of god , him shall god destroy , 1 cor. 3. 17. vii . the heart of a man , is the living temple of the lord ; and he is guilty of the destruction of it , who refuseth to give place to his holy spirit . the prophets , in the old testament , diligently hearkned unto the word of the lord ; and were prophetically inspired , as a reward for their-obedience . and in the new-testament , the disciples and apostles were punctual in preaching the gospel , and they were inspired by the holy ghost ; and were at last crown'd by the merits of christ , as a recompence for their labours ; and to those which shall imitate such good examples , blessed are they which shall hear and persevere in such good performances . med . xv. true contentment . phil. iv . 12. i know both how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full , and to be hungry ; both to abound , and to suffer need . none but this happy apostle , such a divine saint as st. paul was , could become a proficient in this lesson . how few is there , that have desired to learn it ? 't is a lecture the world hath long ago been weary of : not so much , because 't is so hard a task , but because 't is so unpleasant a theme . were the way to everlasting happiness strewed with roses of pleasure , for our sensual appetites to range and revel in , 't would quickly become a frequented and an easie walk . were there no difficulties , no skilful trials to be past through , who , of a mortal , would not become a saint ? the crown of eternal glory would be as common as a garland of flowers , did not that of thorns carry the precedence . ii. the world values not a religion which disanuls all splendour , whose strict discipline abrogates all pomp and pleasure ; and instead of all temporal delights , which affects the senses , preaches temperance , patience , and the judgement to come . this doctrine possesses us with an aguish fit , and then we , like felix , fall a trembling , and desire to be excused from so piercing a duty . he that invites us to see heaven first , informs us , that to desire temporal enjoyments , is the wish of an ethnick : for after all these things do the gentiles seek , mat. 6. 32. and shall christians follow the examples of heathens ? and aim not at sublimer things than what this sublunary world can afford ? shall they who can , by the eye of faith , take a prospect of eternity , look down upon this lower world with affectation ? iii. and was that the occasion of this invitation we gave the most highest ? did he which made the heavens bow them , come down , and unthrone himself to convey us thither , and do we lie wallowing in our sins for ever ? how vile , base , vain , and senseless a creature is that person , that winds up his felicity in the fruitless enjoyments of this life , and eagerly resigns himself to sordid sense ! but tell me , o thou that reignest in plenty , and obscurest heaven in oblivion , should the two bright luminaries be invested in their purple robes , and transforming their lustres , like bleeding meteors , change their rays into crimson streams ; were the air now crouded with sounds of the last trumpets , ecchoing audibly in our ears an approaching judgment ; how prodigious would that mutation appear ! what vast and horrid consternations would the remembrance of thy profane and atheistical plenitude then strike and amaze thee with ! iv. indeed , these mundane enjoyments are so trivially poor & empty , that he which fixes his hopes in their fruition , will speedily find himself but an eternal mendicant , a wretched , miserable , and deplorable dives . and yet such is the apparent sanctity of the whole universe , to scoff at religious poverty , and deride the exigencies of a devout life , as an adversary to nature : he is ignorant of the joys of a future state , and of an expected eternity , that thinks there 's no felicity beyond this hands breadth , no happiness beyond this slender span. v. were we but sensible of the glorious reward which shall crown the world , for that which she terms misery , that felicity that attends on the most suffering and dejected devotion , we should glory in our wants , be affected with hardship , and inure our selves to poverty with delight ; we should be willing , not only to depart , but to live martyrs ; rejoyce even in the lowest state , to purchase heaven ; and chearfully learn that art , with the holy apostle , to suffer want here , and to labour how to abound in that plenitude which is infinite . vi. and yet how hard a task is it for us to endure even the pettiest affliction , for thy sake , o lord ? so senseless are we of thine abundant goodness , so wilfully forgetful of thy omnipotency , that we not only , in our greatest necessities , arraign and condemn thy vigilant providence , but are ready even to turn pagans in our unhappy misfortunes . open thou our eyes , o lord , that we may behold the vanity of this transitory world , and the deceitfulness of our own hearts ; that the alluring pleasures of it may neither swallow us up , nor the losses of it overthrow our hope , or discourage our obedience . let that illuminated glory which thou hast freely promised to those that vanquish the world for thy sake , be ever in our sight ; that in whatsoever state we are in , we may still be found triumphing in faith , and at last receive , as a recompence of reward , a crown of righteousness . med . xvi . of divine faith. heb. xi . i. now faith is the substance of things hoped for , the evidence of things not seen . let us now consider the efficacy of faith , and offer up an oblation of praise and thanksgiving unto him who is the only giver of it . it is that alone which ingrafts us into the body of christ ; and as branches extract their sap from the vine , so from him proceeds life , righteousness , and salvation . adam , in his pristine state , fell , and lost his divine image , by his incredulity ; but we are restor'd again by grace ; and the image of the almighty , by faith , is renewed in us . by this faith , christ dwells in our hearts ; and where he inhabits , there his grace resides , and an assurance of an inheritance of eternal life . ii. and as the effects of faith are wonderful in their operation , so they are exemplary in their demonstrations : for , by faith , abel offered unto god a greater sacrifice than cain , heb. 11. 4. so , by faith , we are enabled to offer omnipotency spiritual sacrifices ; that is , the fruit of our lips , heb. 13. 15. and , by faith , enoch was translated , heb. 11. 5. so that vertue withdraws us from the society of the world , and invites us to place our conversation in heaven , phil. 3. 20. by faith , noah prepared an ark , heb. 11. 7. so we , by that theological virtue , are received into that church wherein our souls are preserved , amidst all the storms and tempests which happen in the world. iii. by faith , abraham left an idolatrous land , and went into a strange countrey , in expectation of the promised land , heb. 11. 8 , 9. so by the energy of that vertue , we depart this world , forsaking all that is near and dear to us , expecting to arrive at that celestial ierusalem which god hath prepared in the heavens , rev. 21. 2. we are strangers and pilgrims on this side heaven , and travel , by faith , unto a heavenly countrey . by faith , moses chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season , heb. 11. 25. so faith animates us to contemn the world , and to despise the glory , honour , riches and pleasures of it ; and excites our minds to eternal felicities . vi. by faith , israel kept the passover , heb. 11. 28. so we , by the eye of faith , celebrate the lord's supper ; where christ is the paschal lamb , whose flesh is meat indeed , and whose blood is drink indeed , joh. 6. 55. by faith , rahab was saved , heb. 11. 31. so , in the universal conflagration of this world , we shall be saved from destruction . by faith , the fathers overcame kingdoms , stopt the mouths of lions , and quenched the force of fire , heb. 11. 33. so we , by faith , destroy the kingdom of the prince of darkness , escape the treacheries and rage of the infernal lion , and are deliver'd from hell's implacable malice , and everlasting burnings . v. now , faith is not a naked opinion , and slender profession ; but a true and lively apprehension of christ propounded to us in the gospel , a full assurance of his grace residing in us , the tranquillity of our souls , which relies only upon christ's merits . this faith is fructified of the seed of the sacred word , whereby the holy spirit and this vertue is united . now , faith resembles a spiritual illumination ; for our hearts are illustrated by its splendor , and the rays of a life of sanctity shines forth : evil actions are the works of darkness ; and , what communion ( saith the apostle ) is there between light and darkness ? 2 cor. 6. 14. deeds of darkness are the seeds of satan , but a lively faith proceeds from christ ; and , what communion is there between christ and satan ? 2 cor. 6. 5. vi. lastly , by faith , our hearts are purified ; but no internal purity can center where the words and external actions are defiled . st. iohn tells ye , that faith is the victory which overcometh the world , 1 joh. 5. 4. now , there cannot be a true faith fixed , where the flesh vanquisheth the spirit , and leadeth it away captive into the law of sin. no impenitent sinner , that persevereth in his sins , can be partaker of life eternal ; neither can he , without true repentance , claim any privilege or share in the merits of christ jesus . kindle in us , o god , the light of true faith , that by the vertue of it , and thy alone merits , we may obtain eternal salvation , and reign with thee for evermore , in thy kingdom of glory , world without end , amen . med . xvii . the canaanitish woman's faith. mat. xv. 28. and iesus answered and said unto her , o woman , great is thy faith : be it unto thee even as thou wilt . behold this canaanitish woman , how fortunate and happy she was , to be found worthy of so great an expression ! her female weapon compensated for the guilt of its past follies ; having now , by its seasonable answers , merited so divine an eulogy . poor female ! how enrich'd was she , in whose bosom was concealed a treasure , which emperors , kings and princes , compared to her , are indigent : all the holy land , with its precious balm , and odoriferous spices , could not furnish her with a sufficient antidote to revive her darling , and charm away the infernal spirit from tormenting her . behold these miracles of faith , that at once could save two souls , the mother's , and her daughter's ! ii. so miraculous and potent is solid faith , that even the least grain of it can remove lofty mountains , level steep hills , and smooth the most aspert and ambitious soul , into a meek and fructifying valley . 't was this that calmed the surface of the foaming ocean , that made the boisterous waves an easie path , and turn'd their furious rage into a pleasant walk for st. peter's feet . 't was the centurion's faith , that gave his servant a respite from the hands of death , which all his guards could never have prevented : 't was by faith , that the blind man was restored to his sight ; which was beyond the skill of art and nature to perform . iii. all the admirations of the gospel were always concluded with , thy faith hath saved thee : and yet that faith which then operated so many miracles , is now grown the greatest miracle it self . whil'st some take the symbol for the thing , they fix the magnitude of their faith on the greatness of their works ; and have so candid an opinion of themselves , that they imagine it faith enough , only to do well : others expect to be canoniz'd for their doctrines , though not for their irregular lives , they scoff at all religious duties , and imagine to tread the path to heaven only by their faith. iv. obedience , hearty contrition for sin , that amiable robe of a perplexed soul , and the royal ornaments of our spiritual warfare , are but vacant ceremonies , and both these parties belief are of their own forming . but heaven is not purchas'd only by speculation : he that fixeth his faith in his empty skull , and imagines religion hath not its attendant , may , like moses , view and discourse of the promised land at a distance , but never approach to it . our obedience must cry out louder than our pretensions . 't is not our noise and nonsence , that will create us saints ; 't is not our external shew of profession only , but our daily practises too , that must proclaim us heralds of this faith. v. although our merits can never reach heaven , yet our pious endeavours may , if they are sincere ; because there is a mercy hangs over our heads , that will pardon our deficiency . all the blossoms and buds of our piety spring forth from this stem ; and he that either believes or loves his saviour that died for him , cannot imagine he is too much industrious to live well . this was the female sex's faith here ; and she had scarce effus'd it out with floods of tears , when the infernal fiend , in a consternation , forsakes his hold , unable to endure the eccho of that sound which was repeated by the diviner accent of our redeemer's lips ; and this faith must be a preservative against sin ; and by its diviner charms , chase satan to his chains of darkness . 't is this , that prepares heaven for us ; that makes us survive our monuments , become immortal in our graves , and promises eternity to our dust and ashes : 't is this that consummates our happiness , and will safely arrive us , where the blessed jesus shall receive us into his glory . vi. o most divine omnipotence , thou sentest thy son christ jesus to die for us , that by believing in him , we might attain to everlasting life . he , under whom thou hast put all things in subjection , was pleas'd to condescend to level himself with them ; and dethron'd himself , to undergo a crucifixion for our souls , that we might receive the benefits of his death and passion , and be partakers of his glory . oh , let not those miseries of our depraved nature , which petitioned thy mercy and compassion , make us uncapable of it : let not those that plead ignorance of thee , but by thy miracles , be more ardous in acknowledging thine abundant goodness , than we who by the manifestation of thy love claim an interest in thy precious blood. vii . but grant , o lord , that we may live in a perpetual thanksgiving to thy merits , who camest down from the bosom of thy father , to purchase and save our immortal souls : to this end ; do thou inspire into us that faith , without which it is impossible we should please thee , and with which thou annexes all other graces . teach us so to rely on thy mercies , that we may not neglect the means , or imagine that a dead faith will conduct us to that life which thou hast promised to none but them as work out their salvation with fear and trembling . med . xvii . of love and charity . 2 pet. i. 7. and to brotherly-kindness , charity . true and sincere love is an inseparable property of a pious person . no christian can subsist without faith ; and where that vertue is , charity is not wanting . where the lustre of charity is extinguish'd , the heat of faith must consequently be quenched . thou may'st as well rob the bright luminary , the sun , of his light , as deprive faith of the gift of charity . charity is the external act of the internal life of a christian. the body is dead without the spirit , and faith is dead without charity , jam. 2. 26. he is not a member of christ , that is not inspired with his spirit ; and he is not endued with his holy spirit , that is destitute of the gift of charity . ii. this theological vertue , is the fruit of the spirit , gal. 5. 22. and by the goodness of the fruit , the tree is demonstrated . charity is the bond of christian perfection , ( saith the apostle , col. 3. 14. ) as the bodily members are united together by the spirit , so the true members of the mystical body are united by the holy spirit in the bond of charity . solomon's temple was all covered with gold , within and without , 1 king. 6. 21. so our bodies and souls , which are the almighty's spiritual temples , ought in like manner , both within and without , to be beautified with love and charity . let this regent vertue exercise its efficacy in moving thy heart to compassion , and thy hand to contribution : for one , without the other , is not effectual . iii. faith receiveth all from god ▪ the fountain of all goodness ; and from that stream , charity , as a channel , conveys it to her neighbours . by faith , we are made partakers of the divine nature , who is love , 1 joh. 4. 8. therefore , where charity manifesteth not externally , faith internally doth not inhabit . no man believes in the lord jesus , which doth not express affections of love to him ; and none can fulsil that new commandment , except he loves his neighbour . none can really apprehend the benefits of christ , with a heart unfeigned , which has not bowels of compassion to the distressed . iv. charity is the seminary of all vertues ; and nothing can be of good growth , which proceeds not from that root . and this vertue truly delineated , is the soul 's spiritual relish ; for unto it alone are all things dulcified , all adversity , pain , anguish , trouble , nay , even death it self : and and the wise man confirms this , that love is as strong as death , cant. 8. 6. and indeed , i think i may invert the wise man's text , and with assurance proclaim , that love is stronger than death : for love brought down a saviour to die for us sinners , that the sting of death might be removed from us : he , when he had overcome the sharpness of death , did open the kingdom of heaven to all believers . oh , let us then embrace this love , and die unto sin daily , that we may live unto righteousness . v. all the works of the most high proceeds from this lovely attribute , even punishments , denunciations , and judgments : the two great luminaries , and the constellations of heaven , illuminate not themselves , but us wretched creatures . fire , air , earth , and water , were created for our necessity : the beasts , herbs , plants , trees , birds , fish , and fowls , were all for our use. and as god has been so gracious to give thee plenty of these blessings , so do thou distribute to thy neighbours according to their necessities . and this must be done freely , with true amity , affection and compassion , else all our charity is nothing worth , but will prove like sounding brass , or a tinkling symbal . vi. charity is patient , 1 cor. 13. 4. for no man is easily enraged with those whom he truly affects . charity likewise is bountiful : and he who has been so liberal , as to resign his heart to his friend , will , without all question , not with-hold from him any temporal enjoyments for the relief of his necessity . charity envieth not ; it thinketh no evil , is not puffed up , and behaveth not it self undecently : next , she seeketh not those things which are her own , neither is she provoked to anger ; she imagineth no mischief , nor rejoyceth not in iniquity ; but she beareth all things , believeth , hopeth , and endureth all things : she refuseth not to do unto others , as she desires them to perform unto her . tongues and prophecies shall cease , and arts and sciences be destroyed , but charity shall never be extinguished . vii . let us then study this lesson of love and charity ; and howsoever thy friend or neighbour be qualified towards thee , yet remember christ vouchsafed to lay down his life for him : therefore , refuse not to relieve that soul whom christ hath so dearly purchas'd . let us not , while upon earth , live in discord ; but observe the psalmist's extolling of tranquillity , behold how good and how pleasant a thing it is , for brethren to dwell together in unity , psal. 133. 1. we are all the servants of one lord , all members of one body : we have all one father that created us , one saviour that redeemed us , and one holy ghost that inspires us . should thy neighbour prove thine enemy , yet love him ; for in so doing , thou obeyest the will and pleasure of the almighty . viii . take no cognizance of what trespasses man commits agrinst thee , but consider what thou standest guilty of against omnipotency : observe not what injuries are offer'd to thee , by thy enemies ; but remember the benefits conferr'd on thee , by thy redeemer , who commanded thee to love thine enemies . we are neighbours , by the state of our earthly nativity ; and brothers , by the hope of our celestial inheritance . let us therefore fervently love one another : and do thou inflame in us , o god , the fire of love and charity , by the inspiration of thy blessed spirit . med . xix . an act of divine lov. luk. ix . 57. lord , i will follow thee whither soever thou goest . he was not ignorant , but knew it was the happiest resolve he ever entertain'd : nor can any check him for his confidence , when it was his glory to have been so presumptuous : he might have travell'd longer , and far remoter , and not have happen'd with such celestial company . now the query is , whether his boldness , or his love to christ , prompted him to this heroick action ? behold , with how devout an importunity he salutes him whom perhaps he had never known , seen , or heard of before , except by his miracles only ! and that purity of life which so amaz'd the eyes of the universe , could not but attract his eyes , and inure his heart too : and therefore thinking it no great presumption to use all arts of improving himself , nor willing to let slip so fair an opportunity of being happy ; ambitious of an admission into his service , he breaks out into raptures , without any other oratory than a● humble earnestness , resolutely gives him this salutation , lord , i will follow thee whither soever thou goest . ii. nor could our saviour's indigency , obstruct or deliberate his resolution , or dishearten his purpose ; being not only satisfied , but ambitious to partake of the afflictions of so good a master , in whose very necessities he should find a felicity beyond all temporal enjoyments . and is not this person a fit example for the whole world to imitate ? he that will not run after jesus affectionately , yet let him not be so scandalous , as to permit a iew or publican to circumvent him in the journey . are the felicities of eternal bliss of so small a value , that they are not worth approaching too ? or shall we imagine every step too tiresom , that conveys us to everlasting glory ? iii. were the path to the new ierusalem but spread with fragrant roses , or millions of odoriferous scents and pleasures to prevent carnality , the bruitish sensualist would divert himself constantly , and strive to be a precursor in those walks . the miser cannot follow a crucified saviour , for his extortionated lumber ; and rather than relinquish it , will make no essay towards it . the riotous epicure will not embrace that religion that exhorts him to temperance ; for although , perhaps , sometimes , prayer may be agreeable to him , in case of necessity , yet fasting is a stranger to his constitution . iv. the celestial way is too streight for proud ambition , whose lofty edifice affects not to be squeez'd in its full carreer , but must post it away swiftly in a road of as vast an extant as the universe , or the infernal pit can provide him , wherein his troops of sinful splendours may , as his concomitants , attend him in a rank . so difficult a task it is to abandon the world , even for celestial mansions ; and contend against the adulation of sense , for an inestimable bliss ; as if all our hopes , all our felicity , were wound and wrap'd up in transactions of this life only , and no future expectation for us besides the delectablenes on this side mortality . v. and yet how numerous are they that imposterously pretend to follow christ ! but must plead ignorance to his divine steps , that pursue causeys not of his proposing , but of their own shallow seeking : that beaten path which so many persons of sanctity have walked before us , is too vulgar , too atheistical for them to trample in ; they have , by their indefatigable and diabolical industry , found out a nearer way of their own ; and imagine they shall arrive at the celestial countrey sooner , by shunning of that way they think so difficult : so inauspicious is that eclipsed zeal which hotly pursues an ignis fatuus which misguides 'em ; and scorns the legal steps to the sacred temple , but shrinks it self in the obtuse and obscure labyrinths of enthusiasm . vi. the way to the heavenly canaan is not thorough dark corners ; and how streight soever it is , its passage to all believers is kept open : 't is a serene path , from whence may be viewed a prospect of eternal happiness ; nor need he be timerous of losing his way , that doth not absurdly forsake it . the poor sinful mortal here mention'd , in an ecstasie hastes to jesus ; and joyning humility to resolution , will admit of no denial ; but in a mendicant petionary style , and fortify'd with confidence , thus proclaims his mind , lord , i will follow thee whither soever thou goest . vii . and now , who would not run with alacrity , through adversity , wild woods , desarts , and wildernesses ? nay , even wade thorough seas of blood , to arrive safe at the port of the heavenly cannaan ? he that strives to follow after jesus , shall never repent his undertaking so happy a journey : he shall acquire such infinite treasures in religious poverty , such multiplicities of celestial joys and satisfaction in the apparent miseries of a life of sanctity , that he will not require any great perswasions to excite him to this resolution , cheerfully to forsake all , and follow jesus whither soever he goeth . viii . but 't is thou alone , o lord , that can'st raise our souls from the world , and make them ambitious in searching after thee and those things which are above . thou art ascended to thy throne of majesty , in glorious splendour ; attract our souls after thee in divine raptures of amity , and spiritual exaltation , that we may effectually make the vertues and perfections of thy life , the golden rule of ours : and grant that we may not be so allured with transitory things , as to be void of affection for thy glory ; but enable us to walk with alacrity in that path which thou hast trod , and fix'd before us ; that as we continally live by thy goodness , we may live to thy glory ; and as we move in thee , we may indefatigably be ever moving towards thee , till we shall enjoy the happiness of an eternal rest in thy heavenly kingdom , amen . med . xx. of chastity . rom. xii . 1. i beseech you therefore , brethren , by the mercies of god , that ye present your bodies a living sacrifice , holy , acceptable unto god , which is your reasonable service . he that would be entertain'd a disciple of christ , must wear his livery of sanctity and chastity : for , god is a spirit of that infinite purity and chastity , that no unclean thing must presume to approach his presence . it was the opinion and saying of a wise person , that the chastity of the body , and the sanctity of the soul , are the two keys of religion and felicity , now , if the body be not preserved pure and immaculare from all sordidness , the soul cannot be ardent in supplication : our bodies are the temples of the holy ghost , 1 cor. 6. 19. and therefore we must be very vigilant and sollicitous , that we defile not this body , which is the habitacle of so great a comforter . ii. our members are the members of christ : let us not then make 'em the members of an harlot ; but let us cleave unto the lord with fidelity and continency , that we may be one spirit with him , and be pure as he even is pure . the swinish sodomites were smitten with spiritual and corporal blindness , and their burning lust was punish'd with an element proper to their crying sins ; and the almighty will inflict the same punishment on all obscene and incontinent persons , with a fire not to be extinguished : for the smoak of the torments ascendeth up for ever , rev. 14. 11. nature hath taught us , not to be guilty in the eye of the world ; and shall not the checks of our own consciences impede us from committing enormities iu the eye of heaven . iii. dens , caves , nor corners , can exclude ns from the divine omnipotence : all hearts are open to his omnisciency , all desires are known , and from him no secrets can be concealed : his omnipresence is of that potency , that the voice within us , upon the grand inquest , will bear testimony against us ; and our own enormities being empannell'd , will condemn us upon the verity of the verdict . and who would not relinquish this momentary sensual pleasure , to evade everlasting burnings ? if the smoke of that concupiscible fire ascends up to the nostrils of the almighty , nothing can purge the odiousness of it , but infernal flames . iv. oh , let then the remembrance of a crucified saviour . crucifie in thee all inordinate affections ; and the thoughts of a tormenting hell , quench in thee all the fiery darts of the wicked : let fountains of tears , spring from a sincere repentance , extinguish in thee this conflagrating carnality ; and let the fear and dread of the almighty mortifie that concupiscible enemy , that the allurements of it may not delude thee . consider with thy self the ill consequents which are its concomitants ; it is full of anxiety and folly , abomination and ignominy ; and without repentance , must partake of everlasting punishment . v. look not on the fawning outside of this temptation ; but flie from it , as you would from a serpent . check the first motions of it ; for if you once fall to reason aud article with it , it will prove like the element of fire , if not quench'd in due time , grow too great to be conquer'd . next , flie idleness , which is the native soil for these abominable weeds to grow in ; and be always employ'd in whatsoever lawful vocation or business god hath been pleas'd to allot thee ; that when the tempter comes , he may find thee fortify'd against temptations . 't was idleness allured david to adultery : had he been busied as ioseph was , he had withstood the temptation . vi. think often of death's summons , and that his cold hand will one day chill that blood which was so apt to be inflam'd ; and then tell me , whether mortification is not more suitable to death-bed thoughts , than sordidness and obscenity . be frequent in prayer , and bring the unclean spirit to christ , that he may cast him out . and to your prayer , add fasting ; for this kind goeth not forth , but by prayer and fasting . and indeed , temperance is a great antidote against this sin of sodom ; for many times our tables become a snare to us : for in pleasing our luxurious palate , we make provision for the flesh , to fulfil the lusts thereof . and by epicuring of it so here , what can we expect when we depart hence , but the rich glutton's fate , even to want a drop of water to cool our tongues . vii . remember , thou must give an account for every idle and unprofitable word , mat. 12. 36. and how much more then will thy account extend to obscene speeches , and sordid actions ? of what continuance thy life hath been , while brought to a period , and what multiplicity of sins soever thou hast committed , thy accusers and accusations will be equivalent : then those secret thoughts which thou never resented'st , will apparently prove thee obnoxious before the great tribunal : from thence thou can'st not flie , nor deceive the omnipotence with vain excuses ; neither can'st thou appeal from that sentence which will be pronounced against thee ; for there will be verity in the inquisition , and severity in the execution . viii . therefore , whil'st thou art on this side the grave , endeavour to adorn thy immortal part with the fragrant rose of charity , the dulcified violet of humility , and the innocent lilly of chastity . when thou enter'st the list to conquer this formidable lustful enemy , if the fight seem difficult , animate thy self with this assurance , that the conquest will be glorious : thou must vanquish it as thou would'st a sturdy beggar , give it a positive answer , and it is vanish'd : but shew it encouragement , and it will prove like the snake in the fable , when warm by the fire , to fall a hissing . if thou would'st not have this enemy to rule over thee , entertain it not in the least corner of thy heart , but earnestly beseech god to keep thee in sanctity of life , and chastity of body . med . xxi . of purity of heart . mat. v. 8. blessed are the pure in heart , for they shall see god. if innocency be the robe of heaven , who then would not diligently strive to be adorn'd with purity ? it is no wonder the kingly prophet was so importunate for a clean heart , and a right spirit . if this be the recompence of true sanctity , who would neglect religious duties ? beatifical spirits ! what felicity and purity do ye enjoy , that behold the glorious face of your heavenly creator ! who would not indefatigably be industrious to imitate your seraphick example here , that he might resemble you in your happy station , and possess eternal joys , such as the heart , in all his divine raptures , never knew ? shall the imposterous and perfidious vanities of this transitory world allure our hearts , and divest us of the hopes of this celestial glory , the fruition of this splendid vision ? ii. a magnified vision ! in comparison whereof , the regalities of this lower orb , the trophies and dazling splendors of the optick nerves , and the lustre of the whole universe , is not worth the gazing at ! a vision , which no mortal eye ever was spectator of ; but shall not be excluded , if it don't obscurely lose it self on inferiour objects here below . no ear did ever audibly hear its true description ; but may be admitted to the divine harmony , and heavenly halleluja's of it , if it incline not to the syrenical charms of sin , and the bewitching musick of sordid carnality . iii. 't is a vision , whose bright idea cannot be delineated by the most elevating and contemplative speculations of any metaphysical brain , though never so angelical : 't is not a sublime fancy , but true sanctity , that can reach it . the divine apostolical geographer , st. paul , though lately there , could not exactly give us a description of it ; and sacred scripture divinly characters it out , but in parables and simitudes , to demonstrate how infinitely transcendent is that glory which is so unexpressible , and beyond all comprehension . were all the pearls , rubies , saphires and diamonds the earth produces , muster'd to a splendour , they would not equallize the diminitivest glance of the radient beams of sol's bright eye ; and yet that magnificent luminary , surrounded with so many attending constellations that derive their lustre from him , is but a spark to his shining countenance . vi. who then would offer up that part an oblation to the world , which might be render'd the instrument of so much felicity ? and suffer the profuseness of his wanton blood to revel there , where sublimer passions and flames should triumph ? he that would be an inhabitant among the spirits of the just , must discipline his own to the same uniformity , and convert his body to a temple , where his heart must be both altar and sacrifice ; or rather , an emblem of the sanctum sanctorum , for those excellent graces of the spirit to inhabit in . v. the stately mansion-house of life must be converted into a mansion of divine love ; and the magnificent palace of heroick spirits , into a royal court of peculiar graces ; and then that part which ( as natural philosophors observe ) which lives first , and dies last , shall become purely vital , and not be liable to mortality . nothing but a thrice glorious trinity can satiate this triangle , which must be shaped to the purest figure , and taught in all its pulses to palpitate nothing but heaven and eternity . vi. our bosoms must be converted to closets of devotion ; and our hearts to cabinets of immaculate innocency , and fervent prayer ; embellish'd with that sparkling diamond , a lively faith , the lamp at which all our minor graces , as tapers , light themselves , and like stars , borrow their lustre from this luminary . 't is not a heart that can chime to the airy sound of any tinkling religion , and pretends a sanctity fix'd in its countenance , that makes affectation his conscience ; and moroseness of humour , tenderness of spirit . vii . no , 't is a heart adorn'd with the white robe of humility , crown'd with the diadem of love , fumigated by prayers , the odoriferous scent of chastity , and the fragrancies of a life of sanctity , that couches it self within the embracing arms of our saviour's spouse , and stiles himself a mourner in her persecutions ; that looks upon the vvorld as the enemy of its glory , and had rather embrace mortality , than prove a rebel against heaven . 't is such a celestial heart that must be a preparative for this transcendant vision , and happy is he that arrives to that purity . viii . fortifie us therefore , o lord , against the pomps and vanities of this wicked vvorld , and elevate our thoughts to the sublime contemplations of thy glory . level in us every arrogant thought that dares exalt it self against the potency and purity of thy law ; and sanctifie us for thy self and service , that the practick part of a life of sanctity may be our chiefest employment ; that when we are summoned to depart hence , we may be accepted of thee ; and being fled from the eye of this lower orb , we may take a prospect of thy heavenly palace , of what neither eye hath seen , ear heard , nor heart can conceive , the glory thou wilt impart in the fruition of thy self . med . xxii . against covetousness . heb. xiii . 7. let your conversation be be without covetousness . covetousness is the root of all malignity ; and he that is a slave to riches , his mind is always indigent ; he is tugging continually at the oar , and accumulates worldly dross ; but ( as the psalmist says ) he knoweth not who shall gather it , psal. 39. 6. and as he is impoverished in his mind , so he is miserable in his station ; for bounty and goodness are strangers to himself and others ; and charity with him is so frozen , that the poor , instead of recompenceing him with their prayers , are more ready to attend him with their imprecations . fix not thy trust in uncertain riches , but place thy mind on what is certain . 't is certain , the hour of death will come , and then what will all thy wealth avail thee ? they cannot assist thee in a true repentance , nor plead thy cause in the court of heaven : they cannot procure thee an easie passage hence , nor give thee assurance of eternal happiness . ii. therefore , lay aside this bitter root , and graft new plants of liberality and charity . make haste , with speed , and undertake this task , lest thou offend the almighty , and endanger thy own soul. the covetous person must needs allow this maxim , that he lives without god in the world. and our saviour informs us , we cannot serve god and mammon , luk. 16. 13. for he that wholly sets his heart upon transitory treasure , must of necessity unfix it from god , and eternal glory ; and is uncapable of performing that duty which is required by the almighty . iii. see with what eagerness the covetous pursues riches ; and is greedy as a lion after his prey . all opportunities of gain are readily embraced : prayer , and all religious duties , are laid aside , to accomplish and attend it . so prone is frail mortality to this sin , that he leaves nothing unattempted to answer his sordid avarice : nay , it is often apparent , that unlawfulness and fraudulency is used by the covetous to that degree , that many families have suffered destruction , though it were to the utter ruine of the souls and bodies of the misers themselves . and now , what can these men expect for the cruelties they transact , but to be excluded from happiness , and to receive that reward , of not inheriting the kingdom of god , 1 cor. 6. 10. iv. they which hoard up terrestrial treasures , resemble those that place their fruits in low and moist places , not considering they are incident to putrefaction . oh , how infatuated are they then , which indulge themselves to that which is liable to corruption ? for , how can that which is temporal , satisfie the soul which is eternal ? the animate part comprehends all corporal things , by virtue of its spiritual nature , that it cannot be distended and filled by any quantity . all things , the higher they soar towards heaven , the less they cark and care to hoard up : this may be attested by the fowls of the air , which neither sow nor reap , mat. 6. 26. so it is with that immortal part , the soul , the more it is elevated to its creator , the more it withdrawn from temporal riches . v. let contentment be the avaritious man's catholicon to purge out covetousness . this will make him a proficient in the almighty's court , and wholly to depend upon his providence . then he may contemplate , that god cloatheth the lillies of the field : and if so , much more will he cloath them which depend upon him. think on the providence of thy creator ; and if thou reliest upon him , thou may'st assure thy self , that none ever trusted in him , and was confounded . he is too guilty of avarice , that chargeth the almighty with not granting him his heart's desire ; and he is too ungrateful , that expresses not his thankfulness for those mercies he daily , nay , hourly receives from him . vi. consider this , now ye that take too much pains for riches , what an imprudent choice ye use to apply your diligence : ye that add house to house , and field to field , a lesser compass at last must entomb ye ; why then do you perplex your selves so much , and appear such busie graspers of the world ; early you rise to gripe the world , and late go to rest , but can find no ease ; your mind is so fix'd on uncertain riches , that you are perpetually loaded with care and sorrow . and why all this , poor covetous wretches ! but to undoe others , and lose your souls ? did you but wisely love your selves , you would pursue alone your own true happiness : you would not become such wilful fools ; and preferr a short vexatious vanity bfore an eternal joy and felicity . med . xxiii . a bad exchange . mat. xvi . 26. for what is a man profited , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? this text works no effects upon the covetous ; for they had rather lose their souls , than forsake their riches . he , for whom the whole creation was made , makes himself wretched and miserable , in chasing after vanity : disrobing himself of all his glory ; and by exceeding a bruitish transformation , inhumes the divinity of his immortal part in the bowels of the earth . hearken unto this , all you that inhabit in this lower region , ye that are votaries to sensualities , and ascend no higher than the elements for celestial glory ! that can mortgage your souls for a momentary pleasure ; and entertain a delectable misery , for evelasting happinss ! ii. give ear , thou aspiring meteor , whose haughty ambition , with icarus , soars to that heighth , that thou consumes the wings of thy immoderate desires ! thou that wilt with eagerness adore satan , for a kingdom ; and greedily render him your fidelity , for a crown , and offer him a revenue worth ten thousand worlds , the immortal tribute of your precious soul ; till thy flourishing hopes , and trophies , be turn'd to endless torments ; thy masquerading revellings of elvevated honour , into repentant regrets of direful horrour ; and thy imperial chair of state , into a bed of infernal flames ! iii. be attentive , o thou indefatigable wanton , whose soul is as unsatiable as brutish animals ; that palpitates after pleasure , beyond the camelion's breathing after air ! thou that swimmest in iniquity , and plungest morality in seas of vice ; bathing thy self in those amorous streams that drown thee in wanton delights ! that imaginest true religion but a ridiculous fable ; the lives of apostles , saints and martyrs , but a tragy-comical play , or a melancholy romance ! and scoffest at heaven , and its creator , as if infinite eternity were but an imaginary fancy ! iv. stop not thy ears , o thou wretched miser , whom the deluding rhetorick of bags cram'd with silver coin can invite to hell ! and art ardeously allured to throw thy self into the arms of satan , at the musick of tempting gold ! that can'st assist thy weak eyes with spectacles ; and gaze thy self almost blind , at the splendor and curiosity of a rich gemm ; and imprecateth geography , for defining riches beyond thy sphere ; earnestly wishing thy self an indian , that thou might'st lead the remnant of thy life among the choicest treasures ; and converse with the richest mines , till the hair on thy head were all silver ; till thou thy self wer't all transmuted to ore , and every bone turn'd into a wedge of the purest gold. v. listen , ye tender gallants , that are so attracted with the mode of this world , that ye have have lost all conceptions of a better ! ye that dwell upon earth , only to delight your sensitive appetites ; and supply your luxury with the exquisite martyrdom of thousands of creatures ! as ye are well-complexion'd dust , and possess purer veins ; so entertain purer passions too , and acquire generous and nobler inclinations for eternal glory ! the sumptuousness of your attire will not invest you with immortality . should you expose your estates to sale , and receive for it a great value , ' ●would not purchase one inch in paradise . it was the elegantest speech the ancient orator ever deliver'd , when he utter'd , he would not buy repentance so dear . 't was but an extemporay oration ; and yet all silver-tongu'd rhetorick could never parallel it : that one note exceeded all his eloquence , and will survive the dexterity of his pen. vi. could we out-live the lives of patriarchs , even beyond the age of old methusalah , or of time it self ; and with the pleasures of the greatest epicures : could we , like cleopatra the egyptian queen , dissolve a pearl into a golden cup , and drink the riches and pleasure of a kingdom at a draught ; or command all the creatures of the universe , as positively as ever the centurion did his servants : had we all the delectable enjoyments we can either wish , fancy , or chase after , and whatever can satisfie the ambition of the most profuse and carnal appetite : were the whole universe turn'd into a garden of eden , or a perpetual spring adorn the surface of our mother earth : vii . could we , like the eagle , renew our age , and not grow old , but still continue in our pristine health ; or if in years , be insensible of the miseries that attend the aged : could we unravel , untwist , or unwind time again ; reverse and retrograde its wheels again ; stop the swift celestial mercuries , the nimble posts of heaven , in their full career ; and set the great clock of the world backward to a minute : nay , were our bodies of that durability as our souls , that we could survive time it self , and be a spectator when the world receives its period : yet what shall we extract , if after all our vain and imaginary felicities , and flippery contentments , we become an oblation for hell , enroll'd in the execrable catalogue of the infernal crew , a victim for sulphurous eternal flames , banish'd to perpetuity from god and heaven : then inform me , whoever thou art , and ask dives himself that necessary question , what is ? &c. viii . o lord , what is there in this world , that should attract our hearts , to tire our selves in fruitless desires , and indulge our selves to the pleasures of this life , as our chiefest felicity ? how difficult is it for him that is unacquainted with thy law , to perceive the evacuity of those enjoyments he hath so long rouled himself in , to resist the enticing advantages of sin ; and disesteem the glittering flashes of this life , for that lustre of glory thou wilt impart . my god , instruct me so to use the world , that i forget not thee . let the blessings thou showerest down , quicken and encrease , not stupifie my devotion . elevate my obedience , not overwhelm my thankfulness ; that so the follies of the world may become my derision ; and the glories of heaven , my only ambition ; that i may never , for a fading fruition in this world , hazard both my soul , and thy saving-grace together . med . xxiv . in time of sickness . mat. viii . 2. lord , if thou wilt , thou canst make me clean . this prayer was effectual ; and all petitions are answer'd by the almighty , if deliver'd with a sincere faith , and a good assurance . let us now be upon the grand inquest ; is not sin a leprosie ? then every sinner ought to make the same deprecation . he that had been a spectator of the leper's body , would not have been amaz'd at his prayer : and yet , could he but have inspected his soul , might , perhaps , have beheld objects more prodigious and horrible ; the corruption of his blood , which had lost its vigour , and proved but an useless help to nature , every part without vitality , by so nauseating a nutrition , instructed his tongue this necessary , though doleful kind of confident prayer ; lord , if thou wilt , thou canst make me clean . ii. christ , whose bounty and compassion never fails to demonstrate that the fountain of his love was as large as his power was potent , would not reject such a suit wherein his tender mercy was so much concern'd : and those members which might have been sooner immers'd , than bath'd into a cure , re-assume new vitality and complexion , by the liberal bounty of a touch. thus the leper receives a new body ; but we read no lecture of any operation upon his immortal part , which , perhaps , effectually required it : but his successor , who was bed-rid , was in a far greater state of happiness ; for his sin and disease were both healed together . iii. how many be found , that , like the leper , view no higher than their corporeal substance , whole exteriour part is all their principles of religion ; whil'st the immortal part , that spring of life , lies all neglected under epidemical infection : our blood shall enjoy all the delights that art can reach , or the most chymical luxury can extract , to supply its flames ; whil'st our splendid part , the divine and celestial fire which inspires us , lies all extinguish'd , and bereft of his immortal aliment , and can reserve nothing but a dull and hectick lustre to its maker . iv. the anguish of a limb , can attract us to more devotion in one hour , than all the concernments of our souls can produce in a year : and the deformity of the meanest part , will appear an object of more disgrace and dolour to us , than those pallid and infernal forms that attend sin , and disfigure heaven in us . of all pestilences , this is the grandest , and yet least regarded : as if hell were but a trifle ; everlasting damnation , a pleasure ; and the eternal misery of our souls , a diversion . shew me that exquisite beauty that is not leprous ; that innocence , which is so perspicuous , that it is immaculate ; that pattern of sanctity , which may become a saint ; that infant , man or woman , which is a stranger unto sin ; and then i shall be hold an amazing wonder . v. did our curious veins excell the fragrant violet , whose odour perfumes the chymistry of the air , the dew of the blushing morn : were our ancestor , adam's sin , an alien to our crimson blood ; and the day of our nativity , as perspicuuous as the splendidst morn , immaculate as the new-blown rose : yet the pollution of our irregular lives would soon discipline us in this prayer ; and the blackness of our occultest thoughts would silently proclaim our own deformity ; and be ready to join with the leper in this petition , lord , if thou wilt , thou canst make me clean . vi. and yet , was there not to be found , in those days , a generation of vipers , that were righteous and clean in their own eyes , that justify'd themselves in their own impurity , and reckon'd all the world but lepers to them ? was not the lofty pharisee a greater leper than the poor publicane , though so ambitiously he display'd his proud plumes ? his soaring pride carrry'd more contagious infection along with it , than the other persons sins could e'er pretend too . he that trusts to the merit of his own illustration , may infallibly lose heaven , and those eternal joys which an humble assurance doth procure . vii . o lord , though i am not so vile as some ; yet i am so vile in my own eyes , that the leper here is a pattern of perfection , to my imperfect soul ; lazarus's corps a perfume , to my ulcerated heart : yet were i far more impotent and fractured than the poor cripple of bethesda ; more spotted with leprosie than the nine unthankful lepers which were cleansed , whose ingratitude was more odious than their disease ; were those legions of infernal spirits , ejected by thy sacred word , infused in me ; and were i as execrable as satan could wish to make me ; yet i know thy paternal goodness , and i do not despond of thy almighty power : for , lord , if thou wilt , thou canst make me clean . med . xxv . upon death . rom. vi . 21. what fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death . since sin must be destroyed , who then would make choice of that for his felicity , which shall perish with himself ; whose end is not only death , but hell ; and will be his destruction , not only now , but hereafter ? indeed , were there no hopes that our reliques should resuscitate again , or the ruines of our frame resurrect to a politer shape , we might well plunge our selves in enjoyments here , and fix our felicity in delectable pleasures : every person might then be tollerated , without sin , to become an epicure ; and he that could project new modes of luxry , would not only pass for being ingenious , but be esteem'd fortunate . ii. good morality would appear all vice ; and yet vice it self would be held no more a crime , but our happiness : not to be lavish , then , were a sin against nature ; and he that excelled in brutality , would be render'd most rational : legal proceedings would then be a grand enemy to humanity ; there could be no sociableness , but in confusion : and were there no heaven , nor hell , we should pleasantly mingle to a chaos , and obey no other discipline but riot : every person might then be atheistical , without scandal : to be without the almighty , and his grace in the world , would be render'd no misfortune ; for then every man might depend upon his own merits , without blasphemy . iii. could they which inhabit the earth , die like bruits and animals , and revive no more ; the hopes of not being damn'd , would be a greater comfort than the delights of sin. but alas , he that enters the grave now , must live ▪ again , that his life may be remember'd . nor yet is it so much the terror of death , as the horrors of a guilty conscience ▪ the formidable prognosticks of a future etetnity , that affrights the departing soul : the pangs and anguish of expiring nature are insignificant to those stings that attend the memory of our crimes : the deep sorrows of the grave , and our being extinct here for ever , are joys , to the miseries which remain behind , but will certainly come . iv. inform me now , thou that art so indulgent to the world , and hunts for paradise in a park of sins ; thou that makest terrestrial things thy treasure , and foldest up the riches of thy hopes in the bosom of old time , or the compass of a span ; when those lucid and swift guides of life , thine eyes , shall wax dim with age , or tired with pain ; when every member shall become sorrow's object , and those parts which were so employ'd in the operation of sin , shall become instruments of despair ; when that delectable frame , that magnificent darling edifice , thy body , shall , by its shivering qualms , and trembling convulsions , consternate its disconsolate owner ; how will the fulgurations of a future justice , and the terrours of thy ultimate end , confound thee ! v. can those transitory enjoyments that allured away thy immortal part , restore it in convenient time ? can those pleasures which bereft thee of heaven , recover it again before death puts a period to thy life ? can thy pomps and vanities asswage or allay thy deep sorrows ? or the memento of thy sins , the destruction of thy end ? where 's that soft musick , whose select airs , like david's harp , might charm the cries of a guilty conscience ; and by its skilful strains , drop a pleasant harmony that might pacifie the trouble of thy anguish'd soul ? iv. where are those expanded trophies of empty glories , thy ambition has purchas'd at the easie rate of only sinning for greedy honour , for which thou hast traffiqu'd and sold heaven ? that sovereignty for which thou enslavest thy self , and lost the perfect freedom of thy immortal soul ? cannot all thy grandeur excite thee up a little ; and by a fumy power , once so formidable and applauded , reprieve thee from the unsatisfy'd grave , or a more eternal prison . vii . where are those goods of fortune thou hast forfeited thine inheritance for , whose transporting lustre deprived thee of thy eye-sight , and render'd thee dimmer than themselves ? can they , by their utmost skill , neither bribe nor purchase thy pardon ? or will the silent grave require no other fee than so rich a miser ? where are all those fine diversions that divested thee of thy piety , and the thoughts of thy creator ? those pleasing deluding vanities that swept away all sense of heaven , and fore-sight of thy future state ? are all shrunk into a tomb , and an unwelcom period ? are all thy jocularities terminated in the confines of a sepulchral-urn ; and no other objects left for thy concomitants , but thy crimes , and those terrours thy guilt presents ? viii . behold now , and stand amaz'd , ye adorers of the world more than of the almighty ! and view the portraiture of your end , those ruines you have so smoothly built on ! try if your imaginary felicities are proof against this arrow ; or can protect you from this invader , the only conqueror of the world , whose general prison is but a reserve for a worse , and its execution here , but a reprieve for a more durable and yet vital mortality . he that reign'd in pleasures , must expire in flames ; and having long revelled it in sin , must expect to riot it in torments ; and the misery is , that wishing not to live , he can never die . ix . and yet , how foolish and vain are our desires still after the world ? how easie and alluringly , o lord , are we led by the counterfeit and transitory pleasures of this life , from thee ? we cannot plead ignorance , but fully attest , that the wages of sin is death ; and yet how absurdly do we preferr its service before thine , whose recompence of reward is life and immortality ? but the period of profaneness is eternal destruction , and the delights of impiety end in confusion ; and yet we eagerly embrace the fawning proffers of sin , before the never-failing promises of everlasting glory . x. have pity , o holy jesu , upon the weak frailties of our humane and corrupt natures : and we humbly implore thee to pardon and forgive the profuse irregularities of our whole lives . grant unto us , o lord , a perpetual supply of noble and ardent defires to run after thee , that the pomps , vanities , and tinselware of the world , may become objects of our scorn and derision ; and that the bright splendour of thy eternal glory , may create our ambition to serve thee all the days we remain here ; that we may not , for a present temporal enjoyment in this transitory life , lose the blessed hopes , and future inheritance of the saints in light , but at last , having finished our course here , we may arrive with joy and gladness at thy heavenly kingdom . med . xxvi . upon judgment . 2 cor. v. 10. for we must all appear before the judgment-seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . it is an axiom , confirm'd by woful experience , that the generality of them which bear the name of christians , and pretend to fight under christ's banner against the enemies of the apostolick faith , are , by their profligate impieties , the greatest scandal to that glorious profession : they live in such a universe of wickedness , as if the redeemer of the world descended from glory , not to subvert , but to establish the empire of sin ; as if the main design of their state , in this world , were only to fulfil that voluptuous maxim of the licentious epicure , let us eat and drink , for to morrow we mst die . ii. but if these proficients in atheism had a serious memento , that there is a deity inthron'd in heaven , who is of purer eyes than to behold iniquity ; and so jealous of his honour , that he will not remit the least guilt with impunity : could they be perswaded to devote a few minutes of the time which they consume away to finish their debaucheries , to a solemn reflexion upon that inevitable account which will be exacted from them at the general resuscitation ; when not only their words and actions , but the most occultest of their cogitations shall be brought to judgment ; it were impossible for them , unless given over to a reprobate sense , to perpetuate under the dominion of their carnal appetites and infections . iii. the very apprehension of the vengeance to come , would fright 'em into an immediate repentance ; and produce such an admirable reformation , that living soberly , righteously , and godly in this present world , they might be found unblameable in the great day of the lord jesus . and what a day will that be ! at whose appearance the sun shall be turned into darkness , and the moon into blood , act. 2. 20. when the heavens shall be rolled together as a scroll , isa. 34. 4. the elements melt with fervent hert , 2 pet. 3. 10. and this magnificent imbellish'd structure of the material creation must perish in a conflagration . iv. when the ecchoing sound of the last trumpet will be loud enough to astonish drowsie mankind out of the sleep of mortality ; and all those innumerable bodies , which for so many past ages have inhabited the vast re-regions of forgetfulness , shall arise from their beds of dust , and appear before the aweful tribunal of the great and impartial judge ! the books will then be open'd , the indictments read , and every man's works shall be produc'd at the barr , and evidence given , either for or against him . no title of honour , or dignity of place ; no preheminence of nativity , or excellency of natural or acquired endowments , will , in this court of equity , be admitted , as a sufficient demurr , to an immediate and impartial tryal : but the high and the low , the rich and the poor , the noble and the mean , the learned and the ignorant ; he that sits on the throne , and he that stands behind the mill ; even from the swayer of the scepter , to the drawer of water , must be equally impleaded ; and without respect of persons , receive a compensation proportionable to their merits . v. in this great day , the lord of the harvest will gather his wheat into heaven's granary , bat the chaff shall be thrown into fire unquencheable ; he shall separate his fine gold from the dross , and distinguish right jewels from false and counterfeit sparkles : the sheep will then be separated from the goats , and true believers manifestly known from formal hypocrites . but what tongue ! not that of angels , can express the joy of those vigilant servants , whom their lord , at that time , will find diligently employ'd in the performance of their duties ! all that formidable pomp , and dreadful solemnity , which shall precede and attend the advent of the judge , will but contribute to their comfort , and enhance their consolation : for they shall know , that he , who appears with such ineffable majesty , to keep his general sessions of righteousness , is the same iesus which was crucify'd for their redemption . vi. then that exalted saviour will accost his followers in the regeneration , mat. 19. 28. with these or the like transporting expressions : you my beloved disciples , who renounc'd all that the world call'd grandeur and generosity , for the sake of your crucify'd lord and master , and despis'd the present enjoyments of flesh and blood , in expectation of a future and invisible state of felicity . you , who who retain'd your obedience , in the mid'st of a rebellious generation ; and embrac'd vertue , in an age of impiety and prophaneness . you , who subdu'd your sensual appetites by the austerities of self-denial , and conform'd them to the sublimer dictates of reason and religion . and you , who rejoyc'd in the day of tribulation , and adorn'd the doctrine of the gospel by an exemplary patience in the day of adversity : this is the day wherein you shall receive a recompence for all your sufferings ; a recompence so incomparably glorious , and of such sublimity , that it will at once create and accomplish your beatitude . vii . your troubles were finite , and expired in a moment ; but the duration of your bliss will be infinite and eternal : you shall now enter into that heavenly kingdom , where all your tears shall be wiped from your eyes ; and those chrystal drops which you plentiful shed in the prosecution of your salvation , shall be congeal'd into pearls , to enrich your diadems , and imbellish your robes of immortality : there no deluge of sorrow shall disturb the serenity of your felicity ; no anxiety or perplexity , no discontent or vexation shall intrude within the limits of your happiness ; but you shall securely bathe in oceans of unmix'd pleasures , and feast upon delights which know no period . viii . but , while these fluctuations of the divine mercy will consummate a beatifick calm in the breasts of the righteous , what irresistable tempests of consternation shall excruciate those impenitent wretches , who chose their portion on this side heaven ; and preferr'd the dung and miseries of a transitory world , before the real joys of a solid eternity ? now , they shall in vain invoke the mountains to bury them beneath their perpetual ruines ; that by a more tolerable destruction , they might evade the fury of that almighty indignation ready to overwhelm them . but what will attribute them , in these inextricable exigencies , that they possess'd the quintessence of the earth ; that they were splendid in wealth and honour ; that they inhabited palaces of cedar , and took their repose under canopies embroider'd with gold ; that they were homag'd by crouds of parasites , and grew famous in popular applause ; that they were the favourites of crowned heads , and the darling of the multitude ; that all things past currrant according to their desires , and were not molested by the misfortunes of other men : when those illustrated accommodations did contribute but to render 'em the more magnificently miserable ; when they vanish'd like a visionary dream of the night ; but the memento and guilt of their absurdity , will , like venomous snakes and serpents , cling to their consciences , and become their remorseless executioners for infinite ages . ix . then the eyes of their understanding will be opened , which the fascinations of sin had kept long clos'd ; and they shall perceive the folly and frailty of those impertinent trifles which they courted with so much passion and eagerness ; and for whose unsatiable fruition they neglected their immortal souls , forfeited their title to a blissful immortality , and subjugated themselves to those tremendous extremities which are the inseparable concomitants of an inevitable damnation . what heaps of treasure then would they give , to re-enjoy one minute of that inestimable time which they profusely expended in the unprofitable works of darkness , that for so inconsiderable a space , they might be but within a possibility of salvation ? what presidents of mortification ! what miracles of piety ? what inimitable examples of vertue and goodness would they appear to mankind , were they to renovate the lease of their lives ! how would they disesteem all those magnificent shadows , and glittering annihilations , which the idolizing worldling so preposterously admires ; and esteem the unmatchable treasure of a pacifick conscience , unspeakably beyond the most transcendent terrestrial enjoyments ! x. but alas ! 't will be then too late for repentance ; and they who , in the day of their visitation , contemn'd the repeated proposals of a redeemers reconciliation , shall , at this juncture , with tears of blood , supplicate for mercy , and be refus'd it : and the lord iesus , who would have been their saviour , and so frequently extended his compassionate arms to receive them into favour , if they would but believe and repent , will , as their inexorable judge , utter this direful sentence against them , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . xi . o irreversible decree ! from whence there can be no appeal ! and which no sooner pronoun'd , but those condem'd wretches must be for ever exil'd from the ecstatical presence of the almighty ; and by legions of apostate spirits , haled away to the dismal place of horrour and confusion , where they shall languish under the pressure of intollerable punishments ; and , by wonder of omnipotency , shall in torrents of fire , endure extremity of frigidity ; and in rivers of ice , be tormented with perpetual burnings : there they shall feed the worm that never dies , and transude in those flames which cannot be extinguish'd . and the consideration of the perpetuity of those supernal felicities which they rejected for vanities , and of the infinite continuation of their infernal tortures , will shipwreck all their hopes in the formidable gulf of desperation , and plunge them into the bottomless abysses of the lowest hell. the prayer . o blessed father ! since thou art formidabe in thy judgments , and thy anger is a consuming fire ; since those incorrigible sinners who despise the offers of thy mercy , shall become the victims of thy implacable vengeance , and glorifie thee in unimaginable pains ; since thou hast appointed a season , when an eternity of felicity , or misery , shall be the reward of our actions ; and we must either stand or fall , according to our handy operations : vouchsafe , that the contemplation of these weighty verities may be such a prevalent inducement to the amendment of our lives , that we may work out our salvation with fear and trembling . let not the pernicious allurements of this fraudulent world make us negligent of the wrath to come ; but let us walk with that aweful care , and vigilant circumspection , that we may appear with joy , in that dreadful day wherein the greater part of mis-call'd christians shall be consign'd to an immortal ruine and destruction . med . xxvii . upon hell. isa. xxxiii . 14. who among us shall dwell with the devouring fire ? who among us shall dwell with everlasting burning ? eternal death is the dreadful state of the damned ; by which they are not only depriv'd of the presence of the almighty , but are also tormented with perpetual suffering both in soul and body . oh , how horrid is it then , to incurr the displeasure of the divine omnipotence ! how strangely infatuated are ye , o senseless sinners ! to run on so swiftly in the ways of sin ! tell me , can you freely receive your wages , which is death ; and take up your habitation in everlasting burnings , there perpetually to abide for ever . ii. could we but obtain , by divine permission , a visionary prospect of that incorrigible miscreant and traytor , iudas ; what a scene of horror would that be , to behold him , violently dragg'd by infernal spirits , and loaded with chains of fire ; his diabolical countenance , pale and wan ; the voice within him , his conscience , worm-eaten ; his pestilential skin , cover'd with leprosie , from whence issues out stinks not to be endured ; his limbs and body , wounded and tormented ; and his tongue filled with bitter lamentations and execrations ; what a dreadful apprehension will the vision of so deplorable a spectacle create in thee ! iii. shouldst thou , in contemplation , fix that dire object before thine eyes ; and upon a strict disquisition , examine him , saying , tell me , o thou perfidious iudas ! what griefs , what pains and torments are these thou undergoest ? what number of years has thou reign'd in sulphurous fire ? and how many centuries of ages must thou yet remain buried in flames , and roaring among the infernal crew ? his guilty and amazing conscience would soon reply , the pains which which i endure are intollerable ; no intermission for relief is here to be found , but the torments thus ininflicted are perpetual : the least of our miseries far exceed all punishments , which either the justice of god , or the cruelties of men upon earth , did ever execute : despair is our continual associate , and there is no vacant place for hopes of ever to be freed for these unexpressible torments : you upon earth , take your ease , you eat and drink in full bowls ; whil'st we want water to cool our tongues , which are tormented in these flames . iv. let the thoughts of hell's terrors ever put me in a method to escape their fury . consider the damned in their fatal circumstances ; their life is , to die without expiring ; and their death is , to live in perpetual punishment : there the tormentor is never wearied , the fire never consumes , and the torments never decrease . and this decree is according as the irrevocable sentence requires ; the fulfilling of the justice of the almighty , and the reward due to wilful impenitents , and obdurate offenders ; that they should never want a sufficient measure of punishment , who were continually glutted , and never ceas'd from sin. v. there , the least sin has its peculiar punishment , wonderfully extracted out of its own sordidness : the salacious shall inhabit in unextinguishable sulphurous fire , continually flaming from their own inordinate affections : the epicure and ebrious shall sigh in vain for a little water to cool their tongues : the outragious and passionate shall snarl like mad dogs ; and the malicious and uncharitable shall corrode their own entrails : the wealth of the misers shall be as goads in their sides ; and the arrogant and ambitious shall be hurried down from the precipice of scorn , to the bottomless-pit of contempt : the infatuated shall miserably deplore their mispent time ; and pine away with grief , for their not being diligent . vi. but , o what strange convulsions shall fasten on their spirits , and vulnerate and search the utmost of their souls ! when they shall with amazement behold themselves eternally bereft of the illuminating vision of the most highest ! when they shall behold themselves eternally exil'd from the joyful and amiable presence of jesus ; that omnipotence who created 'em to inherit his kingdom ; that saviour who purchas'd 'em to reign with him in glory : then shall they execrate the hour of their nativity , and those sordid associates that enticed them to ruine ! they shall exclaim against the folly of the fraudulent universe ; and belch out , with a raving distraction , are these the products of those infatuated desires , whose empty enjoyments we esteem'd our happiness ! alas ! what will our loose liberties , and those fond delights we so eagerly chas'd after , now yield us ? what happiness receive we from those fleeting honours , and transitory treasures we so highly valued ? they are all fled away as a vapour , and past away as a morning-cloud . vii . but the sting and torment perpetually endures , and plagues our vitals with everlasting anguish . thus shall they roar out ; but all is deaf to their complaint : thus shall they lament ; but no compassion shall relieve them . o dismal spectacle of a wicked life ! o terrible sequel of a destructive death ! perpetually to wish for what they never can obtain ! perpetually to undergo that which is inevitable ! o magnify'd be thy divine omnipotence , that with such an indulgent affection gives us timely notice of our ruine ! save us , o blessed lord ! from all impieties : oh , save us , for thy own dear sake ! quicken our minds against the effects of sin ! and with thy fatherly corrections chastise us often , that at last the terrors of hell may force us into thy heavenly kingdom ! med . xxviii . upon heaven . psal. lxxxvii . 2 glorious things are spoken of thee , thou city of god. but all the most exalted encomiums are infinitely below thy deserved lauds and praises : for , what humane understanding , what created tongue , can be able to comprehend or express thy ineffable excellencies ? if this inferior orb , the place of our exilement , and a theatre of inevitable miseries , be so wonderfully delightful , that our eyes are entranced with the variety of its objects , and can never sufficiently admire the marvels they behold ; if the firmament , which is but a foot-cloth for the saints to tread on , be enamell'd with so many starry jewels , and imbellish'd with such radient planets , and glittering constellations : how transcendent ! how superlatively magnificent are the inner appartments and chambers of that emperial palace where the adorable deity does vouchsafe to communicate his essential and ecstatick glories ? ii. o desirable mansion ! one minute's residence in thy celestial courts , will make us more than recompence for all the afflictions we can possibly suffer in this valley of tears : and and how conceivably will our reward be , when , by a miracle of divine mercy , we shall be admitted to an everlasting participation of thy immense and inexpressible felicities ! it was the certain hope of thy enjoyment , which animated the primitive martyrs to sustain the most fiercest tortures with an undaunted constancy , and to triumph in the mid'st of their conflagration . iii. the comfortable expectation of thy fruition , was the grand motive which induced the magnanimous ignatius , when threatned by his persecutors with extremity of torments , to make this heroick replication ; fire , gallows , beasts , breaking of my bones , quartering of my members , crushing of my body , all the torments of the devil together ; let them come upon me , so i may enjoy my lord iesus christ. iv. it is an undeniable axiom , that all secular felicitities are built upon brittle foundations . the most sublime terrestrial pleasures , even in their greatest complacencies , are but transcient vanities , and conclude in vexation ; but the objects of the celestial habitations are refined to such an extraordinary degree of perfection , that they will be able to satiate the most extended desires of our capacious souls : there we shall possess , in lieu of a living mortality , which moves us towards the grave , a vitality glorious beyond imagination , durable as the ages of eternity , and whose enjoyment will entitle us to excessive and inexplicable satisfactions . v. if we admire beauty : our ravish'd eyes , in lieu of corporeal objects , shall behold those immaterial glories which flow from the fountain of uncreated light , and shall be permitted to contemplate that wonderful clearness which proceeds from the beatifical visage of the supreme creator . if riches be the center of our affections : gold , pearls , diamonds , rubies , jewels , and whatever we account most precious and estimable in the universe , are but faint metaphors to describe the inestimable treasures of the supernal world. vi. if honour be the subject of our ambition : what are scepters and crowns , but illustrious miseries ? what are the grandeurs upon earth , but gaudy shadows , in comparison of those incorruptible diadems , those permanent and substantial dignities which flourish above . if we delight in musick : there we shall hear the panegyrical anthems of the seraphick choir ; and shall bear a part in the solemn celebration of that almighty being , whose only presence will be sufficient to replenish us with immeasurable felicity . vii . to conclude : nothing can be ded to that immensity of beatitude which we shall there enjoy ; but we shall be as perfectly happy , as the immediate vision of the incomprehensibly glorious trinity , the society of angels , the conversation of triumphant spirits , and the inexpressible accommodations of a blissful heaven can possibly make us . : and to consummate our felicity , all our enjoyments shall be invested with eternal glory . the contents . sect . i. what meditation is page 1 sect . ii. that it is a duty page 5 sect . iii. rules and directions for meditation page 10 sect . iv. of the subject and method of meditation page 14 sect . v. of being affected with the divine presence page 17 sect . vi. of preparatory prayer before meditation page 21 sect . vii . of consideration page 25 sect . viii . affections and resolutions page 29 sect . ix . of vows page 33 sect . x. how to conclude your meditations page 35 collects to be said before and after meditations page 36 meditations on several occasions . med . i. confession of sins page 38 med . ii. that the cross of the holy iesus should excite us to repentance page 42 med . iii. of the fruits of repentance page 45 med . iv. of man's salvation page 50 med . v. the youth's memento page 53 med . vi. general rules of a godly life page 58 med . vii . the whole duty of man page 63 med . viii . the vanity of the world page 67 med . ix . jacob ' s ladder . page 72 med . x. of a good conscience . page 76 med . xi . of a wounded spirit . page 81 med . xii . of humility page 86 med . xiii . the proud pharisee page 91 med . xiv . the soul's delight page 95 med . xv. true contentment page 10● med . xvi . of divine faith page 105 med . xvii . the canaanitish woman's faith page 109 med . xviii . of love and charity page 114 med . xix . an act of divine love page 120 med . xx. of chastity page 126 med . xxi . purity of heart page 133 med . xxii . against covetousness page 137 med . xxiii . a bad exchange page 142 med . xxiv . in time of sickness page 148 med . xxv . vpon death page 153 med . xxvi . vpon iudgment page 160 med . xxvii . vpon hell page 171 med . xxviii . vpon heaven . page 177 finis . the royal sufferer a manual of meditations and devotions. written for the use of a royal, tho' afflicted family. by tkd.d. ken, thomas, 1637-1711. 1699 approx. 191 kb of xml-encoded text transcribed from 95 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a47236 wing k278 estc r221355 99832674 99832674 37148 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47236) transcribed from: (early english books online ; image set 37148) images scanned from microfilm: (early english books, 1641-1700 ; 2148:17) the royal sufferer a manual of meditations and devotions. written for the use of a royal, tho' afflicted family. by tkd.d. ken, thomas, 1637-1711. 188 p. s.n.], [london? : printed in the year 1699. tk= thomas ken. place of publication conjectured by cataloger. reproduction of the original in: university of cambridge. library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -prayer-books and devotions -early works to 1800. meditations -early works to 1800. 2003-01 tcp assigned for keying and markup 2003-02 aptara keyed and coded from proquest page images 2003-04 rina kor sampled and proofread 2003-04 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the royal sufferer . a manual of meditations and devotions . written for the use of a royal , tho' afflicted family . by t — k — d. d. printed in the year 1699. to the king . great sir ! permit me , i beseech you , to lay at your royal feet this small manual , which has no other design but the supporting of your sacred majesty , and your faithful friends and adherents under those calamities which your majesty has born with so much magnanimity , patience , and christian resolution , that it shews you to be the heir not only of your royal father's crown , but of his afflictions and sufferings ; exerting the like constancy and courage under them , as that blessed martyr did . 't is true , indeed , your royal father was a protestant , and liv'd and dy'd in and for that profession ; and i cou'd heartily wish that your majesty was so too : for then we might quickly hope to see an end of our present miseries in a short time . but tho' so great a blessing be deny'd us , yet shall my loyalty and duty approve it self the same , as if you were 〈◊〉 ; for i cannot conceive ( what ever some may think ) that your majesty's being of another perswasion than my self , can discharge me from my allegiance to you. and i hope your majesty will not the less regard what i have here written , because i profess my self , as i always did , to be a member and an vnworthy son of the church of england : for as it has always been my iudgement , that he that believes , lives , and prays , according to the rules that christ has given us , is a true christian and a happy man ; so i believe that the next way to heaven is not to look after controversie , but conscience ; and to spend our zeal and time not in being contentious , but religious : and therefore wheresoever i live in the christian world , whither east or west , it is not my being a good scholar that will make me happy , but a good christian ; not a learned disputant for christ , but a devout servant to him : nor the being of such or such a party or side in the church , but a true member of his body . and if your majesty wou'd vouchsafe to bear with me a little , i cou'd easily demonstrate this to be the most safe way : for , if i am regenerated by the holy spirit , and made a christian by true baptism , believing the scriptures ; can it with any colour of reason , be suppos'd that i shall suffer damnation for not equally believing traditions ? and if i make conscience to serve and worship god , can it be thought i shall perish for not worshiping images ? if i pray to god , as our blessed saviour hath taught me , saying , our father , &c. who can think i should incur the sentence of damnation for not invocating saints and angels ? and if i receive the holy communion of the body and blood of christ , in both kindes , according to christ's institution , as even the roman church confesses , who can believe i shall be damned , because the cup is taken away by a council ? these things i urge with all humility , only to let your majesty see what reason i have to believe the protestant religion to be the most safe way : and if through the divine blessing they should be made efficacious , to cause your majesty to return to , and embrace the religion professed even to death , by your royal father , for whom i am sure you have so justly a great veneration , it wou'd be the ioy and rejoycing of all your people ; and wou'd open a door of hope to 'em , even in this valley of achor . but if for our sins , we shall still be depriv'd of so great a blessing , it is yet our duty to submit to the soveraign will of our almighty maker , and to continue our loyalty to your majesty , praying , that the divine goodness would graciously support you under those great and many troubles wherewith it has pleased him to exercise you here ; and at last to translate you to a brighter crown , even a crown of immarcessible glory . which is the daily and earnest prayer of , your majesties most loyal , faithful and obedient subject and servant , t. k. introduction . having with grief of heart , observed that uninterrupted series of afflictions that has now for some years attended one of the most royal families in europe ( to which i have the honour to be particularly related , and thereby am involved in their common fate , my self having run the same risque with that of my royal master , and suffered the loss of all as well as he ) i have thought it my duty , by the ensuing meditations , to cast my mite into the royal treasury , and by considering the vicissitude and uncertainty of all sublunary states and things , to offer some support under that weight of sorrow , which a mind less magnanimous than that of our great master , would have sunk under long ago . and since the holy scriptures do inform us , that afflictions rise not out of the ground , neither does trouble spring out of the dust , it will not be unnecessary to inquire into the cause from whence our great and sore calamities arise ; for as in the case of a diseased body , to know the cause from whence the morbifick affect proceeds , is accounted half the cure ; so if by a thorow search we can come to know the cause why it has pleas'd the soveraign majesty of heaven to bring and to continue these calamiries upon us , it may , ( accompany'd with the divine blessing ) go a great way towards the removal of them : there being nothing more certain , than that the way to have our offended maker reconcil'd unto us , is , to search our hearts , and try our ways , and to turn unto him against whom we have sinned ; and so may we hope he will have mercy upon us , and say to the proud waves of affliction that have so long been rolling over our heads , thus far have ye gone , but ye shall proceed no further , and here shall your proud waves be stopped : for the same god that puts a stop to the raging of the sea , can soon put a period to the madness of the people , and bring back our captivity as the streams in the south . now since the loss of what we formerly enjoy'd , is that which makes us the most uneasie , and gives us the greatest disquiet , i will first endeavour to remove it , by giving you a scheme of the vanity and emptiness of all those things ; and consequently that it is not worth our while to afflict our selves for the loss of that which is so fading and transitory in its own nature , and when enjoy'd in its greatest advantages , adds so very little to our happiness : which things are properly reducible to three heads , viz. honours , riches , and pleasures , which i shall distinctly consider in meditations upon each . and that what i write may be the more effectual to the end for which it is written , i shall address my self to the divine majesty for a blessing thereupon . a prayer . o most gracious and blessed god , who art the source and fountain of all blessings , without whose gracious influence the best of all our performances will neither bring glory to thee , nor profit to our selves , look down , we pray thee , in mercy upon us , and let this work be so attended with thy blessing , that it may be efficacious through thy grace , to take off our hearts and affections from the love of those things of which thou hast justly depriv'd us for our sins ; that so we may now with more earnestness and intenseness of soul , seek after those things that cannot be taken from us ; to which end , we pray thee , shew us the emptiness of all present things , whether they be honours , riches , or pleasures ; and that thou only art that chief good which alone can satisfie our souls : hear us , o lord , and help us , for iesus christ his sake : and let these words of our mouths and meditations of our hearts , be acceptable in thy sight , o lord our god and our redeemer . meditation i. of the vanity and vncertainty of honour . there is certainly nothing so convincing as our own experience ; and if we truly consider it , it is no small advantage that we reap even by our losses , if thereby we come to be convinc'd of the vanity of that which we have lost . for such is the deceitfulness of our hearts , and the corruption of our natures , that while we are in the possession of any outward good , we are loth to let it go ; and tho' we find no real good in it , we are yet so much pleas'd with it , as to endeavour with all our might to retain it : and let us hear from the ministers of god's word never so long and learned harrangues of the vanity and uncertainty of them , we are unwilling to believe them . but when the storm of god's anger is come upon us , and the tempest of his wrath has cover'd us , and taken from us , our king , our queen , our princes and nobles , all our pleasant and delectable things ; we by our own experience come to see that honour is but an empty puff of air , that it is only vox & preterea nihil , a voice and nothing else ; and that all is vanity and vexation of spirit . but to come a little more particularly to shew the vanity of honour : what certainty is there in that which consists in popular applause , and depends on the breath of the vulgar ? well may it be compar'd to wind , for with every wind it changes : did not the common people change their notes like the wind , even to our saviour himself ? how did they cry hosamna one day , and the next crucifie him ? now the blessed jesus is esteem'd a prophet by 'em , and anon reputed a samaritan that hath a devil . nor had his followers less experience of the inconstancy of the people : when st. paul escap'd shipwrack , and was cast upon the island call'd melita , a viper fasten'd on his hand , which made the people take him for a murderer ; but when they saw him shake it off , without doing him any harm , they chang'd their minds and said he was a god : and the same st. paul , accompanied with st. barnabas , were at another time first honoured with paganish devotion , as tho' they had been iupiter and mercury , and soon after stoned , as tho they were malefactors . again , st. paul and silas were one time imprison'd in the lowest dungeon at philippos , and afterwards honour'd and ador'd of the same goaler that was their executioner : even as our blessed lord was honour'd of the same iudas that was his betrayer , and of the same pilate that was his condemner . how lamentable was the case of zedikiah , who of king of iudah , was made a captive to the king of babylon , and put in chains ; he had indeed for a short time his eyes spared , but it was only that he might behold the dreadful slaughter of his children , and then the light of his eyes was obscur'd in utter darkness : o lamentable vicissitude of worldly honours ! when crowns and scepters are tumbled under foot ! and royal blood is shed like water on the ground , that cann't be gather'd up again ! how soon was pharoah tumbled from his triumphal chariot , ( when he pursu'd the israelites ) and was made food for fishes , and all his pomp lay buried in the sea ! the like unhappy , but just fate , befel adonibezeck , who from a great and a puissant king , was disgracefully mangled in his hands and toes , and forc'd to eat such crumbs as fell under the table , like a dog. and agag likewise , another royalet , was hewn in pieces like an ox , even when he thought the bitterness of death was past . and iezabel ( who well deserv'd her fate ) tho' a great queen her self , and a kings daughter , was eaten up and gnaw'd by dogs like carrion . nay , the great nebuchadnezzar , that universal monarch of chaldea , whilst he was hugging of himself in his own happiness , and contemplating the glory of his kingdom , and the honour of his majesty , was turn'd out of his pallace , and forc'd to graze like a brute beast in his own park . see here the instability of worldly honour ! and what prodigious changes a moment can produce ! when from the highest pinacle of glory , a mighty king whom all the world obey'd , is turn'd a grazing with the very beasts ! nor do we find that prophane histories are wanting in producing numerous examples of the uncertainty of worldly greatness , and how airy a nothing the breath of honour is : of which one fatal instance is that of the great bajazet the emperour of the turks , who like a wolf , or some wild beast of prey , was carried up and down by conquering tamberlain , in an iron cage , and expos'd to that contempt which he thought worse than death , and therefore to release himself , he knock'd out his brains against the bars of the cage in which they kept him . valerian the emperour was another instance likewise , who as a slave and vassal to sapores king of persia , was forc'd to hold his stirrop whilst he got up on horseback , as tho' he had been pope . and even amongst christians frederick the third , one of the best of emperours , was trod upon by alexander the sixth , one of the worst of popes , in st. mark 's church in venice , as if he had been an asp or a basilisk , the pope most blasphemously using these words , thou shalt tread upon the lyon and the adder , the young lyon and the dragon shalt thou trample under feet . nor is it without a just compassion to be remembred , that the emperour mauritius had his empress and his children slain before his eyes , by that bloody phocas , his servant , who , after he had slain his master , and usurp'd his empire , was countenanc'd in all his villany by the pope , because he stil'd him universal bishop . this sudden change of fortune likewise , befel the aged priam king of troy , and palaeologas the emperour of constantinople , when those two famous cities were destroy'd , the one by the greeks , the other by the turks : these and many more great ones in the world , have been suddenly thrown down from the top of all their worldly glory , to the most abject condition ; and cast , as was threatned to capernaum , from the heaven of highest exaltation , to the hell of lowest confusion . but we have no need to cross the seas for examples of this nature ; our own chronicles afford us fatal instances : witness edward and richard the second , both kings of england ; who found by a too sad experience , there was but a small distance between the prisons and the graves of princes . — and to come nearer to our times , i need not question but there are many still alive , who can remember charles the first , the potent monarch of three opulent and once flourishing kingdoms , o'ercome by his rebellious barbarous subjects , and shedding , at his own pallace-gates , his royal blood upon a scaffold by the hangman's hands . — this is indeed too sad an instance of the uncertainty of worldly honours ! to see the fountain of it thus barbarously butcher'd under a pretence of justice , as if he had not been the lord 's anointed ! the very thoughts on 't fills my soul with horror , so that my trembling hand can hardly hold my pen ; and i cou'd even wish my head were waters , and my eyes a fountain of tears , that i might weep day and night , for the untimely tragick fall of this illustrious martyr ; and well may he be call'd so , since he dy'd for his so firm adherence to the church of england : yet neither the sacredness of his majesty , which in his lowest ebb of fortune , shin'd brighter than the diadem he wore , nor all his god-like innocence , were able to preserve him from being made a victim for his people ; nor hinder the breath of our nostrils , the anointed of the lord , from falling into the hands of the vilest of men. well therefore might solomon say , there is one event both to the righteous and the wicked ; and that no man can know good or evil by any thing that is before him in this life : for we daily see the race is not to the swift , nor the battel to the strong , nor bread to the wise , nor riches to men of vnderstanding : but time and chance happens unto all . but whither has my grief transported me ? the consideration of the father's death , has kept me from deploring the unhappy fate of his son , my royal master ; who is yet a fresher instance of the mutability of worldly honours ; who from all the pomp and splender of a crown , with which we have seen his royal head incircled , has been forc'd to seek for shelter in a foreign country , and live upon the alms of others : and that the church of england , ( who until now has had no blot upon her ) shou'd be concern'd in such a revolution , even that church for whom his royal father dy'd a martyr , is that which most of all amazes me . but this abundantly confirms this truth , that no estate of man on this side heaven , is free from mutability and changes ; and sufficiently shews how vain a thing it is for any man to place his felicity and happiness in eminency of dignity , and high exaltation , since in the twinkling of an eye all humane glory may be laid in the dust , and the sun of honour either set , or eclips'd , or clouded in ignominy and disgrace ; as the hot gleaming sun oft turns into a sudden storm ; like the honour of proud haman , that was taken from feasting with the king and queen , and immediately hang'd upon the gallows . and as the slipperiness of honour is always an allay to the enjoying of it , and extreamly debases and lessens its value ; so likewise is the little satisfaction it gives us when we do enjoy it : what content did it give haman , tho' he was the kings peculiar favorite , and that his seat was set above all the princes of persia , and reverenc'd and bow'd to , by all the kings servants ? so far was he from being contented with the honour that he had , that he never enjoy'd it ; it availed him nothing , because mordecay the iew did not bow to him and give him reverence . honour is very apt ( unless it be kept within due bounds by supernatural grace ) to puff up the minds of men , so that they often forget both god and themselves ; they are ready to think of themselves above what they ought , when they find that all mens knees are bowing down to ' em . herod found honour a very fatal thing to him ; when the people honour'd him , and cry'd , 't is the voice of a god! he was so impious to take that honour to himself , and gave not god the glory ; and therefore god soon made him know he was a mortal man ; for he was immediately smitten with worms and dy'd , and all his honour was cover'd with the greatest ignominy . it indeed renders a man more unsafe , for the higher any man is plac'd , the more enemies he has , and the more he is liable to be attack'd ; yea , the more obnoxious he is to those that seek his ruine . the lofty oaks are sooner ruin'd by the stroke of thunder , than the humble shrubs : he that stands upon a pinacle , tho' he may be gaz'd at by the crow'd , stands more unsafe than he that walks upon the ground , and passes unobserv'd . solomon tells us , that honour is not seemly for a fool , and yet it oftentimes becomes their portion . when men are laden with much honour , they have need to be well balasted with wisdom , lest they be over-set . besides , what satisfaction is there in those things of which we can have no assurance of enjoyment ? what comfort can a man take in a house , when he is but a tenant at will , and may be turn'd out , at the pleasure of his landlord , at an hours warning ? what content has he that pitcheth his tent on the sand , ready to be wash'd away with the rolling of every sea ? and what greater certainty is there in honours , which like the spokes of a wheel , are now uppermost , and immediately after at the bottom ? how often have we seen the sun shine bright and gloriously , when the next moment , thro' the interposing of some envious cloud , 't is muffl'd up in darkness . there also is another thing that makes honour less honourable ; and that is , when it is not honourably obtain'd ; for if honour be worth any thing , it is when 't is the guerdon and reward of vertue : 't was this that made at first a difference among men : those that had done great things for the publick , and deserrv'd well of their country , had a peculiar mark of honour put upon them , as the just reward of their merits ; and this it was that made 'em truly honourable . but afterwards , as men degenerated more and more , so honour became mercenary , and thereby lost its value : and that indeed has been the chiefest cause of envy's lacquying after it : for when men were preferr'd above their brethren , whose worth and merit came far short of theirs , they straight way envy'd 'em , as men unworthy of the honour they possess'd : what honour can we think that man deseves , who by extortion and oppression has amass'd together a vast sum of money , and with that money purchas'd honour ? it must surely be an ill purchase that 's encumber'd with a curse ; and that honour cannot but prove ruinous , that 's built on ruines . i do confess i have been much affected , when i have consider'd how some persons very meanly born , sons of the earth , and taken from the dunghil , have been rais'd from their original dust , and set up with princes : such were maximinus , probus , aurelius , pertinax , and others ; who from common souldiers became emperours ; iephthah and abimelech , tho' bastards , were both renowned generals , and famous for their arms ; and the norman duke william , whom we call william the conquerour , was one of the same classis . so likewise peter comestor , gratian the collector of the decretals , lumbard the master of the sentences , first founder of school divinity , were all the bastards of nuns , and all famous for arts : agathocles was the son of a potter , abdolominus a gardiner , iphicrates and marius meanly born , and yet came to be kings of sicily , syria , and great potentates . and what shall we say to saul and david , of whom sacred writ tells us , his adde saulum et davidem , asinas et oves passenter ad regnum pervenienies ; the one was taken from seeking asses , and the other from following of sheep , and advanc'd to the kingdom , 1 sam. 9. and 16. how strange was the exaltation of cosmus de medices of florence , whom machiavel in his florentine history tells us , liv'd all his youth obscure and miserable ; when on a sudden the sun of his glory shin'd forth , as from under a cloud ? how was huniades fetch'd out of a prison , and henry the third , of portugal , out of a poor monastry , to be crowned kings ? these are so many instances of the great uncertainty that all men meet with here in their pursuit of honour : some are the favourites of providence , and from a mean condition rais'd to the highest pinacle of worldly glory ; whilst others from the summit of their hopes , have in a moments time been thrown into despair , and all the glittering brightness of their crowns have only serv'd to light 'em to destruction . and yet tho' most men so unweariedly pursue this gaudy idol honour , let us a little now consider what 't is they are the better for 't . and one would think that those whom nature sends into the world with crowns upon their heads , and scepters in their hands , that from their birth are plac'd in such a sphere of glory that they have nothing more to wish for , have all the cause that may be to esteem themselves happy : and yet if we enquire of them , whether the dignities that they enjoy , and the high station they are in , has made 'em happy ? they 'll tell us the quite contrary . no good whatever can make a man happy , without it be permanent and lasting ; and whatever 't is that is not so , must needs leave the soul short of happiness : and that honours , i mean worldly honours , are not permanent , is what i have already prov'd by many , and some too fatal instances : and yet this is not all , for while they do enjoy 'em , they find their crowns are lin'd with care , and sometimes made of thorns ; nay , oftentimes the scepter that they weild proves but a reed , and cannot be depended on . and can we think such crowns and scepters can cure the chagrin of the mind , or keep off cares and griefs from hovering about ' em ? no , on the contrary , it is the crown that brings 'em , and the scepter that attracts ' em . o crown , said the great persian monarch , he that did but know how heavy thou sittest on the head , would hardly take thee up , tho' he shou'd meet thee on his way . this prince gave law to the whole world , and each man's fortune was what he pleas'd to make it ; and therefore to appearance cou'd give to every man content ; and yet he here confesses he wanted it himself . and what better account can the rest give us , if they will speak their minds impartially ? and here i will not ask of dionysias the tyrant of sicily , who was more content with a handful of twigs , to whip the little children of corinth in a school , than with the scepter wherewith he had beaten all sicily : nor will we ask of sylla , who having robb'd the common wealth of rome , ( which had her self before robb'd the whole world ) never found means of rest in himself : nor , to come nearer home , will we enquire of charles the royal martyr , the lustre of whose crown did only serve to tempt his enemies , not only to take it from his head , but even to take his head off too ; and whose scepter was too weak to overcome the force of armed rebels : nor will we ask of his two exil'd sons , of which the eldest endur'd twelve years of banishment ere he enjoy'd his crown ; and he who still survives , warn'd by his royal father's tragick end , was forc'd to fly for refuge to a neighbouring monarch , whose generous goodness has ever since supported him . it is of none of these unhappy princes that we will ask what happiness they found in honours : but surely solomon may very well be esteem'd capable of giving the best answer to this question ; who had arriv'd to all the honour that the world is capable of giving , both with respect to his singular wisdom , which without doubt made him a very competent judge of this matter ; as well as for that vast affluence of riches which he had amass'd together ; and more especially for that largeness of heart he had to make use of it : and yet this is the summa totalis of all his honour and glory , that all is vanity and vexation of spirit . but because we will have more than one mans opinion , let us ask of the emperour augustus , who peaceably possest the whole world , and we shall hear him bewailing his life past , and among infinite toils wish for the rest of the meanest of his subjects , esteeming that a happy day that would ease him of his insupportable greatness , and suffer him to live quietly among the least . and if we enquire of tiberias his successor , he will tell us , that he holds the empire as a wolf by the ears ; and that , if he cou'd do it without danger of being bitten , he wou'd gladly let it go : complaining of fortune for lifting him so high , and then taking away the ladder that he cou'd not get down . if we ask dioclesian , a prince of great wisdom and vertue , in the opinion of the world ; he will prefer his voluntary banishment at solona , before all the roman empire . and , to conclude this head , if we enquire of the emperour charles the fifth , who is generally esteem'd the most happy that hath liv'd these many ages , he will curse his conquests , victories and triumphs ; and not be asham'd to own , that he hath felt more good in one day of his solitude , than in all his triumphant life . now how can we imagine those happy in this imaginary honour and greatness , who think themselves unhappy in it ? and especially , since they profess that happiness consists in being lesser , and not greater . in a word , whatever happiness honour and ambiton promiseth , it is nothing else but suffering of much evil to get more . men think by daily climbing higher to make themselves happy , and yet the height whereunto they so painfully aspire , is the height of misery it self . but having thus consider'd both the uncertainty and vanity of worldly honour , it is necessary to see what use is to be made of it , before we proceed any further . the soul's expostulation . and now , o my soul , why shou'dst thou disquiet thy self for the loss of that which is not worth the keeping ? if the possession of it cou'd add nothing to thy happiness , what hast thou to complain of , now 't is lost ? is it not better to enquire what just title thou hadst to it , than to repine at the loss of it ? if thy honour was the reward of vertue , it is still thy own ; for whilst the cause continues , ( which is vertue ) the effect cann't cease ; and then thou hast no reason to complain : but if thy honour came from any other cause , thou truly never hadst any real honour , it only was an empty name , and nothing else : for it is vertue is the life and soul of honour . thou oughtest therefore , o my soul , to look well before thou leap'st into the chair of honour ; or else the higher thou climbest , the lower thou fallest : if vertue prefer thee , then vertue will preserve thee : but if gold or favour do advance thee , thy honour is but pinn'd upon the wheel of fortune , and when that wheel shall turn , thy honour falls , and thou remain'st an everlasting monument of thy own ambitious folly. if therefore thou desire , o my soul , to purchase honour with thy wealth , consider first how that became thine : if thy labour got it , let thy wisdom keep it ; if oppression found it , let repentance restore it ; and if thy parents left it , let thy vertues deserve it . for if thou art a palace , honour ( like the sun-beams ) will make thee more glorious ; but if thou art a dunghil , the sun may shine upon thee , but it cannot sweeten thee : thy prince may give thee honour , but not make thee honourable . the best way therefore , o my soul , is to despise that empty nothing which the world calls honour ; and seek after that honour which none can rob thee of , or take away ; and that is , in a word , to seek the honour which god gives : for they that honour him , he has promis'd to honour ; whereas they that despise him shall be lightly esteemed . a prayer . o almighty and most gracious lord god , who alone rulest in the kingdoms of men , and sufferest one to be plucked down , and another to be set up , as best seemeth good in thy sight : thou givest , and thou takest away , blessed be thy holy name for ever . o lord be pleased in mercy to look down upon an unworthy sinner now before thee ; and graciously support me under the present dispensation of thy providence , and quiet my soul under thy wise and soveraign disposal of 〈◊〉 affairs ; and make me willing to suffer whatever it shall please thee to inflict upon me ; o lord , make me sensible that thou hast dealt favourably with me , and hast punish'd me less than mine iniquities deserved : i do confess i have been too much puffed up with that honour which comes from man , which therefore i am justly deprived of ; and o that now thou wouldst help me to take shame to my self , and henceforth to see after that honour which comes from god only . that so unfainedly turning to thee by true contrition and amendment of life , thou also mayst graciously return unto me , with mercy and with loving-kindness . hear , o lord , and help , and answer , for the sake of iesus christ thy blessed son , and my alone saviour : to whom , with thee , o father , and the holy spirit , be ascribed all honour , and glory , and power , henceforth and for ever more . amen . our father , &c. meditation ii. on the vncertainty of riches . there is nothing in the world more certain than the uncertainty of riches ; therefore it is that the apostle st. paul calls 'em vncertain riches , bidding us not to trust in vncertain riches , but in the living god. and tho' there be many in the world that make wings for riches , i mean , that study and contrive how to spend it , as thinkthey shall never be poor ; yet they need not be so much concern'd about that , and might well save themselves that labour , for whether they make them wings or no , solomon tells us that riches will make themselves wings , and fly away ; yes , says he , they will fly so far as never to return any more , for they will fly as an eagle towards heaven : riches are such volatile things , as he compares them to non-entities ; wilt thou , says he , set thy heart on that which is not ? riches are like quicksilver , so volatile , there 's no fixing of 'em ; for they fly away , when their possessors think themselves as sure of 'em ( having them close prisoners in bags and bolts , under lock and key ) as the romans thought themselves of the goddess victoria , when they clipt her wings , and wall'd her within their city . and tho' in this respect also our own experience is more convincing than a thousand witnesses , yet will it not be amiss to recite some examples of the uncertainty and emptiness of worldly riches ; and the rather , that we may see there is nothing has befallen us in the late revolution , but what has befallen others in former times , who have been better than we : now that we are try'd in the furnace of affliction , we may have good hopes of coming forth like gold , refined and made better ; but if we faint in this day of our adversity , it will argue our strength is but small . and first , the example of iob is illustrious , who was not more eminent for his riches than his piety , which was so very remarkable , that he was the nonsuch of his age , the very boast of heaven : hast thou considered my servant job , says the almighty , that there is none like him , a perfect and an vpright man , one that feareth god , and escheweth evil ? what man cou'd have a fairer character , especially considering who it was that gave it ? and yet this holy iob , this favourite of heaven , was deprived in one day , nay in one hour , of such an estate , ( besides his children , which were more dear to him than all the rest ) in oxen , camels , sheep and moveables , as the greatest man in the east did not possess the like : and yet iob never murmur'd at his loss , but only made this inference from it , naked we came into the world , and naked shall we go out again : the lord giveth , and the lord taketh away , and blessed be the name of the lord. there is at this day an illustrious instance in the world , that has well near equaliz'd iob in his afflictions : god grant that he may do it in his patience and his piety ; and then we may all hope for the like issue . but to enumerate more examples of the mutability of riches , is to hold a candle to the sun ; for who can walk the streets without meeting variety of instances ? how many men , who formerly liv'd plentifully , and were in good esteem for wealth and riches , are now reduc'd from a spring-tide of plenty , to the lowest ebb of poverty ? neither has this befallen one sort of men alone , but men of all ranks and qualities , gentlemen ▪ merchants , mariners , tradesmen , mechanicks , citizens and country-men , yeomen and farmers : those who were formerly as rich as croesus , are now as poor as conon ; and from a dives , turn'd into a lazarus : and if you shou'd enquire by what means all this comes to pass , some wou'd inform you 't was by shipwrack at sea , others by suretiship on land ; some by bad debtors and politique bankrupts , those pests of trade , and shopwracks of the citizens ; others by sickness , physick and physicians ; and some by grinding vsury ; others by paying forfeitures and double taxes , have been brought to an irrecoverable consumption : some have been undone by careless , thievish , and fugitive servants : and even loyalty , and a sense of our duty to god and the king , has through the cunning craftiness of some men , been made the occasion of ruining many . but besides all these , there want not many that have been their own ruine ; some by good ( or rather bad ) fellowship ; others by great house-keeping , their minds being too big for their means ; some by hawks , hounds , horses , and whores ; these are destroy'd by their own lusts , and eaten by the wolf bred in their own flesh ; or , as 't is fabled of actaeon , are devour'd by their own dogs . and surely those may well be call'd uncertain riches , that have so many wings to fly away . i had forgot to mention fire , which where it gets the mastery , proves very fatal , and in a few hours time makes beggars of the richest merchants ; of which that dreadful one in london in the year 1666. serves for a thousand instances . which shews sufficiently the mutability of worldly riches , and what small cause we have of trusting in ' em . but tho' perhaps some men may prove more fortunate , and that their riches shou'd stay with 'em , as tho' they had been wedded to 'em , not to depart for term of life ; yet there must be a separation when they come to dye : for as the word of truth , besides our own experience , infallibly assures us , the rich man when he dyes shall carry nothing away with him , his pomp shall not descend to the grave . and therefore as the excellent st. augustine has it , vide viventem cogita morientem , quid hic habet , quid secum tollit , &c. eye the rich man , poise and ponder his estate , living & dying , to consider what he hath here , and what he takes with him from hence . damascene hath a notable fiction of three friends , which all professed love to a man , and the trial of it was this : one friend would stay with him all the time of his health and prosperity ; that friend was pleasure , voluptuousness and mirth : the second friend wou'd stay with him in his sickness , yea , to the hour of death ; that friend was riches ; but having brought him to the grave , there it left him : the third friend goes with him beyond the grave , even to god's tribunal , and pleads for him there , and this friend is god's fear , and god's favour : this friend is more worth than all the rest : for as for the second friend , riches , that leaves us , you see , at the grave . these friends , saith bernard , either have their end before we dye , or see our end when we dye ; either they forsake us , or are forsaken of us . we have already heard what holy iob said , naked came we into the world , and naked shall we go out again : and the great saladine , the conquerour of asia ( a second tamberlain ) well apply'd it to himself ; for dying in his army , instead of all other obsequies , he ordered only a linnen cloth , a winding-sheet , to be carried before him on the top of a spear , throughout the camp , with this proclamation , saladini quod reliqnum : here 's all that 's left of great saladine : ensigns , trophies , victories , triumphs , are all included in this linnen rag , the cover for my dead corps ; and except this , all the rest must remain behind : our houses , lands , wife , children , we must shake hands with 'em all , and bid a long farewel to 'em when we come to dye . gulielmus parisienses compares those that load themselves here with thick clay , to a parcel of boys that have robb'd an orchard , who after they have eaten what they can , stuff their pockets , sleeves and coats full , to carry out with them ; but at the door there stands one that searcheth them , takes all they have , and sends them away with no more than they brought in : the world says he , is the orchard ; the cormorants of the world are those greedy boys ; the fruit stolen , are riches ingross'd ; and the porter is death , who makes 'em leave it all behind ' em . it is also compared to a poor man invited to a rich mans table ; he has the use of his plate to drink in , and of his silver spoons to eat his broth with , while he is there at the feast ; but if he presumes to pocket up any plate , or to carry away the least spoon , there is search made by the porter for what is missing , and it is taken from him with disgrace . we are in the world as in an inn , saith tully ; and we may use it as our hosts house , and our bed too , that proper place to which god hath called us , for the time we lodge ; but we must carry away no cloaths , no coverings , except we borrow a winding-sheet , useful only as the secondine to the child , to wrap us in ; for excepting this , death as a common pyrate , or a thief , strips us of all the rest . now what contentment or satisfaction can we propose to our selves in the enjoyment of such uncertain fluctuating things , which either ere long will leave us , or of necessity we must leave them ? it is surely a great argument of our minds being plac'd upon wrong objects , when we can mourn for the loss of such flying and lying vanities . the soul's expostulation . disquiet not thy self , o my soul , about the things of this world ; nor set thine heart on that which is not : if thou hadst not lost the world , perhaps thou mightst have lost thy self , in setting thy heart too much upon it . and since god's word has told thee , that if any man love the world , the love of the father is not in him ; thou hast cause to rejoyce that thou hast lost that , which might ( hadst thou kept it ) have caus'd thee to lose the favour of god : and yet what hast thou lost in losing it ? or what didst thou gain by it when thou hadst it , except trouble and care ? thou hadst then no more than food and rayment , and that thou hast still , tho' thou hast lost thy riches : when thou hadst most occasion for 'em , then they left thee , and fled away to strangers : is it not therefore far better to trust in the living god , than in uncertain riches ? for riches profit not in the day of wrath , but righteousness delivereth from death . and if thou mak'st it thy chief business to seek first the kingdom of god , and the righteousness thereof , there is nothing necessary for thee , but god has promis'd it shall be added to thee . and wilt thou grieve because thou art depriv'd of unnecessary things ? learn ▪ o my soul , to make the will of god the measure of thy desires : and when thou desirest nothing but what god wills , thou may'st desire what thou wilt , and obtain it . thou mayst assure thy self that god wills what is best for thee , and when thou hast conform'd thy will to his , thou needest not fear a blessed issue . and if what god has done , appears not at the present best to thee ; it is not because it really is not best , but because by reason of thy present darkness , thou canst not see it so . god sees the end of all his works from the beginning , and perfectly knows the events of all his dispensations ; but thou , o my soul , are short-sighted , can'st not see far before thee ; and since thou canst not see what god intends by his present providences , 't is now thy time to live in the exercise of patience ; and glorifie him by believing . a prayer . o most merciful and gracious god , who art the well-spring of life , and an inexhaustible fountain of goodness , be pleased to look in mercy upon me poor and miserable sinner , who had been immers'd in the things of this life , and drown'd in the love of the world , hadst not thou in mercy taken them away from me : o help me to acknowledge thy righteous hand herein , and kiss that rod wherewith thou hast so mercifully chastiz'd me . and o most gracious god , wilt thou please for the time to come , to take off my heart from the inordinate love of riches , and all other things of this world , and to place my affections upon thy blessed majesty , who art my souls supreme and ultimate happiness , and it s exceeding great reward : convince me more and more of the wickedness as well as folly of my former life , in forsaking thee the fountain of living waters , and hewing out to my self cisterns , broken cisterns that could hold no water : suffer me , o lord , no longis to follow after lying vanities , and so to forsake my own mercy : and let thy love , o thou god of my life , purge my soul from the love of all other things whatsoever : thou hast said in thy word , that those that love thee shall inherit substance , whilst i , like a wretched prodigal , have been feeding on husks , and grasping at shadows : o let me not henceforth trust in uncertain riches , but in thee the living god ; and buy of thee gold try'd in the fire , that so i may be truly rich , and white rayment , that i may be cloathed . grant this , o lord , and whatsoever else thou seest necessary for me , for iesus christ his sake . amen . our father , &c. meditation iii. of the vanity of worldly pleasures . pleasure is that which all pursue and covet , tho' most mistake the object of it : it is that for which men value their lives , and without which they think it wou'd scarce be worth the living : but if they mean the pleasures of this world , abstracted from the love of god , and those unspeakable delights that are in him , there 's nothing in which men are more mistaken : so far is worldly pleasure from making of men happy , that it puts 'em in a state of death : this st. paul assures us , 1 tim. v. 6. she that liveth in pleasure , is dead while she liveth . and large experience confirms this truth ; for those that have most affected it , have always found it fatal . let us give a few instances : ( for we are apter to be led by examples than precepts ) the philistines had taken sampson thro' the treachery of dalilah ; sampson wou'd needs enjoy his pleasure with dalilah , but she refus'd to let him , unless he told her where his strength lay ; which when she knew , she straight betray'd him to his enemies : and this was the effect of sampson's pleasure . when the philistines had obtain'd this prize , it made 'em mighty merry , and they must needs go take their pleasure too : and sampson ( whom they barbarously had blinded ) must be sent for , that he might make them sport : but it was fatal sport to the philistines ; for sampson having with some assistance grop'd out the two supporters or chief pillars of the house , praying to god to strengthen him that he might be aveng'd for his two eyes , was heard and answer'd , and sampson pulls the house about their ears , whereby they all were slain , which put a bloody period to their pleasure . the persians were a people given up to pleasure above other nations , which made 'em so effeminate , as render'd 'em an easie conquest to their enemies : belshazzar was a prince given to pleasure , and liv'd in great voluptuousness ; and that not only in a time of peace , but when he was surrounded by his enemies , and darius lay with a vast army on the other side the river euphrates : this notwithstanding , belshazzar was resolv'd to take his pleasure , and makes a great feast to a thousand of his lords , and drinks wine before 'em , even out of the sacred vessels taken out of the temple of the house of god which was at ierusalem . but while belshazzar was taking of his pleasure , and carrousing with his lords , there appears suddenly a hand writing upon the wall , which tho' the king understood not , yet his countenance was chang'd , and his thoughts so troubled him , that the ioynts of his loyns were loosed , and his knees smote one against another : this quickly put an end to all their pleasure , and fill'd 'em with confusion and astonishment : and the sad epilogue to this jovial feast , was , that god had number'd his kingdom . and finished it ; and that he was weigh'd in the balances and found wanting , and his kingdom was divided , and given to the medes and persians : and that night belshazzar himself was slain , which put a final end to all his pleasure . so that it is very evident that what is affirmed of wordly sorrow , is much more true of worldly pleasure , that it worketh death . and solomon , who of all men was best able to extract the quintessence of pleasure , and taste what was in it , gives us this poor yet true account of it , after he had made the experiment , behold this also is vanity , eccles. ii. 1 , 2. not only vain , but vanity it self , in the abstract ; and as if this was not enough , he lays a greater imputation on it in the next verse , where he tells us , i said of laughter , it is mad ; and of mirth , what doth it ? and this he further exemplifies , by telling us , it is better to go to the house of mourning , than to go to the house of feasting eccles. vii . 2. indeed all pleasures , if they die not like children in their very birth , yet they are liable to so many accidents , that they quickly wither and decay , and all their gust is gone : the pain in one tooth , the cramp in one joynt , the gout in one toe , the megrim in the head , the collick in the guts , the feaver in the blood , the sciatica in the thigh , the fistula or hemorrhoids in the nether parts , or any one of these , takes away the relish of our pleasures , and imbitters all the voluptuous persons enjoyments ; turning his singing into sighing , his musick into mourning , and his riot into rage . and who wou'd mourn the loss of things so subject to a thousand accidents , which have so little real good in the enjoyment ? the soul's expostulation . and now , o my soul , consider with thy self , how vain and how pernicious the pleasures of the world are ! for tho' mankind do generally give up themselves to the pursuit thereof , yet how full of pain do they find these pleasures ! consider , o my soul , that sensual pleasures are the pleasures of beasts ; which relish them with more delight than men , and use 'em according to the dictates of nature , and for the satisfying of their wants ; and that with more moderation ; for they only drink for the quenching of their thirst , and eat for the satisfying of their hunger : whilst men , endow'd with reason , and born to a higher end , even to glorifie and enjoy their maker , do immerse themselves in the filthy puddles of drunkenness and gluttony , and other base carnal delights , and thereby degenerate below the beasts that perish . raise up thy affections therefore , o my soul , and place them upon things above ; there are pleasures and delights that are worthy of thee , even such as are adequate to thy wants , and capable of satisfying the desires of an immortal soul. and tho' thy outward circumstances and late losses , have render'd thee uncapable of pursuing the pleasures of this world , thou art thereby the more fitted to aspire to those pleasures that the world cann't take from thee , and which alone are worth the enjoying : if thou hearkenest to the enchanting syrens of worldly pleasure , they do but intice thee with their pleasant songs ( as they would have doue vlysses ) till they bring thee to cast thy self into the sea of destruction , and over-whelm'd thee with eternal ruine . but if , o my soul , thou waitest at the gates of wisdom , and hearkenest to her voice , thou soon shalt find , not only that her ways are ways of pleasantness , but also , that all her paths are peace . a prayer . most gracious and merciful father , who art the god of all consolation and comfort , in whose presence there is fullness of ioy , and at whose right hand there are pleasures for evermore ; be pleased to look down in mercy upon me a wretched and miserable sinner , who have been so long seeking that pleasure and satisfaction in the creature , which is alone to be found in thy self ; and grant that my mind and affections being taken off from all carnal delights , and fix'd upon thy self , i may henceforth lay aside every weight , and the sin that doth so easily beset me , and may run with patience the race that thou hast set before me . and since i find in thy word , that that it is the character of some in the last day , that they shall be lovers of pleasures more than lovers of god ; make me , i humbly beseech thee , in the number of those that have rather chose to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : like moses esteeming the reproaches of christ , to be far more eligible than the pleasures of egypt . grant this , o lord , for iesus christ his sake , thy beloved son , and my alone saviour ; who has further taught me to pray , saying , our father , &c. meditation iv. of the nature and causes of afflictions . notwithstanding what has been said in the three former meditations of the uncertainty and emptiness of honours , riches , and pleasures , and what little cause we have to be troubled at the loss of them ; yet since the best of men are apt to look upon the loss of those things as afflictions ; and are more forward to bemoan themselves under them , than to enquire into their causes ; and since the finding out of their causes , is the best way to remove their effects ; i will now enquire into the nature and causes of afflictions , and therein what were the sins that procur'd those calamities under which our royal master and his family has so long suffer'd . afflictions are always evils in themselves , and in their own nature ; tho' through the over-ruling providence of almighty god , they are often turn'd to the great advantage of those that suffer 'em : so the author to the hebrews tells us , no chastening for the present is ioyous but grievous ; nevertheless afterwards it yieldeth the peaceable fruits of righteousness to them that are excercised thereby , heb. xii . 11. and this was the experience of the royal prophet , before i was afflicted , i went astray , but now , says he , have i kept thy word . and in another place he tells us , it is good for me , that i have been afflicted : and yet these afflictions were grievous to him to bear , for he cries out , they made him go mourning all the day long . but these sufferings are never brought upon a people , or a family without a cause , for god does not afflict willingly , nor grieve the children of men ; and st. peter tells us expresly , that it is not without need be , that we are in heaviness — and it is as sure that sin is always the cause of suffering . and therefore the psalmist says , when thou with rebukes doest correct man for iniquity , thou makest his beauty to consume as the moth : and the prophet ieremiah asks wherefore does a living man complain , a man for the punishment of his sins ? so that nothing can be more clear then that sin is the cause of affliction : which being laid down as an undoubted truth , it remains that we enquire what those sins are , which are most likely to bring down national judgments ; and then to examine whether we have not been guilty of those sins ; that so we may thereby come to know wherefore it is that god contendeth with us ; and knowing that , that we may repent of our iniquities , and return unto him against whom we have sinned , that he may return unto us with mercy and with loving kindness . 1. the sin of prophane swearing and cursing , is that which brings gods judgments on a nation : hence the prophet tells us , that because of swearing the land mourns ; and this sin is expresly forbidden by the third commandment ; which enjoyns us not to take the name of the lord our god in vain ; and threatens , that god will not hold him guiltless that does so ; whereby is implied , that god will charge the guilt and violation of his holy law upon such a one ; the taking his name in vain being a prophaning of it : whereas we are commanded to fear that great and dreadful name , the lord our god : and this prophane swearing is also forbidden in the new-testament , our blessed saviour strictly enjoyning us not to swear at all ; mat. v. 34. and this st. iames presses further , saying , above all things , my brethren , swear not , jam. v. 12. not that hereby we are forbidden to testifie the truth of a matter upon oath before a magistrate , as some dream ; for in this case st. paul tells us , that an oath for confirmation is an end of all strife , heb. vi . 16. the intent therefore is , that we abstain from all prophane swearing , which is a taking of god's name in vain , and a procuring cause of his judgments upon a people and nation ; of which there wants not plenty of examples , both sacred and prophane , were it needful to insert ' em . but that which more concerns us , is , to enquire whether we are not grievously guilty hereof our selves , and so are justly made an example to others ? and in this case , i must say , our guilt is too evident to be deny'd ; for we declare our sin as sodom , and hide it not : our tongues being oftner us'd in imprecating divine vengeance , even damnation it self , upon our souls , than in imploring the pardon of our sins . how many are there that pretend love and loyalty to our king , yet will shew it no other way , but by drinking his health , till they have lost their own ; and by their horrid execrable oaths , defying of the majesty of heaven ? alas ! what can be expected from those men , that are every hour bidding defiance to the almighty , and daring god to damn them ? with what face can they pretend to love their king , that thus affront their maker ? whoever thus harden'd himself against god and prosper'd ? it was these fighters against heaven that brought the royal martyr to the block ; and were more guilty of his death , than the regicides that condemn'd him , or the villanous executioner that sever'd his royal head from his sacred body : and it is such as these that have turn'd our royal master out of his throne , and forc'd him to abdicate ( as some will have it ) his crown and kingdoms : for when god was thus engag'd against him , by the reiterated blasphemous imprecations of his pretended followers , how cou'd he hope to stand ? for shame , therefore , gentlemen , let us either lay aside our pretences of loyalty to the king , or cease to offend god as we do every day , by belching forth such vollies of loud oaths and blasphemies against him . for had we but as frequently employ'd our tongues in praying for him , as we have done in cursing of our selves , and in blaspheming god , we might have long since hop'd a better issue . if therefore we wou'd shew our selves good subjects to the king , let us approve our hearts to god as good christians , which we cannot do but by walking in his ways , and keeping of his laws . we have seen the fatal effects of cursing and swearing , let us now steer a contrary course , and betake our selves to prayers and tears , the churches only weapons in suffering times . of which i shall say more at the conclusion . — but , 2. whoredom and adultery is another crying sin that brings down god's judgments upon a nation : this sin is directly against the seventh commandment ; which forbids us to commit adultery ; and however the fools of this age , i mean such as make a mock at sin , have stil'd it but a trick of youth ; and that the roman church calls it but a vanial sin ; yet we have a more sure word of prophecy , even the holy scriptures , which tells us , that for these things the wrath of god comes upon the children of disobedience : and well it may , since the author to the hebrews assures , that ( how slight so ever others make of it , yet ) whore-mongers and adulterers god will judge . and that this sin brings down judgments on a nation , the prophet ieremiah informs us , ier. v. 7 , 8 , 9. — when i had fed them to the full , then they committed adultery , and assembled themselves by troops in the harlots houses : they were as fed horses in the morning ; every one neighed after his neighbours wife : this was their sin : and what the effect of it was , the next verse shews us ; shall i not visit for these things , saith the lord ? and shall not my soul be avenged on such a nation as this ? this sufficiently expresses god's anger against it , especially when it is grown common . it now concerns us therefore to examine our selves , and see whether this also be not registred in that black catalogue of sins which we are guilty of ! and i am much afraid that there is but few of us that can say in this respect , my heart is clean : for the foot steps of this sin are but too plainly to be trac'd among us . and therefore all of us have reason to humble our souls before god , and to say , o lord , to us belongs confusion of face , to our kings , to our princes , and to our nobles , ( as well as to the commons ) because we have sinned against thee . for my part , i know not what unaccountable liberty some men give themselves in this matter ; as if those in high places had a toleration , or a license to sin : but i am sure god's word allows none ; no , not to the greatest of men : the law of god is , thou shalt not commit adultery ; and i know of no exception . of this sin , when king david himself was found guilty , though he had an illustrious pardon sent him from heaven , thou shalt not dye ; yet it did not exempt him from temporal judgments , for the prophet nathan told him plainly , the sword shou'd never depart from his house , because he had despised god , in taking the wife of vriah — therefore let all that are concerned herein ( how great soever they be ) humble their souls under the mighty hand of god , and turn from the evil of their doings , that god may be thereby reconciled unto us , and have mercy upon us . for this is a sin that if not repented of , will keep good things from us ; and make a separation between us and our god : and such have the more reason to do this , because their example may have corrupted many : for , regis ad exemplum totus componitur orbis . and indeed this sin has spread so exceedingly upon that account , that i am perswaded it has been none of the least causes of god's heavy displeasure against us . yet will not this in the least justifye them , of a lower degree , who shall follow so ill an example , for by them god's holy law is violated , and himself provoked by their filthiness ; and themselves thereby made the cause of bringing down the judgments of god both upon king and people ; such have therefore great reason forthwith to break off their sins by righteousness , and turn from the evil of their ways ; that the lord may pardon their sins , and heal our land. 3. cruelty and bloodshed is a great and crying sin , which defiles the land , and brings down ▪ judgments from heaven upon it : nay , it causes the divine majesty to shut out our very prayers , so that he will not hear us : the prophet isaiah gives us a full account of this , in the first chapter of his prophecy , in the 7th verse he gives an account of god's judgments on the israelites not altogether unlike what has befallen us ; for , says he , your country is desolate , your cities are burnt with fire ; your land , strangers devour it in your presence , and it is desolate , as overthrown by strangers . and in the 15th verse , god tells them , when ye spread forth your hands , i will hide mine eyes from you , and when you make many prayers , i will not hear : would you know now what it is that has provok'd the almighty against them ? he assigns this as the reason of all , in the latter end of the 15th verse , your hands are full of blood. this is also farther evident from the example of king saul , who was a bloody man , not only in commanding the priests of the lord , even fourscore and five persons that wore a linnen ephod , to be slain , but also because he sought to slay the gibeonites , under a pretence of zeal to the children of israel and iudah , 2 sam. xxi . 2. but these things brought down publick judgments upon the land several years after ; for when in the reign of david there was a famine in the land for three years , and david enquired of the lord to know the cause thereof , he was answered , it is for saul , and for his bloody house ; and nothing cou'd appease god's anger , till seven of sauls sons were hang'd on that account : so loud is the cry of innocent blood against the shedders thereof . let us now enquire how far we are concern'd in the guilt of this sin also : and shou'd we go about to clear our selves herein , the very gates of the great city of the kingdom wou'd cry out against us : and all the west of england would testifie the contrary to us . i am well assured that our royal master is not a prince that does delight in blood , and i wish with all my heart , that i cou'd say as much for all his servants : but alas ! how many are there that under a pretence of zeal for the king's service , have executed their own private revenge , and thereby exceedingly disserv'd the king , on whom the odium always lay : we all know there was a rebellion in the west of england , and there is no question but justice requir'd some examples shou'd be made : but had the kings ministers ( to whom he intirely left it ) made as much use of mercy as they did of justice , i am sure they wou'd have done the king more service ; and i have reason to be of this opinion , since solomon tells us , ( who had also a rebellion broke forth at the beginning of his reign , against him ) that the kings throne is establish'd by mercy . but i will say no more of that , because those who were the chief instruments therein , have long since given an account of their actions before a higher tribunal , where they have receiv'd the just recompence of their reward . and if there be any of us yet alive that have been concern'd in shedding of innocent blood , or that have pursu'd our own revenge under a shew either of loyalty or justice , they have great reason to acknowledge their sin , and to humble their souls before god , and take shame to themselves , as having , to the utmost of their power , therein brought down the judgments of god both upon our king and on his people . as to my self , i can appeal to the searcher of hearts , that i was grieved to see that effusion of christian blood , and wou'd have prevented it , had it lain in my power ; and as i had an opportunity , i shew'd mercy ; and where i cou'd not , i have not been wanting to pray that the guilt of that blood might not fall upon the king , nor on his royal issue . for even then my fore-boding soul had great apprehensions that it wou'd cry loud for vengeance . but in the fourth place , opression and injustice , is another crying sin that brings down judgments on a nation . to this , the word of god abundantly bears witness : hence it is that god so often complains , that they iudge not the fatherless , neither doth the cause of the widow come unto them ; but every one loveth gifts , and followeth after rewards ; and that he looked for iudgment , but behold oppression ; for righteousness , but behold a cry : and therefore the prophet isaiah exhorts them , if they expect mercy , to seek iudgment , relieve the oppressed , judge the fatherless , and plead the cause of the widow ; threatning that if they refus'd , they shou'd be devour'd with the sword ; for the mouth of the lord had spoken it . and in another place the prophet complains , that iudgment is turned away backward , and iustice standeth afar off ; for truth is fallen in the street , and equity cannot enter : and for this god threatens that the whole land shall be desolate ; and that the earth shall mourn , and the heavens above shall be black : these things sufficiently declare the dreadful consequences and effects of injustice and oppression ; and that it brings down national judgments . let us now enquire how far we are concern'd in the guilt of this sin. and i am afraid that neither in this shall we be able to acquit our selves ; for tho' i wou'd not be thought to charge my royal master in this matter , yet i am very sure that those through whose hands the administration of affairs then passed , made so many false steps , that they can by no means be acquitted of injustice , as well as great imprudence : and this i am the bolder to say , because it was for their mis-management , that the king now suffers . and that this may the better appear , i will descend to a few particulars . to say nothing of turning the west into a slaughter-house , and making such a shambles of the roads and high-ways there ; exercising this cruelty upon many that the whole country knew were altogether innocent of that for which they suffer'd , which was the ready way to bring an odium upon the king , by making the people believe that he was as inexorable as his ministers : i say , to pass by this , having before said something of it , it was undoubtedly a great piece of injustice to set up a new court for the management of ecclesiastical affairs , contrary to the express laws of the land ; whereby the church and clergy of england were subjected to the wills of some men that were enemies to both ; who made the kings authority a staulking-horse to their own private malice and revenge , and thereby put many fears into the hearts of those that were the king 's best friends , who cou'd not but fore-see the fatal tendency of such proceedings . it was likewise a great piece of injustice to suspend the right reverend the bishop of london from the exercise of his pastoral charge , for that which in it self was no offence ; the said bishop having acted ( at least in that affair ) with all that caution and prudence which the duty of his place requir'd . which besides the injustice and oppression of it , was a great disservice to the king ; in disquieting the minds of his good subjects , who began to grow doubtful whereto such things might tend ; and many of 'em ( as the event too sadly shew'd ) began to entertain such thoughts of his majesty , as was inconsistent with their duty ; and might have forewarn'd the authors of those irregular actings , that , that which was their sin , wou'd quickly be their punishment . the declaration for liberty of conscience , ( tho' it might indeed shew the kings lenity to dissenters ) was certainly a false step in the advisers , both as it put too great a power into the dissenters hands , who had been lately so severely prosecuted ; as also because it was expresly against law : for tho' the dissenters might have been conniv'd at in their different way of worship ( which wou'd have satisfy'd them , and have been serviceable to the government , in making them easie , and so keeping them quiet : yet to make 'em capable of holding offices in corporations , and setting 'em upon an equal foot with the church of england ( or rather above it ) was too bold a stroke at once ; and made the people too much inclin'd to think it was design'd to serve another interest , rather than that of protestant dissenters . and tho' in this i am verily perswaded of the king's sincerity aud uprightness , i cannot be so of some that were very near him , and to whom he cou'd scarce deny any thing . there was also another false step in the putting out of this declaration , and which was a great piece both of injustice and oppression , and that was , the enjoyning it to be sent to the bishops of every see , to be by them ordered to be read by their respective ministers in each diocess . why should the bishops be deny'd liberty of conscience , when it was granted to dissenters ? and why could not the dissenters enjoy the liberty of their consciences without the bishops being enjoyn'd to read the declaration , which they knew to be contrary to the law , and therefore illegal ? not that the bishops were against indulgence to dissenters , when it should be propos'd in parliament , but they then saw there was latet in anguis , a snake in the grass , which many were not aware of : and that the bishops shou'd be imprison'd in the tower , for refusing to do that which was against their consciences , was certainly a very false step in the advisers , besides a great piece of injustice : and i am very sorry that the fatal consequence thereof was no more perceiv'd by the king and his ministers . i have however , this consolation in my self , that what i acted at that time , was out of duty both to god and the king ; and that i am no way to be charg'd with what afterwards follow'd thereupon ; and if i was at all mistaken , or acted beyond what i ought to have done , i humbly beg pardon both of god and the king ; being well assur'd in my own integrity , and that it was without any evil design . i did indeed soon perceive of what ill consequence it would be to his majesty , and what improvement his enemies wou'd make of it ; but it was not in my power to help it . the violent proceedings against the president and fellows of magdalen-colledge in oxford , was also very unjust and oppressive , and a very false step , both in the advisers and actors : and what i cannot remember , when i consider what effect it had upon the people , without great compassion to his majesty ; who by the violent passions of some hot and fiery spirits , was precipated into such fatal counsels ; where all the profit would redound to others , but all the odium rest upon the king. as to the fellows , i must own they did but their duty , and they could not chuse otherways then according to the statutes of the colledge . and indeed to compel them to do it , was both against law , and against the kings declaration for liberty of conscience , which surely extended to them as well as to others , they having the same plea. it is not without cause that i have so largely insisted on these several instances of injustice and oppression : for these things carry'd the evident tokens of divine displeasure along with 'em , and were afterwards made the chief motives for introducing the late revolution : which tho' it was too wide a stretch , and very unreasonably urg'd so far , ( for a chimney that smoaks may be mended , without any danger of the house being pull'd down ) yet was it such a rebuke to the authors of those precipitate counsels , that ( as i said before ) they might easily see their sin in their punishment ; nor shou'd i have at all mourn'd their fate , had they not involv'd my royal master in the same ruine with them . upon a serious reflection on the fore-mentioned sins , and our own guilt therein , we may plainly discern that it is not without very great cause , that it has pleas'd god to bring these afflictions upon us ; and that we have reason to joyn in that confession of the church in the lamentations , the lord is righteous , for we have rebelled against his commandments : thou hast made us as the off-scouring and refuse in the midst of the people : for we have transgressed and rebelled , and thou hast not pardoned ; but hast covered us with anger , and persecuted us ; yea , thou hast covered thy self with a cloud that our prayer should not pass through . the lord hath accomplished his fury , he hath poured upon us his fierce anger , for the sins of her prophets , and the iniquity of her priests . what then remains , but that knowing the cause of our afflictions , we endeavour to remove them , by humbling our selves under the mighty hand of god , and by searching and trying our ways , and turning again to the lord : for the lord will not cast off for ever , but if we repent of our sins , and turn unfainedly to him , tho' he cause grief , yet he will have compassion , according to the multitude of his mercies ; for he doth not afflict willingly , nor grieve the children of men ; to turn aside the right of a man before the face of the most high , to subvert a man in his cause , the lord approveth not : let us therefore in good earnest set about this work of repentance and reformation ; for were we once but a reformed people , we should soon be a happy people : our losses would soon be made up , and strangers should no more rule over us . but whilst we are going on in our old sins , we must still expect that god will follow us with his judgments until we be consumed . for if we do wickedly , we shall be destroyed , both we and our king. neither let our hearts fret against the lord ; but submit to his will ; for 't is he that hath done it , and 't is our duty to be patient under it , and wait his time for our deliverance : to go about to deliver our selves , is but to make our bonds the stronger ; and to entangle our selves more : our strength is to sit still , and to wait for the salvation of god : for when he works , there 's none can let it ; and till he does arise and work , all we can do , will be in vain . and this many have found to their cost . let us learn to be wise , by other mens harms . there are many devices in the heart of man , but the counsel of the lord that shall stand : and whoever goes about to resist it , will find him self sadly deceiv'd . i will always maintain my loyalty to the king , and quietly submit to the power that protects me . that so i may keep a conscience void of offence both towards god , and towards man. and it is the grief of my heart to see any otherwise minded : for if we must not speak wickedly for god , nor talk deceitfully for him , much less must we act wickedly for him . and yet i would be found doing too ; i mean , i would be found in the daily exercise of faith and repentance , and endeavour to get a broken and a contrite heart for my past sins ; because god has assur'd me , that with such sacrifices he is well pleased . the soul's expostulation . and now , o my soul , consider with thy self , if sin be the procuring cause of all thy troubles , hast thou not greater reason to be troubled for thy sins , than for thy sufferings ? afflictions may make thee better , but sin always makes thee worse . it may be necessary sometimes to chuse sorrow , but it never can be so to chuse sin. 't is god alone is that wise alchymist that can extract good from evil ; and make even the sins of his people turn to his glory : thus through the working of god's grace , thy pride may tend to humble thee , and a due sence of thy passion may produce patience . but this is alone the effect of god's grace , for the nature of sin is only evil. what reason then , o my soul , hast thou to bless god , who has made thy outward losses prove thy inward gain ; by taking thee off from the pursuit of sin , and training thee up in the school of affliction ! sure , o my soul , it concerns thee to see what good lessons thou hast learn'd there ; for if thou art not the better for 't , thou wilt certainly be the worse : affliction is a furnace , and if thou comest not forth purified like gold , thy dross will appear the more . but if thou canst say with david , it has been good for me that i have been afflicted , thou hast great cause to bless god for it . if these trials have done thee good , what hast thou to complain of ? and if by the light of affliction thou hast seen the greatness of thy sin , and that sight of sin has humbled thee , and brought thee to repentance , thou art hereby become a greater gainer , than all the outward prosperity in the world could make thee : for there is no comparison between temporal losses , and spiritual gains : for all the things that are seen , are but temporal ; but the things that are not seen , are eternal : how blessed a thing is it , o my soul , to be afflicted ! seeing these light afflictions that are but for a moment , work out for thee a far more exceeding and eternal weight of glory : t his , o my soul is enough not only to make them rejoyce , but even glory in tribulations , since they have so blessed an effect : see then , o my soul , that thy tribulation worketh patience , and patience experience , and experience hope , even that hope which maketh not ashamed ; and so shalt thou have rejoycing in thy self , and not in another . a prayer . o almighty and merciful lord god , who madest all things for thy own glory , and canst over-rule all events so , as to bring glory to thy name , and good to thy people , out of the darkest of thy dispensations towards them ; grant i beseech thee , that these afflictions with which thou hast been pleased to exercise me , may by thy gracious ordination bring forth the peaceable fruits of righteousness unto me ; that i may be enabled to say , it is good for me that i have been afflicted . and suffer me not , o lord , neither to despise thy chastening , by going on in those ways of sin and rebellion against thee , which have brought thy iudgments down upon this nation ; nor to defer my repentance for those iniquities which i have been guilty of : and since thou hast declared in thy word , that he which hideth his sins shall not prosper , but that those who confess 'em and forsake 'em shall find mercy ; help me , i humbly beseech thee , with all thy people , to make our confession unto thee , and to acknowledge that we have sinned , and have committed iniquity , and have rebelled , by departing from thy precepts and thy iudgments ; neither have we hearken'd to thy servants , the ministers , which spoke in thy name to our kings , our princes , and our fathers , and to all the people of the land : and therefore , o lord , righteousness belongs unto thee , but unto us confusion of face , as at this day , to our king , our princes , and our iudges , because we have sinned against thee : and have added this evil unto all the rest , that yet we have not made our prayer before the lord our god , that we might turn from our iniquities , and understand thy truth . o lord our god , we pray thee hear , encline thine ear , and open thine eyes , and behold our low estate : for we do not present these our supplications before thee for our righteousness sake , but for thy great mercies , through iesus christ , our lord and only saviour . our father &c. meditation v. of the benefit and advantage of afflictions . we have in the former meditation enquir'd into the nature of afflictions , they are evils in themselves , not joyous but grievous ; and into the causes of them , which generally is sin ; and what some of those sins are , we have also examin'd , and found our selves to be concern'd in them ; which calls for our hearty sorrow and repentance . but as a wife physician will so temper poyson , as not only to allay its venom , but turn it into an antidote ; so does the great physician of our souls do with afflictions ; making them work together for our good , and bring forth for us the peaceable fruits of righteousness . and here i will a little meditate upon the reasons why it pleases god to afflict his children , and what the benefits are that we reap thereby . 1. because we might shew our conformity to our blessed redeemer , who first suffered , and then entered into his glory : in like manner we are told that if we suffer with him , we shall also reign with him : and the greater tryals we endure here , the brighter will our crown of glory shine hereafter : the author to the hebrews , having given a large account of the sufferings of the people of god , in former ages , and of their not accepting deliverance , gives this as the reason , that they expected a better resurrection : agreeable to which , our lord tells us , that those that are persecuted here for righteousness sake , are blessed , because theirs is the kingdom of heaven : and seeing the captain of our salvation was made perfect through sufferings , why should it not also be the same with his followers ? 2. another reason why it pleases god to exercise us here with afflictions , is , that our hearts might be drawn off from the love of the world , which is an enemy to god ; the inordinate love of the world , makes the soul uncapable of the love of god ; for st. iohn tells us expresly , that if any man love the world , the love of the father is not in him : how much better is it then to have the hatred of the world , and to have god our friend , than to have the world our friend , and god our enemy ? and sure we have no reason to complain of afflictions , since st. paul tells us , we are chastened of the lord , that we might not be condemned with the world. god is pleased to imbitter the world to us by afflictions as a tender mother does her teat , when she wou'd wean her child from the brest ; she rubs her nipple with aloes or wormwood , which the child tasting , will take the brest no more : so when the world wou'd intice us to the love thereof , by its delights and pleasures , our merciful father sends us tribulations and afflictions to take our hearts from the love of present things ; which could we have quietly enjoy'd , we should have been for building tabernacles here . could the prodigal son have fill'd his belly with husks , he would never have thought of returning to his father ; but want and affliction brought him from the swine , with whom he would have staid , could he have got his belly full . 3. another benefit we receive by affliction is , that we are thereby cured of our soul-disease ; and that too , of such as are otherwise almost incurable . honours , riches , and a prosperous condition in the world , causes us too often to contract those sinful habits which we never come to reflect upon , much less to repent of , until affliction makes us : therefore it is that solomon tells us , the rod and reproof give wisdom . the story of ioseph's brethren is remarkable ; they had sold their brother to the ishmaelitish merchants , and made their father believe he was torn in pieces of wild beasts , and then thought all was well ; and were not at all troubled that they had sold their brother , and deceiv'd their father : but afterwards when they went down to egypt , & were there put in ward , and charged as being spies , this affliction brings to their remembrance their former usage of their brother ioseph , and now they cry out , we are verily guilty concerning our brother : we saw the anguish of his soul , when he besought us , and we would not hear ; therefore is this distress come upon us . had it not been for that affliction , in all probability they had never repented of their cruelty to ioseph . one likeneth afflictions to the rod of moses , for as the striking that upon the rock , brought forth water ; so the rod of affliction often mollifieth stony-hearted sinners , and makes the waters of repentance to gush out . another compares it to a file , for as that cleanses the iron from its rust , and make it bright , so affliction files off that rust of sin , which worldly prosperity has contracted , and makes our graces shine more bright and glorious . the scripture likewise compares it to a furnace wherein gold is tried , and purged from all its filth and dross , and brought to the greatest degree of perfection . it may also well be compared to a purging potion , for as that driveth the corrupt and ill humours out of a diseased body ; so afflictions drive out evil passions and corrupt desires and affections out of the soul ; such as pride , vain-glory , sloth , niceness , lust , gluttony , drunkenness , and many more . and elihu speaking to iob of the afflictions with which god uses to exercise his people , tells him , it is that he may with-draw man from his purpose , and hide pride from him ; he does indeed , says elihu , chasten him with pains upon his bed , and the multitude of his bones with strong pain ; so that his life abhorreth bread , and his soul dainty meat ; yea , his soul draweth near to the grave , and his life to the destroyers : lo these things , says he , worketh god often-times with man : but wou'd you know to what end ? 't is to bring back his soul from the pit , to be enlightened with the light of the living . 4. another benefit of affliction is , that it is a preservative from evil , and keeps us from many sins which we should otherwise run into : this is what god intends , by the prophet hosea , when he tells the children of iudah , that were bent upon idolatry , and resolved to go after their lovers , that god wou'd prevent 'em , and put a stop in their way ; i 'll hedge up thy way with thorns , says god : that is , i will bring such afflictions upon you , as shall be as so many thorns in your sides , which shall put a stop to your careir in wickedness . and this was the experience of holy david long before : for he tells us , psal. cxix . 71. it is good for me that i have been afflicted : if you ask why it was good for him , or what benefit he found by it ? he readily tells you , vers. 67. before i was afflicted , i went astray ; but now have i kept thy word : and therefore instead of murmuring against god for afflictions , he justifies god ; i know , o lord , says he , that thy iudgments , are just , and that in faithfulness thou hast afflicted me . 5. another advantage we reap by afflictions , is , that hereby god puts us upon the tryal of our graces : there are many that will swim with the tide , that won't venture when the stream is against ' em . what the devil falsly said of iob , is but too true of many men , they won't serve god for nought ! when god blesses them with the good things of this life , and they have all that their hearts can wish , then they will be for god , and for the profession of religion ; but if he puts forth his hand , and takes away what they have , they will be like those that the prophet isaiah speaks of , who when they are hungry , and hardly bestead , shall fret themselves , and curse their king and their god. and therefore iob's constancy under those great afflictions , made his piety and patience so much the more illustrious . 't is affliction that shews us which are hypocrites , and which are sincere christians ; a sincere christian varies not with the times , but is semper idem , always the same ; whereas a hypocrite is a time-server , and will turn with the times , rather than be turn'd out : if tribulation comes , he is for avoiding of it , let it come from what quarter it will. how many can we remember that made the greatest pretences of loyalty to the king , that cou'd be ; and had there been no occasion to try their loyalty , would have been loyal still ; but when times of affliction and trial came on , and the king was forc'd to with-draw himself , they likewise with-drew their loyalty . this shews that times of affliction are times of trial ; by which god proves the truth of our love to him , and our zeal for him : and by which we also may come to know the deceitfulness of our own hearts ; which is also the design of god in our afflictions , as the holy ghost testifies 2 chron. xxxii . 31. where speaking of hezekiah , we have these words , howbeit , in the business of the ambassadors of the princes of babylon , who sent unto him , to enquire of the wonder that was done in the land , god left him , to try him , that he ( i. e. hezekiah ) might know all that was in his heart . 6 , another benefit that we receive by afflictions is , that they make us run to god : fulness and prosperity oft makes us forget god , and run away from him , but afflictions generally drive us to him ; and indeed is the only way to reclaim us . this the prophet hosea tells us , where god speaking of his people that had gone away from him , and follow'd idols , threatens to bring afflictions upon 'em ; i will be as a lyon , and as a young lyon to the house of judah , i will tear and go away ; i will take away , and none shall rescue . would you know god's design herein ? i will go , says he , and return to my place , till they acknowledge their offences , and seek my face : but when will that be ? o , says god , in their affliction they will seek me early . when we are walking abroad in the fields , and the weather is good , we are not solicitous about a place of shelter ; but if a storm arises , and a shower comes , then we look out for a shelter , and make haste unto it : god is call'd in the scripture , a covert from the storm and from the rain , isa. iv . 6. and therefore when the tempest of god's wrath arises , and the storm of his anger is pour'd upon the world , whither shall we run for safety , but to him who is a covert from the storm and from the rain ? at such times especially we run to god , as to our great assylum and refuge ; knowing that under the shadow of his wings we shall be safe . thus it was in the wilderness with the israelites ; a stiff-necked generation , continually provoking god by their unbelief ; and this they did to that degree , that god often sent his judgments amongst them , by which many of them were destroyed ; and these afflictions made them seek after and run to god ; for so the psalmist tells , psal. lxxviii . 34. when he slew them , then they sought him ; and they returned , and enquired early after god. and tho' the psalmist tells us , that they did but flatter him with their mouth , and lied unto him with their tongue , and that their heart was not right with him , neither were they stedfast in his covenant ; yet this running of theirs to him in the time of their affliction , did so far prevail with god , that he being full of compassion destroyed them not ; but turned his anger away , and did not stir up all his wrath. and david himself frequently professes that god was his refuge in time of trouble , whereto he did continually resort . so that this is certainly a great advantage that we gain by afflictions , that they drive us to god , to whom we fly for refuge , and where we find security . 7. there is also this advantage in afflictions , that by means of them we come to live in the daily exercise of all vertues ; which without afflictions we could not do : this st. paul affirms , rom. v. 3. we glory in tribulations also , knowing that tribulation worketh patience ; and patience , experience ; and experience , hope ; and hope maketh not ashamed : this is the natural consequence of afflictions ; for then we live in the exercise of faith , by believing gods promise , that all things shall work together for our good ; and relying upon him for our deliverance : we live in the exercise of hope , by an assured expectation of the reward promised to them that suffer : and in the exercise of charity , by having our hearts inflam'd with the love of christ , who gave himself for us , whereby we are made willing to offer up our selves a free-will-offering to him , both in life and death : our patience is exercis'd in suffering the will of god , with quietness and resignation of soul ; and our humility , by abasing our selves in the sight of god , and being willing to suffer shame for his sake . 8. another advantage that we reap by afflictions ( which is the last i shall mention , because i affect brevity ) is , that when they have brought forth in us the peaceable fruits of righteousness , our mouths ( and our hearts too ) shall be filled with songs of deliverance : thus david rejoyc'd in god , psal. lix . 16. i will sing of thy power , yea , i will sing aloud of thy mercy in the morning ; for thou hast been my defence and refuge in the day of my trouble : the children of israel had been kept a long time in the house of bondage , in the land of egypt , where they were made to serve with rigor : but with what songs of praise were their mouths filled , upon their deliverance ! how did they exult in the lord , and glory in the god of their salvation ! there had been no occasion for those songs of deliverance , had they not been kept in bondage ! nor had they seen the power of god so wonderfully display'd on their behalf , which made them cry out , who is like unto thee , o lord , among the gods ! who is like unto thee ! glorious in holiness , fearful in praises , doing wonders ! had king david come to the crown without meeting with those troubles that preceded it , he had not been so sensibly affected with god's mercy in delivering him , as he was , nor in all probability have writ that excellent song of praise recited both in 2 sam. xxii . and in psal. xviii . intituled , a psalm of david the servant of the lord , who spake unto the lord the words of this song , in the day that the lord deliver'd him from the hand of all his enemies , and from the hand of saul : in which he first gives an account of his great distresses ; for , says he , the sorrows of death compassed me , and the floods of ungodly men made me afraid ; nay , he goes further than this , and tells us , the sorrows of hell compassed him about , and the snares of death prevented him : and then exults in god for his great deliverance ; the lord was my stay : by thee have i run through a troop ; by my god have i leaped over a wall : as for god , his way is perfect : the word of the lord is tried : he is a buckler to all those that trust in him : for who is god save the lord ? or who is a rock save our god ? the lord liveth , and blessed be my rock , and let the god of my salvation be exalted : it is god that avengeth me , and subdueth the people under me — he delivereth me from mine enemies : yea , thou liftest me up above those that rise up against me : thou hast delivered me from the violent man : therefore will i give thanks unto thee , o lord , among the heathen , and sing praises unto thy name : great deliverance giveth he to his king , and sheweth mercy to his anointed , to david and to his seed , for evermore . thus david's being delivered out of his troubles , fill'd his mouth with songs of deliverance to his great deliverer . [ god is the same god still , and has the same power to save , and the same bowels of compassion to shew mercy . let us therefore lift up our eyes and our hearts to him : we have been long looking to men ; but they have prov'd but as broken reeds , that have rather pierc'd our hands , than holpen us : we have experienc'd the truth of what david long ago affirmed , that men of low degree are vanity , and men of high degree are a lye : and therefore let us all say as he does , psal. lxii . 5. my soul wait thou only upon god ; for my expectation is from him . ] — but to proceed : it is ( as i have said before ) none of the least benefit of afflictions , that it makes deliverance more sweet to us : for as after a great drouth , a shower of rain is more refreshing to the earth ; or when we are extream thirsty , a draught of drink is sweeter to us ; and a calm is rendred more pleasant and acceptable to passengers , after a troublesome tempest ; so will our deliverance be more grateful to us , after we have been exercis'd with great and sore afflictions . thus in the lxviii . psalm , and the 13th vers . tho' ye have lien among the pots , ( like sons of clay , esteem'd as the filth of the world , and the off-scouring of all things ) yet ( when your deliverance shall come ) ye shall be as the wings of a dove covered with silver , and her feathers with yellow gold : i. e. ye shall be so much the more bright and glorious ; and for every sorrow you underwent in the time of your affliction , you shall receive redoubled consolations after your deliverance . and this deliverance will come in due time , if with faith and patience we be found waiting for it : for tho' heaviness may endure for a night , yet ioy will come in the morning ; especially if we let patience have its perfect work : but if through impatience we seek to hasten it , we shall but retard it ; for he that believeth , maketh not haste . — and that we may the more quietly submit to the good pleasure of god , and rest satisfied in his wise disposal of things , our next meditation shall be of our resignation to the will of god. the soul's expostulation . let us now , o my soul , a little contemplate on the adorable wisdom of god , who is wonderful in counsel , and excellent in working ; whose way is in the sea , and his path in the great waters , and his footsteps are not known : since then , o my soul , his judgments are such a great deep , that all the lines of a created understanding can never fathom them , is it not much better to accept of his fatherly chastisements , than to quarrel with his proceedings ? present afflictions may be far better than a prosperous condition , if thou hast wisdom to improve 'em to the end for which god designs ' em . will it be a mercy to be made conformable to thy blessed redeemer , who first suffered , and then entered into his glory ? and will it not be thy happiness to have the same mind in thee as was in christ jesus ? and if afflictions do this , surely thou oughtest to thank god for afflictions , and rejoyce that thou art counted worthy to be a partaker of christ's sufferings . again , if by afflictions thy heart be weaned from the world , and thy affections set upon the things above , where there are better and more durable treasures , thou art certainly an infinite gainer by the bargain . and if outward ease and prosperity has caused thee to contract sinful habits and evil diseases , which are purged away by afflictions , what reason hast thou to complain ? or if god by his afflicting hand hedge up thy way with thorns ; that thou canst not do all the evil that is in thy heart , is not this the greatest mercy that can happen to thee ? and if by outward sufferings thou approvest the sincerity of thy heart to god , oughtest thou not to rejoyce therein ? thou canst not but know , o my soul , how apt thou art to start aside from god , like a deceitful bow ; and if to cure thee of that evil , the floods of affliction , like those of great waters , do arise , and force thee to run to god as thy strong hold , for safety and refuge , is there not a hand of mercy to be eyed therein , which thou oughtest thankfully and humbly to adore ? and likewise , if afflictions cause thee to live in the exercise of faith , hope , charity , patience , humility , and other divine graces , thou hast exceeding reason to be thankful to god , and to say with david , it is good for me i have been afflicted . lastly , o my soul , consider how pleasant it will be to look back , upon the various issues of divine providence , when god shall have wrought deliverance for thee ? how wilt thou then , o my soul , exalt and magnify the lord , and rejoyce in god thy saviour ? thou art now apt to blame the conduct of divine providence , and to say with good old iacob , all these things are against me : but then thou wilt be of another mind , and conclude that he hath done all things well , so that it could not be done better ; and break forth into that pathetical exclamation of the holy apostle , o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his iudgments , and his ways past finding out ! and thence conclude with him , that of him , and through him , and to him , are all things : to whom be glory for ever . amen . a prayer . graciovs and merciful father , help me thy poor unworthy creature to adore thee for that goodness and mercy which thou hast been pleased to vouchsafe to me , by all the various methods of thy providence towards me ; and more particularly for those afflictions which it has pleased thee to visit me withal : o lord be thou pleased to make them effectual for those gracious ends and purposes designed by thee ; that by them i may be made more conformable to my lord and saviour iesus christ , who was a man of sorrow , and acquainted with grief ; and who learned obedience by the things that he suffered ; and having suffered , entered into his glory ; and that by them also i may find my heart and affections drawn off from the love of the world , because the friendship of the world is enmity to god ; but grant , o lord , that my affections may be raised , and set upon things above , even where my blessed redeemer sits at thy right hand ; that so when he shall appear , i also may appear with him in glory : grant also , o lord , that tho' no affliction at the present is ioyous but grievous , my afflictions may be so tempered with the oyl of mercy by the great physician of my soul , that they may purge out all those sinful distempers and evil habits that prosperity and ease has caus'd me to contract , that so being purged from my sins , and refined in the furnace of affliction , i may come forth like gold. and seeing my foolish and deceitful heart is so ready to run after lying vanities , let thy chastisements be as so many thorns to hedge up my way , that so being stopt from running into the paths of the destroyer , my soul may be like a garden inclosed , a spring shut up , and a fountain sealed : and blessed lord , grant also that by my patient continuance in well doing , under thy afflicting hand , i may evidence the sincerity of my love to-towards thee ; which the waters of affliction can never quench , nor all the floods of tribulation drown . and tho' former prosperity has caus'd me to forget thee ; yet let this storm that it has pleased thee in thy righteous iudgment to bring upon me , cause me to fly unto thee for shelter , who art a covert from the storm and from the rain ; and my only refuge and rock of defence , where i can be safe against the fear of evil. and as the depressing of a palm-tree makes it grow the straighter , and the treading of cammomile makes it smell the sweeter , so let my present afflictions cause the graces of thy holy spirit in me to send forth the greater fragrancy , and to appear more eminently : and further be pleased to grant , o lord , through thy wise and all-disposing providence , these light afflictions that are but for a moment , may work out for me a far more exceeding and eternal weight of glory : and that when thou shalt graciously please to accomplish all the purposes of thy grace towards me by thy afflicting hand , and caused thine anger towards me to cease , that my mouth may be filled with songs of diliverance , that i may say with thy servant of old , bless the lord , o my soul , and all that is within me bless his holy name ; bless the lord , o my soul , and forget not all his benefits , who forgiveth all thine iniquities , who healeth all thy diseases , who redeemeth thy life from destruction , and crowneth thee with loving kindness and tender mercies ! grant this , o lord , for the sake of iesus christ , thy blessed and only son , who for the ioy that was set before him , endured the cross , and despised the shame , and is set down at the right hand of the majesty on high . to whom , with thee , o father , and the eternal spirit , be ascribed all honour , glory , power and praise , world without end. amen . meditation vi. of our resignation to the will of god. our blessed saviour , in that most excellent form of prayer he has taught us , has made this one principal petition in it , thy will be done on earth as it is in heaven : and tho' i hope we all make use of this prayer , yet how few of us are there that understand what we ask ? tho' there is nothing more pleasing to god , nor nothing that tends more to the establishment of our own quiet , than this resignation of our wills to the will of god , which we therein pray for : for could we in times of greatest trouble , and at the lowest ebb of affliction , consider that it is the will of god , without whom nothing comes to pass , and whose alone will is the rule of all righteousness , that consideration would soon allay all those storms of passion and discontent , which are so ready to arise in our souls under such dispensations of providence , and make all calm and quiet there . and this was that which silenc'd all the complaints of gods people in the days of old , when they were even cover'd with the cloud of his anger . of which , tho' many instances might be given , i shall confine my self to a few . and the first shall be that of old eli the priest , who was a good man , but too indulgent a father his wicked children , — who thereby took encouragement to sin ; by which god was so provok'd , that he sent samuel to eli with such a message as was enough to make his ears to tingle ; importing no less than the destruction of him and his house , and that the iniquity of his house should not be purged with sacrifice nor offering for ever , because his sons had made themselves vile , and he restrained them not . and yet even under so heavy a message as this was , the good old man resigns himself up to the will of god , saying , it is the lord , let him do what seemeth him good . a second instance shall be that of king david , when he was forced to fly from the rebellion which absalom ( his own son ) had rais'd against him . absalom having aspir'd to the kingdom , and wheedled the people out of their loyalty and allegiance , upon a pretence of the mismanagement of his father , telling those that came to the king for judgment in any cause , that there was no man deputed of the king to hear them , and then wishing he was made iudge in the land , that he might do them iustice : by which sly insinuations he had stolen away the hearts of the isralites from his father : and when by these ill practices , things were ripe for an open rebellion , religion too must be brought in for a part , and a vow to the lord is pretended to be paid at hebron , on which pretence absalom having obtain'd leave to depart from the king , blows the trumpet of rebellion throughout all israel , and makes himself king in hebron . this news being brought to david , he finds himself in danger from his rebellious son , and thereupon resolves to abdicate the royal city of ierusalem , to which absalom was hastening as fast as he could . in this flight of the king , he had several of his loyal subjects to attend him , and among them were zadok and abiathar the priests , and the honest levites with the ark of god : but the good king , ( who was more concern'd for the ark of god than for himself ) knowing that god had chosen the gates of zion before all the dwellings of iacob , would by no means suffer the ark to be carried after him , but sends it back again into the city ; ( not knowing how god might deal with him ) with this noble resignation of himself to the will of god : carry back ( says he to zadock ) the ark of god into the city ; if i shall find favour with the lord , he will bring me again , and shew me both it and his habitation : but if he thus , say , i have no delight in thee ; behold here am i , let him do to me as seemeth good unto him . this is a truly royal example , and well worthy imitation . a third instance of this resignation of our wills to the will of god , shall be that of king hezekiah , who after his recovery from sickness , having received the congratulatory ambassadors of merodach baladan the king of babylon , was so pleas'd with the honour which he thought was thereby done him , that he shewed the ambassadors the house of his precious things , the silver , and the gold , and the spices , and the precious ointment , and all the house of his armour , and all that was found in his treasure . but this thing was displeasing to the lord , who saw hezekiah had his heart lifted up thereby , and therefore he sends the prophet isaiah to him , with this heavy message , behold the days come , that all that is in thine house , and that which thy fathers have laid up in store until this day , shall be carried to babylon ; nothing shall be left , saith the lord : and of thy sons that shall issue from thee , which thou shalt beget , shall they take away , and they shall be eunuchs in the palace of the king of babylon . wou'd we know now how hezekiah took this doleful message ? why instead of fretting against god , or going about to excuse himself , he resigns himself up to the good pleasure of god , saying to the prophet isaiah , good is the word of the lord which thou hast spoken ; for there shall be peace and truth in my days . the fourth and last instance i shall mention , shall be that illustrious one of our blessed saviour : who being under a sense of divine wrath , in that bitter agony and bloody sweat which he underwent for our sins , in the garden , and which none but himself could have born , ( for it would have crush'd all mankind into nothing , and all the angels too , to have lain under it ) he prayed to his father , saying , if it be possible let this cup pass from me ; nevertheless , not as i will , but as thou wilt . matth. xxvi . 39. and in the 42d vers . he went away again , praying the second time , and said , o my father , if this cup may not pass away except i drink it , thy will be done : and in vers . 44. he prayed again the third time , saying the same words . this is indeed the greatest instance of resignation to the divine will , that can be given . and after such an instance , sure none can deny that it is a christians duty . nor is it more our duty than it is our priviledge : for when our wills are thus resigned to the will of god , there is no cross accident that can surprize us , nor no affliction trouble us ; because we have given our selves up to his disposal , who best knows how to order all things for us ; and are secur'd in so doing , that all things shall work together for our good . this resignation of soul to the will of god , consists principally in an absolute acquiescence to the divine pleasure , in every state and condition of life ; whereby we are willing that god should chuse that condition which he sees best for us ; whether it be sickness or health , life or death , poverty or riches , honour or disgrace : and this without murmuring , or repining , or thinking we are not well dealt with , or that we cou'd have provided better for our selves ; but on the contrary we ought to think our present condition the best for us , be it what it will , because it is the result of divine providence ; and this requires , or supposes in us , a stedfast belief of god's governing the world , and ordering all affairs in it according to the counsel of his own will. and he that by a stedfast faith in god ( believing him to be the most wise , most powerful , most just , most merciful and beneficent being ) has resign'd himself up to his disposal , is prepar'd for all events ; and tho' he may lose crowns , kingdoms , riches , honours , friends , relations , and all things else which are look'd upon as outward blessings , yet he can never lose that inward peace of conscience and satisfaction of mind , which the world can neither give nor take away . the soul's expostulation . consider , o my soul , if thy resignation to the divine will , be so absolute a duty , what progress thou hast made therein ; and whether thou hast so given up thy self to the will of god , to be absolutely at his disposal : that thou art so , is indeed unquestionable ; and so are the devils too ; for notwithstanding all their rage , and all their malice , they cannot break those chains of darkness wherein they are bound , to the judgment of the great day ; but they have not resign'd their wills unto his , but on the contrary do whatever they can to oppose it , tho in vain — but , o my soul , is thy being at the disposal of divine providence , the effect of thy choice , as well as of god's power ? if it be so , 't is what it ought to be : but then , what means this bleating of the sheep , and lowing of the oxen , as samuel said to saul in another case ? what means all this murmuring and repining at thy present condition ? what means that hankering after those honours , riches , and pleasures , that thou enjoyedst heretofore ? and thy present uneasiness under the want of them ? do'st thou believe that thy present circumstances are the result of the divine providence , and what god thinks best for thee ? then let thy mouth be stopt for ever ; for nothing can be more unreasonable than to complain : how preposterous is it , o my soul , to pray to god , thy will be done ; and yet when it is done , to murmur ? this seems strongly to insinuate , that thou art no further willing god's will should be done , than as it suits with thine ; which is the reverse of what thou hast pray'd for . therefore , o my soul , either leave off praying thy will be done , or cease to let thy practice thus contradict thy prayers . remember , o my soul , that it is the foolishness of man that perverteth his way , and makes his heart to fret against the lord. and take heed lest thy repining makes thee appear to be such a one . is it not far better to give up thy self to his conduct , by an intire resignation of thy will to his , who better knows how to order thy affairs , than thou thy self do'st ? so may the bitter draught of affliction be made a wholesome potion to thee ; whereby thou may'st experience the truth of sampson's riddle , out of the eater comes forth meat , and out of the strong comes forth sweetness . a prayer . o almighty and eternal god , who workest all things according to the counsel of thy own blessed will , and whose will is the rule of all righteousness ; look down in mercy upon a poor and worthless sinner before thee , whose heart was lifted up , and forgot god , in the time of my prosperity ; and therefore thou hast justly depriv'd me of those mercies which i did not improve to thy praise : and since i would not serve thee in the fulness of all things , it is but just i shou'd serve thee in the want of them . and yet such is the vainty and deceitfulness of my heart , that i am now apt to repine against thy providence , and fret against thee for what thou hast done , instead of kissing thy rod , and submitting to thy fatherly chastisements : o therefore be thou pleased to subdue this rebellious heart of mine , and by an intire resignation of my soul to thy soveraign disposal , cause me to rest satisfied in every condition into which it shall please thee to bring me : and however things may seem to me , through the blindness of my mind , and the darkness of my vnderstanding , to go contrary to my interest , yet make me to know , o lord , that it is my great interest to acquiesce in thy will , who doest all things well . pardon , i humbly beseech thee , the stubbornness of my heart , and the vnwillingness of my will to submit to thy good pleasure ; and make me sensible that there is nothing more obstructs thy restoring of former mercies to me , than my murmuring and repining at thy present dispensations . give me therefore , o lord , such a composedness of spirit , that i may thankfully entertain whatever thou art further pleased to bring upon me , how hard soever it may seem to flesh and blood , and be made willing to say , the will of the lord be done . and if the blessed angels , that are always in thy presence , and the spirits of just men made perfect , rejoyce in the fulfilling of thy will , what am i , sinful dust and ashes , that i shou'd murmur and repine thereat ! help me , o lord , to consider , that , however my heart may fret against it , yet thy holy will is the result of infinite wisdom , as well as the rule of all righteousness : and that therefore it is both my duty and interest willingly to submit thereto . and help me also , o lord , to believe , that when thou hast humbled me by thy present providences , and brought me to lie at thy foot , in a due sense of my own vnworthiness , and a just acknowledgment of the righteousness of thy dealings towards me , that thou wilt again cause the light of thy favour to shine upon me , and make the bones that thou hast broken , to rejoyce . grant this , o lord , and whatsoever else thou seest needful for me , for the sake of iesus christ , thy beloved son , and my alone saviour , who has further taught me to pray , saying , our father &c. having by the afore-going meditations endeavour'd to shew the uncertainty and emptiness of our former enjoyments , and consider'd the nature and causes of afflictions , and how far by our sins we have brought them upon our selves ; and also shewn you the advantages that accrew to us by a patient continuance under them ; and laid before you both our duty and interest , in an intire resignation of our souls to the will of god , under the darkest dispensations of divine providence ; i shall in the next place , as what i think will be very seasonable , furnish you with a manual of devotions upon all occasions , fitted for times of trouble , to render it more proper for our present use . — and conclude with some general rules for our daily practice ; and so leave the whole to the blessing of god , who alone is able to make it effectual to the end for which it is design'd . a manual of devotions for times of trouble and affliction . morning-prayer . psal. lxxi , lxxiii , lxxiv : or cxxiv , cxxv , cxxvi , cxxix . proper lessons . dan. ix . or ezra . ix . and x. to vers. 7. or 2 chron. xxxvi . ier. xiv . luk. xxi . a collect confessing and deprecating iudgments . o lord we are brought into times of great sorrow and affliction , and we have seen violence and spoil before our eyes : our houses are full of mourning , and our hearts of bitter lamentation : and tho' thy temples are not shut up , yet several of thy ministers are shut out of thy temples ! dearest lord ! these things are due to our sins ; thou art just and righteous in thy dealings , but we are sinful and wicked : for we have sinned against the great means of thy grace , and the mercies of they goodness for many years vouchsafed to us , and to our fathers before us : notwithstanding which , we are full of hypocrisie , full of prophaness , full of lewdness , and most abominably wicked : and i , even i , have contributed by a great measure of my sins , to fill up those woes . but o god! that art merciful , as thou art just , ( that delightest not so much to appear just as merciful ) pardon those sins of ours that cause these woes , and pardon those sins of mine which concur to that cause ! and with the pardon of our sins , grant us a release of our punishments : let all feuds and animosities cease , and true piety and peace flourish again amongst us ! thou that out of evil canst work good , and out of confusion didst set up the order of the world , be pleas'd out of those evils and confusions that are upon us , to bring forth a blessed establishment for us ! o thou king of kings , and judge of the world , plead the cause of thy servants to the faces of all those who seek to distress and destroy us ! and do thou from heaven own us in our extremity , and deliver us ! o thou that powerfully canst , mercifully do this for us : to the honour of thy great name , and to the comfort and happiness , both in body and soul , of us and ours , and all that truly fear and love thee , and true religion in and for thee ! even for thy tender mercies sake , hear us ; and for the precious blood and passion of our dearest jesus , help us ! even for his sake , in whose merits and mediation alone stands all our hope and help , thy dear son , our only saviour , jesus christ our lord. amen . a prayer for preservation of the church . o lord , the church is thy body , and thou art her head ; she is thy spouse , and thou art her husband ; o save thine own body , preserve thine own spouse ! protect her from all enemies , men and devils ! keep her from all ills , errors and dangers ! thou didst purchase thy self a church at the price of thy blood , o let no hand seiz and spoil so dear a purchase ! more particularly , o lord , hear my prayers for that part thereof in this nation : the petition of a poor unworthy child for a dear distressed mother ! many , o lord , are the enemies that wou'd destroy it , and few are the friends that it has to defend it ; strong are the arms that are ready to pull it down , and weak are the hands that are willing to uphold it : but , o powerful god , do not thou desert it ! uphold it with thy mighty arm ! maintain the religion established amongst us ; and thy holy truth and worship in that religion ! maintain a clergy that may be able by learning and a holy life , to defend thy truth and worship ; and the means that may continue such a clergy : let not error and heresie corrupt it , ignorance blind it , superstition infect it , prophaness over-grow it , schism tear it , sacriledge devour it , atheism lay it waste , persecution make it desolate . lord make us as happy as we were , and more thankful , and less sinful , that we may be so happy ! let errors vanish , sects cease , fury leave us , and the spirit of truth and love again possess us ! let confusions end , and all irreverences in thy service be banish'd from us , and holy order and decency be more regarded amongst us . let divisions be cemented , and names of reproach buried in oblivion , and the voice of true peace and joy be heard again in our land. lord , let us have that religion which may make us happy in heaven , and that true peace which may give time and leave to enjoy that religion ! and to that end , let power be establish'd upon righteousness , and employ'd for the preservation of thy church and people ; and then maintain that power and them ! o thou , by whom kings reign , who hast promised to make them nursing fathers , to thy church , grant us these blessings , to the glory of thy name , the quiet of our lives , and the saving of our souls ! even for thy dear son our saviour's sake . amen . a prayer for mercy to the nation . o lord , we are a nation not to be beloved , a nation ready to be ruined for our iniquities , and for our sins thou may'st justly destroy us , both prince and people ! but spare us , good lord , spare us for thy mercy sake ! let the blood of jesus expiate all our guilts , and the spirit of jesus amend our misdoings ! o thou who wouldst not have one sinner dye , suffer not millions of poor souls to perish ! be reconciled to us in a meditators blood , and be the reconciler of us in a firm and blessed peace ! god of pity and peace , be at peace with us , and make it for us , even that peace which none can take from us , do thou make us partakers of , o thou holy one of god , who camest into the world to take away the sins of it . o thou prince of peace , pity a poor church and nation , ready to perish ! pity that church that hath so long maintain'd thy truth and worship in the nation ; pity them who are ready to perish for seeking to maintain thy holy truth and worship in thy church ! and do thou from heaven preserve it , and us , and them. o thou that hast the power of heaven and earth in thy hand , who stillest the raging of the sea , when the waves thereof roar and lift up themselves , make bare thy holy arm for our deliverance ; o god make haste to help us , for we are brought very low ; stir up thy strength and come and save us , and make no long tarying , o our god , but deliver us for thy mercy sake . amen . a prayer for those that are in great distress and danger . o god of power and pity , who hast promis'd to regard the prayer of the destitute , and not to despise their cry , look down , o lord , from thy sanctuary , from the heavens do thou behold the earth , to hear the groaning of the prisoners , and to loose those that are in danger of death : rescue them from the rage of violence , and shew thy self merciful to them in this time of their distress , o thou preserver of men ! and grant them all graces and mercies needful for the saving of their souls ! and let them glorifie thee both in life and death , and do thou glorifie them with life eternal , through the merits and righteousness of jesus christ our lord. in whose blessed name i further beg for mercy for all that suffer in these times of trouble : chiefly for those that are destitute , for the widows and the fatherless : let thy mercy be extended to them , in the daily supplying of their several wants and necessities : take them into thy peculiar care , o thou father of the fatherless , and judge of the widow : and be thou their comfort , help and succour , for jesus christ his sake . amen . a collect for grace . o god i can ask no greater gift than thy glory , and therefore beg no better gift than thy grace ; yea , even this perfect , is nothing else but that : nor can i come at it but by the way of grace . i do therefore for jesus christ his sake , beseech thee bestow on me this blessed gift , grace to do thee service on earth , that thou may'st give me thy salvation in heaven , through the merits of jesus christ our lord. amen . a collect for peace . o god , my poor soul is an humble suitor for peace ; the blood of jesus is my plea , thy spirit my advocate : i deserve by my sins eternal enmity , but for thy dear sons sake , have favour for me : by whom the world is attoned , o let me be reconciled to thee ! i know not how to pray this as i ought , but thy spirit can make effectual intercession for me . lord let thy spirit move , and thy son make my peace . subdue my lusts ; conquer satan for me that my conscience may have peace with thee , and i in it , by thy grace , through the mediation of jesus christ our lord. amen . a collect for health . o lord , when i am sick , let me think i may die ; when i am in health , that i may be sick ; that i may not mis-spend the stock of my life , but do thee honour with my health , and thou mayst give me comfort for it in my sickness : even this , that sin hath not bound me to my bed , but thy providence hath cast me down , which can and will lift me up , or to health in this world , or to happiness in a better . such an enjoyment of health give me , i beseech thee , for iesus christ his sake . amen . a collect for safety . o lord , so many days as i live , so many lives i owe thee ; thou renewest my lease every day ; a poor tenant at thy will , i am ; and a frail cottage of clay , by thy power i keep : lord , thou hast hitherto spar'd me , still preserve me ; and let me pay ( as i can ) what i owe of service , the only rent thou requiest , for tenement and appurtenances , life , health , wealth , and all the good things i have of thee , for which thou both grantest term of life , and givest eternity . this to that , continue , i beseech thee , for his sake , who was surety , and is sole purchaser for me , iesus christ our lord. amen . a collect for friends . o lord , graciously accept my prayers for all my kindred and friends : do thou good unto them all , o god. to those that err , shew thy truth ; and those that see it , keep from error : to those that do amiss , give grace to do better ; and those that do well , continue in so doing : to those that are afflicted , give comfort and deliverance ; to those that prosper , humility and temperance : bless the sick with health , and the healthy from sickness : supply those that want ; and let those that want not , give supply : to all , grant thy grace , o god , and shew thy mercy : let love bind us one to another , and religion knit us all to thee ; that all who are of natural kindred , may meet in heavenly consanguinity : even so , lord , let the blood of jesus run through all the veins , and the spirit of jesus go along with the blood , that the glory of jesus may be the end of us all . and that hower we suffer and scatter on earth , we may live and joy together in the bliss and felicity of heaven , by the union of that holy spirit , and communion of that blessed blood. amen and amen . a collect for the catholick church . o god of peace , send unity among all that profess thy name : as they have but one head , let them be but one body ; as they are but one body , let them have but one spirit : the spirit of truth and holiness , in doctrine and life , be in all : cease schisms and wars in the christian world : let them not spill one anothers blood , for whom thy son shed his . let there not be many hearts under one head , nor more heads with it , least they make a massacre in thy body , or a monster of it . o let thy scepter have obedience , and thine orders observance , every where . suffer none by delusion or depravation of mind , or ambition of spirit , to pull down thy throne , whilst they pretend for thy scepter ; and take down thy house to set up thy glory ; and let confusion and tyranny into thy church , whilst they profess to bring in liberty and order . from violence , avarice , sacriledge , schism , herefie , anarchy , and tyranny , o thou king of the church , do thou keep us . do thou govern us , and let us obey thee ; do thou save us , and let us serve thee ; even all christian souls save throughout the world , dear jesus . amen . a charitable prayer , for times of affliction . o lord , that do'st not willingly afflict the children of men ; behold from thy holy habitation of heaven , the multitude of miserable and afflicted souls and lives amongst us , and have mercy upon us . have mercy on all ignorant souls , and instruct them ; on all deluded minds , and enlighten them ; on all seducing and seduced spirits , and convert them . have mercy on all broken hearts , and heal them ; all strugling with temptation , and rescue them : all languishing in spiritual desertion , and receive them : have mercy on all that stagger in faith , and establish them : that are fallen from thee , and raise them ; that stand with thee , and confirm them : have mercy on all that groan under their sins , and ease them ; that bless themselves , and go on in their wickedness , and curb and stop them . iesus ! that did'st shed thy blood for all souls , to save them ; shed thy holy spirit on all , and heal them . and lord , have mercy on all miserable bodies ! those that are ready to famish , for want , feed them ▪ those that are bound to beds of pain , loose them : those that are in prison and bonds , release them : those that are under the fury of persecution , and cry under the yoke of oppression , relieve them : those that lie smarting in their pain and wounds , cure them ! those that are distracted in their thoughts and wits , settle them ! those that are in perils of their estates and lives , preserve them ▪ iesus ! that didst freely distribute thy comforts and cures , to all miseries and maladies of men , when thou wast on earth , have mercy on all , and help them ; far or near , with us or from us ; lord , have mercy on all , even every son and daughter of adam , at this time in pain and anguish upon the face of the earth , ( where-ever they are , whosoever they be ) what help i would pray for my self from thee , or comfort from man in their condition ; i beseech thee the god of all help and comfort , to give it them : take them to thy care , and tender them , supply them , and succour them . have compassion on them , and heal them : iesus ! that didst give thy blood for them , deny not thy bowels to them : thou that didst redeem them all , preserve them : even all miserable souls and bodies , i beseech thee for thine infinite mercies sake . amen a prayer against the temptations of troublesome times . o god who wilt not suffer us to be tempted above what we are able to bear , succour me that the temptations of this time of trouble does not over-whelm me : discover to me the ways of thy providence so far , that i may see why i shou'd neither deny it , nor doubt it . and make me know thy judgments to be so unsearchable , and thy ways past finding out , that i may humbly submit my will to thy wisdom , and admire and adore that justice which i cannot comprehend . let me not be of so narrow a mind as to confine thy work to one world , which thou do'st not finish but in two : nor let me be such a creature of sense , as to believe thou hast no other reward or punishment , than what i see and feel . o let my eyes look to the end of all , which is heaven , or hell : and let me envy no ill mans happiness , which shall end in hell ; nor bewail any good mans wretchedness , who shall have heaven for his end. and let me understand that the prosperity of sinners is a heavy plague , because it spurs them on to hell , which is the greatest punishment : and that the adversity of the saints is to them a mercy , because it is thy rod , to whip them into heaven , the best reward . mean while let me not give a brest full of thy peace , for an armful of that wealth which breeds nests of vipers and adders in their hearts , and continual stings in their bosoms : but let me prefer the sufferings of innocence , before the spoils and triumphs of violence . o god , since a guilty conscience is the greatest punishment on earth , because next to hell ; and accusing and condemning thy providence , and forsaking my innocence , the greatest guilt , to that extremity let no temptation ever lead me . jesus ! keep me from it by thy grace and mercy . amen . the concluding prayer . o lord , it is thy promise to grant whatsoever i ask in thy sons name ; and thou wilt not perform less , because i ask so in his words . in his blessed breviary therefore i sum and offer up these my imperfect prayers ; saying , as he hath taught me , our father which art in heaven , &c. the blessing . god the father bless me ; god the son defend me , god the spirit preserve me , and all mine and his , now and evermore . amen . evening prayer . psal. xliv , lxxvii , lxxviii , or lxx , lxxxiii , xcviii , or cxxxvii , cxl , cxli . proper lessons . 2 chron. xiii , or xx : 1 cor. x. or iudes eistle . a collect or prayer against revenge . o thou to whom vengeance belongeth , keep me from a revengeful spirit , that i fall not into the hands of thy vengeance : and since it is thy will that i should exercise pity , and patience , and pardon , let me not study revenge , and returns of injuries . what tho' i have lost my estate wrongfully , and been turn'd out of my place for my loyalty to the king , yet have i not justly deserved it for my rebellion against thee my god ? why shou'd i then meditate revenge against the instruments whom thou , o lord , hast made the just executioners of thy will for my deserts : o help me rather to look unto thee , who hast justly suffered these things to befal me for my sins , than to study revenge against those that have injur'd me . thou , o most meek and merciful saviour , didst pray for thy bloody enemies ! o let me then forgive my greatest foes ! committing my cause to thee , who wilt do justice for me on them , if i seek not to revenge my self ; and for thy self upon me , if i do . thine , o lord , is the sword of vengeance , and thine is the sharpest sword. o let me not dare to take it out of thy hand ! lest while i strike others , i fall justly by thy sword. tho' flesh and blood provoke me to it , let thy holy spirit withhold me from it : and cast and keep out of me that evil spirit , by thy power , o good god and saviour , for thy infinite mercies sake . amen . a collect or prayer against malice . o thou divine goodness , that wouldst not have me be of a revengeful spirit , neither wouldst thou have me be of a malicious spirit ; and therefore , o lord , be pleased to keep me from malice , which is the very soul of satan , and sin of the devil : thou , o god , art love , but he is hatred ; and if malice be in me , i shall be as he is , even one whom ( unless thou hatest thy self ) thou canst not love : thou hast commanded that i should love my enemies , and wouldst not have me be malicious against them , nor bear them ill will for what they have done to me , but rather to pray for them ; yea , tho' they use me despitefully , thou wouldst not have me be despiteful towards them . and therefore from such a hateful and damning disposition , o lord , deliver me : let not satan's brand be on my brest , and his soul in my body , lest being marked for him , he seiz me as his own . but , o lord , do thou stamp me as thy own , and set the seal of thy love on my heart , that i may be owned by thee , and have thy badge continually upon me , which is , that we love one another : o let me not wear the devils badge , in a visible or secret malice to any . make me , o lord , a child of thy family , a dove of thy flock , without any gaul or rancor , a lamb of thy fold , harmless to all , and not doing mischief to any ; but delighting , like thy blessed self , to do good unto all ; even for his sake who is holy , harmless , and undefiled , who did good to all , and evil to none , even iesus christ our lord , amen . a collect for grace . o thou that hast promised thy holy spirit to them that ask it , give me thy grace , o god ; that being strengthened thereby , i may with courage and constancy engage all my spiritual enemies , and subdue them : that i may pass my pilgrimage here in thy fear , and at last receive my triumphs in thy glory : through the merits of jesus christ our lord. amen . a collect for peace . o god of peace which art incomprehensible , give me thy peace , which passeth all understanding : let me so live according to thy rule , that i may have peace with my conscience ; and let me be so ruled by thy will and word , that my conscience may have peace with thee . lord , make an everlasting peace with me , and let me never do that which has any tendency to break that league . dear jesus ! let it be ratified and confirmed in thy blood , and maintain it in me by thy holy spirit . amen . amen . a collect for health . it is the wonder of thy providence , o lord , that a body subject to thousands of frailties , and casualties every day , should enjoy health or life an hour ; yet through thy mercy i have both at this instant . lord , continue to me what i have , and let me so improve it to thy honour , that thou mayst continue it ; and suffer me not by any sin to provoke thee to take it away from me , and to smite me with sickness . hear me , i beseech thee , for jesus christ his sake . amen . a collect for friends . o lord , it is ioyful for friends to love and live together on earth ; but the ioy of all ioys to live with thee in heaven . i beseech thee let this happiness be the portion of all whom thou hast made more nearly and dearly to be mine . let us so live in thy service , that we may die in thy salvation . in the mean while , what we want of any earthly good necessary for us , give us : what is amiss , and offensive to thy heavenly majesty in any of us , forgive us : what is requisite to make us so to serve thee now , that thou mayst save us then , in thy bounty bestom upon us ; even truth and grace , aright to see and seek thy face , in iesus christ our lord. amen . a prayer for the kingdom . o lord , our distractions threaten desolations to us , preserve us ! our sins cry aloud for thy vengeance upon us ! pardon us ! thy mercies have been great to this nation , o lord remember them ! thy deliverances of us have been many , o lord renew them ! that iniquity be not our utter ruine , give us repentance ! the guilt and blood upon us , forgive ! our breaches , repair ! the order which may bring peace , establish ! the government thou hast establish'd , maintain ! what is iust and right in thine eyes , set up ! what thou seest evil , cast down ! what makes the nation miserable , remove ! what may make it happy , restore ! lord , for thy mercies sake , say , we have been miserable enough , and make us more happy . let the light of thy countenance shine again upon us , and grant us thy peace ! the power and authority which may procure it , preserve ; and those to whom thou hast given that power , bless them to us , and us in them , and all in thee . for iesus christ his sake . amen . a collect for the church catholick . behold , o god and father of our lord iesus christ ; i , a christian , and child of his true catholick church , pray thy mercies on my good and great mother , and all my brethren , and her children , in thee and thy son. for errors amongst them , send them truth ; for schism , vnity ; for superstition , warrantable worship ; for confusion , order ; for prophaness , piety ; for variance , concord ; for war , peace ; that all may , as one body , with one mind , and heart , and mouth , and knee , believe , love , confess , adore , and so serve thee , and him whom thou hast sent , iesus christ , ( the great lord and common saviour of us all ) as thou mayst save us all in the world to come ! o thou head of the church , save thy body ! by thy blood , cleanse it ; by thy spirit , sanctifie it ; by thy power preserve it , and every limb of it , dear . iesus ! amen . a collect for the church . o christ , head of thy body the church , let not this poor member of it amongst us , perish ! what it is , thou seest , lord ; with pity behold us : what it was , thou knowest ; o lord in mercy restore us : thy primitive order in christian truth and worship , for the saving of souls , which is cast down , set up : the present confusions , distractions , innovations , errors , which are got up , cast down : set up thy glory , o lord , amongst us ; and what is set apart to support it , do thou maintain , and continue to us , and our posterities after us , for jesus christ his sake . amen . a collect for safety . forgive , o lord , the forfeitures i have made of thy protection , by the wanderings of my life : and tho i have not been ( as i should ) a dutiful child ; yet be thou , o lord , ( as thou ever art ) a merciful father : forget not thy fatherly goodness to me , who pray thy pardon for offending thee , thy grace to serve thee ; and thy providence to preserve me this night , and evermore , through jesus christ , our lord. amen . a prayer for one in affliction . o lord , that affliction which is now my lot , is the result of thy good pleasure , and as such let me eye it , and improve it , to reclaim me from evil ways , and to direct my course into those that are good : if it be so grievous to bear it for a time , what is it , o god , to suffer it , and ten thousand times more misery than it , for ever ! then if it be ill , let it be thy rod to reclaim me ; and if good , thy staff to make me stand better in grace , and advance me to thy glory ; thy fan to purge me , thy furnace to prove me . so adversity to my body , be the prosperity of my soul , let it come and welcome , o lord ; that my soul may at last , everlastingly prosper with thee , in that day of bliss which knows no cloud of ill , nor end of good to eternity . since affliction is a sign of thy mercy , a badge of thy favour , and a means of glory , let me not be impatient under it , lest i perpetuate my woes to two worlds ; and whom thou hast but for a time , make my self miserable for ever . blessed jesus ! who didst go from a cross to a crown , and doest cross me to crown me , let me carry mine patiently that i may come to thy throne , and not cast my self from a cross of woe , into a gulph of confusion . from such miscarriages under my present afflictions , o lord deliver me . dear jesus ! by the merits and example of thy holy cross , and by the vertues and works of thy holy spirit , do it for me , and sanctifie it to me . amen . a concluding prayer . behold , o lord , what i have prayed unto thee for , and grant , i humbly beseech thee , the requests that i have put up unto thee this evening , and hear the petitions of thy servant : and do for me , for the nation , for thy church , and for all estates and conditions therein , not only according to what i have prayed , but according to what i should and ought to have prayed , and what any else have prayed with me , for jesus christ his sake , in whose name i have presented them , with whose words i desire to perfume and perfect my prayers : beseeching thee , that his spirit may breathe in those words in which i know i pray both what , and as i ought : and therefore ( as devoutly ) confidently say , our father which art in heaven , &c. the blessing . blessed are the afflicted and troubled , and those that mourn under those calamities we feel and fear : the blessing and comfort of god the father , and the grace of our lord iesus christ , and the consolations of the holy spirit , be upon me , and upon all such sad and sorrowful souls with me , this night and evermore . amen . meditations and prayers . for the noly communion , both before , at , and after receiving . a meditation before the receiving the holy communion . o my dear lord ! thy passion makes me full of all passions ! i am in love , and yet i hate ; i have my longings and my loathings : i both rejoyce and grieve , and cherish hope and fear ! i am incens'd and ravish'd . i am in love with thee , o blessed jesus ! i am enamour'd of thy person , o thou god-man ! the son of god! the beauty of heaven and earth ! the center of all created and uncreated excellency ! the mirror of the godhead ! the wonder of angels ! the glory of mankind ! i am inflamed with thy love ! thou mad'st thy love to lazarus legible in thy tears ( see how he loved him , said the jews ) and shall not i read it in thy wounds ? they saw love in thy driping eye , and shall not i in thy bleeding side ? they , in the hot-water thou didst bestow on his dead body , and shall not i see it in that reaking blood thou sheddest for my lost and dying soul ? o let not my heart be so hard to see those wounds of so great love to me , and yet to have no woundings of affection for thee ! for thee , lord ! yes , and all in heaven and earth that have relation to thee . i am also in love with the god and father of my lord jesus christ , who would give his son , his only son , the son of his love , so to suffer on earth , for a time , that i might not suffer for ever in hell. i am also in love with thee , o thou blessed and holy spirit of god , who didst anoint jesus to be my christ ; and thereby inaugurate him to his crown of thorns , and blessed , tho' most bloody passion , which he suffered for me . i am in love with the whole blessed trinity , whose glorious essence and ineffable unity i adore , tho' i cannot comprehend ; and whose counsels fill my soul with the highest admiration , tho' i am never able to search out their unfathomable depth . i have also love for the sons of men , for them especially for whom my lord jesus shed his precious blood , thereby to make them the sons of god ; and brothers of christ : thy cross , o jesus , shall make all mankind my friends ; for where thou gavest thy blood , why shou'd not i give my heart ! thus , lord , i love all for thee , and thee in all : and now i will love my self for thy sake amongst them : o lord , i am one in whom is thy flesh , a man ; i am one in whom is thy spirit , a christian ▪ i am one for whom thou didst shed thy blood , on whom thou hast shed thy spirit : ( a redeemed esteemed man by thee ) and shall i be so poor , as to value dirt to thy blood ? shall i be tempted to give my self from thee , to the flesh , and to the world ? o lord , i will value thy blood more , i will keep the spirit better , i will set a higher price on my self , than to sell thy blessed purchase to the devil , for a base piece of flesh , and a small portion of the world. so am i , and let me ever be in love with thee , o lord. but o sin ! i am in hate with thee , for my own , and for my saviour's sake ! o thou enemy of god and man , how execrable art thou ! more than heart can think : that madest him lamentable more than eye saw . and o devil ! i hate thee , who didst tempt man out of paradise , and so draw christ to a cross : and could thy temptations have prevail'd and thy power been equal to thy malice , wouldst have cast the second adam out too ; that so nor the first , nor his seed , might ever have come in again . and , o world ! i abhor thee , as the imp of the devil ; who of his jews and gentiles couldst find hands for such horrid acts , and sins that made those bloody passions . so sin , devil , world , for the death of my king , and lord , and christ , you have my hate . i have also my longings too : i long for the lord ! my soul longeth for god , even the living god. ( yea , even for the dying god! ) when shall i come and appear in the presence of god ? god dying once , yet living ever ! when shall i come before the dying-living god ? i long for the chariot that will bring me to thee , and will kiss it , tho' it be a cross. i long for the inn which will lodge me near thee , and will embrace it , tho' it be a grave . i long for the bed which will raise me to thee , and will climb to it , tho' it be a gibbet . o cup of salvation , i will not refuse thee , tho' full ( even to the martyrs measure ) of blood ; if from him , thou shalt be drank , and yet deem'd nothing to thy saviour's blood. i long to be in thy courts , where thou art present in spirit ! to be in thy holy temple , ( which is thy chamber ) at the altar and table , which is the chair of thy presence ; yea , where in high and ineffable mystery , i find a presence of thy body , and keep both a commemoration and communion of it and thy blood. but as i have my longings , so i have my loathings . i loath the life in which i cannot see thee : at best , an exile ; at worst a trouble to thee . i loath my self for casting away love on so base and unworthy a life ; where i do either crucifie thee with my sins , or wound thee with my miseries ! where i renew thy passion by my guilts , or thine agony by my conflicts . i loath my self for loving thee no more , who hast lov'd me so much . i likewise loath my self for loving sin so much , which has been so great an enemy to my dearest lord. — but then i have also my joys . i ioy in thy cross , not in thy grief , o christ. for can i see thy sacred body all gore , and my heart not bleed ? the spear be in thy heart , and no sword at mine ? i will not , i cannot endure it , o my dearest lord : no! i joy in the root , thine infinite mercy , o god : and in the fruit , the perfect redemption of man ! it is finished ! yes , blessed be the blood that was the price , and blessed be the body that laid out that blood ! the satisfaction is full ; salvation is sure ! sin is nail'd ! hell foil'd ! satan chain'd ! the world baffl'd ! the flesh wounded ! death slain ! the grave buried ! every adversary's power is conquered by christ , triumphant in the chariot of his cross over all : all is finished ! there are some very lavish in their praises of the wood of the cross : but it was the blood of the cross by which redemption is purchased : and what good doth not grow from and upon that pulpit of repentance , pillar of faith , anchor of hope , magazine of charity , armory of mortification , school of patience , mirror of obedience , rock of constancy , shop of humility , ( the whole duty of a christian. ) o blessed root of god's mercy , that bringest forth the happy fruit of mans grace and glory ! o tree of death , more blessed than the tree of life , that hast such a root , and such fruit : thus are my joys triumphant in thy cross. — but i grieve to see thee crucify'd again , o christ , and my soul is crucify'd for having a hand in thy cross : wo to the world for offences , which make thee bleed afresh , and bring thee to thy cross again . wo is me that see thee daily crucify'd betwixt hereticks and schismaticks , thieves of thy truth ; between hypocrites and profligates , thieves of thy grace ; amidst men of intemperate heats and cools in religion , thieves of thy honour . i grieve to see thee crucify'd in vain : so much of the world lost , when all was paid for ! a price sufficient to have ransom'd not a world only , but a hell-full of devils , effectual only to a handful of men. yea , even within thy holy pale , which should preserve thy blood to a drop , wo is me ! how is it spilt to a stream ! whilst so many make void by their sins , the healing vertue of thy precious blood ! by unbelief how many millions are lost out of the church ! and by mis-belief , how many thousands in it ! and by miscarriage of life , how many thousands of millions both in and out ! my heart bleeds to see thy creed without faith , thy decalogue without obedience , thy prayer without use , thy sacraments without reverence ! nay , to see it made faith , conscience , devotion , zeal , to have no respect to sacrament , prayer , decalogue or creed ! and , lord , what tears , even of blood , are sufficient to bewail it ! o my dear lord ! can my eyes see thee thus crucify'd again twice , and in vain once , and my heart not grieve ! — and yet tho' i grieve , i am not without hope . and , i hope in thee , and the blood of thy cross alone . i hope for pardon , because i read it seal'd in thy blood ! i hope for salvation , because i find it purchased under that seal . wilt thou not make good thy seal ? wilt thou not prefer thy purchase ? nor sin nor devil then shall damn me , o christ ; he shall not steal thy purchase , nor make void thy seal : thy blood is my plea against both : in it i see my pardon and salvation written ; nor care i , so thou be my advocate , for saint or angel to set to their hands . i hope in thee for my salvation . and so i do for my mothers too , the spouse bought with thy blood , and lov'd as thy body : o lord thou art her saviour , and shall she want thy salvation ? o let her not want thy bowels for whom thou gavest thy blood ! behold her miseries , and forgive her sins ! till thy blood hath no vertue , she is not without hope . and i know , o lord , that the streams of thy blood are not yet drain'd , and that the sea of thy mercy still flows as fresh and free as ever . and therefore will i hope still . — but , i fear too : i dread temptation : thy cross was made of adams tree : i fear , because he fell : i dread desertion : i want both david's grace , and solomon's wisdom ; and yet tho' i had both , i shou'd fall , if thou forsak'st me : on the cross thy disciples left thee , but let me never leave thee : i dread apostacy ! o keep me from that sin from which even thy blood , thy cross cannot or will not save me . but then , i fear my self for all this : as my sins nail'd thee to thy cross , so my corruption rivets me in my sins . the heart is deceitful above all things , and mine is desperately wicked ; and full of divers lusts and abominations . and therefore from a tempest of temptation , from the gulph of spiritual desertion , from the precipice of apostacy , and from my self above all , by the vertue of thy cross , deliver me , o lord. o christ , my spirit is incens'd , and i am full of indignation for the affronts and injuries done unto thee ! to see thy blood spilt or scorn'd ; to see thy passion forgot , or abus'd ; thy love without memory or value , thy pains without belief or remorse . who can endure , o blessed jesus ! to see thy cross made the devils standard ? and thy wounds ( the only shelter for sinners ) turn ' d into cities of refuge for sins ? to see thy passion made the nurse of presumption , and thy mercy the milk of all abominations ? when indignation kindles in thy poor servants soul at so great indignities , how is it that wrath flames not out in thine ? how is it ? even so it is , because thou art jesus ! lovest to save , and art loth to destroy ; waitest our repentance , and wavest thy vengeance . i am ravish'd with that good spirit of thine , o christ ! thou hadst it on the cross , and keepest it on the throne ! where it appears , it doth ravish me : in thy lips ! thou prayest their pardons that are shedding thy blood ! and thirstest for their salvation that are butchering thy body ! in thy arms ! stretch'd out to embrace all on earth , and therefore strike not , tho' in all the power of heaven ! in thy eyes ! as thou wast with one of my mothers , i am with one of thine . thy fury frights me , o lord : thy favour is that one : the eye with which thou didst look at the poor thief , and give him both thy pardon and thy paradise : the eye by which thou didst look at thy dear mother ; and amidst all thy wounds chuse her a guardian , and have her in thy cares . the eye with which thou did'st look at the dear disciple , and adopt him , of thy servant , thy mothers son. the eye by which thou didst look at poor sinners to be saved , a church to be bought , and world to be ransom'd : but , in thy heart , o lord , o what an apparition see i there ! through the bloody door of thy wounded breast , a house full of nothing but goodness , pity , patience , mercy ! o what a perspective is there by the way of the spear ! to see the prospect of a poor sinners sole delight , a heart full of grace and favour , in the brest of a jesus ! a saviours heart ! from that heart , with that eye , o christ behold the afflicted mother ( thy church ) and thy dear disciple , her child ! breathe comfort to her for whom thou gavest blood ! and to him who is the son of her comfort ! make peace between mother and children , where there should be love. let them live by one spirit , that are bought with one blood ! and no longer be one anothers cross , but bear one anothers burdens . dart , lord , from that blessed eye of pity , these favours on the face of that bleeding body : and with thy arms , nail'd once to a cross , now extended on a throne , embrace her ; and uphold her in life ! advance her throne for whom thou did'st endure thy cross ; o thou who didst with thy fingers work heaven and earth , and upholdest all things by the word of thy power , those whom the world treads under foot , take thou into thy arms ! in thy blessed arms , o thou omnipotent and all merciful maker and saviour of the world , in thy blessed arms i leave the wounded mother , and at thy feet i lay the bleeding child . jesus , nourish these holy passions in me , which my heart hath conceived , and my tongue now brought forth before thee ! let thy holy passion ever breed them in me , and thy spirit nurse them for thee , even by the merits of thy bloody passion , i beseech thee . amen! amen . a prayer before coming to the holy communion , acknowledging and deprecating our vnworthiness . o lord , i am every where in thy presence , and under thy eye , and therefore shou'd be prophane no where ; but thy special presence and face is in thy temple : there therefore i should be more holy ; and thy chair and seat is at thy table , and therefore there i should be yet more so : even the angels are not pure enough for such a heavenly presence ; how then shall a poor mortal man appear at so high and holy a service ? how shall i dare to communicate with thee , that deserve not to come before thee ? lord , since i cannot come as i should , pure , i will endeavour by thy grace , to come as i may , penitent . i will be more humble , because less holy ; and more wash'd , because so filthy . and o lord , give me grace so to come . let me look over my life in the glass of thy law , and make me wash with my tears what is polluted in my ways ; and cleanse in christ's blood what i wash with my tears : o lord , in a bath of this water warm'd in that blood , flowing from a sinners bleeding heart , and saviour's bloody side , shall i not be clean if i wash ? pierce my heart , o lord , that i may repent ; open my heart that i may believe , that so i may wash and be clean ! tho' i did not live , let me believe aright ; and let me love whom i do believe , even thee , o god , father of our lord jesus christ , who didst send thy son to shed his blood and redeem me ; and thee , o son of god , who didst come and shed thy blood to make a bath and heal me ; and also thee , o holy spirit of god , by whose grace and work upon my heart , i come to have the benefits of that blood. and whom i love , let me not grieve ; lord , let me no more offend thee : let my heart be set to serve thee , resolved to please thee : and do thou accept me , father , son , and holy ghost . amen . a prayer before the holy communion , to be pardon'd , and prepar'd for it . dear saviour ! that hast given thy flesh and blood to be my meat and drink , and now invitest me to those heavenly dainties : who am i , woful and wicked wretch that i am , that i should dare with my unworthy hands to receive those high and holy mysteries ! originally vnclean , actually defiled ; and even since my last coming and communicating ( for all my vows and protestations before thee ) again and again polluted . in these straits and stresses of spirit , how shall my soul be satisfied ? if i come not at thy call , i rebel against thy mercy : if i come , i trespass upon thy purity ! o my god , i will not stand out a rebel ; but rather fall down an humble suppliant before thee . i am guilty , lord pardon me ; i am polluted , lord purge me : tho' guilty , tho' polluted , i am thy ransomed soul , dear redeemer , save me ! let the merits of thy precious blood , cleanse me from the guilts upon me ! let the graces of thy holy spirit sanctifie me from the stains within me ! let the sighs and tears which come from my bleeding heart , wash off those blots by vertue of that pretious blood ! let the cries and prayers which now come from my believing soul , obtain those graces from thy holy spirit . true repentance and humility , a lively faith and charity , with all those holy and heavenly thoughts and affections which may dispose and prepare me for thee ! by these fit my soul for thy self , and my body with my soul to be an holy house and habitation for thee ! let thy holy spirit and body enter into me ; come , dear redemer , come to the price of thy blood ; seiz thine own , and save me : possess my soul , feed me , and preserve me . hereafter let me have more grace than to grieve thee . give me care to keep my body ( thy temple ) more pure from sin , and holy to thee ; and my heart ( thy bed ) more clean from lust , and undefiled before thee ! in the strength of thee , the living bread , let me grow more able to serve thee . and by vertue of so near an vnion and communion with thee , let not mine , but thy holy spirit from henceforth lighten , lead and enliven me ; that i may shun sin , which thou hatest , and daily do those duties of devotion and charity which please thee : so let this holy sacrament at once seal to me thy mercy and my glory ; where i shall for ever communicate with thee in perfect purity and felicity ! to that happy communion , by thy grace , dear saviour , ever prepare me ; and now for a holy communion with thee . amen , amen : say amen , lord jesus . a prayer at our receiving the holy communion . didst thou not invite me to thy holy table , o lord , i durst not come : now thou callest me , i dare not keep away : and yet when i do consider who and what is here , i fear and tremble to come . thou , o lord , art a holy and dreadful majesty , and so thy mysteries be . holy bread , and holy wine ; a most holy body and blood : no taint in his blood , who is god as well as man : the lamb of god , immaculate , undefiled , without spot ; all-pure , most high and holy ! but alas ! i am unclean , unclean , unclean ; originally , actually , every-way ; in heart , hand , and lips ; throughout childhood , youth , and manhood , most unworthy to approach a presence so pure , who am so unholy ! true , lord ! but i lament my uncleanness , i renounce my own unworthiness : i come , not because worthy , but needy ! i come to be made clean and worthy : that body and blood can make me clean , ( it is my saviours . ) and his merits can make me worthy ! ( they are thy sons , o lord ! ) and here is a conveyance of that blessed body and blood ; ( it is thy sacrament ! ) lord ! think me worthy for his sake , and make me worthy for thy mercies sake , by my coming . give my sins , thy pardon ; my soul , thy grace ; my self , thy acceptance in thy beloved . and what thou doest convey , seal to me by what i now receive from thee , the blessed body and blood of jesus christ our lord. amen . a prayer and thanksgiving after the receiving of the holy communion . pardon , o father , the errors and infirmities of thy poor child , which have pass'd in thy holy service , whether before , or in , or since the sacrament . and in and for the precious blood of thy holy child jesus , of which i have had the holy communion , seal me my pardon ! and behold and accept thy servant , from a heart full of thy love , pouring out praises to thee , for the inestimable benefits received in those high and holy mysteries ! what am i , o lord , or what is in me , that thou shouldest do this great honour and favour to me ? i am unworthy to touch the tresholds of thy house , and thou hast taken me to thy table ! i am not worthy to stand amongst thy saints , and thou hast made me sit with my saviour ! i am not worthy to come before thee , and fall down before thy footstool , and thou hast been pleased to come into me , and make my heart thy throne ! i am not worthy to eat the bread of men , and thou hast given me the bread of angels ; yea , lord , the angels hunger , but have not this bread ! what they admire , i have received ; whom they adore , i have entertained : the body and blood of jesus , their mirror , is my meat ! christ and they are two , but i and my saviour are one , flesh of his flesh , and bone of his bone ; one blood , one body ! o unspeakable mystery ! o incomparable mercy ! lord , i beseech thee , since of my self i cannot enough praise thee , make me some way worthy of thee : let my hands which have received thy blessed body and blood , be henceforth sacred , and do no deeds that may offend thee : let my lips which have touched those holy mysteries , be hallowed from all words that may displease thee : and let my heart , the habitation of my lord and saviour , be hereafter holy , and no vain thoughts lodge within me ! as i am one with him in body and blood , let me be one in spirit ; the spirit of wisdom , love and holiness : truly to know thee , serve thee , and cleave unto thee . by the blessed sacrament of his body and blood , convey it to me . confirm it in me ! let it be to my soul the signet of thy love , and seal of thy glory . and even for the precious merits of that blood and body , receive me to it , i beseech thee , that i may be one in everlasting union and communion with thee , for jesus his sake . amen . amen . a thanksgiving for a devout soul , after receiving the communion . o thou that hast given the bread of heaven to feed me , give me the tongue of angels to praise thee ! lord , the very angels are not blessed with such bread ! o what an high mystery and mercy is this , that my saviour is my sustenance , and their maker my meat ! the body and blood of christ , the eternal son of god , to be in an holy communion eaten and drunken , by the mouth of a mortal man ! o the infinite condescending goodness of a gracious god! to make my humble heart the habitation of his holiness ! to come to me , enter in me , and become one , not by reconciliation only , but heavenly vnion and communion with me ! o miraculous vnion ! o mysterious incorporation ! o happy soul , that art so near to thy saviour ! o blessed saviour , that art so near my soul ! o wretched soul , if thou esteem'st any thing too dear for such a saviour ! wilt thou not give thy body and blood for his truth ? wilt thou not offer thy life as a sacrifice to his glory ? o lord ! let my soul , which by thy sacrament is made so happy , by my sin never be made wretched . and since i have received thy body and blood , let thy spirit take possession of my heart , and guide me , lead me , command me , and rule me : be thou the spirit of my soul , and soul of my body . let not the flesh , world , or devil , have any power in me : live ! o live thou in me , o christ ! live in my earthly tabernacle , and let me live for ever with thee in thy heavenly habitation ! even by the merits and vertues of thy pretious body and blood , o sweet iesus , i beseech thee . amen . i am now come , through the divine assistance , to the last thing i promised , which is , some general rules and directions for our daily practice : in which i shall be very short , a few things well digested , being better than many ; which oftentimes prove burdensome to the memory , and hinder , instead of help . i have already set down a form of prayer to be us'd morning and evening in times of affliction ; besides which , i will add , rules of devotion for the morning . in the morning when you first awake , lift up your eyes to god and say , i lift up mine eyes to the hills from whence cometh my help . then lift up your heart to god , and pray , lord keep me from all sin and danger this day , for iesus christ his sake . when you are up , kneel down , and say this prayer : almighty god , who hast touched my heart with a sense of thy fear , and holy dread of thy majesty , i beseech thee give me thy grace , so to govern my thoughts , and look to my words and ways this day , that i may avoid all sins , especially those to which i am most inclin'd , or may be most provoked : that so my soul and body may be kept pure , and unspotted before thee ; and whensoever the hour of their separation shall come , may be ready and prepared for thee , through the merits and mercies of iesus christ our lord. amen . when you are ready for your morning prayers , you may use the service before recited for the morning : rules for the evening . after you have used the foregoing prayers for evening service , and before you go into your bed , kneel down and say this short prayer : o god , who hast made the day for labour , and the night for rest , let thy sons blood cleanse me from this days guilt , that i may sleep in thy peace , and rise again refreshed and preserved by thy favour , through iesus christ our lord. amen . and this thanksgiving and prayer : almighty god , who hast preserved me this day from many sins and dangers , i do humbly magnifie thy name for thy grace and goodness towards me , beseeching thee to forgive me all the errors of this day , whereof my conscience doth or may accuse me . and grant that those sins which by my frailty i have committed , may by the help of thy spirit be more carefully avoided ; that i may ever stand in thy favour , walk under thy protection , and now rest and lie down in thy peace , and at last come to thy heavenly kingdom , through the merits and mediation of iesus christ. amen . when you lie down say , i will lay down my head in peace , and take my rest , for thou only , o lord , makest me to dwell in safety . then pray thus : lighten mine eyes , o lord , that i sleep not in death ; i commit my soul and body to thee ; keep me for thy mercies sake . amen . some general rules for our daily practice . 1. remember , that tho' knowledge , especially the knowledge of god , be an excellent thing , yet it will be no farther available to thee , than as thou puttest it into practice : for knowledge without practice , is like light without heat , which never ripens any fruit to the glory of god , or good of thy own soul. be sure therefore to labour after the knowledge of gods will , and to put that knowledge into practice . 2. let the worship of god have the first place in thy affections and actions . and tho' private prayer and secret ejaculations be necessary , yet let not publick prayers in the house of god be omitted . 3. neglect not the common prayers and other publick duties of devotion , but say with holy david , i was glad when they said unto me , we will go into the house of the lord. 4. be careful that divine service be performed aright , as it ought to be , and delight thy self in the beauty of gods house . 5. in all the various changes that befal thee , especially in afflictions and distresses , make prayer thy refuge . 6. set aside appointed times for thy private devotions , and observe them not only out of custom , but of fervency of spirit , to increase thy piety . 7. the pious rites and ceremonies of the church , esteem highly of ; i mean those which are not repugnant ot gods word ; and on the other side , fly superstition . 8. use constantly the prayers for the church ; and by name , for all those for whom thou art bound to pray , especially the royal family . 9. if thou art a father of a family , govern all under thy care , piously and religiously : let all resort to morning and evening prayer , either privately , or publickly , if it may be . and let this be a law to thy family : whosoever comes within this house , let him be sober , just , religious , and honest in all things : lye not , swear not , forswear , nor blaspheme not : detract not from others , mind not cups and revels ; offend not any bodies ears , or eyes , or mind , either by words or deeds . whoso doth otherwise , let him depart hence . 10. discipline thy children betimes , and train them up in the way they should go , and when they are old they will not depart from it . 11. rule thy wife with prudence ; and provoke her to the love of vertue and good works , by thy example . 12. if thou hast daughters , be solicitous about the preservation of their chastity ; the age is corrupted , and full of debauchery ; and if they come to be defiled , they are in danger of eternal ruine ; and therefore this requires thy utmost care , for thou hast no treasure so much expos'd as these . and to this end , keep with a double-lock their ears and tongue from obscenity and scurrility ; let none come near them , that use impudent jests or gestures , for shameless companions and evil conversation , corrupts good manners , and ought to be avoided as so many serpents and vipers . 13. be careful to avoid all known sins : to which end be sure thou commit not the least fault wittingly or willingly , for the dearest friends sake : it is better to renounce all friendship with men , than to endanger the breaking of thy friendship with god. and nothing will break this friendship sooner than sin. 14. use not thy self unto swearing ; i mean not only vain and prophane swearing , but also promisory oaths : but if thou hast made any such , take care to perform 'em , tho' it may be to thy own outward hurt . 15. vow nothing rashly , but upon great deliberation ; and what thou hast vowed , pay . 16. imitate the life of thy blessed saviour ; and follow the steps of his saints in all things wherein they ought to be imitated . 17. next after thy duty to god , consider what thou owest to thy neighbour ; and do it whilst it is in the power of thy hand . 18. do good to all , according to thy ability ; feed the hungry , give drink to the thirsty , entertain the stranger , cloath the naked , visit the sick , redeem the prisoners , and bury the dead . this charity belongs to the body . 19. there is likewise a charity due to the soul , which is , to instruct the ignorant , correct the sinner , counsel the doubtful , comfort the afflicted , indure injuries , forgive wrongs , pray for others , yea , for thy enemies . 20. observe friendship with constancy , fasten that knot ; and if it be loosed , tie it again . reconcile those that are fallen out . strifes and contentions , which are the bane of charity , extinguish and wipe away . 21. interpret all things from others in the best sense ; scorn none , nor detract from any ; neither provoke 'em by railing or opprobrious terms ; but give to all , that honour that belongs to ' em . 22. let thy gesture be without affectation , yet not phantastical ; and let thy countenance be free , but not lofty , and chearful , but not lowring ; let thy speech be sober , simple , and harmless , without deceit or flattery , and without mimical actions , like a stage-play . 23. be sensible of the hand of god under all afflictions ; and think with thy self that he does nothing without a cause , and let that keep thee , humble , and put thee upon a serious reflection on thy past actions . 24. if reproaches , revilings , and other injuries be thrown upon thee , strengthen thy soul in god , and under-go them both with courage and constancey ; and , as far as thou art innocent , with rejoycing . 25. under all afflictions be silent , let the causes be what they will ; for it argues impatience to complain : beware therefore that thou accuse neither heaven nor men ; for none is more injurious to thee , than thou to thy self , if thou be impatient . righteous is the lord , and true are his judgments . 26. be sure take heed , least under thy afflictions thou forgettest thy creator , and seekest deliverance by indirect means : for many have stumbled upon this rock , and been broken to pieces by it : for such men wou'd prescribe to god , and have him directed by their foolish fancies : but who hath directed the spirit of the lord ? or being his counsellour have taught him ? 't is a vain thing to attempt it . therefore to be willing to tarry till god sees good to deliver , is the way to hasten our deliverance ; but to go about to deliver our selves , and throw off the burden that god has laid upon us , is the only way to bind it on the faster , and to keep back that deliverance , which ( for ought we know ) may be at the door . and therefore , 27. if the times compel thee to suffer for righteousness sake , be not afraid : the three children lost nothing by being in the fiery furnace , so long as there was a fourth there with them , which was the son of god. 28. in times of affliction especially , throw away all vain desire of riches ; despise the world , and all the allurements of it , whether they be honours , pleasures , friends and acquaintance , or whatever else . that which keeps down thy affections from mounting to heaven , and soaring above , is a dead weight , which thou hadst better be without . 29. whatever thou losest , take care to keep thy innocence : if thou losest all the world , and keepest thy innocence , thou mayst yet be a gainer . but if thou losest thy innocence , then indeed thou losest all , and thy loss becomes truly unvaluable . 30. if thou wouldest preserve thy innocence , make gods word thy rule , and humbly implore the gracious conduct and guidance of his holy spirit : for he it is that leads in the way of righteousness , and in the midst of the paths of judgment ; and he has assur'd us in his word , that if in all our ways we acknowledge him , he will direct our paths . finis . the soules solace, or thirtie and one spirituall emblems jenner, thomas, fl. 1631-1656. 1626 approx. 66 kb of xml-encoded text transcribed from 54 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a68256 stc 14494 estc s105988 99841713 99841713 6312 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a68256) transcribed from: (early english books online ; image set 6312) images scanned from microfilm: (early english books, 1475-1640 ; 742:11, 1663:04) the soules solace, or thirtie and one spirituall emblems jenner, thomas, fl. 1631-1656. [104] p. : ill. (metal cuts) j. dawson] sold by thomas ienner, at the south entrance of the royall exchange, [london : 1626. "to the reader" signed: t.i., i.e. thomas jenner, to whom the whole is attributed. in verse. printer's name from stc. appears at reel 742, ł and at reel 1663, #4 (british library copies). reproductions of the originals in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. emblems -early works to 1800. 2005-12 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-10 ali jakobson sampled and proofread 2006-10 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the soules solace , or thirtie and one spirituall emblems . sold by thomas ienner , at the south entrance of the royall exchange . 1626. to the reader . loving and christian reader : loving thou must be , else thou wilt never cover the defects of this booke , for it is loue that covers a multitude of faults , christian thou oughtest to be , else canst thou not conceiue of the matter herein contained hearing many ministers , i haue pluckt from some of their gardens , flowers which i haue put altogether , and made a pofie ( if not for thee , yet for my selfe ) to smell on : if they profit not thee , yet i am sure they haue done me good , counting one by one , i haue found out the number thirtie and one . and as they shall be accepted in the world , i shall be encouraged to add as many more , for often hearing , will bring them to my hand ; and because men are more led by the eye , then eare , it may be thou looking vpon these little printes , mai'st cōceiue of that which many words would not make so plaine vnto thee . a healthy stomack turnes al that is wholesome vnto good nourishment , which i desire god this may doe : and to that end , i desire him to blesse both it , thee , and me , and rest thine in christ , t. i. 1. iustification by faith. for want of forecast and good husbandry , it comes , that many fall to misery : and when some vnthrifts run in debt , at last , we see him rested , and in pryson cast : when being in bonds , his child seekes his repreeving , and labours with some friend , for his releeving , the friend the money brings , which beeing payd , the captiue's free , and th' action forthwith stayd , yet none will say , the lad , hath him enlargd ; but his fast friend which hath the debt dischargd . thus man for sinne ( the debt ) gods serjeants rest , who then for dread of wrath , and hell 's distrest ; when faith , ( his child ) forth stepping ▪ sees that woe , fayth that he because of sinne must vndergoe : and breaketh through the cloudes , to fetch from thence , the price of christ his blood , a recompence sufficient , and aboue , to pay that debt ; that all the devils spite shall not him let , or hinder from that freedome , placed in heaven ; which to the faithfull ones by christ is given . not that the art of faith can doe 't alone , the worke is christs , whom faith layes hold vpon : the boy frees not the man , but money payd ; so frees not faith , but , as on christ t' is layd . m. d. 2. the way to get riches . looke how her neede some mayden to supply , seekes here and there , for water earnestly ; her paile's halfe full perhaps , but it 's too litle to serue her turne ; she must fill vp a kettle , or other vessels of a larger size , for divers necessaries to suffice . then wisely to the pumpe , in hast , shee goes , and halfe , or all , shee hath , therein shee throwes , where pumping , there comes backe of water store , if 20 pailes shee le fill ; and yet there 's more , consider this , who mournest all the day , for want to wealth , see this , and cast away thy carking carefullnes ; marke well this mayd , and doe thou likewise , so these griefes shall fade . thou hast some wealth in hand , yet wishest more , giue freely of that little to the poore ; and as the widdowes meale and oyle , she drest , for the prophet still a'st wasted , still increast , in barrell and in cruse , so thou shalt haue , by giving , more then earst thou thoughtst to craue , which by mine owne experience i haue seene ; the more i sow'd more hath returned beene : what measure thou doest meete , shall measured be , full pressed downe , and running ore to thee . the pumpe's the poore , the water that 's thy riches , giving is pumping , which together fetches , and drawes such blessings from gods hand aboue , thou shalt abound through his free grace and loue . m. s. 3. a remedy against dispaire . a great large payle of durty water throwne , in some pau'd hall , or other roome of stone , seemes so aboundant , all the pavement flowes ▪ able to make one wet-shod , much it shewes ▪ but were this powrd the ocean sea vpon , t' is swallowed straight , as if there had beene none . so if thou wilt one sinne vpon thee lay , and dar'st for that thy selfe engage , to pay ; thou l't find it greater , and much more , then ever thou canst discharge ▪ for this can man doe never . but though thy sinnes bee dipt in scarlet die ; or as the immense sands in weight they lie , though they be blacke , as is the darke of hell , lay them on christ ; in him doth fulnes dwell , to answere all ; redemption's plenteous with him , who sinlesse was made sinne for vs , christ is this great all-comprehending maine , which able is , thy sinnes to abolish plaine : doe them through faith in sound repentance drown , they shall like drops in him be swallowed downe . e. v. 4 the meanes to get a soft heart . the pible stone ( experience dayly shewes ) hurle it against the ground with fircest throwes , or strike a flint with hammers blows not weak , yet hardly will these stones thus forced breake : but take some cushion , lay that stone thereon , you 'le shiver it with blowes not more then one . this cushion of gods loue , put nathan vnder king davids heart , which straight did breake in sunder , vpbraided thus ; thy mastersthrone , ( saith he ) house , wiues , and children , god hath given thee : which were 't too little , more he meant to add , but foolishly thou him , requitest bad . this made king david cry , oh i haue sinn'd against my gracious god , to me most kind ! so , to repentance should gods loue thee leade , who for his mercies chooses to be dread : for that he is a iust revenging god , to stand in awe of him ; and ' cause his rod will force thee else ; this argues servile feare , but not th' obedience that his children beare to him , and to his lawes : gods faithfull childe yeelds honour , loue , and awe , because god's milde , long suffering , gentle , patient , slow to wrath : and ' cause his loue no limitation hath . if worse then stony , then be not thy heart , let gods ▪ great mercies thee to him convert . m. f. 5. the course to keepe a continuall soft heart . in countries hot , where running streames are seant , in parching yeares , of water they haue want ; which to prevent , they digg oft-times great ponds , wherein at winter , store of water stands : yet are they of no vse , when frosts doe fall ; because they then be frozen over all ; which to prevent , they breake one part of that , wherein their beasts , those times , they water at : and if it freezeth every day , then still be tampring with it , every day they will , to keepe it ope ; which three dayes , or a weeke , standing vntoucht , will put them to o' t , to seeke with waightey barres , and irons , it to rend , and many strookes , and heavie blowes to spend . marke this , good christian , and this rule ●●ist try , woul'dst thou thy heart keepe soft continually ? be breaking of it daily , with oft grones , to god in prayer , and with thy prayers joyne mones , for sinne ; and practice some thing , every day to set thee onwards , on thy christian way : or heare , or reade ; conferre , or meditate . but if thou let these passe , thou shalt feele streight , such a benumdnes , o're thy heart to fall , that then if thou wouldst pray , heare , reade , or all thou canst devise , with ne're so great devotion , it may be hardly thou shalt get the motion : of gods good spirit , thy heart to soften so , as formerly , before thou let'st him goe . how prayd king david to ' th' almighty lord , that hee againe his spirit would afford vnto him ; when through negligence , and pleasure , he might , what earst he counted all his treasure ? what duties promis'd when thou wert first calld ▪ be sure , by sloth , thou let not be for-stalld ; for what thou faylst of them , who ere thou art , so much of ioy , be sure , thou shalt come short . as heere this man by clearing of the way , daily with ease , come to the water may : so if thou let good duties no day lie , thou a soft heart shalt hold inseprably . m. f. 6. the tryall of a true broken heart . as two men passing on the kings high way , should be surpris'd by theeues , that would them slay ; but through much strugling , are not kild out ▪ right , for both haue yet some life , and little spirit . yet one in mad despayre , doth dying lie , because he will not seeke for remedie . but tother crawles , as weaknes will permit him , to some good chirurgion , timely help to get him . which chirurgion doth to him his health restore , and makes him sound , as ere he was before . of these two men , one 's good ; but tother vild , the divills owne , and not iehovahs child ; these both hath sathan wounded in the soule , with some grosse raigning sinne , that is most foule : the wicked crying mightily , so lies , vnder the feare of wrath ; dispayrs , and dies . gods servant cries , yet comes to god aboue , that he would for christs only sake , and loue , heale him from this his sinne , his soule distressing , and from that conflict giue him due refreshing ; and ne're will leaue him , till he hath attaind , pardon for 's sinne ; and gods sweete favour gaynd . if thou canst say , why did i thus offend ; against this gratious god , thus good , thus kind ? and canst withall , to that rich fountaine goe , from whence all mercy , comfort , grace , doe flow : though sinne thy soule hath smitten greviously , thou shalt not , for it , be condemnd to die : for then assure thy selfe , soft is thy heart , in that thou goest , for ease of this thy smart . false iudas had a torturde heart and said , oh i haue sinn'd , in that i haue betrayd my master innocent , and caine was driven to cry , my sinn's more then may be forgiven ▪ whil'st , they for grace and mercy , ne're did call , which had they done , they ne're had felt their thrall . sue thou for grace , then art thou in the number of those , whose hearts are rightly rent in sunder . m. f. 7. a caveat against raigning sinne . the hog tyd by th'leg , with a small cord , is to the slaughter driven to be goard . thus every man may to himselfe apply , though not in all grosse sinnes , i live , and die , yet brought i may be to ' the depth of hell , with some one raigning sinne , with one , as well , as if my soule with many more were fraught : and cry with caine , this , my damnation wrought . the ships at sea are made most tite , and sure , from every little leake , to be secure ; least one , as well as more , them cast away . as one disease , in stead of more , will slay the impotent . for there 's not any sinne , that thou canst say , gods not offended in . then thus i argue ; if god be displeas'd , that wrath of his must some way be apeas'd ; which only comes by faith , and sinne forsaking ; which if thou giue not o're ; there is noe slacking , but die thou must , for that fowle darling one ; though all the others thou hadst long for-gon . with a small cord the swine's to slaughter driven , by one grosse sinne , the soule 's of heaven depriven . m. t. 8. the vse of the failings of gods children . the marriner , when beacons he perceiues , or boyes before him ; warily them leaues on either hand ; for well he knowes , that if they be not shun'd , he hazardeth his life . the true converted christian likewise knowes , gods children falls , and errings , scripture shewes , not to be followed , but forgone with heed ; for to this end , they re given vs to reade . may be thou lt thinke , why may not , i , as they , so sinne , and liue ? for those were saved , they le say , yes , truth they were : but that with much adoe : before they came to heaven , they hell past through . i roar'd all day , for the disquieture of soule , which i for sinne did aye endure , ( saith david ) all my bones are broke , and bed i wash with teares , distilling from my head . if thus thou like to morne , then like to sinne ; for none hath pardon , ere repented beene . the wayes of sin , ne're yet produc'et true pleasure : whose seed is quickely sowne , but brings full measure of greife , paind , woe . what 's good , that imitate . nor let vaine hope seduce thee , till too late . many haue stumbled at this stone , that now in torments are ; which sayd , thus , so mayst thou if thou wilt tread the by-paths , they haue tryd , the bitter cup of theirs too , thou must bide . looke how on sea markes , sea men will not runne : so faylings of good christians , christians shun . m. d. 9. reconciliation to god. he that some frame of divers peeces makes , of one he can doe nought ; but two he takes , or more , according as the frame is high : and each by other layeth them , to try if they will fit , if not , even then he squares the one , and some-thing from the other payres . that done , he takes the glew , and joyns them fast , and so of two makes one , long time to last . so god and man , disparted are , and twayne ; and cannot of themselues be joyn'd againe ; they both are ruff , vnequall to be one ; and joyn'd together they can be by none . but christ , the skilfull carpenter , doth set on this great worke , and throughly finish it . he takes from god his wrath , by suffering , and sinne from man , his grace attributing ; then by his spirit , that combining glew , sweetly vnites them , which before were two . this playne similitude beare still in mind , who sorely art vnto despaire inclinde , thy sinnes doe vex thee , christ doth them deface ; in stead of sinnes , he giveth thee his grace ; but oh i feare the ire and wrath of god. christ also that remooues ; he bore his rod. but how shall i this know ? he giues his spirit , that knitteth both in one . thou shalt inherit heaven in this life , and when this race is or'e , thou shalt be joynd in blisse for evermore . m. d. 10 the touch-stone of spirituall life . mors is a morsell , whereof all must tast ; some soone come to it , others make no hast . but all at last must die ; for'tis sinnes due . noe man can sinne escape , nor death eschew : yet dies not every one alike ; a traunce some seizes on ; some slayne , as'twere by chance , others in downy beds , their spirits expire ; some 's vitall powers ( may be ) benumd , retire to th' heare ; those are not dead ; for put a glasse ( thus triall 's made ) against their mouth , and face , breath being found thereon , aliue they seeme ; if not , them to be dead doe all men deeme . death seizeth on the body ; not on soule , that must liue aye ▪ death can it not controule . but yet the soule is dead too , spiritually , when as vpon its face , you shall apply christs righteousnes ; but it , like a dead stone , breaths not thereon ; that man is such a one , in whome's noe spirituall life , nor living grace ; for this divines count life in the last place . and this rule 's certaine ; if there shew no breath no truer signe can be of life , or death . therefore though i be wounded , like to die , i am not dead yet ; for the whilst that i breath at my christ , i liue , and shall liue ever , i'n ghoastly breath , which shewes i shall die never . christ is the glasse , thy sinnes doe cause the sound , if breath of faith ; then life of grace is found . m. f. 11 the sacrifice of the masse . the law leviticall to know's much worth , for that the offices of christ sets forth ; and manifestly shewes , the papists masse a needlesse ceremonie euer was . for why ? they offer christ continually ; which you shall see confuted presently . the preist was one , who onely was to enter into the holy place ; none else might venter ; where , for the people , he did sacrifice ; and they without god worshipt otherwise , but might not make an offering ; that alone concern'd the priest , that in to god was gone . when all was done within , and he come out , he streight in peace dismissed all the rout . thus christ our high ▪ preist enter'd is within holy of holiest ; offering ( there ) for sinne , his merrits ; with an incense doth afford , sweete smellings in the nostrills of the lord. the world 's the outward court , where we remaine , whose duties are to prayse , and laude gods name , not doe the sacrificing worke at all , for christ that same performed once for all . and when himselfe he offerd vp , that day all sacrifices else tooke end , for aye . leaue off then masse , and such like trumperies ; vnlesse christs offring will not you suffice ▪ who as he is that one , so he 's the best ; yea to this end is entr'd in that rest . while nadab and abihu brought strange fire , god cut them off , in his provoked ire . then feare ye papists , while you are at masse , you be not slayne ; for god is as he was . m. d. 12. a remedy against spirituall pride . the grasse , & hearbs , to looke on cheares the sight , so doe the flowers , and fruits ; t is mans delight ; he takes great comfort , and can glory much to see them greene , and sprout ; his joy is such he thinks one well could liue by these ; but when he veiwes the sunne , the case is alterd then ; for though he gaze vpon them , nought he spies that seemeth pleasant , or can glad his eyes ; cause now a while he 's blinded , though he tooke that great delight , ( before ) on them to looke . this is the cause why christians are so proud , of their transcendent grace god hath bestowd , for they themselues doe with themselues compare , and many times with those that weaker are , and see not how farre they of him come short , who knew noe guile , and had in sinne no part . when one shall wisely see what god desires , what himselfe wants , and what the law requires , hee 's strucken blind , who did before behold such graces in himselfe , he grew so bold to vaunt of them ▪ this rule to make thee humble be sure thou take , and then thou shalt not stumble vpon the rock of thine owne haughty mind , if thou 'lt see what thou wantest , and what 's behind . m. b. 13. some time spent in holy duties , hinder not a mans perticular calling . the swayne that with the sweating of his browes , food to himselfe and family allowes ; who digs , and delues , and mowes the corne , and grasse ▪ and will no precious time in vaine let passe , yet whets his sythe , and time to make it keene spends daily much ; for thereby it is seene he cuts the corne more smoother and a pace , and rids more worke : and counts it no disgrace ost so to doe ; and that way further gaines then if he vs'd ( in cutting ) greater paines . so knowes the true nathaniell israelite , by taking paines in good things , his delight , he looseth not by that , but double gets : first comfort to his soule , and yet not lets his owne peculiar calling ▪ that day more he speeds , then worldlings doe with labour sorr . and i for my perticular can say , i gaine more then , then any other day . the lords commandement was to israell , when they did come in canaan land to dwell , all their male children thrice should in the yeare , before the lord of lords goe vpt ' appeare ; and while they so would worship oft ; the land none should assay to get , from out their hand ; but each thing prosper , and succesfull proue , and all occurrents turne to their behooue . on christian practises whet oft thy sythe ; and take 't for certaine , thou and thine shall thriue . m. d. 14. the way to please god in all our actions . that archer will not ayme with both his eyes , which shooteth in a game to winn a prize ; but lookes with one eye narrowly , to hit that pinn , or marke he shootes at , in the white . so he that god will please , serue , and obey , that eye must shut , that vseth to survey honours , or prayse of men , or worldly pelf ; and thus he good may purchase to himselfe . good things then for themselues must freely follow ▪ or else gods name aright thou canst not hallow : if i should seeke to please men ( saith s. paul ) then were i not gods minister at all ; who doth an heart and heart , with hate detest : the single eye , and simple heart , are best . while men doe seeke the loue of men to gaine , they saile of that ; and loose the lord , the maine . the lord with him corrivall will haue noue , but who alone him loues , is blest alone . o let my heart be in thy statutes sound , that shame may not my soule or face confound ! the lord all creatures for mans vse did make , but for himselfe vouch safed man to take ; sith so 's gods minde , let man to god surrender himselfe , and leaving all , god only tender . and when these two shall meet , my profit , ease ; gods glory , will ▪ let this , downe to their pease . the while , gods glory mans selfe th' eye shut quite : disclaimst thy selfe in all . thou 'st hit the white . m. s. 15. the cause why wicked men , die either suddenly , sullenly , or desperately . the parents to their children wont each night , to deale out some convenient jnch of light , that seemelier they might to their rest resort : who fall parchance to wrangle , or to sport , and so their peece of candle vainly wast ; which being out , themselues in bed they cast they know not how ; one runns in at the feete , another hawles the blancket for the sheete : and commonly that night no rest they take , because no better vse of light they make . like to these foolish children , most men are ; who though the lord them time , and health doth spare , and little light of life affords them heere , to serue him still in trembling , and in feare : this precious time mispent , to graue they goe , as men bereau'd of sence , they care not how . but though this life 's a moment , yet depends eternity heereon , which never ends . statutum est , that thou , as all , must die , and after that , to gods tribunall hie : see therefore what the prisoners doe , that heare deaths doome ; noe more themselues deboist they beare , but pensiuely tow'rd execution goe . take patterne then by them , and doe thou so . doe not the candle of thy life extinguish , before thou grace pursue , and sinne relinquish ; least thou cry ( lockt in sable bed of hell ) to late ; ah , had i life now , i 'de line well ! m. d. 16. the impediments of christian conversation . the citizens for most part hacknies hire , and none so soone as they , their horses tier ▪ which riseth hence ; with full career they ride ; and in their innes the beasts to th' rack are tied meateles vndrest ; yet are they switcht , and spurrd , if on their way they haue a whit demurrd . but cause they provender with-hold them from , they grow vnable ( through ) to bring them home . like vnto these are some ; those christians sad , who looke not on the gospell , which makes glad ; but on the rigour of the law , their eyne doe fix , and on their faults their soules to pine ; considering not what christ for them hath payd , and what is beate vpon so oft , and sayd , reioyce ye righteous , and againe reioyce ; and ye of perfect heart , life vp your voyce . those seest thou not . but tiest thee to the rack of the lawes curses , which doe make thee slacke thy pace vnto thy home , in heaven attending ; and so before thy time thy zeale hath ending . when sampson dranck that mistick spring amaine his spirits refresht , and he reviu'd againe . vnto the house of david opened is a fountaine for their fowle vncleanesses . a proclamation's made ; ho , he that will come , wine to buy ; without price , take your fill . who hath no power , and 's faint , he maketh strong . and strength vnto the strengthlesse doth prolong . as eagles mount , to heaven so shall they flee ; and in that walke , or race , vnwearied be . drinck then of these rich promises collection , and thou shalt strengthned be vnto perfection . m. f. 17. the cause of ignorance in lay papists . those theeues that vse to pilfer , hate the light , and seeke by all meanes , to extinguish quite what light so ere they see ; for that discouers their mischeife ; which else in the darkenes houers , therefore before they 'le act their wickednes , all light shall surely out , both more and lesse . then they no consctence make ; but all they can , they steale ▪ against the lawes of god and man. those theeues are popelings , and this light the word which they obscure ; and will it not afford vnto the people , least it should discry their double dealing , and their villany : for when the people nought ( thence ) see , or know , they make them deeme what they say , must be so ▪ elisha once the blinded syrian hoast diverted from along the dothan coast ▪ into the midst of samar's dreadfull bands ; where they together by their foes strong hands , might soone haue perisht , ere they were aware . thus papists , by the pope perverted are . who suffers not the gospell of our christ to shine ; but his inventions gloomy ▪ mist misleades them , for the god of this world blinds the hearts of them , and darkeneth their minds . wherefore with this , ye shauclings be asham'd , and antichrists vild brood for ere be blam'd , that hide from people that , which should afford them light of life , to bring them to the lord. for as a lantharne serveth shining bright , in places darke , so doth gods word giue light . as curst he was , of old , who drew astray the blind man , which was going in right way . so curst for ever be that man of sinne that thus doth mens damnations travell in . m. d. 18. the reprobates vtmost bounds . aforraine chapman from the country comes , to buy much wares , & to disburse such somes of money , as necessity doth craue . and heere and there he seekes about , to haue that which is good , and good cheape as he can : and where he lookes , and likes , he cheapens than , and likewise mony bids ; and faine them would haue at his price , if possibly he could : but deeming them held at too deare a rate , goes thence , comes back , t is gone , then greiues too late . to christ the yong man comes , and thus he sayn , master , what shall i doe heaven to obtayne ? commandements keepe ( saith christ ) steale not , ne kill ; these from my youth i haue observed still , replies he . then christ ; one thing lack'st thou more , goe sell what e're thou hast , and giue the poore , and thou in heaven shalt haue abundant treasure : take vp thy crosse , come follow me , such measure for this , ere long vpon thee i le bestow of good , as having thou would'st not forgoe . at thesed ▪ epe words , the man departed sad . if at this price gods kingdome must be had , he rather from his first speech will digresse , then leaue his mammon of vnrighteousnes . the formalist or reprobate thus farre goes tow'rd the purchase of this heavenly ware , to tast the swectnes of the word some deele , and of another world the powers to feele ; put rather then he all his sinns will flee , at length his soule he damns eternally . and like the foolish shapman , though too late , mourns ; that he hath lost heaven , though at that fate . m. c. 19. the first false putting on of christ . the simplest or vnmannerliestrude clowne , that meets his friend in feild , or in a towne , or farther off , if any he espie , he mooues his hat ; that must of presently . if in one day a hundreth friends he meets , off goes his hat , to every one he greets . like to this hat , that 's oft put off , and on , are such as falsly christ rely vpon . and such are they , who only christned are ; and being no more , in christ haue no true share . these seeme to haue him on , but curse , drinke , sweare , and to dishonour god , nor care , nor feare . this makes so many whores , and rogues increase , because they put off christ , they never cease . for sanctitie him did they ne'r assume : and therefore falsly say , thy king dome come . simon the sorcerer so far proceeded ; he made profession , with some faith was speeded , became baptiz'd for christ , with philip stayd , and saw what workes and miracles he made , wondring thereat : but peter playne him told he was not of christs flocke , but divels fold . in gall of bitternes thou art ( saith he ) and in the bondage of iniquitie . as paul of circumcision once did say , to thee concerning baptisme so i may ; the ceremonie nothing doth availe , if thou in keeping of gods lawes dost faile . flesh of thy slesh make christ , bone of thy bone , if but thy hat , in him part thou hast none . m. l. 20. the second false putting on of christ . this farther is of christ a false assumption , thinke it not well , it 's but a meere presumption ▪ when forth religion as a cloake we weare , but downe we lay 't soone when at home we are . in shops we will not keepe it , nor in house , we will not haue it on ; it hangs too loose . but brush it , rub it , make it cleane , and fine , this must be borne abroad ; then wee 'le be seene . to weare it but at home , it is too good . by this ( thou hypocrite ) is vnderstood , how thou ( abroad ) a connert wilt professe thy selfe to be , which art in truth naughtlesse . yea , to their gownes , to their indignity , some clarks haue sayd , lie there divinitie . in midst of my house with a perfect heart ( saith david ) i will walke . but , loe , thou art a wretch at home and in thy private chamber . which mooveth wicked men the good to slaunder . saint peter to the conuert iewes thus sayd , seeing you are a holy nation made , and a peculiar people , walke in sight of gentills , like to those are brought to light from out of darkenes , who before were not a people , but as men of god forgot . walke in the law , though you from law are free and doe you not abuse your libertie , nor vse it as a cloake , to sinne ; but keepe your selues within christs fold , like faithfull sheepe . as they their liberty a cloake to sinne might not put on ; so only to be seene weare not thy saviour ; certainely i f thou be not the same , thou dost to others shew ▪ hee ▪ le strip thee naked , so the nations shall see thou of his no member weart at all . he that at home is one , abroad another , is not adorn ▪ d with christ ; with sathan rather . m. l. 21. the third false putting on of christ . there is a third , which haue not truely taken and put on christ ; such , whom the lord doth slackers ▪ of these externall comfort 's heere below , these are like travailers , that sarre doe goe , and being sure to meete with many a storme , they put on hoods , and coates , and throughly arme themselues , for cold and raine ▪ but warme , and faire , they cast of all , for loue of open ayre . and merrily they passe their time away ; but otherwise it prooues a dolefull day . consider now god takes away thy wealth , thy goods , and peradventure too , thy health ; o! then thou vow'st if god will theee restore , thou wilt him better serue , then heere-to-fore . most grievously thou mourn'st for what is past ; and now to god thou'lt come , in all the hast : he heares thy vowes , and granteth thy request , but what vse mak'st thou since thou were distre'st . some i haue knowne haue worse become by farre , then e're in all their liues ( before ) they weare . when as afflictions are not sanctified , and better thee , t' is signe thou art not tri'd for one of gods ▪ for who belong to god , he as a father betters with his rod. be thou the same in thy prosperity , which thou hast vow'd to be in misery ▪ nor only as a coate , thy christ put on ; but , storme , or calme , him weare thy soule vpon . this which one wittily writ , may heereto be alluded . aegrotat doemon , monachus tunc esse volebat convaluit doemon , doemon vt ante fuit . the divell was sicke ; the divell a monke would bee : the divell was well ; the , divell a monke , was bee . m. l. 22. the benefit of keeping the sabboth . a stronomers by their high skill doe finde , the sunne doth light the skyes , of every kinde : and by the brightnes of his beames ▪ conuayes power to the clouds to cast on vs their rayes ; by whose faire lustre , we haue light to goe about our workes , or travell to and fro . the truth whereof in mystery to say , apply●● to this sence i am sure i may . take the sunne for suns-day , or day of rest , or sabbath day ; or lords day , which is best to call it , for the lord the same did hallow , and blest that day , and blest those men that follow this his ensample . and least we forget to doe so , to it a memento set ; saying , remember thou keepe this to me , then in thy six dayes i will prosper thee . the iewes spake false gainst christ of god 's not hee , that on the sabbath takes such libertie : but true it is of thee , who e're thou art , that sette'st not that day for god a part . it is but equall in seav en to take one , who might haue all requir'd , and spar'd vs none . if any send his servant farre away , to a strange country , and him charging , say i giue thee six dayes for thy vse , and pleasure ▪ and food and cloathing and sufficient treasure to spend , and will maintaine thee ; only this , one day in seaven spend in my services wholly apart ; if notwithstanding he on that day doing his owne worke will be ; his master may in justice with disgrace , both turne him from his service , and his place . the sunn 's the suns-day skyes thy six dayes ▪ see , sunne lightneth them , and suns-day prospereth thee . m. m. 23. the opposition of sinne and grace . in great and common wells for every man , such as is neere the burse in amsterdan , there are two buckets fastned to a chaine , the easier downe to sway , and vp againe . one being alost , the tother then is vnder , necessity doth force them thus asunder when one is empty t' other straight doth fill ; they ne're are both aboue ; one 's vnder still . like to these buckets , hanging thus a part , is grace and sinne ; in every mortalls heart . seest thou a man is given much to sweare ? that man t' is sure hath not the gift of prayer . and see'st thou one to wrath that 's much inclind ? that man hath not a meeke and quiet mind . the scripture saith , in amos , you may reade ; can two together walke , not well agreede ? there 's mortall enmity twixt sinne and grace , the one the other striveth to deface . if the strong man keeps house , himselfe hee 'le fence ▪ in quiet , still a stronger driues him thence . when the soule garnish't is , and swept from sinne , then comes gods spirit , and forthwith enters in . when the hearts empt'ed quite , and quit of grace , then enters streight the divell , and he takes place . soone as gods arke to dagons temple came , the idoll falls , and brake , to ashdods shame . consider this , who loue'st in sinne to liue , yet hop'st in heaven thy portion god will giue . the iron chaine compells one bucket low , and forceth still the other vp to goe . so sinne and grace ( gods justice doth command ) nor in one heaven , nor in one heart may stand . m. d. 24. the bridle of the wicked . the greedy dogge , whose nature is to praie on sheepe , or fowle , and whatso'ere he may come ne're , he 's ravening at ; but marke it , when the cudgells o're his head , he trembles then , and dares not once to satisfie his lust ; well knowing else what punishment he must seuerely vndergoe ; which him withholds , that otherwise would worry roosts , heards , folds . this is the cause some runne not out so farre in all excesse of lewdnes , and doe spare to medle with grosse sinnes ; their confidence smites them : and feare of hell within their hearts affright's them . that they by no meanes dare become fo grosse , t' is not for loue to good , or doubt to lose vertue ; ne flesh and spirit in them striving : but will and conscience , one the other driving ▪ the will pursues what 's wickednes amaine , the conscience prickt repells it backe againe . the righteous sinns not , cause he feareth god : the wicked sinns not ; why ? he feares the rod. good ioseph saith , shall i commit this thing , and so offend my god by trespassing ? yea wicked balaam cryed , i cannot goe beyond gods word , to doe or lesse or moe ; and why ? because he knowes gods angell stands to smite him through , nor can he scape his hands . when balack said , what hast thou done to me ? i cald thee not to blesse mine enemie . balam makes answere , must i not take heedo to speake , but what the lord hath sure decreede ? the dogge desires the praie , but dreads the wan : gods iudgements driues from sinne the wicked man. m. f. 25. the right carriage of a christian in his calling . the little children are the parents pleasure ; and fitly may be cal'd their parents treasure ▪ who please sometimes to send them to and fro , 't is their delight to see how they can goe . if to his child , one say , sirrah goe gather those chips that yonder lie ; and bring them hither ; he s●reight way goes , and seekes his lap to fill , not earing for them ; t' is his fathers will that he should gather them ; if any fall out of his lap , he vexeth not at all ; nor lets he downe , and cryes ; but what he tooke , vnto his father beares with chearefull looke ▪ what 's wealth , but chips ? so should they be esteem'd , nay worse then so , meere drosse in scripture deem'd . and what 's our calling , but the lords command ? that not in idlenes our dayes should stand . if th' one , be chips ; and t'other , to obey the lords command is done , you well may say ; they are but worldlings , who no other heart doe labour for , saue to get vp a part of gayne , and profit . wealth must not be sought for 't selfe ; nor for himselfe a man keepe ought . and if perchance thou should'st great losses haue , thou must not greiue , because thou could'st not saue thy state from such disasters ; and more pine , then if thou had'st lost heaven , and grace divine ▪ and let thy dayes on earth vnchearesull be , that crosses doe , or losses follow thee . make not thy gold , thy god , thy calling more then to fulfill gods will , and keepe his lore . and what thou hast , be thou content to carry vnto thy graue with joy , craue not to tarry for wealth and pelfe , of god there 's none respected for these ; but with these many are reiccted . the poore mans poore cstare with grace , is more then rich mens rich comport , and heaped store . children for losse of chips repine not , then droope not for losse of outward things , being men . m. d. 26. the danger of wicked men abiding in the church . fayre walkes and gardens , richly deckt with flowers and beautified with pavements , & with bowers : rich men and nobles for these pleasures care , to keepe which seemely , they no cost will spare ; and for that purpose gardeners doe provide to see to them at every time and tide : which gardener daily doth with industry trim , prune , and dresse it ; and if he espie a weede , or cockle , with his ready hand he rootes it out ; it shall no longer stand . the owner of his church and bower's , the lord , who doth at every turne and time , afford a prying eye , and narrow search , to see if in his garden weeds , or thistles be ; these with his hooke of instice roots he out , and will not let them there to grow , and sprout , see this thou hypocrite , that will not part with sinne , but lou'st and hid'st it in thy heart . goe liue with turkes , and heathens , from the pale of christian people ; else god will not faile thee to cut vp , and cast out , for ( saith he ) i 'le honour'd be , by those draw neere to me . thy sinne is double , who dost beare a part in grosse transgressions ; yet liu'st in the heart and bosome of gods church ; pagans offend against one law , but thy sinne doth extend to breach of two ; of grace , and natures light ; which in these dayes in gods church shineth bright . that light they haue without excuse shall leaue them ; which thing the iewes worse made , and did deceiue them , so that gomorrah's state , and sodomes land , in day of iudgement , easter shall stand then theirs ; and why ? because to them christ gaue farre greater meanes , ( then those ) their soules to saue . as gardeners suffer weeds in feilds to grow , because on them they never paines bestow ; so heathen lands the wicked rout may nourish ; but where gods gospell is , they must not flourish . m. t. 27. the new creation . a musick instrument , though fitting strings , apt peggs , and frets , it hath ; and other things which instruments require ; yet t' is rejected , if 't bee but out of tune 's not once respected of skilfull masters ; being still the same , with all the ornaments that they can name , as other instruments ; which sweetly play ; only that it 's not tun'd , t' is naught they say , away with ▪ t. would you know the reason why ? it 's out of tune , 't will make noe melodie . but being scrude , and tun'd , and new amended , it soundeth pleasingly , and is commended . so every man that 's borne is a [ full ] creature , fraught with all humane faculties , as feature and parts of body ▪ and soules powers , as mind , will , conscience , memory ; hee 's nought behind the perfect'st christian ; what can be desir'd ? there 's all in him , that is in man requir'd . yet yeilds he not to god a pleasant sound , because he is not a new creature found . but when gods minister shall these vp screw , and so doth tune and make this creature new , he streight resounds spirituall melody , and in gods eares giues heavenly harmony . the bones ezechiell saw both dead and dry , became of vse , when he did prophesie . thou nothing art , whilst thou art but meere nature . stocks , stones , & beasts , each one of them 's a creature and thou no more ; but wilt thou better be ? let gods word new transforme , and fashion thee : as instruments , vnlesse in tune , are slighted ; so men , except new made , ne're god delighted . m. d. 28. the foolishnes of transubstantiation . the bush that hangs at tavern dore doth shew that there is wine within ; this all men know . wee 'de count him madd , who ▪ le run to that , and thinke he can there-out sufficient liquour drinke : and will be sucking at the bush , when true it is , that hangeth there vnto the veine view of all men passing by ; but to declare vendible wines , within that house there are . such mad men papists are , which verefie that in a little wafer ( hid ) doth lye christs very flash ; while th' elements ( there ) be hung out to commers in , that they might see , in christ alone stands that spirituall food ▪ which must not of these signes be vnderstood . for bread is bread , even after consecration ; the worke being done for christs commemoration ▪ if to remember him , then hee 's not their . thus rings for absent friends we vse to weare . now this bread , consecrate , nor common is to me , for it inwraps high mysteries . so of this seale , that little wax , is more than all the rest , in the wax ▪ chandlers store . the bread's the same , and wax the same , that 's sould ▪ but by this seale , i all my lands doe hold ; and by this bread , my title is made sure in god , to heaven , and life , that aye shall dure . the bread's the evidence , but not possession , and to affirme it more , it is transgression . the bush doth shew within are wines to sell ▪ so shewes the bread in christ doth fulnes dwell . m. v. 29. the ruine of spirituall comfort . the country hinde from feild to feild doth goe ▪ and heere and there seekes narrowly , if so that he perhaps may sewell get for fire : who when he finds some log , doth much admire his hap ; and that vp-taking beares a while on 's necke , to the next gate , or combrousstyle ; where hauing once consulted with his sloth , counting his way ; to carry it hee 's loth so farre as home ; but ( fond ) the paines refuses : and so the good thereof vnwisely looses . examine now when some learn'd minister would giue thee signes , if then thy selfe thou stir not vp , and think'st , o , i will these make sure ! for they will yeild me comforts , long to dure : but trialls being many , and thou loft to muse vpon them vsually , and oft ; loosest that comfort ; had which bin retayn'd , thou hadst thy coldnes lost , and zeale hadst gayn'd . the stony ground , and worldly heart , gods word receiue sometimes with gladnes in the lord , as gospell testifies ; but er'e the end giue or'e , and to their former wayes descend . thy heart once wrought on ; t' is thy greater sinne , if thou that course dost not continue in . that sonne which did his sire deny , yet went into the vineyeard , was not so much shent , as he , who said immediately i 'le goe , but soone recanted his first speaches fro . what gaynes the man , that finds the wood , which might him cherrish in a cold and frosty night , if home he bring it not ( i doe enquire ? ) and warme him well therewith beeing set on fire ▪ so i to thee this question thus may frame . what doft thou gayne , by hearing of that same , that might reviue thy soule in troublous state , if gods word hearing thou forgetst it streight ? nought gaynes that man ▪ no profit thou shalt find , which hear'st gods word , and keep'st is not in mind . m. f. 30. the equality of iustification by christ . pinks , barks , or boats , driven by wind or oare , to ferry passengers from shore to shore ; they take in all , both halt , and blind , and lame , yong , old , of any qualitie , or name ; who being there embarkt , one cannot boast g ▪ ainst t'other thus , i 'le come to yonder coast sooner then thou , for i am lusty , strong , able to hast , and like to travell long , i can far ( speaking to another ) stride but thou art lame ; he cannot thus deride him , why ? they 're in the ship , and that doth carry each one alike ; if they therein doe tarry . they are not brought to th' port by their owne power ; the ship beares all , all arriue at one hower . christ is this ship , all his are shipt in him , in whom all his elect to heav'n must swim . art thou within boord there ? then though thou say ▪ i am by him sore foyld , from day to day , wounded i haue my soule , no hope haue i to goe to heaven , i must despaire , and die , yet art thou well . another sayes , i 'me blind , and never can the way to heaven find . o were i with the faith of abraham blest , i might assure my selfe to goe to rest ! if i as samuell could obedient be , in after dayes none evill i should see . there is a christian , he can well command ▪ his owne corruption ; but i cannot stand : if i could doe as he does ; then t' were well ; at christs right hand he shall sit , where pleasures dwell ▪ feare not good christian , t' is not anye's merit can saue him , nor thy sinns thee disinherit of that blest state , if thou of this be sure , thou art in christ ; reioyce , thou art secure . for as a ship both weake , and strong , doth beare together , to the haven free from feare : so christ the christian soules true ship , doth land all his elect in heaven , at his right hand . m. w. 31. tobacco . the indian weed withered quite greene at noone , cut downe at night shewes thy decay , all flesh is hay , thus thinke then drinke tobacco . the pipe that is so lilly white shewes thee to be a mortall weight , and even such , gone with a touch , thus thinke , then drinke tobacco . and when the smoake ascends on high , thinke , thou behold'st the vanity of worldly stuffe gone with a puffe : thus thinke , then drinke tobacco . and when the pipe grows foule within , thinke on thy soule defil'd with sinne , and then the fire it doth require thus thinke , then drinke tobacco . the ashes that are left behind , may serue to put thee still in minde , that vnto dust , returne thou must , thus thinke , then drinke tobacco . answered by g. w. thus , thus thinke , drinke no tobacco . finis . some prison-meditations and experiences with some hints touching the fall of the mother of harlots, and the exaltation of the son of god upon the throne of david / written ... by john griffith ... griffith, john, 1622?-1700. 1663 approx. 243 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a42148) transcribed from: (early english books online ; image set 55072) images scanned from microfilm: (early english books, 1641-1700 ; 598:15) some prison-meditations and experiences with some hints touching the fall of the mother of harlots, and the exaltation of the son of god upon the throne of david / written ... by john griffith ... griffith, john, 1622?-1700. [8], 150 p. s.n.], [london? : 1663. in verse. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 robyn anspach sampled and proofread 2008-02 robyn anspach text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion some prison-meditations and experiences : with some hints touching the fall of the mother of harlots , and the exaltation of the son of god upon the throne of david . written in newgate by john griffith a prisoner there . my heart is inditing a good matter , i speak of the things which i have made touching the king , psal . 45.1 . thou wilt shew me the path of life , in thy presence is fulness of joy , at thy right hand there are pleasures for evermore , psal . 16.11 . thou shalt guide me with thy counsel , and afterward receive me to glory . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee , psal . 73.24 , 25. and there followed another angel , saying , babylon is fallen , is fallen , that great city , because she made all nations drink of the wine of the wrath of her fornication , rev. 14.8 . yet have i set my king upon my holy hill of zion , psal . 2.7 . printed in the year 1663. the epistle dedicatory . to all in every place that love our lord jesus christ in sincerity and truth , and that wait for his glorious appearing , ( more especially unto that remnant to whom i stand more particularly related ) grace be multiplied , with encrease of faith and love from god the father , and his son jesus the anointed through the comforter , christian salutation . well-beloved , its matter of comfort to the lords poor despised people , in a dark day , that he is pleased not to leave his nothing-ones ( that either have or do suffer any thing for the sake of blessed jesus ) without some signal tokens of his comforting and strengthening-presence with them , by which they are in a good measure kept from fainting , and that he doth seal up instruction to their souls , leading them to the rivers of pleasures , causing them to drink deep of his love and free-grace in his dear son : oh what a choice mercy it is , that the most high god should so far condescend , as to have regard to such worthless creatures ; who in the day of their fulness so much provoked the eternal god by their unthankfulness and mis-improvement of such choice mercy , as the mercy of the gospel is . it is wonderful grace that god should ( notwithstanding such provocations wherewith he hath been provoked by congregations in general , and by every member in particular ) still continue the good savour of his grace upon the hearts of any of them , or that he should account any of his poor servants worthy to suffer reproach and bonds for his sake . which mercy ( which i esteem very choice and sweet to my soul ) he hath been pleased for some time to let me enjoy ; which is wonderful in my sight , that such a nothing , empty creature as i am , should be employed by him in such a noble work , and in such a noble cause , as to suffer bonds for the sake of blessed jesus . yet notwithstanding the length of time i have been in durance , i find my heart is not so cleansed and brought to the foot of christ , as i hope it may , and wait it should . and if it so please the lord to sanctifie these bonds , that i may by the help of his holy spirit so crucifie the remains of corruption that i find still in my heart , and subdue , and bring in subjection every vain imagination , that every high thing that exalts it self , may be brought in obedience to the king , then may i bless the lord for the day that ever i lay in newgate . the which i may say i am engaged ( and not without cause ) already to do , for asmuch as god hath let me see my self , and the baseness of my own heart , the unbelief and diffidence that lodgeth there in some measure , which give● occasion to me to magnifie the grace of god the more , in that he should be graciously pleased to accept such an unworthy worm as i am , in his dear son. a clear evidence of which , through grace i can say i am not without in my soul , yet not so , as wholly to be without ups and downs , occasioned by temptation working upon my frailties , which my dear lord jesus is pleased to assist me in , and cause them to work for good unto my soul ; blessed be jehovah . i have in this poem rudely scattered here and there some of those meditations and experiences , that god hath been pleased to visit my soul with ; the which i present to the view , and commend to the serious thoughts of all the faithful , but more particularly , to that remnant and chosen ones to whom i stand more immediately and particularly related in the bonds of the gospel : hoping all the spiritual will take them in good part , and judge of them in the spirit of love , to whose christian correction i readily subject my self and labours ; hoping also , th●● they will put the fairest construction and interpretation both upon them and me , that brotherly love and duty binds them to . i could not willingly pass to the conclusion of this poor work , until i had first hinted something touching the fall of mysterie babylon , that old and great whore , and of the exaltation of our dear lord ; the thoughts of which now in my bonds , makes me very merry , and is as a cordial to comfort my poor heath , for which i wait , and to which time i trust he will keep that which i have committed to him . my dear brethren , 't is but a very little while , and he that shall come will come , and will not tarry : in this time of our pilgrimage let us labour to exalt him in our hearts , that he may be chief , and rule as lord and king there , that when we come to lay down this house of clay , we may be cloathed upon with our house from heaven , and be found of him without fault at his coming : to which end wait diligently upon the lord in his word and ordinances : be much with god in prayer , praying for all saints , and for me the most unworthy servant of christ , that i may be kept faithful to death ; and let your walks be in heaven ; so shall the king greatly desire thy beauty , for he is thy lord , and worship thou him. farwell : grace be with you all : amen . from my poor pitiful study in newgate , septem , 22. 1663. your brother in the dear love of jesus , john griffith . courteous reader , by reason of the authors absence , many faults have escaped the press , which thou art desired to mend with thy pen. some prison-meditations and experiences , &c. as i in prison lie , i sometimes muse what should the reason be they me so use , that they contrary unto law & reason , should keep me here in jayle so long a season . no crime or charge against me can they lay , yet i shall lye in prison still , they say . i think their will 's their law , i cannot see but that the reason is they thus use me . what should the reason be , they nought will have , but what 's their will to keep me as their slave within stone walls , and bars of iron strong , as if i had done unto them such wrong , or had committed crimes of such a nature , so filthy and so foul , with so much rancour , against their worships : what have they no law to try me by ? or have they got no maw to do me right ? what should the reason be ? i am an english man , and am born free : my birth-right is not then without just cause to lie in jayle contrary to the laws : but there 's a reason which i now espye , why they will make me still in prison lye , and that 's because ( they say ) i am a preacher , and of phanatiques am a constant teacher ; and therefore 't is they me in prison hold , unless i would be wickedly so bold to promise them that i will preach no more , then will they me to liberty restore ; if i 'le conform , then they will shew me favor , methinks to me these things have no good favor . but what , is 't now a crime to preach and pray , that i must lie in prison night and day ? for that , and for no other cause do know , but preaching truth , must i be used so , full seventeen months and more , as i have been in prison now ; is preaching such a sin , that such as preach , and have not their consent , can't be redeem'd except they do repent , but must be kept in prison all their dayes ( as i shall be ( sometimes ) then worships says ? ) the prophet moses was not of this mind . for he would not gods holy spirit bind , nor limit it to this or t'other man , he was content that those should preach that can : for when complaint against some to him came , eldad and me●al were the men by name . of whom 't was said , these men do prophesie ; what , for my sake , saith he , dost thou envie ? i would to god the lords poor people all were prophets , and that on them all might fall such measures of the spirit from the lord , that may enable them to preach his word . but now the case is alter'd much i see , their worships will not so contented be as moses was ; to prison he must go , that preacheth now without their leave : i know they would not be so serv'd themselves , if they should be forbid to either preach or pray , be clapt in prison for it when they should do either of them , i believe they would not take it well to walk so in the dark ; the priest forgets that ere he was a clark. would they be us'd so by romes brats , and be forc't to conform to romes idolatry ? they do profess from rome they 're separated , and that by them romes cruelty is hated : and yet will they the conscience force of those that cannot with them in their worship close . methinks in this they do not do by me as they themselves by rome would used be . but 't is my comfort in the midst of all my many troubles , which some count but small , they cannot charge me justly with a fault , which can by law give cause thus to assaults my carkase , so to keep it thus in jayle , against their law refusing to take baile . nay , though they were commanded by the king , they would not him obey , nor me forth bring to any legal tryal , that i might receive that just reward which is by right my due , for more of them i do not crave , and 't is but reason that i that should have : had i by law deserved bonds or death , i should contented be to lose my breath . but if i have not any law offended , 't is time , i trow , my trouble now were ended . but i a preacher am , i don't deny , though much unworthy of the ministry ; a worthless worm , unworthy of that love , that grace and mercy which came from above into my soul , by which i did receive a mission for to preach without their leave ; the bishop of our souls did me ordain to preach , his grace i trust is not in vain that he bestow'd on me to preach his word , and to declare his wondrous works abroad : and though for this i do in prison lye , i can in him rejoice most heartily , and praise that god alone that doth esteem of such a worthless one as i , and deem me worthy of the cross , that for his name , and for the sake of christ to suffer shame . but yet some say i am a fool to lie in jayle so long , depriv'd of liberty : why should not i to them a promise make , that i all kind of preaching will forsake ; for 't is against the law that such as i should preach , unless i were ordained by the bishops , then without all doubt i may ; but might they not upon as good ground say , the blessed martyrs in the marian dayes did act against the law ; for bonner sayes , you are not by the law to preach or pray , except you do conform , such prayers say as by the queen and church are now thought fit should used be throughout the land ; but yet those martyrs then would not perswaded be , but stoutly stood to non-conformity ; they rather chose in fiery flames to burn , than from what truth and light they had to turn there are two sorts of fools as i have read , and one of them 't is true i am indeed : the one wise solomon so plainly paints in their own colours , such will nere be saiths ; for , fools ( saith he ) are such as knowledge hate , such is their dreadful , miserable state , that they the fear of god do never chuse , because they would not wealth and honor lose ; such set a high esteem upon their lusts , their pride and pleasure , and their gold that rusts ; in such like fools iniquity abounds , and both in city and in countrey sounds . fools belch out oaths , and dreadful execrations , which are unto the wise man great vexations : fools call on god most wickedly to damn 'um , and dare him to his face , as 't were , to ram 'um into the very pit of hell ; fools say there is no god to hear when men do pray ; their oaths to hear , or punish them for sin , which they with greediness do wallow in : as quassing off of bowls of beer and wine , until they are as drunk as any swine ; with whoring , roaring , and their sports and play , that by them now are used ev'ry day , as baiting bulls and bears with dogs , and such like sports as these , of which there is too much ; with idle stage plays too , and such like trade , there 's many souls destroy'd that god hath made : he then 's a fool that for these earthly toys doth lose eternal life and heav'nly joys . there are another sort if fools i find , but those fools are quite of another mind . these fools all worldly glory do despise , becoming fools , that so they may be wise : all worldly wisdom these for christ account but loss and dung ; to win christ doth furmount all arts and sciences , all worldly treasure , there 's none to them like him , these take no pleasure in world or worldly things , they are but dross who offers them the world , bids them to loss . these do the glory of the world disdain , because its greatest glory is but vain , an empty shell , a water-bubble fading , its greatest glory is not worth the having . these are such fools they can more glory see in christ their prince , than any there can be in all honor , glory , beauty , fame , the world affords , or any tongue can name ; a crucified christ these fools would know : as for the world , say these , tush , let it go . the world no peace nor comfort can afford , like to a minutes presence of the lord. though wife and children unto them be dear , yea dearer far than any thing that 's here , that if the world were theirs , at their dispose , yet would they be content it all to lose , before they 'd part with either wife or child , their pretty babes so tender and so mild ; and yet the love of christ is dearer far unto their souls than wife or children are : the love of jesus christ surpasseth all : these fools are ready when their lord doth call to leave for him their wife and children , and their goods and houses , countrey , & their land , yea , life it self ( though sweet ) for his sweet sake , that for their filthy sins did undertake : these know their life is hid with him in god , and that he will them help to bear the rod. these are such fools they know that persecution is unto them a token if salvation , and that unto their persecutors 't is a certain token of perdition is : such fools as these i therefore highly prise , for there are none but such that 's truly wise . 't is true , to worldly wise men he 's a fool that seeks no other wisdom then the school affords that christ instructs his schollars in , there 's none of them that values that a pin : the spirits teaching such laugh at and scorn , and do resolve that of it they 'l not learn : and therefore god that 's just and only wise , doth justly stop their ears , and blind their eyes , and from the prudent hides his precious truths , when he to babes reveals them , from whose mouths he wil have praise , they shall the good way find , when those that say they see , are wondrous blind . well then , i am content a fool to be , but not a fool that loves iniquity ; but such a fool who for eternal bliss , am well content to suffer more than this for his sweet sake that suffer'd more for me , when for my sake he dyed on a tree a shameful , cursed , bitter , cruel death on my behalf , to expiate the wrath of god his father ; there was none but he could do 't , and that the more engageth me to be a fool , as fools please to esteem me , for precious jesus seke , who did redeem me ; whose love unto my soul i far more prise then all the fading-wealth beneath the skies ; and for his glorious name am well content to suffer and endure imprisonment , and do resolve through christ & strength of grace i nere will be so filthy , vile and base , by any means my liberty to gain , whereby the name of god i might prophane . i were a fool indeed if for a trifle i should so much my conscience wrack and rifle of all that consolation , joy and peace , and in a moment cause it all to cease , that i now have and feel in christ my lord , by faith and grace , and comfort of his word , and wrack that faith by which i know i stand in full assurance that the holy land , that paradise of god , that rest i mean , that goodly place no mortal eye hath seen , is mine by right of testament , and wil , confirm'd to me by blood which christ did spill , to purchase that possession for my soul where him i shall enjoy without controul , and there i know i god and him shall see in perfect joy , and true felicity ; all sorrow then with me shall have an end no more oppression shall my soul offend : what ever now i lose , i then shall find ; oh how the thoughts of this contents my mind ! there shall i see a joyful , goodly sight , those precious souls , and those saints in light that have before endur'd the cross and shame , reproach , rebuke and scorn , defame and blame , with cruel mockings , scourgings , whippings and most barbarous deaths almost in ev'ry land , which for a crown of life they did abide , a kingdom , glory , and a throne beside : what tongue can tell me what that joy will be , when i so many blessed saints shall see , all glorifi'd , and shining as the sun , and as the stars , far brighter than the moon , with blessed abram father of the faithful , the thoughts of this methinks is wondrous joyful . there will be isaac , jacob , and the rest that in the lord are sweetly gone to rest ; there peter , paul and john , with many more , that in their pilgrimage laid up in store a good foundation ' gainst the time to come , vvho for christ sake forsook both all and some ; with all those blessed martyrs that have bore a faithful testimony ' gainst the whore , those hellish , filthy , cruel brats of rome , and all their romish stuff , their dross and scum , their god of bread , their great abomination , their idle , brain-sick transubstantiation : if i among all these do get a share , as praised be the lord i nothing fear ; but in this place of joy i have my portion , a place of rest , a stock , a house , a mansion ; as christ my jesus when he went away , did to his well-belov'd disciples say , that sure within his fathers house were many ; and this i doubt not , but if there be any , he will prepare a dwelling-place for me , vvhere i shall all this glory find and see : then were not i a fool if for my freedom i should offend dear christ , and lose a kingdom , a throne , a crown of life and endless glory ? if i were such a fool , i should be sorry . vvhat would it my profit should i gain the world , if shortly into hell my soul be burl'd among the damn'd , not only for a moment , but if ever to endure eternal torment in flames of fire to waste and not consume , in dreadful , dismal sights , where is no room left for repentance , no redemption new from this tartari'n lake , infernal crew , where dives may to father abra'm cry , oh father abram , see what torment i endure in flames of fire ; my scorched tongue doth burn and fry ; oh father be not long , but send good laz'rus , who i once rejected , i now in torments am ; but he 's respected : send him ( i pray ) to ease my tongue , my grief , and with cold water give me some relief . but abraham thus answer'd him , and said , my son , remember when thou wast array'd in purple and fine linnen , and didst fare deliciously , thou wouldst by no means spare the sorry crumbs that from thy table fell ; but now he is in heav'n , thou art in hell : thou hadst thy portion in that world before ; thy torments now must be for evermore : you 'l then conclude with me , as i hope well , i 'd better dye in jayl , than burn in hell. a gaol ! what 's that ? it's no unpleasant thing if christ be there , that only blessed king ; he with his love doth make a prison sweeter , ( tho unto sence it seems to be so bitter ) than any princely court , or stately palace , when with his presence he the soul doth solace . if in a prison jesus christ be there , it 's cause of joy to meet him any where . no sorrow can nor will that soul betide that hath dear jesus lying by his side : and he that night and day can take a nap , in jesus christ the lord 's anointed's lap , can there rejoice , and in a dungeon sing for joy of heart , that christ is there with him . tho paul and silas in the stocks were laid , at midnight they in that condition pray'd , and sung for joy of heart , their lord was there , and with his love did them refresh and chear , and made their bonds so pleasant and so choice with his good presence , comforts and sweet voice , that made them sing aloud with joyful praise , vvhich did their jaylers stonish and amaze , and put them into such a fright and fear , they could not tell the prisoners were there , not knowing that in prison they were free , vvhen others were in bonds , in liberty . why should i then with prison-bonds be frighted ( tho in my bonds i am by many slighted ? ) sith i full many , many times have known , that blessed jesus leaves me not alone , but doth refresh my soul both day and night , i never am out of his princely sight . he by his spirit doth my soul uphold , so teach and comfort , strengthen and new-mold , so frame , so form , so fashion and compose my heart so vile , to be at his dispose , that with my bonds i 'm mighty well content , and at 's command to be , i 'm fully bent , so he with strength and grace support my soul , vvho ere he be in this that shall controul . and so he please still to continue with me , nor will he ever leave me nor forsake me , as he hath promis'd in his faithful word , vvhich i believe , and to it do accord , and am ascertain'd that he cannot lye , nor ne'r his holy , blessed self deny ; nor will he break that covenant he made vvith faithful abraham , and all his seed , that seed of faith , i mean , not of the law , that which the scriptures long ago foresaw ; then need not i to fear what man can do , ( vvhat ere he be ) that saith he 'l make me rue : if christ my jesus be but on my part , i need not fear , they cannot make me smart ; nor can they touch my hair , except he please them to permit , i cannot one hair leese ; but should he them permit to try my faith , my love and zeal to him , and for his truth , on me some grievous torments to inflict , vvith which my sinful flesh they should afflict , and sorely bruise , and wound , and cut and burn , yet would such handlings to my comfort turn ; in taking up , and bearing of the cross , there can nor will be to my soul no loss ; it is the certain way unto the crown , christ went that way himself , 't was his renown . then now o lord assist me with thy grace , that i may run ( not faint ) that blessed race which in the end will bring me to that rest where sin and satan can't my soul molest , where i shall never hear oppressions voice , nor grief , nor pain , nor trouble , but rejoice in thee alone , and praise thy holy name , admire thy glory , beauty , and thy fame ; where i shall have no work to do but praise the god of heav'n , the king of saints always . and if thou lord dost please still to employ me in any harder work , thereby to try me , grant as the day is , so my strength may be , for strength i have not any but from thee . and then command me what shall seem good to thee , i am thy servant , ready to obey thee . 1. my soul praise thou the god of might , and in the lord be glad , his grace is wondrous in thy sight , for he such pity had 2. of thee when thou a sinful wretch didst wallow in the mire of lust and filth , then did he snatch a brand out of the fire . 3. he lov'd thee when thou lovd'st not him , such was his love and grace , he took thee from the very brim of hell that dismal place . 4. vvhen terrors did my soul amaze , and sorrows day and night , he out of them my soul did raise to see those beams so bright , 5. that on my darken'd soul did shine , which darted from the son of mercy , grace , and love divine , my soul with it was won , 6. more to admire than comprehend ; comprehend i could not , vvhat kind of love god did intend unto my foul , i knew not . 7. comfort and light i did receive , which sweetly staid my heart , and made me wait , hope and believe god would his mind impart . 8. at length unto my thirsting mind that long'd so much to know more of his grace and mercy kind , the lord was pleas'd to show 9. unto my soul that these were pangs , new-birth pangs upon me , which much in doubt for sometime hangs , i knew not they were on me . 10. but when the lord had me begat a lively hope unto , then i perceiv'd 't was nought but that with cords my soul he drew : 11. i say , with cords of love so sweet , so choice unto my soul , vvith which the lord did me then meet , that was so vile and foul . 12. then straight-way did the lord speak peace and issues out a pardon , the troubles of my soul did cease ; that heart which i did harden , 13. vvas then most sweetly mollifi'd , even melted , and so broken , my soul was then so satisfi'd it hardly can be spoken . 14. oh then how was my heart inflam'd with love to christ my lord , that of his word i was not asham'd , but gladly could afford 15. to lose my all for his dear sake that lost his life for me , and laid it down , that he might make my peace with god , and be 16. an able saviour that can save me to the uttermost , that i an open way might have to god , which i had lost . 17. oh then my soul , how art thou bound thy self to serve no more ! thou from the lord hast mercy found , praise thou his name therefore . 18. be not a servant unto men , their lusts do not obey ; nor serve no longer any sin that will thee soon destroy . 19. but serve the lord with all thy might , 't was he that hath thee bought , thou art non's else , but his of right , he thy salvation wrought , 20. and paid a price for thee so dear , so precious and so great ; then praise the lord , him love and fear , for that is wondrous meet . 21. forsake him not , he is thy life , thy peace , thy joy , thy all , a present help in time of strife , in troubles great and small . 22. and tho the wicked rage and storm , and threaten what they 'l do , there 's none of them can do thee harm , christ is thy rock : then lo , 23. what cause to fear the wrath of man , it 's that shall praise the lord , and the remainder he 'l restrain ; this shall be known abroad . 24. my soul trust thou in god alone , fear not what man can do ; for christ will sit upon his throne ; and then to them , wo , wo. this i have learn'd , and by experience found , the more my troubles for christ do abound , my joy and comfort by christ doth encrease , and daily grow and multiply , not cease , decay nor vanish , but my lord doth still exceedingly my soul ( with his sweet will ) affect , please and delight , there 's nothing more can do 't ; the king of saints be prais'd therefore . it 's true , there can be no affliction joyous unto the flesh , but very sore and grievous : the flesh doth not esteem a prison gainful , but bitter , and most miserably painful ; and so i find it sometimes is with me , it makes me wish in heart i could get free , alwayes provided i could have the same with honor to my lord ( the king ) and 's name , which is more dear to me than is my life , my little all , my children , and my wife ; and they are dearer to me , tho i say 't , then all the world beside , i 'm sure i know 't : then if i with my flesh and blood should reason , i ne'r had staid in jayl so long a season . i have not been from all temptations free , but many times they have assaulted me ; but christ with 's grace my soul hath so sustain'd , that on my soul temptations have not gain'd such ground or root against me to prevail ; through him they have not made me faint or fail : and though they seem to be no pleasant things , yet are they such as profit to me brings : for by temptation is my faith so prov'd , and made more precious , when i 'm nothing mov'd but helpt against them , and made to endure ; they work such patience in me , i am sure , that i 'm contented to abide the storm , because they work for good , and not for harm . i plainly find by tribulations , i have learn'd my many frailties to espye , such as i never knew nor learn'd before , i little thought that i had had such store ; i now can see my heart so vile , so base , so prone to start aside , sin to embrace , so ready to betray me to my foes that lodge within my breast , and with them close ; so dull , so stupid , and so indispos'd , so vain , so foolish , seldom well compos'd , so ready to affect the world , and'ts pelf , secretly saying , master , save thy self ; why shouldst thou thus thy tender self expose to be so long afflicted by thy foes ? why shouldst thou man so long in prison lye ? thou maist fall sick , and of that sickness dye ; ponder the matter well , tender thy life . thy pretty children , and thy loving wife . so selfish is my heart , so prone to please this sinful flesh of mine , that loves its ease , so full of unbelief and diffidence , so ready to let go all confidence , so fruitless , negligent , ungrateful , so crafty and so subtile , so deceitful , i find it hard my heart to understand , it hath so many turnings , windings , and so many evils doth it still attend , i dare not trust it , nor unto it lend an ear to hear its many cunning quirks that in it secretly , lies hid and lurks , but watch against , oppose and crucifie , lest it prevail ore me , and so i dye , and sleep the sleep of death , and all in vain i do or suffer , prove my loss , no gain . now then my soul behold what cause thou hast to look back to the time that 's gone and past , and see , consider , weigh , remember and bewail thy sins for number as the sand : thy self abhor , and loath , and mourn for thy , uncomeliness and great imparity to christ thy prince , that ever blessed one , that dy'd for thee , else hadst thou been undone , and held in chains of darkness evermore , in hell thy self to moan , thy sins deplore ; a bond slave held in satans chain and kingdom , subjected to his will , his wiles and wisdom ; if thou shouldst have what thou by sin didst merit , thou never wilt eternal life inherit . look back , i say , behold and see what case thou' rt in through sin , that so by thee the grace of christ thy king , may so be magnifi'd , his name exalted , and so glorifi'd , that thou maist live for ever in his sight , and that the king in thee may take delight . and now behold my soul how thou art bound , here the rich love of the lord to sound , declare and publish , that all men may see how dearly christ thy king hath loved thee , and what the manner of that love hath been , in taking thee from such a state of sin , from satans pow'r of darkness into light , translating thee into that kingdom bright of his dear son , that prince of life and peace and lord of glory , who will never cease by 's blood to speak far better things than all the blood of abel did , which loud did call for god's just veng'ance ' gainst his brother cain , who had his brother murder'd , kill'd and slain ; i say , that speaks far better things for thee , on thy behalf , to god his father ; he by virtue of his death and mediation , who lives for ever making intercession , by which he pleads thy cause , where now he 's sitting , and answers for those sins thou art committing in weakness , frailty , and against thy will , consent , good liking ; and doth daily fill thee with assurance that thy sin 's forgiven , and blotted out , and all those scores made even that thou stoodst charged with before the seat of god's tribunal , terrible and great , which in that court of conscience there was plac't , in which thou wast arraign'd , condemn'd and cast . 1. how wonderful thy goodness lord hath ever been to me , that thou such kindness shouldst afford of grace and mercy free , 2. to such a sinful wretch as i , so empty and so vile , so fill'd with such iniquity , that 's ready me to file . 3. o lord , it 's wondrous in my fight , that thou shouldst have regard to such a worthless , nothing-wight , which makes my heart ( though hard ) 4. to melt as wax before the fire , when i thy grace do weigh , it so enflameth my desire ; come lord , and make no stay , 5. and let my soul taste more of love , my soul is not content without those show'rs fall from above that may my soul prevent : 6. those show'rs of mercy , love & grace that may be to my heart , as show'rs to the new-mown grass , that i may ne'r depart 7. from thee who art my god and king , my refuge and my stay ; but that i may thy praises sing : come lord without delay . the more christ doth himself to me make known , the more to me his love and grace is shown : the more my soul enjoyes and doth possess , the more it longs to have that happiness , more to receive , enjoy , find , feel and tast , that by its force , and strength , and power , at tast all those remains of sin might be subdu'd , and that no fair pretence might me delude , deceive and harm , by taking of my mind from heav'n & heav'nly things ; nor me so blind , or cause to dote on any thing below , or make my simple heart in love to grow with them , or any thing they can propose , the more i gain of them , the more i lose . and that through christ and strength of grace i might have all my whole affections vanquisht quite ; so kill'd , so slain , so conquer'd and orecome , that in my heart there might be left no room for any filthy sin or lust to harbour , that oft hath caus'd my soul to sigh , and labour under the pow'r thereof , the grief , the pain , of which my heart doth many times complain by reason of the domineering power of sin and satan , that for ev'ry hour did once assault me with its bates and wiles , those cunning stratagems which oft beguiles poor souls , and brings them oft-times to a snare , in which they 're taken ere they are aware . but now this is become my souls ambition , to have it brought in full and whole subjection to jesus christ my lord , that nought but he may rule and bear the sway in me , and be both uppermost and chief , and reign as king within my soul and heart ; oh ! that 's the thing i long to find , and feel , and know , and have , and day and night do always beg and crave , that christ might dwell by faith so in my heart , that i might get and learn that blessed art , to bring down ev'ry thought into subjection , and cast down ev'ry vain imagination , and ev'ry high thing that doth self and flesh exalt against the lord my god ; i wish and earnestly desire that i might be so dying to the world , the world to me , transform'd by the renewing of my mind , and not conform'd unto the world , but find the art to know and prove what is that good , that perfect , acceptable will of god ; and that i might the pow'r of jesus know , the power of his resurrection , so the fellowship of his dear suffering ; that my poor soul might be in ev'ry thing and his dispose , and while i 've life and breath , so made conformable unto his death , that if by any means i might attain the resurrection of the dead , and gain to be conform'd to th' image of the son , who ' mongst the many brethren was first-born , that i in heart and mind might dwell no more here on the earth , but in my spirit sore , rest , dwell , and live , and walk , and climb into that paradise , that throne sublime , where christ doth sit in shining glory , he i 'de there be with , and ever with him be : with which most glorious place o lord affect my stony heart , that i may have respect to nothing more , nor nothing more so eye , than that reward that 's in eternity , that so my soul may have the strength to bear the troubles i am like to meet with here , that in the darkest dismal'st time and day , no trouble may my soul amaze nor fray . and take away the clouds and mists that be sometimes between my heart , my soul and thee , that sometimes vails from me that love & light , and hides thy face and glory from my sight , which makes my soul for to lament and mourn , such troubles are too heavy to be born . and suffer not my soul no more to live so much below that glory thou wilt give to those that love thy name , to those that fear the lord thy christ , and wait when he 'l appear and fill my heart and soul with such a measure of light , in that estimable treasure , that i by faith thy glorious face may see , with which my soul may still refreshed be , and always have assurance of thy love , by that sweet sealing-spirit from above . take up my thoughts into those endless joys , let me no longer live upon those toys that 's here on earth , those passing earthly things , that rather to my soul disquiet brings , than any joy or comfort , lord i find , there 's nothing in this world gives peace of mind . in that celestial place where thou dost dwell , that place of glory that no tongue can tell , nor mortal eye hath seen , nor heart conceive what 's there in store for them that do believe , there where thy presence is , there 's fulness , store of joy and pleasures , now and evermore . then , by thy spirit give me to behold the glory of thy self , to me unfold that most transcendant beauty , and that light , where angels worship thee both day and night ; that though no heart is able to conceive it , nor mortal eye perceive the brightness of it , nor tongue relate what things are laid up there , for them that do thee love , and serve , and fear ; and though i can't the least of mercies merit , yet lord reveal them to me by thy spirit , that i may daily more and more so slight , so disesteem the world , that i so might just as a pilgrim-stranger , travel here , so freed from all the world and worldly care , that i might never think my self at home , until i find that city that 's to come . before thou canst arrive this blessed port , and enter in this haven , such a sort of waves and tempests may against thee rise , which satan will against thee so devise , to keep thee off by force , with wind & weather , unless thou play the man thou 't ne'r come thither : then look about thee and consider well , and hearken unto what i shall thee tell ; thou seest thou hast a journey now to go , be careful that thou dost it travel so , still casting off those things that may thee let , that thou may'st safely to the end on 't get . thou art no other than a stranger here , a sojourner as all thy fathers were . then think not thou shalt be so kindly us'd , for strangers many times are much abus'd ; though strangers should be all received well , and entertained be ; it all times fell that sojourners , and such as strangers be , which travel towards heav'ns eternity , that holy city , heav'nly canaan , did find small friendship here from any man ; our fathers , abraham , and isaac too , with jacob , and the rest , did find it so : for they did live as strangers in the land , which was by promise their own country , and because they sought a city god had made , that had foundations , he the basis laid , the builder and the maker of the same was he alone : they from their country came to sojourn in the land of promise , when god call'd them forth out of their country , then they sought by faith another country , where they should have rest from travel , and the care that usually attends the way they went , to heav'ly canaan where they were bent to go through thick and thin , what ere it cost , the end would make amends for all they lost ; they all did die in faith , did not receive the promise , yet the promise did believe . and if , my soul , thou dost intend to go in that same path they went thou'lt find it so , that thou art but a pilgrim-stranger here , a travellor unto a country , where thou wilt a resting-place enjoy indeed , then go not back , but on the way proceed : think it no hard thing thou shouldst be a stranger , and that thou art attended with such danger in thy own native country ; nay , that place , that very city , which with such disgrace hath thee abur'd with such contempt and scorn , in which thou were both bred , brought up & born ; who should of right a mother be to thee , and thou her child defend from injurie , and from whose breasts thou shouldst such nourishment , and not from her sustain such detriment as thou hast done , and still art like to do , if she so much degenerate into a monster so unnatural and strong , without all pity to devour her young : if thou hadst unto her some rebel bin , then justly might she punish thee for sin : if thou by oaths hadst made her land to mourn , that were a thing she ought not to have born ; or , hadst thou by such foul debauchery , her glory blemish'd with such infamy , as some have done , she ought not to refrain from such corrections as might thee restrain ; or , hadst thou given any cause unto her righteously or justly to pursue thee at this rate , as for some time she'th done , then let her never own thee for her son , but cast thee off as one to be rejected , and nevermore by her to be respected . but if thou hast in nothing her offended , nor any evil to her hast intended ; if thou hast rather laboured her to save from those great evils , which god's judgements have been threatned long against her glory , then why should she evilly intreat thee , when thou speak'st somtimes , yet keepst within thy station , against her sins , sin shameth any nation , and will at length bring down that dreadful wrath of that just god , whose judgments on the earth have oft been manifested on such places , to do uncleanness who have set their faces , and have rejected counsel , who did harden their hearts like to a stone , such god won't pardon , though he will suffer long , and presently don't rain down fire and brimstom from on high ; as once he did on sodom , who the strangers that lot receiv'd , who , like devouring rangers , the angels hunted for about lot's door , until they smitten were with blindness sore ; nor would they hearken unto lot's advice , but griev'd his foul , persisted in such vice that did from heav'n bring down god's wrath &c. ire , consum'd they were with his eternal fire . dost thou to london do such injury , when thou reprovd'st her sins so modestly , that no exceptions justly can be taken , to that end too that london might awaken , and from her sins return , repent , and live , and never more such great occasion give to god , whose wrath revealed is from heav'n against all such unrighteousness of men , that truth withhold in all unrighteousness , and live in every kind of viciousness , as she hath done for many years , and doth by crying sins call down for god's great wrath : and is there any way she can prevent the wrath of god , except she do repent ? then is not he her friend that doth reprove her for her crying sins , so much in love to her and hers , that alwayes prayes she may be kept from those sore plagues , that ev'ry day hangs ore her head , and will for certain be upon her on a sudden , and then she may cry , alas ! would we had counsel taken , we had not then been now of god forsaken . but if for what thy duty is , she do become so far thy enemy and foe to persecute thee for 't yet more and more , and use thee ten times worse than heretofore she did , yet go thou on , and never cease to cry aloud and spare not , speak no peace to such as hate reproof , and such as take delight in serving sin ; else may'st thou make thy self partake with them as guilty be , as they are of their own iniquity : for so doth duty bind , and love to those who for thy love are now become such foes to thee , that how to ruine thee they seek , and quite undo thy wife and children eke , though badly they require thy love and pains , as for to let thee have no better gains , yet this will comfort be unto thee still , that god will recompence thy wrongs , and will for what thou dost in love to him , reward thee for 't , and will assuredly regard thy sighs and groanings , which are secretly put up to him , into his ears they fly ; his heart they move , his piercing eyes to pity ; but wo will be to the oppressing city . vvhat ere the usage be thou meetst with here , it can't be worse than what thy saviour dear did find and meet with from the hands of them that were his country-men , for unto him they gave but sorry entertainment too , although the best they had was but his due : for him they stigmatiz'd with names so bad , they said he had a devil , and was mad , and call'd him belzebub , they were so bold ; much more then will they them of his houshold . the servant is not greater than his lord. if they no better welcome could afford to give to him that was the lord of all : thy entertainment then can be but small , who art a stranger in thy country now ; a freeman , yet a foreigner , then how canst thou expect to be accommodated where thou a stranger art , and so much hated , by such as don't thee know , nor can't thee love , because thou art a child born from above ; and yet thou dost no more require , alas , than quietly in peace along to pass unto the most celestial canaan , no injury thou 't do to any man : no bread thou dost not seek to have , or eat , but what 's thine own , no nor no other meat ; their gold nor silver neither dost thou crave ; as for their honour none of it thou 't have : and yet , like esau , they prove so unkind , thou canst not through this world a passage find , to go in peace , without the fear of danger , unto that country where thou art no stranger ; but go thou must , there is no remedy , 't is but a folly by the way to lye . shouldst thou go back and from that country run , take opportunity for to return back to the vomit , or unto the mire , as thou maist many have , if thou desire to live at ease , and take thy pleasure here ; but then be sure thou 't lose the glory there , and like to esau , fall to so much dotage , to sell thy birthright for a mess of pottage . thenf or a pilgrim stranger thy self take , thou art no other ; no provision make but what may serve thee in thy journey here , that is enough , then take no further care ; consider , here no biding-place hast thou , no city that continue will , then how shouldst thou that care that is inordinate cast off , lest thou shouldst surfeit with it strait ? or it be in thee like to weeds and thorns , far worse then all the cruel mocks and scorns that thou maist meet with in this pilgrim-state from all the seed of ishmael , who hate the free-born children , and the heav'nly seed , which do the land of promise chiefly heed ; but cast thy care on god , and be content with food and rayment , which he hath thee sent , and hither to provided hath for thee ; then let thy care be cast on him , for he doth care for thee and thine , and alwayes will ; then let thy care be only to fulfill his blessed mind , and how thou maist him please , to do his will brings most content and ease . consider that the world doth pass away , there 's nothing in 't that will long with thee stay , nor nothing in 't that brings true comfort neither , but he that doth gods will abides for ever . why shouldst thou then seek great things for thy self ? nay , seek them not , not any worldly wealth , it is but labour lost , if thou hadst got the world ; for all its glory profits not : but rather will a hindrance prove to thee , no furtherance at all the world can be in this thy journey , which thou now must go , then love it not , but count it for thy so . remember godliness is such great gain , together with contentment , if attain unto 't thou dost , it will thee richer make than all the world can do , then nere forsake that way in which thou maist be rich in faith , there 's none is truly rich but he that hath that durable and everlasting treasure which far exceeds the glory , wealth and pleasure that all the world affords ; if one had all which is therein , its glory is but small ; for on the greatest of it may be writ , all is but transitory , and not fit for none but those that will no other have , which leaves men ere they get unto the grave ; those mind no more then what will bring them thither tho there they part , & cannot go together : but heav'nly treasure is not of this kind , a man can never leave this wealth behind ; the dead are bless'd that in the lord do dye , they rest from labour , and their work doth hie to follow after them ; they have no loss , death unto such produceth no such cross , their wealth to lose , for them to dye is gain , because with christ they 'l evermore remain . what blessedness is like unto this bliss ! what riches is comparable to this ! though one be poor , yet making many rich ; and though one nothing have , to be one which possesseth all things , and can say , all 's mine , and unto him that doth believe , all 's thine ; gods ministers are yours , the world withall , and life and death , this substance is not small ; things present and to come are also yours ; it can't be known what wealth true faith procures : he only is the wealthy happy man that reads god's precious promises , and can believe and truly say , that these are made to him in christ ; what ere in them is said he can by faith apply , by faith can see that none of them are yea and nay , but yea , in christ yea and amen , all of them are to him that in them through christ hath a share . according to our proverb 't is the fate of that man to be poor that god doth hate ; and such are they that doth oppression use , and do the innocent therewith abuse ; who are corrupt and partial in the law , that do the poor and needy tear and claw , like to a lyon , or a ranging bear , so wicked rulers to the people are , which do encourage those that evil do , but do the righteous lion-like pursue ; that do abhor the upright man , and hate him likewise that rebuketh in the gate ; that judgment turn to wormwood , & who hath left executing righteousness on earth ; whose treading is upon the poor , who make that man their prey that doth their ways forsake , or that departeth from iniquity , such they account for mad men , and who buy the needy for a pair of shoes , the poor that buy for silver , by oppression sore such cause the righteous man to howle and cry , with violence the earth is covered , by their turning judgement backward into gall , the fruit of righteousness to hemlock , all such men are very poor , though very rich ; this is an orthodox truth , but very which may seem to be a paradox to those that love the world , and have its honor chose . then see my soul thou dost not fret at him that seems to prosper in his way , not them that know no sorrow like to other men ; whose eyes stand out with fatness , and whose pen writes grievousness , which thing they have prescribed to turn aside from judgment , unless bribed ; the needy and the right of him that 's poor , they take away , and by oppression sore the widow doth become to them a prey , and th' fatherless are robbed ev'ry day ; although with fat such have got shining faces , yet they ( my soul ) do stand in slippery places ; then envy not their great prosperity , their breath is in their nostrils , they must dye ; though pride doth compass such as with a chain , and violence , yet such men are but vain ; they in their best estate are vanity , and so are all things else beneath the sky ; and god will bring such men to desolation , the wicked shall not stand in th' congregation of the upright ; such are but as a dream in which a man in 's sleep doth think and deem he hath much wealth ; but when he doth awaken , he finds it but a dream , himself mistaken . so are such men , the lord will sure despise their image when he doth awake and rise to call them down into destruction , then they 'l know that god's the lord , and that he can them in a moment visit all with horror , and can them utterly consume with terror . if this be so , thou hast no cause to fear , the fear of man will bring thee to a snare ▪ trust thou in god , and then thou wilt be safe , for god thy god such strength and power hath , thou needst not fear what man , a worm , can do , whose dayes are as a span , his hours few ; who is as grass that flourisheth to day , but on the morrow goes quite to decay . poor man is just like to a famous flower , that liveth now , but cropt and gone next hour ; his dayes are like unto a wevers shuttle , so like to glass , or some such brittle mettle ; so frail is man , though of his strength he boast , his life is wind , he soon doth come to dust . though he in pride may swell , and think to rise above the rocks , nay sore above the skies , yet he must dye , and wasteth then away , when once death comes , death wil for no man stay though he be one as great as great may be , man giveth up the ghost , and where is he ? then as thou dost along thy journey go , i hope thou'lt ne're forget thy maker so , to fear the grass so much thou goest by , or any famous flower thou dost espye , to quit thy journey for such fading dust as grass and flowers are , which shortly must be made as stubble ; for the wicked shall , and then be burnt as in an oven , all be made as ashes underneath the feet of them that they did evilly entreat ; why shouldst thou fear them then , what fear can be ? the wicked fear where no fear is , and flee when none doth them pursue , away they go , but sure the righteous man doth ne're do lo : for though ten thousand doth his soul inviron . he doth not fear , but bold is as a lyon : if thou dost hearken unto wisdoms voice , and lay her words up in thy heart as choice , as precious stones , as silver , or as gold , now lend an ear , for wisdom hath thee told , that thou though in a gaol , shalt safely dwell , the righteous map , with him it shall go well ; he lives in quiet from the fear of evil , of bears or lyons , tygers or the devil : thou hast no cause , my soul , thy foes to dread , didst ever see or know , or hear or read that any at the gibbet or the stake , that thither came for truth , or for the sake of jesus christ ; did any ever find him prove unfaithful , or so much unkind , to leave them in that needful time and hour of great temptation , and he not impowr their souls so far that they could bear the cross with joy , esteeming it their gain , no loss to lose their lives ? which loss they did endure , which did to them eternal life procure . and hath not god this promise made to thee , that thou by him shalt ne're forsaken be ? was 't ever known that any were asham'd that trusted in him , though they might be blam'd by wicked men ? indeed they all times were accounted evil , and such men as are not fit to live ; this was the case of paul , how did the wicked jews reproach and call him heretick and mover of sedition , for preaching of the doctrine of contrition , that they might of that horrid sin repent in crucifying christ , to which intent he labour'd much with no small jeopardy , in losing life and liberty thereby ? yet he the work christ call'd him to , would follow , for which they counted him a wicked fellow , and sometime cryed out against him , than , you men of israel help , this is the man who is so pestilent , hath such a face , so impudent , that he this holy place hath now poluted ; this is also he that teacheth all men every where to be ( as we our selves have oft times heard and saw ) against this place , the people and the law. they sometimes fall on him , and him they beat , and sometimes bring him to the judgement-seat : sometimes against him insurrections make , that so they might the more occasion take him to accuse of making uproars , when they were themselves , and none but they the men . before the judgment-seat they him accuse to be the man that doth their law abuse . this is the man , say they , that here doth preach , for he in ev'ry place all times doth teach to worship god contrary to the laws , and therefore he 's a man we have just cause to cry against , and unto him to give sore punishment , for he 's not fit to live . the wicked do the godly all abhor . this was not only paul's condition : for when christ was preach'd , the unbelieving jews were mov'd with envy at that blessed news , and took unto themselves , by luke's report , men that were lewd and of the baser for t , and brought together such as they could get , to make an uproar , and the house beset of jason , in whose house some brethren were met altogether in the name and fear of jesus christ , whom these lewd fellows sought , to that intent that they them might have brought forth to the people , them for to abuse , it may be stone them , or some way so use the brethren , that the jews might have their will , which for to have , no matter who they kill . but god , which hath the strength of envy bound , did so provide , the men could not be found ; but jason they did take , and certain more , whom they did drag , and draw , and pull before the rulers of the city , crying , these were at a meeting , may your worships please , in jason's house , we now did take them there ; these are the men that make us all to fear : for they the world have turned up-side-down , and here were met together in our town , whom jason hath receiv'd ; all these men do contrary to the laws of cesar , who doth say ( and that doth most of all displease us ) there is another king , which is one jesus . besides all these , the prophets who of old did suffer much , as scripture hath us told : for daniel was put in the lions den , because he pray'd . remember those three men , nam'd shadrach , meshach , and abednego , who for truth 's sake by men were used so , as to be in a fiery furnace cast ; but they did not those cruel burnings tast , for god did them preserve , to let thee know that he is able thee to keep also . with ahab good elijah needs must be the man that troubled israel , though he was not ; but un●o ahab boldly saith , thou art the man thy self that trouble hath brought unto israel ; 't is no● i ●hat am the man , but thou that follow●st balaam . it was one portion of good jeremy , for he , good man , was used cruelly , they kept him in the dungeon night and day , until his feet stuck fast in miry clay . and others tortur'd were , they not accepting of their deliv'rance , neither yet respecting their lives , nor any thing to save or gain , a better resurrection to obtain . and some of cruel mockings tryal had , and scourgings too , their usage was so bad ; and yet they joyful were , and well content to suffer bonds , endure imprisonment ; and some were stoned and were sawn assunder , such inhumanity would make one wonder that wicked men should ere so wicked be , to exercise such barb'rous crueltie . these tempted were , some with the sword were slain , some wandered about , to and again , in goat and sheep-skins , being destitute , the wicked did them still so persecute . these were afflicted and were much tormented , and yet their zeal for god they ne're repented . some wandered in desarts , and in caves , because they would not be the devil's slaves : in dens likewise and mountains of the earth , although they were the heirs of heav'n by birth . these all were men whose graces made them lovly of whom this wicked world was nothing worthy : these all a very good report obtain , they di'd in faith , and suffer'd not in vain ; for they in heav'n their saviours face shall see , when those that persecuted them shall be in hell tormented with the devil sore , and all those evil angels evermore . thou seest , my soul , it was the portion now of better men than thee to suffer , how shouldst thou rejoyce in bon●s , them gladly take , because thou art in bonds for jesus sake ? let no discouragement upon thee seize , god can deliver thee when he doth please , and will , no doubt , when he shall think it fit ; his time 's the best , which time is not come yet . but if he will not thee deliver , then wilt thou submit unto the lusts of men ? no , fall not down to gold , nor word nor stone , but worship thou the lord thy god alone ; nor fall not in with what is mans invention , let that , my soul , be never thy intention : what ere it be that may befall thee here , go on thy journey , do thou nothing fear but christ ; thy jesus will be with thee still , and give thee strength , thy heart with comfort fil ; then hye thee on , thy life is as a race , keep on thy way , there 's but a little space of time but thou thy race wilt run to th' end , then slothful be'nt , but rather thy pace mend ; neither turn back , nor into by paths step , and thou the benefit thereof wilt reap ; be'nt weary , faint not , follow this way still ; the other is the broad way , and that will lead to destruction ; many that way find : this leads to life , then loyter no behind , but like a nimble racer , run thy race ; and that thou maist the better run apace , so run as one that doth not beat the air , nor of thy sinful body make no spare , but keep it down , else thou the fool wilt play , faint and give ore , and be a cast-away . good racers when a race they run , they strip , that so they may the better leap and skip through all the dirt , and ore the hills and wayes that they may meet with in their racing playes : they mind the gole to touch , to win the prize , ther 's nothing more that they have in their eyes . so thou , my soul , see that thou cast away all weights that in thy running may thee stay ; the sin that doth so easily beset thee be sure thou lay aside , for that will let thee ; with patience run the race thou hast to run , the end is rest , when thou the prize hast won . as thou a journey hast , my soul , to go , as thou a pilgrim-stranger art also ; and as thou hast a race to run , so now give ear unto me once again , for thou wilt in this race and journey have such foes , as will assault thee many times with blows , and therefore thou a souldier too must be the fight of faith to fight couragiouslie ; for potent enemies thou hast a many ; but t' help thee in this fight thou hast not any save him that is the captain of salvation , yet stand unto 't , be sure thou keep thy station . there are a sort of enemies will sally forth to confront thee , and will stoutly rally up all their force with malice and with spight to overcome thee in this warlike fight : for know , thou art not only now to wrestle with flesh and blood , but others will thee justle ; for lofty powers and principalities vvill new make war with thee , against thee rise , as once goliah did ' gainst little david , if thou a coward art thou 't be out braved : besides those principalities and powers that will lay siege against thee dayes and hours , there 's rulers of the darkness of this world , that ' gainst thee many fiery darts have hurl'd , vvith wicked spirits which are in high places vvill all against thee proudly set their faces , and thou against them all must now engage , and stoutly on them fall , their pride asswage ; then ne'r give ore , give them no place nor room , but fight on stoutly till thou overcome . that so thou maist , it 's very good i see thou shouldst now know from whence thy strength must be ; for thou against this rabble in thy sight hast go● no strength nor pow'r , no force nor might ; for all thy strength is only from the lord , fear not , engage , he will thee strength afford , and will thee fill with courage to the brim ; go on , but let thy eyes be towards him : if thou good courage take and play thy part , he is engag'd to strengthen thy weak heart : the quarrel is the lord's , thou needst not fear but he 'l be with thee both in front and rear , and fight thy battels for thee alwayes , so that thou shalt be a terror to thy foe , and bring him to thy foot with such contrition , he 'l lay his weapons down with all submission . but lest thy frailties should start some objection , and want some satisfaction and direction how thou this fight of faith maist fight & manage with such discretion , prudence and advantage all times unto thy self against thy foes , that thou maist wound and smite them with such blows as may prove fatal to them , and may crown thee with the victory , i 'le here lay down such rules as may prove helpful unto thee , then take good heed to them , and these they be . first , in this fight , my soul , do'nt fail to take god's armour , for no doubt but that will make thee able to withstand in such a day as evil is , that thou maist give no way nor ground to any foes or enemies , for if thou shouldst they will thee soon surprise ; stand therefore to 't thy loyns begirt about with truth , lest they should put thee to the rout ; and never fail to have that breastplate on of righteousness , ev'n jesus christ alone ; thy feet shod with the preparation of the gospel , peace , atonement , grace and love ; above all , take the shield of faith , whereby thou maist with ease at all times constantly quench all the fiery darts of all the wicked , until thou hast their wiles and snares detected : for satan's such a fearful coward , he will never stand thee long , but from thee flee . do thou by faith , resist him stedfastly , he 'l take his heels and straight away he 'l fly . forget not in this fight , this warlike station , to take to thee the helmet of salvation ; nor go not forth to fight without that sword , the sword of the spirit , god's holy word ; and alwayes pray with prayer and supplication , with fervent , constant , earnest intercession ; so in the spirit watching thereuntoo , that no temptation may thee so pursue , not satan may not foil thee nor 's adherance , watch thou to pray'r with constant perseverance . when all this armour put on thee thou hast , and art assured it is fixed fast , then march forth bravely in this warlike posture , so full of strength and prowess , might and luster , thy foes to conquer , kill , slay and subdue , until there be no more left to pursue thee any longer with their wiles and snares , nor thee no more disturb with warlike cares . and seeing now , my soul , i have thee told what armour thou must have thy ground to hold , wi●h me of which thou maist thy self defend from all thy foes , and hold out to the end , and overcome : but now it 's requisit i should not leave thee so , lest thou forgit what is thy duty , what thou maist procure in those great conflicts which thou wilt endure . then first , it 's needful thou shouldst understand who is thy captain , under whose command and conduct thou a souldier now art listed , to be commanded by , to be assisted and taught thy arms to handle , and to use with greatest disadvantage to thy foes : then know , my soul , thy captain is no other than jesus christ , thy prince , thy elder brother , who did before thee in this war engage , vvhen he was here upon this earthly stage ; vvho by his valour , strength , courage and might , did all his foes o'recome and vanquish quite : he trampled on the world , the flesh , the devil , and ne're was overcome by any evil . though he his precious blood and life did lose , 't was for thy sake ; the grave could no way chuse but yeild him up ; he had the victory o're grave and death , that potent enemy , for which he is rewarded , he 's exalted at gods right hand , though yet he is assaulted by those his foes that now afflict his members , but they he 'l make as dust , or as the embers . he hath thy foes already so annoy'd ; the world he overcame , the works destroy'd of satan and his imps , so far that thou need'st not to fear them to encounter now . then , o my soul , be sure that out of hand thou ready art to be at his command ; vvhere e're he lead thee , fail thou not to follow ; make no excuse , nor say thou'lt come to morrow : delays may prove of such great danger , so thou maist repent thou didst not run and go at his command , to jayle and banishment , to death with joy , without astonishment , to great reproach , to stripes , to mockings , and to have most cruel usage at the hand of wicked men , the bondslaves of the devil , who are at his command , to do what evil he shall appoint them to , so ready they his hellish precepts all are to obey : but let them be as ready as they will the precepts of the devil to fulfil , be thou more ready far them to withstand , than they can be to be at his command : for they his servants are whom they obey , and he their master will their wages pay ; a service bad , the wages is more evil , when he that pays them wages is the devil . but leaving them a while their master to , we will on with our present matter go : if thou 'lt an expert , faithful souldier be , then don't receive commands from none but he who is thy captain , under whose command thou hast avowed ( live or dye ) to stand to 't still , and fight whilst thou hast life and breath , ne're to give o're , but faithful be to death : his voice then hear , his precepts keen , and now i 'le tell thee what he saith to thee , and how , and who thou must be careful of they don't prevail and spoil thee , for some will affront thee many ways with sundry sudden bouts , and will attempt to give thee many routs . beat up thy quarters , put thee to the run , so thou the crown maist lose when all is done , unless , my soul , ( as thou a souldier art ) thou play the man , a valiant souldiers part . then learn thy postures well , handle thy arms , and know it is one of thy great concerns to stand upon thy guard , and keep thy tower , and always watch against the crafty power of sin , the devil , and his depths and wiles with which he seeketh , labours , toils and moyls thee to deceive , delude , destroy , devour like to a roaring lyon ev'ry hour ; whom fail not to resist with that good shield of faith , and he will of her flie or yeild . besides the devil , i would have thee know , the worlds become thy cruel , desperate foe : thou art not of the world , but chosen now out of the world by jesus christ ; then how i● hated him , it also will hate thee , while thou hast life , 't will be thine enemy : nor will it love thee , though it love its own , the reason is , because it hath not known thy father nor his son thy precious lord , and therefore 't is the world wil not afford no better entertainment than these bands , with threats , reproofs & scorns from scoffers hands ; and yet somtimes the world , what e'rs the matter , will speak thee very fair , will cog and flatter ; but trust it not , when with its fading things it doth lay siege against thee , and then brings such troops of foes which presently set on , who 'l bid defiance to thee with much scorn , and fall to scale thy works , and take thy fort with such attempts , so strong , in such a sort , that if thou dost not quit thy self , thou'lt yeild , and like a coward faint and lose the field . stand then upon thy watch , keep here thy guard , lest thou be foild , and lose thy great reward . let nothing of the world , though ne're so brave , make thee thereof a good opinion have : but use thy shield of faith , defend thy self ; the world hath nothing in 't but empty wealth : and take thy sword in hand , of this be sure , the siege nor battel will not long endure : that shield of faith the world will overcome ; but when this fight doth end , there 's in the room another fight ; one field's no sooner won , but presently another war 's begun . for there is yet another foe that will lie secretly in wait thy blood to spill ; that are so-close , and still in ambushcado , but will not make an onset with bravado , except they catch thee careless by the by , then furiously they will upon thee flye : but else these secretly lurk here and there , waiting to take thee ere thou art aware : for these base foes are such as be employ'd by satan and his imps , the world beside , and often by them us'd , that so they may by means of these , and by their help betray thee to their hands , and so unto their will , that they may triumph over thee , and fill themselves with such revenge , with such great ire , that they of thee may have what they desire . then of this foe take such a special care , lest thou by it be brought into some snare : for this proud foe ( my soul ) is not without thee , thou dost at all times carry this about thee , it lies within thy bosome all the day , at night , at home , abroad , and on the way : thou never go'st no where , no time without it , it s alwayes with thee in thy secret closet ; nay , when thou art the most and best retir'd , and in thy thoughts most clear , and less bemir'd , turmoil'd or troubled least with such affairs as tend to thy disturbance , freest from cares , and think'st thy self secure and most at rest , then will this adversary play his best , so craftily will labour night and day to get thee fast asleep , that so he may with fine enticing wiles and complements , wherewith he 's fitted unto all intents and purposes whatever , by the devil , the father and the author of all evil , that he might flatter thee , and cog and wo to that by guile , by force he could not do . of this close enemy then have a care , him wound and kill , of him make thou no spare , which that thou maist with constant courage do , i 'le now go tell thee who is this proud fo ; this enemy of thine , i tell thee plain , are thy own lusts , who will with might and main wage war and fight ( but craftily ) against thee , with pleasing baits they 'l labour to deceive thee , and sooner with the world than thee they 'l join , ( use stratagems they may , thy heart t'purloin ) and with the devil too , but they will have thee made their vassal and their captive-slave : and to accomplish this , they will thee tell , thou art a foolish man , and dost not well to lie in prison when thou maist conform , and keep thy self from such another storm : and likewise they 'l suggest the world 's a glory , a famous , lovely thing , or such like story ; the wealth and honor of it worth the having , the love of money , nothing else worth saving ; the friendship of the world is very good , that which a man may have , and yet love god ; and that it would be mighty fine and brave , if thou shouldst such or such a living have . and o how gallant would it he to meet an honorable person in the street , if such a one should kindly thee salute , and entertain , with complements to boot , give thee respect , and offer favours , and , i am your servant sir , at your command : then stand not out , thou fool , but with them close , they may become thy friends that are thy foes , and by that means thou maist thy state much better than now it is by far ; and that were fitter than thus to lye in gaol , and spend thy little ; why sure thou shouldst be of another mettle : there was a time when thou didst look more high than so ; for shame , wilt thou in new gate lie , that dismal , stinking , foul and filthy place ? fye , be asham'd thy self so to disgrace . with these and such like things thy flesh would please , and so delight thee by proposing ease and pleasures of the world , that so they might cause thee to love the world , and make thee slight thy watch , thy guard , and garrisons and all , and then , what then ? thou' rt gone , and soon wilt fall into the pit , the snare that they have made , to take thee in on purpose they it laid . well then , its time about thee now to look , account it mercy that thou art not took ; prize it , and well consider that it s now high time to use what strength thou canst ; but how to manage this affair against this so , come learn of christ , hee 'l shew thee what to do ; his grace implore , if thou dost wisdom lack , ask it of god , he will not turn thee back , nor thee upbraid , he giveth liberally , ask thou in faith , he will not thee deny . moreover , if thou mean'st the field to win , abstain from ev'ry lust , all kind of sin ; thy members on the earth now mortifie , to all of them see that thou daily dye . account thy self alive to god ; to sin live not , but dye , if thou the field wilt win : abstain from all appearances of evil , abhor the works of darkness and the devil . as for thy flesh provision no time make the lusts thereof to satisfie , nor take no pleasure in a fleshly , carnal mind , nor in a frothy spirit ; thou wilt find them hurtful to thee , prethee me believe , a carnal mind doth oft god's spirit grieve . for they that have a fleshly , carnal heart , stil mind the flesh , and with their lusts won't part : but such as are born of the holy spirit , will mind those things they shall one day inherit . besides , a carnal mind to death will lead , and many foul and filthy lust doth breed . but to be minded spiritually , is life and peace to perpetuity : a carnal mind ' gainst god is enmity , nor is it subject to his law ; but why ? because it is an evil , ill disease , who ever hath it , can by no means please the lord ; for thou maist well be sure of this , he that christs spirit hath not , is not his : this is my ( soul ) a maxime certainly , who lives after the flesh , shall surely dye ; but if thou by the spirit dost endeavour to mortifie the flesh , thou 'lt live for ever . now here 's the war , the battel is begun , hold out my soul , till thou the field hast won . the flesh against the spirit now will lust , the spirit against the flesh ; these twain are just contrary unto each in opposition ; there can nor must be granted no admission of peace or of agreement 'twixt these twain ; then give not o're till thou the flesh hast slain : nor lend no ear to what thy flesh doth say , but fervently in faith against it pray ; and take thy sword , that holy word of god , to thy assistance , 't will thee help afford ; and hide it in thy heart , lay 't up within , that thou against the lord maist never sin ; thou wilt not be asham'd when thou shalt have respect to all his precepts , and them crave ; as for those things wherewith the flesh doth still seek to deceive thee , and doth sometimes kill thee with so many fancies , and thy mind disturb with them , and seek thy eyes to blind , thou might'st not see the glory that 's beyond the grave , and tell thee often that its fond to think of such and such brave things above , but would have thee the world embrace and love : but hearken unto me , i 'le thee inform how thou against this enemy shalt arm . now then my soul suppose ( wee 'l put the case ) that thou shouldst be so cowardly and base to hearken to the flesh , and to it cleave , and shouldst it follow , and the spirit leave ; and put the case my soul that thereby then thou shouldst become as great as any man , encreas'd with wealth , and worldly honor have , be counted wise , enjoy what ere is brave ; have th' world and all its glory in a string so much , that thou needst not want any thing the flesh can wish , or what thy heart can crave , but it command , and presently it have : and what if with all these vain things together , thou shouldst a rapier wear , a hat and feather , and be so proud , so lofty and so stout , that from a man thou 'lt scorn to take a flout ; and be so full of complements , and gallant , so full of valour , quarrelsome and val'ant , that if one should but give to thee the lye , make no more on 't , but stab him presently ? suppose , i say , that thou hadst all these things , and all the glory this world with it brings , what art the near ? in death they can't thee serve , nor from his dreadful strokes thy life preserve . for when the king of terrors to thee comes thee to arrest and seize , then all the sums the world affords , if all of them were thine , would insufficient be , there 's no such fine that he of thee will take , thy life to spare , thy life must go , he will not stay nor care for all the world , if thou the world couldst give , then dye thou must , and must no longer live , and go to dust , and leave the world behind thee ; and as thou dy'st , just so shall judgment find thee ; for after death there is a day to come , which some men call the dreadful day of doom ; a dreadful day indeed , a day of wrath , too late then to repent thee of that froath thou livedst in while thou wast here so brave , and then wilt rue that ere thou wast a slave unto the flesh , the devil , and the world , if head-long into hell thou shouldst be hurld . oh then ( my soul ) consider well , and see that all the world will nothing profit thee ; for there 's a time to come that shall , and will all those that serve their lusts , with horror fill ; when kings & captains , freemen , rich & poor , bond-men , and great and mighty men shall roar and cry unto the mountains and the rocks , and hide themselves in holes and dens , in flocks : call to the mountains , fall on us , and hide us from this throne , befor 't we can't abide , to come to see the dreadful face of him that sits thereon , so dismal is this time . we liv'd in pleasure in time past , and mock't at these things then , not thinking we were lockt so fast in chains of darkness as we see we were : oh what a righteous judge is he ! we often call'd upon him us to damn ; now rocks fall on us , hide us from the lamb , and from this wrath of his , this dreadful doom , for now the great day of his wrath is come . put case , my soul , that thou shouldst be among this fearful rout , this miserable throng , as out of doubt thou wilt , if thou give way unto the flesh , to pleasure dalilah , and all the treasure in the world were thine , the wealthy silver , and the golden mine ; what wouldst thou better be ? it's nothing worth , for 't can't deliver in this day of wrath . but come , my soul , wee 'l back a little walk , and then wee 'l have a little further talk . by no means fall to dote upon thy lust , and hearken not to them ; the world as dust is blown before the wind ; then be content to hear a little more from me . suppose thou shouldst unto the flesh give place , how wouldst thou look thy jesus in the face , if thou shouldst turn his love and graciousness into debauch'ry and lasciviousness ? nay , though thou shouldst not be so much unclean , so grosly wicked , vile , and so obscene , so openly prophane , as some now are , but outwardly to carry 't pretty fair : yet when that day shall come whereof we spake , 't will make thee tremble and thy heart to ake : when christ shall come and shall exalted be , hee 'l find out them that love hypocrisie : when zion shall be fill'd with righteousness , and hypocrites surpriz'd with fearfulness , then sinners will in zion be afraid , with fear astonisht , very much dismai'd . canst thou , my soul , delight to be or dwel within devouring fire ? or canst thou tell how dreadful ' t is ? or canst thou make good chear where everlasting , cruel burnings are ? no , no , thou canst not ; that 's a dismal day , there is no end thereof , the pain 's for aye . but now suppose that no such thing would be , no wrath to come , no pain or miserie , canst be content the joyes of heav'n to lose , to gratifie thy lusts , thy mortal foes ? for heav'n and glory 's such a place , that there none that 's unclean can have a part or share . but put the case there were no joys to be ; what , wouldst thou with thy fleshly lusts agree , so ill requite that love and grace so great , those many entertainments choice and sweet , that god hath given thee , though thou a fo wert unto him , or to his grace also ? or wouldst thou love the world , or turn thy back upon dear jesus , who was never slack nor slow to do thee all that blessed good that with his honor and thy welfare stood ? how couldst forget his kindness , love and grace with which he doth thee many times embrace ! his gracious condescention that was seen in him , when for thy sake he dy'd between two thieves ; for thee the wrath of god he bore , he undertook for thee , and paid thy score : in him thou liv'st , and mov'st , and hast a being , through christ thy lord comes all supplies ; then seing his grace is such , then be not thou ungrateful ingratitude to god or man is hateful : where grace is truly wrought , what cause to fear is there of hell ? 't wil work although there were no joys in heav'n ; that soul don't work to merit the pleasures there , if he them do inherit , he 'l say it is of grace , and not desert , and such a one hath learn'd and got the art to love dear christ , and love him will and must , because dear christ was pleas'd to love him first . again , my soul , i le tell thee one thing more , we have a proverb , store can be no sore : shouldst thou the world embrace , and christ deny , riches will take them wings , away they 'l fly ; thou maist be took from them , or they from thee ; of worldly wealth there is no certainty . suppose thou shouldst some honor have , and be as great , as stout , as strong , as wise as he that hath as much of these as any have , and be respected by the wise and grave : these are but broken reeds to lean upon , no man can help thee in the day of doom ; as doth the poor , so must the rich man dye and come to judgement , great men are a lye . what though thou dost some goods and credit lose because thou wilt not sin , but rather chuse to suffer for the sake and cause of him that will repay thee all thy loss agin ? then think not much at any think that 's lost , for christ he was for thee at greater cost than thou canst be for him ; his precious blood was shed to do thee everlasting good . then dost thou lose thy all for his dear sake ? he did it lend , then he his own may take . thou naked cam'st out of thy mothers womb , and naked must return unto thy tomb : thou brought'st nought with thee , nought canst carry hence ; serve christ thy prince with what thou hast , from whence all came thou hast ; then all that ere thou l't have , at his good service best , who came to save thee from thy sins , and from the wrath to come ; then offer up to him thy all , and some ; and think it not a heavy burden , nor below thee thus to live , and suffer for that cause thou art engag'd in ; think 't no shame to lye in new gate for the sake and name of thy dear jesus , who hath thee esteem'd worthy to bear his name , and thee redeem'd , who art a nothing , worthless worm , so vile , so full of frailties , ready to beguile thy self ; that he ( i say ) should thee employ in such a work or cause , and should thereby give thee to see his love , himself make known more unto thee than heretofore was shown , and let thee see and know thy self , and give thee strength to bear reproach , a jayl , and live in full assurance that he wil appear , whom thou shalt see and meet with in the air , and all his saints that dyed for his word , and they and thee be ever with the lord. if his most glorious face thou'lt ever see , and live and reign with him eternallie , with christ , i say , in rest and endly glory , then hearken now , my soul , unto this story . thou seest a souldier thou art now engag'd to fight against this rabble that hath wag'd war with thee many times each day and hour , to bring thee to submit unto their power ; by snares and wiles , the serpent with his wisdom doth labour hard to make thee of his kingdom ; then labour thou as hard with all thy might to break his snares , to know his wiles , to fight against this power of death and darkness , so that thou maist give the devil such a blow , that he with his dark kingdom may lose ground , till they shall fall , and never more be found . then for thy further information know , the devil will for ever be thy fo , and wil the foe of all men ever be , and them beguile with feigned flatterie ; do thou resolve his works and him to hate , and never bite nor tast the devils baite ; but him resist , withstand , and alwayes be for evermore the devils enemy . if so , my soul , thou must not think to please thy fleshly lusts , nor think to live at ease , but hardness , as a souldier , must endure , a souldiers life is such , thou must be sure ; but please thy captain , he that hath thee chosen to be a souldier , thy assections loosen from such affairs as now may hinder thee from serving him , whose souldier thou must be to fight this fight of faith ; if thou intend to overcome , then hold out to the end : for those that overcome , the spirit saith , and do his works , continue in the faith ; that keep his holy word , his word of patience , shall be exalted , they shall rule the nations ; and he that overcomes , the same shall be a pillar in god's holy temple , he shall go no more from thence out of the same , but jesus christ will write on him the name of god , and of the city that is nam'd the new jerusalem , so greatly fam'd for beauty , glory , wealth , that cometh down from god , and out of heav'n , where there are none can entrance have , which doth not overcome both , sin , the world , and satan , where 's no room for such : for none but them that do prevail shall cloathed be in white , such shall not fail to sit with christ in glory on his throne , and sing the praise of god the lord alone : and though by fighting none can nothing merit ; he must orecome that will all things inherit . then now my soul , it 's good thou ponder well what is thy work while thou on earth dost dwell . make it thy study how thou maist be found in faith and holiness more to abound : behold what beauty is in christ thy jesus , him love and prize , for he is very precious ; solace thy self with love , his love so choice , delight to do his will , to hear his voice : what though in strait and narrow paths he lead ? he in those paths thy soul doth sweetly feed ; thou hast by good experience found and known that in those paths thou walkest not alone , but he goes with thee , leading by the hand thee where thou canst not hardly go or stand , and makes those strait and narrow wayes to be so pleasant and so easie unto thee , that thou canst walk those paths with so much ease that many times they much delight and please thee so , that thou maist say , and never cease , his wayes are pleasantness , his paths are peace . what though no beauty nor no comliness be seen in him by wise men , ne'retheless think ne'r the worse of him , but love him throughly , though he be black , he is exceeding lovely : set thy affections on him , so delight in his refreshing presence day and night , that thou communion with him maist maintain , and labour in his fear more of 't to gain : bear thou his image , learn of him to be more humble , harmless , holy , that as he a perfect pattern was , so is he still ; him follow fully , and no doubt he will so entertain thee with such great delights , so ravishing thy heart with heav'nly sights , thou wilt be so inflam'd , in love so grow with heav'n , thou 't live no more on earth below . my soul sing praise unto the lord ; declare his mighty works abroad , praise thou his great and holy name , that men his wondrous works may know , his mighty acts do thou forth show , his glory , kingdom , and his fame . who though thou wast a poor posthume , he kept thee in thy mothers womb , and there and then thy life preserv'd ; he brought thee forth , and gave thee breath , and oft deliver'd thee from death , though thou hadst nought of him deserv'd . when thou hungst on thy mothers breast , and on her milk didst richly feast , he was thy god , and did thee keep ; he watch'd ore thee , and did defend thee from that fierce infernal fiend , he slumbred not , nor did he sleep . thou wast a child , and parentless , praise thou the lord , his goodness bless ; he rais'd thee up a faithful friend , that was a mother unto thee ; this was his goodness verilie : praise thou the lord world without end . all this the lord did , that he might open thy eyes , and clear thy sight , that thou maist understand and see his goodness , mercy , grace and truth , which thou beheldst whilst but a youth : to him the glory , honour be . and though thy troubles have been great with which thou hast in this world met , they never could make thee to yeeld ; he never in them thee forsook , but on thee did in mercy look , and for thee car'd , and thee upheld . what reason then hast thou to fear , or think he will not for thee care in these thy bonds and captive-state ; such good experience thou hast seen of him , from time to time , i mean , when ere thou wast in any strait . what needst thou care for all thy foes ? there 's none of them but he well knows , and knows the way how to prevent them all from doing thee that harm , which they do threaten when they storm , and may be often their intent . what though the world against thee rise , with tongues of falshood and of lyes , in him alone put thou thy trust ; and though they persecute thee sore , and hate thee without cause the more , praise thou the righteous god most just . my soul then magnifie the lord , let all his saints like praise afford , his praises sing both night and day ; he hath regard to all the meek , he strengthens those that are but weak ; let all saints sing hallelujah . well now , my soul , wee 'l leave a while & rest , and then we will discourse again , it 's best ; i think we should talk next of other matter ; and forasmuch as it is now the latter most evil times , of which we are forewarn'd by christ himself , 't is good we should be arm'd against the perils which that time attends ; then if the lord us help , and to us lends assistance , we will speak of such a thing as may unto our mind and mem'ry bring what judgments god intends , and hath in store against that great and scarlet-coloured whore ; and of that glorious , blessed , holy day , when christ shall sit upon his throne for aye . here followeth a brief discovery of romes soul filthy stuff and trumpery ; together with the plagues laid up in store against the day that god will plague the whore. vve read in scripture of a scarlet whore that hath opprest the nations very sore , who with her filthy cup of fornication hath made the people drunk in ev'ry nation : this harlot sits upon a scarlet beast , a beast that hath seven heads , ten horns at least ; which beast is full of names of blasphemies , and both to god and christ are enemies . this woman 's deck'd so rich as rich may be with gold and pearls , and precious stones , and she a golden cup doth carry in her hand : she 's outwardly so brave , that most men stand admiring of her beauty and her state , with which she doth deceive the wise , whose fate it is to drink the cup she to them holds , they take and drink it off , as wine in bowls , poor souls , not knowing that this cup within is full of her abominable sin and filthiness of her great fornication , her whore-like stuff and great abomination ; this woman is so much a beastly whore , that she the mother is of many more ; the spirit hath upon her forehead writ a name to her so suitable and fit , which he that runs may reade , and her may know , and therefore what her name is here i 'l show ; her name is mystery babylon the great , that sits on many waters , that 's her seat ; the mother too of harlots , and who hath been the abomination of the earth . the reason why the spirit hath her nam'd a scarlet whore , for which she is so fam'd , will plainly and perspicuously appear when thou the reason scripture gives dost hear . we call them vvhores , who by adultry vile , and fornication , do themselves defile , vvhose constant practice is , t' insinuate into poor men , and unto them prostrate their filthy bodies , that thereby they may unto their lusts poor simple men betray . so hath this vvhore almost in ev'ry nation , with earthly kings committed fornication , and by her painted beauty doth deceive them and the nations ; so they won't believe but she a comely woman is , and fair , her beauty much to be desir'd , that there is none like her , no woman hath such parts , such wisdom , learning , nor such store of arts , nor none so well accomplished as she , nor never was , nor nevermore will be : besides , she is so rich , so fine and gay , they with no other woman can away ; and therefore she they only do desire , and her adore , her beauty they admire : and yet she 's but a whore , a drunken sot ; a chast o● sober woman she is not ; drunk with the blood of saints , whose blood is dear to god , whom they did worship , serve and fear : for she with blood her self doth satiate , and with her beast-like claws dilacerate ; the blood of martyrs she hath shed and spilt , ' cause they would not defil'd be by her guilt , nor to her greatness bow , who knew full well the dead her guests are in the depths of hell. she is so high , though of no noble birth , she reigneth over kings , kings of the earth , and in her pride her self doth glorifie ; as for her life , she lives deliciously : she saith she is no widow , but a queen ; but she 's a whore , as plainly will be seen ; and doth pretend to be the wife of him , that one day will her plague , and so will them that father on him all her filthy trade , those images and gods her hands have made , and all the rest of her idolatry , her witchcraft and her loathsom sorcery ; her cruelty is such , it 's death to say that she 's no wife of christ , that so she may by fire and faggot murder and destroy them that won't her adore , nor her obey : as doth appear , if we no further look than to the maryan dayes , for then she took the faithful spouse of christ , and her she tore ; vvhich plainly proves she is a cruel whore. in harlots evermore we plainly see there alwayes is a great an ipathy against the rightful lawful spouse and bride : a strumpet never will the wife abide , but doth against her all the mischief do that ere she can invent , she hates her so just so the church of rome , that whorish state , the church of christ doth persecute and hate , and labours all she can her to expose to such unheard of cruelties , and those most sad extremities she can devise , by falshood , flattery , deceit and lyes , with which she doth the world so much deceive , that they are ready firmly to believe that rome's the church , the wife of christ , and she that is the church of christ , the whore must be . the honest woman doth as little care for any harlot , she can't with her bear , nor with her whorish tricks , her filthy trade , to touch with her or them , she is afraid . so doth the church of christ , his virgin bride , abhor romes whorish stuff , and her beside , and must in plainness say she is a whore ; and therefore out rome sends her bulls to roar against christ's darling spouse and lovely bride , whom she disdains and scorns ; such is her pride , that she must be the church , and none but she , and christ she saith her husband is , and he hath given power ( if she saith but truth ) to her to do all things what ere she doth : and unto this her doctors stifly stand , that what they do , is done by his command ; as if that gracious prince the author were of burning , starving , drowning such as are his faithful followers , and such as he esteems as dear to him as dear can be , so dear as is the apple of his eye , if they be touch'd , he feels it presently . then though , o virgin spouse , thy bridegroom 's gone , he 'l come again to thee ere it be long ; though thou , while he is absent , dost partake of such hard usage , know 't is for his sake ; then take 't not from him ill , nor do not grieve that he his lovely bride so long should leave , his love is not unto his spouse abated , though he permits his church thus to be hated , it is not out of disrespect to thee , 't is but to prove thy love and chastitie , thy faithfulness and zeal for him , and then he 'l come and take thee to himself agen ; nor is it only for that cause alone he seems his coming to delay , but one cause more there is , and that 's because that she might with the blood of martyrs filled be , and then her great and foul iniquity vvill mightily to heav'n for vengeance cry against her and her bloody barbrous hounds , vvhose cruel bloody deeds for ever sounds in those most quick and hearing ears of him , vvho●l : fill a cup of fury to the brim , and she thereof shall drink , and spew , and fall , and never rise ; this god shall do , that all the precious blood of saints which hath bin shed , may on this scarlet whore be punished ; that blood that bonner and the rest of those did spill , that were the brides most cruel foes , vvho shall receive a dreadful cursed doom , when he shall come that is the brides bridegroom . but to return , this vvhore is she that doth sit on seven mountains , seven kings on the earth ; she sits on many waters likewise ; that the waters which this vvhore upon hath sat , are peoples , multitudes , and tongues & nations , with whom she hath committed fornications , and hath deceiv'd them of their wealth and store , by selling them her merchandize ; this vvhore hath such a trade , she pardons will them sell , or any thing , if they but pay her well . if any one do her desire to pray for them when they are dead , that so they may deliv'red be from purgatory pains , she 'l untertake to do 't , and for her gains she will perswade them she can cry and pray to peter , who will hear her cryes straightway ; vvho hath , as she affirms , and will it say , the keys of heav'n , and will without delay admit them in : and further to deceive poor blinded souls , and make them to believe that they salvation easily may merit , if they themselves of all will disinherit , and unto her their land and money give , and go some pilgrimage , an hermite live ; or in some cloister , or some nunry dwell , or in some friary , monastry , or cell : and then let them commit what sins they can , 't is but confessing it unto some man , though one as filthy as himself can be , if he his sins doth pardon , what cares he ; for this poor soul he firmly doth believe , a sottish priest can all his sins forgive ; provided alwayes ( this must be i hope ) that he adore his filthiness the pope , and doth believe while he is in his chair he can commit no kind of error there ; though in his chair he speaks such blasphemy against the most high god , that deity , that one may stand and wonder at the patience , the great long-suff'ring , & the long-forbearance of god , who doth still suffer them in sin ; but he will pay them home , if he begin to call them to account for all their deeds that they have done ; 't is not their broken reeds that now they lean upon , can help them then , nor from his angry rod deliver , when they shall be compass'd round about with fear , he will not pitty them , nor will his ear so much as hearken to their woful cryes , when once to punish them he shall arise , to give them blood to drink , as they have slain his precious servants , then they shall again receive the like reward ; nay , it shall double , so sore will be her plagues , and great her trouble . however rome may now pretend to be the church of christ , his only spouse , yet she hath so adulterated , that we know she is to christ , and to his church , a foe , and ever was since she from truth did fall , to set up her inventions above all the pure appointments of the lord , then she became to him an utter enemie , and ever since his members persecuted , because her arguments ne'r them confuted ; they were too weak , the truth is stronger than , ( though in a worm ) ev'n all the wit of man ; and therefore rome unto her club-law goes , thinking she should prevail w th downright blows , and they would yeeld whom she had soundly beat , and with her hellish teeth had torn and eat , whose blood she drank , until she was so drunk , that of those bloody draughts she hath so stunk , that no man can her stinking breath abide , but those that take her part , and with her side against the poor despised lambs and sheep of jesus christ , whom she doth hunt and keep in her most monstrous court of inquisition ; where they have no redress , nor intercession do make to any other god but him , who hears their cryes , whose eyes are not so dim but he perceives the barbrous deeds that she doth exercise on them continually ; though he doth suffer her , and give permittance , he 'l pay her all , forbearance is no quittance . but , as i said , for all her fair pretence , she is christs utter enemy ; from thence it doth arise that she makes such a bussle him and his power out of doors to jussle . how can rome be the bride of christ , who by her whorish tricks the bridegroom doth deny ? that in plain terms is not asham'd to say , a bit of bread is he ; and teach to pray to saints and angels , and the virgin mary , that she the mother may present and carry those idle prayrs , that rome sayes ore her beads , to christ her son , which she as little heeds , and doth as little hear them when they pray , as bel did know his priests did steal away the meat from him that daily was provided ; o how this blind whore hath the blind misguided ! and yet for what she doth she will pretend christ's great authority , but to that end that she may blind the eyes and minds of those she hath beguil'd , and who no better knows but that she is the church , so dote on her , believing this , that she can never err ; and therefore thus saith she , christ did ordain , and left in charge until he came again , that ordinance of breaking bread , which he did will till then it should performed be ; which when christ jesus did first institute , this may , saith she , all hereticks refute ; he said , take , eat , this is my body , than it clearly follows that there is no man that can deny but that the bread became his very flesh , and blood , and bones , the same that on the cross was hang'd and offer'd up , and that his very blood is in the cup ; and yet not so , but in his flesh is still his blood likewise , and therefore rome doth will that none should now receive in both the kinds ; a pretty querk of hers to blind the minds of men , and so their fancy strongly tickle with this conceit , the priest the wine must tiple . the bread , saith rome , must needs become his flesh ; when by the priest t is blest , t is such a dish , that none but those that eat thereof can be preserv'd from hell to heav'ns eternitie . as for the cup , it is the right of him , none must presume to drink thereof , but them that are ordain'd to consecrate the bread : but where in scripture ever was this read ? and if not there , than doubtlesly she lies , for rome her self did for him this devise ; for 't is not any-where by christ appointed , that bread & wine should be so much disjointed ; for when the bread christ his disciples gave , he never will'd the cup they should not have , but in like manner he the wine did bless , and also said , take , drink ye all of this ; and when he gave the bread , he said 't is so , this is my body ; and we also know that when he gave the cup , he said ( it's true ) this is my blood , which i have shed for you . the bread his body is most certainly , the wine his blood , but sacramentally ; it must be understood to be to them that do 't receive with lively faith in him , that can by faith his love and presence see in both the bread and in the wine to be . just so it is , but otherwise we know it cannot be , as we will plainly show . which thus is prov'd , when christ did institute this holy ordinance , he out of doubt we corporally with his disciples then , and had not suffer'd , nor was taken when he said , this is my body which i give for you , that you eternally may live : if christ were present when the bread he gave , and did become his flesh , then sure they have eat up his body , and his blood did drink ; if so , 't were hard to understand or think how judas with a kiss could him betray , and afterward him carry so away with swords and staves before the judgement-sent of pilate , after his disciples eat his body and his blood the night before he was betray'd : and also furthermore , how could the jews accuse him , if so be they eat him up ? then could it not be he : besides , they did not only him accuse , but they did buffet him ; the wicked jews with one consent did all against him cry , deliver barrabas , but crucifie this man ; for we have often heard him speak against the temple , and against god eke : for whosoever speaketh blasphemy , we have a law , by which law he must dy . 't is very strange and wonderful to me , how they could hang his body on a tree , and pierce his precious side so with a spear ; if he was eat , his body was not there : nor could his precious blood be ever shed upon the cross , if his disciples did drink up his blood , when they drank of the cup , 't was not there shed , if they had drunk it up . 't would make one smile to think , if this were so , how pilate was deceiv'd , he did not know that his disciples did his body eat ; if rome say true , this was a pretty cheat . and then the jews were also much mistaken when they believ'd for certain they had taken and brought the man before the judgement-seat , and had the life of that deceiver great , as they him call'd ; it seems 't was not the same , for his disciples eat him ere they came : by this it may be seen rome doth deny that christ upon the cross for us did dy , though she enjoins her subjects to adore the wooden cross ; such impudence this whore hath got , that she may make the world believe that when she looks thereon , she doth so grieve , none like to her , to think that ere the jews should be so wicked , jesus to abuse , and put to death , that was so good a man : and yet if rome say true , she doth and can eat up his flesh ; this makes me wonder more , because she saith his flesh was eat before . by what is said one may already spye , this errand whore can tell an errand lye . but further , if our lords disciples have his body eat , their bellyes were his grave ; if so , no doubt the women likewise much deceived were , when they so early such great hast did make to see where they had laid his body , unto whom the angels said , he is not here , but risen from the dead , go tell to his disciples what is sed , and let them know the grave could not him hold , as he before had often them foretold . away they went , and told this to the rest , but their report they did not in the least give credit to , their words did rather seem to be a tale , or some such idle dream ; but after this , as two of them did go to emmaus ( but they did not him know ) christ on the way they went , drew near to them , but as i said , they did not know 't was him ; he takes occasion to begin some talk as they together on the way did walk , and doth enquire why they were so sad ? what that communication was they had ? they answer him , art thou a stranger here , that thou this weighty matter dost not hear concerning jesus whom they crucifi'd , who was condemn'd , and for the people dy'd ? we trusted that it had been he that should have now redeemed israel , and would vpon the third day rise up from the dead ; and there some women are that have it sed , that he is risen , and again doth live , which doth astonish us ; but we can give no credit to them , for they have not seen his person , though to day they 've early been to look for him where they his body laid . then christ to this them answered , and said , oh fools , and slow of heart for to believe , what all the prophets spake won't you receive ? and from the prophets he did show that he accordingly must crucified be , and rise again the third day from the dead , as all the holy prophets witnessed . but when they drew near to the village where they were to go , christ made as though he were not minded farther with these two to go ; but they constrained him with reasons , so that he went in to tarry there that night ; he sate at meat , and vanish'd out of sight : he blest and broke the bread , and then they knew that it was he , and what he said , was true . we then conclude , his schollars did not eat his body corp'rally , that is a cheat that rome invented to deceive the blind , a thing in scripture never man did find : for this is clear , that jesus christ was slain , laid in his grave , the third day rose again ; his real body that was crucifi'd , the same was rais'd again , as thomas try'd ; for he was doubtful of the matter still , would not believe that christ was risen , till ( to satisfie his doubt ) christ condescends so graciously , that he his doubt soon ends , by saying , thomas , feel my sides and hands ; which thomas doth , and then amazed stands , and saith , my lord , my god , i now do see 't is thou thy self , no other man but thee . then afterward christ in the sight of all his 'leven disciples , whom he did forth-call , and led them forth as far as bethany , he blessed them , and from them straight did fly : he did ascend to heav'n out of their sight , into that glory and transcendant light , where he before with god his father dwelt , and where he ne're such bitter usage felt as here on earth he did from such as those who for his love became his cruel foes ; where now in heav'n his body doth remain , and shall until he doth descend again from heav'n to earth , to recompence all men as their deeds be done in the body ; then how can the bread be transubstantiated , when by a sottish priest 't is consecrated ? his body being now in heav'n above , and from that throne will never more remove until the time appointed by the father , which will be dreadful unto rome , the rather because she doth those murder and devour that wil not her adore , nor own her power : the flesh of christ she eats , she drinks his blood , not that in heav'n , ti'nt to be understood , but that on earth , his members that are here , that serve the lord in spirit , faith and fear . his body that 's in haven she cannot eat , although she lyes , and faith it is her meat : but that she cannot reach , that 's one good turn , for if she could , she would him eat or burn . and yet this whore is still so impudent , that of her whorish trade she won't repent ; nor doth she blush , but boldly will attest , that she 's the church of christ ; i think 't is best for her to say so , prov 't she cannot do , unless she prove ( and that i know is true ) that she the synagogue of satan is : if rome be that , then so no church it is of christ , i 'm sure : but for to prov 't she pleads antiquity , and that the pope succeeds th' apostle peter in his sacred chair , and saith that he by christ is placed there , and that he hath receiv'd the sacred keys , and power hath to do what ere he please , to bind or loose , and what he doth on earth is ratifi'd in heav'n ; nay more , she saith , that she hath such authority receiv'd ( if you do think this whore may be believ'd ) so great , that he doth give but his command , and strait the gates of heaven will open stand to let in who he pleaseth to admit ; and any one , if he shall think it fit , he 'l canonize and make a saint of him , provided he be paid for 't well ; but them that can't or don't , shall never be a saint by his good will , nor never will he grant a license unto such that they may go to heav'n , ( they may be sure he won't do so ) but unto purgatory at the least , if not to hell ; but if he think it best , they shal not stay there long , he 'l pray them out , if he be paid but well , he 'l make no doubt . and that he might the better cheat and blind poor souls , he will not suffer them to mind the holy scriptures , lest they should espy his great deceits , and all his knavery , that he in ignorance might still them keep , and in the dark ; he 'l hardly let them peep , for if they do , he will them plainly tell , they must forbear , or they will go to hell : then they are frighted , thinking this is true ; but as for those with whom this will not do , he with his bulls will such men fright and scare ; but otherwise he 'l say the scriptures are so full of mysteries , so deep and great , that for the laytie 't is not fit nor meet that they should read them , much less them expound , that are such mysteries , and so profound ; the laity have no other work to do but yeild obedience to the clergy , so that whatsoe're they say you must receive , and them obey , believe as they believe ; the fathers of the church have thought it good that only priests the scriptures understood : as for the laity , they should be content with what the fathers said , and did , and meant ; they ought to take no care , nor heed no other but what the church commands , who is their mother ▪ which they must do upon a pain no less then losing of eternal happiness : for no salvation can there be , saith she , unless with her in all things they agree , be an obedient child , a son or daughter ; with such like stuff would fil a man with laughter : but more the fathers taught , and did agree , that no church-service should performed be , but all in latin ought and must be read , and there 's good reason for 't , as rome hath sed ; it 's meet there should a uniformity be in the church , that so the unity thereof might be preserv'd , that there be no such hereticks that heresie do sow ; which to prevent , it is not fit that they ( the laity ) should know what the priest doth say , that were the way to make them all as wise as we our selves ; how should we hide our lyes ? no , 't is decreed throughout the universe , there shall no priest presume , nor monk rehearse no mass , no prayer , nor no ave mary , and from this edict none must dare to vary : that what the laity doth not understand , they may the more admire , and wonder , and fall down and worship with such great devotions , with smiting of their breasts , and invocations , with stamping , crossing , howling , bawling , and such superstitions as would make one stand amaz'd to see such extream foolery , their madness and their great idolatry : they are so mad and drunk ( one well may judge ) with blinded zeal , they 're made the devils drudg ; besotted so they are with ignorance , that he is able them to lead what dance best pleaseth him , what suits most with his will , they like his children , will his mind fulfill : they are begotten after his own likeness , and ready are to do what works of darkness that he their father shall of them command , they at his beck will go by sea or land his kingdom to uphold or to enlarge , and faithfully their duty will discharge to him their father , and his works will do , as many martyr'd saints have found it true ; for out of doubt the devil is their father , they be his children , & the whore's their mother . 't will now be fit that we should briefly speak to romes antiquity , succession eke ; both which she boasteth of , that she them hath above all other churches on the earth , and doth conclude from thence , that none but she ( forsooth ) the true and mother-church can be : then as to her antiquity we must begin , and therefore we will ask her first a sober question , which if she doth please , is answer'd in the negative with ease ; and that is , whether christ did ever make a pope of peter , or he ever take upon him such a lordly pope to be , that unto him men stoopt and bow'd the knee ? or , whether any man did ever know that peter was so proud , men kist his toe ? or , whether peter was so high and great , that kings and princes gave to him their seat , at at his pleasure and command lay down at peters feet their scepters and their crown ? and such as pleas'd him , them set up ; but those that did displease him , curse , and them depose : and all such princes that refus'd to bow unto his will ? or would he not allow their subjects unto them such honor give , under whose government they then did live ? as he the church ( should do ) did once command , as in his letter they may understand . if rome can answer this from scripture-proof in the affirmative , i think she doth more than her doctors ever did before , ere since the spirit saith she was a whore. but peter was so far from being pope , he was no lord ; i may conclude , i hope , if that be so , as that it is , then we believe the pope is younger far than he : for peter leaves this charge with elders , as , ( peter himself an elder also was ) that they should feed the flock of god that were among them , and of them should take the care , both willingly , and of a ready mind . ( no such in babylon a man shall find ) that neither by constraint do undertake the charge , nor yet for filthy lucre sake ; no , nor as lords ; for lords they must not be , nor lord it ore gods heritage ; but see they good ensamples were unto the flocks , and by that means they might lay up a stock in heav'n above , which christ to them will give at his appearance : but such men must live in faith , in love , in peace and purity , in godliness , and in the verity , in doctrine unreproveable , that so those that unlearned be , the truth may know : not in the pride of life , but always he cloth'd with humility he ought to be ; and as a father , go before the sheep , and feed them well , and them from danger keep , from being by the crafty fox annoy'd , or by the lyon or the wolf destroy'd : and he that is the chiefest shepherd will such shepherds certainly reward so well , they shall not once from him receive a frown , nor triple mitre , but of life a crown . by what is said we may already find , the lordly pope is of another mind than peter was ; for he no lord would be , nor no man else that was in his degree ; which proves the pope , as you may clearly see , to have no primitive antiquity . for there no popes nor cardinals were then ; nay , christ forbids such lords should be ; for when he was upon the earth , a charge left he with his disciples , that they should not be lordly nor lofty , as when men do meet them in the market-place they should them greet : nor must they suffer any of them to call rabby , for christ was master ore them all : no , nor must they presume by no means neither , to call a man upon the earth their father ; for they no father have on earth , but one which is in heaven , their father is alone : nor no preheminence must any seek , but holy , humble they must be , and meek ; for he that doth exalt himself , shall be abas'd ; so much our lord hath said , that he that will be greatest , 't is his will he shall no master be , but servant to them all . indeed , the princes of the gentiles do dominion exercise ore men , 't is true ; and such as lords , and one that 's greatest , he did exercise ore them authority : but christ's disciples must not lord it so , if any seek such power , he must know this is the mind of christ , that such men should be ministers unto the rest , that would keep faithful in the place which christ hath set them in , and ne're such honor seek to get . and further , paul unto the corinths saith , that they had no dominion ore their faith ; nor were they lords , but helpers of their joy , they stood by faith , then would they not destroy that faith that jesus christ unto them gave ; for there is no man on the earth can have dominion over faith , but christ alone : for that prerogative is his , and none but he can lay such claim unto the same , though pope , or call'd by any other name : and yet this lofty , proud , imperious whore assumes this great prerogative , and more , she doth by force presume to contradict that precious faith , the faith of gods elect : nay , such she saith is her authority , that kings and princes she dares to defie ; which peter never had ; then this , if true , she peters faith and practice never knew . and therefore it ( concluding ) is that rome hath not antiquity beyond what some now living have , who in the faith now be that peter had , those have antiquity . the next thing which we chiefly are to heed , is her succession ; she doth also plead , and saith from peter 't was she did receive her great commission , if you 'l her believe ; and that from him , and since down all along , which she will prove by arguments so strong , that none shall them oppose ; her reasons are so wicked strong indeed , that no man dare . as for her arguments , the best are these , if any rome oppose , or her displease , away with him unto the inquisition , or , take him gaoler , grant him no permission of any liberty , but keep him from his friends , or those that unto him would come , and keep him there close up some months or years , and then he will conform , be fill'd with fears of worser things that after will ensue : if all these fail , and none of them will do , then out she brings that argument at last that is the strongest , and that keeps them fast : unto the question answer yea , or no , will you conform , or to the fire go ? the strongest argument rome hath is fire , which is confuted when saints do expire in flames , as witnesses of christ against her usurpation , darkness , ignorance , that she hath introduc'd , and caus'd to be committed ever since the time that she a right did plead or claim unto succession ( as she pretends ) to peters great commission . but also unto this we do reply , she doth not him succeed ; the reason why , is very clear , exceeding plain , that she a successor of peter cannot be ; because that none but those of peters faith can him succeed , or that from peter hath receiv'd commission or authority to be a bishop , or to use thereby the pow'r of christ , to rule or take the care of peoples souls , such men must make no spare of pains nor labour , neither should they please themselves , nor live in pleasure nor at ease , nor pomp and state , nor have things as they will , but must deny themselves , if they 'l fulfil their ministry with joy , which they receiv'd of jesus christ , in whom they have believ'd , and ready be to offer up their all for him , and for his flock , if god should call them forth to such a service and a work , them to defend against the pope or turk : defend , i say , by sound and wholsome preaching of gospel-truths , and them confirm by teaching , to let them understand , to see and know what great impostors there 's at rome , and show their great prophaneness , and their filthy pride , idolatry and cruelty beside . but as i said , succession no man hath , but such as follow christ , and keep the faith , that precious faith which peter had , and none but that which christ did build his church upon : for those that do succeed in that true faith , they , and no other , true succession hath ; which all impartial men may clearly see by what paul writeth unto timothy : this charge he gives to timothy , that all the things that timothy had heard of paul , among those many witnesses , that he did faith and truth confirm to timothy ; the same he did receive , he must commit to faithful men , ( for so paul thought it fit ) and not to men that had not faith , nor such that erred from the faith , or thought it much to feed the flock , except they had the wool , and would make war except their mouths were full : but unto such whose lives were commendable , and who to teach the truth were very able , that they likewise to other faithful men should give the self-same charge as paul did then ; that down along none should succeed but he that kept the faith. from time to time you see from what is said it doth appear so plain , that there doth no succession now remain in rome , because rome now hath wrackt and lost the faith of peter , whereof she doth boast , for she that faith hath often stigmatiz'd with such defame , and hath apostatiz'd , that long ago she her succession lost , and christ withall , she chang'd him for the host which now she doth adore , and fall down to , and therefore let us give the whore her due ; if any one there be she doth succeed , it is the serpent , for she doth proceed so fully in his ways and paths she goes , that she 's a friend to none that are his foes : then none but blind men can perswaded be , but she her power hath from none but he , for him she is a faithful servant to , and therefore her authority 't is true doth come from him , and him she doth succeed , he is her father , and her help in need . if rome will wipe away this great defame and filthy blot that is upon her name , that she doth not succeed good peter in the sacred chair ; then let her now begin to prove from scripture , if she can , that she the faith of peter hath ; and if so be that she can prove her idle god of bread to be that man that 's risen from the dead , and dyed for our sins , and rose again , and went to heav'n , where now he doth remain ; unless she prove , i say , he came from thence , and is become a bit of bread , from whence he doth into her filthy belly go , and whither then , all men , but fools , may know : which blasphemies were never thought by peter , 't was never known that man could eat his maker . i then conclude in spight of pope or hell , do what they can , true faith will bear the bell. and though the whore pretends so much to be possest by peter with the sacred key , and that without all kind of intermission , the popes have followed peter in succession , the truth of which we do more then suspect , because his faith and words she doth reject : for his authority she will not take , nor no account of that or him doth make to be a rule to her for what she doth believe or practise , but from him she go'th unto those men she doth the fathers call , and them she doth command her subjects all to hear , believe , to follow and to read ; but for the holy scripture that is dead so far , that no man can the right way find ; but whosoever doth the fathers mind , shal find the right way ; they taught what was good , that is , that we the cross adore , the rood ; and they us likewise taught , and thought it meet , that we should fall down to 't , though in the street or any other place ; these doctors they did teach us thus with beads to cry and pray to all those saints that now are dead and gone , that they for us might interceed the throne of god ; and these men taught us all likewise , if we will have them open ears or eyes , we must their images so much adore , like petty gods or goddesses ; and more , they also taught , and do command that we should go a pilgrimage sometimes , to see their sepulchres so richly deckt , and brave , with gold & precious stones , with which they have thought fit therewith that every holy shrine should be adorn'd and made so brave and fine , in honor only of the holy saint ; they also teach that we should bravely paint their images , that we may see , and have a high esteem of them when ere we crave a boon ; and when that we in any place do pass them by , and look them in the face , the sight of them may stir up some devotion , and bring into our minds some holy motion . they also teach we must not be unkind , but when we go , we ought to leave behind an offering , that saint so to content , that he for us may willingly present what we do crave to god above , and then they us perswade , and we believe that when this is perform'd , we merit such access unto this saint , that us he will so bless , we need not fear but he will send us down such store of pardons , sealed in his throne ; or give such order unto them that are his moncks or friars , that we never fear , but when we come to make to them confession , we shall not miss nor fail of the remission of all our sins , though great , and such as be as black as hell it self ; then what care we if we our pleasure take and live in sin , tush , we 'l not care nor matter that a pin : for if we should some beastly sin commit , such that we must some penance do for it , or go sometime a pilgrimage agin to invocate some saint for this foul sin ; 't is but the giving him another bribe , and then all 's well : such are they of this tribe , that they can put up greater wrongs than such , they never think of those like wrongs too much . these are the things the fathers teach , and say , ( which if we do ) they lead the ready way to happiness . oh! what a thing is this , that we so easily can go to bliss ! but if ( they say ) we in the scripture look , and pore therein , and do what that same book doth teach to do , we never then shall find that good content and quietness of mind which now we have in that they bid us do , and we believe in that they tell us true : we willingly consent unto their motion , for ignorance is mother of devotion . thus doth this blind whore lead the blind along with such deceits , so powerful and strong , that with this cord she binds them all so fast , both she and they the devil will at last them take and have , except they do repent , and by their coming out of her , prevent him of his prey , or else he will not miss ( t is to be fear'd ) of more , ere he hath less . but that all men may further know and see how much from peter's mind they disagree , and that the whore in nothing doth at all walk in the steps of peter nor of paul : for he whom she pretends she doth succeed , the church commandeth that she should take heed unto the holy scriptures , for they be a light unto the blind , by which they see their way in dark and dismal places , so that by its shining light they see to go without all stumbling , neither do they fall into those wicked errors others shall , that will not have the scripture for their guide , to give them light , lest they should turn aside into such paths as lead out of the way , which those that heed not scripture do and may , as we by much experience know and find , to disregard the scripture , makes men blind ; when men to fathers fly , or light within , without the scripture , then they any sin the fathers or their fancies leads them to , they very ready are to act or do . to heed the holy scriptures therefore we commanded are by peter , as you see ; for scripture is the word of prophecy , a more sure word , as peter saith , whereby we may discover , or unvail and see the mystery of romes iniquity , and by its shining light they do expel all mists of darkness that arise from hell : a rule to us the holy scriptures are of faith and conversation ; for they were writ for our learning , that by them we might know truth from error , and walk in the light : for holy scripture by good men of old , as peter in his letter hath us told , was spoke by them as they were moved by the holy ghost . if so , then certainly we must them heed as god's pure mind , for then came they to any by the will of men ? besides , the holy scripture is the thing that doth unto our understandings bring the knowledge of that holy mystery , which hath been kept from ages secretly ere since the world began , but now are made known by the scriptures of the prophets aid , according to the great commandement of god , who did and hath those prophets sent , that he by them might make known what he saith to nations , for obedience to the faith. yet notwithstanding , this besotted crew doth say there is more to their fathers due than to the scripture , that they might men blind , so darken and becloud the hearts and mind of those they have so much deceiv'd , that so they should not their abominations know . but paul might sure as well believed be , as any cardinal , or pope , or he that is the greatest champion they ere had ; for sure in their conceit he wa'nt so bad , but he might be believ'd as soon as they ; and yet when ever paul did preach or pray , he would do neither in the speech or tongue , when he did either pray or preach among such men who could his speech not understand , but did declare the truth in plainness ; and when he and silas to berea went , they being thither by the brethren sent to preach the gospel to them of that place , preach there they did the gospel of the grace of god to sinners , where were some so noble , though paul was authoriz'd and very able to preach , yet would they not him trust , for they more noble were than thessalonica , because they search'd the scriptures , there to find if paul did preach according to the mind of jesus christ , they search the scriptures so , that they might satisfie themselves , and know the truth of what was preach'd , or whether he had preacht to them the truth ; they would not be content to take 't on trust , but to 't they go to try whether those things were so or no. this deed recorded is , a mark of their nobility , because they did not spare to reade and search the scriptures , as appears ( which rome forbids to do , 't is that she fears ) so plain , that none can well the truth deny , except it be the whore , who doth defie the man that doubts , or shall in question call her filthy lies , her great deceits ; though all of them be so direct , contrary to the holy scriptures , one would marvel who could be so blind that cannot find and see that she their souls deludes , and that they be led by the nose to such a pit and snare , that if they do not take a special care , and from her flee , they will no doubt partake of all those plagues that will her overtake . christ did command the jews when he was here , to search the scriptures , for the scriptures are those holy records that did testifie of him , and how that he should come and dye ; be of a virgin born , and how that he should for our sakes and sins abased be , laid in a manger , so impoverishe'd , as not to have whereon to lay his head , and should receive both scoffs & scorns from men be brought before their judgment-seat , and then be crucifi'd , and for poor sinners slain , and them to justifie , be rais'd again ; and how he was by his disciples seen after he three dayes in the grave had been , and after that ascended up on high into his fathers throne above the skie , where now he intercedes for them that are his faithful followers , all them that fear his holy name , that do depart from evil , and from the pope , his deeds , & from the devil ; where now he also sits , expecting when his foes god will his footstool make , and then he shall descend to judge both quick and dead : why should the whore the scripture then forbid , except it be because she would not have men know the truth , but be to her a slave ; for if rome had the truth , be sure those scorners would never hide the truth , truth seeks no corners . but further , paul doth timothy commend , because he when a child , his mind did bend , and give himself to search the scriptures , so that he thereby the mind of god did know ; he such a good proficient soon became by reading , or the study of the same . if paul then doth commend , and will allow a child to search and reade the scripture , how dares rome to be so impudent and bold the scriptures then from any to withhold ? for all the scripture was by inspiration , given of god to ev'ry generation , and profitable is for doctrine , eke , for to reprove , correct , instruct the meek in righteousness , they able are we know , to make one wise unto salvation , tho they are rejected by two sorts of men ; concerning one i shall not use my pen at this time ; what i may hereafter do i will not say , but this i know is true , the scripture ought to be a rule to thee , thy duty 't is to make it so to be . if thou unto perfection wouldst attain , the word of god will perfect thee amain : or if thou wouldst be throughly furnisht well to all good works , let me thee one thing tell , live in the light and spirit of the word , and thou shalt find it will such help afford , thou wilt be furnished so thorowly to all good works , thou 't flee iniquity . but if thou dost the scripture once reject , and disesteem it , under what respect so-e're it be ( thou 't find my words are true , for what i say , i by experience knew ) thou then art made so fit , as fit may be , for satans ministers to work on thee what pleaseth them , thou wilt to error fall , and lose thy faith , and hope , and christ and all . but to return ; it seems without the books of romes great learned doctors , let their looks be nere so high , yet this we find and know the scripture's of ability to show such saving truths , there is no want of trash that comes from rome , their rubbish nor hog-wash , nor of their superstitions , that are found from sacred scripture to receive no ground . but may we not by this time understand what is the reason rome doth so command her subjects all the scripture to reject , that they to it dare give no more respect ? now without doubt we have the reason why , it is , because her beastly sodomy should not by any once perceived be ; for , should they reade the scriptures , they would see her nakedness , and all her filthy trade , and that her gods are such her-self hath made ; and yet to see that men should be so blind , so willingly deceiv'd , that they ne're mind the holy scripture , nor no other book , there 's none of them that scarcely dares to look in any such , that she doth not allow for them to use ; a man would wonder how men can part with their souls at such a rate as they lose theirs ; some say it is their fate or destiny , for god did once decree that men should sin , and thus deluded be . but 't is not so , god ne'r decreed no evil , all evil works proceed do from the devil ; he only is the author of them all , idolatry , and errors great and small ; and men do willingly adhere to him , and to his wayes and works , rather than them that god appointed , this is very right , such men love darkness , and do hate the light for let the whore command them what she will if 't be to murder any one , or kill , be 't prince or people , any , what eare they , for willingly the whore's mind they obey ; such dear obedient children they have bin , her to obey they think can be no sin . but as i said , the reason why she doth forbid to reade the scripture , may be both because she would not any man should see the truth ; and also 't is because that she fears the scripture her whoredoms will make known and all her works of darkness will be shown ; and therfore , that she may her whoredoms hide , the use of scripture she will not abide ; though christ , it 's clear , did very well approve the searching of the scriptures , and did move the jews thereto by his commands , that so they might there find wh'ther he were christ or no. but this proud painted whore will give to none that liberty , but her they all must own , without all doubt , or any jealousie , but she must be the church of christ , and why ? because her doctors say 't , that 's their belief , that 's ask my fellow whether i 'm a thief . they and their writings , as she saith , by far must be esteem'd more than the scriptures are ; her fathers and her councils , and what they decreed , we sooner far must all obey , than any scripture-writings , for they be , or were writ in the churches infancie : but now the church is grown to such a state , and such maturity , we scorn and hate to learn or follow any thing that 's there , it is below us and our holy chair . and more than that , it will bewray us all , the people will us know , and then we fall , as dagon did before the holy ark , we then our dogs can send no more to bark against the scripture , and those holy wayes that practis'd were in the primitive dayes . for this we know full well , there is no ground in holy scripture can or will be found ; for that great pomp and state we now live in , should this be known , there 's none would care a pin for us , the people very soon would bait our greatness , and our doing soon would hate , and quickly pluck us from our holy chair , and pull our feathers till we were so bare , that all the world would quickly plainly see what monstrous , coz'ning , cheating knaves we be : but ▪ if we can but keep them ignorant , we then shall lord it still , and ore them vaunt ; " t is but the hiding scripture from their eyes , by thundring threats , or under some disguise , we then are safe enough , and all things still will go according to our mind and will ; and therefore 't will be best for us to play that very game we have this many day , for that 's the game we by experience find , that holds us up , and doth the people blind . well now , we having briefly shown and seen . her whorish face that saith she sits a queen , and shall no sorrow ever know or see , we 'l hint a little what her plagues will be , and that there is good ground we may expect , that men , as well as god , will her reject : those plagues that will come on her in one day , nay , in one hour , and shew what plagues are they , what judgments god hath now laid up in store against that day that god will plague the whore. first , then god will lift up a banner on the mountains high , that will not be alone ; the voice shall he exalt , and shake the hand , that they may enter in within her land , and go into her nobles gates , and be the great forerunners of her miserie ; for then god's sanctified ones will he command , and call his mighty ones that be appointed for his anger , who rejoyce in him , his highness , and commanding voice . then shall she howl , the day of god's at hand , and all among her shall amazed stand ; because destruction will upon her fall from the almighty , and the weapons all of his great indignation then will stand against her , they shall waste her and her land. they come from far , so far , that from the end of heav'n , her to destroy , god will them send ; to fear , for paints , and sorrow they shall drive this scarlet whore , they shall against her thrive ; and she shall be in pain , as woman are that are in travel and be fill'd with fear ; so much amaz'd , her brats will look and stare at one another , wondring what they are , whose faces are as flames , for so they 'l be when she the coming of this day doth see ; that cruel day of anget and of wrath , which day will come , though god seems to be loth to plague her for her sins , yet when they are become full ripe , he will no longer bear , but will against proud babylon arise , her nakedness uncover , and her thighs , and lay her in the dust with loathsom shame , cut off from her both son and nephew , name and remnant too , that there shall be no more left , nor remain of this proud painted whore. for this great work shall certainly be done , when god shall say to jacob , fear thou none ; worm jacob then shall so exalted be , and from the lord receive such strength , that he shall by jehovah out of doubt be made , according as the prophets have fore-said , a threshing instrument both sharp and new , to thresh this mountain with , this tale is true ; god will the mountains beat therewith so small , and make the hills as chaff , and fan them all ; the wind shall carry them away , and when the whirlwind shall them scatter , jacob then shall magnifie and praise the lord with songs , and give the praise to whom the praise belongs ; for in the holy one of israel he shall glory now and everlastingly . when god shall give to zion this command , arise and thresh , up zion then shall stand , her horns shall then be made as iron , when her hoofs shall be as brass , with which those men , i mean , of babylon , or rome , shall be beat all in pieces for their cruelty ; for god will bath his sworn in heav'n , and then he 'l send it down upon those wicked men , all them that are the people of his curse , that will not turn , but still wax worse and worse , to judgement it shall come to judge the whore , for all her cursed deeds which she hath store : for when the day of vengeance shall come in the heart of god , he 'l punish all her sin , that day of vengeance , which to god is known , that year of recompences for zion , for zion's controversie shall it be , when god shall judge and plague the whore , for he will tread her down in fury , and will make in anger romes foundations all to shake . then wil the lord bring down her pride & strength unto the earth , and she shall be at length a desolation , none in her shall dwell but owls and satyrs , and those fiends of hell but now it may be some there are that will be asking , when god will these things fulfil ? my answer is to such , it will be then when god shall break the yoke of all those men of rome ; which season is of his appointing , which he will do because of the anointing , for when he sends the spirit from on high , then will the time begin undoubtedly ; when all those plagues shall hasten and will come upon the scarlet whore and pope of rome : but yet before this time may come or be , the lord will make his people all to see how much they have by their unholiness , uncomely walking , and unthankfulness , their mis-improvement of rich mercy when god gave them plenty to enjoy ; and then their carnal , worldly-mindedness , that life , when they so liv'd in want of love , and strife , contention and debates , their pride and pleasure they walked in for many days together ; their want of love to christ , and zeal that they have for some time let very much decay ▪ their great indifferency to heav'nly things , which coldness to apostasie some brings : all which if timely they are not prevented ; they will not by the lord be well resented : for if they be'nt repented of in truth , the lord all such will spew out of his mouth . besides all these , the lord will have them see their unbelief , and their great lenitie ; their diffidence appears now in the sight of him with whom they have to do , whose bright and piercing eye can see and look within , discern and sype out ev'ry secret sin . by which things they the lord did much provoke , and have , as 't were , against him done and spoke , and yet these things there 's few do lay to heart , and fewer do as yet from them depart . few faithfully perform the work of searching , and fewer do perform the work of purging , there 's few that are in bitterness of soul for their high provocations , which so foul , so great and many were , with which they god have much provok'd to bring on them a rod : for 't must confessed be , that by their sin the name of god hath much reproached bin : gods people have undoubtedly been such , who have the wicked caused very much him to blaspheme , and his most holy name hath by their evils suffer'd much defame . these things i say , the lord would have us see , that so for them our souls might humbled be , and in the sence of them we might abhor and loath our selves , and mourn in secret for those evils that we ev'ry day commit against the lord , who notwithstanding yet his remnant he hath not forsaken so , but their oppressors may for certain know , when he shall turn his hand on them again , and purely purge their dross , and take their tin away ; and then when he shall wash the filth of zions daughter , and restore to health jerusalem , by purging of her blood , and cleanse her from her filth , which like a flood runs in the midst of her , which by chastisement the lord will do by burning and by judgement ; for such a spirit will he send , i deem , by judgement god will zion then redeem , and when this is accomplished , will he restore their judges , and they then shall be as at the first , their counsellors shall stand as at the first beginning in their land : and then despised zion shall be nam'd , ( which lieth in the dust , so much defam'd ) the city of righteousness ; zion she the faithful city , then will called be ; and then jehovah will create upon the dwelling-place that is in mount zion , a cloud and smoak on her assemblies all , the shining of a flaming fire , which shall be there by day , and likewise so by night , which never shall depart out of her sight ; jehovah then will ne'r depart from thence , on all the glory shall be a defence . but some it's like will yet be asking me , within what year or month this time will be ? because they would precisely this time know , they would that i to them that time should show , or else prefix the time in which god will arise against the whore , and her so fill with all those plagues , she may for ever be a by-word unto all posteritie . to them i answer , that the seasons stand in no mans power , the times are in the hand of god alone , there 's none but he can tell the day nor month , no nor the year nor well ; that is his great prerogative to show the times or seasons , day or hour to know ; but yet before these things accomplish'd be , there wil be signs in heav'n , which some my see ; and likewise on the earth , which will fore-run , those plagues wil make rome quake ere they have don , besides , signs of the times , which signs the wise can well discern , and do as highly prise . but babylon must fall , that 's out of doubt , and then there will be such a dreadful rout as never was in any time before , such howling and lamenting of the whore ; for all her sorrows shall come in one day , just like a flood that will not stop nor stay : both death and mourning , famine also will pursue her hard , and all her borders fill , and she shall utterly be burnt with fire , which now she little dreads , doth less desire . for strong 's the lord , that god which judgeth her , who now will plague her for her sins , and for her cruel usage of his saints , as she rewarded them , she shall rewarded be . then now those kings that with her have committed such fornications , and that her permitted to reign and rule o're them , who with her have liv'd so deliciously , so fine and brave , shall now bewail her , and lament her sore , when they shall see her burning smoke before their eyes , as they from her afar off stand , for fear the torments of her should command them also , they cry , oh ! alas ! alas ! see what a mighty great city this was , yet in one hour is her judgement come , her woful fall , her dreadful , dismal doom . the merchants of the earth shall also weep and mourn for her , for they their goods may keep ; for though they have of merchandize great store , now none will buy their merchandize no more , though rich and gallant merchandize they be , as gold and silver , precious stones , as the so cordial pearl , and linnen fine and good , with purple , silk and scarlet , and sweet-wood , their ivory vessels of all sorts and manner , with other things wherewith they did adorn her . as vessels of most precious wood and brass , of iron , marble , with these things alas , as cinnamon and odours , oyntments too ; sure here 's enough this old whore to undo : but more , as frankinsence , and wine , and oyle ; see what a great and utter total spoile will come upon her , and her merchandise , and on them all that how believe her lyes : nay , yet here 's more , her flower and her wheat which she had got , her stollen bread was sweet : her beasts , her sheep , her chariots & her horses , besides all these , the greatest of her losses will be the bodies and the souls of men , the merchandize of which she loseth then ; then will they her bewail and much lament her loss so great , her woful punishment ; saying , those fruits her foul had thirsted for , those dainties are departed quite from her : them goodly things she cannot find at all , for which her merchants will so cry and bawl , who were made rich by her , and they shall stand afar off weeping for her great loss , and for fear of her great torments they shall say , alas ! alas ! how great is thy decay , thou city great , that clothed was so gay , in linnen fine , most rich and brave array , as purple , scarlet , deckt with gold so brave , and precious stones , which thou wast wont to have , and pearls ! alas ! but now all 's gone ! oh how thy glory 's lost , and in an hour thou that wast so rich , the riches thou hast got , are lost and gone , and are quite come to nought ! the masters of her ships shall weep , also the company in ships when they shall know that babylon the great is down and spoil'd , for whom they have so greatly toil ? d and moil'd . the sailers likewise , and as many as did trade by sea , shall stand and cry , alas ! and stand afar off too , when they shal see her smoke arise , and shal amazed be , saying , what city is like unto this , for greatness , riches , mightiness ? i wis ; they now with mourning , weeping , wailing , and with throwing dust upon their heads , they stand admiring how that all her costliness , by which her leaders riches did possess , and all her masters that fail'd in the sea , should in an hour all thus destroyed be , and she he made an utter desolation , that was the pride and glory of her nation . we then by holy scripture find and see this scarlet whore shall thus rewarded be , and how her dreadful fall shall be lamented by all her traders which have not repented : but at this time when these lament her so , and weep and mourn because of her great wo , the heav'ns shall be commanded forthwith all , for to rejoice ore her , and at her fall : so shall apostles be commanded straight , with all those prophets that this whore did hate , now to rejoice ore her , because they see that god on her will now avenged be : they sing his praise , the praises of that god who hath destroy'd and broke her with his rod , that rod of 's strength he out of zion sent , he gave command , and thither his rod went : then wil be sung by them that heavenly song , with all those saints and martyrs she did wrong , those hallelujahs , with salvation be , all glory , honor , power unto thee o lord our god , for true and righteous are thy judgements on the earth , who would not fear thee who hast judg'd the great whore ? for the nations she hath corrupted with her fornications ; and thou on her and hers , and on her land hast now avenged justly at her hand the blood of all thy faithful servants dear , whom this great whore did never no time fear to burn in firy flames , who to truth stood ; but now of her thou hast aveng'd their blood : then hallelujah , praise the lord therefore ; her smoke rose up for ever , evermore . for which great total fall of hers let 's pray unto the lord that judgeth her , and say , now lord make haste , and cloath the self with zeal as with the cloak , let her thy fury feel ; and cloath thy self with vengeance as with garments , and bring her to those everlasting torments , those plagues that thou hast written in thy book : lord in thy fury down upon her look : let all the blood that this great whore hath shed of holy saints and martyrs in that bed of firie-flames , who sweetly went to sleep , committing of their souls to thee to keep , come up to thee dear lord , upon her think , and give this bloody whore ev'n blood to drink ; and judge her for her great iniquitie , which great concern , o lord , we leave to thee . here followeth now a hint of that great day that christ shall sit upon his throne for aye ; in which his enemies shall bow the knee , and unto him shall in subjection be ; in which his foes shall coverd be with shame , that have reproachfully spoke of his name : in which the crown upon his head shall flourish , in which day he his lambs will feed & nourish . vvhen babylon is fallen , fallen , then have at the beast that monstrous man of sin , which hath seven heads , ten horns , whose coming will be after satans power and working still , a more immediate working than before was seen to be in this great scarlet whore , with signs and lying wonders he shall come , deceiving all the world , excepting some whose names are written in the book of life , these will the lamb defend , these are his wife . this man of sin shall none of them seduce , it is impossible he should produce that lying-wonder that can them deceive , do all he can , they will not him believe . them christ will keep , they in his strength shall stand that won't receive his mark in their right hand , nor in their foreheads , nor this beast adore , ( nor fall down to his image ) which before was , and was not , yet is , and which shall be much wonder'd after , when the world shall see his prophet call for fire down from heav'n , and cause the image of the beast with seven heads and ten horns to speak ▪ and then to cause as many as would not obey his laws , and worship him ; likewise this is decreed , they must be kill'd , whoe're they be , with speed : with these his wonders he will much deceive all men on earth that won't the truth believe , or did not truth receive with love to it , upon all such this dreadful doom is writ , who pleasure took in all unrighteousness , shall all be damn'd for their lasciviousness . this beast christ shall defeat and soon annoy , the brightness of his coming shall destroy this rampant beast who glories in his strength , shall so confounded be , that he at length , and his false prophet , jesus christ shall take , and cast them both alive into the lake . and then , o then that blessed prince alone shall reign and be exalted on his throne ; for then an angel he shall send to bind , and chain up satan , who the world did blind , and them deceive ; but satan then no more shall able be men to deceive before a thousand years be fully come and ended , that time from him all men shall be defended . but some may here object to me , and say , christ now doth sit upon his throne , to day , did yesterday , to morrow will , and still , for ever did , and doth , and ever will. in order therefore to their satisfaction that are propounders of this old objection ; 't is granted christ now sits upon a throne , but this he now sits on , is not his own , for 't is his father's throne he now sits in , so properly his own it hath not bin , as 't is his fathers ; for himself hath said , 't is the reward his father hath him paid for that most great and glorious victory he did obtain ore death when he did dye ; he overcame , and sate down on the throne with god his father ; so shall ev'ry one that overcomes , sit down with him , and be plac't in the throne of christ ; by vvhich vve see , as god the father hath his throne , so shall our blessed jesus have his throne an'all . from vvhence vve learn that certainly 't is so , that christ sits on a throne , his father 's tho ; and so as true and certain also 't is , there is another throne that vvill be his ; of vvhich most glorious throne i am to speak , vvhich vvill that other throne in pieces break , that throne , i mean , the pope and beast sits on , i do not mean the throne god sits upon ; and therefore that i might not tedious be , i 'le fall upon it straight , novv presently . a throne in scripture vve read of that shall as an inheritance to jesus fall . it is the promise of the father he shall one day sit thereon , exalted be to rule the nations with an iron rod ; this shall be given to him by his god : for 't is the covenant his father made with him , that he ( as i before have said ) should sit and rule upon the throne for ever , of david ; dispossest he shall be never : when once the throne he doth and shall obtain , he then will ever govern , rule and reign . the prophet esay did this truth foresee , that jesus christ should thus exalted be : to us ; saith he , a child is born , a son is given unto us ; there shall upon his shoulders be the government , his name shall called be the wonderful ( for fame a ) counsellor , the mighty god , the prince of peace , the everlasting father ; hence it is his government shall still encrease , for of his government nor of his peace there is no end ; upon the kingdom and the throne of david he shall sit , his hand shall hold the scepter , and he davids kingdom will rule , and order shall with so much wisdom , and shall establish it with judgement , and with justice too likewise , throughout the land , that henceforth and for ever if shall be , the zeal of god the lord of hosts shall see this done , his zeal shall this perform , and then our blessed lord shall rule and reign , and when he sits upon his throne , the throne of david , then shall the seed of abraham be saved . if this be truth , as doubtless but it is , i think there 's few that lives , so wicked is plain scripture to deny , except it be the pope of rome , that whorish state , and he that saith he hath got such a light within , that sheweth what is not , and what is sin : the first indeed , as i before have said , the scriptures by command and threats have laid aside , that no man dares in them to look , nor scarce , at i have shewn , no other book . the other saith the scriptures he don't need , he hath a light with which he can both read , and see and know what 's good , and what is bad , and should if he the scriptures never had . these both a crafty , subtile trick have got , that none may do or say what they think not agrees with eithers mind or interest ; but i to heed the scriptures think it best . but to go on , this is but by the by ; yet i do think and know they must the lye give to the scripture , that will not believe , or do deny that christ the throne shall have , that throne of david , and his kingdom sway , and that the nations ever shall obey his laws and precepts , so his will shall even be done on earth as now 't is done in heav'n . but that i may this truth yet further clear , which is so precious , lovely and so dear to all that wait , and long , and love to see , that christ alone should thus exalted be ; see what jehovah unto david said , who by an oath a covenant had made with david , that unto his seed for ever his throne he would establish , and would never break that same oath , that covenant , that word that is gone forth out of his mouth ; the lord once swore to david by his holiness , that he his seed for evermore would bless , and should endure for ever , and his throne , as long at there was either sun or moon . by davids seed must needs be understood the seed of faith ; for there 's no likelihood that any other seed should keep his throne , for after the messiah came , was none of davids nat'ral seed that did possess his throne or kingdom ; yet nevertheless the oath god swore to him , was , that for ever his seed should sit upon his throne , and never be dispossest thereof . but now it 's plain his throne is empty til it shall again by christ be mounted , who god wil enthrone and set thereon ; he is that seed , and none but he , and those that he then shall now hath made one with him through grace , not works , but both he and they together shall sit down on davids throne , and wear a glorious crown-faith : we find that peter in the acts confirms this exposition fully in plain terms : knowing , saith he , that god had sworn an oath , ( which cannot be a fable , but a truth ) that of the fruit of davids loyns should be , according to the flesh undoubtedlie , christ should be rais'd to sit on davids throne : this peter saith ; i am not then alone : if neither he nor i you will believe , what , wil you then an angel now receive , by whom this exposition likewise shall confirmed be from heaven ? i think then all wil be content more of this truth to hear , there 's some it love , though others do it fear , the angel gabril who from god was sent unto a city nam'd naz'reth , he went unto a virgin ' spoused to a man , he named joseph was , the line down ran from david unto him : the virgins name was mary , unto whom the angel came , and her salute with saying to her , hail , thou highly favour'd , blessed woman shal conceive , thy womb shall now bring forth a son , and thou shalt call his name ( when he is born ) jesvs , he shall be great , and called be , the son of the most high ; undoubtedlie god shall to him the throne of david give , and on it he shall sit , and ever live , and ore the house of jacob ever reign , his kingdom shall for evermore remain ; for of if there shall never be an end , this god to do doth certainly intend . if peter were a man none could afford to credit , yet methinks an angels word all men should credit , out of doubt believe what they do speak from heaven , and all receive what they do say , as well as part or some , for part of this believed is by rome : to wit , that christ was of a virgin born , though they believe god won't on earth his horn exalt ; yet he the horn of his anointed wil sure lift up , for so he hath appointed . i here conclude , it is a certain truth , that christ shal come and reign here on the earth ; for on the earth once davids throne was plac'd , and on the earth it now is quite defac'd : and on the earth his throne shall be again , then christ shall on the earth both rule ● reign ; for on the throne of david he shall sit , and ore his kingdom rule , and govern it . but here by some it may objected be , that christ doth reign now on the earth , and he exalted is already by his father , and shall not rule nor reign on earth no other wise , than by his wisdom , strength and pow'r he rules his saints and people ev'ry hour ; and so the world by 's might and providence he govern'd hath ere since he went from hence . small sign it is that christ on earth doth reign , when few his laws obey , and few refrain him to blaspheme , but ready are to evil , what ever they are prompt to by the devil . doth christ now reign & rule amongst those men that swear , and curse , and drink , & roar , and then fall out and quarrel , fight and kill , and whore ? of whom the world doth yeild such mighty store that one would think , and may conclude ful well , that most are rul'd by lucifer or hell. can any one think or imagine how christ should be said to reign on earth ? when now his people are most times so much oppressed , so persecuted , and so much distressed , that for his sake they 're made a mock and scorn , whose time is now not to rejoice , but mourn . for what is done to them , is done to him , he takes it so , and so 't will be , all them that persecute his saints , shall find it so when he appears , though now they won't it know . when saul with letters went to damascus to persecute and spoile the saints , then thus christ said to him when , on the way , he smites him to the ground with those bright shining lights that shone about him ; and all those that went with him , no doubt the high-priest had them sent him to assist in this great work of darkness , to persecute those men that were so faultless , that christ rebukes him as he on the way did go , and ( as i said ) did to him say , saul , saul , why dost thee thus me persecute ? to kick against the pricks it is no boot . then saul astonisht , says , lord , who art thou ? i 'm jesus whom thou persecutest now . for what thou dost to them , thou dost to me , thou canst not them afflict , but i must be afflicted with them ; if thou art their fo , i feel the stroke , the wound is mine also . if jesus christ will when he comes accuse all them that do his saints to help refuse , vvhen they in prison were , or sick , or lame , or naked , hungry , and will them so blame because they did not cloath , or them relieve , nor unto them would any comfort give , nor visit when in gaol or sick they were , and them refuse to succour and to cheat , and takes what 's done to them , done to himself , when he shall say to them that have much wealth , depart you cursed into scorching flames , eternal burnings , hound in fiery chains of dreadful darkness now and evermore , prepared for the devil ; for before when i was sick , you did not visit me , that is , you did not comfort them that be my little ones , when they distressed were , no help , nor no assistance would you spare : for as you did to them , you did to me : depart then now , for ever cursed be . if christ , i say , shall take these things as done unto himself , they suffer not alone that are his people , but he suffer so in them , that this i 'de very gladly know how christ on earth is said to rule and reign , vvhen still on earth he 's crucifi'd and slain . when christ his father david's throne shal mount , he shall all evil works call to account . the heathen shall be his inheritance , vvhen he unto his kingdom shall advance ; then he the utmost parts of th' earth shall have , and will his poor despised people save ; vvhen his dominions shall extended be through all the earth , and eke from sea to sea , and from the rivers to th' ends of the earth , this great dominion is his right and birth : for when his kingdom that we pray for 's come ; vvhich strongly doth import there is no room left to conceit ▪ he doth already reign , and in his kingdom is ; for then 't were vain to pray for that which now already is , and hath been many hundred years , if 't is but two , as many now a-dayes do say , let 's tare out then that pray'r he taught's to pray . but when it 's come ( i was about to tell ) that all things ev'ry where will go full well ; for then the will of god will likewise even be done on earth , as now 't is done in heaven ; there will be then no ram 'um , dam 'um blades , that tare , & stare , & fight would with their shades ; but all his creatures living will him praise , because of those most joyful glorious dayes , that christ shall rule and reign here on the earth , the scripture plentifully holdeth forth , that he that reads impartially may know it is a glorious heav'nly truth , although it is the most esteemed but a fable , yet those that be the born of god are able to see much heav'nly glory in 't , they do receive such comforts from 't , and not a few , that they are made , through grace , nothing to fear what they may suffer for the glory there . but that i may a little further clear this much despised truth , to me so dear and choice , and sweet ; i will some reason show , that christ the kingdoms of the earth shall so possess , as yet he never did , but shall one day them have in full possession all . first then , when christ shall rule on earth , and reign , and davids throne shall be set up again , there shall be such , so great increase of peace , that quarrels , broils , and wars shall ever cease ; then shall there be no envying nor hating , no titles unto this and that debating by sword and fire , as now is and hath bin , and ever will and shall be until then ; all men shall then so quietly enjoy what they do build and plant , none shall anoy , nor them molest , they in their habitation shall then secured be , no molestation , nor no disquiet shall e're them come near , they shall possess without all kind of fear what is alloted them , they 'l be so sure , that none shall trouble unto them procure : the nations then , though now , and heretofore , have learned war , they war shall learn no more . of righteousness there then shall be a stream shall run through ev'ry street ; ( this is no dream nor fond conceit ) justice and equitie will flourish then , and there no more will be oppression us'd , the cause of him that 's poor shall not perverted be , nor nevermore the widows cause , or fatherless sha'nt then be turned back ; at that time shall no men hate one another , nor no man then shall imagine ill against his brother ; all shall live in such a blessed unity , no man shall do another injury ; and then that very great antipathy that now between the creatures is , shall dy : for then the wolf shall lie down with the lamb , and dwell together , sure of this i am : the leopard then shall lie down with the kid ; the calf and lion young are also rid , the one of 's preying nature , and the other can now confide in him , as in a brother : nay , though the lion , be a fatling by , he 'l not him harm , they 'l down together lye , so gentle and so tame they will be , then a little child may lead them both ; and when this time is come , the cow then with the bear shall feed their young , together lye , and there the lion shall like to an ox eat straw , to prey on flesh he now shall have no maw ; the deadly , great , and most destructive nature , the venom which is found now in the creature , their deadly sting shal then be took away , when once a sucking-child shall dare to play on the asps hole , the weaned child may then not fear to put his hand upon the den of that so deadly cockatrice , for there they shal not hurt , destroy , none shal them fear in gods most holy mountain , and the earth shal filled be with knowledge and with mirth ; cover'd with knowledge shal the earth then be , as now we see the waters do the sea. there 's such a glorious time as this to come , or else the prophets are mistook ; not some , but all , for all of them of this time spoke , foreseeing that there was a heavy yoke that rome should keep the faithful people in , and afterward that cursed man of sin , until there come a rod out of the stem of jesse , and a branch spring out of him , out of his root shall spring that holy prince , that king of kings and lord of lords ; from hence it comes , that christ our lord is said to be of davids off-spring ( notwithstanding he is davids root ) and shal possess his throne in the appointed time , as hath been shown . but that i might this truth yet clearer make , then this that follows likewise from me take , that christ shal rule and reign on earth as king , to prove i further do this reason bring ; because the earth and all that therein is , are by creation-right , all of them his , they were made by him ; and not only so , but for him too , and then his right we know , it is , that one day he should them possess , which were made for him to enjoy and bless with righteousness , with which he 'l judge the poor , reprove the meek with equity ; & more , he with the rod of 's wrath wil smite the earth , and slay the wicked also with his breath ; for righteousness the girdle of his loins , and faithfulness the girdle of his reins shall be , and then will come that blessed day , that he ( the root of jesse ) will display the glory of his rest , as on a hill , stand for an ensign , and the gentiles will unto it seek , his rest shal glorious be , thrice happy they that shall this glory see . when this is come to pass , that prophecie , spoke by isaiah , will fulfilled be ; behold , in righteousness a king shall reign , and princes rule in judgment shall again ; as from the wind and tempest which we see , a hiding-place , a covert there shall be , as in a dry and thirsty place , and as the shadow of a mighty great rock is ; a man shall be as water , rivers , and as such a rock is in a weary land : the eyes of them that see shall not be dim , the ears of them that hear shall hearken , then the rash of heart shall knowledge understand , their passions then they shall so well command : the tongue of stammerers shall ready be to utter words , to talk , to speak plainly . the glory of that day shall be so great , my pen's too weak that glory to repeat . so great it is , my thoughts it doth so fill , that here another reason follow will , that christ shal come the earth to rule , will be apparant made , as 't wil appear ; for he by right of purchase is become the lord of all the earth , and all it doth afford : he therefore dy'd , reviv'd , and rose again , that he might this prerogative obtain , to be the lord both of the quick and dead . ( this may in pauls epistle soon be read ) by his obedience to his father , he obtained such a glorious dignitie , by dying on the cross that cursed death , for which his father him exalted hath , and such a name hath given unto him , above all names that 's given into them that are in heav'n , in earth , or underneath the earth , to him all which have life and breath ▪ at his most glorious name their knees must bow , ( there 's few but will for truth this sure allow ) and ev'ry tongue confess that christ is lord , this glory they must unto god afford . when god the father rais'd christ from the grave he then to him this princely honour gave , to sit at his right hand in heav'nly places , ( in recompence of all those foul disgraces that he sustain'd while he was on the earth , although he was the king thereof by birth ) so far above all principalitie , all power , might , dominion , dignity , and ev'ry name that 's nam'd , not only whom is in this world , but in that world to come ; and hath put all things underneath his feet , though all things be'nt subjected to him yet ; he bore the great iniquities of many , ( of all indeed , he did not leave out any ) then with the great a portion he 'l divide , and with the strong divide the spoil beside ; because he did his soul pour out to death . this glory god to christ now given hath , that as the earth he bought , and paid the score that it stood charged with , so he 'l restore all things again when he from heav'n descends to take away what ever in 't offends ; and then all living shall enjoy and see how glorious christ's government will be . that which already hinted is , well may give satisfaction unto all , if they be so unbyass'd , and be so intent in searching out what all the prophets meant , ( and christ and his apostles ; for all they did prophesie and speak of this good day ) by these and such like sayings as i bring , of which there is a multitude that sing the self-same song as i above have done , for sure i am they all with me are one . but ne'retheless it still is my intent one reason more to contribute or hint : that christ shall rule and reign here on the earth , is true , because it is his right by birth ; he ( christ ) the first born is of ev'ry creature , and he of all things also is the maker ; the first-born is mongst many brethren too , the first begotten son of god , and who the brightness of his fathers glory is , the express image of his person , his ( gods ) only son , whom he appointed heir of all things that hath been , shall be , or are in heav'n above , or in the earth beneath , they all are his by birth , there 's none that hath nor can deprive him of his right , it 's sure to him , and shall for evermore enoure . saith david in his psalms , the heathen rage , vain things imagine ; what doth this presage ? god sits in heav'n , and hath them in derision , and will at length himself make the decision ; though they do set against him and 's anointed , and counsel take , they shall be disappointed ▪ vnto them all he 'l speak then in his wrath , though he forbears , and seems to be so loth ; yet will he vex them in his sore displeasure , when he shall set his king , his only treasure , upon his holy hill , then the decree concerning him will soon declared be : thou art my son , i have begotten thee , then ask my son , ask thou , i say , of me , and i will give thee thine inheritance . thou shalt upon my holy hill advance . the heathen shall be to thee for a portion , the earth i give to thee for thy possession , the utmost parts thereof i give , and thou shalt break them with a rod of iron now , in pieces shalt thou dash them as a vessel that 's broken a in morter with a pestle . again saith david in another place , such is the majesty of christ , the grace of this most mighty prince , and lord of all , that kings shall stoop , and down before him fall ; and they that in the wilderness do live , shall bow before him , and him honor give ; his enemies ( who will they , nill they ) must fall down before him , and shall lick the dust : the kings of tarshish , and them of the isles , shall presents bring to him to have his smiles ; the kings of sheba , and of seba too , shall offer gifts to him , if that would do : yea , all the nations under heav'n that are , shall him obey , all kings then shall him fear . and david in another psalm doth say , that god his enemies will drive this day before him ; god will then his foes down beat , and plague all men he will that do him hate : my faithfulness , saith god , with him shall be , my mercy also , and his name i 'le see shall be exalted , i will set his hand upon the sea , so in the rivers , and he 'l cry , thou art my god , my father then , and say , the rock of my salvation , when my first-born i will make , whose so by birth , far higher than the kings are of the earth . but some it may be here will now object , and say , these scriptures all have no respect to christ , but solomon by them is meant ; and david penn'd these psalms to that intent , to shew he should be set on such a throne , that like to him there should be never none so great , so rich , so mighty as was he ; if so , then all these things fulfilled be . i answer , that these scriptures can't be so receiv'd nor understood ; for this i know , that solomon was never god's first-born , nor never did god so exalt his horn , to give to him such great and large dominion to reach from sea to sea ; in my opinion nebuchadnezzar was a greater man then ever was the great king solomon ; for daniel said to him , o king , it 's thou art grown so mighty , strong and great , that now thy potent greatness reacheth unto heav'n , such is thy boundless and thy large dominion , it doth extend unto the ends of th' earth , god unto thee such glory given hath . though solomon his glory was so much , that in his day there was no king had such ; yet consid'ring nebusshadnezzar he was great commander universallie , o're all the world , it clearly follow will , those prophesies god did not then fulfil in solomon , because it 's plain that he had never such a glorious monarchie , ( i then conclude , they meant , and rather may , the king of babylon , which none will say ) so universal as the others was , nor yet so great nor universal as our lords shall be when he doth come to reign , as those fore-cited scriptures speaketh plain , besides what i before did shew indeed , that christ must be that king of davids seed . these reasons then i end , though many more i might produce , in scripture there 's such store : but i with these shall well contented be , such satisfaction are they unto me . but yet i matter not , for th' sake of those that may more doubtful be , before i close , bring forth such scriptures , which do more conduce to satisfaction then i here produce . that prophesie of balaam , who when he hired was to curse gods israel , then he prophesi'd and said , my eyes shall him behold , but shall not now , they are too dim ▪ i shall behold him , but it won't be nigh , though i the knowledge have of the most high : there shall a star come out of jacob , and a scepter out of israel ; the land of moab shall he smite , the corners all , the sons of seth shall be destroy'd and fall , and edom shall , because of their transgression ; so seir likewise shall be a possession unto his enemies ; but israel he shall in those days do then most valiantlie : then out of jacob will he come that shall possess and have dominion o'ne them all . balaam then took up his parable , beheld and saw that day was terrible , and said , alas ! though 't is a day of bliss to jacob , who shall live when god doth this ! again , good hannah when the lord her womb had opened , that she conceiv'd , to whom he gave a son , which when she had brought forth , she lent unto the lord ; a son of worth he was to her , yet for the lord she 'l spare her child , her only son that was so dear ; and then to pray and praise the lord goes she , and thus she saith by way of prophesie : the adversaries of the lord shall be all broke to pieces : out of heaven shall he thunder upon them , then the lord will judge the earth and ends thereof ; this priviledge the lord shall have , and strength he 'l give his king , and will the horn of his anointed bring to be exalted , and he 'l help the feet of all his saints , though men them ill entreat : as for the wicked they shall silent be in darkness , when that they this day do see . to do these wondrous things god will not fail , for know by strength no man shall then prevail . oh what a glorious time this then will be , when saints shal reign with christ triumphantlie ! that most transcendent glory , and the state christ shall be in , which he 'l participate to them their lot , their portion and a shares , because they 're sons , they likewise are joint-heirs with him , and in his throne they shall sit down , and shall receive a kingdom and a crown ; not such a corrupt crown that fades away , but such a crown of life that won't decay : then fear not little flock , for 't is the pleasure of god your father to give you the treasure that 's in a crown ; by grace he will you save , and hath thought meet the kingdom you should have : he that is prince of kings , kings of the earth , who you so lov'd , that you he washed hath from all your sins in his most precious blood , he undertook for you , in your place stood , and now hath made you kings & priests by birth , and one day you shall reign with him on earth . then shall that princely , heav'nly song be sung on harps of god most sweetly tun'd and strung , the song of moses , who gods servant was , the holy lambs song likewise this song is ; which song methinks before i further go , i must insert , that you this song may know . most great and marvellous all thy works are , lord god almighty ! who shall not thee fear and glorifie thy name ! for thou art holy , and just and true thy ways are , righteous wholly : all nations shall now come and worship thee , for now thy judgements manifested be : thou king of saints , most true , just are thy wayes . this song then saints shall sing , & him shal praise : such perfect , heav'nly frames of heart they shall be alwayes in , their glory won't be small , but such as always shall their souls so fill with joy , they 'l sing praise to the lamb , and will continually rejoice , set forth the praise of him who is the ancient of all dayes ; for then the glory of the lord they 'l see , the lamb will always with them present be : they then will god see face to face , no blame will he find in them , but will write his name upon their foreheads , he will dwell with them , and they for evermore shall be with him ; they then shall be his people , he will be their god for ever , to eternitie . then shall they hear no sighing nor no cries , all tears he 'l wipe away from off their eyes . no death nor mourning , sorrow , greif nor pain , shall ever overtake those souls again ; for such things then there will be left no room , because the bride enjoys her dear bridegroom . if she rejoiceth now to hear his voice , when she his face shall see , she may rejoice : when she beholds his person , and doth see his beauty , glory , and his majestie ; all former things with her will pass away , now she can sing , and on gods harps can play . nothing can her to grief or sorrow move ; how can she mourn , that hath her fill of love ? what ere she did here in this mortal state , she 'l now rejoice , to mourn it is too late . the bride did mourn and weep while he was gone who is her bridegroom , though she wan't alone . her heart was with him , he with hers , and still he with his spirit did her always fill with full assurance that she was his bride , and that he from her went but to provide a city and a mansion for each one , and then he 'd come , and leave no more his own and wel-beloved spouse , his chiefest joy , his darling to the lions to anoy ; who can report the joy when she goes thither , she there wil meet with when they meet together ? thus have i hinted , as i said i would in such a place , so well as well i could , the doubtless fall of that great scarlet whore , who in her loftiness and pride doth soar above the throne of kings , but she shall be thrown down from thence into the deepest sea , from whence she nevermore shall rise again , the healing of her breach will be in vain . and as i promis'd , so i 've now perform'd , to hint that christ shall one day be enthron'd ; yet one or two words more by way of use i still have yet to say , which may produce some good effect to some , though not to all , but to the whore ( i think ) 't will none at all ; but some there be which are of her , that yet adore her much , if they 'l reade what is writ , ( i mean her plagues here hinted in this book ) it may provoke them now about to look , if they 'l consider well what sorcery , what fornications and idolatry , what guiltiness there is upon her still of th' martyrs blood which she a sea did spill : who knows but that it may a motive prove , some one , or more , from off their lees to move : and who can tell but this may call forth some from out of her , lest they share in her doom ; when they shall reade her sins her plagues withal , or else partake with her in her great fall ? and therefore let it be a use of terror , of great astonishment , of fear and horror unto the pope and all his cardinals , his moncks and friers , ev'n those canibals , who eat the flesh of men , trade with their souls , and drink the blood of saints , as wine in bowls ; let pains , and pangs , and sorrows on them seize ; the time doth hasten now , when god will ease himself of such an evil generation , who are such foes to christ , his death and passion , whom they would tear & pluck out of his throne , if they thereby could but keep up their own . the next and last word i intend to speak at this time , is unto the poor and meek , those filly harmless lambs , the lot and stock of jesus christ our lord , that little flock . here 's comfort new for you and consolation , that follow hard in the regeneration , that blessed lamb of god which went before , whom follow after fully ; for the more you follow him , the more your peace will be here , and hereafter your felicitie . though he lead thorow many rocky wayes to that sweet place of rest , yet see you praise your prince , it is the certain way that leads unto god's kingdom , though it trouble breeds unto the flesh , to climb such rocks and hills , he will go with you that with pleasure fills your souls ; there can be then no cause of fear to go that way that christ is with you there . for he hath been and is strength to the poor , help to the needy in distress ; and more , a refuge from the storm , and from the heat a shadow is when grievous storms do beat ; the storm of furious ones , whose blast doth fall as doth a mighty storm against a wall ; know , where you cannot go he will you carry ; and he that shal come , wil come , and won't tarry . fear not then , little flock , rejoyce and smile at this , it 's but a very little while but he will come , and wil you all imbrace ; then shal you see his glorious shining face ; the way 's but short , the labour 's smal you spend ; faint not , you 'l soon come to your journeys end ; afflictions are but light , the glory 's pondrous but a moment ; eternal glory 's wondrous : there 's no comparison between these twain . if for a light affliction you can gain a weight of glory , for a moment you receive eternal-glory with christ doo . what loss can't be ? who would not walk a path that dirty is , if it an ending hath in rest and in unutterable joys , rather than one that leads to nought but toys ? the best and all of them this great fault have , they leave a man when he goes to his grave ; nay more , while he is but on toys a poring , and is them like to petty gods adoring : they steal away his heart , if he intend to follow that way still , 't wil in the end lead him to death , that death , to never dy , but live in torments to eternity , then wait with patience , for your prince and king , when ha appears he then will with him bring such great rewards will make up all your losses , your suffrings , trials , troubles , and your crosses ; content your selves , be satisfi'd , and rest in this , that you have such an interest in christ , and in his glory , that no man , though nere so mighty , or so great , that can deprive you of 't , god greater is than they ; none can you harm , if he but say them nay . admit they should do what with their will stands , they can't you pluck out of your father's hands . beware then that you don't his love disdain , take heed you don't his holy name prophane by any sin , or unbeseeming walking , by any foolish jesting , idle talking ; but i the prisoner of the lord beseech you all to study and consider which way you may sanctifie that holy name , and bring forth praise and hounour to the same : that sacred name of god , which now doth seem to be reproach'd , which some do much blaspheme . walk worthy of that calling wherewith ye are called , and be sure you alwayes see your conversation all times cloathed is with lowliness , that christ-like grace of his , that unto all men you may make 't appear , that as was christ , so you like-minded are ; and be not rash , but meek , enduring wrong , if you be like to christ , he suffer'd long : forbear ye one another , live in love , and god will still be with you from above ; and keep your hearts & minds through christ our lord , if you like brethren do in love accord . then make it ev'ry one your great endeavour , and do at all times in the same persever to keep the spirits unity and peace , that god may dwell with you , and you increase in all the fruits and graces of the spirit , you may esteem'd be worthy to inherit a crown of life , a kingdom and a throne , which will enjoyed be by those , and none but those that faithful are unto the death , for so god's holy blessed spirit saith . i now conclude and end , and take my leave , hoping these lines , though rude , you will receive , and mend those faults in love you may there find . if any benefit you reap , then mind to give the praise to god , the honour 's his ; give none to me , but all to him whose ' t is . all glory be to him that ever liveth ; i 'm yours in him to love and serve , john griffith . finis . a manuali [sic] of divine considerations delivered and concluded by ... thomas white ; translated out of the original latine copie. white, thomas, 1593-1676. this text is an enriched version of the tcp digital transcription a65793 of text r10112 in the english short title catalog (wing w1833). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 166 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65793 wing w1833 estc r10112 12091262 ocm 12091262 53894 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65793) transcribed from: (early english books online ; image set 53894) images scanned from microfilm: (early english books, 1641-1700 ; 588:8) a manuali [sic] of divine considerations delivered and concluded by ... thomas white ; translated out of the original latine copie. white, thomas, 1593-1676. [24], 181, [8] p. s.n], [london : 1655. "an index ...": p. [2]-[7]. original latin title indeterminable. reproduction of original in cambridge university library. eng meditations. a65793 r10112 (wing w1833). civilwar no a manuall of divine considerations, delivered and concluded by the reverend thomas white. translated out of the original latine copie. white, thomas 1655 32244 14 0 0 0 0 0 4 b the rate of 4 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-10 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-02 john latta sampled and proofread 2006-02 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a manuall of divine considerations , delivered and concluded by the reverend thomas white . deut. 32. 29. o that men would be wise ! that they would understand ! that they would consider the last things ! hierem. 12. 11. all the earth is become desolate with desolation , because there is not a man that considers . translated out of the original latine copie . printed in the year , mdclv . to his honoured cousin , john cotes of woodcote , esquire . sir , those endearing expressions , which i , beyond my merit or expectation , received heretofore from my worthy friend , your indulgent father ; and those other due respects which i owe unto that name and family whereof i am a branch , ingage me to prefixe your name in the frontispiece of this little work . i dare confidently put the same into your hands as a solid piece , and deserving your regard . and albeit i am neither ambitious of honour , nor fearfull of censure , yet i desire you to give it protection ; who notwithstanding you have a different sense from me in points of religion ; yet i hope you are not so estranged , but that you dare accept a book , presented by a kinsman , who is moreover , dear sir , your most affectionate servant , w. c. from my chamber this day of the memoriall of our lords passion , 1655. to the reader . although this cōpendious treatise will not admit a large preface , yet i shall venture to give in few words a civill account , which i hope will not much wrong your patience . in the first place , i must remove all honour from my self , it being due unto him , who composed the considerations set down in this little manuall , assuring you , he is one , who for his generall and rationall knowledge is the wonder of this age ; yet i shall be silent in his commendations , lest some should think i say too much , and others i am sure will esteem all that i can say too little : it is enough to tell you they are mr. white's . they were dictated by him to divers gentlemen then under his charge , and the objects of his care , as fast as his pious soul conceived them , which breaking forth expressed it self in an active and burning charity . behold therefore deep sallies proceeding from a zealous heart . they are not a miscellany of fragments stolen out of other mens works ; but a sinewy discourse , issuing from a profound judgement , compacted together , and tied up with such a strength of reason , so close , and pressing the motives so home , that vice hath nothing to colour her deformity , which he hath not unmasked ; nor have the vertues any lustre to set forth their inviting beauties , which are not likewise by him discovered . finally , that man who is but meanly considerative , must be mainly defective in his capacity , if he doth not easily of himself fall upon firm resolutions to perform the duties correspondent to a good christian . and if yet either a dulness of nature , or a quickness of unmortified affections , make the soul cold and drie in the consideration of spirituall objects ; the authour comes in again at every turn , and assists with conclusions , suggested , and substantially raised upon the firme basis of his wel-grounded motives . as for the persons to whom he delivered them , they were gentlemen of good condition , well qualified , and catholicks ; who yet ( by an unhappy mistake of some seduced zelots ) were therefore disesteemed and cast off , as being scarcely either good christians , or loyall subjects . an errour nourished by some of our greatest ( whose honour and name i spare ) and so far drove on by design , under pretence of securing the state , their temporall interest , and the new-established gospel ; that now at length they have lost and undone themselves , their best subjects and friends , and the formalities ( though that be least to be lamented ) of their supposed church , and all that flourish of religion whereunto they pretended ; the storm rising ( according to gods judgements ) in another quarter , where some of them did least fear it . but in the mean time , while they ruffled it in their glory , many honest catholick christians lost both life and fortunes . nor had these distressed gentlemen any other comfort , but their prayers , joyned with the practise of vertues , and a good conscience , for which they suffered . to the almighty , whose loynes are girded with power , they offered up their daily supplications , beseeching him to regard and pity his holy spouse , the church ; to cast an eye of mercy upon his servants misery ; to look graciously upon their religion & innocency ; to grant them patience , obedience , and humility ; to mollifie the obdurate hearts of their adversaries ; & in the bowels of his eternall charitie , for his son christ jesus sake , to recall , and receive into the bosome of his church , their seduced , yet still their dearly-beloved countrymen . such were their weapons to advance religion , such was their armour to defend themselves , and such use they made of the considerations & conclusions to be seen in this ensuing treatise . wherein , towards the latter end , you shall find some meditations composed properly for those , who after a long time spent in praier and study , having mortified their own wills , were called by god and their superiours to assist their countrey in an active life , and to undertake the sublime function of priesthood . and albeit those considerations of single life , and some other points more immediately conducing to that particular state , are not so generally concerning all men ; yet i would not defraud thee of whatsoever was in the originall copie . i was willing therefore to dress those meditatiōs also in our english habit , since the least spirituall profit of the reader is infinitely more worth then all my labours ; and i verily believe there be many who will read them , and make good use of them , learning daily more and more to esteem and increase that talent wch god hath given them , for the benefit of their own souls , & the salvation of others , and to watch and guard their steps warily , when they see to what a high pitch of perfection they are obliged by vertue of their profession , how perrillous and pernicious every the least slip may prove to themselves , and how scandalous to others , being to act upon a slippery stage , before the eyes of many curious observers . god forbid that they should cause his name to be blasphemed , his holy spouse to be despised , or his sacred priesthood to be vilified among the nations which do not know him ; when as their saint-like vertues , as well as their sublime vocation , ought to make them a spectacle of reverence to angels and men . nor wil those discourses be only profitable to such as are , or should be in a state of perfection ; but they also who hūbly creep along , & lead a secular life ; may among other good lessons , learn to obey and honor that celestial state , whereof he ought to acknowledge himself much unworthy , whoever best deserves it . lastly , i assure you that although i extremely liked the latine piece , and loved the authour for it ; yet being contented with the originall , i was not ambitious to translate it , by reason of difficulties , and those more then many will imagine , untill i was sollicited and engaged , and had the help of a powerfull friend . and then also , at first , i intended it onely for the private use of my familie , neither did i therefore dress it up so accurately , as otherwise i would have done ; albeit to my utmost capacitie i delivered the sense of the originall , and followed it closely , it being that which i principally aimed at . but now since i publish it , and invite all , especially the honourable societie of those , who were once my fellow collegiats , to peruse it in our mother tongue ; i could wish i had made it more polished , and pleasing . however ( such as the translation is ) i am confident it is worth your reading , and will with gods grace make you happie , if seriously put in practice ; without which , a hastie running over it will onely prove a fruitless curiositie , and not able to attain or reach that end , for which it was either composed or translated . for certainly , when the day of judgement shall come , saith thomas à kempis , it will not be examined what we have read , but what we have done ; nor how well we have spoken , but how religiously we have lived . of the beginning , and end of man . 1. meditation . of the creation of the world . 1 consider how god , whereas he was of himself essentially being , and ever most blessed , the quintessence of all good being reconcentred into his indivisible essence , by the necessity of the first and highest contradiction , pressed with an intimate weight and act of his bountie , flowed forth , and in a manner squeezed himself into whatsoever is besides . 2. consider , how admirably and fully he powred forth and ordained the nature of the universe , without any matter to be presupposed , and without any help of additionall assistance : how conveniently he tied together all its parts , according to his eternall wisedome , and so fitly accommodated them , that nothing did superabound , nor was there any thing that could be desired , wanting . 3. add to these , the immensity of the creature , set in array almost with an infinite extension beyond the reach of all humane understanding , which yet in all its hugeness fals away , and sinks into the abyss as it were of nothing , in comparison of its creator ; who if it had been conformable to his free purpose , and the most absolute counsels of his wisedome , could in the very twinckling of an eye , have as infinitely exceeded this his mighty work , as that doth surpass and exceed an invisible atome , which by a perpetuall division is even ready to passe into nothing . conclude then , what kind of disposition and affection thy soul ought to bear towards god : whether thou comparest the excellent infinity of his nature to thy self , but a contemptible part of his meanest work ; or that thou dost contemplate the force and height of his wisedome , piercing and passing through what is deepest in creatures ; or that thou labourest to weigh , and adore , the most perfect and holy wayes of his bounty : lest thou be included in the damnation of that blindnesse of men , who knowing god , do notgive unto him honour and glory . 2. meditation . of the fall of the angels . 1. consider how , when god had placed innumerable armies of celestiall spirits in the highest part of his admirable fabrick , of which every one , even to the very last , in naturall excellency , and fulness of being , exceeded the whole materiall sphear of creatures ; and that besides all this , they were elevated by supernaturall gifts to a conversation and acquaintance with god himself : neverthelesse , whereas a main multitude of them , proud of that beauty which was given them , forgot their creator , and took final content in themselves ; he in the twinckling of an eye plucked them down , all fettered in the cables of hell , and for ever shut them up in the lowest and basest dungeons of corporeall putrefaction , and by an irrevocable sentence , deputed them to intolerable and eternall punishments , without any the least hope of pardon , and this for one onely sin , committed in a moment . so that those princes and powers of the heavens , and commanders of the universe , through obstinacy of sinning , became haunters of darknesse , and ugly creatures , more weak and unworthy then the most contemptible man alive . conclude ; if god would not spare so excellent a nature , and the very prime grace of his world , and work , but in a most severe and eternall judgement , changed it into so deformed a vilenesse , for having committed but one sin ; what hope is there left for thee , a contemptible slave of flesh and bloud , if for the love of dung and mud thou shalt despise thy creatour , and cleave to sin ? whilest it is permitted , whilest thou hast time , shake off thy drowsinesse , and fear , and pacifie that lord , who is jealous of his honour . 3. meditation . of the creation of man . 1. consider , how that god , when he had built up the admirably cunning architecture of the corporeall world , at length formed thy parents , and in them thy self , as a finall end of so fair a work . the body he fitted out of the common elements with a more then usuall comelinesse : deprived indeed of such naturall fences and assistance , wherewith other creatures are born ; but of so great use and service , that it might well stir up the envy of the rest of the creatures , every one in their own kind , whether we respect its beauty , commodity , or pleasure . 2. consider besides , how profusely he bestowed all those things which are round about us upon man ; how the east unto the west , the south unto the north , as if they were villages depending upon a great city , do expose one to the other their native commodities in a full market . the vast depths of the sea unknown to man , cannot secure the fishes ; no more then the huge spaces of the sp eading convex can protect the flying foul : the strange profundity of earth and waters , heaped upon them , preserves not those gems and metals which are hid within their bowels . look about thee , and see how the whole world , as great as it is , doth serve thee by proportionate particles of it self . 3 add now unto these , the glorious day , and the beautifull night , the interchangeable course and season of the year , and times , which are chained together for thy use , with a more strict and severe bondage , then if they advanced , or made their stops onely at thy beck and commanding pleasure . 4 but above all things , ponder well the commanding soul , in whose eye the rest , though so great , are but base and triviall , how with a never-resting motion it tends , and grasps at the crown and fountain of all things , and leaving whatsoever is besides at such a despicable distance as cannot be imagined , reposeth in him alone , who is to this our universe , an unfathomable and incomprehensible universe . conclude ; if what thou art , thou hast received ; what ever thou art , must be returned back to him again . if thou hast received the service of all things about thee , through all , and in all , his will alone is to be observed . if those things whereof thou canst not reach the knowledge , by his command do attend upon thee ; whatsoever is under the power of thy understanding , let it serve him . and lastly , if thou art created lesse then he alone , do not through a degenerate basenesse , suffer any creature to have dominion over any of thy affections . 4. meditation . of originall iustice . 1. consider ; whereas the way by nature appointed to commence to beatitude was obscure , hard and incumbred , both by reason of the senses giddinesse , wandering rather any way , then keeping to the right ; as also , through the weaknesse of the understanding running astray into errours , labyrinths , and mazes without end ; as likewise , through the yoking of the will with flesh and bloud , and plunging in the same ; and that few , or none at all , did seem able to force a way through ; lastly , the commensuration of our perfect good , compared to the poverty of our meannesse , was such , that even in possession it might be neglected by a perverse and illtainted affection : goodnesse it self was not satisfied , untill he cast into the new-created soul seeds of his very self in the native vastnesse , and made it fruitfull with the divinity it self , that it might germinate and spring forth into the proper and naturall possession of it self , which should captivate and swell up all the capacity of affection with an overflowing fulnesse , accomplish an immediate access for us unto him , by an uninterrupted adhesion of faith , hope , and charity , and procure a joyfull and pleasant way to blisse , both by intellectuall , and temporall successefulnesse . 2. adde , the brooks of grace , which were derived upon the servile powers of the soul ; the discourse guarded , that it might not any wayes fail ; the motions of the unruly and floating sensuality made gentle , and pacified ; the ruines of the decaying body prevented ; and the journey of both portions made smooth to pass unto eternity . 3. what need is there to mention the blessed aspect of the rest of the world , the tractable condition of beasts , and the bounty and pronenesse of the earth to be manured , inviting man to command its obedience ? 4. wonder at the ministeries of celestiall spirits , and those princes of concealed glory being sent to take the charge of thee , who are not onely thy companions , but in a manner servants for thy profit . conclude , that how much thou art lesse then all the mercies of god , pouring himself out beyond that which thy nature demandeth , beyond his own ordinance and appointment ; so much , if thou wilt be gratefull , thou oughtest to erect thy self above thy self , and what thou art able : and chiefly remember , that whatsoever true goodnesse is in thee , it is all above thee . be wary , lest forgetfull , thou arrogatest any thing to thy self , or esteem thy self any thing , or judge any man , or undertake to do any thing of thy self , being mindfull of thy own poverty , and the divine greatnesse . 5. meditation . of the fall of man . 1. consider , how our want of spirit did cast us forth with confusion , out of that eminent height of glory wherein god had placed us . he gave unto adam a helper , in whom he should have loved gods and his own similitude ; but he , through a foolish concupiscence , and sensuall , became a deserter of the divine commandment , and betrayed himself to banishment , and perpetuall miseries , with so many , and such infinite ages of his posterity . 2. consider , how death is born with us ; and that the fore-runners of it are in a manner worse then death it self , diseases , griefs , and afflictions daily pressing themselves upon us ; wrapped up in ignorance , as in the clouts of our infancy , in the very noon-day of our actions we grope and are amazed , we are hurried into precipices of all kinds , with an unbridled and stormy affection , being neither able to obtain , nor so much as acknowledge truth and felicity , which lyeth inticing us even at our very feet , untill the short day of this mortall light being suddenly finished , we are cast forth in a full floud into an eternall night of unspeakable mischief . 3. where are now the heads of those monarchs and emperours , who made the world to tremble ? where are those martiall armies of mighty conquerours ? where are the cunning and crafty fetches of state polititians ? where are those soaring wits of philosophers , which comprehended the secrets of heaven and earth ? where are those admirable works of artificers , that have proved nothing impossible for industry to perform ? where is the vigorous perswasion of oratours , or the alluring sweetnesse of poets ? through the morsell of one apple , for the pleasure of a moment , being intangled in the boggs of hell , they live , and are lusty onely to torment themselves . conclude , in how great humility and care we must live , in the expectation of so strict an account of justice , and so many dangers , in which whole ages of people have been shipwracked , and cast headlong into the bottomlesse depth of eternall perdition . 6. meditation . of sin . 1. consider , that a sin is committed as often as the soul is drawn away by an affection of any thing from the desire of that which is its true good , unto which it is essentially and naturally inclined . 2. sin therefore , as much as it hath from sinfulnesse , is contrary to nature ; as heat is an enemy to water : it is a disease of the soul , and weakens it in the operations which are connaturall unto it ; it is a blemish , deforming her beauty . 3. again , sithence reason was given to us as a governesse , and aimeth at nothing else then what is absolutely best to be done , all things being considered ; it is necessary that he who runs astray from it by sin , doth by so doing fall into mischiefs ; and by how much thesin is more grievous , by so much are the mischiefs more grievous into which he falls . 4. now because the desire of that which is according to reason is fundamentall , and in a manner established in the soul , and therefore cannot be extinguished ; it is necessary , that the soul of a sinner remain divided against it self , alwayes wavering and inconstant . 5. moreover , whereas this desire is in that part of the soul which knows it self , & follows her own motions ; it is necessary that the life of a sinner be subject to continuall pains , griefs and miseries , because that something alwayes happens contrary to the mind and appetite . 6. lastly , since whatsoever thing besides doth therefore breed torment , because it produceth an ill affection , that is , grief ; but sin is intrinsecally the worst of affections ; it is therefore necessary , that among all mischiefs sin is the most singular and chief . conclude , how horrible and grievous the mischief is , in which thou and the world art drowned through adams sin . arise therefore up with thy whole strength , and free thy self with the utmost endeavours of thy soul . 7. meditation . the effects of sin . 1. consider , how many and how gt mischiefs sinne hath brought upon mankind , in all parts both of the body and soul : what a grosse darknesse it hath brought upon the understanding : so that in naturall things , what the world is , and the celestiall globes , what the constitution of the earth is , upon which we tread , very few know any thing that is worth the knowledge . but concerning god and the intelligences , which have no bodies , besides those things which are taught us by faith , we believe mere dreams . 2. what should i speak , how wholly ignorant we are of humane actions , and what belongeth to our very selves ? what is past , we hear not ; that which is to come , we are by no means able to comprehend ; those very things which are present , which we our selves touch , and which in some fashion compell us not to be ignorant of them , we notwithstanding penetrate them not . no man can tell what he knows , nor whereof he is ignorant , how able , or how weak : what will not an undertaker promise , being in very deed of himself able to bring nothing to perfection ? 3. now if we but look upon the miseries of the body ; from whence arise so many strifes and contentions , and such losses of the goods of fortune , but sometimes through negligence , and at other times through rashnesse or overmuch covetousnesse ? from whence are so many wars and slaughters , and the threads of so many mens lives cut asunder in one day ? from whence are so many become maimed , and creeples , ●ffected by mutual wounds ? from whence are the swarms of so many of the rest of diseases ; whereof some are common and naturall ? this man gets a feaver by his intemperancy , another a pleurisie by his immoderate labour : besides particular torments of the intralls appropriate to particular vices ; the dropsie or the gout through too much drinking ; the venereall infection , or the running of the reins , which pursue impure lusts . how great a part of man-kind are intangled in these calamities ? and their contagion spareth not even such as are most innocent . conclude with an acknowledgement of , what a strange monster it is that encompasseth thee : cry out , and roar at the sight of it , and with the whole extent of thy power labour to shake off all incumbrances , and free thy self , and thine . 8. meditation . of death . 1. consider , how the last end of the foresaid effects of sin is death , which in one moment , in the very twinkling of an eye , ravisheth away all that which in the whole course of thy life was most amiable , and with which thou wert most acquainted ; as the food and delights of thy taste , the vanities of thy garments , the curiosities of thy eyes and ears , the pleasing inticements of smell and touch , thy palaces , farms , honours , dignities , power , friends , wife , children , the body it self , and all the bodies interiour affections : so that there remains to thy self thy soul alone , and that all naked , which before thou didst hardly take notice of by some obscure reflexion . 2. which soul moreover is wearied with the weight of terrene affections , and chained with corporeall phantasmes , trembling with the ignorance of it self , & of such things as are presently to come upon it , astonished with the unknown account of life , torn away by violence from the embracement of the body , ignorant of all things , and fearing the worst . 3. to all this is joyned the extreme torment of that sad hour : for if the losse of our liberty or substance , if the departure for a few dayes from the place of our friends or their company , if the extension or cramp of the sinewes , if the dissolution of any sensitive particle causeth such intolerable griefs , that the greatnesse of the sense of it doth sometimes take away sense it self : of what a strange nature will that hour be , when bitter death at once shall divide us from all these , without any the least hope of returning . 4. adde , what will make that houre more grievous , the love of that which we must loose , the despair of recovery , the foul conscience of the sins we have committed , and the horrour of future punishments . 5. but that which is of exceeding terrour , is , that no hour or moment of our life is free from death : in the morning who can promise to himself to see the evening , or at the evening who can promise himself the next morning ? a cup of water , a morsell of meat , the biting of some beast , an intemperate exercise , and some things by the onely fight of them do break asunder the brittle thread of our life . we are the scorn of all chances ; the slip of a foot , the errour of a hand , a stone falling down , and infinite other accidents do force us from our lives . conclude , that sin is abolished by a just fear of death , acknowledge it to be the cause of all thy miseries , and that the onely remedy is to abstain from it , and continually to kill it in thy body . 9. meditation . of a damned soul . 1. consider , a soul oppressed with terrene and corporeall affections when it is separated from the body , with what horrible pains and miseries it is intangled and afflicted . first of all , because it is in no manner able to obtain those things which it pursues with her chief affection ; honours , for example , pleasures and the like , the time for the injoying whereof is now past . 2. besides , she is tormented with her desires , which are contrary , and fighting among themselves , when as one of the contraries which she coveteth cannot be had , nor consist with the other . 3. besides , that all these desires combat , and mortally disagree with that inbred appetite of good according to reason , which she carries with her in her very substance , the most vehement above all her desires , and never possibly to be rooted out . 4. furthermore , that it cannot possibly but see the greatnesse of that which is true beatitude , both according to her nature , and grace likewise ; which are all lost , and to be despaired of : nor yet can it despise it when it is seen . 5. adde to these , that infinite fewell of envy and impatience , to see the glory of them who waged the same warre with them in this life , with like , or perchance worse conditions , yet now injoy eternall felicity . 6. on the contrary side , she cannot be ignorant of the vanity of those vilegoods , which the soul hath preferred before blisse ; which being most base , flying away for all eternity , and irrecoverable , forsake her still most eagerly gaping after them ; yet she , transported towards them with the whole activity and violence of a free soul , with a greater force then what is heavy descends , then fire burns , or the sun runs the ring of his circumference , is without restraint perpetually pined and maugred . 7. and which is the grievousest thing of all , the fleeting passage of time being over once , and ever , with an unchangeable and unvaried activity , roaring it cries out , and ever shall cry ; nor shall be able to fail or die , being insufferable , and execrable to her self , to heaven , to saints , to the damned also , and all creatures besides ; being become an eternall monument of the divine anger , and of a creatures baseness . 10. meditation . the torments of a damned body . 1. consider , that since all grief and malady of the body , proceeds out of the strength and activity of the soul , it is necessarily consequent , that the very sufferings of the body shall be infinitely more vehement after its resurrection , when as the soul being free from the necessity of a body , doth act her operations by her full self ; and the body being altogether subject to the same soul , without any mixture of contrary , or repugnance , without measure doth receive the impressions of the soul , by the whole capacity of the subject , how great soever it be . 2. again , the phantasie will then be infinitely more powerfull to create strange and most fearfull images , which will fill and overwhelm the man with an instant terrour , and anguish most presentiall , and round besieging , not concerning some one object onely , but together about all those objects which with abomination it detesteth . the appetite also , like to a kind of infinite ocean , will overflow with a deluge of unbridled motions , beyond all imagination . 3. ponder now seriously in thy soul the miserable pains of the gout , colick , stone , and all other diseases , the distension and convulsion of the nerves and sinews , and whatsoever torments the mischievous cunning of cruell tyranny hath found out : and suppose them all to be applied to thy whole body , and to every particle of the same , chiefly to those wherein thou hast been ingratefull to god , and heaped up the treasure of gods wrath ; and yet be certain , in all thy deepest meditations , thou art far short of the truth of things , nor canst once imagine what horrible torments shall throughly pierce , and settle in a damned body . 4. contemplate further the vexing power of the eternall fire , and above other miseries , the horrid presence and behaviour of the most hideous ministers of the divine punishment . conclude , whether the experiment of such an eternity can please thee : remember in what continuall danger of the same thou dost live ; thy own actions , and very light occasions are driving thee on , and drawing thee into it , unless thou beware . 11. meditation . the condition of adams posteritie after his fall . 1. consider , how notwithstanding that most heavie punishment , whereby all mankinde was banished out of the delights of paradise , and the unhappy memory which adam and eve did inculcate continually to their children , both of the happiness which they had lost , and what they did in the present suffer ; the first parents of mankind were scarce dead , when as all their posterity , without order and shame , rebelled against god , and nature , so much , that of infinite thousands of them , whereunto they were encreased , there was scarce one just man found , upon whom the mercy of god might extend it self , without an injury committed against his iustice : for the senses infected with originall corruption , and thereby taken up with exteriour objects , did not permit the soul to return to internall things , and the consideration of her self ; and the forcible necessities of hunger , thirst , cold , and such like accidents , known by experience , by use , and continuall custome , did sooner ensnare the soul with pernicious affections , then they could by ripeness of years , and reason , take a just care of themselves . 2. presently , the example of the parents leading to worldly appetites , appeared unto the children a sufficient guide and authority . thus a forerunning deluge of iniquity , ushered in those waters , that overwhelmed the whole world ; a dreadfull monument of the misery of sin . 3. and yet notwithstanding all this , men were not herewith admonished , although the witnesses of so grievous a punishment remained still a live , but were deservedly dispersed for their pride ; and a part , through a totall forgetfulness of the naturall light of reason , deserved to be exterminated with fire and brimstone , not one native inhabitant of a great region , being found worthy of mercy . conclude , what grace and favor hath been shewn to thee by god , who of his only bounty hath drawn thee forth out of so universall and contagious a mischief , and the causes of so great a misery . 12. meditation . of gods mercy to the jewes . 1. consider , how that god , when he had declared by experience , that malice was so deeply rooted in man , that it was in vain to seek to keep him within bounds with examples of severity , and that the knowledge of god did degenerate into gross superstitions , and that by this means the seeds of vertue did quickly degenerate into horrid barbarisme ; he resolved to discover in the second place , if knowledge were not wanting , whether the appetite would rest quietly under the conduct of reason , and thereupon made choice of one man , and constantly instructed him with benefits , for three generations , establishing them in his love , and surcharging them with promises ; and when this seemed to be done abundantly , he sent his heirs into egypt , where they suddenly increased into a vast nation . 2. and now they were no less then six hundred thousand fighting men , when he sent to them a law-giver with prodigies and wonders , such as no memory of man did ever see the like : and further , himself pronounced a law with his own mouth , before the whole people , in terrour and exceeding majesty , and did labour to imprint it in their hearts and memories , both with benefits and threats , with punishment of the egyptians , and those nations which he overthrew , and utterly rooted out in their sight ; as also with their own sufferings , whom , in fourty yeares , their children being placed in their steads , he changed , that there might not remain among them such as should remember the egyptian impurities ; by giving them miraculously their meat and drink , their garments , and their victories , a moderate temperature being given night and day , by a cloud and fire , exceeding promises of his protection being likewise assured to them for the future , if they would but observe his law . 1. conclude , in admiring the all-bounty of god , and his care in cultivating mankind , how he doth as it were labour about it . 2. again , conclude , how great the misery of our kind is , how deeply rooted , that it is not sufficient to be learned , nor to know the law of god ; but the greatest labour is to manage the appetite . what pains must thou take , that by continuall meditation thou mayest renew the memory with the thoughts of our christian profession , and deeply imprint it , urging the affection to remain ! for what chanced to all these people , if thou dost but mark it , thou shalt also observe the same to be in effect acted in thy self . 13. meditation . of gods continued mercy , and mans misery . 1. consider , how god brought the nation of the iewes , a law being given unto them , into a countrey which flowed with milk and honey . how he established their politicall government with his own hand , in which every one should eat of his own vine , and rest under his own fig-tree ; where there should be no exactour , no molester among them . he instituted also so many festivall dayes , years , and times , and such ceremonies , that by reason of them it might seem impossible to have fallen from the fear of the divinity . 2. all which notwithstanding , they fell away , and revolted from god , and were according to the quality and degree of their offence , chastised by those nations which bordered upon them : and when they returned to god , commanders were given them to wage their warrs , and minister justice , which were neither perpetuall , nor very eminent : but when their revolts , and fallings from god became more frequent , and that their scourges were thereupon more grievous , which they would not acknowledge to be due unto their crimes , but attributed them to the order of their common-wealth , which had yet been instituted by the divinity it self ; kings were granted , both david most valiant in warre , and solomon most wise in peace ; under whom as they lived in greater glory , so also in greater misery , being famous in warre , but miserable ; being glorious in peace , but slavish ; reaping out of their own devises , vain ostentations in lieu of the reall blessings of peace , abundance , and justice . 3. presently , by reason of their state and condition , ten tribes fell to idolatry , and the other two followed after , infected with their contagion : neither did the prophets sent by god , with god his own eloquence and wonders , profit any thing ; but necessary it was they should be cast forth to the assyrians and babylon . 4. not withstanding , god brought them back again repentant , in a small number , and as it were for the last remedy subjected them to the temporall rule of priests and scribes , expecting in a manner , that themselves would have been kept in their duties by the bait of temporall honour , and that at least for the worlds sake , they should have retained the common people in the true service of god . and when they also looked onely upon temporall things , he raised up the pharisees , and other regulars , with the shew of abstinence from worldly commodities , whom yet ambition and avarice did quickly blind and overthrow . conclude , that there was nothing more behoving , or that god in a manner could have done to his vineyard . see what a care is necessarily to be had to thy soul , and how nothing is sufficient without the speciall assistance of god within thee . remember that humility and earnest prayer unto god , with watchfulnesse , and continuall care , and labour , is to be joyned together ; and that it is never fit for thee to think thou hast done enough , or that thou art secure , whether thou art sollicitous for thy self alone , or that the charge of others be committed to thee . 14. meditation . of gods mercifull redemption . 1. consider , how god , when other remedies did fail , was forced to the extremity of all bounty ; so that he communicated the bounty of his very self , really and identificatively uniting the self-same in one person with the humane nature : for neither had the all-goodnesse satisfied it self , if it had been never so freely bestowed by participation , when as it might be done essentially , and entitatively ; nor when it saw humane nature by its misery thrown down into such a state , as it seemed therefore to deserve so great a commiseration and pitty , because no other remedy could be sufficient , could very goodnesse contain it self , but that it must spring forth , where there was a possibility to be good . 2. adde moreover , that the order of the rest of the works of the divine wisedome did require , that among the second causes , there should be some firm principle of those qualities , which it caused perpetually and constantly to abide in humane nature : but of grace , and like supernaturall gifts , seeing they are participations of the divine essence according to its properties , there was found no root , or stedfast foundation out of the divine essence to perpetuate those ; therefore in humane nature by a connaturall root , it was necessary that god should become man . 3. but otherwise also , when as the order of grace was in such manner to exceed inferiour substances , as to equall them amongst themselves , and sometimes to exalt the lower above the higher ; there was no principall cause , nor sufficiently authorizing so great an innovation , besides god himself the creatour of all things . 4. and moreover , to receive an alien nature to his own , without a confusion of those natures , was the onely work of existency subsisting , and by consequence not of a received or restrained being . 5. what should we say moreover , but that the master and teacher of the secrets of the divine knowledge and wisedome , could not be , but he that did comprehend them , and to exact of a reasonable creature , accustomed to the evidence of axiomes , and demonstrations , a belief unmoveable , must be of such an one , whose authority should be more unchangeable , then nature it self , and both the one and the other proper to god alone ? 6. besides , this oeconomy of the world , was to be governed and perfected by the ministeries of angels , both of good , and bad , and an innovation of the order of the universe to be added where it was needfull ; and therefore without doubt the work proper to the commander of this great universe , and the absolute lord both of corporeall and intellectuall substances . 7. lastly , the load of sin by a mixture of supernaturalls , with the weight of the deity added unto it , was increased so immensely , that vertue , had it not been ennobled by the person of god added to it , would not have been able to overmatch it . 15. meditation . how god became man . 1. consider , how god vouchsafed to become man , not declining his weakness and infirmity ; how he underwent hunger and thirst , and the like maladies of nature , not refusing pains and griefs inflicted from without , not calumnles nor reproaches , not contempt nor infamy , neither last of all the inbred warre of the sensitive appetite against reason , being in an agony through trembling and fear , through sadness and weariness . 2. chiefly , because indeed all these things are not evils , nor disagreeing to the divine nature , since they are the works of his hands , and he cannot hate any thing which he hath made : again , because they could not reach to the deity , although they pressed upon god in his humanity . but as the sun in the dung-hill , and god , who is in hell by his essence , is neither defiled , nor ofless account , by reason of the filthiness and horrour of the place : so in like manner doth the god-head neither suffer pains nor contempt , through the miseries of the humanity , although in a more sublime manner united to it . 3. adde to these , that all things which happened unto christ were in very deed main good things , and most of all to be desired : for as to a musician , to sing , and to a mathematician , to learn or teach ; so is it also exceeding good , and delightfull for a vertuous man to exercise himself in the substance of vertue . now god by election and vertue , put himself upon all actions and passions . 4. besides that , he descended to present himself a master most perfect , and therefore to give reall examples of that whereunto his words did invite ; and to leave for us the way of true vertuetrod forth by his own foot-steps . conclude , in like manner , to esteem none of those things , which reason and order perswade to be done , to be too low , or un worthy of thy person , especially if thou art in office , and perceivest some that are under thee slow in performing their duties : be mindfull that it is thy part , with a helpfull hand , by thy own example , to pluck the scruples of vain opinions out of the paths of them that are lesse wise . 16. meditation . of the preparation for the coming of our saviour . 1. consider , that god to be man is a work of so great excellency , that whatsoever is in the world besides is not undeservedly directed to this end . for this was created the heaven , and earth , and seas , the sun and stars , the myriads of angels , and the infinity of men , eternized by mortality never failing to be repaired , and whatsoever is contained in these , or belongs unto them . 2. for this end was permitted the rupture of the celestiall hierarchies , by the rebellion of no mean part of them , and that all ourstock was to be damned in one lump . 3. for this the whole earth , by the degrees of the fore-running monarchies , was collected to advance the roman greatness , that the trumpet of the gospell might reach through all the world , and rouze them up , as it were with one sounding , when it should rore out from the tops of the roman hills . for although the romans gained but a small part of the world with their armies , yet they had made a passage into all the rest of the nations of the earth , where they had no command , by their covetousness and luxury . 4. for whenas the grecian wits were made to serve the roman power , a crafty and outragious lewdness left nothing unattempted , which might corrupt the manners of men . then were the wicked superstitions of the whole world gathered together , and practised ; whole ages spent in the prodigall effusion of civill , and ackinded bloud ; a traytorous apprehension of innocents ; a violent robbing of guests and friends ; prodigious lusts ; new kinds of cruelty ; and whatsoever was most wicked , the same was most in honour and price . 5. the family of abraham , gods wisedome being in a manner consumed , with providing of so many sorts of remedies , and his bounty in suffering their sins , was in such a state , that a very few , but those the most chosen seeds of vertue , remained , which were to be dispersed into the rest of the world , & there taking root and fructifying , were to leave that unhappy people abandoned , and given up as desperate unto the power of darkness . 6. moreover , the fame of the coming of the messias had already , both by ancient and new oracles , stirred up the expectation of the whole world . the land of iury , not onely by the mouths of so many prophets , by the law and ceremonies ; but also by the acts of the patriarchs , and by the turns of their own common-wealth , did prophesie it . the sibylls , and the druides , and the answers forced from the devills , promised the same grace ; and the whole compasse of the world became such in civill orders , understanding , and government , as might compell , in a fashion , the divine bounty to this sublime work . conclude , how true a saying it is , that all is for the elect , and worketh for their good : god hath so ordained it , and it is thy fault if it be not so for thee . adore god made man , praise the wisedome of the creatour , acknowledge what he hath conferred by so great a bounty unto our stock , in christ , and to us , if we be his followers . the end of the meditations , of the beginning and end of man . of christian vertues . 1. meditation . of faith . consider , thatwhereas god is truth it self , by his very own essence , and not by any other thing , it is more impossible for him to be deceived , then for fire to be cold ; and to deceive , then for fire to cool : whatsoever therefore is said by him , the same is more certain , and necessarily true , then that which is seen by sense , or demonstrated by the understanding . conclude , when it is manifest that any thing is said by god , that it is foolish to doubt of it , or to suppose any reasons , though they seem never so evident , can have any truth in them , or to think them to be any other then deceitfull . 2. meditation . of the church . 1. consider , how absurd a thing it is for god to give a law , or a doctrine , and not to leave a means how those whom he would have to know and observe it , should come to it ; but more especially whereas christ our lord taught i● with so much labour and grief . 2. again consider , that the testimony of the catholick church is more then humane : for that so many congregations of men , divided by such distance of places , and long succession of times , among so many changes of state , even to this day , should agree that these very articles were delivered unto them by christ and his apostles , could not be brought to pass by any humane force . 3. in like manner , whereas in the same church there was , and ever shall be , men flourishing in all sciences and arts ; that this doctrine notwithstanding , was never found contrary to any humane science , art , or either profit or pleasure , it could not proceed from the wit or invention of man . 4. that the same doctrine , when as it contains so many tenets , and they opposite to those disordinate affections by which men are enslaved , and of which a reason can no wayes be given out of their proper principles , and yet grew up in no age by armes , or by force , and subdued men both wise and voluptuous ; and that for so many ages it hath possessed so large a kingdome , exceeds the industry and force of man . 5. lastly , that in all ages there should be continuall miracles , ( if there be any belief to be given to humane history ) and that these should be in this church , and in her alone ; it could onely be the work of god . conclude , when thou understandest that the catholick church doth testifie , that she received some article from god by a succession of doctours , to behave thy self in the same manner , as if thou didst hear the same from god thy self , and that thou canst not doubt , or admit any disputes concerning the same article , without prejudice of the divine truth . 3. meditation . of the supremacy of the see of rome . 1. consider that , as in the naturall body of any living creature , it is necessary one part should be constituted from whence life should be derived into the rest , and which being corrupted , the rest also presently do fail : so also we commonly see it practised in the morall body . and this is the king in his kingdome , the senate in an aristocracy , and the generall in an army . the very same hath christ our lord done in the church , having set the roman among the churches , and the successour of saint peter among the pastors ; whom he confirmed with his own prayer , and promise , that the rest might be strengthened by him . conclude , that thou art not to expect that the whole church should testifie to thee that it hath received such a truth from god , which thing is either impossible , or very hard ; but if the seat of peter teacheth that it hath received any thing of christ , delivered to her by his hands , do thou captive thy understanding , and doubt not at all , but that jesus christ spoke it : dispute nothing , nor doubt any thing ; although thy fortunes , although thy body , and thy life were to be delivered up for it . 4. meditation . of gods goodness . 1. consider , that god is goodness it self , that is to say , a collection of all goods which can be desired , or wherein we can possibly delight . for certain it is , that whatsoever is good cannot be estranged from goodness : as also , nothing that is not good can possibly be found in goodness it self . 2. that he is an infinite one , since nothing that is not good can be in it , by which it might receive a bound or limitation . a greater good therefore , then which can be either loved , or desired by us as it deserves to be : and that the possession , and fruition of this god , is promised to us by himself ; and unless we fail our selves , shall be perfected by him . conclude therefore , with what vehemency of affection , what love , what fervour , we ought to be transported towards him . how we ought to esteem nothing , in comparison of him . how we ought to think of nothing else , endeavour nothing else , but that we may arrive at this good : to pursue that with all our soul , with all our strength : and when we shall throughly perceive our own weakness , and that we desire it nothing in such manner as is fit , how ought we to languish , and to pine away in the pursuit of it ? 5. meditation . of hope . 1. consider , that since it is the part of goodness to make good , as it is of heat to warm , and that god is very goodnesse it self ; it can in no wise fall out , but that he , wheresoever , and whensoever any good can be done , should will it , with a kind of necessity of his goodnesse ; and by how much the greater the good is which is to be performed , with so much the greater inclination , and fervour , be carried unto it , and that by so much the more it should suffice to obtain it , onely not to resist it . wherefore so that thou covetest the chief good ; do but desire it ardently , and make thy self capable of it by not interposing the obstacle of sin , and certainly thou shalt obtain what thou wishest for . conclude , that thou wilt extend thy self with thy whole soul , as to a thing certain , and not to be doubted of ; for a heart that fluctuates and wavers towards its good , is displeasing to god . do not be terrified with any difficulty whatsoever , being certain , by how much greater the difficulty is , by so much the more shalt thou find god ready to assist thee , against whom nothing can resist : onely love , and be confident ; the rest remit unto him , who is as it were compelled with as great an inclination to do thee good , as he himself is his own goodness . 6. meditation . of charitie . 1. consider , that we love them by compulsion of nature , in whom we perceive those vertues , which either our selves have , or which we do wish we had ; and the greater those vertues are which reside in those whom we love , and by how much they are more ingrafted in them , so much also is the love greater , and stronger which is procreated in us . 2. see therefore how that whatsoever thou canst desire , the same is to be found in god , in all its kind more noble then in any creature . dost thou desire knowledge ? he is all wisedome . fortitude ? he is all power . nobility ? he is the fountain and origine of all being . pleasure ? he is his own ; that is to say , the living and perfect fruition of all good . if you desire to know how all these are in him , they are all his very substance , and his substance is his very being , or to be : and as being it self cannot but be ; so impossible is it , that god should be destitute of any one of these perfections . conclude , with what hearty affection god is to be beloved , and blush at thy self , to see , how him whom once thou didst view behaving himself in a gallant manner ; yea , one whom thou didst never see , but onely heardest him praysed , by one to whom thou gavest credit , or of whom thou hast read in history after his death ; nay , and i may adde also , even such a man whom thou certainly knowest never to have been at all , nor to have done any of those things which thou admirest , some fabulous person , which thou readest of in books , or beholdest onely acted upon a theatre ; and yet thou so lovest him , as to afford him high affection , praysing his deeds , fearing his dangers , rejoycing in his prosperity , and weeping at his misery . but that god , whom thou knowest to be such by reason , and a sure faith , thou shouldest love so seldome , so coldly , with so great difficulty , and yet notwithstanding , applaud thy self as if thou hadst done well . 7. meditation . of gods love to man . 1. consider , that nothing is more naturall , more reasonable , more due , then that he who loveth , should be beloved again : but to gods love , whether in affection or effect , that is to say , in the communication of himself , or his goods , there is not any thing comparable . 2. for his affections , they are as great as himself , since whatsoever he applies himself to love , he embraceth it with all himself , and with all the whole necessity of his essence . his love is also most free in the beginning of his affection , seeing we as then were nothing , nor could it any wayes be thought wherein we could be profitable to him . and in fine , that very love in him , was the vigour , the operation , and the communication of those goods which we possess . 3. again , it was he who bestowed upon us all good , not one excepted . first of all , he made us his image and likeness : that as he is the very fountain and universall state of all being ; so we by our understanding , should be a kind of store-house , & compendium of all being too . as he , by his will and good pleasure , absolutely governs all things ; so we also should use all externall things for our own profit , the most holy virgin his mother not excepted ; that the elements , and their inhabitants , the heavens , and the holy spirits that govern them , should serve us , and that nothing should hurt our souls , in which part we are amiable , but our selves ; and our selves ought not , although the whole world , and whatsoever is in it should fall away to nothing . 4. last of all , he was in no wise sparing of himself ; but as the church sings with saint thomas , in birth , he made himself our dear . eating , he gave himself for chear . in death , himself our ransome is : and reigning he himself 's our bliss . 5. adde moreover , that he did not bestow all these things in common , being careless of thee , but he designed them for thee in person , pointing out thee by name . thee he did know , better then thou dost thy self ? thee he loved ; to thee he communicated the riches of his goodness ; to thee he made himself servant . conclude , that thy spirit ought to fall into an extasie as thou considerest these things , and that the marrow of thy soul , and thy very life should breath it self forth into flames , and violent throbs of love towards him that loveth thee so much . 8. meditation . of love to our neighbours . 1. consider , thy neighbour to be of the same nature as thy self , bearing equally the image of god , alike capable of beatitude , and of all other goods , & of god equally beloved ; who , howsoever good , or great , the things be which he possesseth , thou art nothing the poorer , but rather the richer , if he use them well ; who in all likelyhood the less of good he hath , will be so much the more hurtfull to thee ; who was also bestowed upon thee , that thou mightest do him good , and in him worship , and love god , and seeing thou canst not be profitable to him in himself , thou mightest in some manner as it were recompence his love , and bounty in a member of his ; and by how much the more thou shalt be carefull to profit him , by so much without all doubt thou shalt profit thy self . 1. conclude , how many , and how great the obligations are , which thou hast for to love thy neighbour ; that thou dost boast in vain of love , if thou dost not love thy neighbour ; how absurd a thing it is , to wish a mischief to him whom thou canst not hurt ; and how farre more absurd it is , to neglect and abuse the occasion of salvation , and good which is granted to thee ; but extremely most absurd it is to hurt thy self , that thou mayest prejudice another . 2. desire therefore , that thy neighbour may have all that is good , and more heartily , the greater . if he useth some things amisse , yet do not envy him , but wish him more , that by accession of good , he may be thereby taught to use the other better . above all things strive to render some of gods benefits to him , and by so doing , draw from him greater benefits towards thy self . 9. meditation . of our duty towards our parents . 1. consider , that thy parents were given unto thee , that by their means thou shouldest in the first place have all goods of nature , then the gifts of discipline , after this government , when thou wert now able to dispose of thy self , and last of all the goods of fortune . since therefore from them it is that thou hast all things that are good , see what thou canst repay them that be considerable . 2. weigh moreover how that thou art a certain particle of them , cut off naturally from them , and that thy obligation towards them is not grounded in the abstracted consideration of reason , neither can any wise perish , as having its foundation rooted in thy very substance . thou art flesh of their flesh , and bone of their bones . 3. lastly , ponder how deservedly god promiseth long life to such as honour their parents , because they that are ingratefull to those of whom they have received life , do not deserve it : and that christ our lord did cast up , and deliver the whole account of his life to be , that he might perform the will of his father . conclude , when as thou art not able to render what is due , thou remainest alwayes obliged to endeavour what thou art able . that neither any injury , nor ill will of thy parents ought at any time to provoke thee either to negligence , or revenge . but if they are troublesome unto thee , endure it with patience , and thou shalt have a great reward : hold thy self ever ready to execute all good offices towards them . 10. meditation . the duties which we owe unto our countrey . 1. consider , that the thing which is called thy countrey , is a collection of men , which beginning in thy self , by parents , kindred , and alliance , is derived unto familiars , friends , neighbours , fellow-citizens , and to all such as are contained under the same politicall government . so that the good or bad of them , doth breed to thee , or thine , either thy profit or disprofit . see therefore , that what benefit soever thou hast received from thy parents , those same , and more , thy countrey hath bestowed upon thee ; and whatsoever obligation thou hast to thy parents , thy countrey maketh a greater claim to it . thou art a part , thy countrey the whole . thou art a subject , thy countrey superiour . 2. adde moreover that what proportion there is between an infinite and a finite , the same consideration is to be made of a thing in common , in relation to the particular . therefore the good of the community is esteemed as a divine good , because it is accounted unlimited , both in time and number : but the consideration of thy country unto thee , is as much as of all mankind , since it is but by chance that thou hast communication with any others beside . 3. gather from hence , the piety , obedience , and reverence which it behoveth thee to bear towards thy countrey : if it be unjust towards thee , endure it ; if it persevereth , forget it , and study nevertheless to render all good for evill : never seek revenge , but if it acteth wickedly , remember it doth not belong to thee to punish it : be not brought about under any pretence to endeavour any thing against it , but endure all with patience , knowing certainly , if it be ill with that , it cannot be well wit● thee : but chiefly confess thy utmo●● care that thou mayest be profitabl● unto it , remembring that christ ou● lord , although he came for the salvation of all mankind , yet he scarce ever passed the bounds of his own countrey , that is to say , the nation of the jews . 11. meditation . of obedience . 1. consider , that whereas there is no other difference of a law and the command of a superiour , then that the law proceedeth without passion , and upon serious advisement , but the superiour with a more present efficacy , and less to be contemned ; who ever is subject to them , and neglects either the one or other , he is guilty of the breach of the common welfare , for which purpose they were ordained ; he contradicts himself , since for the most part , the power is approved by them that are to be ruled by it ; he violates his own promise , in that he promised to observe them , when he became one subject to them he offereth violence to the justice of his superiour , for if the superiour hath the right of commanding , he is manifestly unjust who doth not obey him ; and a greater injustice it is , then that whereby the right of a private man is infringed . he is obnoxious to gods judgements , because he hath not done as he commanded , by reason he hath contemned his vice-gerent , because by an usurped priviledge , wherewith he hath exempted himself de facto from man , he hath reserved and made himself obnoxious to gods immediate judgement . 2. lastly , he ought to give an account for every mischief arising out of his act , whether it be by a relaxation of government , or by scandall given to others , or by offending superiours , or by those punishments , which of themselves , or by accident , are derived upon him . nor doubt , but on the contrary side , as great as these miseries are , so great , nay , far greater are those goods which are reserved for those , that do observe the laws and prescripts of their superiours . conclude , to esteem no law , nor command of thy superiour , as of light moment ; but with thy whole heart , with a ready and chearfull will , embrace and observe even what shall seem hardest to thee . 12. meditation . of obedience to superiours . 1. consider , how it is from thy governours , and superiours , that thou dost possess thy own in peace , justice , and commodity proportionable to thy state ; that thou canst provide , and be helpfull to thy self , and ( if such be thy condition ) that being nothing solicitous of food , rayment , or other necessaries , thou attendest onely to what shall be for thy souls and bodies encrease and delight . 2. consider moreover , that thy governours are already perfect , no : having any need of thee , who also if they would live , and attend onely to themselves , others would provide for them . that they be such , to whom thou canst bring no great good , nor profit , nor do any great mischief . in the mean time , they omitting the care of their own , are solicitous for thee ; for thee they labour , it is thee that they esteem as one of their children , nor have any thing more in their intention , then to make thee better then themselves . 3. again , consider that they are wise men , of greater age , skill , and experience , and know more what belongs unto their cha●ge then thou dost : and have many helps to find that out , which thou wantest . that the rewards of their labours which they expect in this world , are late , and light , nor comparable to their labours ; and if they were great , since they proceed not from thee , they do no wayes diminish thy debt . that the account which they are to give unto god , is heavy , since they must not onely answer for themselves , but for thee also , and thy actions . that the punishments are severe which are threatned against those that do ill ; and that in this life also , there is not a more perillous action , then the government of men . conclude , to have a reverend and gratefull mind alwayes towards them , not to judge of their actions rashly , but to embrace , or at least patiently endure them , as proceeding for the most part out of their love towards thee . lastly , to endeavour thy self , that thou mayest be such , that they shall have no cause to deal with thee , and govern thee o the wise then with love , and good will . if any thing that is sharp , or not so vertuous as should be , proceeds from them , to remember , that to suffer some discommodities , among many profits , is not considerable ; that if they do otherwise then well , we must pardon them as men , but we must be indebted to them for whatsoever is well done , as to friends . 13. meditation . of liberalitie and gratitude . 1. consider , that it is a greater happiness ( as our lord himself witnesseth ) to give , then to receive : therefore it is the part of a noble mind , if it be compelled through the necessity of humane condition to receive any thing of another , to be carefull to restore it perfectly back again ; but if he cannot , yet to acknowledge it ingenuously , and to publish it abroad . 2. gratitude also for a benefit received , doth intice and draw forth a second , if the benefactour bears a noble heart ; but with him that is base , it satisfies , and stifles clamorous complaints . 3. again , there is not a reproach more odious , then that of a benefit received with ingratitude ; from whence it proceeds , that according to the imperiall constitution , a curtesie done might be revoked , if ingratitude were proved . 4. moreover , god among other causes by which goods are to be acquired , hath placed the prayers of the poor , that , as it were out of the nature of the thing , he would blesse those , for whose prosperity the poor make supplication to him . therefore he that receives a benefit with obligation , or hopes of prayers to be offered for the benefactour , is absolutely bound to pray for him ; and if he doth it not , the mischiefs which shall happen to the benefactour will be imputed to him . conclude , gifts are prudently to be asked , and accepted , to wit , when necessity compelleth thee ; when they are received , they are to be acknowledged and commended ; and if there be any thing wherein thou canst profit thy benefactour , it is to be done with diligence . this is the condition of benefits , that if thou hast done any , thou shouldest esteem them as little : but if thou hast received them , esteem them as great . last of all , when you can return nothing else , endeavour in your prayers to god to obtain all good for those that have conferred any benefit upon you , do it fervently , and earnestly ; and in the first place take care thy prayers may be such , as shall be to god acceptable . 14. meditation . of rash iudgement . 1. consider , how a judgement is called rash , when without sufficient ground thou condemnest another of a crime : which to do , first of all is unjust , as well because thou dost occasion a prejudiciall conceit , and hurtest the fame of thy neighbour in thy self ; as also , that by reason of such judgement , thou art ready to treat him as a guilty person , if occasion offered it self . 2. it is also an act of imprudence , because it determines of a thing that is hid , without any sufficient argument ; and a token of a corrupt affection concerning the same crime : for men who are innocent , esteem others as harmless also ; but those that are guilty , think all men like themselves . 3. it is also more often false , then true ; for it is a thing manifest , that the seeds of vertue are so fixed in mans nature , that for the most part they cannot be rooted forth . whence it was that when as elaas thought himself alone , there were seven thousand besides . so in ninive also , there were 100000. of innocent persons . nay , for the most part all men , in a cause that importeth not their own interests , do embrace vertue . 4. lastly , whosoever it is that sins , he is the bondman of god , and it belongs not to us to judge of him , but unto god ; and therefore when as we judge another mans slave , we make our selves obnoxicus to gods judgements . conclude , to suspend thy judgement in a matter that is uncertain , and to i● c●●e to think the best of every one . for every one is presumed to be good , untill the contrary be manifest : although because thou knowest not whether he be good or bad , to expose thy self that he may do thee a mischief , be no part of wisedome ; but for every thing else to be ready to do good , to hear , and to speak well of him . 15. meditation . of detraction . 1. consider , that the fame of man , among all the goods of fortune , if it be not better then the good of fortune , is a thing most precious , and highly to be esteemed : and therefore that the injury of him who taketh it away , is more grievous then that of him who shall take away money . 2. besides the damage is in a manner irreparable , as well , because it is hard to a man for to contradict himself ; as also , because the speech is scattered among those whom thou knowest not , canst not bring together again , nor will believe thee although thou catest thy own saying . 3. moreover , that whether thou speak without any intention of hurting , it is a manifestation of a corrupt and wicked soul , to be delighted in the commemoration of anothers sin ; or that thou thinkest the fame of thy neighbour to be any obstacle to thee , it is the part of a base and narrow mind , to desire to grow up more by another mans fault , then by thy own vertues . 4. adde to these , how many persons thou drawest along with thee , to be companions in the mischief : because men for the most part do willingly discourse of other mens faults , and scatter them abroad among themselves . 5. nor think thy self excusable , if thou detract from any without any passion , or sign of passion , but as it were out of commiseration ; for the malice is so much the more grievous , and it behoved thee to have taken so much the more heed , in as much as thou wert less subject to passion . conclude , to keep a door of circumstance before thy lips , and to speak nothing of another without mature deliberation ; since that every word drawes afte it a long train of sins . hate therefore all detraction , and be not delighted with the commiseration of detractours , which is to no avail . 16. meditation . of slanderers . 1 consider , peace , and friendship to be certain publick goods , because the nature of them is to extend not to one alone , but to many . adde , that there is no fruit more pleasant in mans life , then that of friendship , and that without peace , man injoves nothing of his own in quiet , nor doth any thing of that which he possesseth yield him profit . 2. again , consider , that discord arising out of light beginnings , encreaseth without measure : for when as once an ill impression is made upon one or both parties , all the others actions , though done with a good intention , are taken in the worse part , and are themselves corrupted . to this may be added , that he who soweth discord createth mischief for himself , and his friends , who had a good opinion of him ; for had they not been his friends they would not have afforded any credit to him concerning that other who should have been a friend . conclude , how deservedly a detracting whisperer , and his charming noise is detestable to god and man , being an enemy of the divine grace , and nature it self . stop thy ears to those who speak ill of any one , but chiefly of thy friends . specially if thou hast any thing against thy friend , carefully seek the means , that without offence thou mayest reveal it to him ; and thereby know what he is able to say in defence of himself : and if thou findest any calumny imposed upon him , ever afterwards beware of him , who wittingly and willingly created it . shun both him and his discourses , give no ear unto him , because thou mayest be certain most hainous mischiefs by his means do hang over thee . of vertues in relation to ones self . 17. meditation . of good works . 1. consider , as it is the nature of heat to warm , so is it or good to do good ; wherefore by how much the more any one partakes of it , so much the more ardently is it necessary he should be moved to act accordingly . 2. again , consider , that profit is not to be looked after in doing good : for if a brute beast perfects his actions agreeable to his nature , and that the soul it self doth perform the delightfull operations of the senses , without any further end ; how unworthy a thing is it , that the same should not have a will to follow those operations which are proper to her self , without regard of profit ? 3. adde , that by how much a reasonable soul is more noble then that of beasts , by how much more efficacious , by how much more universall ; by so much her appetite and delight ought to be more vehement in goods that are connaturall to her self , then in those that appertain to sense . 4. besides , the life of him is most sweet , and exceeding pleasant : not alone for the goodness it self of vertue ; but also in that it maketh the praises , and congratulations of those that receive the benefit to be perpetuall , that their aspects and countenances are sweet , and cheerfull , their vowes , of happiness ; the encountring of men is on every side gratious ; no sadness , nor repentance for any thing committed : besides other infinite pleasures . 5. at last , it is the most ready way to honour , power , and wealth : because all desire he should be exalted , from whom they expect both justice , and goodness ; every man willingly treats and deals with him ; every man embraceth him heartily and freely , as faithfull in all occasions ; every man in his affairs puts confidence in him . conclude , that thy perpetuall study ought to be to do good to thy neighbour , especially to such as are in necessity : and blush to think how a prince believed he had lost that day , wherein he had not bestowed some act of grace ; whereas thou art still seeking out of thy bounty some advance of profit for thy self , neither art moved with the example of god himself . 18. meditation . of government . 1. consider , how offices were ordained by the institution both of god and man for the common good , and therefore a greater charity is required of those that are to be advanced to offices , then of other private men ; christ our lord signifying this , when he said to peter , dost thou love me more then these ? 2. again , consider , it is a work more then humane to govern men ; whereupon princes are instiled with the title of gods . moreover , since it is the propertie of wisedome to dispose in order , to arrange and keep in order wise men , is an affair of the highest , and mastering wisedome , and a work approaching to god . and therefore ample honours and rewards in the sight of god and men , are due , and to be given unto those that are placed in government , to every one in his order . 3. again , they are obliged , who are set in office , to give an account for all that evill , which through their negligence , shall chance to those who are under their government and charge , their labours are to be more heavy , and more continuall , then other mens whatsoever . so that when there is any need , they ought with their examples to tread out the path , where in their subjects should follow , in whatsoever laborious , or contemptible exercise . their faults also in themselves are more grievous , and more exposed to view , nor can they by any mean sly hid . 4. besides these , the fault which in them appears but as light , draws after it a chain of many and mighty mischiefs . and lastly , the punishment , and dishonour of those , who carry themselves negligently , are intolerable , and of all most horrible . conclude , that an office is a thing worthy , and to be wished for , but not to be demanded ; since thou knowest not how thou shalt manage thy self in it . nor yet is it to be refused , when god , according to the judgement of those whom it concerneth , shall impose it upon thee ; because it is a great good ; nor mayest thou doubt of gods assistance , nor refuse it without sin , when he shall be pleased to call thee up to it . if thou art set in office , tremble to think with what love and care thou must labour for thy self , and others , and what miseries pursue sloath . stir thy self therefore up , and go on , and never rest secure . 19. meditation . of scandall . 1. consider , that it is necessary for them who profess a speciall charge and love of souls , not onely to abstain from those things which are evill , but from those also which carry any shew of it ; for he that doeth any such thing , with desire of a temporall commodity , induceth his neighbour who is not sufficiently able to judge , to imitate what is bad , or blasph me his good . 2. in the first place therefore , he woundeth his soul , diminisheth gods honour , diverts men from his service , defileth his own reputation , and that of others , who are of like profession , he hinders the profit that should proceed from their ministery ; and all these are cast behinde , for the pursuance of some base gain , or despicable pleasure . 3. adde , that the thing which he doth , for the most part is not without sin : for whereas humane actions ought to be estimated not according to the principles of metaphysicks ▪ but by the morall judgement of a prudent man ; not every thing which to a subtile discourse , but which is congruous to humane conversation , is approved just and right . 4. besides the damage for the most part of our neighbour , and a disturbance of the common-weale , which happen out of the bordering vice , do also ordinarily proceed from such like actions . wherefore the end for which sin is prohibited is found in them , and therefore it is hard to finde how they should be innocent , and free from all vice . conclude , that thou must live plainly and uprightly , and that thou wilt avoid not onely such things as of themselves are naught , but also those which carry a face of badness ; and that thou wilt no less beware of those things which are generally esteemed wicked , then of those which are truely so indeed . 20. meditation . of rashness . 1. consider him who desireth any thing , how he is troubled , and in affliction , untill he injoyeth what he desireth : besides , he is disquieted , full of cares , and burthen some to himself , and others , whiles he is finding out the means how to compass what his unbridled concupiscence proposeth unto him ; and for the most part to be ignorant , and to over-value the thing that he desireth ; and when he hath it , to esteem it nothing , as taught by experience , that there was nothing to be desired in it : but in the interim he is tormented with a large measure of solicitude , labour and pain . but the greatest folly is , that heplaceth his affection in that , which resteth in the power of another man , unto which either he can by no means come , or otherwise it must be obtained with loss and painfull displeasures . 2. lastly , when as the peace of mans life consisteth in the injoyment of all that which he desireth , but this can onely chance two manner of wayes ; either by being secure to obtain whatsoever thou desirest , or by desiring nothing , nor other way then is in thy power to obtain ; since the first way is impossible , and the other track is in thy own power , it is manifest , the totall felicity of humane life is constituted in a moderate appetite . conclude , to watch carefully over thy soul by inclining thy affections to the best , and withdrawing them from opinionative impressions and motions , knowing that good and evill is placed in thy self , and whether thou shalt live a happy or a miserable life . 21. meditation . of martyrdome . 1. consider , how that among all things that are terrible , the most terrible thing is death , and unto which the other miseries of our life are onely steps . what great fortitude therefore is it , to make a change of life which is most pleasant , into death to be suffered by torments ? and this not in the fury of war , nor the transporting ardor of a passion , nor through inevitable necessity ; but with a quie : minde , with a constant deliberation , life being offered , all those that are nearest perswading to the preservation of it , when it would be an honour , and profitable to retain it , and that it would be thought wisely done . 2. how great a gain is that act of faith , whenas all thy senses denounce infallibly , that they , and all those things which they delight in , are come now to their period ; that countrey , parents , friends , honours , pleasures , wealth , power , and whatsoever else , to which thou hast been accustomed , shall from henceforth be-sted thee nothing ; and again , of what is to come they cannot speak , or promise any thing : yet relying upon the promise of such things as appear not at all , to be nothing afraid to forsake , and cut off those things where with thou art acquainted , together all , in one moment ? 3. what great charity is it , in the twinckling of an eye , to cast away all these dear and cordiall delights , whereof thou art or couldest be possessed , and all thy hopes of the same , and thy self especially , for whom all the rest of those amiable things are ordained , and from whence they do assume the reason of being amiable , for the love of him whom thou hast never seen , nor heard of by any , that could say they saw him ? 4. lastly , how high an act , and of how great religion is it , to offer up thy self , and all that is thine in one holocaust to god , for a testimony to kings , that he is god , whose commandments are to be observed , the commands of men being contemned when ever they are contrary to them ? what a heap also of high honour is yielded up unto god , and what kind of conceit will nations frame of him , when they shall perceive his servants to hasten to all the greatest miseries in the world , rather then transgress the least of his commandements ? conclude , with what honour they are to be reverenced , with what admiration they are to be worshipped , that do these things : and with what fervour thou art to labour that thou mayest be found worthy of so great an honour . 22. meditation . of perseverance . 1. consider , that the misery which perseverance endureth cannot be grievous , for what is grievous is short : how shamefull is it therefore , and reproachfull , to be overcome onely as it were by continuance of time , and importunitie of matters of little moment ? 2. besides that , the inconstant man condemneth himself , either for that he inconsiderately did begin , or that he now without just cause doth leave off : both of them the part of an unwise man , and who is not master of his own actions . more over , he is scorned by all men , nor hath any one any good esteem of the event of what he undertaketh . 3. adde to these , that for the most part he loseth the reward of the labours which he hath past , which were greater then th●se to come , because the greatest difficultie is in the beginning ; as also great hopes , and near at hand , for light ensuing difficulties . 4. again consider , that nature her self , and whatsoever doeth well , acteth better by perseverance then force ; and that those things more throughly penetrate the soul , or any other externall matter , which are imprinted sweetly , and by custome , then those that are applied by a suddain change : for that alwayes which is violent is corruptive , and contrary to nature . 5. lastly , weigh , how that all and every opposition against which perseverance resisteth , are but light , nor can come upon thee but one at one time ; from whence it proceeds , that unlesse thy minde be troublesome in the thoughts , and remembrance , in the things themselves there is nothing that deserveth either flight or fear . conclude , not to change that good which thou hast timely undertaken ; for not the beginnings , but the end of the action is crowned . not to fear difficulties , before they set upon thee , and thou shalt find them much lighter : for they terrifie more in the amusement of our fancies , then when they are present . cast thy thought upon our lord , and fearing nothing , proceed with constancy and alacrity . goe on , and do something dayly , and take care onely for that which this day is to be done , and taken care for . 23. meditation . of the observation of order and discipline . 1. consider , that those things which are constituted of number , whatsoever it be , and whether it be found to proceed from god , or men , the form and essence of them all is order . from whence it comes to passe , that he that toucheth but one link of order , shaketh the whole chain of the body . now the order of a community is the observance of the rules and ordinances . 2. again , other goods , as those of vertue , science , and the rest , are in themselves but particular goods , and of their own nature to be effected in singular persons , and but by accident in more ; onely order of it self is the good of the whole community . besides , whatsoever is in the community , it , either altogether , or as far at least as it is common , proceedeth from order , or by means of that it is perfected . 3. adde to these , how a little errour encreaseth in any good by reason of the community . dost thou lose one quarter of an houre ? in a community it is so many houres , as there are four persons numbred in it . dost thou take away one dish of a halfpeny ? it increaseth suddenly unto pounds . what should i but adde , how a community is for the most part neither of a certain number , nor a limited time ? into what an infinite mischief therefore doth a little , and an errour in the beginning as it were contemptible , spring forth on a sudden , if the least liberty or oppression be brought in ? 4. then weigh , if any one either by example , or other occasion doth hurt to a community , of how great a discommodity is he bound to the restitution , when as out of justice , the superiour is obliged to command order to be kept , and the inferiour is bound to observe it : for order of it self is the proper object of publick justice , and who concurreth to the fact , is obliged to the whole damage . conclude , if thou art a superiour , to take care that order be observed with all rigour ; and if thou art inferiour , to be watchfull , as far as it lies upon thy part , that discipline be not neglected : if a mitigation be at any time to be made , to use it so , that it passe not either for an example , or scandall to discipline , and but rarely to think the same necessary , and to admit it with great wariness , and to put more confidence in the judgement of thy superiour , then in thy own , and at all times to fear thy own inconstancy . 24. meditation . of courage and constancie . 1. consider , that the rewards of the life to come are such , that they cannot be compared either with the joyes or miseries of this life ; for they do exceed , as an infinite exceeds a finite , as intellectuall things do sensuall , as spirituall do corporeall , and as eternall are preferred before momentary . adde moreover , that the present labours are seasoned with many comforts , with the peace and joy of a good conscience , with the success it self , with the glory of a great fortitude , with comforts sent down from god , with the favour of men , and their ready assistance , and the confusion of our adversaries . 2. again , if thou reflect thy eyes upon the life of the rest of men , how much more intolerable labours shall you see undertaken for lighter rewards ? look but upon souldiers , saylors , such as labour in the mines , or the life of slaves , how it is passed over without ease , or comfort of body , or of soul , or the hope of vain-glory , or a little coin . 3. yea also , contemplate those miseries which are to be endured , if thou seekest to avoid the labours of vertue : what passions , brawls , envy , ill will , detractions , dangers : so that thou shalt be troublesome , and burdensome to thy self . but what follows the period of this short life , who is able to express ? conclude , to harden thy face to the undertaking of labours , seeing how foolish a thing it is for the fear of a little pains , or present difficulty , to ingulf thy self into these unspeakable & intolerable miseries . know that labour is naturall , and will be made delightfull by custome . shake off therefore thy drowsiness , and remember thy self to be a man , a comparer of what is past with what is to come ; neither doubt of the victory , if you dare but undertake the battell . 25. meditation . of passionate desires . 1. consider , that it is setled in us by nature , to will and desire to do all things according to reason ; so that not the least childe can endure it to be said that he acts in passion ; but by how much a man is more pressed with passion , by so much the less will he suffer himself to be perswaded that he is so . but when we perceive another man doing any thing in passion , we slight him , and laugh him to scorn . 2. moreover , passions do drive us contrary wayes , and leade us along in an uncertain , and giddy course of life , and precipitate us headlong into vast mischiefs , through inconsideration of circumstances , and the effects which it brings along with it . of it self it is painfull , in effects it is worse . passion discovered makes its master obnoxious and easie to be played upon by the man that is wise , who having searched out his humours by the proposition of those objects which in passion he coveteth , or hateth , drives him along , how , and which way he pleaseth . lastly , passion is no other thing then a portion of folly . 3. adde the mischiefs of the sin into which it drives us , the loss of spirituall goods , and the falling into the punishments which are known by revelation . conclude , with all thy strength , and thy whole endeavour , to watch , that thou mayest understand unto what passions and desires thou art subject ; that thou mayest reprove and represse at the first their force and motions ; that incessantly thou mayest fear , and search all thy works with lanthorns , before thou doest them , and whiles thou art doing them : being sure , that so far as thou shalt profit in this exercise , so far thou mayest be secure of thy actions , and of a life without blame . 26. meditation . of humble submission to the divine providence . 1. consider , that whereas god is good , and constituted the universe of good things , it is consequent that all things good are knit together , and do mutually usher in one the other , and have their causes certain , and rightly ordered . but evils do fall in , as it were by accident , without any determinate causes , and without order . therefore is it necessary , that to whatsoever good , although temporall , as honours , power , riches , pleasure , the passage must be more efficacious , and secure by vertue , then by vices ; but unto evill , the tract is full of thorns , and there is no constant methode : neither to temporall goods , can any high-way be made by doing ill . 2. adde , whereas those things are onely properly our deeds , which one designes to do by knowledge , foresight , and resolution ; and that the meanest action of a man cannot be totally ordered by him , because no man hath any perfect knowledge in every circumstance concurring to the action , as it is manifest to him that considers it : we must therefore depend upon god in all , and every act , and circumstance . and therefore how foolish is it to think to govern kingdoms , and to bring unto perfection great affairs , without the patronage of god , or contrary to his pleasure ? conclude , not to be confident of any action , before thou dost see it finished , and brought to perfection ; because there are many things in it whereof thou never did it consider : nor yet to glory in it when it is done ; for all that which is thy share in it had never brought it to perfection . neither must thou presume of any vertue whatsoever , or grow insolent over others , because those are not sufficient to do the work which are the end of them : from whence it comes to passe , that we perceive the actions of the weakest counsell reach oftentimes , and attain the conclusion , when those , that are most cunningly proposed , do fail of the purpose . nor must we run astray , to obtain any effect by sin ; nor believe that any mischief can be atchieved by force of wit . neither must thou be exceedingly solicitous of such things as are far off , nor hinder another mans good , although a far off thou conceivest he may be prejudiciall unto thee . 27. meditation . of prayer . 1. consider , that whereas the soul hath two movers , the sense and the understanding ; whereof the sense is ever open , and moved by her objects , and by frequent stroaks draws the understanding to he opinions , and the will to her affections : it is clear , that except the understanding draws away her self by meditation to the contrary verities , and the will by prayer to pious and right affections , from sensitive impressions ; it cannot be avoided , but that becoming carnall , and worldly , we should be quite estranged from the true goods of the soul . 2. again , seeing god , through the necessity of his goodnesse , affects nothing more then to communicate his gifts , and we are not otherwise capable of them , but by our understanding , and will , rightly disposed ; which is done by meditation and prayer ; and that by them we are capable of all good whatsoever : know certainly that there is nothing in gods treasure , which by force of prayer may not be drawn forth and applied to thee . 3. lastly , since meditation and prayer is nothing else but an illumination of the understanding concerning the most eminent and clear verities and most of all necessary ; and a fitting of the will to the greatest goods , most of all to be desired , and exceeding naturall ; it followeth , that nothing can be found more sweet , nothing more delightfull , nor any thing to which thou mayest more con andy adhere then to these two . conclude , the exercise of prayer ought to be dayly , most diligent , most necessary ; to be esteemed , and practiced as a thing more excellent then any other businesse . but that thou oughtest to esteem for prayer , all that which hath the fruit of prayer , to wit , the ascertaining of the understanding , and the preparation of the will in things concerning thy salvation . 28. meditation . of humilitie , and reverence to god . 1. consider , how thy soul by the benefit of sciences , gathers into her self the wholestock of being , by infinite chains of an infinite number of consequences : and how those things which are contrary in themselves , are not onely in the soul together , but also agreeing , so that one thing cannot be separated from another . 2. weigh therefore , if that there should meet together in a center , into one entity , not by collection of parts , but simplicity of substance , all that , not onely of this universe , whereof so little is comprehended by us , but whatsoever possibility , and fruitfulnesse of being is poured forth , through spaces not to be imagined by us , of eternity , immensity , and sublimity , by an indissoluble verity of essences , so that also every one should remain singular , and indivisible notwithstanding , in the simplicity of the highest formality ; weigh , i say if thou canst , of what sort , hownoble , and high , that being should be , how by an originall necessity of being , it is the principle and fountain of all , how it is a superabundant stock of fulness of good , & for the injoying whereof all things subsist . and when thou canst ascend no further , cal him god . 3. adde , that he is the all of all things , that thou and thine proceed from him , are sustained by him , and preserved from falling into nothing . conclude , with what amazement , with what terrour thou oughtest to be taken and strucken with the view of his greatness , and the lightning of his glory : with what profound humility , abjection , and plunging of thy self into the abyss of thy own nothing , it behoveth thee to present thy self before his divine eyes : thou , an invisible atome drept from his works , who themselves , as great as they are , seem infinitely less then nothing , being compared to their creatour . 2. how much is it fit thou shouldst not endure that any thing should be compared with him , or be vouchsased any honour at all when he is mentioned ? and with what immense gratitude art thou bound to restore , and offer up thy self , and thine , which were originally his , and belonging to his service more justly , then any slave to his lord , or he that hath received a benefit , to his benefact our ? and value in the first place , that he vouchsafeth to receive thy self of thy self . 29. meditation . of heedfull attention to gods inspirations . 1. consider , that whereas god acteth all things which he doeth by his knowledge , and his will ; and that every thing , with all its parts and powers , was made by him : it is consequent , that he knows them all , and perfectly comprehendeth the effects of them in themselves . 2. lastly , whatsoever is done through the whole universe , he hath , as it were , the history of it written in the tables of his own eternity , that not the least dust can be divided , not one sand grow together , not a drop of water , not a leaf of a tree can fall without his will and knowledge : whatsoever he willeth is most efficaciously performed , and wheresoever he ●●●lleth , there most infallibly it faileth . 1. conclude , not to be scandalized , or sad , for whatsoever shall come to pass , besides thy own sins ; being certain , that since it proceeds according to the counsell of him that is all wisedome , tempered with perfect goodnesse , it cannot , all things considered , but be best of all , that it should so come to pass . 2. again , never go about a long time before to consult and be solicitous concerning thy future life and actions : since every plot of thine is uncertain , and doubtfull , whether it will be for good or bad , since thou dost not throughly foresee even what is before thy eyes . 3. attend to god alone , that thou maist do thy duty in whatsoever he commands or counsells thee : but think that he commands that , which now not to be done is wicked ; & to counsell that , which according to thy present knowledge , and power , seems to thee fit to be done , without any passion , or corrupt affection . neither be thou afterwards solicitous , whether it succeeds or not , being secure , that wisely , according to thy conscience , thou didst undertake it , and as it was sitting for thee : but alwayes stand vigilant , and full of regard in the sight of him that doth see thee , and thine ; whether outwardly by any opportunity , or inwardly by any inspiration he offer thee any thing , that thou mayest not omit it ; and more especially , that thou mayest not attempt that thing which might displease him . 30. meditation . of the reverence due to saints . 1. consider , that those blessed spirits which in joy god , are the friends of god , seeing his face , and talking with him , as one friend is wont to discourse with another , knowing all the reasons of his providence , partakers of all the secrets of the wisedom of god , as to whom he hath revealed all that he hath heard from his father . 2. again , consider that they are the most perfect and noble among creatures ; the treasures of wisedome and science ; having the fulnesse of sanctity , and goodnesse naturally , in a manner , rooted within them ; elevated above their nature , and the excellency of any possible creature ; they are deiformd , full of god himself , and unchangeable by an unspeakable participation of his eternity . 3. moreover , they are established in grace , and as it were in like power , by god : for as he would communicate to us the goods and benefits of nature by naturall causes , for the manifestation of his bounty ; so he made choice of these , to communicate and bestow morall goods at their intercession . so much more mighty then upon the earth , by how much more they do superabound in charity . 4. consider them lastly to be such , as have endured a hard combate before they attained glory : those that have remained in temptations with christ , for whom the vast compasse of the world was made , and ages have run their race . conclude , they are to be honoured according to the state of their eminency , and dignity : that they are to be reverenced , and prayed unto , according to the power and grace which they have with god : that they are to be imitated in their vertue , and abiding of battels , for which they were given to be examples to thee . if thou inquirest how much ; more then wise men , more then those that are powerfull , or princes , more then thou canst do , or invent ; because their dignity is more then that thou canst sufficiently admire . 31. meditation . of devotion to our b. ladie . 1. consider , that the blessed virgin was so farre a cause , that god should be man , as our mothers are that we should be living , and mortall : and that jesus did owe unto his mother , as he was man , as much in proportion for that benefit , as we do to ours , in that we have a being from them . o wonderfull and inexplicable greatness ! 2. again , it was granted to her by god , that out of her purest bloud , she should give matter , and nourishment unto christ ; that she should take care of him in his infancy . nay , moreover , she received power over him , as well for correction , as direction : for this is a mothers power , and she was truly a mother . 3. adde that , although a mother after her son is come to the age of freedome , and emancipation , ceaseth to be greater then her son by right , and in princes is absolutely subject : notwithstanding , the authority , and reverence , and power , which she hath by grace , and good will , in a good child remains nothing lesse then it was formerly , as long as she behaves her self wisely . 4. out of which considerations behold , as fervently as thou canst , the unspeakable dignity , and power of the mother of god . and adde , whereas god distributeth his gifts according to the quality of those that receive them , and that the quality of his mother was without comparison , or measure ; he must have powred upon her the fulnesse of dignity , power , grace , and eminency , not in a higher degree of the same nature , but in a manner more noble , and large , by the whole kind and nature of it . conclude , that thy reverence and devotion , though it ought to be in a more high degree unto the rest of the saints , then towards any other creatures in what power soever they are seated ; yet must it be notwithstanding particular : whenas to the most blessed virgin , there is due a devotion perpetuall , universall , continuall , in such manner inferiour to the worship of god , as that it must not yet be separated , but as it were concomitant , or accompanying it , and in a sort lesse in the essence alone , in the circumstances almost equall , as due to her , who by grace and favour reigneth with him . 32. meditation . of the daily sacrifice of the catholick church . 1. consider , that whereas a sacrifice is the consumption of some creature , without our own profit , for a testimony that we acknowledge god to be the fountain of all being , and from whom are both our selves , and all that is ours ; that he is the end , for whom all things are , and to whom we direct our selves , and what is ours ; that he is lord of life , and death , of bodies , and of souls , and according to whose will , all things are , or are not : it therefore ought only to be offered unto god , and by consequence is the principall act of religion and sanctity , which we can possibly set forth . 2. adde moreover , that it is a gift , by the oblation whereof our prayers are rendred more acceptable unto god , and more efficacious ; whether it be , that our soul is more lifted up when we bestow any thing , or that it requireth a proportion of humane prayer . 3. but the christian sacrifice is the most noble , the life of the man god being the offering , in comparison of which , the whole world is nothing , full of infinite mysteries , and beyond understanding : as that the host sacrificed should not remain dead ; that a quantitative body , whole , with its figure , should exsist in every particle of an alien quantity ; that a substance should be presented under other likenesses , and that they should subsist in it after a manner impossible to be uttered . 4. to conclude , this sacrifice is not of the priests alone , but of every one in the catholick church , who , except they be carelesse , may offer it up by the hands of the priest , for themselves and theirs , as much as he himself can do it , yea , although he should be unwilling to it . conclude , what a rashnesse , negligence , slothfulnesse , nay , and infidelity it is , to be present at an act the only most religious , and most holy , the most mysterious , and the greatest of all others , lastly , wherein in a manner the whole substance of advantage in a christian life doth consist , without attention , or affection ; either for custome , or by command ; and in the mean time to have the mind absent , and wandring in other thoughts . 33. meditation . the frailty of the body . 1. consider thy body , how it consists of an element which is heavy , burthensome , and unprofitable , depressing thy soul , and hindring thy actions , abounding with numberlesse excrements , which are not only troublesome , but also filthy , and to be cast out of sight . 2. as many members as thou hast , so many are the seats of severall diseases , occasions of thy sufferings , and springs of thy griefs . read but the books of physitians , and it will prove a miracle in a manner , that in so great a multitude , and such an easie accesse of sufferings , any one should be possibly free . moreover , how great is the grief and torment of them , how tedious are they to thy self , and to such as live with thee , we can hardly attain to speak it , no nor to think it . 3. again consider , what a needy creature thou art : look upon thy garments , how many trades have there been imployed in making them up ? from how many creatures , herbs , elements , and countries have they been fetched ? are those any thing fewer that are gathered together for thy food ? then for medicines ? as also for the building , and furniture of thy house ? if any part of the world were wanting , thou wouldst be destitute of some of these : so that the whole world is necessary , and conspires together for the relief of thy person . 4. moreover , the vertues of the body , how little praise deserve they ? beauty serves but for other mens eyes , thou receivest no fruit thereof . besides , of what great frailty is it ? obnoxious to age , diseases , casualties ; nothing more of substance , then a shadow , or a dyed light , that in what it resides it would be a labour to find out . 5. the strength of a beast , unto thee , whose honour it is with wit to subdue the strongest things , will turn neither to vertue nor to profit , since thou must give place to the vigorous force of a little engine or vise , to an horse , oxe , or the like creature . as for nimblenesse , it is but a toy , and a commendation of vagabonds , who expose their bodies to sale for other mens pleasure : and for what else serveth it for the most part , more then to make thy self servile , and a game for others to look upon , being compared to a monkey , or some little bird ? conclude , it is unworthy a man to glory in the body , or esteem it of any value . 34. meditation . of the miseries of the soul . 1. consider , how thy soul may be rather said to be admitted to the sight , then the participation of what is good unto her : how miserable & unhappy is she how subject to all the maladyes of the body ? if the body grieves , if it rejoyceth , if it be hot , or cold , if it suffers any the least discommodity ; the soul doth not only suffer with it , but is also tedious to her self , and strugleth along , being intangled , and unprofitable in the performance of her own actions . 2. moreover , with how many passions is she vexed , and in a manner rent into pieces , when as the itching desire of pleasure allures one way , the swelling ambition of honour inticeth the contrary , the hope of gaining wealth perswades another , envy a fourth ? thus passion oppresseth her , when through rashnesse she thinks not of it , and afflicteth her also , when she doth think of it , and hurries her away from the very thought . hence it is that she feigneth matters most easy , to be impossible , and things impossible , to be most easy , and carrieth and scattereth miserable man among precipices , and rocky passages . 3. but that which is the accomplishment of misery is this , that the whole universe of creatures sufficeth not to exalt her to the beatitude she is born to : and when as all other things enjoy for the most part their end , & not any considerable part are deprived of it ; the greatest part of man alone is intangled and wrapped up in miserable punishments , and torments , which cannot be comprehended by thought , and a few of the remainders only are saved : whereas notwithstanding , beyond the contributed service of all the bulk of corporeall creatures , and the celestiall hierarchy ; god employed himself for almost four and thirty years together , and by a death most cruell , by sacraments of a stupendious efficacy , and in the chief place , by an eternall presence of himself in the chief of them , made himself the minister and instrument to help and bring him to salvation . 4. now as for the excellencies of the soul , what are they ? for science , thou hast none ; or so little , that by how much the more thou knowest , so much the more is thy grief , by knowing better the multitude of those things whereof thou art ignorant , which are infinite in respect of those whereunto thy knowledge is arrived ; nor is there any one work of god , no not the least dusty atome , whereof thou canst attain to a perfect knowledge . 5. as for thy vertue , thou canst never be secure ; in every moment thou art ready to be proud of it , and loose it : and for the snares of the devil , they are infinite , and past finding out by means of which they would snatch it from thee every moment , but only that god restrains him beyond thy strength . conclude therefore , not to wax insolent , but to bewail thy misery ; since it is truly such , as thou canst never acknowledge , or bewail it sufficiently enough . 35. meditation . of the knowledge of ones self . 1. consider , how unworthy a thing it is , when of thy self thou art worth nothing , therefore to value thy self because thou thinkest another hath lesse . and then , wherein is it that thou excellest another ? in beauty ? thou canst not enjoy that which thou canst not behold . in strength or nimblenesse ? it is the commendation of beasts . and how fraile also are these things , which chance , or a disease will take from thee ? neither canst thou be sure of it to morrow : which being also anothers gift , is not to be attributed to thy praise , but to his that bestowed it . 2. but they are the dowries of the mind wherein thou art excellent : thou art a philosopher , a divine , thou teachest great matters . i pray god thou doest , and not cracking things uncertain for certain , being deceived thy self , deceivest thy scholars , acting the part of a blind guide to such as are blind already . 3. art thou skilfull in affairs of commonweals ? 't is a businesse very dangerous , changeable every hour , never constant , and whereof there can be no certainty . lastly , art thou profitable to many , being excellent in any art ? weigh , how the name of profit is a name of servitude throughout all things , and therefore art thou lesse then those to whom thou art profitable . 4. observe therefore , that naturally thou dost estimate all things that are thine at too high a value , and dost depresse what belongs unto others too low , and that others proceed in the contrary ; and thy worth is to be apprised , by how much others value thee . 5. adde , that there can be no utility without use ; and how many , and how necessary are those things for thee , which do not depend upon thee , that thy utility may be usefull . 6. again , whatsoever thou considerest not , it is not thy self , but god , and nature which work and effect it by thy means . see then , that thou canst not consider the least part , and in a manner nothing of the things that are to be done . the most part thou dost by habit , that is , naturally ; in what thing therefore is it that thou preferrest thy self before others ? conclude , to value thy self as thou art of thy self , and not to mingle thy self with the condition and judgement of others . 36. meditation . of covetousnesse . 1. consider , that abundance of the goods of fortune is sought for to supply the needinesse of nature ; but it happens contrarily , that he that hath more , is more needy : for the poor man seeks only to beg a penny , the rich man looks after a pound , a prince after millions . wherefore there is nothing that satisfies the appetite , except a man sets a measure to himself , which in the beginning he may excellently do . in the mean time man runs on his course , and looseth this present life in affliction , and labour , that after some years he may live happily ; which years he knows not whether he shall live to see them : and if they do come , yet are they shorter then those that are passed , and in which he cannot enjoy himself , and he hath lost more by his folly . 2. and after riches are obtained , a greater care is necessary for the conservation of them : for thou hast more servants , for whose actions thou art a surety before god , and men . in the mean time they with their whole endeavours study to spend wastfully thy goods , as much as lies in their reach , or as much as thou dost not carefully keep from them : so that the care of keeping them is greater then the labour to attain them . and after this , where is the fruit , when as thou hast nothing but thy food , and raiment , others eat up the rest , thy eyes looking on , and seeing how they devour thy wealth , who will be most ingratefull towards thee ? 3. but let it be granted , they are good upon whom thou bestowest thy goods ; yet they cannot be chosen without care , nor without care can thy goods be dispersed among them : and it is impossible but thou shouldest take many that are not such , and of those others thou canst be in no wise certain . 4. besides , by how much thy wealth is more eminent , thy state is so much more hard , and dangerous : they move the greedy appetite of more , and more mighty ones , and provoke them to lay more treacherous snares against thee , and are defended with more labour and care . 5. lastly , with how much study and care they are obtained , and kept , with so much grief and pain they are lost , and so much also is life more miserable without them , and death also when they are to be forsaken . conclude , to set a bound to the desire of wealth , that thou maist wish for no more but what may be conveniently obtained , and kept with such labour , and care for change , that life may not be grievous to thee ; for the rest to make use of life , and enjoy it , that this day thou maist serve god , being nothing solicitous for food or raiment . 37. meditation . of carnality . 1. consider , that whereas carnall copulation is an action which by its nature belongs unto the whole substance of man , and is making of a man , seeing it is a decision of a certain the most pure , and elaborate substance , extracted out of all the parts of a living creature by a secret force in nature , there cannot be any deordination in it , but it must be a most grievous sin . 2. adde , that when as the injury which is done by the fornicatour to his own , and the body of his confederate , is contrary to an inclination of nature inbred , and not subject to him that hath it ; and again , in that it is committed not against any one part in speciall , but against the whole person ; the offence hereby becomes more hainous , then if it were against justice , or then if it were the cutting away of some member of the body . 3. adde also , that the action is excessive momentary ; as if one should gurry down large quantities of drink at one swallow : that it is most undecent ; so that there is no man so filthy , that can endure to commit it in presence of another ; nay , there are some beasts that will not suffer themselves to be seen : that it is not of any value or honour , but a thing appertaining to brute beasts , capable of no praise ; nay , originally to insensible plants . and lastly , if boetius may have credit , it is a pleasure not to be discerned ; whenas those wretches who commit the crime , know not in what part they feel it , nor of what kind it is ; insomuch , that it is not comparable to one smack of the tast , and is more discerned by the itching then the act : and yet notwithstanding this very thing is the origine of in numerable mischiefs , and an insnaring labyrinth beyond expression ; for this time , which is so precious , is lost among jealousies and griefs , the soul pines away with bitternesse , same and honour is neglected , friends are lost , fortunes dissipated , the body weakned , and cast into most horrible diseases , and torments , the conscience is vexed , god is rejected with hatred , and the whole man consumes away , soul , body , and substance , becoming vile , and contemptible to his very self . conclude , to observe watchfully , to esteem nothing as of light moment , that leads unto this misery , nor willingly to enter , by manner of sport , into dalliance of this so great a mischief , by means whereof man is easily debased , and in a sporting folly is utterly undone , in the sight of god , himself , and the world : abhorre the very appearance , and suspect the remotest allurements of the flesh , assuring thy self thou canst only get the conquest by flying . 38. meditation . of the state of wedlock . 1. consider , that whereas the love of man to his wife is the most strong , and constant , among all animall affections ; it is necessary , the inconveniences arising from thence , should also be most grievous . if thy wife be a fool , if a scold , if proud , or infamous , or sluggish , thou hast made thy self a slave to a most cruell prison : and how small a number are free from such like vices ? or how canst thou be sufficiently cautious , not to light upon some one that is such ? 2. but let it be granted , that she is the best that may be ; yet art thou no longer at liberty to choose thy friends , and familiar companions : thou art tyed and must perforce endure those who are of your mutuall alliance , of what condition soever . if thou lovest thy wife , all thy miseries are doubled , because thou dost licence fortune to sway over thee in two bodies ; nay , every misery invades thee with advantage , because thy own sufferings grieve thee for her sake . 3. adde , with what affection , and how perpetually must thou serve her : thou must sit at home , pleasures must be set aside , duties omitted , and those sweet societies are to be broken off to which thou wert accustomed . then if thou hast no children , thy house is solitary , thy bed unfruitfull , thy thoughts full of tedious emulation , and thy endeavours seem unprofitable . but if thou hast children , thou must dread their infancy , have a watchfull care over their vouth , and provide for every age . by a communication of affections , thou art so many times miserable , as thou numbrest so dear pledges . and who can promise thee they shall be good ? if they are unfortunate , if wicked , if ungratefull , if foolish , if deformed , they must not be cast away : before thine eyes thou must perpetually bear the burthen of thine own folly . 4. all these , if thou diest before them , thou forsakest them being needy , and orphans . if they passe out of the world before thee , thou hast obtained a mournfull old age . whichsoever happens , with what a torment of thy bowells art thou divided , and as it were torn away from so dear pledges ? what should i speak of the attentive care of thy substance , whereby to nourish and enrich them ? it is necessary , that the soul which descended from heaven , should be enslaved to dirt and to beasts , and that precious leasure which was due to the consideration of heaven , must be imployed upon dung . 5. but perchance these miseries may not fall upon thee . see if ninety of a hundred are not drowned in these difficulties ; and it is by grace from above , and not the force of thine own wisdome , if thou avoidest them . but thou through courage of thy mind , canst passe through all , and never burn in the midst of the furnace . a likely matter , since thou couldst not warrant thy self being free , but voluntarily didst run into the danger . conclude , if thou art free out of necessity , to blesse god , and live contented ; if it be by choice of free will , to pray unto god to preserve it ; being mindfull , how it is folly to accuse fortune , if being fairly admonished , thou perishest through thy own willfulnesse . 39. meditation . of gluttony . 1. consider , how short the delight of meat and drink is , how it passeth in the twinckling of an eye , how slight it is , that except a man useth attention , he cannot observe it , and whensoever he hath attentively tasted a thing , he can rarely judge of it , except he have experience ; how vile and infamous it is , that man for the most part will blush to acknowledge that he is led by it , and those kind of people are most contemptible , whom we term parasites or smelfeasts . 2. in the mean , how dishonourable is it , rising from the table to turn himself presently to sleep , or to discharge his belly over a close stool , and to be impotent in duties belonging to his calling , and wearisome to himself ? how uncomely is it to expresse any affection to good chear ? what shall i say of the crudities , and nauseating of the stomach after a feast , and of the diet also to be observed for severall daies , if no disease ensue ? 3. now he that hath got a custome of it , what is he good for ? he casteth away his honour , forsaketh his friends , is made a scorn to his enemies , a dishonour to his parents , subject to idlenesse and sloth , and prone to all kind of wickednesse . conclude , to use such a mean of meat and drink , as may serve for health and action : if thou exceedest the usuall measure , let it be done to that purpose , that thy spirits may become more lively , and not be oppressed , and made sluggish : bridle thy mouth with reason , that by observation thou maist know what doth good , how much doth hurt , how much overloads : and thus with giving of thanks accept what god shall provide for thee . 40. meditation . of drunkennesse . 1. consider , that the peculiar deformity of drunkennesse consisteth , in that the reason weakned with too much drink is compelled to serve the domineering appetite , so that a drunkard is truly a beast , nay , so much worse , as it is a thing more deformed , for to make reason a slave , then that it should be altogether wanting . 2. weigh considerately the comportment of a drunkard , in his words , in his eyes , in his motion , in his face ; how confounded and different is he from himself , and even ridiculous to children ? 3. the life moreover of a drunkard is a shop of brawls and slaughters ; he never passeth out of his house that he is not alwaies subject either to do some mischief , or suffer it , for what he acted when he was in drink , remains to be satisfied for when he is sober . 4. add , that he is much weakned in the operations of his understanding , he betraies secrets , he tattles out his appetites , and discovers his designs , and actions , he is tracked out by all men , he is discerned , he is scorned ; he is also unfit for the duties of a common life : how many mischiefs through drunkennesse do fall upon a souldier , a mariner , or whosoever it is that hath any businesse of weight or moment committed to his charge ? in truth who is there that will commit any slight matter to the care of a drunkard , since it is certain , that he will in his drink either betray the businesse , or spoil it by being circumvented ? 5. lastly , the life of a drunkard is base and odious , ingratefull to ones familiars , dishonourable to parents , infamous to all , and by custome usually arrives to that height of turpitude , that neither reason , nor body , can execute the ordinary functions of humane life . conclude , to abominate so filthy a kind of vice , and abhorre the company of drunkards as of so many beasts : when any occasion of drinking offers it self , if thou canst not avoid it , be thou the last , and trembling avoid every stroke : know assuredly , that there is poison contained in every cup that is drunk with excesse ; shun therefore what thou art able every glasse that is coming towards thee , untill there creeps in some occasion whereby thou canst privily slip from the rest who are disturbed with drink . thou canst not perswade a beast to drink more then is necessary ; esteem therefore him unworthy of thy company , nor to be accompted a friend or kinsman , who induceth thee to the like . 41. meditation . of anger . 1. consider , that anger is a desire of revenge ; revenge , a part of justice , to wit , that he may suffer evil , who hath done evil , which is an act of reason ; anger is therefore so much the more deformed , when it strayeth from reason , by how much it is naturall for it to be joined with it . 2. again , anger is joined with grief : he therefore brings grief upon himself , who cherisheth his anger . see now , how senselesse it is , whenas another hath done thee an injury , that thou shouldst therefore frame and create a new scourge for thy self . he therefore who is angry rejoyceth his enemy , and completes his desire , which was , that he should bring u pon himself misery and grief : but he who ispatient , in that very thing is a conquerour , since he hinders that his enemy cannot heap a mischief and sorrow upon him ; for other miseries are therefore miseries , in that they sad the soul . 3. farther , a man that is angry is an impediment also to himself : for whiles he betrayeth the mind that he hath to do a mischief , he both makes his enemy wary to prevent it , and that he also , disturbed with his own passion , sees not what is needfull to be done to effect his purpose . 4. but for a wise man , with whom should he be angry ? for he that commits the mischief doth it either justly , and then it is an unjust thing to be angry for it ; or through ignorance , and then it is unbeseeming a wise man , for to wish any hurt to another , for any thing which was done by chance , or through ignorance : or lastly , out of passion , or through an evil affection ; whom it is fit we should pitty , for if it had been well with him , he had never done the injury ; but being in a passion for the time , he was a beast : and as you are not angry with a dog , or a bear , so neither is it a thing becoming to be angry with such a man . but he that hath contracted an irrationall affection is so much worse then a beast , by how much he is more perseverantly and more deeply the same , that a passionate man is for a short space . 5. adde to these , the turpitude of an angry man in his countenance , in the headlong rashnesse of his motions and gestures , not seeing what is fit to be done , speaking things unworthy himself , vexing himself , and hindring that very revenge which he most of all desireth . lastly , anger is also hurtfull and causeth diseases in the body . conclude , to embrace meeknesse , and not to give the reins of reason to so unbridled , and inconsiderate an affection : when thou seest one angry , view , and consider in him , how in thy anger thou art wont to behave thy self , and learn to be vertuous by the consideration of the foulnesse of another mans vice . 42. meditation . of learning . 1. consider , how that among those actions which are not vertues , and yet may be vertuously used , some of them do perfect other things , and some of them , man himself : and of those , some cultivate the body , and others the soul of man , in that wherein the soul is lord , and excellent above other things : and these necessarily excell all others , as much as the soul excelleth the matters of the others . 2. adde , that whenas man is man , by reason of his soul , those among men ought to be most eminent , who take the care of instructing the soul : whence it is , that naturally men do out of their hearts admire , and honour cordially such as are learned , and scorn the foolish that are rich ; nay , they do moreover willingly believe , and submit themselves to the learned , as greater then themselves : from whence the governours of common wealths are addicted to learning , and are accompted to know more then other men : neither can wealth , nor abundance be wanting to those that excell in power , except they despise them . 3. but the whole life of such as practise arts , and sciences , how much doth it excell others ? their pleasures , purged from lees , are purely tasted ; whenas corporall delights , disturbed with a tumult of passions , and sensible alteration , make that themselves cannot be known . they are constant and persevering ; but the corporall passeth presently into lothsomnesse , and disdain . they are more easily obtained , because they stand in need of fewer instruments , and those more ready at hand this life brings neither diseases to the body , nor detriment to fame , nor to our friends any defect of duty : nay rather it exhorts , and furnisheth us where with to avoid all these inconveniences . 4. lastly , it is quiet , and free from infinite troubles , because it doth not mingle it self with such things , for the obtaining whereof strifes , and cares do besiege the life of man , with so much importunity , and by labours chained together draw it along in misery . but if we will cast our eyes upon such businesses , she playeth the great mistress , & by superiour discourses of a higher strain , doth rule and order them , conclude , to give thanks unto god , that he hath placed thee in such a rank of men . resolve to use thy utmost endeavour in that vocation , and to be fixed in that 〈…〉 whereon thou are pitched ; to 〈◊〉 those who are hardned with such blindnesse , that they can neither acknowledge thy happinesse nor their own vilenesse , and think themselves wise , whiles they attempt to seduce others , and bring them to their condition . 43. meditation . of the study of theology . 1. consider , that the perfection of a humane soul consisteth either in this , that it self is made a partaker of those considerations which are of the highest rank and order , or that it extends its own to such things as are inferiour to its self ; of the which , the first comes by contemplation , the other by action : and for both these ends sacred theology doth most eminently instruct it . 2. for it reacheth to the highest contemplation of god , and those spirituall substances which are next unto him ; it treateth also of the beginnings , the end , substance , order , and constitution of all things ; it considereth the operation , providence , and command as well of god , as of spirituall substances , and of all kind of action which is proper unto man , and from whom neither the meanest of things can ly hid , nor the greatest escape his capacity : it is theology that frameth , and regulateth the principles , and the architectonick idea . 3. moreover , the profit of it is such , that it confirmeth our faith , governs our manners , and exempts a man from the servitude of pinning himself upon anothers judgement , concerning those things which become and are proper to man as man . but its eminency is such , that the divine is alwaies to be called to counsell to advise what is to be done , and to give his approbation in all other arts and sciences whatsoever , especially such as are the most excellent among others . 4. it teacheth such as sit at the helm to govern kingdomes , and states , what is lawfull , what is honest , and what is necessary to be done . it instructeth the lawyer how his own principles are to be understood , and how far they are to be extended . to the masters of families , to citizens , to merchants , in one word , to all men when they are in deepest consultation concerning themselves , and their affairs , it is necessary , and the princesse of action ; it is honourable before all men , t is admirable , and to be esteemed with reverence . conclude , in no wife to shew thy self unthankfull to the divine mercy , who hath vouchsafed thee so great a benefit : but when thou hast considered to what a dignity he hath lifted thee up , contend in humility , and the returning of a gratefull soul , that he may not repent him of so great a benefit , but that he would bestow upon thee that favour with perseverance to gather the desired fruit . 44. meditation . the excellency of the state of priesthood . 1. consider , that a priest is placed in the midst , between god , and his people , to carry and offer up the oblations of the people unto god , and bring down those graces which god shall please to bestow upon his people . and out of the former consideration he hath assigned unto him two offices : for he is as a master to instruct , and direct the people in those things wherein they are to behave themselves in their duty towards god ; by which dignity and title , he excelleth all the professours of other sciences and arts , and is seated upon the top of all honour whatsoever , which may be had from humane science or vertue , and consequently is to be preferred before any private person , in all kind of eminency ; with whatsoever science or vertue he shall be adorned , by reason of his dignity . 2. besides , he is set to be an overseer of the solemn devotions of the people : and therefore seeing the obligation of the people towards god , is greater then any other obligation towards themselves , their country , or their parents ; it is clear , no other office in the common-weal , whether it be of judges , commanders , or kings is , or can be comparable to the office of priesthood . 3. moreover the businesse which priests do deal in , since it is of the soul , and an eternity of salvation , or misery , which are infinitely higher and of more concernment then those goods which are administred , and taken care of by others ; it is therefore to be esteemed a great perversenesse to accompt the priesthood any other then the supreme dignity . 4. now on the other part , concerning the priests communicating of the mercies of god to man , it is a certain dignity which cannot be expressed , & not otherwise to be compared to other men , then as the sea to rivolets , or the sun , or the whole element of fire to one of our little fires ; because those supernatuall gifts of god are to be received unitedly in him , which are particularly to be divided among the people , according to the diversity of measure whereof every one is capable ; and this is not in such things as accompany our nature , but in the divine nature , by an effusion of the fulnesse of its very essence and perfection , overflowing the world , by vertue of the holy ghost , through , and after christs passion . conclude , to what great and high an excellency thou art called : doe not be sluggish , but chearfully follow god who calls thee , and he will make thee able for thy vocation : cast thy self upon him , but let it be thy whole self , with all the latitude of thy heart , because so great an honour requires more then all : follow him confidently , yet not trusting in thy self , but in him ; for gifts of such a nature are not of mortall birth , or of humane condition , but spring from god . 45. meditation . of the mission of the english seminaries . 1. consider , what obligation thou undergoest for the undertaking of that work which is destined for thee . first of all , thou hast bound thy self with an oath , which is a greater obligation then if thou wert only tyed by a vow , for a promise is strengthened by an oath , as it is manifest in the very promises of god : for in a vow thy faith and truth is obliged unto god , which is to be kept for the reverence thou owest unto him ; but in an oath the very truth of god is engaged , to be observed with the same reverence . 2. thou dost moreover incurre the obligation of justice , receiving thy sustenance upon this condition and contract , that thou wilt assist with thy labours and endeavours thy country in extreme want of men that are fit ( which is to say , of such who are esteemed so , by them to whose care the nation it self is committed ) to help her in spiritualls , that is to say , in the chiefest and extremest necessity ; which obligation doth necessarily prevent , and make void every vow of a thing that is not compatible with it . 3. thou art also bound by office ; which bond is far more noble then any private obligation of ones self , for it proceeds forth of an intention of a common good , which is more eminent then any private profit , and it implies the authority of a superiour , for what is done by office is done by command . since therefore publick authority excells by far , private power , it is a sin more grievous to act contrary to a precept , then contrary to a private promise . 4. adde , that it is the command of such a superiour which thou hast not chosen to thy self , nor hath the people by any naturall power granted them by god among the gifts of nature imposed it upon thee ; but whom god , and christ our lord by a speciall decree of his wisdome hath ordained , and commended to be obeyed . 5. moreover , which way the obligation of charity doth bind other men , it ties thee first , and strongest , since the aforesaid obligations do not dissolve it , but encrease it , and strain it closer . if therefore it be lawfull for monks for charity sake to leave their cloisters , and desarts , how much more art thou bound not to forsake thy station , and preferre private profits , or ease , before the church of god ? conclude to go on with what thou hast undertaken , neither to be called aside with vain fancies , and aliene hopes , from the office which is imposed upon thee , nor to harbour any tentation of this kind . 46. meditation . the charge of a seminary priest . 1. consider , how that god ordained the life of man in such a manner , that the perfection of charity may be had in any state ; yet notwithstanding he appointed one to be more fit then another , for the obtainment , and exercise thereof ; whom therefore we call more perfect , because charity is the form of perfection . see now in what degree your state is placed ; and if so be that you look upon the imployment whereunto you are called , the highest speculative action is to evangelise , that is , to be the master of such as contemplate : the practicall , is to govern souls : both of them the chief works of charity , to teach the ignorant , and correct sinners . but to administer the sacraments is an office altogether divine , not to be placed among humane actions . 2. if you look upon the condition of your life , it is to be among dangers , where you alwaies ought to be prepared to lay down your soul for your friend ; amids poverty , and necessity , that temporall gains may be alwaies accompted as dung , if you will rightly execute your commission and charge . 3. if you look upon your state , yours is such , which out of a perfect contemplation , and possession of charity , extendeth it self to the care of your neighbours , the action it self now not hinderng , but encreasing charity . 4. if you look into the obligation wherewith you are bound , there cannot be a greater thought of among men . to god you are tied with an oath , as great a bond , as conscience hath any ; to your neighbour , in piety ; to your country in the knot of humane necessity , in comparison of which the rest are to be despised . 5. in the consideration of your office , you have the common good for your end , the highest , and most efficacious motive of a free action . 6. you are lastly bound with the necessity of a precept , seeing you set forth to execute the work in obedience to the pastour of the universall church , then which there is none to be found in the whole earth more honourable , or of more obligation , whilst you do persevere in the obedience of your pastour , whose very authority is derived from god by speciall ordination . since therefore the order of charity is to be greater , in those things unto which there is greater obligation , it is not to be doubted but that your labours are bedewed with the prime myrrhe of charity . conclude , that whatsoever are the greatest goods among men , are bestowed by god upon you : that it is not to be neglected , but that you must labour with an earnest care , that you may shew your self a worthy minister . 47. meditation . of the dignity of a priest . 1. consider , of how much dignity it is , and honour , to have received the administring of god himself , although it be only for honour sake , to bear him in your hands , to have him in your power , to give him to whom you will , and to deny him to whom you list . see , how the priest hath received that which is not granted to the angels , nor was ever lawfull for any but only to his blessed mother . see , how not only men , and monarchs , but the angels also fall prone before the knees of a priest ; not only to adore god in his hands , but also to reverence such power granted unto men . for without doubt it is a certain degree above their dignity , and senting of the infinity of the divinity . 2. adde moreover , of what great power it is to sit a judge of men , not as concerning strifes and injuries , but as of their very persons ; what they have done unbeseeming god , and themselves : judging it not by proofs , and allegations , but by the simple truth , and a view of the very spirit of the man himself . of how much sovereignty is it , that the counsellours of kings , and those that deal in mysteries of state are obliged to speak nakedly , and clearly , before them , and to conceal nothing ; to accuse themselves , and to undergo as well the orders , as the punishments which the pr●●st will impose upon them . and how great dignity is it that god doth not open , if the priest doth shut , or loose , if there be any thing that he doth bind ; that he hath put the kingdome of heaven in a manner into his hands , that he may bestow it upon such as he judgeth worthy , and keep him away whom he believeth unworthy . 3. these are things that are wonderfull , and of a fearfull altitude , and admiration , which we may yet in no wise doubt of , except we dare to reprove christ of falsehood , and infidelity . and is there yet any one so foolish , that can think any thing besides this to be sublime , any thing else to be honourable , or to be esteemed in humane dignities ? conclude for to strive with all your strength to obtain befitting vertues , as knowledge , prudence , and the love of god , and your neighbour : and knowing what is committed to your charge , contemn all things , besides what may conduce , or hinder you from the better performing of it . be all wholy relishing of god , nor defile your self with secular affairs , which , since they are by so much inferiour , are very unbeseeming you and your calling . 48. meditation . the difficulties of the seminary priest in executing his charge . 1. consider , specially , the charge that lies upon you : for it is commanded that you both make them good that are sinfull , and keep them so when you have made them . of which the first requires that you remove the heart and mind of another , from those goods whereof he hath a strong conceipt , to new ones ; a businesse that is the hardest of hard things . and i adde , from goods of such a nature , that we see them with our eyes , and our senses ; to such as are invisible , of which we can neither bring experience , nor perceive any sensible argument , or footstep , and they most opposite , and dissonant to those whereof we have the present possession . 2. neither are you to deal by illustrious miracles in an apostolicall manner , which of their own force are able to move and shake a mans heart ; but by reasons scarcely intelligible , and authorities to which they give no credit . 3. nor are you to convince a nation which is yet rude , & unfashioned , and thereupon amuzed with a new splendor of reason shining upon them , or the curious strangenesse of such things as are denounced unto them ; but rather , with men that are hardned , who have formerly fallen from the true faith , who have a brawny heart to repulse your arguments , and who by perpetuall custome , are bred up , to believe that you are not to be believed , and how the things whereto you perswade them , are but mere impostures . 4. but now , when they are brought to goodnesse , neither can you nurse them up , and keep them in with civile laws , nor with ecclesiasticall discipline , nor with any outward splendour , or profit , as it were with milk , untill they should grow more ripe : but you have all the weight of humane diligence , and power , pressing backwards , and leading contrary waies . and you are to work by means that are purely spirituall , and not intelligible : which very thing , of what labour and difficulty it is , he doth not understand , who hath not had experience . 5. adde to these , the incommodities of your person , your dangers , i say , and persecutions continuall , and when it shall please god , either a prison , or death . oftentimes you shall have no certain home to put your head in , nor scarce a friend to whom you will not be accounted troublesome , if you make your accesse to his house . your poverty is to be endured , and dissembled ; and when there is wanting for your self , you must yet be giving something to others . your adversaries are both abroad , and at home : and if you have gained any thing , there will be those who will lay perpetuall snares for you , and backbite you . others who are no waies better then you , will carry themselves insolently , and have many to help them : they will domineer and abound , who yet professe the contrary , when you are in want , who justly might enjoy those things , and do suffer in very deed what others do avoid by professing to suffer them . conclude , if you favour any thing of matters which are celestiall , to march on with courage in the path of life , and to strive to enter by the narrow gate . do not through pusillammity or feeblenesse of courage , or any other fault of yours , commit any thing that may make god esteem you unworthy of your calling ; bearing well in your mind , that the rewards are great , both of comfort in this life , and of beatitude in the next , which wait for you . 49. meditation . of receiving the blessed eucharist . 1. consider , thou art to receive into thy heart and body thy god , and that he comes unto thee as great , and as glorious as he is accustomed to be seen by the heavenly inhabitants , the conduit , and fountain of being , essence , and of all goodnesse . how high is he ? how glorious ? how holy ? how good ? how abundant ? and how strong ? how almighty ? and how wise ? how rich ? how pious ? how mercifull ? how every way to be honoured , and wholy desireable ? such , and so great , doth the son of god come to thee , and in the son the father , and in both the holy ghost , one , and true god , alone immortall , alone working wonders , alone good ; the same thy creatour , who hath bestowed upon thee the least of things , as well as the greatest ; whatsoever thou hast , or art ; whatever thou hast had , or hast been ; or shalt have , or shalt be . he is thy preserver , from whom as a beam , or ray from the sun , thou perpetually dost spring , and flow , who to repair the ruins of thy nature , falling away into a nothing , enriched thee with heaven , and earth , and all those things that are n them . for thy benefit it rains , and is fair ; for thee hath he prepared the summer , and winter , spring , and autumne . look round about , what thou dost eat , with what thou art cloathed , what those things are that defend thee from the distemper of the air , and protect thee from the violence of enemies ; what thou dost spend for the solace of thy senses , or dost take as medicines for thy health : thou shalt see the east , and west , the south , and the north , the surface of the earth , and the very bowells thereof , the waters , and the air , moreover the ages that are present , and to come , by gods command ( who cometh to harbour himself with thee ) have conspired together for thy aid , and service . 2. adde moreover the ministring spirits for the salvation of the elect , and the watchfull eye of god moving all things , not sparing himself in christ , in this banquet . conclude , with a trembling , and horrour of thy entire soul , and body ; with the whole fulnesse , and submission of all thy affections ; with the most inward , and most secret searching , and cleansing of thy conscience ; with a most enflamed , and efficacious love , to receive , embrace , bind fast , and keep so much of goodnesse , so much of grace , and felicity , streamed down by our lord into thy bosome ; and convert thy self towards , and into it , with all thy whole strength and endeavour . 50. meditation . of the most blessed sacrament . 1. consider , that jesus christ comes unto thee , to be personally received in this sacrament , in whom the fulnesse of the divinity doth corporally dwell , to whom the holy ghost is given without measure , who is the head , and fountain , and the worthy fulnesse of grace , science , and of all gifts and vertues . 2. he it is , that is the generall , sent by god into this world perfectly to bring it into subjection under god . he is the executor of the divine providence , to perfect all his counsell . he is the full , and universall dispenser of his vertues , and graces . he is the prince of men , and angels , and the supreme head . he is at the last day to be the judge , both of the living , and the dead , and who is to dispose of rewards , and punishments , according to the rate of their merits . 3. again , it is he , who when he was god most blessed , took upon him the form of a slave , and wailing sent forth his first voice : for thee he did partake of the miseries of flesh , and bloud , voluntarily suffering hunger , thirst , cold , heat , anguish , grief , fear also , and anger , sadnesse , confusions , emulations , envy , treacheries , dangers , infamy , reproaches , threats , and death it self , for thy sake . 4. he , who for thy love , powred forth the overflowing assaults of nature by a deadly sweat of bloud upon the earth , so preciously watered . he , who was contented for thee to be apprehended , after the manner of malefactours , to be drawn along , accused by false witnesses , to be unjustly judged , to appear before judges of all sorts , and to be made a scorn unto souldiers , servants , and contemptible slaves . he , who being innocent , blushed not to be whipped , to be crowned with thorns , to be covered with a robe of derision , to bear a reed in his hand with which he should be beaten , and to be offered up a scorn to the ungratefull people , though all in vain , to appease their causelesse envy . he , who was willing to carry a crosse upon his shoulders , to be nailed unto it , to be deputed among the wicked , to drink vineger , and gall ; and the discipline of thy peace being finished , to undergo the divorcement of soul , body , and the last drop of his bloud , that thou mightest be spared . conclude , what a banquet , what a charger of dainties , what an one , and how rich a potion of all health , hath god mingled for thee with his own hand ? o unworthy man , if thou makest thy accesse with a luke-warm , or negligent affection ! and how much more , if thou neglectest to come at all ? finis . an index of the meditations delivered in this manuall . of the beginning and end of man . fol. 1. meditation . of the creation of the world . 1 2. med. of the fall of the angels . 3 3. med. of the creation of man . 5 4. med. of originall justice . 8 5. med. of the fall of man . 12 6. med. of sin . 15 7. med. the effects of sin . 17 8. med. of death . 20 9. med. of a damned soul . 23 10. med. the torments of a damned body . 26 11. med. the condition of adams posterity after his fall . 28 12. med. of gods mercy to the jews . 31 13 med. of gods continued mercy and mans misery . 34 14 med. of mans redemption . 38 15. med. how god became man . 41 16. med. of the preparation for the coming of our saviour . 44 of christian vertues . fol. 1. med. of faith . 49 2. med. of the church . 50 3. med. of the supremacy of the see of rome . 52 4. med. of gods goodnesse . 54 5. med. of hope . 55 6. med. of charity . 57 7. med. of gods love to man . 60 8. med. of love to our neighbours . 63 9. med. of duty to our parents . 65 10. med. the duties which we owe unto our country . 67 11. med. of obedience . 69 12. med. of obedience to supcriours . 71 13. med. of liberality and gratitude . 74 14. med. of rash iudgement . 77 15. med. of detraction . 79 16. med. of slanderers . 81 17. med. of good works . 84 18. med. of government , 87 19. med. of scandall . 90 20. med. of rashnesse . 92 21. med. of martyrdome . 94 22. med. of perseverance . 97 23. med. of observation of order and discipline . 100 24. med. of courage and constancy . 103 25. med. of passionate desires . 105 26. med. of humble submission to the divine providence . 107 27. med. of prayer . 110 28. med. of humility and reverence towards god . 112 29. med. of heedfull attention to gods inspirations . 115 30. med. of reverence due to saints . 118 31. med. of devotion to our b. lady . 120 32. med. of the daily sacrifice of the catholick church . 123 33. med. the frailty of the body . 126 34. med. of the miseries of the soul . 129 35. med. of the knowledge of our selves . 132 36. med. of covetousnesse . 135 37. med. of carnality . 138 38. med. of the state of wedlock . 141 39. med. of gluttony . 145 40. med. of drunkennesse . 147 41. med. of anger . 150 42. med. of learning . 153 43. med. of theology . 156 44. med. the excellency of the state of priesthood . 159 45. med. of the mission of the english seminaries . 162 46. med. the charge of a seminary priest . 165 47. med. of the dignity of a priest . 168 48. med. the difficulties of the seminary priest executing his charge . 171 49. med. of receiving the b. eucharist . 175 50. med. of the most b. sacrament . 178 these titles although not in the originall , are yet prefixed to the meditations , and this precedent table adjoined for the benefit of the reader . if there be any mistake pray pardon it ; and correct the errours in the print thus . fol. 69. lin. 2. for confesse read conferre . f. 80. l. 13. for faul r. fault . f. 88. l. 10. for ther r. their . f. 95. l. 23. for these r. those . f. 115. l. ult. for willeth r. nilleth . f. 118. l. 22. for deiformd r. deiform . f. 126. l. 14. dele thy . omnia mea facta , dicta , sed & cogitata ( si quae bene ) cum à deo solo sint , ad dei solius gloriam diriguntor . quae vero male , cum illa proprie mea sint , jesu redemptoris mei misericordiae , & sanctissimae ecclesiae summique pastoris ejus censuris humillime submittuntor . w. c. the urim of conscience to which the author has had recourse for plain answers, in his own particular case (as every man living ought to do in his) to four questions of great weight and importance, viz. 1. who and what art thou? 2. where hast thous been? 3. where art thou now going? 4. whither art thou going? : together with three select prayers for private families / by sir samuel morland. morland, samuel, sir, 1625-1695. 1695 approx. 237 kb of xml-encoded text transcribed from 110 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a51388) transcribed from: (early english books online ; image set 43640) images scanned from microfilm: (early english books, 1641-1700 ; 1336:12) the urim of conscience to which the author has had recourse for plain answers, in his own particular case (as every man living ought to do in his) to four questions of great weight and importance, viz. 1. who and what art thou? 2. where hast thous been? 3. where art thou now going? 4. whither art thou going? : together with three select prayers for private families / by sir samuel morland. morland, samuel, sir, 1625-1695. 8, 208 p. printed by j.m. and b.b. for a. roper, e. wilkinson and r. clavel, london : 1695. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life. meditations. 2005-12 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-02 john latta sampled and proofread 2006-02 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the urim of conscience . to which the author has had recourse , for plain answers , in his own particular case ( as every man living ought to do in his ) to four questions , of great weight and importance , viz. 1. who , and what art thou ? 2. where hast thou been ? 3. what art thou now doing ? 4. whither art thou going ? together with three select prayers for private families . by sir samuel morland , kn t. & bar t. during his blindness and retirement . london , printed by j. m. and b. b. for a. roper e. wilkinson and r. clavel , over against st. dunston's church , fleet-street . 1695. the preface to the reader . it having pleased almighty god , to deprive me of the sight of both my eyes , for above three years already past ; and being thereby disabled to do my king or country any further service , i thought it might not be amiss , to employ some part of my time , during this solitude and retirement , in recollecting some observations and reflections , which i have heretofore made , from what i have seen or heard , either at home or abroad ; as believing they might , at present , be profitable to my self , and hereafter useful to others . and therefore i have at last digested them into a small treatise , containing four questions and answers , which do , in truth , concern every one , who has the true use of that reason with which he was born : but more especially profest christians , who ought , every day of their lives , seriously to propose to themselves such interrogatories , and require , at the same time , sincere and direct answers from their own consciences . now , if the method of the following discourse , be lookt upon as particular and unusual , i hope it may be the more grateful ; forasmuch as new things , though of little consequence , do usually find a tolerable acceptance . if it be thought too short and concise for a subject of such weight and importance ; there will be this convenience , that it will give less trouble to the readers . if it should be censured for sharp and satyrical reflections , i desire it may be considered , that those reflections are either directed against profest atheists , libertines , and vitious livers , who make a mock of religion , and the holy scriptures ; or else , that they are made use of to lessen the credit and reputation of a certain treatise called leviathan , which has corrupted the minds and manners of so many hopeful youths of this last age , who by reason of the tenderness of their years , and want of solidity and experience , could not easily discern the fallacies and inconsistences of those dangerous doctrines , that are so subtilly couched in that impious discourse . and lastly , if in this small treatise there shall be found errours , mistakes , or useless passages proceeding from the author's blindness , old age , or weakness , and his being forc'd to make use of other men's hands and eyes , he begs the courteous and candid perusers , to put them all into a parenthesis , and to consider that since humanum est errare , he had in the following discourse a two fold end and purpose ; the one to gratify his readers , the other to benefit himself : for while they either do , or may go away with what is of real use and practise in their lives and conversations , he comes after , to glean and gather up those mistakes and trivial passages , for the exercise of self-mortification , and for the begetting and continuing a mean opinion , and low thoughts of his own abilities . and therefore flatters himself with hopes to find a favourable interpretation of his hearty and sincere , though weak endeavours ( being already past the seventieth year of his age ) to leave that behind him , which may at least help to turn some souls to righteousness , when he himself shall be turned to dust and ashes : the first question . q. who , and what art thou ? answer . one , who deserves no name : a poor and despicable individual of the unhappy species of human race , which in its original was excellent and admirable , but is now become wretched and miserable . sometimes , in the silence and shades of night , my roving fancy gives me a transient view of adam in his innocency ; as he was lord and king of this lower world , and sitting in state , with his royal consort , in the garden of eden , whither all the creatures resorted to do him homage , with all respect and submission , as to their liege and rightful soveraign . again , sometimes it represents the doleful scene of his terrible fall , by his fond compliance with his new bride's desires , to disobey his maker's command , and thereby to expose himself , and her , and his whole posterity , to death and endless misery . that angels were created before man , and that one of their chief order for his pride and ambition was cast out of heaven , we need no better proof than the sad rehearsal of adam's fall ; for certainly no other created being would ever have attempted to deface god's own image and likeness , but the chief of apostate angels , and prince of devils . methinks i hear the father of lies , in the shape of a serpent ( which was probably at that time , the most lovely and beautiful , as well as the most crafty and subtil of all the inferior creatures ) thus accosting the mother of all living , fair queen of this lower world ! what great pitty it is , that such excellent creatures as your self , and your royal associate , should here feed on herbs and courser meats , whereas there is so noble a plant in this your own garden , the fruit whereof is not only incomparably fair to the eye , and extreamly pleasant to the tast , but has also a secret vertue to inspire the eaters with heavenly wisdom and knowledge . if your maker has forbidden it you , it is only to raise and heighten the desires of your divine souls , after their proper , adcquate and coelestial objects . how should the lord god take offence at your doing that , which will most certainly make you so like to himself , and his own divine essence ? how far eve might be surprized , to hear a serpent speak in her own language ; or , whether the gift of speaking might , in those days , be sometimes given by god , to some of the chief of inferior creatures , upon some special occasion ( as it was in after-times given to balaam's ass ) and whether the devil spoke to her through the mouth of a real serpent , or in an assumed shape , i shall not go about to determine . some learned men believe that this serpent was a dragon ; because , say they , the naturalists in their writings describe the dragon to be a creature of wonderful beauty , ( and doubtless it was a much more beautiful creature before its curse , in case that were the very animal that was made use off by the devil ) with a long golden beard , bright and sparkling eyes , scales shining with glorious colours , and the like ; insomuch that the egyptians worshipped a dragon , as a diety ; and the greeks borrowed 〈◊〉 that beautifull creatures image , to represent their god aesculapius : but in how beautiful a shape soever the devil appeared , it is evident that his design was , to all intents and purposes , most spiteful and malicious . o cruel satan ! was there not room enough for thee , and all thy infernal crew , to range up and down in the vast and wide expanse , without intruding so rudely and abruptly into paradise ? o spiteful old dragon ! what wrong , or injury , did our first parents do to thee , while they were dressing the garden , which their maker had so lately placed them in , that thou shouldest invent so hellish a stratagem , and in masquerade make so fatal an address , at once to rob them of their innocence , disturb their present peace , and disappoint them of their future happiness ? be therefore for ever accursed , o beelzebub , thou prince of devils , and true original of all sin and wickedness , for thy malicious practises to deceive all the nations of the world , for so many thousand years ; whenas thou canst not be ignorant , but that the sins of every soul that thou has tempted , ( be it saved , or be it damned ) shall one day be set to thy accompt , and add degrees to thy eternal torment . ( from all evil and mischief , and from all the crafts and assaults of the devil , and all his infernal spirits , good lord deliver us . ) now here , i doubt not , but that the ingenious reader will expect i should insert some short discourse concerning blessed and apostate spirits , and i could heartily wish i had a sufficient knowledge of , and insight into those mysteries , to answer fully his desires . but i am afraid on the one side , that he would be very little satisfied with my endeavours , in case i should , in imitation of a late learned author , try to squeeze a plausible description of lost paradise , out of st. john's vision in the isle of patmos , and fancy to my self a formal and pitcht battle , upon a vast and wide plain , in the north part of heaven , fought between two mighty hosts of blessed and revolted spirits , conducted and led up by mighty arch-angels , ( for their generals ) riding in brazen chariots , drawn by foaming steeds , and clad with adamantine coats , one of which was , by a massy sword , cut down to the wast , and stain'd with angelick blood : where the one of these armies dug up the terrain of heaven , and with the materials they there found , made powder , bullets and great guns ( it is pity that bombs were not in use when he wrote that treatise ) and with them did great execution upon their enemies , who in revenge tore up great mountains by the roots , and hurl'd them at their heads , with a great number of other romantick stories , which is ludere cum sacris , and much fitter for poets and painters , who when they are got to the top of their p●rnassus , frame to themselves idea's of what chimera's or goblins they please . and on the other side , i judge it altogether needless , to make use of the dark-lanterns of homer , ovid , virgil , or any of the old heathen poets , or to borrow the dim tapers and blinking lights of plato , aristotle , seneca , or any of those half-divine philosophers , or to be beholding to the school-men for their vain distinctions , and splitting of hairs , with their lame definitions , and explanations of obscurum per obscurius . neither am i willing to tire my reader with endless quotations out of the ancient , pious and learned fathers , who were , for the most part , somewhat tender in delivering their opinions about the doctrin of spirits , but wisely waved the positive determination of questions , relating to the invisible world , and those deep mysteries of incorporeal beings , as not to be fathom'd by the line and plummet of human understanding . and therefore i shall content my self with what light i can get from the holy scriptures , and where those are either obscure , or silent , to be very cautious , sober and modest . 1. that there were , are , and ever shall be , true and real subsistencies of good and evil angels , the following passages of sacred writ do plainly inform us , viz. — before the angels of god , 12 luke 8. — he shall come — with all his holy angels , 25 matth. 31. — if god spared not the angels that sinned , 2 pet. 2. 4. — the angels that kept not their first estate , jud. 6. — the angels came , 4 matth. 11. — out of whom went 7 devils , 8 luke 2. — everlasting fire prepared for the devil and his angels , 25 matth. 41. — but are as the angels in heaven , 22 matth. 30. 2. as concerning the time when the angels were created , it may be conjectured , by comparing several texts of scripture , and making the following inference , viz. the sons of god , and the morning-stars are put together , and the morning-stars were made before the earth , job 38. and the earth was made three days before the stars in the firmament , gen. 1. ( and consequently morning stars cannot be meant stars of the firmament . ) again , by stars , are meant angels , 12 rev. 4. and by the heavenly host , are meant angels , 2 luke 13. and 1 kings 19. 21. and the heavens and heavenly hosts are joined together , 2 gen. and the heavens said to be created the first day . therefore it seems probable , that the sons of god , otherwise the morning-stars , ( or which is the same thing ) angels , or the host of heaven , were created on the first of the six days in the morning . 3. that there were great numbers of both blessed and apostate angels , we are assured from several passages in the old and new testament . — more than 12 legions ( or , as some compute it ) 79992 ) angels , 26 matth. 23. — thousand thousands ministred unto him , and ten thousand times ten thousand stood before him , 7 dan. 10. and 5 rev. 11. — an innumerable company of angels , 12. heb. 22. — a multitude of the heavenly host , 2 ▪ luke 13. — his tail drew a third part of the stars of heaven , 12 rev. 4. — my name is legion , for we are many , 5 mark 9. now , if solomon , who was lord but of a very small spot of the terrestrial globe , ( which globe is by us thought to be little more than a point , if compared with the starry firmament ) had so many attendants what number should we think a fit retinue for the king of kings , and lord of lords ? myriades myriadum , will be too small a summ : and so will our ordinary terms of arithmetick , and we must be forced to borrow some of the learned commentator upon archimedes his arenarius , and say , billions , trillions , quadrillions , &c. of blessed angels to attend his throne , and to make up the court of heaven . 4. that there were different orders and degrees of good and evil spirits , we have reason to believe , from the following texts , viz. — the great prince michael , 12 dan. 1. — beelzebub the prince of devils , 11 luke 15. — the prince of the power of the air , 2 ephes . 2. — the voice of the arch-angel , 2 thess . 4. 16. — thrones or dominions , principalities or powers , 1 coloss . 16. — michael and his angels , and the devil and his angels , 12 rev. 3. 9. 5. that all the blessed angels which attend god's throne , are ministring spirits , and sometimes appeared in humane shapes , we find in the following texts , viz. — three men stood by him , 18 gen. 2. — behold two men stood by them in shining garments , 24 luke 4. — and there came two angels to sodom , and lot went out to meet them , 19 gen. 1. — and the angel of the lord found her by a fountain of water , 16 gen. 7. — and the angel of the lord called unto him , ( viz. abraham ) 22 gen. 11. — and jacob went on his way , and the angel of the lord met him , 32 gen. 1. — the angel of the lord went out , &c. and smote in the camp of the assyrians 185 thousand , 2 kings 19. 31. — and there died , &c. 70 thousand . and when the angel of the lord stretched forth his hand upon jerusalem , the lord said to the angel , hold now thine hand , 2 sam. 24. 15 , 16. — you shall see the heavens opened , and the angels of god ascending and descending upon the son of man , 1 john 51. — i am gabriel , that stand in the presence of god , and am sent to speak to thee , 1 luke 19. — and the angel ministred unto him , 1 luke 13. — and the angel of the lord came down from heaven , and rolled away the stone , &c. 28 matth. 2. — he knew of a surety , that god had sent his angel , acts 12 ▪ 11. — who received the ▪ law by the disposition of angels , 7 acts 53. — are they not ministring spirits , for the good of , &c. 11 hebrews . ejaculation . king of kings , and lord of lords ! about whose throne are always attending , thousands of thousands , and ten thousand times ten thousand blessed angels , be graciously pleased to give charge to some of those ministring spirits , to guide and conduct me throughout my whole pilgrimage in this val●y of tears , and at last , to convey my departing soul to the place of everlasting rest and happiness . what were , and are the fatal consequences of the disobedience of our first parents , we too well know , and find by woful experience . ( and had not their heavy sentence been allayed with a happy promise of a messias , both their , and our condition had been altogether hopeless . ) but what had been the consequences , in case they had remain'd in that purity in which they were created : as namely , to what numbers they had increased and multiplied ? in what parts of the world they had inhabited ? and if in colder climates , their bodies had required covering and vestments ? whether flesh had been allowed them for food , as well as fruits and herbs ? and the earth brought forth its encrease without any labour or tillage ? and lastly , if they had never died , but after a certain term of years , had been translated from earth to heaven , as righteous enoch was , and afterwards elias ? are all questions more curious than necessary , ( as the case now stands with us . ) and such , as i believe , the wisest man living , had he all imaginable helps of humane learning , and acquired knowledge , would never be able , with any certainty , to determine . thus much we may reasonably believe , and safely conclude , that as they were at first created by the wonderful contrivance and mechany of the blessed trinity , and made after g o d's own image and likeness , they were truly noble and excellent creatures . of their bodies we have a specimen , by the dissection of one of our own , they being undoubtedly the same with ours , as to the figure , number and uses , as well of their exterior , as their interior parts , though extreamly different in perfection and duraho● those lasting more than twice as many hundreds , as ours do now scores of years , even after they were mortified by their fall , and were condemned by g o d himself , the one , to daily labour and tillage , and to eat his bread by the sweat of his brows ; and the other , to be subject to the laws and will of a husband , to struggle with the sharp pains and throws of child-bed , and to have her griefs and sorrows greatly multiplied . in the dissection of humane bodies , what thinking men can take a serious view of the skin , the membranes , the flesh , the fibers , the veins , the arteries , the nerves , the ligaments , the cartilages , and the bones ; as likewise of the three cavities ( or venters ) of the trunk , namely the abdomen , the chest , and the head , with all things therein contained ; as also the arms , thighs and legs , with their different positions , compositions , and admirable use , without being struck with great wonder and astonishment , and crying out with good king david , behold , i am fearfully and wonderfully made . when he considers how closely the stomach , with the help of its fibers , embraces the meat that is chewed in the mouth , and the drink that is received in , and swallowed down , and mixeth therewith specifick fermentatious juices , bred in its inner coat , and impregnated by the saliva , till the finer parts , by a convenient heat , become a white milky cream ; after which , together with the thicker mass , ( with which they are as yet involved by the constriction of the stomach , ) they pass down to the guts , where by the mixture of the bile , and the pancreatick juice , they are by another manner of fermentation , quite separated from the thicker mass , and so received of the lacteal vessels , as the thicker is ejected by the stool . when he rightly considers the figure and motion of that admirable machine , ( the heart ) and how it is suspended in the body , by the vessels that go in and out of it , and that as an ordinary forcing-engine , being placed in the middle of a city , or town , draws the water of an adjoining source , or fountain , into its own bowels by one motion , or stroak of the hand , and the help of a valve , to keep it from returning back again , and then thrusts , or forces out the same water by another stroke of that hand , and the help of another valve , into another pipe , which is afterwards distributed into smaller branches , to supply the uses of the several and respective houses : so the heart receives the blood out of the vena cava into its ventricles by a djastole , ( or dilatation ) and then thrusts , or forces it out again by a systole ( or contraction ) into the arteries , and out of these , into the parts that are to be nourished , from whence it is to be resolved by the capillary veins , which conduct it back through the larger veins into the vena cava again , and this by the help of divers semi-lunar or semi-circular valves , curiously and conveniently placed in the aforementioned vessels and passages , and thus is made the admirable circulation of the blood : but how , or by what secret power the heart receives its motion , and makes its constant pulses , is known to god alone , the maker and searcher of all hearts . we are apt to admire the skill of an artist , who can make us a pendulum-clock , of the choicest brass and iron , to vibrate with a just and equal motion , for the space but of one year , and that with the help of a suspended weight : what shall we then think of a movement , composed of fleshy muscles and fibers suspended in methusalem's body , and continuing its pulses , without the help of either weight or springs , for the space of nine hundred , sixty and nine years , which time would certainly wear out the wheels and pinions of a great many brass and iron clocks . if there were but room enough in so small a treatise , there are yet behind many and great wonders of the almighty maker's mechany and contrivance , relating to motion and sense . according to that small skill i formerly had in opticks , it was my opinion , ( with submission to better judgments , ) that the figure and colour , or colours of a visible object ( however situated , or in what posture soever it be placed ) make the base of an imaginary cone , composed of infinite visical rays , which is conveyed in an instant through a lucid medium , to the superficies of every beholders eye , where a small section of the apex of that cone , is refracted by the several waters and tunicks , and then the figure of the said object being inverted by the humor chrystallinus , is , in the same posture , lodged in the tunica retina , from whence it is conveyed into the common sensory . again , by those experiments i have heretofore made in acousticks , i then judged , that different percussions of the air , do beget infinite spherical figures of aereal motions , ( as a stone thrown into the midst of a pool of standing water , or ( which is much more curious ) a stroak with a pin's head upon the supersicies of a long vessel of quick-silver , begets in the first infinite numbers of circles , or in the last infinite arches ) which spread themselves every way , till they meet with some harder body that makes resistance ; which let us suppose to be a man's ear , in the cavity of which the aforesaid figures of aereal motions suffer several reverberations , and then make a percussion upon the tympanum , or drum , ( which is a nervous , and almost pellucid membrane , and of most exquisite sense ) and from thence are conveyed into the brain . and by the help of these , and other experiments , i then made ( which were many years since ) and the blessing of god upon my endeavours , i found out the tubastentero-phonica , or speaking-trumpet , and improved that invention so far , as to make humane voice both audible and intelligible , either in plain words and sentences , or else in cypher , for conveighing secrets into , or out of besieged places , ( over the heads of their enemies ) or for one ship to speak to another , at the distance of three english miles , or thereabouts ; and had i not received some discouragement ( which then i did not think i deserved ) i did not doubt but to have improved it to the distance of eight , nine or ten miles . i did likewise , at the same time , contrive , and cause to be made by my directions , a very large otocoustacon , one end whereof being laid to my ear in a still evening , in the middle of st. jame's park , brought into it ( as i thought ) innumerable sounds of coach and cart-wheels , and humane voices , in , and throughout all the streets , as well those of westminster , st. james's and pickadilly , as the others between white-hall and london-bridge ; but those sounds being often confused , and those that were nearer , drowning those which were more remote , and sometimes offending the ear by the sharpness of the noise , ( not to mention the large dimensions , and great weight of such instruments . ) i then desisted from my making any further experiments : however , some years since , having received several visits , in the behalf of several deaf persons , and believing that it might be an acceptable service to all mankind , i determined to proceed , not doubting to contrive such a machine , as would have taken a just gage , or measure , of the degrees of any persons deafness , and likewise to invent another small instrument , to hang upon the ear as an ornament , whereby those degrees of deafness should have been in a great measure , or altogether restored ; had it not pleased almighty god , in the interim , to visit me with blindness . but now , in all the aforementioned operations , how the soul of man , by the help of the brain , ( which is the general organ of sense ) perceives and judges sensations of all sentient parts , and out of it , as out of a fountain , by the help of eight or ten pair of nerves ( whose origin is derived from the medulla-substance of the brain ) it communicateth the animal spirits ( being first elaborated ) to all the sentient parts of the body , and thereby endows them with the faculty of performing animal actions : for example , how , and in what mysterious manner , the soul sends out the animal spirits , so many several ways , to receive in , and judge of the figures and colours of so many hundred objects in one minutes space , and so many different sounds of vocal and instrumental musick , within the compass and measure of a semibref , and that without confounding visual rays , or aereal percussions , which must of necessity very often interfere with each other , or what manner of creatures those animal spirits are , which have never yet been discerned by the sharpest eye , or best glasses ? let the ablest philosopher in the world tell me , otherwise than by the empty terms of anatomy . — et erit mihi magnus apollo . and this is all i have here room to treat of , relating to sense . there is yet something that very well deserves to be taken notice of , concerning the motion of the limbs , and their great force , in lifting up , thrusting from them , or pulling to them great weights with the nimble motion of all the parts , some of those operations agreeing with , and others confounding our ordinary doctrine of staticks . i know very well , that a pound weight , suspended at one end of an iron rod placed horizontally , at six foot distance from its fulcrum , or perpendicular axis , equiponderates a weight of six pounds suspended at the other end of the said iron rod , at one foot distance from the said fulcrum , or axis , ( the length of one foot of that rod , on the one side of the axis being first made equal in weight , to the aforesaid length of six foot of the same rod , on the other side of the axis ) and if the aforesaid weight of six pound , be raised two inches in perpendicular height ▪ by the force of the said one pound , ( with some small addition ) that one pound weight must of necessity descend twelve inches , or one foot. likewise i am not ignorant , that if a globular weight of six pound , be suspended at one end of an iron rod of six foot in length , hanging perpendicularly upon a small pin , or joint , the force of two pound weight being fastned by a pack-thread , to the center of gravity of that globular weight , and conveniently placed , so as to move up and down over a pulley , will heave up that globular weight , ( a proportional part of the said rod being first equiponderated ) to the perpendicular height of two foot . again , the weight of four pound applied in the same manner , will heave up the said globular weight , to the perpendicular height of four foot , and the force of six pound weight , will heave it up to the horizontal line , ( or 90 degrees ) which experiment , being exactly performed , gives great light to young practitioners in the mechanicks . lastly , i know by experience , that an engineer standing on the top of a tower , may by the help of ropes and pullies , with a small force , heave up a tun weight , or more , to the perpendicular height of 10 or 20 foot , provided there be proportionable time given him for that operation ; and also , that he has a sufficient fulcrum , or place , to which he may fasten one of his blocks . i can likewise imagine the soul of a man , whilst his body stands bolt up right , to be a spiritual engineer , and to be seated in the brain , as in its watch-tower , and there to make use of each hand and arm to lift up a ponderous weight , to the perpendicular height of 6 or 12 inches : but i must , at the same time , ingeniously acknowledge , that i do not at all apprehend , neither have i any idea , or imagination , by what secret power the soul contracts or dilates the muscles , how it elaborates , and sends forth the animal spirits , or how it makes use of any of the ten pair of nerves , whose origin is derived from the medulla substance of the brain , which is , in a manner , as soft as butter : and i leave , to the contemplation of the most skilful and subtil mechanick , or philosopher , in the world , the innumerable difficulties that will arise from all the following instances . 1. of a porter , taking up great and ponderous burthens from off the ground , and heaving them on his shoulders . 2. of a waterman , who , upon a wager , pulls in his oars with both his arms towards his body , and , at the same time , thrusts from him with his thighs and legs , in which motion , viz. that of his arms and hands , he works with a quintiple disadvantage , according to the doctrine of staticks ; because the muscle of the humerus , is fastned but to a 6th . part of the cubitus , or radius , as i my self have measured upon a dead man's bones . 3. of a seaman , working at a drum-capstan ( a contrivance i presented to the late king charles the second , many years ago ) to weight up the ponderous anchors of great ships , which has since saved great numbers of english sea-men's lives . 4. of one , who distorts all the parts , members and joints of his body , so as to make it appear in many different figures , and strange shapes : such a one i have seen at paris , and such a one there was , not long since , in the city of london , who went by the name of posture john. 5. of one , who jumps , wrestles , throws the bar , runs a race , or fights a prize . 6. of one , who performs strange feats of activity , vaults and cuts capers in the air to a great height , as he is dancing on the stage , or on the ropes . 7. a skilful and active musician , the different motions of whose fingers , are of incredible swiftness . ejaculation . o almighty god , maker of all things visible and invisible , how wonderful and unsearchable are all thy works ? how deep are all thy thoughts , and thy ways past finding out , by us poor mortals , or indeed , by any finite creatures . all that i shall add to what has been already mentioned upon this subject , shall be only this : that if there are so many insuperable difficulties , about bodily operations , as to motion and sense ; how much greater must of necessity be the difficulties of the souls operations , which are wholly abstracted from , and have no correspondence at all with bodies or sense . of this sort , as i think , is a late learned philosopher's ( cogito ) though i understand not at all his inference of ( ergo sum . ) but whatever he intends , my meaning is , the soul 's drawing necessary conclusions from undoubted premises , and so forming within it self syllogisms : as likewise its apprehensions of a supreme diety , or an almighty maker of all things , who is from everlasting to everlasting , and depends upon none . and its reflections of conscience , either accusing , or excusing moral actions . forgive me , courteous reader , i am already lost in a labyrinth of thoughts , and my soul is over-whelmed with a deluge of imaginations , and can make no further progress : at the resurrection , you and i shall know more , and be much wiser than we now are , when this mortal shall put on immortality ; when our understandings shall be more illuminated , and when the eyes of our souls shall be no longer forced to look , or peep through such thick humors , muddy waters , dull tunicks , and horny spectacles . the second question . the second question . q. where hast thou been ? answer . alas ! i do not well know where : nor how : nor when : nor what i have been doing . of my infant-days i have no knowledge or remembrance , but admire god's infinite goodness , who , i verily believe , sends his blessed angels to watch over young babes , and tender infants , who , of all other living creatures , are the least able to help themselves . ejaculation . thou , o lord , art he , who took'st me from the womb : and thou hast been my hope , ever since i hung upon my mothers breasts . in the morning of my life , for several hours , i stood idle in the market-place , with others of my companions , pleasing my self with childish toys and youthful vanities . in my more mature age , though i had frequent calls and invitations to labour in god's vineyard , yet nevertheless i rather chose to gratify my own roving fancy , and satisfy my vain curiosity , in ranging abroad , and making enquiry into the customs and manners of foreign countries , and then to enter into the secret intregues and mysterious transactions of my own ; where i had opportunity to hear , see and observe many things , which must be buried in oblivion . and here , i must acknowledge , i met with no small variety of cares and troubles , fears and jealousies , crosses and disappointments , and found my self at the brink of many a deep pit , and steep precipice , and in great danger to have perished , without a wonderful preservation and deliverance . besides all this , i leave it to men of greater wisdom and experience to consider , how hard and difficult a thing it is , to be entangled with the cross-purposes of publick affairs , and yet have leisure to mind that one thing necessary , the salvation of our souls ; with which all the riches , honours and pleasures which this world affords , are not worthy to be laid in the ballance . ejaculation . remember not , o lord , the unaccountable follies and vanities of my childhood and touth , nor the innumerable transgressions of my riper tears . blot out of thy remembrance , the many breaches of solemn vows and promises by me made in times of danger and sickness , or any prevarications with the god and father of mercies , and the hazarding my soul's eternal welfare and happiness , for the sake of a few sinful and short-liv'd pleasures . methinks this world does not unfitly resemble a theatre or stage , whereon every man presents himself , acts his part , and so makes his exit . but in all the various passages of his life , and frequent shifting of scenes , the devil , and his agents , are always at hand , to disturb and hinder the actor in his performances , both of religious and moral duties , and at last to carry him off the stage , with eternal dishonour and disgrace . it will not be difficult to trace his cloven-footsteps , from the first creation to this present time. having beguiled our first parents , he resolved to mischief their two sons : first , by polluting cain's offering , and laying sin at his door ; then by urging him to be wroth and angry with his maker , for not accepting it . and lastly , by provoking him to break all the bonds of nature , and to become his own brother's murtherer . this done , he proceeds to tempt the old world to the commission of gross and enormous impieties , till god destroyed them with a deluge . after the flood , when noah's posterity was multiplied , the devil turned architect , and drew a design for the children of men , to build a tower in the plain of shinaar , whose top was to reach to heaven , from which he himself had so lately fallen . when god had dispersed those builders , by the confusion of languages , he took upon him the office of an infernal prophet , priest and king , instructing his disciples and followers , to forsake the worship of the true god , to yield obedience to all his commands ; and to erect altars , plant groves , and to offer sacrifice to devils , under various forms of beasts , birds and creeping things . and so great was his malice , that he would not spare that grove of oaks , at or near the plains of mamre , which the good old patriarch abraham had planted , and made use of as an oratory , orselect place of divine worship for himself , and his numerous family ; but caused it to be converted to idolatrous uses , till such time as constantine the great took care to have the heathen altars and images demolished by the bishop of jerusalem , and those of palestine , and a christian church erected in their stead . it would be endless , to make enquiry into all the actions , and various forms of worship among the men of the old gentile world , and heathen idolaters : or to make an enumeration of the names of their respective idols . i shall only entertain the reader with a brief narrative , of what i have collected out of a late traveller of no small credit amongst us , which may give him some light into the practices of former ages . there is ( saith my author ) a kingdom in the east indies called tunquin , where some of the inhabitants worship four gods , whose names are rauma , betols , ramonu and brama , and a goddess called satisbana . others of them hold transmigration of souls , and have a great veneration for a certain hermit called chacabout , one of the greatest impostors that ever was in asia . a third sort , have great esteem for one lanthu , one of the greatest magicians of the east : that impostor's disciples having given it out , that his mother carried him in her womb , without losing her virginity , for the space of seventy years , which , i am apt to believe is a mock the devil puts upon our blessed saviour's being carried ten months in the womb of a virgin. it is the custom of the tunquineses to adore three things : the first is the hearth of their chimney , made of three stones . the second is an idol , which they call tiensa , the patroness of handy-crafts . the third is the idol buabin , which they implore before they build their houses . they likewise present offerings to trees , elephants , horses , cows , and almost all kinds of animals . besides all this , they have great veneration for two magicians , and one magicianess : the first magician foretells future events : to the second , they have recourse in all their sicknesses . and sometimes after several apish-tricks , he himself , together with the sick party , and those who brought him , do homage and the devil , and the sick party's friends present him and the devil , with an entertainment of their choisest meats . but if the sick person , after all their offerings , do not recover , his friends and relations , with as many soldiers as they can get together , discharge their guns and musquets three times , to drive away his devilship from those parts . sometimes the chief magician ( thaybou ) being consulted , and finding that the distemper arises from the souls of the dead , he , or his brother thay-phouthouy , finds ways to draw to him that soul that is the author of the disease , and then shuts it up in a bottle of water well stopt , till the party be cured , afterwhich he breaks the bottle , and lets that soul loose to go about its business . the magicianess bacoti , keeps constant correspondence with the devil , ( to whom , if she has a daughter , she offers her as soon as she is born , ) and if any mother happen to lose a child , she makes her address to this magicianess , who , by the beat of a drum , pretends to summon the soul of that child , and tell the mother , whether its condition in the other world be good , or otherwise . when the moon is in an e●clipse , they believe it is assaulted by a dragon , and therefore they make a hideous noise with drums , trumpets , bells and musquets , till the ecclipse be over , and then make great rejoycings for having conquered that monstrous creature . it is very wonderful to consider , what cruel tyranny the devil exercises over many of the poor idolatrous indians . some he makes to carry their arms over their heads , during their lives , which causes certain carnosities to breed in their joints , that they can never bring them down again . others he makes to stand upon one foot , holding a chaffing-dish in one hand , and with the other pouring out incense , as an offering to their god , fixing their eyes all that while upon the sun. when the inhabitants of the city malde , in bengala , on a certain day go out of that city , great numbers of them hang themselves by the flesh of their bodies upon iron hooks , fastned to trees for that purpose , till the weight of their bodies tearing away the flesh , they fall off themselves to the ground ; and which is almost incredible , not a drop of blood issues out of the wounds , nor the least bit of flesh is left upon the hooks , and within the space of two days they are cured by the bramans . ejaculation . i bless and praise thee with my whole heart , o lord of heaven and earth , for thy distinguishing goodness and mercy to me , the meanest and most unworthy of all adam's posterity , in permitting me to be born within the pale of the true church , where the gospel of thy son is openly preacht , and profest in the publick assemblies : and not among pagans , turks , or other infidels . it is very remarkable , that the devil , notwithstanding his great power and dominion over the heathen world for so many thousand years , has never yet been able utterly to deface those principles of right , justice and conscience , which the almighty maker has stampt upon men's souls , though at the same time , in most places , he has extreamly sullied them with hellish impostures and delusions , and idolatrous worship of divers kinds , so as to make sure of them in the main , and always hold them fast within his clutches . thus , in the foregoing instance of the tunquineses , the hermite chacabout left behind him ten commandements , which he enjoined his followers to observe with all manner of strictness , viz. first , not to kill . secondly , not to steal . thirdly , not to defile their bodies . fourthly , not to lye. fifthly , not to falsify their words . sixthly , to restrain their inordinate desires . seventhly , not to do injury to any man. eighthly , not to be great talkers . ninthly , not to give way to their anger . tenthly , to labour to their utmost to get knowledge . besides all this , they who designed to lead a religious life , must renounce the delights of this life ; be charitable to the poor ; overcome their passions , and give themselves up to meditation . he taught moreover , that after this life , there were ten distinct places of joy and torment ; and that the contemners of these laws , should feel torment proportionable to their offences , without any end of their torments . that they who endeavoured to fulfil his law , and had failed in any point , should wander in divers bodies ( holding transmigration of souls ) for the space of three thousand years , before they entred into happiness . but that those who had perfectly obeyed his laws , should be rewarded , without suffering any change of their bodies : and that he himself had been born ten times , before he enjoyed the bliss that he possessed ; not having in his first youth , been illuminated with that knowledge which he afterwards attained . reflection . as for his ten commands , and his other instructions immediately following , one would think at first sight , that this impostor had collected them out of the holy scriptures , save only that there is not a word therein that has the least regard to a saviour or messias . but alass ! that subtil old serpent , and prince of darkness , who is so perfect a hater of the saviour of the world , and of humane race , makes it his principal care and caution , to keep all his subjects and vassals from the least knowledge of those divine mysteries which relate to the holy jesus . for my part , i am apt to believe , altho' so many ages have past since the martyrdom of the blessed apostles among the pagans and barbarians , who undoubtedly converted very great numbers of them , while they lived amongst them ; that some of these converts left behind them many pious instructions to their children , who also left the same to their children , and so from generation to generation , which , in process of time , were corrupted by satan's artifices , being confounded and intermingled with a great number of foolish and extravagant traditions . of this i shall here take the freedom to mention one famous instance . there were , about fifteen years since ( as a traveller assures me , who was himself in those parts ) and probably are to this day living , above twenty thousand families , of a certain people who call themselves christians , or disciples of st. john , from whom they pretend to have received their faith , their books and traditions . these people inhabit at present at balsara , about ten days voyage from that place , where the river tigris divides it self into two arms , ( the one running through the ancient chaldaea , and the other towards mesopotamia ) in view of which stands an old wall of about a league in compass , which the chronicles of that country say , was the ruins of the ancient babylon , ( upon which wall six coaches may go abreast ) being made of burnt brick , each brick ten foot square , and three foot thick . these christians of st. john , anciently lived by the river of jordan , where st. john baptized , and so from him they took their name : but since the time that mahomet conquered palestine , although he had given them his hand and letter of privilege not to be molested ; his successors resolved to extirpate them , ruining their churches , burning their books , and exercising all manner of cruelties upon their persons , which obliged them to retire into mesopotamia and chaldaea , and for some time , they were under the patriarch of babylon , from whom they separated about 175 years since , and then removed into persia and arabia , and the towns round about balsara . their creed is full of fables , and soul errors . they never baptize , but in rivers , and only upon sundays : but before they go to the river , they carry the infant to church , where there is a bishop , who reads certain prayers over the head of the child ; from thence they carry it to the river , with a train of men and women , who , together ▪ with the bishop , go up to the knees in water , then the bishop reads again certain prayers out of a book which he holds in his hand , which done , he sprinkles the infant three times , saying , beesme brad er-rabi , kaddemin , akreri , menhal el gennet alli koulli kralek , which is in english , in the name of the lord , first and last of the world and of paradise , the high creator of all things . after that , the bishop reads something again out of his book , while the godfather plunges the child all over in the water ; after which , they all go to the parents house to feast . if any tax their baptism for insufficient , in regard the three persons of the trinity are not mentioned therein , they give no reasonable answer , nor have they any knowledge of that mystery ; only , they say , that christ is the spirit and word of the eternal father . they believe the angel gabriel to be the son of god , begotten upon light ; yet will not believe the eternal generation of christ as god , although they confess he became man , to free us from the punishment of sin ; and that he was conceived in the womb of a virgin , without the knowledge of man , by means of the water of a certain fountain which she drank of . they believe he was crucisied by the jews , that he rose the third day , and that his soul ascended up to heaven , his body remaining upon earth ; but withal , that christ vanished when the jews came to take him ; and that he deluded their cruelty with his shadow . in the eueharist , they make use of meal kneaded up with wine and oil ; the wine they make with grapes dried in the sun , and casting water upon them , let them steep a long time , and with that they consecrate the cup ; the arabians ( under whose government they live ) not permitting them the use ; of ordinary wine . the words of their consecration , are no other then long prayers , but make no mention of christ's body or blood , which they say is not necessary , because god knows their intention . after the ceremonies are ended , the priest eats some of the bread , and distributes the rest to the people . all their bishops wear their hair long , with a little cross wrought with a needle . these people believe , and say , that the angel gabriel undertaking to create the world , according to god's command , took along with him three hundred thirty six thousand demons , and made the earth so fertile , that it was but to sow in the morning and reap at night . that the same angel taught adam to plant and sow , and all other necessary sciences . moreover , that the same angel made the seven lower spheres , the least whereof reaches to the center of the world , in the same manner as the heavens do , all continued one within another ; and that all these spheres are of different mettals : that , next the center of iron , the second of lead , the third of brass , the fourth of laten , the fifth of silver , the sixth of gold , and the seventh of earth , which contains all the rest . they believe that over every heaven there is water , and that the sun swims in a ship upon that water , and that the mast of that ship is a cross ; and that there are a great number of boys and girls to guide the ships of both sun and moon : besides , they have the picture of a bark , which , they say , belonged to the angel bachan , whom god sends to visit the sun and moon , to see whether they move exactly , and keep close to their duty . in reference to the other world , and life to come . they believe there is no other world , but where angels and divels , together with the souls of good and bad reside . that in that world there are cities , houses and churches ; and likewise that the evil spirits have their churches , where they pray , singing and rejoycing upon instruments , and feasting , as in this world. that when any one lies at the point of death , three hundred and sixty demons come and carry his soul to a place full of serpents , dogs , lions , tigers and devils , who , if it be the soul of a wicked man , tear it in pieces ; but if it be the soul of a just man , it creeps under the bellies of those creatures into the presence of god , who sits in his seat of majesty , to judge the world. that there are also angels , who weigh the souls of men in a ballance , and those who are thought worthy , are immediately admitted into glory . that angels and devils are male and female , and beget children ; and that the angel gabriel has a daughter called s●●ret , who has two sons . that the angel gabriel has several legions of demons under him , who are instead of souldiers , and others that are his officers of justice , whom he sends from town to town , and from city to city , to punish the wicked . they hold that christ left 12 apostles to preach to the nations . that the virgin mary is not dead , but lives somewhere in the world , though no body knows where ; and that next to her , st. john is to be the chiefest saint in heaven , and next to them zacharias and elizabeth , of whom they recount several miracles and apocryphal tales . that when st. john came to be of age , his father and mother married him ; and also that he had four sons which he begat upon the waters of jordan , and not upon the body of his wife . that he died a natural death , but commanded his disciples to crucify him after his death , that he might be like christ ; and lastly , that he died in the city of fuster , and was buried in a chrystal tomb , brought to that city by a miracle , and that this sepulchre was in a certain house near the river jordan . they highly adore the cross , because , say they , we have a book wherein it is written , that every day , early in the morning , the angels take the cross and put it in the middle of the sun , which receives its light from it , as the moon does also hers : and that without these crosses neither sunnor moon would give any light , and the ships they were in would suffer shipwrack . their festivals are three , the one is in winter that lasts three days , in memory of our first parent , and the creation of the world : the second in august , and called the feast of st ▪ john : the third lasts five days in june , during which time they are all re-baptized . on sunday they do no work . they neither fast , nor do any penance . they have no canonical books , but a great number of others that treat of nothing but witchcraft , in which they believe their priests to be very crafty , and that the devils are at their beck . they suffer no women to go to church , nor any of the laity to kill a hen , or any fowl : they eat of nothing drest by the turks , and after a turk has drunk in one of their cups they break it to pieces , and picture mahomet , and four of his parents , as shut up in hell ; and say , that all turks are carried to the same place , to be devoured by wild beasts . they all pretend to salvation , by a promise made by god to gabriel on their behalf , when he framed the world. they have a great antipathy against the blew colour called indigo , which they will not so much as touch ▪ for , say they , certain jews dreaming that their laws should be abolished by st. john , told it their country-men , which they understanding , and seeing that st. john prepared to baptize christ , in a great rage fetch a vast quantity of indigo ( in their language nill ) and flung it into jordan , which continued unclean for some time , and had hindred the baptism of christ , had not god sent his angels with a large vessel of water , which he caused them to fill out of jordan , before the jews had defiled it with indigo ; and that for the foresaid bold attempt to defile the river , god particularly cursed that colour . ejaculation . how long , o lord , holy and true , wilt thou cease to be avenged of that prince of darkness , for tyrannizing and triumphing over the poor heathens , and beguiling them with his sorceries , witchcrafts and enchantments , for so many thousand years . how long wilt thou suffer that enemy of souls , secretly to divert and please himself , by seeing such vast numbers of his slaves and vassals , to take more pains , undergo more hardships , and to endure more exquisite bodily torments in travelling along the broad way , and passing through the wide gate that leads to endless woes and miseries , than thou sufferest a great number of thine own elect , and chosen servants to meet with in the narrow way , and in their passage through the straight gate , that leads to eternal life . but to return to my observations of the devil's practices . when god had covenanted with abraham , that his seed should be multiplied as the stars of heaven , and inherit the promised land , what stone did satan leave unturn'd ? or what opportunities did he ever lose of attempting to frustrate god's gracious designs ? his first atchievement was to exasperate esa● to murder his brother jacob , upon whose individual person his aged father had so lately fixt a blessing ; and out of whose loyns were to come forth 12 tribes , whose posterity were to be as innumerable as the sands of the sea , hoping that he being once removed , the blessed effects of all god's promises would be utterly vacated and disappointed . when jacob's family were kindly received by k. pharaoh and the egyptians , how watchful and diligent was that old serpent , to wait for the coming of another king , whom he might incense , and so bring the isratlites under slavery and bondage ? when moses was deputed immediately by god for their deliverance , what diabolical artifices did he use , to help the magicians to counterfeit some of his miracles , and so to harden the heart of pharaoh , and the hearts of all his servants ? when the distressed israelites were got out of that king's dominions , how ready was he , upon all occasions , to improve to the utmost the sullen nature , and unthankful disposition of that people , so as to provoke god in the wilderness , by their frequent murmurings and complaints , for the space of forty years ? when they had got possession of the promised land , how quickly did ▪ he bring them acquainted with baal and ashtaroth , and the rest of the false gods of the nations round about them , whom joshua had not yet extirpated ? and thus they continued their rebellion , and brought upon themselves many severe judgments , and were very often subject to the will and pleasure of their enemies ; till at last a great part of them were carried away captive to babylon , with their wives and children , and others of them expos'd to the sword , pestilence and famine . when our saviour was born in bethlehem , how subtilly and maliciously did he prompt that cruel tyrant herod , in his rage and anger , to murther for his sake , all the male-children in those parts , from two years old , and under ? reflection . but here i must entreat the reader 's patience , to permit me a while to make a pause : for certainly had that enemy of , throughly understood the mysteries of man's redemption , by the coming of the blessed jesus , he had neither incensed herod to make so cruel a slaughter in bethlehem , or inspired the jews with such vehement rage and passion , to urge pilate ( against his own inclination ) to give sentence for his crucifixion , which must of necessity prove so fatal to himself , and his kingdom of darkness . when the blessed jesus was gone to heaven , and had given commission to his apostles to act in their several provinces , and to disperse the gospel throughout all nations , how did the devil animate and enrage the heathen idolaters , and savage barbarians , to treat them with all manner of cruelties ? and it s almost incredible , how many thousands , or rather millions , suffer'd martyrdom for the sake of the gospel , during the reign of nero , domitian , trajan , and the rest of the persecuting emperors ; no less than thirty three roman bishops successively are said to have been put to death with great cruelties . now in all those proceedings both of the jews and heathens against the christians , the devil's malice was sufficiently evident and notorious : but i must needs confess , that his great master-piece of malice and revenge was shown in after-ages , in sowing discords and divisions in the church of christ , and in animating christians against christians , of which , to this very day , we have sad and woful experience : i am loth to mention any particulars , for fear of giving offence to the several and respective parties , but leave every good man to his own observations and reflections , and to his private prayers to the god and father of mercies , for unity , peace and concord in his holy catholick and apostolick church , and for the blessed communion of all his saints and chosen servants , during their pilgrimage in this valley of tears ; and that he will be graciously pleas'd , in his due time , to purge out of his church , all manner of sin and wickedness which now rules and reigns amongst us . what are those follies and vanities , nay , what are those gross and enormous impieties which are not at this day to be found within the pale of the church , and amongst those who name the name , and are in outward appearance professors of the gospel of christ jesus ? here dwell atheism , infidelity , pride and vain-glory , dissimulation and hypocrisy , with hatred , malice and envy . here you you may find the poor oppressed by men of might , and innocent lambs made a prey to ravenous wolves . here we have too often presented to our eyes most doleful and lamentable objects , and have one ear filled with slanders , reproaches , calumnies , oaths , blasphemies and horrid curses ; and the other , with deep sighs , sorrowful groans , mournful complaints , and bitter lamentations . here we may observe men , of almost all ranks and degrees , instead of seeking first the kingdom of god and his righteousness , and that one thing necessary the salvation of their souls ; build themselves stately houses upon sandy foundations , and propose to themselves ( that which is never to be had in this world ) true content and happiness , but still make gross mistakes , and never accomplish their designs : not unlike arches of greater and lesser circles , all which seem to eneline ( some more some less ) towards a straight line ; but none of them can truly agree , or ever be co-incident with any part of it . here we may find ambitious men climbing and twisting themselves up by a spiral line to the top of honour , and suddenly falling headlong down by a perpendicular . here likewise we may observe the covetous man ( whom the lord abhors ) hoarding up gold and silver in his rusty coffer , that so he may lay field to field , arable to pasture , and tenement to lordship , till he be left alone within a vast circumference , of which his purse was the diameter , and his contracted and shrunk-up soul the center ; and it sometimes happens that our saviour's item ( thou fool this night , &c. ) becomes his doom , and he leaves behind him that wealth which he never truly enjoyed , to purchase an equipage for some dissolute and prodigal heir to ride post to hell. a friendly caution to those who study the perpetual-motion . the young mechanick has no sooner learned the plain operations of arithmetick , and galloped over the first six books of euclid , had the sight of a pendulum-clock , wrought a few strokes with his own hand at a pump , or forcing engine , and seen how a water-wheel turns about the lantern-wheel of a corn-mill ; but the very first thing he sets upon is the perpetual-motion , not at all doubting , but in a short time to triumph over the old rules of staticks , and ordinances of hydrostaticks , by making one pound weight , descending six foot perpendicularly in the space of a minute , to raise up the weight of two pound to as great , or greater , perpendicular height in the same space of time ; and with the strength of a child of 8 or 10 years old , to force up 4 or 500 tun of water in an hours space to any given height , above its own superficies , and by this means to drain , or drown whole countries : to erect corn-mills in all standing pools , with many such projects , and thereby to gain to himself immortal fame , and a princely fortune ; till at last , having spent his patrimony , and wasted his precious time , he unfortunately meets with an ordinance of the almighty maker , ( called an equilibrium ) which pronounces the poor projector 's doom ; and then he sits down in great sadness and melancholly , to lament his ignorance and folly. i have , in former days , been visited by several of those mathematical enthusiasts , some of whom were near neighbours , others came , as i remember , 60 or 80 miles from their habitations , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their mouths , desiring me to join with them in praise and thanksgiving to almighty god , for hiding those mysteries from the learned philosophers of the world , and revealing them to such ignorant and unskilful persons , as they acknowledged themselves to be , and of so mean capacities ▪ as likewise to enter into indentures with them , for their assigning over to me a large proportion of their endless and unknown gains and profits ; and this usually happened at such times when the sun was got up to the summer solstice , and the worm of vain imagination wrought within the dura and pia mater of those poor engineers ; till such time , as having revealed to me their secret of secrets , i had prevailed with them by evincing arguments , and ocular demonstrations , ( having had my self sufficient experience of such vain attempts ) to quit their pretensions of doing wonders , and to repair to their own homes , and follow their several respective occupations . another caution concerning the philosopher's stone . the well-wisher to chimistry has no sooner pawn'd the best part of his small substance , to purchase his glasses , melting-pots , and other utensils , and built up his chymical furnace , but he boldly undertakes , without fear or wit , the transmutation of mettals ; and hopes , by safe and regular steps and degrees , to come in due time to pro●ection ; but after a tedious progress the poor philosopher finds he has been rolling sysiphus his stone , and instead of turning his brass pots and copper saucepans into golden vessels , he has only made an unlucky transmutation of his silver tankard and gilt cup into a wooden can and earthen pipkin , and out of a new suit of cloths , extracted an old thread-bare coat and breeches , pieced and patcht and torn all to rags . the religious and moral hypocrite , with the temporizing turn-coat , propose to themselves great content and happiness , and value themselves extreamly by their skillful addresses , in winnowing with every wind , and sailing with every point of the compass ; and which is yet more , they very much please themselves in deceiving and abusing persons of all qualities , ages , and sexes , as well the great and wise , as the ignorant and foolish , looking upon this as a noble practice , and worthy of men of learning and parts . and thus they appear a long time in masquerade and disguise , till by some accident they are discovered , and then they become to all parties , more hateful and odious than toads or serpents . the rich glutton , ( whose god is his belly , and thinks there 's no other heaven than his pantry and kitchin ) does very seldom leave off to gorge his paunch with dainty dishes and costly meats ( the expence whereof would satisfy many hungry souls ) till by his intemperance , a surfeit ends his days , and his loathsom carkass becomes a feast for the greedy worms . the drunkard no sooner sits down in a tavern or ale-house with his boon companions , but thinks himself in paradise : o how he hugs and blesses himself , to see his beloved nectar poured out and sparkle in the glass ! and thus he goes on from morning till midnight , till the wine enflame him ; but in the end , he often finds that it bites him like an adder , and stings him like a scorpion . the voluptuous man makes bold adventures , fights desperate duels , and compasses sea and land to gain a few prostitutes , which , for a time , he esteems as birds of paradise , and every fresh beauty , a phoenix ; till he learns by woful experience , that they are indeed much worse than fading flowers : and yet notwithstanding all hazards , being once infected with the plague and leprosy of fornication and adultery , ( unless it pleases god to open his eyes , and convince him of his folly and madness ) he seldom forbears hunting after his accursed pleasure , till rottenness enter into his bones , and a dart strike him through the liver . the theif and robber is not without his designs to repair his broken fortune , or at least to better his condition , and at last to live with great content and happiness , with his wicked associates and lewd strumpets . this person , upon his first admittance into the brother-hood , no sooner meets with a few lucky hits , and rich prizes , but thinks himself a great prince , and all the inhabitants of the neighbouring counties , his subjects and vassals ; and bound by their allegiance to supply him with what gold , silver and jewels he pleases to call for in his progress . but alass ! how often do we see this bright sun suffer a total e●clipse at high noon , and the miserable wretch hous'd in a loathsom prison , fast bound with fetters , massy chains and manicles of iron ; and having received his just sentence of condemnation from the mouth of the judge , see him to be dragg'd from his subterraneous dungeon , to the dreadful place of execution . the extortioner , ( that antropophagus , ) swallows like a cormorant , and digests like an ostritch , the pawns and pledges , which he so greedily snatches out of the hands , and sometimes pull'd from off the backs of necessitous and indigent persons . this is he who drives away the widows ox , and the ass of the fatherless : and being attended with his respective officers , puts in execution his fatal judgments , and at one morcel , devours cottages and enclosures ( together with the bodies of the owners ) farms , fields and pastures with all their stocks and effects , tenements and lordships , with gardens , orchards , coach-houses , stables , barns , out-houses , and all their appurtenances ; always watching for the windfalls of prodigal heirs , and decayed fortunes ; as eagles do after the dead carkasses of broken armies , never considering , that unless god have mercy upon his soul , he does but heap up treasures against the day of wrath and vengeance . there is yet behind another generation of men , who promise themselves , above all others , to please their sensual appetites with the true gusto of worldly pleasures , having hardned each other in their opinions and belief , that there is no god , angels or spirits , or any real subsistences of departed souls : no heaven to reward the righteous , nor a hell to punish sinners . the fools of old times said only in their hearts , there is no god , and so kept their opinion to themselves ; but the fools of this last age are more bold , and pronounce it openly with their mouths . o foolish atheists ! who has bewitch't you to outdo the pagans , turks and infidels ? yea , and the very devils themselves ( who believe and tremble , while you make merry and turn all to ridicule ; ) by denying the divine existence , of which , the heaven above and the earth beneath , with the sea and all that therein is , ( to the least mite or grain of sand , that can possibly be discerned by the best of microscopes , ) do bear evident testimony . would you but retire a while into your private closets , ( and there make use of that reason , and those principles which were born with your souls ! ) these would soon furnish you with sufficient proofs , and evincing arguments . mark , i beseech you , in what significant terms a heathen philosopher rebukes you , mentiuntur qui dicunt non esse deum , etiamsi enim interdiu negant , noctu tamen , et sibi , dubitant ! which is hardly to be turn'd into english , without losing a great part of its emphasis . they lie , who say there is no god! for though in the day time they deny him , yet in the night , and being alone , they doubt concerning him. how is it possible , that it should ever enter into the thoughts , of men of reason and common understanding ; that those glorious bodies of the sun , moon and planets , together with that numberless number of fixed stars , and those of such prodigious magnitudes , should all be produced by meer fortune or chance ? vain man would fain be wise ! but which of your leaders , who darken their counsels by words without knowledge , can tell me , how the great bodies before-mentioned of the sun , moon , and the other planets , are suspended in the vast expanse , and by what extrinsick , or intrinsick powers they have performed their several and respective motions , and served for signs and for seasons , and measured time , for so many thousand years . is there any of you , who knows the ordinances of heaven , or can set the dominion thereof in the earth ? which of you can bind the sweet influences of pleiades , or loose the bands of orion ? or to come nearer to our own terrestial globe : who is he that gathers and holds the wind in his fists ? who is he that has bound the waters in a garment ? who is that has established all the ends of the earth ? what is his name , and what is his son's name , if you can tell me ? which of you can give a clear account of those black and grisly clouds , when they seem to be rent and torn by the thunder-claps , as if their substance were of molten brass ; or the lightning that shoots through the hemisphere , and in its passage , tears and rends one sturdy oak , and leaves another untouch't ; passes by one stately edifice and takes away part of another , and how it should pull out massy barrs of iron , and again strike them into stone walls to the depth of many inches , with other prodigious effects ? of which , i am sure , you can give but very slender reasons , no more than of the treasure of the snow , the hail , or hoary frost ? or of hurricanes , deluges or earthquakes . alas ! poor dull philosophers , the wisest of you all know not how any grass pile or the least hair of your heads grows , and yet are so presumptuous to dispute and question divine providence . o foolish and perverse atheists , who hath bewitch't you to make mock of moses and the prophets , to divide our blessed saviour and his apostles , and to make the holy scriptures a meer humane artifice for soveraign princes to keep their subjects in obedience , and to preserve to ecclesiastick prelates , their vast revenues , and to inferior priests their tythes and maintenance . in the first place , we are as well assur'd that the books of the new testament , were writ by the first divulgers of christianity , which were soon afterwards translated into latin , syriac , and other languages , and copies thereof dispersed , and publickly preach't in most parts of the habitable world , and so transmitted to us without any notorious depravations ; as we are sure , that in our statute books are faithfully recorded the several laws which have been enacted in all the king 's and queen's reigns , from william the conqueror to this present age ; and much more sure , then you or any private man can be , of the conveyances , hands , or seals , of his ancestors , from time to time , whereby he holds his lands and possessions . we have no more reason to doubt that there was a jesus born in bethelem , than that there was at that time a herod at jerusalem , or an augustus caesar at rome : the wonderful star that appear'd at christ's birth , is mentioned by macrobius : and a great enemy to christianity speaks of the coming of the magi from the east to jerusalem , and julian the apostate confesses , the appearing of a new star , though he trifles about the manner of its appearing . the ecclipse at christ's passion was left upon record among the heathen . as for the writings of moses and the prophets , and for their being most carefully preserved through-out all ages , till the coming of our saviour jesus ! ( at which time they were publickly read in all the synagogues ) we need no better evidence , than the universal consent of his implacable enemies the jews . we read in the 31st . of deuteronomy , that when moses had made an end of writing the words of the law in a book , untill they were finished , that he commanded the levites which bore the ark of the covenant of the lord , saying , take this book of the law , and put it in the side of the ark of the covenant of the lord your god. ( and we may reasonably judge , that the rest of the canonical books , when written , were also here laid up ) besides the king was to keep a copy for his own use , 17. deut. 18. and the priests that were to expound the law must needs have copies of it themselves : so in an ordinary way it might be preserved by multitudes of copies , some of which might escape in the hands of good and pious men , in idolatrous times . whence it will follow , that we have no reason to think that the book of the law , which was lost for a great while , and after the captivity found by hilkiah , and by him given to saphan the scribe , who carried it to king josiah , was the only copy of the law that was preserved , 2 kings 22. 8. during the captivity , those books which were already written , were undoubtedly in the hands of the prophets and priests , some of whom , as jeremiah and gedaliah staid in their own land ; others , as daniel and his companions , were carried away captives : and we are sure that daniel had these books , and out of them gathered the number of years the captivity was to last , 9 dan. 2. where it is thus written , viz. in the first year of darius , the son of ahasuerus , of the seed of the medes , &c. i daniel understood by books , the number of years , whereof the word of the lord came to jeremiah the prophet , that he would accomplish seventy years in the desolations of jerusalem . josephus saith , that cyrus was moved to restore the jews by reading the prophesy of isaiah , where it is foretold 210 years before his time , that he should be raised up for that work. after the captivity these books were kept in a great number of copies , of which every synagogue had one at least . in this interval , ptolomy philadelphus procured the translation of the seventy , the authentick edition of which was kept in the famous alexandrian library , about the year of the world 3465. as for the books of moses , they were in one entire volume long before the captivity ; and it is probable , that the rest of the divinely inspired psalms and prophesies that were written before the captivity , were laid up with them . after the captivity the jewish historians relate , that the great synagogue , ( of which ezra was president , and at which haggai , z●chariah , malachi and nehemiah assisted ) compiled the books of the old testament , as we have them now divided into three parts , and as they continued in our saviour's time ; ( who himself refers to the old testament as consisting of the law of moses , the prophets , and the psalms ) and of each of these three parts they appointed certain sections to be read in their synagogues every sabbath day . now that their collection contained the same books the old testament now consists of , ( 22 in number ) is clear from josephus contra appionem , quoted by eusebius . that these books were kept with a religious care , we have the celebrated testimony of philo the jew , who wrote a little after the ascension of christ ; who saith , that a jew would rather suffer an hundred deaths , than allow the least alteration in one letter of the law. and buxtorf tells us in his comment . masoreth . of their particular care , in numbring the very letters of every book . in the next place , our blessed saviour's miracles were so numerous , so openly performed , and before so many thousand spectators , both of the jews and other nations , of which many were his implacable enemies , who wanted neither learning , subtilty nor malice to have soon discover'd any fraudulent practices ; and those miracles being such , as could not be perform'd by men or devils , or any thing less than a supernatural and almighty power , it being never known , since the world was created , that the devil ever open'd the eyes of those that were born blind , or fed so many thousands of hungry persons with five loaves and a few small fishes , or with the speaking of two or three words , raise men out of their graves who had been dead and buried four days , there will be lest no reasonable or plausible pretext for any sceptical unbeleiver to call in question his divine power . i do believe , that the devil is a spirit of wonderfull knowledge , and mighty power ; and able when ever god permits him to blind the eyes of us mortals , and so to counterfeit real miracles , as for a while pharaoh's magicians did in appearance perform some of moses's miracles , and that which is no small help to the performance of his sorceries and witchcrafts , and other of his diabolical practices ; he has undoubtedly a perfect knowledge of the sympathies , antipathies , and secret vertues , that are either in the bodies of all sorts of animals and plants , or else in minerals and inanimate things ; which if they should be publickly known or divulged , humane society would be very much confounded , if not utterly destroyed . who can give a rational accout of straws jumping to the jett ? or the dust of iron to the load-stone ? or of the needles turning to the north. what reason can any philosopher give , why the bark of a tree in peru should be a ready cure for a fever or ague ? or why the skin of an eele or snake should give present ease , to the violent pain of the cramp ? or , ( which is yet more wonderfull ) why a small bit of wood , being cut and taken at such a criticall hour , or minute , and being gently rubbed upon a fresh wound , should immediately staunch the blood , ( though issuing forth with great violence ) and perform the cure in a few hours space , ( the wound being only wrapt up close , and kept warm , ) without any chyrurgical operations . i my self have seen and practised many strange experiments of other kinds which i think not at all convenient here to publish : and look upon it as an effect of god's wonderful providence , mercy and goodness , that the books which solomon wrote concerning plants and herbs , were concealed from , or at least not made common or publick in , future ages . and that several experiments , which some later and learned authors ( such as paracelsus , agrippa , and others , have published to the world , ) have either been misunderstood , or not at all believed . as for the miracles done by moses , there are two things very considerable and worth our notice . first , though the magicians , by the devil's assistance , did in appearance , turn the rods into serpents , and water into blood , and bring up frogs upon the land of egypt ; yet it is manifest that they were in no wise able to undo moses's miracles , or to remove any of the ten plagues , which would certainly have been a most acceptable service to k. pharaoh , who had so much a do to bring his hard and stubborn heart to intreat moses to beseech the lord his god , for the speedy removal of the frogs , the flies , the hail , and the locusts . again , it is no less observable , that the magicians counterfeited no more than two or three of moses's miracles ; and when they attempted to proceed , they were forced to desist and confess it was the power and finger of god : neither was the devil , with all his magick-arts , able to help them to produce so vile and despicable a creature as a lowse ; or to give them afterwards a receipt to cure their boils and blains which moses had fixt upon their bodies , so that they were no longer in a condition to stand before pharaoh and his servants ; neither do we hear any more of their appearance in all those transactions ; whereas moses went on triumphantly with his miracles , till he had safely landed all the israelites on the other side of the red-sea , and left pharaoh , and all his host overwhelmed with the returning waters , and become dead carkasses . reflections . if god should permit real miracles to vouch diabolical delusions , or indeed , suffer any of the devil's magick-arts to stand in competition with his own almighty works upon such extraordinary occasions , of either revealing , or confirming any new truth or doctrine , it would soon overthrow throw christian religion : but we always find the contrary throughout the holy scriptures . pharaoh's magicians were soon put to silence : their rods were swallowed up by aaron's rod : they were at a non-plus in producing a lowse ; and at last were forced to withdraw , and disappear with shame and disgrace . the priests of baal , though they cut and mangled their flesh with sharp knives , and from morning to evening made bitter cries , were not able to bring down fire from heaven upon their altars . the sorcerer elymas , was , by st. paul , struck blind at salamis and st. peter more than once publickly baffled the famous sorcerer simon magus . so that whatever was done by pharaoh's magicians ( which is one of the most remarkable instances of the devil's power and enchantments ) or whatever was at any time after done by any of his sorcerers , does not in the least derogate from any of our blessed saviour's miracles , or the miracles afterwards performed by any of his apostles or disciples , which did immediately prove on both his , and their testimony to be divine ; and consequently were an absolute confirmation of our saviour's being the true messias , and sent by god himself from heaven for the redemption of lost sinners , and opening the kingdom of heaven to all believers . this argument of miracles was urged by christ himself , ( who certainly knew best the force of it ) against the scribes , pharisees , and unbeliving jewes : and he did acknowledge , that if he had not done those things which no other man on earth could do , they might have had a fair excuse for their unbelief . in the time of tiberius , ( says josephus , a jew by nation , and of a contrary profession , and wrote his history about 86 years after christ ) there was one jesus , a wise man ( if it be lawfull to call him a man ) who was a worker of great miracles , and a teacher of such as love the truth , and had many , as well jews as gentiles who clove unto him : this was christ , and when pilate , upon his being accused by the men of our nation , bad sentenced him to be crucified , yet did not they who had first loved him , forsake him ; for he appeared to them the third day alive again ; according to what the prophets , divinely inspired , had foretold concerning him : as they had done an innumerable number of very strange things besides , and even to this day , both the names and sort of persons called christians so named from him , do remain . to which attestation of josephus , were it necessary , might be added great numbers of testimonies from ancient writers . i must needs acknowledge , that our blessed saviour's apostles , though the greatest part of them were poor 〈◊〉 men , of low birth , small fortune , and mean education , were by the spirit of god , endued with the wonderful gift of speaking strange languages , and other miraculous powers , that so they might be better enabled to disperse the gospel into many remote countries , as they afterwards did : namely st. peter in sicily , britain and africa , as likewise at antioch and rome . st. andrew in galatia , bithinia , and all along the euxine sea : st. james in spain , britain and ireland . st. john in asia , and other parts of the east . st. bartholomew in india . st. thomas among the parthians , medes , persians , carmans , hircans , bachtrians the asians , ethiopians and indians . simon the zelot in egypt , syrene and africk . st. jude in the cities of arabia . st. matthias in cappadocia . st. mark in alexandria . and though st. james the just did stay at jerusalem , yet probably he might have some converts of almost all nations , who frequently resorted to that city , parthians , medes and elamites , dwellers in mesopotamia , cappadocia , pontus , asia , and divers other places . to all these may be very well added st. paul , who though he was none of the twelve , yet he was not the least of the apostles ; and having received his commission from christ himself in a vision , left damascus , and preached the gospel at antioch , seleusia , cyprus , pamphilia , iconium , lystra , pisidia , galatia , macedonia , samothracia , neapolis , thessalonica , beraea , athens , corinth , ephesus , jerusalem , illiricum , sclavonia , troas and rome . yet notwithstanding all this , it was impossible that these poor men should , at the same time , carry on any private design of their own , being all of them sent forth as lambs among wolves , and foretold by their own master ( whom all , but judas , had seen scourged , spit on , and crucified between two thieves , ) that they should be persecuted and hated of all nations for his name sake , and the gospel , ( which yet at their peril they were to preach and publish ) and after all sorts of affronts , and cruel usage , should suffer shameful and ignominious deaths , which they all did , as ancient historians assures us , st. john ( christ's beloved disciple ) excepted ; neither had he escaped , as one of them tells us , had god permitted the cauldron of burning oil , into which he was thrown by domitian's order , to put an end to his life . as for st. peter , he , for baffling simon magus , was , by the command of the emperor nero , crucified at rome with his head downwards . st. andrew was at patra , a city of achaia by the proconsul's order , first scourged , ( seven lictors successively whipping his naked body ) and then tied ( not nailed ) to the cross , to prolong his torments , and was two whole days before he expired . st. james was beheaded in jerusalem by herod agrippa , son of aristobulus , and grand-child to herod the great , in whose reign christ was born . st. bartholomew was first flead alive , and then crucified at albanople in armenia . st. matthew is said to be martyred at naddaba in ethiopia . st. thomas suffered martyrdom at malipur , in the kingdon of cormandel , where , by the brachmans , he was first loaded with stones and darts , and then run through with a launce . st. james the less was thrown down from a pinnacle of the temple . simon the zelot is said to have suffered great cruelties in britain , and then to be crucified by the infidels . jude suffered martyrdom in persia , for rebuking the superstitions of the magi. st. matthias , as is conjectured , was crucified by the barbarous people of cappadocia . st. mark was seized on by the alexandrians , at the celebration of their god serapis , where they dragg'd him by the legs over rugged and uneven ways , till his flesh was torn , his blood wasted , his spirits decayed and his blessed soul expired . to these may be added the cruel usage of st. paul and st. luke . st. luke was by the infidels hang'd on an olive tree in greece . st. paul was , by nero's cominand , beheaded at aquae salvae , about three miles from rome , for having converted one of the emperor's concubines , so that she utterly refused any further compliance with his wanton desires . one man in an age may throw away his life , on purpose to get himself a name , and be famous as erostratus , who set on fire the temple of ephesus , or ravillac , who stabb'd a king of france : but for all these apostles , and many thousands of their disciples and converts to throw away their lives , and thereby to purchase nothing but ignominy and disgrace , ( for alas ! they were accounted as the scum of the earth , and the off-scouring of all things ) it can never so much as enter into the thoughts of any man of reason or sense . besides , there were hardly ever committed in the world , any kind of notorious crimes , or treacherous designs contrived , but at some time or other , they were discovered , by one or more of the criminals : but let the ablest historian in the world , ( if he can ) produce a real instance of any of the apostles or martyrs , among so many thousands ( possibly millions ) whose cruel sufferings for the faith of jesus , made them openly recant , or confess themselves guilty of any fraudulent practises , or setting up a false worship to deceive all nations . after all this , tell me , ye foolish and perverse atheists , who has bewitcht you to build your tabernacles of happiness upon such sandy foundations , or to sell your immortal souls to the devil at so cheap and easy rates ? i have yet one question to ask of certain persons , who are rightly stiled modern sadduces , and that is , for what reason they deny the resurrection ? or why they should at all doubt god's omnipotence ? or once imagine , that he who made all things out of nothing , should not be able , when ever he pleases , out of something to make any thing ? how many emblems of the resurrection have we frequently before our eyes ? the night lies down , and the day arises ; again , the day departs , and the night comes on : the year that dies in autumn , has a resurrection in the spring : the seed of herbs , corn and fruit-trees , first suffer a dissolution in the earth , ( some for a few days , others for a few weeks ) and then , by the power of the almighty maker of all things , have a new body given them of the same kind or species . if that be true which some have related of the phoenix , ( a thing i would rather believe , than undertake to disprove since there are so many strange things to be found among the works of the creation ) it is a wonderful type of the resurrection . in arabia ( say they ) there is a certain bird called a phoenix , of which there is but one at a time , and that one lives 500 years ; and when the time draws near that it must die , it makes it self a nest of frankincense and myrrh , and other spices , into which , when its time is fulfilled , it enters and dies ; but its flesh putrifying , breeds a certain worm , which being nourished by the juice of the dead carcass brings forth a new phoenix , and when it is grown to a perfect age , it takes up the nest , in which the bones of its parent lie , and carries it from arabia into egypt , to a city called heliopolis , and flying in open day , in the sight of all men , lays it on the altar of the sun , and so returns into the country from whence it came : this done , the priests make search into the records of time , and find that it returneth at the end of 500 years . whether this report be true or no , sure i am , that nothing can be too hard for the almighty . let us suppose , in two or three instances , things that are within the reach of our apprehensions , viz. first , a mariner in a sea-fight to be shot to death , and thrown over-board , and afterwards the flesh of his body to be eaten up by a great number of small fishes , and these fishes to be taken in nets , and eaten by hundreds of men , women , and children , of different places and abodes , and some of them to be drowned in the sea , and devoured by other fishes , and some to be cast into the earth , and eaten up by worms . in the next place , let us suppose a man to die in a wide forest or wilderness , and part of his carcass to be devoured by wild beasts , part by the fowls of the air , and part by flies and creeping ▪ things ; and again , those beasts and fowls , and creeping things to die , and part of them to be eaten up by other creatures . lastly let us suppose a man-child born into the world , and ( as 't is believed ) the flesh of that infant , in a few years , to be evaporated , and new flesh grown up in the room of the other ; and let us suppose this body to live and change for the space of threescore or fourscore years , and then be buried in the sands , ( as is practised in some very hot countries ) and there remain a thousand or fifteen hundred years , till such time , as it is grown perfectly dry , and fit to be made use of for mummie ; and this mummie to be distributed into the hands of several hundreds of apothecaries , and each of these apothecaries to make use of it in their physical doses , potions , or otherwise , and to administer it to as many hundreds of their patients , and each of those patients to void the same , or any part of it , by stool and those stools to be carried away by the scavengers , into some common place , and there mingled with the ordours of ten thousand other persons , and from that place taken up by the salt-peter men and converted into gun-powder , and that powder shot away into the air. give me leave to tell those unbelieving sadduces , ( my life for theirs ) that the almighty god , and maker of heaven and earth , is able to recall every particle , dust or atom of a human body , in any of the aforesaid instances to its original and proper mass , and to form that mass into its first original and infant body : as also to give that infant body its full stature , and perfect dimensions ; and this done , from a natural and corruptible , to change it into a spiritual and incorruptible substance : and lastly , to reunite it to its own proper and immortal soul ; and all this in a moment , — in the twinkling of an eye , — at the last trump , — and the voice of the arch-angel , calling for the dead to arise and come to judgment . — i must needs acknowledge , that the disbelief of a future resurrection , is no small encouragement to either atheist or libertine , to go on in his sin with great presumption : for if the dead rise not , our faith is altogether vain ; and if this corruptible shall never put on incorruption , nor this mortal , immortality ; then go to , let us eat , drink and be merry , for to morrow we die . there are some who satisfie themselves , that god is so merciful , and so just in his judgments , that he will never punish finite sins with everlasting punishments , but such men little think how miserably they deceive themselves , while they ascribe less power to the almighty maker over his creatures , than an ordinary potter has over his clay and earthen vessels : besides , that in the gospel dispensation there are propos'd to fallen man two things , which very well counterballance one the other , both as to time and measure ; namely , on the one side eternal and inexpreslible happiness ; and on the other , endless and unspeakable miseries . now , if the sinner do voluntarily , and with deliberation choose the last of these , volent non fit injuria , he has his choise and desire , and has no reason in the world to complain of any hardship , much less of any injury done to him , it being a greater mercy to grant eternal life upon a bare repentance and believing , during our earthly pilgrimage , than it is a severity to inflict eternal torment , for continuing in actual sin , for the very same term of time . the author of leviathan will , by no means admit of a local hell , or indeed of a local heaven : for the first of which he has no better reason than this , ( trusting to his own skill in geometry and staticks ) that it cannot be either in the cavity of the earth , or any other body of the like magnitude hanging in the expanse ; forasmuch as in any circumscribed bodies there cannot be included a bottomless-pit , which , in sacred stile , is sometimes called hell : whereas if he had considered , that our antipodes tread as heavy on the superficies of the earth , and carry their bodies as upright towards heaven , as any of us ; and that showres of hail and rain in calm weather , fall upon any part of this terrestial globe directly towards the center , in a straight line ; he might very easily have judged , that this globe of earth hanging in the expanse , by nothing but the almighties word and power , has its own proper center , as all other bodies of the same or greater magnitude have ; and consequently , that if underneath there were a great cavity ▪ and that cavity filled with a fluid body of fire and brimstone , the convex superficies of that globular fiery lake , would in every part of it be the uppermost , and the parts adjoining to its center would be the lowest , and probably the bodies of damned reprobates being thrown into this lake , would sometimes float upon it , and sometimes plunge to and fro in it : but forasmuch as the center of this globular lake , would be but an imaginary point , those bodies would plunge and move to and fro within it in saecula saeculorum , without finding any solid fulcrum , or firm bottom ; neither could the most learned philosophers , or skilful geometricians in the whole world , be ever able , by contemplating all their lives , the dimensions of that fiery lake , and its center of gravity , to make any other thing of it then truly and properly a bottomless-pit . and if those learned men should allow in that case , the shell of this terrestial globe to be no more then 17 or 18 hundred yards in thickness , and then compute how many cubick yards and feet would be contained within its concave superficies , they would perhaps find room enough , and to spare , for all the bodies of human reprobates , from the first creation to this present time , and for some thousands of years to come . as for the devil and his angels , if above six thousand of them were crowded into the body of one gadarene , a few thousands of cubick yards might very probably contain all his infernal legions : and as for the bodies of human reprobates , they being once spiritualiz'd , may , for ought any man knows , be pressed into a much less compass , than ours that are of a grosser substance . besides all this , who knows whether the confinement of both devils and reprobates , within a small compass and narrow space , may not rather augment and encrease , than any way lessen or diminish their everlasting torments . ejaculation . from being shut up , with the devil and his angels in that dreadfull and bottomless pit ; and from so near a conjunction with those infernal finds and furies in the blackness of darkness , good lord deliver us . and methinks our saviour's making so often mention of a lake of fire and brimstone , should strike all atheists and libertines with as great a dread and fear , as the hand-writing on the wall , did of old belshazzar : when they do but consider what vast quantities of sulphureous matters have been cast out of the gaping orifices of mount aetna and vesuvius in sicily and the kingdom of naples ; and what horrid noises , ( as travellers report ) have been sometimes heard out of those burning fiery furnaces , like the howlings and skreeches of some miserable living creatures : especially that prodigious lake of burning brimstone , which a few years since ( if we may believe gazettes ) was vomited out of one of those mountains , and like a mighty torrent , run along upon the ground , and so into the sea , a whole league in length before it was extinguished . for my own particular , if it were lawfull to make conjectures in matters of that consequence , i should be apt to believe , that the sun , were a body much more convenient for that purpose ; forasmuch as first , it is a body greater than the body of the earth , by many degrees , as is plainly demonstrable by ecclipses . secondly , we have reason to believe from sacred writ , that at the end of the world , there will be no further use of the sun 's light . thirdly , according to the opinion of the best , and most accurate astronomers of latter ages , the sun is placed in the very center of the world , ( however in the holy scriptures that are written , as is supposed , ad captum vulgi , it is expressed otherwise ) and therefore must be , of all other bodies , the most infernal , and then one would think that place is most likely to be hell , which is furthest off from heaven . fourthly , if the rays of the sun , which are sent out from its lucid body at a vast distance , being contracted here below , and with the help of parabolical and eliptical figures , become in their focus much hotter , and sooner melt down gold and silver , than any culinar , or indeed , any chymical fire , how great must we then imagine the heat of that fiery globe to be , in its own proper body , especially if the sun were darkned , and its glowing rays turned inwards ; and those few spots which we discern on its supersicies , were multiplied till they should become an entire cover , and be made the blackness of darkness for ever and the body of the sun made a fluid and eternal fire by god's almighty power . and now if all these things should be so , the history of abraham , dives and lazarus would not be extream difficult to be explained by interpreters . if telescopes help us to discover unknown stars , of different lights : if speaking-trumpets , or close pipes , may be so made , as to conveigh words several leagues : and if stephen's mortal eyes could look from earth into heaven , and there see jesus standing , at the distance of , no man knows how many mvriads of miles , how easy had it been for the maker of all things , by his almighty power , first to translate the bodies of dives and lazarus , after they were dead and buried , ( as well as those of enoch and elias , before they were interr'd ) the one to heaven and the other to hell ? and afterwards so to clear up all the mediums between heaven and the center of the world , as that the immortaliz'd eyes of abraham and dives might plainly see one another's persons and postures , and their ears might hear each other's voices at as great a distance , as the length of the semidiameter of the whole universe . but here i must put the reader in mind , that , in truth , all these things are meer conjectures , and far be it from such a poor worm as i am , to be the broacher of new opinions , in matters so far above the reach of my own understanding and conception : for , i must ingenuously confess once more , that i am lost in a labyrinth of thoughts , and should i go on further , but a few steps , i should lose both my reason and senses , and never be able to finish this small treatise . and therefore all i shall here add , is to beseech all libertines to take heed and beware , how they turn plain scriptures into meer metaphors , or make a derision of the true tophet , or vally of hinnon ; least one day they hear the dreadful voice , go ye cursed into the place of torments , where the worm of conscience never dies , where the fire that burns is never to be quenched , nor the body that is burning never consumed . the third question . q. what art thou now doing ? answer . i hope ( through god's great goodness and mercy ) that one thing necessary . for having wandred up and down , and made many weary steps in the wide wilderness of a vain and sinfull world , i was at last very desirous to return home to my self ; but must freely confess some truths , which to my readers , at first sight , may seem paradoxes , or riddles , viz. i could never truly get into my self , before i was got out of , and had wholly left my self . my wavering mind was never rightly composed , till it was extreamly disturbed . i had no ease , till i was in pain ; nor peace and quietness , till i was in trouble and distress . i could enjoy nothing , till i was dispossest of all things ; i was unable to stand up ▪ till i was fallen down ; to make the least progress , till i was struck with lameness ; or to see my way , till i had lost both my eyes . ejaculation and prayer . father of mercies , i do sincerely , and with all my soul , bless and praise thee , for all the changes and chances , the disgrace and misfortunes , the crosses and disappointments , and the bodily pains and torments that have followed one another , like job's messengers , and so closely attended this last scene of my life , and evening of my days : as really believing , that they were all marks and tokens of thy favour and loving kindness ; and that the great physician of soul and body , never does administer those bitter pills to his sick patients , but for blessed ends and purposes . lord , i believe all this , help my unbelief , and graciously grant that thy poor distressed servant may at last come out of the furnace of affliction and troubles , like gold and silver that has been tried in the fire , and purified seven times . let others imbarque , and hazard their immortal souls in what false bottoms they please . let the ambitious-man glory in his honors and preferments . let the covetous man's trust and confidence be his worldly wealth , and mammon of unrighteousness . let the voluptuous man's paradise be his dalilahs , and sensual pleasures . but , christian reader , let you and i , in this our day , and while we have time and opportunity , make provision for eternity . in order to this , there are some things which we either do , or may know by the light of nature , and those principles which we brought into the world with us ; the visible things of the creation , naturally leading us to the knowledge of one god almighty , maker and governor of all things ; and the law of nature that is written in our hearts , prompting us to worship that god ; to be just in our dealings ; to honour our parents , and the like : and when on the one hand , we faithfully perform , or on the other hand do any thing contrary to what the light of nature dictates to us , we have consciences within us , that do either accuse or else excuse our actions and behaviours , and thus far go the heathens . but now there are other things , which more nearly concern us christians , and these are revealed to us in the holy scriptures , which scriptures we are to esteem and reverence , as undoubted and unquestionable truths , both as to the historical part of them , and also the precepts , promises and threats contained in them , and that for the reasons alledged in a foregoing part of this treatise . 1. in these scriptures we are taught and commanded , to acknowledge the holy , blessed , and glorious trinity , three persons and one god , who is an infinitely glorious spirit , that was from everlasting without beginning , and shall be to everlasting without end ; that he is no bodily substance , such as our eyes behold , but spiritual and invisible , whom no man hath seen , or can see ; who comprehends all things , and is only immense , not to be comprehended by any , who can never be defined by any words , nor conceived by the mind ; that he is infinitely great and excellent , beyond all that we can possibly imagine ; that he has received his being from none ▪ and gives being to all things . 2. to acknowledge ▪ his divine excellencies and glorious attributes ; as namely , his all-sufficiency , and admirable providence , in disposing , governing , and preserving all things ; his omnipotence , omniscience , and omnipresence ; his eternal truth and justice ; his transcendent purity and holiness ; and his infinite mercy and goodness . 3. to love this god with all our hearts and souls , as he is the fountain of all goodness and excellency in himself , and as he is infinitely kind and merciful towards us , both in respect of our souls and bodies ; in giving us a being in the world , in forming and framing us wonderfully in our mother's wombs , in breathing into us the breath of life , and enduing us with reasonable souls , after his own image and likeness ; in giving us our birth within the pale of the church , and not among heathens , turks or infidels ; in leaving us so many pious examples of the blessed patriarchs , prophets , apostles and martyrs , who are gone before us , and with their own blood have traced out for us the true way to life and happiness ; but above all , that unparallell'd pattern of piety and goodness in the life of the holy jesus , who so freely gave up himself , as an offering , to save lost sinners , and to open the kingdom of heaven to all believers ; in giving us food and rayment , and all the good things of this life ; and preserving us from sudden deaths and dangers , ever since we hung upon our mother's breasts . to answer all which love and kindness of god to us , we must express our love to him by our hearty and honest endeavours to please him in all things , which we can never do , without a sincere repentance , and a firm resolution to amend our lives , and never to harbour in our bosoms any secret lust , or live in any known sin or sins ; as likewise by taking all opportunities of conversing with him , as well in our private closets , as in the publick assemblies , by prayer , fasting and meditation , by reading and hearing his word , and receiving the blessed sacrament ; and lastly , by our earnest and longing desire , whenever we shall put off these fleshly tabernacles , to enjoy him by beatifick vision , amongst blessed saints and angels in the highest heavens . 4. to fear him , not only with an awful fear , from the consideration of his power and justice , he being a god of purer eyes than to behold iniquity , and also , when provoked by our impieties , able to cast both body and soul into everlasting flames , which is infinitely more than either men or devils can do against us ; but also with a filial fear , as an obedient and dutiful child , truly fears to offend or displease a loving and tender father . 5. to trust in him , and to depend upon him at all times , and in all conditions , as well in regard of our spiritual as our temporal concerns . if we are assaulted by temptations , we are to rely upon him , either for removing them , or else , for giving sufficient strength to withstand them . if at any time we are threatned with outward and temporal dangers , by our enemies or persecutors , we are to rest upon him , knowing that the god whom we serve is able to deliver us ; and that he will surely do it , if he sees it best for us ; if not , that he will as certainly allay our sufferings with that inward peace , and those spiritual comforts , that neither the world can give us , nor the worst of our enemies can ever take from us , and therefore we must be careful never to attempt , or seek to deliver our selves from such like dangers , by any unlawful or indirect means ; forasmuch as in so doing , we utterly forfeit god's more powerful aid and assistance . if we are in want either of spirituals or temporals , we are to trust and rely upon him , for a seasonable and plentiful supply of both kinds : he having graciously promised to give the holy spirit to those that ask him , 11 luke . 13. and as for bodily wants , those who truly serve and fear him , are assured , that they shall want no good thing that is sit for them , 34 psal . 10. and again , behold the eye of the lord is upon them that hope in his mercy , to deliver their souls from death , and to feed them in the time of famine , 33. psal . 18 , 19. why should we distrust a god , who is able , whenever he pleases to make rivers flow out of hard rocks , or prepare a table in the wilderness ; who clothes the lillies , and feeds the young ravens ; with whom the very hairs of our heads are all numbred , and in whom none ever trusted and were confounded . 6. to submit entirely , and with all humility to his holy will , and heavenly wisdom , in all his dispensations and dealings with us ; and that from a deep sense of our own meaness and vileness , and his transcendent excellencies and perfections , and that infinite distance and disproportion that is between him and us . to be fully perswaded , that the state and condition in which he places us , for the time being , is that which is best and most convenient for us , however contrary to our own desires and inclinations . and to bear our afflictions with christian patience ; that so all his fatherly chastisements may have their blessed effects , and bring forth the fruits of righteousness in our future lives and conversations . 7. to honour him , and to pay a due reverence and respect to whatever immediately relateth to his worship and service . to have no other gods besides him , whether idols made with hands , or those of our own beloved lusts . not to take his holy name in vain in our ordinary discourses ; much less to prophane it with wicked oaths , bitter curses , or horrid blasphemies . to pay a due respect to the ministers of his word and sacraments , and never to defraud them of their dues and maintenance , which is in effect to rob god of his tythes and offerings , and to commit the highest sacriledge . to keep holy his own day , ( and indeed all other days solemnly set apart for his worship and service ) not following our own ways , nor speaking our own words , nor thinking our own thoughts , much less going to church to hear news , or to make bargains with our neighbours , ( as the custom of some is ) and so to make their fathers house a house of merchandize ; or else to observe and reflect upon each others dresses ; and which is much worse than all this , to employ a great part of the time in whispers , slaunders and back-bitings ; or else in wanton looks , lascivious glances , or amorous courtships , and so to turn the house of prayer and supplications into a scene of pride and vain-glory , slander and calumny , lasciviousness and wanton behaviour . lastly , to come to the lord's table , with due preparation , and a sincere intention to renew our covenant made with him in baptism , then to receive with all humility and thankfulness those blessed pledges of eternal life and happiness . 8. to be meek and lowly , and to have a very mean opinion of our selves , which is the only soveraign remedy against pride and vain-glory ; and the best expedient we can make use of throughout the whole course of our lives , for the conquering our unruly passions , and subduing our inordinate affections . and this we must do , unless we intend to make god our profest and open enemy ; and what the issue and end of that will be with obstinate offenders , the following texts will soon inform and satisfy us , 16 prov. 18. pride goeth before destruction , and an haughty spirit before a fall , again 16 prov. 5. every one that is proud in heart , is an abomination to the lord , and though hand join in hand , he shall not be unpunished . nebuchadnezzar was in his time , for ought we know , the greatest king upon earth , and yet for his pride was driven from among men , to dwell and feed with the beasts of the feild . 9. to be modest and chast in all our actions , words and thoughts , and not to spend the flower of our age , and the choicest part of our lives in chambering , wantonness , adultery , fornication , and all uncleanness ; and to pull down many grievous and heavy judgments upon our own heads . 10. to be temperate in all things , that is to say , in our eating and drinking , and not squander our precious time , throw away our estates , and ruin our families , most shamefully wast such quantities of god's good creatures , as might relieve great numbers of indigent persons , prejudice our own healths , beget quarrels and contentions , and many times shorten our days , and bring our selves to untimely ends ; and which is worst of all , forfeit our precious and immortal souls , by gluttony and drunkenness , and all manner of riot and excess . to be temperate in our sleep , which was ordained by god , for the refreshment of our frail bodies , that so they might not be wearied out with continual toil and labour , and that we might be enabled from time to time , to perform such duties , as religion , or works of our calling require of us . and forasmuch as some constitutions require more than others , every man must be governed by his own experience ; for whoever does not limit himself , does not only wast his precious time , but also injures his body , and makes it a very sink of humors , and subject to sundry diseases and distempers . to be moderate in our recreations , which are sometimes necessary both for the body and mind ; always provided that they are such as neither dishonour god , injure our neighbour , take up too much of our time , or divert our minds from our more necessary imployments ; in the number of which lawful and useful recreations , can very hardly be reckoned the sitting up whole days and nights at cards and dice , and immoderate use of other pastimes , which i forbear to mention , but leave the consideration of all such excesses to every man 's private conscience . to be moderate in apparel and dresses ; since apparel and garments were the effects of the transgression of our first parents ; and therefore none of their posterity have any reason to make use of them so extravagantly , as some persons of this last age have done to that degree , that they have made themselves ridiculous , in the eyes of many sober beholders . the pride and vanity of the daughters of sion , or jewish ladies , were severely reprehended in the time of the prophet isaiah by god almighty himself , 3 isai . 16 , 17 , 18 , &c. namely , their walking with stretch'd-forth-necks and wanton eyes , mincing as they went ; and priding themselves with the bravery of their tinkling ornaments about their feet : there was likewise particular notice taken of their cauls and round tires , like the moon ; of their chains , bracelets and mufflers ; their bonnets , head-bands and ornaments of their legs ; their tablets , ear-rings and nose-jewels , their mantles , wimples and crisping-pins , together with their ch●ngeable suits of apparel . for all which extravagances and excesses , there were at the same time , threatned and denounced very severe judgments , i pray god the vanities of this latter age , may not give as great offence . reflection . should a plain country-gentleman of wit and parts , who has , by any misfortune , been confined and shut up in a close place , for twenty or thirty years last past , be suddenly brought forth into some places of publick shows and concourse , i am apt to believe , that he would be extremely surprized with the sight of some strange dresses that are in use now-a-days , and possibly fall into as great fit of laughter , crying aha! aha! as those who are stung or bit with a tarantula : and peradventure , it might be as difficult to reconcile him , and oblige him to approve of their wild fancies , as it would be to compose such a specifick musical tune , as might perfectly cure , and bring the others to their right senses . 11. to love our neighbour as our selves ; not to slander , calumniate , reproach , backbite , or bear false witness against him . not to lessen or detract from his worth or merits , or delight to hear it done by others , or to envy his prosperity and happiness . never to break out into sinful anger , unbridled passions , provoking language , or reviling speeches , much less to do him any kind of violence , or give him mortal wounds . not to rob or steal his goods , or any way to cozen or deceive him , by false wares , weights or measures , or other fraudulent practises . not to covet his house , his wife , his man-servant , his maid-servant , his ox , his ass , or any thing that is his . not to let his ox , or his ass go astray , and hide our selves from them ; but to take particular care of , and restore them . not to remove old land-marks , or enter into the field of the fatherless ; and not to oppress the poor in the gate , or devour widow's houses . not to judge , or set at nought our brother , nor to lay any stumbling-block , or occasion to fall in his way , or to censure him for strickly observing meats , or drinks , or days ; not to draw him into any sin or wickedness , by our encouragements , connivance , or ill examples . when we converse with others , to be assable and courteous , and to behave our selves with all humility and meekness , condescending to men of low estates , and esteeming others better than our selves . to follow peace with all men , as much as in us lies , and to be peace-makers our selves . to let our love be without dissimulation and hypocrisy , and to be kindly affectioned one to another , rejoycing with them that rejoyce , and weeping with them that weep . to shew kindness , as we have occasion , to our very enemies ; and to pray for those that hate , persecute , and despitefully use us . to shew mercy with chearfulness and alacrity , and never to let our alms be accompanied with harsh and uncomfortable words : and thus , to deal our bread to the hungry , to give drink to the thirsty , to cloath the naked , to visit the sick , to relieve the prisoners , to redeem the captives , to help the poor , the widow and the fatherless ; to comfort and assist the desolate and oppressed , and never to shut up the bowels of our compassion from any ( without distinction of persons or qualifications , ) who stand in need of our asssistance . to conclude , all persons whatever , are bound in conscience to behave themselves with all sincerity and uprightness , in their several and respective stations and relations . wives are to submit themselves to their own husbands , as unto the lord , for the husband is the head of the wife , even as christ is the head of the church ; and as the church is subject unto christ , so are the wives to be to their own husbands in every thing , 5 ephes . 22 , 23 ▪ 24. again , husband are to love their wives , even as christ also loved the church , so ought men to love their wives , as their own bodies : he that loveth his wife , loveth himself , for no man yet hateth his own flesh , but nourisheth and cherisheth it : for which cause , shall a man leave his father and his mother , and shall be joined unto his wife , and they two shall be one flesh , 5 ephes . 25 , 26. &c. children are to obey their parents in the lord : to honour their father and mother , ( which is the first commandement with promise ) that it may be well with them , 6 ephes . 1 , 2 , 3. parents are enjoined to bring up their children in the nurture and admonition of the lord , and according to their abilities , to make suitable provision for their maintenance . it is no small trust that parents repose in governours and governesses ; but more especially in school-masters and mistresses , for the pious and virtuous education of the youth of both sexes ; which trust , if it be faithfully and honestly perform'd , is of unspeakable benefit and use in a common-wealth , and such school-masters and mistresses deserve to be valued and respected according to their merits . on the other side , if this trust be not rightly perform'd , but neglected and abused , it is of pernicious consequence , of which i my self have seen some woful effects , and have heard very bitter complaints . it is , and has been a daily practise , in some schools , by harsh and cruel masters , and by peevish , hard-hearted , and ill natur'd mistresses , to beat and bruise poor childrens heads , as if their double fists were so many mallats , their scholars heads as so many blocks , and they themselves hemp-beaters : and the truth is , beating of hemp would be a much fitter employment for the meaner sort of those unmerciful wretches ; and it 's great pity , that there are not very severe laws made against such barbarous and inhumane practises ; which so manifestly obstruct and hinder the soul , ( whose principal seat the head is ) in sending too and fro , and rightly making use of the vital and animal spirits , for the due performance of their several and respective operations , of which the natural consequences are oftimes deafness , imposthumes , and other dangerous disorders and distempers . and god alone knows how many persons there are , and have been in this very kingdom , within the space of forty or fifty years , who promised wonders in their childhood and youth , and yet as they grew up to a riper and more mature age , by reason of such cruel usage , became melancholy and mopish , and at last meer sots , dullards , and dunces . now , if masters and mistresses are charged with so great cruelty , for abusing the children of strangers : what can be said in the behalf of some fathers and mothers , who , as barbarously beat and bruise the heads of those very children who came out of their own loins , even in their tender years ; never considering how softly our blessed saviour laid his tender hands upon young childrens heads , when he took them up into his arms , and blessed them . there is yet a generation of vipers , ( i mean some particular nurses ) who are so barbarous , as to give dangerous blows , in their fury and rage , to poor young infants in their cradles , and in their own laps ; insomuch that those innocent babes dread as much the fierce looks of those furies , as men usually dread the sight of lions or tigers : not to mention some other behaviour of some of those nurses , after they have taken upon them so great a charge , that many times proves the loss of those poor infants lives ; for all which they must undoubtedly one day answer , it being a kind of man-slaughter , and so near a-kin to murder . servants are to be obedient to their masters , according to the flesh , in singleness of heart , as unto christ ▪ not with eye-service , as men pleasers , but as the servants of christ , doing the will of god from the heart ; with good will doing service , as to the lord , and not to men , 6 ephes . 5 , 6 , &c. masters are to be just and kind to their servants , forbearing threatning , as knowing that their master also is in heaven , 6. ephes . 9. and for that reason , they ought not to be as lions in their houses , nor frantick among their servants ; as the son of sirach wisely advises , 4 ecclesiasticus . 30. joshua 's declaration before all the tribes of israel at shechem , is an excellent president for all parents and masters of families , and plainly admonishes , and points out to them their duties , viz. choose you this day whom you will serve ; whether the gods which your fathers served , that were on the other side of the flood , or the gods of the amorites , in whose land ye dwell ; but as for me and my house , we will serve the the lord , 24 joh. 15. all subjects are commanded in the holy scriptures , both to pray for , and to yield due obedience to kings , and all supreme governours , as to god's vice-gerents : forasmuch as by him king's reign , and there is no power but of god ; and therefore whoever resisteth the power , resisteth the ordinance of god. 13 rom. 1 , 2. on the other side , kings and queens , soveraign princes and princesses ( who receive their crowns and scepters from the hands of the great king of kings , are to be considered as nursing-fathers and nursing-mothers to all their subjects ; but more particularly to his own church , where ever it is planted or established within their respective realms and dominions , according to those royal presidents of david , hezekiah , josiah , and several others recorded in the holy scriptures . it is both the honour and duty of senators , counsellors and ministers , who are in effect pilots of those great ships called empires , kingdoms , and common-wealths , with their utmost skill , wisdom , and diligence , to discharge the great trusts that are reposed in them , by their soveraign lords and masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the helm of the government steddy ; to have a watchful eye upon their compass , and never to give directions for either larboard , port , or starboard , with an intention to steer a wrong course , to gratify their ambitious desires , or for any other sinister or self-ends . bishops have their respective diocesses ; and inferior pastors and ministers their particular congregations , and ought to act as good shepherds , watching over and feeding the flocks of christ committed to their charge . judges and magistrates are commanded by god , to hear the cause of the widow , and fatherless , and to be no respectors of persons . lawyers , ( both civilians and others ) for the very same reason , are obliged to plead with zeal and diligence , for the oppressed against the oppressors , and not to spin or wire-draw just and righteous causes , while a man might make several voyages to and from the east or west-indies , nor to suffer their atto●neys , proctors , or sollicitors , to cut large thongs out of their clients hides . the proceedings of physicians with their sick patients ( forasmuch as the best of their skill lies in a very narrow compass , by reason of the great variety of constitutions , and the daily mutations which happen in the same human bodies ) ought to be with great caution , and very conscientious , never throwing away men's lives to make experiments , or feeding them with vain hopes , when they plainly see them drawing near to their last agonies ; or for greedy lucre , to play with little distempers , till they turn to remediless diseases . there is likewise a conscience to be used by apothecaries , in preparing and administring their doses and potions , the particulars whereof i leave to their own private reflections . chyrurgions ought to be very cautious how they dally with slight sores , till they become incurable wounds . god alone knows what some shop-keepers have to answer , for making false protestations to put off their wares to unskilful buyers or customers . merchants and trades-men , of all professions , are required and commanded by god himself , to be just and upright in all their dealings , and not to defraud , or go beyond their brethren in sales or bargains , or in any wise to break their covenants for gain and advantage ; for which , they will do well to read what the aforesaid son of sirach observes , a merchant shall hardly keep himself from doing wrong ; and an huckster shall not be freed from sin , 25 ecclesiasticus . 29. the rich and mighty , are not to oppress the poor and needy , or to make use of their labours , skill , or particular talents , without giving them sufficient recompences and rewards ; as the custom of some is , feeding them with fair promises , and flattering speeches , till they have obtained their own ends and purposes , and then taking no more notice of them , then if they had never known them ; which behaviour of theirs , ( together with a friendly caution to such poor men ) is not unaptly expressed in the following verses , when great men cajole thee , mark well their design ; true friendship 's a goddess that few men adore : it 's something they want , from thee , or from thine , which , when they have got , they know thee no more . by the foregoing passages , we are taught and instructed in the holy scriptures , what god requires , either to be done , or not to be done , on our parts , in pursuance of his second covenant made with us ; and how we are to demean our selves , while we remain in these fleshy tabernacles ; to encourage us to the performance of which with all integrity and faithfulness ; we have , in the first place , the pious examples of the patriarchs , prophets , apostles , and others of god's chosen saints and servants : but above all , of our blessed saviour jesus . in the next place , a great number of passionate and earnest exhortations , to incite us to fight manfully , as valiant and good souldiers , under christ's banner all our lives , to which are annexed large promises of spiritual graces and comforts , to support us during our pilgrimage in this valley of tears , and after this painful life ended , crowns of glory and everlasting happiness , with blessed saints and angels in the highest heavens . but on the other side , to deter us from continuing in sin and disobedience ; we have in the last place , not only threats , but also examples of god's dreadful judgments here in this life upon wilful offenders , and the vengeance of eternal fire denounced against all impenitent sinners in the world to come , with the devil and his angels . ejaculation and prayer . o blessed jesus , whose coming down from heaven , to take upon thee our nature , for the redemption of lost sinners , was the true foundation of the holy scriptures , and of the promises therein contained of eternal life and happiness to all true penitents and believers . let therefore , o lord , this holy word of thine , be from henceforth a lamp unto my feet , and a light unto my paths : and o that my ways were so directed , that i might keep thy statutes , and never more turn aside unto lying vanities . honnēni elohim keckhasdēkah , kerov rahamēka pheseangāi , kerov kabbesseni , mengavoui , ou meckhatāti taharēni . have mercy upon me , o god , according to to thy loving kindness , according to the multitude of thy tender mercies , do away my offences ; wash me throughly from mine iniquities , and cleanse me from my sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not , o god , in mine old age , now that i am gray-headed , and my strength faileth me , and the light of mine eyes is gone from me . now that i am as a pelican in the wilderness , as an owl in the desert , and as a sparrow upon the house top . behold , thou hast made my days as an hand-breadth , and mine age is as nothing before thee . o spare me a little , that i may recover my strength , before i go away from hence , and be no more seen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thee , o lord , i have trusted , let me never be confounded . and here i crave leave , before my departure out of this world , to leave behind me a friendly caution to all young gentlemen and students , to beware of a certain pernicious treatise , which does , in effect , make a jest of the holy scriptures , and turns angels and spirits into phantasms , and heaven and hell into meer metaphors . it is a book that very well deserves a noli me tangere , or a caveat emptor to be stamped in capital letters upon its cover . i am very tender of naming the author , who now stands or falls to his own master , and hope that he made his peace with heaven , by a sincere and hearty repentance before he went from hence ; besides , that christian-charity obliges me to make very soft and gentle steps over dead men's graves ; though , at the same time , christian-piety prompts me to declare to all the world , that had i the vanity to think my self equal to him , both for natural parts and acquired learning , i would not have been the writer and publisher of such a discourse , to have gained the wealth of both the indies . the company of stationers may do god and their country very signal service , ( and possibly not at all impair thereby their private fortunes ) if , instead of applauding and vending that impious treatise , they would join together , in buying up all the copies , and converting them to ashes . the psalmist speaking of the vast and wide ocean , tells us of a leviathan , that god had made to play therein : but , sure i am , that god could never be pleased that any man should make a leviathan here upon earth , to play with his divine attributes , and holy scriptures . this treatise may not be improperly called the authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , the sinner's common-hall , where all persons concerned may be furnished at very easy rates , with new invented mattocks , spades , and all other instruments and utensils of politick pioneers , to undermine civil and church-governments . i must needs acknowledge , that the method of this treatise is very pleasant , the stile elegant , and the expressions very proper and significant , and is interlaced with specious touches of learning , and that of divers kinds , politely extracted , and wittily digested ; but let me tell thee ( mi figliolo , mi jovane ) and timely forewarn thee , guardati d' aceto di vin dolce ! it is only to beguile the readers , and ere they are aware to lead them into labyrinths , and make them swallow down most pernicious principles . thus the skilful angler covers the fatal hook with a pleasant bait , and the cunning fowler carefully hides the snare from the unwary bird. thus the appearance of a sepulchre is oft times very glorious , when the inside is full of rottenness , dead men's bones , and all uncleanness . thus a lewd strumpet , being adorned with gay cloths , and set off with rich jewels , false teeth , hair and eye-brows , and a painted face , seems beautiful to the beholders ; who , if she did but once lay aside those ornaments and disguises , would soon affright her most voluptuous lovers , and become a soveraign remedy for their incontinence . leviathan ! — it is the devil 's alcoran . beware ingenious young men : there 's death in the pot : there 's poison in the cup : there 's a snake in the grass : you are near the hole of an asp : and the den of a cockatrice . leviathan ! — it s the author's imaginary golden image , set up in the year 52 , in a place which he then lookt upon as the english babylon , whose height of impudence was much more than thirty cubits , to which , he did then really believe , that both the leaders , and the populace of those times , being wonderfully charm'd with his witty fancies , and pleasing novelties , would as readily fall down and do obeisance , as nebuchadnezzar's subjects did of old , to his real golden image , at the sound of the sackbut , psaltery , dulcimer , and other musical instruments . reflection . how apt are frail mortals , on whom god has , at any time , bestowed some extraordinary gifts of nature , to be transported with their own wild fancies , and to be drunk with the new wine ( 't is what the author calls his own treatise ▪ ) of their vain and foolish imaginations ; and then , how ready is satan at hand ( who too well knows their nature and constitutions , their tempers and dispositions , with their inclinations and infirmities ) to improve those humane frailties , and to push and drive them to all manner of extravagant actions , and presumptuous undertakings . ejaculation . king of kings , and lord of lords : who pullest down the mighty from their seats , and exaltest the humble and meek , whenever pride and vain-glory puffs us up , and makes us become wise in our own eyes : let the remembrance that we are but dust and ashes , pull down our haughty looks , and abate our swelling thoughts . leviathan ! — it s a monstrous goblin , that much better deserves to be exposed to publick view in fairs and markets than an elephant or rhinoceros , these being the wonderful works of the great creator , the other , the mechanisme , and meer invention of a grand impostor . leviathan ! — it is a juggler's box , to cheat his readers with meer tricks and legerdemains . it is , and it is not : there is a law of nature , and yet there is no such thing : all men are in a state of war and enmity , and yet remain in love and unity : there are angels and spirits , and yet they are but phantasms , apparitions and delusions : there 's a kingdom of heaven , and yet there 's none : there is an enfer , and yet hell is but a metaphor . leviathan ! — it s the trojan horse , whose belly and inner cavities are fill'd with men of war , and all sorts of weapons , to kill and destroy their hospitable friends and receivers . leviathan ! — had learned milton wav'd his subject of lost paradise , and exercised his poetick talent upon this treatise , he might have found here his god chaos , and a much more convenient pandaimonion for beelzebub , and his infernal crew , to sit in consultation , how to make a second war with heaven . leviathan ! — sure it was something akin to that formidable beast with seven heads and ten horns , in the revelation● , to whom was given a mouth to speak great things , and to blaspheme against god , his tabernacle , and them that dwell in heaven . this author , in pag. 63 , 64. 87. 169. and in many other places boldly asserts , that all men by nature , are in a condition of war , every man against every man : that every man hath right to every thing , even to the goods and body of his neighbour ; that is to say in plain english ; every man , by nature , is a rascal , villain , thief , robber and murderer ; till by a pact or agreement , they chose out of their company a soveraign , who is absolute , and nothing that he can do is any injury or injustice to any of his subjects , and is perfectly master of their estates and lives : insomuch , that david's killing uriah , was no injury to uriah , because the right to do whatever he pleased , was given to david by uriah himself . in the first place , if every man be , by nature , such a rascal and villain , how great a rascal and villain doth this author ( even in print ) acknowledge himself to be for one ? 2. if all men be such rascals and villains , till they agree , and chose to themselves a soveraign ; this soveraign must be as great a rascal and villain as any of them , as well after , as before his coronation , ( being no more able to shake of his savage qualities , than a leopard his spots , or a blackmoor to change his skin ) and by making him their soveraign , they enable him to be ten times a greater rascal and villain than ever before he was ; and then let the ingenuous reader but imagine what a hydra of a common-wealth this would be ? and what a centaur , their supreme governour : nero , domitian , and the rest of the persecuting emperors , would not deserve to be mentioned in any histories . in such a gygantick prince's court as this , so pittiful a tyrant as herod , would not have merit enough to be one of his majesty's gentlemen-ushers , nor pontius pilate to be a page of his back-stairs . 3. what an high affront and indignity does he here cast upon god almighty , who created adam in his own image and likeness , and made him an absolute lord and soveraign of this lower world , and endued him with sufficient wisdom and understanding to govern it ▪ and though adam by his first transgression exposed himself , and his posterity , to the wrath and displeasure of his maker ; yet we no where find that his maker took from him that soveraignty and dominion , or the use of his reason to manage it , which he had before given him ; or that he left his subjects in a state of war , to rob , spoil , and murder one another . but on the other side , have good reason to believe , that adam enjoyed his soveraignty while he lived ; and consequently , that all that came forth of his loins , were his natural subjects , and yielded him due obedience : and though there might be many wicked men amongst them , yet that there was not so much as one that durst publish a leviathan , neither were they in the general , so far degenerated , and become worse than any of the brute creatures , ( as the author pretends ) having quite lost all those principles of honour and justice , which were originally stamped in their souls . we have likewise reason to believe , that the patriarchs , noah and abraham , and others , were soveraigns in their respective families , till such time , as families being multiplied , there arose quarrels and dissentions , and the stronger subduing the weaker , enlarged their dominions , but without those senseless pacts and agreements , as this author would fain perswade us ; for no such thing was ever yet in practise , but is a product of his own waking thoughts , of which he makes mention , page 60. in the following words , viz. that waking , he thought of his absurd dreams ; but never dreamt of the absurdity of his waking thoughts . and the plain truth is , i think in my conscience , no other man in the whole world , ever dreamt of them , till he himself so absurdly publisht them . again , how confidently soever this author asserts , that david did uriah no injury . we read , 2 sam. 12. that the lord sent nathan to david to complain of two of the greatest injuries and acts of oppression and injustice that could possibly be offered , by a prince to his subjects ; or indeed , by one private person to another . the first was , killing of uriah wrongfully . the 2d . was , defiling his wife . the words of nathan are these , thus saith the lord god of israel , i anointed thee king over israel , and i delivered thee out of the hand of saul , and i gave thee thy master's house , and thy master's wives into thy bosom ; wherefore hast thou killed uriah the hittite , by the hands of the children of ammon , and taken his wife to be thy wife ? now one of these injuries being represented darkly by nathan to david , in a parable of two men living in one city , the one rich , and the other poor , and the rich man taking wrongfully the poor man's lamb out of his bosom , the faid king waxed wroth , and so highly resented it , that he swore to nathan , that this cruel deed should cost the offender his life : and why ? because he had no pitty . so then it is manifest , that , to assert that david neither did , nor could do any wrong to uriah , is not only to give nathan and david , but also god himself the lye , which is no less than blasphemy . in page 152. he instructs his disciples , that in case a man shall come from the indies hither , and perswade men here to receive a new religion ▪ though he be never so well perswaded of the truth of what he teaches , he commits a crime , and may be justly punished for the same ; now this lobster-like-argument of his , being artificially thrown forward , does again naturally crawl backwards . his meaning is , as he has too plainly exprest in many places ; that if a man go from hence , and preach a new doctrine in africa , he commits a crime , and consequently st. jude did very ill after christ's resurrection , to take a journey from jerusalem into persia , and there to take upon him to rebuke the superstition of the magi , and to preach a new doctrine , and so was put to death deservedly . the like may be said of st. paul , for his making a mutiny and uproar at athens , and disturbing the worship of the great goddess diana of the ephesians : and in fine , both he , and all the apostles , committed great crimes , in presuming to preach new doctrine amongst all nations , where idolatry was established , and owned by publick authority . ( for , says the same author , page 152. to maintain a doctrine contrary to the religion established , is a greater fault in an authorized preacher , than in a private person . ) and therefore they all suffered condign punishments , and were accessary to their own cruel deaths . but now , this reflects more severely upon our blessed saviour , who gave his disciples their commissions , matth. 28. 19. go yee and teach all nations , baptizing them in the name of the father , the son , and the holy ghost . and which is yet more , it reflects upon god the father , who sent his son into the world for that end and purpose ; and also the holy spirit , which was sent down from heaven after our saviour's resurrection , to inspire those apostles with diversity of tongues , and such other miraculous gifts , as might rightly qualify them for the preaching the gospel throughout all the nations of the world. so that this last assertion is , in effect , blasphemy against the three persons of the sacred trinity . our blessed saviour 10 matth. 33. says , whosoever shall deny me before men , him will i also deny before my father which is in heaven : and in another place , by your words you shall be justified , and by your words condemned . so that , to deny christ before men , is our saviour's sense , in a crime that excludes and shuts a man out of heaven . but this author affirms positively , page 271. that the denying of christ before an infidel prince , is not a christian's act , but his soveraign's act , and consequently no sin. and so he plainly gives the son of god the lye. our blessed saviour , when he sent out his disciples 10 matth. 15. tells them , that into whatsoever city they entred , and were not received , it should be more tolerable for sodom and gomorrah , in the day of judgment , than for that city . that is to say , the refusing to receive and hear the doctrine of christ's disciples was a greater sin then that of sodom . but this author tells us , page 286. that those who refused so to hear and receive them , did not sin in so doing . and here we see again , the arrogance and impudence of the same author , in giving the lye to the lord jesus . our hebrew masters , do indeed , teach us to read the words and sentences of part of the scriptures ; but this politick pedagogue would instruct us to read , not only the words and sentences , but the true sense and meaning of them backwards . our saviour christ , in divers places , owns his casting out devils and unclean spirits ; and sometimes these unclean spirits owned him to be the son of the most high god , as did the legion of devils , with which the man was possessed in the country of the gadarenes , 5 mark 7. and divers others . and the pharisees , ( the worst , and most malicious of his enemies ) acknowledged his casting out devils : yet notwithstanding , the composer of this treatise had the confidence to affirm , page 354. that no man was ever possessed with any other spirit , than that by which his body was naturally moved . and so gives the lye , not only to our saviour , but to all the four evangelists , who have left upon record most remarkable instances of those miracles . in page 62 , 63 , and 64. this author tells us , that man , by nature is in a state of war , every man against every man ; and every man has a right to every thing , over the goods and body of his neighbour : and yet in his next chapter , ( which is not above eight pages further , he sets down ten laws of nature , which laws of nature are immutable and eternal , and stamped upon men's souls , and every of them tends to peace and quietness , love and kindness , gratitude and doing to others , as we would be willing they should do to us ; and these two assertions , are as contrary one to the other , as light is to darkness ; however it is much more modest to give himself the lye , then to give it so often , as he has done , to the saviour of the world , and the second person of the trinity . in page 88. he acquaints us , that by the people assembled , are transferr'd all their right on him whom they chose their soveraign , which soveraign can do no injustice , though at his pleasure , he take away any of their lives : and yet page 152. he asserts , that no man in the institution of their soveraign , can be supposed to give away the right of preserving his own body . and page 112. if an assembly meet and agree together , they may rebel , and make war against their soveraign . and i affirm , that no man of sense or reason , can be supposed to defend the authors reputation in so notorious a contradiction . in page 285. and divers other places , he affirms , that christ's kingdom not being of this world , he left the jews to the law of moses , and other nations to their respective soveraigns ; and yet page 106. he plainly affirms , that christ acted in this world , as king of the jews , and by his soveraign power and authority , sent two of his disciples to untie , and bring away the she-ass , and her colt , on which he was to ride into jerusalem . page 62. he affirms , that the desires and passions of man are no sin , though it be an absolute breach of the tenth commandment . our saviour forbids swearing by heaven , earth , jerusalem , or a man 's own head , 5 matth. 34 , 35 , 36. but this author asserts , page 71. that such kind of oaths is no swearing , and so makes our saviour guilty of lying . page 152. he says , that every man is supposed to know the law of nature , it being so plain ; and yet , pag. 141. he avers , that the law of nature is , of all laws the most obscure . pag. 261. he says , christ ▪ s death did not satisfy god 's justice , and yet , pag. 356. he acknowledges , that the passion of christ is a full ransom for all manner of sins . pag. 272. he affirms , that there were no true martyrs , but those who conversed with our saviour while he was here upon earth ; and that he who is no minister , can be no martyr : now if so , all other martyrs have thrown away their lives , and were accessary to their own deaths ▪ pag. 60. he says , that contempt is the immobility of the heart : but this cannot be , for when the pulse ceases to beat , the man can no longer live ; and consequently , this author , contemning all sorts of laws , learning and religion , could never have lived to finish his leviathan . our saviour acknowledges , that if he had not done such miracles as no man else could do , the scribes and pharisees might have had for their unbelief some just pretence . but this author avers , pag. 148. that miracles are not at all sufficient to give evidence : but sure i am , that this bold assertion of his , which is a wonder , though not a miracle , gives the whole world a sufficient evidence of his great arrogance and impudence . our saviour says , that the reprobates shall go into everlasting punishment : and st. paul says , that this mortal must put on immortality : but this author says p. 345. that the reprobates bodies shall not be immortal . and pag 245. that no individual person shall be punished with torment eternal . pag. 360. he says , that to pray to the king for fair weather , is idolatry : but if the king command a man to do so , and he do it , it is no idolatry . pag. 360. he tells us , that if a man , who is no pastor , worships an idol , and others follow him , this is no scandal given : however , i wonder he should not think this to be a very scandalous doctrine . if the author were yet living , i should take the boldness to give him this civil item , ( oportet mendacem esse memorem ) especially since he asserts , pag. 60. that imagination and memory are the same thing : for if so , i greatly wonder how he could imagine so many falsities and contradictions , and yet , at the same time not remember them . for my part , i must confess , i do not apprehend imagination and memory to be the same thing ; and if it were practicable , i should thus reason the case with him : sir , your leviathan is a product of meer imagination ; for never any such thing yet was : but of that which never yet was , you could have no remembrance , egregie magister ergo falleris . i cannot here omit his positive assertion in the same page , that all men have equal faculties of body and mind ; but god forbid it should be true , for then every man , equal to him as to education and acquired learning , would write and publish a leviathan , and by that means , all booksellers shops would soon be fill'd with impious and pernicious books . what other men may judge of this his positive assertion , i know not : for my part , i am not of that opinion , that a marius , dioclesian , julius caesar , or tamberlane had not gifts and endowments of nature far above a plebeian , or common souldier ; or that every pesant , or country thatcher , had equal parts to compare with jack straw , or wat tyler . i must needs confess , that if all other men were like the author of this leviathan , i should then conclude , that all men are indeed both by nature and art in a state of war. it 's too plain , that he was in war with the whole world ; and its great pitty the whole world was not in war with him , when he first published his accursed leviathan . he was in war with man's creation , and in war with his redemption ; in war with the law of moses , and in war with the doctrine of christ and his apostles ; in war with the subsistence of departed souls , and in war with that of angels and spirits ▪ ( and yet i have heard it reported of him , that he was afraid to be alone in a dark room ) in war with the marvellous act , and deeds of the old prophets , and in war with our blessed saviour's miracles ; in war with those heavenly mansions , which the holy jesus is gone before to prepare for his blessed saints and martyrs , and in war with the place of eternal torments prepared for the devil and his angels ; or else , ( if it be true what is commonly said of him , when his man was rubbing his body in a morning ) he would never have adventured to pronounce such words in raillery , as ( rub you rogue for eternity ; ) in war with all civil common wealths and established laws , and in war with all church governments and gospel ordinances ; in war with all moral honesty and rules of sobriety , and in war with religion and all its fundamentals ; in war with the works of aristotle and the heathen philosophers , and in war with euclid's elements and mathematical demonstrations ; in war with schools and universities , and in war with all the liberal sciences ▪ in war with his own definitions , and in war with his own pernicious principles , between many of which , there is a much greater contrariety and distance , than he allows at the resurrection between the saints and reprobates , making all both good and bad to stand , at the last day , upon the earth's superficies , pag. 242. and making the punishment of the one , to consist only in beholding , for a short time , the glory and happiness of the other : how they must be placed i do not well understand ; some few of the reprobates , i confess , might look over the shoulders of others , but they being so exceeding numerous , the saints , antecii and perecii , must certainly have great difficulty to see them plainly : but how to find expedients , or how to make spectacles for the eyes of their antipodes , would have been past the author 's little skill in geometry or opticks . as to the design in ▪ general of this impious discourse , i am willing to believe that the author 's res angusta domi , and personal vain-glory , might move him in such a juncture as that was , to fish in troubled waters , in hopes to advance his fortune , and get himself a name : but satan who stood behind the curtain , and prompted him to this undertaking , had undoubtedly a further and deeper design ; namely , to encourage all persons whatever , to follow the devices and desires of their own hearts , without the least fear or dread of burning lakes , or endless torments , by shamefully distorting and wresting the plain texts of the holy scriptures , by searching for errours in the books of moses , by undervaluing and lessening our saviour's miracles , and so endeavouring to overthrow the fundamentals of christian faith , by calling in question the subsistence of blessed angels , unclean spirits , and departed souls ; by turning heavenly mansions , and the place of eternal torments into meer metaphors : and lastly , by setting up a new common-wealth , and a soveraign , who , by an incomprehensible law of nature , must have the absolute command , not only of the estates and bodies , but also of the souls and consciences of all his subjects , though it be to deny the doctrine of christ and his and to worships idols , and sacrifice to devils . this arch enemy of souls is , alas ! too well acquainted with humane frailties ; ( which are , in truth , the effects of his beguiling our first parents ) and knows , that quicquid volumus , facile credimus , that very slender arguments , if they do but gratify fleshly desires , have great power and force with poor mortals . it was a promise of sensual delights and pleasures ( though in the other world , ) by which mahomet so advanced his dominions , and gained so many proselites , and at last exalted himself above our blessed saviour christ jesus , who indeed , as a prophet , is by the alcoran acknowledged ; but as to his divinity , or his being the second person of the trinity , it is by the turks utterly denied . i can never forget a passage in mahomet the fourth's insulting letter to the emperor , at the beginning of this last war , namely , ( i value not ) or ( i am not afraid of your crucified god ) to which blasphemous expression , i do really attribute his being deposed a few years after with great dishonour and disgrace , and all the misfortunes and disasters ( as so many marks and tokens of god's displeasure ) which have ever since befallen that ottoman empire . and here i hope it will not be ill taken , to make an humble address to the young nobility and gentry of this nation , that they will be pleased to have so great a regard to their own eternal welfare and happiness , as neither to countenance this impious book themselves , nor allow it a place in their libraries , for fear it may one day corrupt some of their noble race , when they are laid in their cold tombs . i most earnestly beseech you , sirs , to hearken to a poor man's advice , who has no sinister ends or designs ; and whatever he here urges , is out of true respect and kindness . who reflects with great remorse upon his own mispent hours , days and years ; and were it in his power to recall time and opportunities , would certainly ( with god's assistance ) employ them to better ends and purposes . hitherto , your tender years , and little experience , may justly plead for your not discerning id manticae quod in tergo est , or diving into the subtil fallacies and mysteries of the composer of this treatise : but now that you have some of his blasphemies , arrogancies , contradictions and extravagancies laid so plainly and clearly before your eyes , to harbour or cherish in your bosoms such snakes and vipers , would admit of no excuse . if you find a gamester making use but of one false die , he never wins a shilling more of your monies . if a tradesman cheats you with false wares , you never after , by your good wills , come within his doors : and then , why should you give the least respect or countenance , to one who endeavours to cheat you of your souls , and rob you of eternal happiness . forasmuch as you may be well assured , that all such impious discourses as these , are traps and snares laid for you by the devil , and his emissaries , to entice you to sin and wickedness , and then to plunge you in endless woes and miseries ; for the timely prevention of which , the best and safest advice that i can possibly give to the youth of both sexes is , to employ some part of their precious hours in reading the holy scriptures , ( rather than plays and romances , ( which are appointed by god himself to be the rule of their lives , and by which they must be one day judg'd , and give an account of all those extraordinary talents and donatives , which they have received at his hands , above the vulgar and meaner fort of human race : by which i mean , 1. in the first place , their ingenuous , liberal , and more refined education , there being few parents among the gentry or nobility , who , for their own reputation , are not exceeding careful to put their children under such discipline of tutors and governesses , as may break their natural rudeness , and mould them into some form of civility , and teach them that fundamental lesson of obedience , upon which must be built all future instructions ; and afterwards to cultivate their understandings , to bend their wills , and ●ncline their affections , as they grow up in years , to those things , which are proper accomplishments for each of the respective sexes : which is an advantage , that poor and indigent parents can never purchase for either sons or daughters , by reason of the great expence , they being forced to send them abroad , into all places , and among all companies , where the one are in danger of learning all sorts of vices , and the other liable to manifold temptations , and can seldom or never observe or practise such a severity and reservedness , as otherwise would become a virgin-innocence . 2. a second advantage is , wealth and riches , which many times comes into the hands of young heirs and heiresses , as if they were dropt out of the clouds : houses and pallaces , which they built not ; goods , which they provided not ; lands and possessions , of which they never made the purchase ; but are now become god's stewards , and must one day give accompt of all particulars , that is to say , what they have laid out upon themselves , what they have distributed among the poor , the widow and the fatherless , and what they have left behind them to their children and families . 3. a third advantage is , that of time , the rich have no need to employ their time , to gain that wherewith they already abound ; whereas the poor man has scarce any vacant hours , or such as he can call his own , but they are all forestall'd by their pressing necessities : the shepherd must , by day and night , watch his flocks and his folds ; the husbandman is confined to his plough , his goad , and his oxen ; the carpenter to his saw and ax ; the smith to his hammer and anvil ; the potter to his clay and wheel ; and so are all workmen and artificers to their several manufactures and employments . so that the rich and wealthy have , by this means , their time at their own disposal , ( god having prevented them with the blessings of his goodness ) but must be accomptable to god how they have employed it ; that is to say , what part or portion has been by them set apart for private and publick devotions , and what for reading of the holy scriptures ; what has been spent in lawful or unlawful pastimes , and what in sloth and idleness ; what in gratifying pride and vanity , or indulging any manner of excess . besides all this , as the inclinations and aversions of great princes , are very much imitated by their courtiers and attendants ▪ ( regis ad exemplum totus componitur orbis ) so have the examples of persons of quality of both sexes , no small influence upon the actions and behaviours of their inferiors , and those of lower ranks ; and therefore they are highly concerned , throughout the whole course of their lives , to become eminent patterns of pie●y and godliness . a prayer for the youth of both sexes . most gracious god , and merciful father in christ jesus , who , while he was here on earth , took little children in his arms , and blessed them : be graciously pleased to have a particular regard to the youth of both sexes ; but in a more especial manner , to bestow a larger portion of spiritual graces , and heavenly benedictions , on those whom thou hast placed in higher ranks and degrees ; let no wind of false doctrine blast those fragrant flowers in their blooms , nor any composers of leviathans , or other impostors , beguile them of eternal life and happiness : let them remember their creator in the days of their youth , before the evil days come , and the years when they shall say , we have no pleasure in them . ere ever the silver chord be loosed , or the golden bowl be broken , make them truly sensible that there is a maker of all things , and judge of all men ; ( at the bar of whose tribunal all men must one day appear ) that there is verily a reward for the righteous , of eternal joys ; and as verily a punishment for reprobates , of endless miseries . that the sentence being once past , ( be it for good or evil ) must stand for ever fixt , and be irrevocable : that all the riches and honours which this world affords , can never counterballance the least or meanest of rational souls ; that ten thousand times ten thousand years , either in happiness or misery , neither make nor measure the least imaginable part of eternity : that no person of any sex or age , in the ordinary way of providence , has any assurance of life , for so much as one hour or minutes space : that whoever harbours in his , or her bosom , any one known or habitual sin , is for every moment of that time , liable to eternal damnation . that to trust , either to a death-bed repentance , or to be encouraged by the example of the thief upon the cross , is very unsafe and dangerous : the first of which may be obstructed by lethargies , megrims , bodily-pains and anguish , and many other accidents ; and the last , can afford no hopes , forasmuch as , before christ's passion , it never was , and afterwards it neither could , nor ever can be any other man's case . and lastly , that as the tree falls , so it lies ; and after death , judgment follows , and there can be no place for repentance , or believing , in the grave , whither ( sooner or later ) some are hastening , and all the rest are going . be pleased therefore , gracious father , to guard and protect them , from all the malicious practises of that invisible enemy of souls ; and to plant thy true fear in their hearts , now in their youthful days , and tender years ; that so they may hereafter become burning and shining lights in their generations . and having finished their course , and run their race , and been faithful to death , they may wear the crown of life , and their souls be safely conveyed by their tutelar and guardian angels , to the place of everlasting rest and happiness : and all for the sake of thy dearly beloved son , and our blessed lord and saviour jesus christ . the fourth question . q. whither art thou going ? answer . to the land of darkness , and the shadow of death . the truth is , this is a question , in one sense , very easy to be answered by a man , who is already past the seventieth year of his age ; since the age of a man , in the ordinary course of nature , is but threescore years and ten ; and though there should be ten ( or ten times ten ) more added to it , yet would his life be but labour and sorrow , so soon passeth it away , and he is gone to his long home . che noi siamo cenere e polve ! che breve è questa vita ; ch'al girer di poc hore , il ci'el risolve la vanita . alas , man that is born of a woman , has but a short time to live ; he is but of very few days , and those full of disquiet and troubles : he cometh forth like a flower , and is cut down ; he fleeth also like a shadow , and continueth not ; his days are but a span long , and swifter than a weaver's shuttle , or a post that hasteth by ; and at his best estate , is altogether vanity . who is he that can deliver himself from the hand of the grave ? one dieth in his full strength , being wholly at ease and quiet , his breasts are full of milk , and his bones are moistned with marrow : and another dieth in the bitterness of his soul , and never eateth with pleasure . this made the son of sirach oratorically reflect . o death ! how bitter is the remembrance of thee , to a man that liveth at rest in his possessions , unto the man that hath nothing to vex him , and that bath prosperity in all things , yea , unto him that is able yet to receive meat . and again , o death ! how acceptable is thy sentence unto the needy , and unto him whose strength faileth ; that is now in the last age , and is vexed with all things , 41 ecclesiasticus 1 , 2. this made eloquent job cry out in the height of his affliction . let the day perish wherein i was born ; let darkness and the shadow of death stain it , and a cloud dwell upon it : let also that night be solitary wherein i was conceived , and no joyful voice come therein : let the stars of the twilight thereof be darkned ; let it look for light , but have none , neither let it see the dawning of the day , because it shut not up the door of my mother's womb , nor hid sorrow from mine eyes . wherefore is light given to him that is in misery , and life unto the bitter in soul ? who long for death , but it cometh not , and dig for it more than for hidden treasures ? who rejoice exceedingly when they can find the grave , 3 job 3. 5. &c. o that i might have my request , and that god would grant me the thing that i long for ; even that it would please god to destroy me ; that he would let loose his hand , and cut me off , 6 job 8 , 9. thus is death to some the king of terrors , and to others , a kind friend , and a welcome guest . however , be it welcome , or not welcome , it is the sentence of god upon all living , for all flesh is as grass , and all the goodliness thereof , as the flower of the field : dust we are , and to dust we must return . reflection . how weak are then the projects , and how vain the imaginations of poor mortal wights ? to day , there 's nothing but feasting , musick and dancing in their stately halls , and banqueting-rooms : to morrow , they are languishing upon their sick beds , given over by their physicians , the curtains drawn upon them by their friends and acquaintance , and in their last agonies . to day , they purchase lands of inheritance , and call their mansion-houses by their own names : to morrow , all that parcel of ground or earth , of which they can be truly called masters , does not exceed four cubick yards . to day , they are sitting at their toilets , consulting with their glasses , and admiring their own shapes and features ; and cannot with any patience , endure the least speck or spot upon their shining and costly garments : to morrow , they are drest from head to foot in grave cloaths , and their loathsom carkasses are given for food to the nauseous and greedy worms . to day , they are lords of mannors , and by their deputies and stewards , appoint their respective courts : to morrow , they themselves are no more than meer stewards , and must , in the presence of a most righteous and impartial judge , give a strict accompt , to the value of two mites , as well of all their disbursements , as their receipts . but now , in another sense , there is no problematick question has ever been proposed to poor mortals , neither in former nor latter ages , that has given them greater difficulties , or begot in the minds of thinking-men , more anxious and doubtful thoughts . ( whither art thou going ? ) is an interrogative , to which , neither the learnedst philosopher , nor the wisest senator in the whole world , has ever been able , as yet , ( or , as i presume , ever will be ) to make a direct , positive , or categorick answer : forasmuch as we have never received any news from the dead , since the world was created , of which we can be infallibly assured ; or letters of intelligence ▪ from any one of those innumerable thousands of departed souls that have gone before us . st. paul was caught up into the third heaven , but , at his coming down again , he gives no other description of the place , or of the dwellers in those upper regions , than by meer negatives . lazarus was dead and buried four days ; but where his wandring soul had its abode , in that interval of time , i do not believe there is left upon record , an account , or so much as the least mention in any history , whether sacred or prophane . if a young traveller , quitting his native soil , to visit some remoter parts of the habitable earth , be extreamly surprized , when he meets with climates much hotter or colder than his own ▪ with longer and shorter days and nights , with persons of different complexions and humours , with variety of customs and manners of foreign nations , with sea-monsters , strange wild beasts , and creeping things of divers kinds ; how much more must the soul of a dying man be infinitely surprized , in the critical moment of its passage into the regions of the other world , and sudden stepping from off the bank of time and mortality , and taking its flight into the wide expanse , and vast abyss of eternity ? where shortly it expects to meet with innumerable myriads of incorporeal beings , with which it had never before the least converse or acquaintance . upon this bank or shoar , must kings and emperours leave behind them their crowns and scepters , prelates and judges their mitres and scarlet robes , rich-men their houses and lands ; the covetous their heaps of gold and worldly treasures , and the voluptuous , their dalilahs , and all their sensual delights . o eternity ! eternity ! it is a vast ocean , of which the depth can never be fathomed , by any humane artifice . eternity ! is a round figure , of which , cannever be found , either by algebraist , or geometer , the area , or superficial measure , of which the diameter is a long line , neither terminated by points , nor divisible into any number of parts . let us suppose , with archimedes of syracuse , ( that prince of mathematicians ) a globe of sand , of such a magnitude , ut diametrum habeat centum myriadas , myriadum , stadiorum . or , which is somewhat less , let us suppose a globe of sand , equal in magnitude , to the sphere of the fixed stars , according to the opinion of aristarchus , and the number of grains contained in that globe , to be as great as the said archimedes has calculated and computed it in his arenarius . and let us suppose one single grain of that vast globe , to be removed , or taken away , at the end of every thousandth year : what a prodigious length of time would be expired , before that great mass , or globe of sand , would be removed ? and yet , when all this time shall be expired , the damned in hell will be as far from an end of their miseries , as they were the first hour , or moment , they were thrown into that dreadful place of torment . there is yet a third sense , in which this question ( whither art thou going ? ) nearly concerns all good christians , and should , every morning and evening of their lives , be seriously proposed to , and cautiously answered by their own private consciences . now what has been said in the two foregoing senses , serves only to inform , and to help us , to make suitable and timely reflections . this last concerns the duties of a christian's life , and his daily practice , which have been laid down already in the foregoing discourse . our blessed saviour informs us of two very different ways , ( a broad , and a narrow , ) in which all the sons and daughters of adam , in their several generations , from time to time , have travelled and conversed , as they now do travel and converse , and so will do to the end of the world. as likewise of a wide and a strait gate , through which they ( sooner or later ) have heretofore passed ; and so must pass , both now , and in after ages , so long as the sun and moon endure . the one of these ways and gates , leads to eternal life and happiness ; the other , to endless miseries and torments , with the devil and his angels . ejaculation . o blessed saviour ! it is the narrow way that i choose , and the strait gate , through which i would fain get a safe passage . i am going ! but as travellers use , when they are going long journeys into far countries , and are uncertain of their returns , to take their solemn leaves of all their acquaintance : so do i , being a stranger and sojourner here , and engaged in a much longer journey , than any that can be made upon this terrestrial globe , namely , to a city situated in the upper regions , think my self obliged , in honour and conscience , to take my final leave of all sublunary things . away then ! yee worldly pomps , and lying vanities ; yee blazing-stars , and short-liv'd meteors ; yee golden dreams , and visionary phantasms ; yee false gods , and airy goddesses ; yee fine spun-cobwebs , and gawdy peacocks tails ; yee fickle and inconstant weather-cocks , and wavering half-toucht magnetick-needles ; yee pleasing troubles , fading flowers , and deceitful pleasures , that make as false representations of true content and happiness , as the shadows of human bodies that are cast at different hours , when the sun shines , give false measures of their respective statures , being sometimes of such prodigious lengths , as though they were the bodies of giants , or sons of the anakims ; and at other times , so extream short , as though they were dwarfs , or pigmies . what advantage is it now to me , or what addition does it make to my inward peace , to have seen , in my youthful days , the riches , glory and magnificence of king's courts , with their numerous guards , and royal attendance ? what have i gotten , in my riper and more mature age , by turning aside out of my way , to gaze about , and to observe , how the balls of honour , interest and power , have been tost and banded to and fro , and struck from hand to hand , with the rackets of fas & nefas , and alternatively rebounded from kingdoms to states , as from the walls of tennis courts , by the world 's great hero's , master-players , and skilfull gamesters ? what satisfaction have i now ? or , what pleasure can any reasonable man think i take , in calling to remembrance , how many balls and banquets , plays and musick-meetings , publick shows , or other vain and sinful pastimes i have been present at , either to please my self , or to gratify others ? on the contrary , what would i now give ? ( or rather , what would i not give , ) to have spent the greatest part of those precious hours , in private prayer and meditation : and the expence of all , in casting my bread upon the waters , and administring to the necessities of the poor , the widow , and the fatherless ? as for stage-plays , ( not to mention other vain and unnecessary divertisements ) i am inclined to believe , that the original intent of them , was to applaud vertuous actions , and to discountenance vitious livers . but i appeal to all sober persons , whether the practice of this last age , has not produced contrary effects . and i crave leave to ask one short question of young gentlemen and ladies , and their inferiours of both sexes , what satisfaction they hope to have , when they come to lie on their sick or death-beds ( none of them knowing how soon they may receive the fatal summons ) for having been the auditors and spectators of so many prophane and and obscene plays : or to have read so many vain and idle romances , where they learn little else , than to make or receive unlawful courtships ; or to gain such a kind of knowledge , as their mother eve got by eating the forbidden fruit , or to be instructed in those intregues , which otherwise , its possible , they had never known , or thought of all their lives . i would also demand of the authors and actors of some certain plays , with what face they can ask of god from day to day , a blessing upon their labours and endeavours ? or what account they will one day give , at the bar of his tribunal , for having been the unhappy instruments of corrupting and debauching so many hopeful persons of both sexes ; who , otherwise might have been eminent examples of piety and godliness in their several generations . prayer . and i beseech god almighty , of his infinite goodness and mercy , to incline the hearts of all those writers and readers , authors and actors , auditors and spectators , while they have time and opportunities , to make suitable and seasonable reflections . i am going ! but o blessed redeemer , how shall i ever find the way , or get to my journeys end with safety . unless thou be pleased to send some guardian angel , as well to lead and guide , as to aid and assist me ? when i stumble , in rugged and uneven ways ; to hold me up in his arms. when i turn aside , into crooked and by-paths ; to pull me back by force . when i am near a pit or precipice ; to give me a friendly item , and timely notice . when i am dull and heavy , and grow slothful in the performance of my duty ; to stir up , and awaken me . when i am hungry and thirsty , as travellers are led by their guides into their oberges for a viaticum , and there refresh themselves ; to conduct me to thine house , and holy place , there to sit down at thine own table , and be fed with the true bread which came down from heaven , and to drink of the fruit of the true vine , and the water of life , of which , whoever once drinks , shall never thirst again . parlate , parlate , i cadaveri sepolti ! when i am assaulted with enemies , from without , or from within , whether they be my own private lusts and passions , or whether they be principalities or powers , the rulers of the darkness of this world , and spiritual wickednesses in high places , ( those invisible enemies of mighty power , and perfect knowledge , of wonderful subtilty , and long experience ) then , gracious father , let me be furnished with all sorts of spiritual armour ; the breast-plate of righteousness , the shield of faith , the helmet of salvation , and the sword of the spirit : that so , as a valiant souldier , i may sight under thy banner , and be able to resist all the wiles , assaults , and fiery darts of the devil , and all his infernal spirits ; and to subdue , and bring under , my own unruly lusts and passions . when i meet with troubles and afflictions , crosses and disappointments , wrongs and injuries ; let me be armed with such a measure of humility , meekness , long-suffering , patience and equanimity , as may bear me up through all the changes and chances of this mortal life , and during my earthly pilgrimage . when i fall into fainting-fits , through age and bodily distempers ; let thy blessed spirit administer to me such comfortable cordials , as may support my drooping spirits . reflection . why then art thou cast down so often , o my soul ? and why , for the trifles of mortality , art thou so disquieted within me ? trust still in god , who will never leave nor forsake thee : for sure i am , that i shall yet praise him , for his loving kindness and tender mercies to me , the least and meanest of all his servants . when i draw nigh to my last agonies , then blessed lord , o then be pleased , of thy infinite mercy and goodness , to chain up that great enemy of souls , and prince of darkness , with all his infernal legions ; ( who always make their most furious and fierce assaults upon poor departing souls ) that so neither height , nor depth , nor things present , nor things to come , may ever be able to separate me from the love of god , which is in christ jesus our lord , or make me let go my hold , or quit my hope of eternal life and happiness . in the last , and critical moment of my departure out of this troublesome world , let my soul be safely conveyed , by some guardian angel , to the place appointed for the spirits of god's elect ; there to rest with chearfulness , and to wait with patience , for a joyful re-union with this body of mine at the resurrection , when it shall be raised out of the dust with immortality and incorruption : and then let both soul and body , thus united , be received into that coelestial paradise , where ( being very far from imitating the rebuked ambition of zebedee's two children ) to be the meanest and lowest of all the redeemed , and happy individuals of human race , is the height of my ambition , and the utmost of my desires . a morning-prayer for ordinary week-days . let now the words of our mouths , and the meditations of our hearts , find grace and favour with thee , o lord our strength , and our redeemer . almighty god , and most merciful father , who , of thy wonted goodness and mercy , hast protected and preserved us this last night , from many calamitous accidents , which otherwise might have befallen us , and safely brought us to the light of another day , defend us , we pray thee , in the same with thy mighty power , and so prevent us with thy gracious favour , and further us with thy continual help , that in all our works begun , continued and ended in thee , we may ever seek thy honour and glory , and finally by thy mercy obtain everlasting life , through jesus christ our blessed lord and saviour : for whose sake we humbly pray thee , to blot out of thy remembrance all our past sins and provocations , and to work in our hearts a godly sorrow , and a sincere repentance , with a stedfast and firm resolution to reform and amend our lives . bless us in our going out , and our coming in , when we are upon the way , when we lay us down , and when we rise up . when we are in our private closets , lend an ear to our prayers , and answer the desires of our souls . when we are employed about our lawful callings , give success to our honest labours and endeavours . when we are conversing with others , let us behave our selves with all humility and meekness in all our words and actions , esteeming others better than our selves , and doing to others , what we would be willing they should do unto us . being patient , gentle , and easy to be entreated , slow to wrath , and ready to forgive all those who have trespassed against us , until seventy seven times , loving our enemies , doing good , and shewing kindness , as we have opportunities , to those who hate , persecute , and despitefully use us . living in humble obedience to , and heartily praying for him who hath the supreme power over us , together with all those who are related to him , or who are in authority under him. being no busy-bodies in other men's matters , no whisperers , tale-bearers , slanderers , or back-biters . no deceivers , or covenant-breakers , but sincere and upright in all our dealings and transactions . no lovers of earthly treasure , no worshippers of gold or silver , or greedy of filthy lucre. with all chearfulness and alacrity , dealing our bread to the hungry , giving drink to the thirsty , clothing the naked , visiting the sick , relieving prisoners , redeeming captives , helping the fatherless and widows , comforting and assisting the desolate and oppressed , and never shutting up the bowels of our compassion from any who want our help or assistance . and forasmuch as we are here but strangers and pilgrims , let thy good spirit guide and conduct us in our way to our long homes , through the vast and wide wilderness of this sinful world , where there are so many turnings and windings , cross-ways and by-paths , thorns and briars , pits and precipices , traps and snares laid for us by the devil and his emissaries , to entice us to sin and wickedness , and then to plunge us into endless woe and miseries : where there is no true content or satisfaction to be found , and where the most refined of human pleasures and delights are allayed with the mixture of cares and troubles , fears and jealousies , sicknesses and diseases , crosses and disappointments ; where love and kindness is often repaid with hatred and malice , and the most bountiful actions with ungrateful returns : where the poor are oppressed by men of power , and innocent lambs made a prey to ravenous wolves , where our eyes are too often entertained with doleful spectacles , and our ears filled with sighs and groans , and bitter lamentations . and therefore , gracious father , be thou pleased to give us such a measure of faith , hope and patience , as may bear us up in all the changes and chances of this mortal life ▪ and enable us in whatever state ▪ or condition we are , therewith to be content ; as well to be abased ▪ as to be exalted ; to want , as to abound ▪ to have nothing , as to possess all things ▪ and though the fig-tree should be withered , and no fruit be found on the vine , the labour of the olive fail , and the field yield no increase ; though there should be no sheep in the fold , or herd in the stall , no cattel in the pasture , or stores in the garner , no water in the bottle , or oil in the cruce , yet still to trust in that god , who feeds the ravens , and the young lions , when they call upon him ; who can make rivers to flow out of hard rocks , and furnish a table in the wilderness : with whom the very hairs of our heads are all numbred , and in whom none ever trusted and were confounded . that so having finished our course , and run our race , and lived the life of the righteous , our last end may be like unto his . and whenever these houses of clay shall be dissolved , our souls may be safely conveyed , by some blessed guardian angels , to the place appointed for the spirits of god's elect , there to wait with patience for a joyful re-union with their respective bodies at the resurrection , and second coming of christ in glory , with all his holy angels , in whose name and words we farther desire to call upon thee , saying our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done on earth , as it is in heaven ▪ give us this day our daily bread , and forgive us our trespasses , as we forgive them that trespass against us , and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever , amen . an evening-prayer for every day in the week . most glorious lord god , and merciful father in christ jesus , who inhabitest the highest heavens , and yet art pleased to dwell in the lowest hearts ; and hast graciously promised , that where-ever two or three are gathered together in thy name and fear , thou wilt be there in the midst of them . look down in mercy upon us , who are now before thee , and dare not give sleep to our eyes , or slumber to our eye-lids , till we have renewed our covenant with the god and father of mercies , and have humbly offered unto him , our selves , our souls , and bodies , as a reasonable service . be therefore pleased , o lord , to forgive all the sins of our past lives , particularly the omissions and commissions of this day , for which alone , shouldst thou enter into judgment with us , thou mightst justly condemn us to the lowest hell , and give ns our portion with hypocrites in utter darkness . blessed lord , we desire , from the bottom of our hearts , to be sensible of our manifold frailties and infirmities , and of that law in our members , that is always warring against the law of our minds ; so that whenever we would do good , evil is present with us , and intermingles with our very prayers , and disturbs our most religious duties and performances . and therefore it is , that utterly renouncing our own righteousness , as dung ●nd dross , we fly to him , who is our advocate : with the father , jesus christ the righteous , to wash away our sins with his own precious blood , and to present us unto thee , our god pure and spotless . and for his sake , we humbly beseech thee , o lord , to lighten our darkness , and by thy great mercy ; to defend us from all perils and dangers this night , giving us a moderate and refreshing rest ▪ free from frightful dreams , and sinful imaginations , which are the evil effects of our corrupt natures . when we awake , let our souls be filled with heavenly thoughts , and pious meditations , always remembring , that we are in the presence of a god , who knows our down-sitting and our up-rising , who understands our thoughts a farr off , and is acquainted with all our ways . if we should be so vain and foolish , to believe that the darkness would cover us , the night shall be light about us , the darkness hideth not from thee , but the night shineth as the day ▪ the darkness and the night are both alike to thee . and forasmuch as the closing of our eyes to rest , so nearly resembles death , and our beds are but models of our graves , out of which we must one day be called , by the sound of the last trump , to arise and come to judgment : let this , and every evening , and every morning of our lives , put us in mind of our dying hours . and let no worldly affairs hinder us , from being always in a readiness , for our last and final conflict with the prince and powers of darkness , who knowing their time is but short , will be sure to make their fiercest assaults upon departing-souls , when they find them struggling with bodily pains , and sharp diseases , and drawing nigh to their last agonies . and sometimes , to terrify them with frightful dreams and visions , to make them , if possible , utterly to despair of god's mercies , and to let go their hold , and quit their hopes of eternal life and happiness . make us therefore sensible , how highly it concerns us , while we have health of body , and soundness of mind , to arm our selves , like good souldiers , with christian courage and resolution , for those death-bed combats , and critical hours , minutes , and moments of our lives . and because we are to wrestle with invisible enemies , of mighty power and wonderful knowledge , great subtilty and long experience , who know too well our tempers , inclinations , and infirmities , and where , and how to set upon us with the greatest advantage : be pleased to send thy blessed angels , and ministring-spirits , to comfort and assist us , in all those siery tryals and temptations . that so death , which is to so many others , the king of terrors , may be to us a kind friend , and a welcome guest ; and we may , with all cheerfulness , quit these houses of clay , and fleshy tabernacles , and exchange the troubles and sorrows of a painful pilgrimage , in a valley of tears , for the joys of heaven , and everlasting happiness , with blessed saints and angels in the highest heavens . all which , with whatever else thou knowest to be needful , either for us , or for any of ours , or for any of thine , we humbly beg in the name , and for the sake of the blessed jesus , who , in compassion to our infirmities , has taught us thus to pray . our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done on earth , as it is in heaven : give us this day our daily bread , and forgive us our trespasses , as we forgive them that trespass against us , and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever , amen . a morning-prayer for sundays , fasts and festivals . let us now fall down , and kneel before the lord our maker . most holy , blessed , glorious and incomprehensible triniry , father , son and holy ghost , three persons , and one god almighty , maker of all things , and judge of all men , have mercy upon us miserable sinners ; who are by nature , children of disobedience , and by our actual sins , every day and hour of our lives , liable to divine wrath and vengeance . remember not , o lord , the many follies and vanities of our child-hood and youth , nor the innumerable transgressions of our riper years , and how we have always erred and strayed from the ways of truth and righteousness , and trod in forbidden paths , through the several stages of our lives , leaving undone those things which thou hast absolutely commanded , and doing those things which thou hast exprelly forbidden ; and many times drawing upon our selves the guilt of other men's sins , by our encouragement , connivance , or ill examples , breaking the solemn vows and promises , either made for us by others , in baptism , or by our selves , in times of danger or sickness ; unthankful for mercies , and incorrigible under judgments ; rejecting the motiors of thy blessed spirit , and following the devices , desires , and vain imaginations of our own hearts , and so running the hazard of losing our precious and immortal souls , for the enjoyment of a few sinful , and short-liv'd pleasures . blessed lord , we cannot but confess and acknowledge , with shame and confusion of face , that it is a wonder of thy patience and forbearance , that we are yet alive , and that thou hast not cut us of in the midst of our sins , and doom'd us to dwell with everlasting burnings , among damned souls and spirits ▪ but this is our hope , and humble confidence , that we have to do with the god and father of mercies , who takes no delight in the death of sinners , but is slow to anger , and ready to forgive all those who sincerely repent , and truely believe in our blessed lord and saviour christ jesus ; for whose coming into the world to save lost sinners , and to open the kingdom of heaven to all believers , with angels and arch-angels , and all the company of heaven , we laud and magnify thy great and holy name ; as we likewise do for thy other mercies and favours , daily and hourly bestowed upon us . we bless and praise thee for giving us a ▪ being in the world , for that admirable frame and structure of our bodies , while we lay inclosed in our mother's wombs ▪ for breathing into us the breath of life , and enduing us with reasonable souls , after thine own image and likeness ; for being born where the gospel of thy son is openly preached , and professed , and not among heathens , turks , or infidels , : for the unparallel'd pattern of all goodness , in the life of the holy jesus , and for the pious examples of the blessed patriarchs , prophets , apost●●s and martyrs who are gone before us , and with their own blood have traced out for us , the true way to life and happiness ; beseeching thee , that we following their good examples , may , with them , be made partakers of everlasting life in the world to come . we thank thee , lord of heaven and earth , for the wonderful works of the creation , of which we all enjoy our shares and proportions ; for the sun that shines by day , and for the moon and stars that rule by night , and by their regular motions , and sweet influences , serve for signs and seasons , days , and years ; for the clouds that give rain , and drop fatness upon our fields and pastures ; and for the springs that go up by the mountains , and run down among the vallies ; for reserving to us the appointed times of harvest , and giving us the kindly fruits of the earth in their due and proper seasons ; for our food and raiment , and all the good things of this life , and our manifold preservations from sundry d●●●● and dangers , ever since we hung upon our mother's breasts ; for protecting us this last night from many calamitous accidents , which in a night might have befallen us , and bringing us safely to the light of another day , and so giving us a longer time and space for repentance and amendment of our lives ; most humbly beseeching thee to continue these thy mercies and favours to us , and to keep us the remainder of this day , and of our lives , from all things that may be hurtful either to our spuls , or bodies . from all evil and mischief , from sin , from the grafts and assaults of the devil , from thy wrath , and everlasting damnation , good lord deliver us . from saying in our hearts that there is no god , or openly denying the divine essence , and glorious attributes , ( of which either the highest presumption , or utmost desperation , are the usual and woful effects . ) let the visible things of the creation , and the restections of our own consciences , in our solitudes , and private retirements , be sufficient to disswade and restrain us . against idolatry , and having other gods besides thee , and from bowing down to , and worshipping , either idols made with hands , or those of our beloved lusts , lord strengthen us by thy grace . to keep us from taking the name of the lord our god in vain , in our ordinary discourses , or prophaning it with wicked oaths , on bitter curses : let us remember that the same lord hath assured all such offenders , that he will in no wise hold them guiltless . to observe religiously the lord's day , and all other times solemnly set a part for divine worship and service ; not following our own ways , nor speaking our own words , nor thinking our own thoughts : let thy good spirit dispose and encline our hearts . let us never attempt to sow discord and divisions in the church , or to offend our blessed saviour's little ones , or any way to disturb the communion of saints , as knowing who hath told us , that it would be much better for us to be thrown into the midst of the sea , with mill-stones hung about our necks , than to be guilty of such offences . let us always be conscientiously careful to honour and obey our parents , and all others , under whose rule and government thou hast placed us ; behaving ourselves with all humility and singleness of heart , not as eye-servants or men-pleasers . and whenever pride and vain-glory would puff us up , and make us become wise in our own eyes , let the remembrance that we are but dust and ashes , and born like the wild asses colt , pull down our haughty looks , and abate our swelling thoughts . from sinful anger , and unbridled passion , from provoking language , and reviling speeches , from envy , hatred and malice , and all the mischievous and fatal consequences , that may thereby happen , either to our selves , or others ; lord ever keep us by thy restraining grace . from rioting and drunkenness , from chambering and wantonness , from adultery , fornication and uncleanness , or living in any known sin : let the fear of thy wrath , and the vengeance of eternal fire deterr us . to wrong our neighbours by open violence , or by secret and fraudulent practises : let it never enter into our thoughts . that we may never slander , speak evil of , or rashly censure others , or bear false witness against them : let us set a watch before our mouths , and strictly guard the doors of our lips. let us be afraid of oppressing the poor and needy in the gate , or ploughing in the field of the fatherless , because their redeemer is mighty ; or of devouring widow's houses , lest the stones out of the walls should , one day , be our accusers , and the beams out of the timber make answer , and testifie against us . to covet our neighbour's house , to covet our neighbour's wife , his man-servant , his maid-servant , his ox , his ass , or any thing that is his : let no worldly advantage , or carnal delight be ever able to tempt or allure us . from thieves and robbers , from the hands of bloody men and murderers , from invasion of foreign foes , from the conspiracies of domestick enemies , and treachery of false friends ; do thou , o lord , to whom alone all hearts are open , all designs known , and from whom no secrets are hid , defend us by thy good providence , confounding their counsels , and bringing to nought their devices . from plague , pestilence and famine , from bodily torments , tempests and earth-quakes , and all the sad accidents of fire and water , for thy mercies sake , save and protect us . neither do we pray for our selves alone , but for the whole race of mankind , now living upon , or working within the bowels of the habitable earth , or else floating upon the face of the deep waters ; and particularly for the church militant , where-ever scattered or dispersed , that the gates of hell may never prevail against it : look down with the eye of pitty upon all , who in this transitory life , are in trouble , sorrow , need , sickness , or any other adversity , more especially upon those thy servants , on whom thou hast laid thine afflicting hand , either for a tryal of their patience , or a punishment of their disobedience : make them sensible that affliction comes not forth of the dust , neither doth trouble spring out of the ground , but that the hand of the lord hath done it , to whom alone belong the issues of life and death , and who doth whatever pleaseth him in heaven and in earth , but never willingly asslicts or grieves the children of men , and then why should we receive good things at the hands of the lord , and not evil things ? and , why should a living man complain for the punishment of his sins . in the mean time be thou graciously pleased , who art the great physician of soul and body , to mitigate their pains , and to asswage their griefs , and to lay no more upon dust and ashes , than thou enablest them to bear with christian patience , and a lively faith in the merits and mediation of jesus christ the righteous , for the remission of their sins , and the salvation of their souls : that so thy fatherly chastisements may have their blessed effects ; and those thy children may come out of the furnace of affliction , like gold and silver that hath been tried in the fire , and purified seven times . be merciful to these kingdoms , and avert those heavy judgments , which we have done as much as in us lay , by our crying sins and provocations , to pull down upon our heads . let the choicest of thy blessings descend upon the head and heart of him , whom by thy especial providence , thou hast placed in supream authority over us ; together with all his royal relations . give grace and wisdom to all the senators and great counsellors in all their debates and consultations . clean hands , and clear consciences to the judges and chief magistrates , that so they may help the fatherless , and hear the cause of the widow , and upon all occasions , act in their several places , without the least partiality , or respect of persons . spiritual gifts and graces to the ministers of thy word and sacraments , however dignified or distinguished , that they may truly and faithfully feed the flocks committed to their charge . sobriety and godliness to the governors and inhabitants of foreign plantations , that by their good conversations and examples , they may convert pagans and insidels to the faith of jesus , and turn many souls to righteousness . the dew and blessing of heaven to schools and universities , that out of those seminaries and nurseries may grow up plants , that may be useful both to church and state , in their several capacities and generations . health and happiness here , and the joys of heaven hereafter to our parents , brethren , sisters , kindred , or christian acquaintance , and to all our friends and benefactors , who have at any time generously and readily shewed us kindness in our distress , and when we truly stood in need of their aid and assistance . a spirit of reformation to the whole commonalty , within these realms and dominions , that so they may live in the true faith and fear of thee our god , in humble obedience to their superiors , and in brotherly love and charity one towards another . finally , we beseech thee , to be present with us , and all those who shall this day meet in any of the publick assemblies , to assist at thy divine worship and service . let our prayers come up before thee as incense , and the lifting up of our hands as an acceptable sacrifice . touch , with a cole from thine altar , the tongues of those who are to speak , that they may not spare , but cry aloud , and lift up their voices like trumpets , and shew the people of england their transgressions , and tell every congregation their sins : and let us , and all their hearers , receive the word with meekness and pure affections , laying it up in our hearts , and bringing forth the fruit thereof in our future lives and conversations , all which ( with what ever else thou knowest to be needful for us ) we humbly beg in the name , and for the sake of jesus christ the righteous , concluding these our imperfect prayers with that absolute form , which he himself , while he was yet upon earth , taught his disciples , saying . our father which art in heaven , hallowed be thy name , thy kingdom come , thy will be done on earth , as it is in heaven : give us this day our daily bread , and forgive us our trespasses , as we forgive them that trespass against us , and lead us not into temptation , but deliver us from evil , for thine is the kingdom , the power , and the glory , for ever and ever , amen . finis . notes, typically marginal, from the original text notes for div a51388-e3300 and obiectorum reductio: or, daily imployment for the soule in occasional meditations upon severall subjects. by donald lupton. lupton, donald, d. 1676. 1634 approx. 120 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a06475) transcribed from: (early english books online ; image set 4157) images scanned from microfilm: (early english books, 1475-1640 ; 847:09) obiectorum reductio: or, daily imployment for the soule in occasional meditations upon severall subjects. by donald lupton. lupton, donald, d. 1676. [16], 158 p. printed by iohn norton, for iohn rothvveli [sic], at the signe of the sunne, in pauls church-yard, london : 1634. cf. folger catalogue, which gives signatures: a-l (-l8). reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 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reviewed and edited 2005-04 pfs batch review (qc) and xml conversion obiectorvm redvctio : or , daily imployment for the soule . in occasionall meditations upon severall subjects . by donald lupton . 1 tim. 4. 14. despise not the guift that is in thee . london , printed by iohn norton , for iohn rothvveli , at the signe of the sunne , in pauls church-yard , 1634. to the right honourable lord , george earle of rutland , baron roos of hamelake , belvoir , and trusbutt , encrease of honour , and happines , temporall , and eternall . my lord , religious , and reall goodnes establish greatnes : ●●thout these supporters , mole ruit sua . let virtue keepe court within and honour will atten● the outward man. clouds cannot long obscure that sunne which moues directly . as good●nes make all men honou●rable , so it makes the● conspicuous . thos● whose actions are pi●●ous , will be eminent i● place , and person . th● firmest basis for honou● to mount upon , is practi●call virtue . indirec● and oblique ascen● may be more speedy , and early , but they are subiect to sodaine , and certaine praecipices , those which are raisd upon virtue are durable , and permanent . others may shine sooner , but these surer , & longer . those are as blazing meteors , these as fixed starres . i know ( my lord ) your intendments this way to be methodicall . so that your actions are warrantable directions to others , and i in avouching your honour to bee truely noble , cannot iustly b● censured for a parasite . the knowledge of this , and the experience of your honours candide disposition , giues me encouragement to present my worke to your tuition . i know your honours delight is to bee a lord protector of virtuous endeavours . comfort it may be to you , disparagement it cannot be . it showes your affection to learning , and religion , truely preserves your memory sacred to posterity , and giues courage to the heart of the labourer , even to future undertakings . that reverend * father in our church , first began to enter this path , and sent his labours to the world for a patterne , under the protection of a right honourable patron . his exhortation was my incitation , i am beholden to him for method , but the matter was mine owne . what is thus mine by right of compo●sing , i entreat your honor to make yours by way of patronage and protection . thus your honour , one of the worthies of israel , in our salomons court , shall haue the prayers of him , who desires to be , and is , your honours servant , donald lupton . the table . vpon the sight of a iew , p. 1 vpon pilate , washing his hands , p. 4 vpon the sight of a toade , p. 6 vpon hearing a woman to die in child-bed , p. 8 vpon sauls going from hierusalem , to damascus , p. 10 vpon davids adultery , p. 12 vpon cains murthering his brother , p 14 vpon the wounded man , and the good samaritan , p. 17 vpon demas leaving s. paul , p. 19 vpon the 2 disciples , going from hierusalem to emaus , p. 21 vpon a dogge tyed up in a chaine , p. 24 vpon a beautifull , and faire virgin , p. 26 vpon seeing a man arrested , and carryed to prison , p. 29 vpon the sight of an hive of bees , p. 32 vpon a mans shadow , p. 34 vpon the sight of the raine-bow p. 36 vpon a winter-day , p. 38 vpon the sunne , p. 40 vpon the sight of a brave new house , without means belonging to it , p. 43 vpon sight of a butcher killing a lambe , p. 46 vpon a doore turning vpon his hinges , p. 49 vpon the sight of a sword , p. 51 vpon a virtuous wife , hauing many children , p. 54 vpon the sight of a gras-hopper . p. 59 vpon the sight of a dead man. p. 59 vpon the sight of a lottery , p. 61 vpon a great candle , in a faire candlesticke . p 64 vpon a dead coale , p. 65 vpon seeing the sunne setting , p. 67 vpon a stone in a river . p. 69 vpon the ill , and idle servant , mat. 25. 27. p. 72 vpon the watchmen of our saviours sepulchre . p. 75 vpon the ethiopian eunuch , converted by s. philip. p. 81 vpon seeing a bird caught in a snare , p. 84 vpon the sight of a thorne-tree , full of blossomes , p. 86 vpon visiting a rich man in his sicknes , p. 89 vpon hearing of a faire shippe come home richly loaden , p. 92 vpon the sight of an infant fed with milke , p. 95 vpon sight of the moone , p. 99 vpon the falling of leaves from a tree , p. 102 vpon reubens divisions , iudg. 5. 15 , 16. p. 105 vpon sleepe , p. 110 vpon the sight of a faire garden p. 11● vpon fire , p. 115 vpon the sight of a beggar , p. 118 vpon the sight of a frontier garrison , p. 121 vpon a king , and traytors p. 12● vpon the angels , p. 12● vpon a physi●ian , p. 12● vpon a soldier . p. 12● vpon seeing a man looking up●● the sunne with his eies i●mediatly , p. 1●● vpon seeing a tent pitcht up , and sodainly removed , p. 134 vpon a covetous rich man , luk. 12. 19. p. 136 vpon the sight of a pismire , p. 139 vpon heaven , p. 143 vpon fish , in the sea , p. 146 vpon sauls sparing agag , and the richest booty . p. 149 vpon his owne thoughts , by way of conclusion . p. 153 vpon his reading dr. halls occasionall meditations , p. 156 maij 2. 1634. perlegi hunc librum , donald lupton ( cui titulus ) dail● imployment for the soule , qu● continet folia 80. aut circiter , in qui●bus nihil reperio sanae doctrinae , aut● bonis moribus contrarium , quo minus cum utilitate publica imprimatur ita tamen ut si non intra 5 menses proxime sequentes typis mandetur● haec licentia sit omnino irrita . guilielmus haywood daily imployment for the soule . meditation . 1. vpon the sight of a iew. what have i , or this man , in vs ? that he should be reiected , received . it might seeme ●o have beene as easie to have kept him in who was in , as to place me in who was out . but who dare dis●like , what the high court and parliament of heaven hat● pleasd to enact . thou are a good ( o god ) in thy iusti● as in thy mercy . if his fa● be my rising , the number o● thy elect is still certaine . ● see it is more necessary t● have iesus christ our brother then onely abraham to b● our father : that covenant● circumcision must be crown by that of faith. if i ha●● his seat in the church g●●ven to me , who was , and as yet excommunicate for 〈◊〉 comming there ; who 〈◊〉 or dare accuse the lord that court for unjust : i desire hartily of god to make him my pew-fellow , let him see his error , and be joynd to the glorious assembly of the saints . god excluded none who first did not exclude themselves , we all are bound and i doe heartily pray , that all israel may come in. my perfection and theirs shall be together , hasten both ( o lord , ) and make the children of abraham and christ all one in the vnity of the same spirit , and the same faith. meditation . 2. vpon pilate , washing his hands . see how this roman deputy seemes to affect innocence , he will appeare to bee though he will not be a sincere iudge , while he washes his hands , he pollutes his heart . what a vaine folly was it to dippe in water , to swimme in blood ? what a strange delusion was this ? to seeme the cleaner , to be the fo●ler . outward pretences may , and are often voyde of sincerity . many roman pharisees doe often sprinkle themselves in holy water , yet vnder this wallow in the blood of princes , and gods weaker members , and so many hypocrites amongst us under the forme of sanctity commit the deepest and desperatest impieties . the worst complexions , and sordidst natures are deepliest pain●ed . the grosser villanies have the fairer excuse . that great imposter when hee meanes worst , appeares as ●n angell of light. we ●●e not to relye upon appearances , i desire not to ●ash with him , i had ra●her have a cleane heart ●nd foule hands , then cleane . hands and a soule heart . praestat esse●quam ●ideri . meditation . 3. vpon the sight of a toade . vvhich of us tiro are of the ancienter house ? the earth is our mother . this creature may plead antiquity of nature , i of sinne . my originall polution makes this so loathsome to the sight . i am beholden to it , for ▪ bearing so patiently some part of my burthen . by nature i am as full of poyson as it. every sinne is not onely venemous , but mortall . in my corrupted nature , i doe appeare in the eyes of god as ugly as this deformed beast . it would perhaps be better if it could ; i may bee , if i will. this creatures deformity comes from mee ; mine from my selfe and satan . how am i beholden to that god , that did not , though hee iustly might have made me so . how am i bound to praise him , who to make mee comely , le ts the whole creature suffer under vanity . rom. 8. meditation . 4. vpon hearing a woman to die in child-bed . the unlawfull desire to taste fruit , made her di● in bearing fruit . eves sinne procurd her suffering . the opening her wombe is a preparative to her grave . it may well bee called a travaile when the mother takes her journey out of the world. i see truely what a dangerous thing it is to conceive and breed sinne . st. iames spoke true , that sinne when it is conceived brings fort●death . children ( i thinke ) have good cause to love their parents who are willing to part with life themselves to give it these . how ought ●ve then ( o saviour ) to love thee , who to give us eternall life was so willing to lay downe thine owne life in the grave . and in the case of regeneration , so must every child of god doe . his body must die wholy to sinne , that soule and body may live wholy unto righteousnes , unto glory . the onely way to live hereafter , is to die here . meditation . 5. vpon savls going from heirusalem to damascus . vvhither posts this deepe-learnd pharisee with such eagernes and zeale ? did gamaliel his t●tor ever read such a lecture of bloody persecution to him ? where found he this axiome in the whole law to persecute the gospell ? where learnt he ever to make mose fight against christ ? could he so deeply love the seruant and yet kill the master . al● knowledge and religion in ●●y professor is but zeale blin●d without christ. it may ●eme strange that the professors of divinity should ●ave such ●arres and so deep●● uyed . behold ! the great ●oodnes of god. in the depth of darknes ▪ saul is caught ●nd compassed with the great ●●ght of a glorious sauiour . we ●re not masters of our owne ●houghts , it was a true ●peech of ioseph , ye thought ●ill but god brought it to good. vvhen wee thinke many times to doe most , ●ee then cannot doe any ●hing . i see it 's vaine figh●ing against the church of christ. god does well know ●ow to catch a sinner at ad●antage . even all thing persecution it selfe work for the good of gods saint he beganne his iourney saul . but ends it a paul. 〈◊〉 if i be asked where saul 〈◊〉 i may safely answere . is 〈◊〉 saul now among the prophet and apostles blessed for euer . meditation . 6. vpon davids adultery . is it not pity such a ros● should have such a canker ? so faire a face such a blemish ? but what saint is priviledged with the state ●f perfection here ? this ●●ll ( as it proved ) was but for is surer standing , better ●eed taking . the greatest ●●enesit ( i see ) that god ●nds to recover him , is a ●od sermon preacht , and well ●pplyed by a worthy and well ●arned prophet . send ( o god ) such alwayes ( upon ●eed ) in the courts of earth●y princes . they deserue there ●laces with reverence , with ●espect . no member of christ can expect a freedome from tentation ▪ our head ●ad his trialls , and those ●harpe ones too , by that wick●d one. the fairest sunne sometimes meetes with cloudes . so the purest lights of the church want 〈◊〉 their blemishes ( o god● let not me so much 〈◊〉 that he fell , as reioyce 〈◊〉 he did in time recover . 〈◊〉 me looke well to my self for i may be sure , that if s●tan durst invade such a religious crowne . he will not 〈◊〉 the weaker subiect . the be● course to keepe out satan to avoyd idlenesse . meditation . 7. vpon cains murther● his brother a●●l . vvhat ? but two ●●thr●n in a who● world ? and they together 〈◊〉 the eares . what 's the ●uarrell ? for wealth ? or ho●●o● ? the one was not knowne , ●he other not affected . was 〈◊〉 religion ? this would have ●aught cain love , not revenge . this was an early persecution , ●he divell began warr be●imes ; goodnesse can no soo●●er be begun , but it shall ●●eete with opposition . we must not loose our religion , though we bleed for it by our 〈◊〉 brethren ; all in a family 〈◊〉 not the children of the 〈◊〉 father , grace is not tyed 〈◊〉 the first-borne . god may ●hoose the youngest , leave the ●ldest . cain scornes to hate ●nder blood-shedding . the divell is a murtherer from the beginning . brethrens divisions especially in matters of religion are hardly reconciled , but though this one dyes , god knowes how to bring up another , goodnes shall be sure of enemies but it cannot be utterly rooted out . abell hath had abundance of brethren , cai● did not so much kill abeas himselfe . it is a true maxime that sanguis m●●rti●rum semen ecclesiae . s. 〈◊〉 shall conclude it in thi● saying . that he that 〈◊〉 borne after the flesh persec●●ted him that was borne afte● the spirit . meditation . 3. vpon the good samaritan and the wounded man. see how we poore wretches are beset with dangers , our life is but a con●inued passage through robbers & free booters . it 's the safest to keepe our selues at home . when we goe forth ; we expose our selues to hazards . it 's not every mans happines to have such a compassionate passenger . that man liues safe whose minde keepes within . a retired life hath the fewer inconueniences . this man found most good at the hands o● a stranger . a friend is more neere then a brother . it is grace not nature , affection not affinity that are most sensible and sympathizing of distresses . i see plainely that those iewish ceremo●nies are not so helpfull , as the mercies of god in iesus christ , it 's not the eye 〈◊〉 the passenger but the heart which does good to miseries . i doe desire to keepe home , but if thou ( o god ) shall be pleased to imploy in publicke , eyther protect ▪ me from these spirituall murtherers , or send me speedily such a comfortable physitian . meditation . 9. vpon demas leaving saint paul. vvhat a poore conditioned truant was this having such a good master . it was a miserable sequel of instruction apostolicall to forsake god and goe to the divell , upon what warrant , did he ground himselfe to be so sodainely besotted with the lust of so base a strumpet ? where had he this posture to turne temporiser ? was it feare of any persecution ? what made hee then in that spirituall warfare● if blowes would daunt him ? did hee suppose this present world the safer or the sweeter ? why then did he so hypocritically joyne to tha● heavenly doctor in divinity● what made he in this colledge if he did not intend to proceed ? his non proficiency is an argument of weaknes . and the leaving of this society , argues enough to prove him an ideot . and such is every one that leaves heaven for earth . how many have beene , and are sicke of this malady : the naturall mans faith , is his sence , and his present possessions are his heaven . he prefers the things that are seene before those that are not , for want of fayth . i would he had beene the first and the last of this nature ; i pray thee ( o god ) to weane my heart from covetousnes . and since thou hast pleased to admit mee into the schoole of grace , let me so order my affections that i alwayes may be a student of that society . meditation . 10. vpon the two disciples going from hierusalem to emaus . see what may fall out by the way . i doe verily suppose when these two began there journey , they little thought to have had such a good companion to have gone along with them . but god takes his advantagious opportunities . there discourse is politicall , yet fearefull ; commendable from the subiect , they talkt on ; relishing of distrust , from the party they spoke too . it s not safe opening the closet of our hearts to every traveller , wee may lend our eares and our tongues to many whom wee will not trust with our hearts . ( o god ) i doe entreat thee in all places let my words be such as relish of sanctification . in the high way upon my journeying ; as well as at other times , good society makes tedious things seeme pleasant , and is a whetstone to give an edge to a doubting soule . thou dost ( o saviour ) allow us wisedome with the serpent , as well as innocence with the dove : we may safely discourse of thee , but we must not deny thee : our policy must not exclude our faith . i doe intreate thee to take that advantage of every one that doubts of that high point of thy resurrection , or his owne , as to catch him and confirme his wavering heart in that point of faith . lodge thou oh saviour in my soule , so i shall know thee truly , and raig● with thee eternally . meditation . 11. of a dogge in a chaine . the malice of this crea●ture is great , but it 〈◊〉 wisely limited . his poner , and his will are not proportionable ; though being chain●● he cannot bite with his teeth yet his barking showes what he would doe at liberty . admirable is that divine powe● of god limitting , permitting that great dogge of hell● when he persecutes by bonds imprisonment , and captivity ▪ then he bites sore : when he slanders , reviles , and envies , then hee sn●rles , and barkes onely . if god should not permit this curre , few would feare his justice : if he should not limit him , many would question his mercy . it shall be my comfort to know that my greatest enemy is at my fathers disposing : if i bee barked at , or sorely bitten , i know it is his malice , and gods permissive will , i will not feare him , though i will endeavour to shun him . sennacherib was a whelpe of this litter , let loose , but sodainely puld in againe ; he may bee to warne me , not to worry me : he shall speed never the better though god 〈◊〉 him . i doe not much griev● that there is such a dogg nor doe i much feare hi● breaking loose , being s● strongly chaind by such a wise master . my prayer to god shall be , to tie him up shorter , and i could wish h● were alwaies musled , but gods will be done . meditation . 12. vpon a beautifull and pure virgin. vvho would thinke that corrupted nature could send forth such ● rich jewell to the world . how seemely and decently is very part proportioned ; ●hat a curious tabernacle , ●s here wrought by the will ●f heaven , how gloriously and richly covered , while many others either want this resplendancy , nor counterfeit it by impostures , and paintings , give mee that ●●all not adulterate ; native , not artifici●ll beauty , no ague , aches , diseases , have as yet seizd upon , or impaired her perfections : any ●●genious and well qualified spirit desires such a mate . how lively an embleame is this of our soules , before eyther corruptions , or imperfections have taynt● them . but she doth plaine describe that mysticall virg●● the church tryumphan● which shall be presented t● her husband und●filed , with out any blemishes , spots or wrinkles , all her part keepe harmony , and decen●cy ; she shall bee gloriously moulded in immortality , and incorruption ; her covering shall then bee the glorious roabes of her husbands righteousnesse . the church of hypocrites , though now in show , and appearance beautifull , shall then prove but a strumpet ; ( o god ) hasten that day of happy union , and let me be but in the remotest and extreamest part of that mysticall body , i shall be sure to taste ioy and comfort enough . meditation . 13. vpon seeing a man arrested , and carried to prison . see the power of law and justice transgressed ! that party broke his ●bond , wants bayle , and is fallen into the pawes of a mercilesse creditor . what can bee expected but a full satisfaction , or else a perpetuall imprisonment . it was no otherwise ( o god ) with thy law and thy iusti●● by all transgressed , we bro●● our bonds , and our covenants , and so fell into th● danger of that great jayler satan did plead for a writ● and an execution at th● barre of thy iustice , and being seald turn'd serieant and arrested us . wee all wanted sufficient bayle , and were not able to give satisfaction . this grand executioner seizd upon all . but ( oh eternall saviour ) we are for ever bound to love thee who of thine own● mercy and free love diddes● rescue us from our creditors hands , by thy merits paiedst the debt and set us wholy free , how carefull ●ught we to be to shunne 〈◊〉 sinnes , which make us ●ll such desperate debtors . oh let mee ever bee paying ●hee with thankes , who to ●et me free didst willingly ●oe to prison thy selfe . meditation . 14. vpon the sight of an hive of bees . i doe not a little wonder at this common-wealth of flies . every one by his proper diligence in particu●ar , aduances the riches of the state in generall . there are 4. things remarkeable 〈◊〉 this little busie-body . 1. the make no strangers deniz i● 2. they bring home store 〈◊〉 wealth but transport littl● 3. they harbour no sluggis● droanes . 4. they goe fort● well furnished with wing , an● sting , for defence , or offence . a good patterne for nation and societies of men , happy republiques where store o● wealth flowes in , but littl● goes out : where all are kep● from idlenes , and are well imployed , and where ships go● forth like bees , that can up on all lawfull occasions , eythe● fly , or fight , well stored with ammunition . it 's no otherwise with the soule of a faithfull christian. it must not ●●mit of strange gods , or ●range worship . it must fetch 〈◊〉 grace by spirituall labour and diligence . it must hate ●dlenes as the ruine of it's wel●●are , and when it goes out in ●er spirituall warr , must ●e furnished with the whole armour of god. i doe ●eseech thee ( o go● ) to ●ake me a subiect of this na●ure , and a bee in this hive . meditation . 15. vpon a mans shadow . i see not this mourning seruiteur attend my corps in a cloudy day , nor in darke night , nor when i 〈◊〉 still in a close study . it 〈◊〉 onely my attendant in th● sun-shine , or in the moon-light , or else in such plac● as are capacious of bo● these celestiall candles . 〈◊〉 plainely see that flatte● most followes a prosper● state . parasites hide th●e● heads in dangerous occa●●ons . a reserued life v●●tuously imployed admits 〈◊〉 such hang-byes . men who lives , and actions are public and courteous , are pester most with such vermine , th● doe me this fauour , that th● make the world beleeve th● i am a substance , or else ha● ●t . and this is the state of ●he soule . what is the world ? ●he ●lesh ? wealth ? honour ? ●ut mee●e shadowes , which ●n perilous times eyther appeare not , or to no good purpose . he shall bee my friend that will bee my ●ompanion in a storme . prosperity gets followers , but adversity makes the true distinction of them . there ●s no trust in such reeds ; ●or he sung truely . quem dies vidit veniens superbum , hunc dies vidit fugiens iacentem . meditation . 16. vpon the sight of the raine-bow . this bow is bended bu● without an arrow , bu● god hath abundance in hi● quiver . he forbear●s to punish , not for want of instruments , but because hee i● patiently mercifull . i do● admire the maker of it , an● the faithfulnesse of his promise , i may well belee● him , who hath kept hi● word these five thousand yeer●● and upwards . it is usually seene before and after rain● when i see it before , i may ●xpect a shower , not feare a ●eluge : when i see it after raine , it doth confirme my ●aith , summons my repen●ance , and doth strengthen ●y obedience . lord thou ●rt willing to teach us by ●ll meanes , thou art so ●indfull in this , and in all other thy promises , that we may safely take them for ●erformances . oh then i pray ●hee quickly to show that ●igne of thy sonne comming ●o iudgement . meditation . 7. vpon a winter day . how cold and darke is this season ? and how uncomfortable ? it's well it is contracted , and so long a night succeeds , with the hopes of a ioyfull spring-tide , how diligent is every one to provide w●rme houses , good cloaths , restorative diet , sufficient fewell for the house . how easily in this doe i see that winters-day of sicknes , persecution , and death : withall , i take comfort , because they are limitted ; violent they may be , long they cannot be . sorrow may endure for night , but ioy commeth in ●●e morning , these mysticall ●oods may bee great , and ●ge horribly , but they shall ●sse over mee . this pit of ●eath may be deepe , but it ●annot shut his mouth upon ●●e : under i may bee , above 〈◊〉 shall bee . howsoever my grave shall put a period to the greatest of these outward , and temporary sufferings . i know ▪ i shall sleepe in rest , untill the ioyfull day of the ●resurrection , as a glorious spring-time doth advance me , ( lord ) i pray thee give me wisedome to provide that habitation , and tabernacle which is eternall , the warme roabes of iesus christ hi● righteousnes to adorne me thy spirit to heate my affectio● ; so i shall be sure that though it be bitter with me here , it shall be sweet to me hereafter , and since this winter day shall come , let i● not take me unprovided . conturbatus mundus , caelum● se●enum est . meditation . 18. vpon the sunne . this heavenly candle is comfortable for his light and heat , admirable for his beauty and motion ; necessary to all the inhabitants 〈◊〉 the world . he is wisely , and ●orthily placed , and he keepes his station , and honourably performes the will of his master , he moves not ob●iquely , but directly in his course . it is a great blessing when good men are advanced to preferment . when moses , and aaron-rule the ship of the church , and common-wealth , it then goes safely , stands firme , and feares not winds , or waves . what respect , and reverence ought the magistrates of the church , and common-wealth to have of inferiors . such glorious lights ought to be much and highly honoured ; our ●afety and wel-being comes from them , these keepe all the heavens in an order , and comely motion . it is a manifest symptome of a diseased commonwealth , when these are not esteemed : these are the eye and heart of the body politique . all inferiour members receive comfort from their wisedome . learne me ( oh god ) a quiet subordination and a conscionable submission to these worthy lights . i see the sunne gives heat to all . gods blessings are not to be impropriat . he that gives to others shall not have the lesse virtue in himselfe . it is usuall for one candle to light up another . bonum quò commu●ius , eò meli● ▪ meditation . 19. vpon the sight of a brave new house without land or meanes to it . i suppose that stately edifice was scituated there for pleasure , and health , but 〈◊〉 neyther see good furniture within , nor proportionable meanes without to mantaine ●t , it hath nothing but a faire prospect to move enuy , and high turrets to show the pride of the owner , and to expose it to flormes , and windes , when as yonder little cottage close by , seemes poore and base without , yet is admirably well furnished with olive branches within , to comfort the two aged parents . how plainely doe i describe beauty , and outward comelines , without any endowment of the minde , alwayes the fairest face hath not the soundest harte , outward perfections are not a generall argument of inward goodnes . the caske● may be faire , and gilded , yet have poyson in stead of pearles within it . naturall parts at the best are but meere blemishes without grace . all is not to be trusted that is faire in show , pride and o●●en●ation may please the passengers eye . but give me that little low grace of humility , i had rather not seeme , and be rich , then to seeme , and not be so . the one is close retirednesse with content , and safety . the other is onely empty formality with inward vexation . how many pharisaicall professors are faire , and pleasing to the eye , yet rotten at the soule . may i ever professe the power of godlines , & not strive onely to hold the forme of it . reall performances of good duties are that which god looks for , not fained and counterfeit seemings , the one are but high clouds without water , the other wel● full of lively springs . give● me an humble heart full of grace , so i shall be satisfie● when they shall be emptie● and shall have a sure corner-stone , when they shall moulder to rottenes . respicit deus humiles , reijci● superbos . meditation . 20. vpon the sight of a butcher , killing a lambe . i cannot but thinke o● that saying of st. paul● the creature doth groane under the bondage of corruption . how meekly , and patiently it submits to the knife . at sight of this , i may say , ec●e agnus dei , who so quietly suffered all the iniuries offered him , & as a sheepe before the shearer , so opened he not his mouth : his adversaries were not so violent , and eager in their thirsting for his life , as hee was ready , and willing to lay it downe , and whereas they thought to conquer him by malice , hee did conquer them by meeknes , and mercy . how different was thy desire from theirs , thou ( o saviour ) camest to give them all eternall life , and they hunted with bloody wils to take away life from thee . i see also the lot & share of all thy holy ones , they are tanquam oves , and agnelli . they are but counted as sheepe for the slaughter : oh butcherly and bloody world ! will not the blood of that one satisfie thy madnesse ? must thou needs swim in the blood of his poore members also ? persecution even to death is the portion of gods children . the head hath suffered , and 〈◊〉 must all looke to follow : all that will live godly in iesus christ must suffer persecution : ( oh god ) learne mee courage , and chearefulnes in all tryals , for thy name sake , for i know this , if i suffer with thee here , i shall reioyce with thee here●fter . per crucem itur ad gloriam . meditation . 21. ●pon a doore , turning upon his hinges . this is contented with its owne motion . it turnes ●ackwards , and forwards con●tantly : sometime for want of oyle it skreikes , and makes ●n unpleasant noyse ; but it will not bee gotten of from ●hat motion without violence . in this see the sinner habituated and accustomed unto evill courses , can the black●ore change his colour ; or the leopard his spots ? then may he that is accustomed to evill , doe well . how he winds himselfe from one sinne to another , but ends in the sa●● center . sometimes wea●● with the motion in one wic●kednes , he turnes to another but his whole life is nothing else but a gally-mophrey of 〈◊〉 sinnes , he moves as in a circle , from ill desires to covetousnes , so to usury , so on to oppression , then to exaction● then to grinding the faces of the poore , and at last eates up gods people , as if he would eate bread . his remoueals are but from one evill to a worse , and dies in the highest straine of all impiety . but perhaps his conscience now and then gals him with horror . then satan oyles him with some new pleasure or profit , and 〈◊〉 keepes him eyther as fast ●ound or faster then before . ●here is little or no hopes 〈◊〉 his ceasing , unlesse it bee 〈◊〉 the strong hammer of ●ods word preacht home 〈◊〉 his conscience . let me ( oh ●od ) hate and leave all sinne , ●ast i be too soone accustomed 〈◊〉 any . i pray heartily that ●ne may bind themselves apprentises to that unlawfull ●rade . consuet●do altera natura . meditation . 26. ●pon the sight of a sword : this defends our persons , 〈◊〉 and offends our enemies , use makes it bright . vp●● some occasions the scabbe● is either the best , or worst pla●● for it ; it 's terrible in 〈◊〉 hand of an expert warriou● many should use it , who 〈◊〉 for feare , or favour , or both , 〈◊〉 it rust . three sorts of 〈◊〉 ought to use it discreetly , 〈◊〉 publique magistrate , the s●●dier , and the traveller . it ●●so showes mee the nature● that spirituall word of tru●● which is the safest buck●● and sheild for our soules , 〈◊〉 bodies , in all conflicts 〈◊〉 combats , destroyes all 〈◊〉 power , and armadoes of th● prince of darknesse ; the ●●ner it is used , the more exc●●lent it is . the mouth of diligent prophet showes the energie of it . they doe ill ●hat debarre the use of this weapon to gods people . it 's ●ll when 40000. israelites can scarce have it , or use it rightly , but it 's worse when the magistrate will not , and when the prophet cannot handle it . lend me courage ( oh my saviour ) in my calling and this weapon . so i need not feare the malice , or multitude , faces , nor forces of those presumptuous philistins . teach thou my hands to warr , and my fingers to fight , then i need not question the conquest . if i perish , it 's mine owne weakenesse and cowardize , not the insu●●ficiency of the instrument's diabolus hostis. scutum christus , verbum est gladius . meditation . 23. vpon a virtuous wife , having many children . it 's not every mans happines to enjoy such a blessing without fruit , how well is it with him that hath good administred to him in such plentifull , and rare models . i am perswaded that her hus●band feares god : for she is promised a portion onely to men of that qualification . hee need not feare his enemies , because his quiver is full of these arrowes . it 's well when goodnesse multiplies , such seed cannot bee sowen too soone , nor spring up too fast . sterility is fittest when the wombe is not holy . god threatens to give dry breasts , and barren wombs as a curse to sinfull , and disobedient husbands . thy church ( o saviour ) is as this virtuous matron well stored with daughters , and olive branches to adorne the courts of that new hierusalem , in her husbands absence how she mournes , how lovingly and patiently she desires , expects , and prayes for his comming , how prudently shee governes her family ? and how carefully doth shee provide for there diet , and sustenance ? and just so it is with thy syon , thy long absence makes her seeme as a widow , and how earnestly , and often hath , and doth she pray for thy second comming ; and i as one of her youngest sonnes doe cry and pray to see my fathers presence . come lord iesus , come quickly . ecclesia ut sponsa , christus sponsus . math. 25. 5. meditation . 24. vpon the sight of a gras-hopper . where doth this summer singing souldier , take up his quarter in winter time ? no man can know from whence he marches , nor whither he retreats . thus much we may learne , to be obedient to god , for here is an army of potent souldiers ready furnished to punish where there lord commands . god hath 4. regiments of such forceable destroiers , the locust , the palmerworme , the canker , and the gras-hopper ; these have beene alwaies found able and willing to execute judgement having had their commission . but what strength or pow●● can reside in these poore lit●tle wormes ? or what weapo● are they able to manage ? as● all egypt , and it will tell yo● with amazement . it 's good to keepe in peac● with , god , least he arme hi● creatures against us . go● can , and doth bring great a●●tions to passe by small , an● weake instruments . all ha●● force enough when he im●ploies them . the flie , an● worme are as able as the ly●● its not so much to quest●●on with what a man is pu●●shed , as to learne from who● and whence it commeth , i 〈◊〉 ( oh god ) acknowledge th● power in all thy creatures , 〈◊〉 thou makest me an example of thy iustice by the least , for despising their seeming impotencies . non in quantitat● , sed qualitate virtus . meditation . 25. vpon the sight of a dead man. teach us ( oh lord ) so to number our daies , ●hat we may apply our harts ●nto wisedome , for so soone ●asse we away , and are gone , all flesh ( i see ) is grasse , ●nd all the beauty of it is as ●he flower of the feild , thou ●oh god ) hast determined ●he number of our dayes which we cannot passe . see what followes the seperation of the soule , and body . as long as this tabernacle lodged the soule , it was sensible , active , could heare , see , speak , or move , now that guest is driven forth by the maker , there is nothing in it , but breeds loathsomnesse . i plainely see that all confidence in man is vaine , and deceitfull , we must all dy● for sinne , but keepe me from dying in sinne , since i mus● dye , let me end in grace , no● in nature . i descry the nat●●rall mans unfitnes for an● spirituall exercise , what 〈◊〉 he performe without christ and as the body is dea● without the soule , so both soule and body without grace , oh let me alwaies be as a dead man unto sinne , so this death shall end in life , and this dissolution shall be the onely meanes to have both happily , and gloriously united . mortuus pec●ato , vivus christo. meditation . 26. vpon the sight of a lottery . how cunning the world is to deceive the world ? here are a thousand blankes for one prize . the world deales all upon cheating , it 's a thousand to one if any good man gets any good by it , from it , or in it . see what a throng is heere , every man strives to be first to cheate , and deceive himselfe . i doe see places of more profit , and pleasure stand empty . the world hath more clyents then the church , we cannot conclude the greatest company to bee the best . goodnes cannot bee justly numbred by the pole. there is more earth for the potter , then for the gold-smith . it 's no safe argument to follow the multitude . every one that drawes hopes for a prize . but hee that hopes to be a winner in this world , shall be a looser . the folly of the worldly ●ans wisedome is here easily ●ene . here he will willingly ●●st away pounds vpon un●●rtaine hopes : but in gods ●ottery the church , hee will ●udge his farthings , nay his ●esence : yet here he gaines ●me , and saves his estate , ●ere hee looses both . ( oh ●ord ) i beseech thee to give 〈◊〉 grace to come to thy ●tore-house , where i may fur●ish my selfe with rich com●odities at a low rate . i ●eed not feare to adventure , ●or all that comes from thee 〈◊〉 advantageous . meditation . 27. vpon a great candle in a fai● candle-sticke . how comfortable , ho● comely is this ? an● how wisely is it pla●ced . it 's pity but such 〈◊〉 candle should have such 〈◊〉 seat , and such a candle-stick● deserves such a light. ther● is not any but affects it , if h● well disposed . how easily doe i in thi● see a good , and painfull preacher , well , and wisely placed i● a good pulpit . his doctri● is no lesse comfortable , the● convincing . my prayer shal● 〈◊〉 that every such light may ●ave such an eminent prefer●ent . those whose lives , and doctrine are both holy , and ●anctifiedare indeed burning , ●nd shining lampes , and doe ●race the temple , and gospell ●f christ. let me ( oh lord ) ●e but even a little candle ●n thy temple thus qualified , ●nd i cannot dislike my ●lace , nor doubt of accep●ance , and approbation with ●hy saints . meditation . 28. vpon a dead coale . vvhy this sooner extinguishd then another ? or why at all ? 〈◊〉 that heate , so sodainely , an● totally vanish from the su●●iect ? or being dead is it not 〈◊〉 be revived ? it 's manifest th● remotenesse , and solitarines● makes it die . but joyned 〈◊〉 the whole company ho● soone recovers it the form● virtue . it 's no otherwise with th● elect children , want of go●● exercises , and company ma● abate , and lessen their hea● of zeale , but thou wilt 〈◊〉 suffer it to bee extinguishe● satan by policy may cau● some remissenes , but he sha● not procure absolute dead●nes . graces in the act are no● alwaies so sensibly operativ● yet the habit may remaine firme . the sunne may bee ●hid with clouds , but we know it doth then move in his orbe . it 's not a meane blessing to enjoy the company of gods saints , who are not onely warme in grace them●elves , but also make others so to be . meditation : 29. vpon seeing the sunne setting . how glorious , comfortable , and pleasant was his light , this last houre ? now how darke and disconsolate is the heaven , and what a sable mantle spreads ouer our heads , and how are the earthly inhabitants canopied in darknes . how doth it shadow out , the vncertaine condition , and fraile estate of the greatest monarchs , & the mutability of all worldly lustre . scepters have their periods , and the greatest honours , and preferments their appoynted dates . nothing under the sunne but is subiect to setting . iust such is the case of the body without the soule , and such is the state of the soule , without christ , miserable , uncomfortable . i entreat thee ( oh saviour ) never to deprive my soule of thy presence , but let mee alwaies bee comforted with the light of thy countenance , so i need not feare the darknesse of the grave , nor that of hell , being alwaies in thy presence , who art that light , and that sunne which never sets , or changes . meditation . 30. vpon a stone in a river . how unmoveable , obdurate is this , though the waters are about it , above it continually . it changes not the forme , seldome the place , and is absolutely unfit for any building , or necessary imployment , when as others that are heavier , and greater then it , with a few drop● of raine onely , are mollisied , receive impression ; are squared , and fitted for many excellent imployments . i cannot but behold ( oh god ) the severall conditions of sinfull men , some are so desperate , and accustomed in wickednes , that neither the often showring downe of mercy , nor iudgement will worke any thing upon them , such pha●aohs are they in selfe-will , perversnes , custome these are setled upon their lees. others though heauier , and more loaden in sinne , yet with one drop of mercy , or at the first showre of punishment , relent , mollifie , and so , are sensible of their miserable condition , and are often fitted by the goodnes of god , and the ministery of a diligent preacher , for excellent uses in his church . keepe mee ( lord ) from hardnes of heart , and insensiblenes in sinne , let my soule be mollified by thy mercy , and terrified by thy judgments , that thou mayest employ it in some service for the glory of thy name , the example of others , and the comfort of it , at that great day of reckonings . meditation . 31. vpon the ill , and negligent servant , mat. 2● . 27. he ought to have put his masters money to the exchangers , but 〈…〉 why not he labouring as well as his two other fellow servants ? where was he priviledged to bee idle , while the others were working ? why not he performing his duty though others were careles ? he shall answer for himselfe . it 's dangerous sinning by example , or patterne of others , but this man sinned against precept , and without patterne : and i feare hath ●olly made himselfe a pat●erne , and example to others ●o sinne by . it is bad to follow● ●ickednes , but it 's damna●le impiety to lead others . that seemes to be one aggra●ation of ieroboams wicked●es , that he made israel sin , ●hat excuse can this idle ●oule make ? will hee plead ●●norance ? or impotency ? not 〈◊〉 : his conscience galls him ●ere , what then ? was it a ●spitious feare of loosing ? he ●ew this way of managing 〈◊〉 was the onely warrantable , 〈◊〉 advantagious course , this as one principall end why 〈◊〉 had it bestowed on him , 〈◊〉 see how impudent hee is in a lye to his masters face , i knew thou wast an hard man , &c. while hee is ashamed to father his 〈◊〉 himselfe , he villanously seekes to disgrace his lord. i see thus much that many a wicked and ungodly wretch may be under a good master . vvithall that many 〈◊〉 wicked man hath had fair● means of saluation lent him● the only way to bee crow●● hereafter , is to be diligen● here : it is not the enioyin● of the meanes , but the righ● employing them that giv●● happines . i may read o● lecture to my selfe , and 〈◊〉 other ministers , and one 〈◊〉 gods people . that the rig●● ●nd constant excercising my ●alling is best in the royall exchange , the church . that those which are gods ●actors for soules must imploy ●hemselues in this place . and for the people , that ●he only thing that will give ●ontent to their conscience , ●nd that will bee approved ●f god , is to turne there talent of hearing into ●oing . meditation . 32. ●pon the soldiers that watcht the sepulchre of our saviour . vvhat a stirre is here on all sides ? the priests , the elders , and s●●diers all plotting to sha●● themselues . the first fo●●lish in their commande● the second corrupters , 〈◊〉 base by bribes of money , 〈◊〉 third careles , & suborned u●●on so high a point of s●●uice . what a folly was 〈◊〉 to watch him , who did 〈◊〉 them ? see how greedy th●● were of monyes , these 〈◊〉 spoake words against the●● owne lives , what ? watch-m●● and sleepe ? and upon the●● guard ? at any time is pu●●shable by death ; much m●● upon such a case as this wa● yet further , all of them , well there commaundeire the soldiers ? and yet mo● ●his for to colour other mens ●●lts . nulla sides , pictasque●is qui castra sequuntur . but will they say it was a ●ge summe , it enriched thē 〈◊〉 the baser they were that 〈◊〉 it , and they onely the ●her lyers , gaines cannot sup●nt a heart resolued upon ●euth . ill do those become ●oses chaire who would ●nder the virtue of christs ●●surrection . what they will urge yet , ●●at they were soldiers ? and 〈◊〉 but an ideot would re●●se such an offered prize ? 〈◊〉 had they beene such ●●deed , they would have dis●ined unfaithfulnesse , and 〈◊〉 for the receiving of gains it may be the easier adm●●ted , if it neyther doth p●●iudice faith , trueth , conscien● nor the life of any , but th● receiving is liable to 〈◊〉 it 's a part of iudas to 〈◊〉 all these for money : 〈◊〉 what effected this there ●●orned untrueth ? did it wea●● or overthrow the fame of 〈◊〉 saviours resurrection , no● noe ! the sepulchre , t●● great stone , the seale , 〈◊〉 the watch could hold him●● minute beyond his tim● the third day shall 〈◊〉 him glorious , maugre all 〈◊〉 malice , god will get 〈◊〉 glory , even by the actio● wicked men . but how many hath● wages of unrighteousnes corrupted , and spurd on to bad seruices ? bribes make wise men purblind , shipwracke con●cience , and truth . it 's a cleare case for the conscience , that rewards are not to be taken ●hen , when gods glory , and ●ruth must be declared . yet seldome hath it beene knowne that wicked men have wanted assistants for ●here worst intentions . liars ●re well furnished for the ●ost part with excuses . sup●lanters of trueth as they are ●olyticians , so they are well ●tored with instruments . re●ellion seldome marches with●ut complices . the execra●lest murthers as they have had their plotters , so they have found vndertakers fo● the execution . lord i beseech the●● keepe mee from withhol●ding the trueth in a lye● let not any gaine seduc● or draw mee to conceal what i am bound to mak● knowne . let mee learne 〈◊〉 prize truth , more then wealt● and to speake trueth thoug● i should loose by it . th●● man paies deare for gold , wh●● sels himselfe to damnati●● to purchase it. meditation . 33. ●●on the aethiopian eunuch converted by philip. this noble courtier tooke good paines to take so ●ng a journey to goe to ●hurch , and it did please god to reward him well go●ng home-wards . the church ●s the most likely place to be ●lessed in . he made the rea●ing of the scriptures as a ●leasant history , though ●he virtue , and the mysticall meaning was as yet hid from him . hee was neither idle , ●or ill-imployed in his iour●ney . reading is commendable , especialy of such thing● as may make for the bett●●ring of vs. vpon this 〈◊〉 how god salutes him wit● an occasionall wing'd pre●●cher . god knowes the opportu●●nities to worke vpon vs. philip must ioyne to him , tha● he may be ioynd to god. i read not that this great lord treasurer in his coac● disliked this preachers comming , nor yet the seeming bold question that hee propounded . i see in this religiously affected noble-man good desires and good motions to know , and also god seconding his pious endeauors and ●orkes his happy conversi●n . it 's no small blessing to ●●joy the company of a faith●●ll preacher . wee cannot ●●ppose what great things god may bring to passe by ●hese too much despised em●assadors . it 's not every one that can ●xpound scripture aright . but ●●ere was one that rightly di●ided and applyed the word of trueth , and see the ope●ation of one sermon preacht ●ffectually . god send every true be●eiver such a man to meete him , and bid him deliver his heart to god : these two met well , and parted better . their salutation ended in salvation . let mee upon 〈◊〉 doubts light upon such 〈◊〉 expositor , and bee store● with such a commentary . meditation . 34. vpon seeing a bird caught i● a snare . how agile , sweetl● framd , beautifull , an● pleasant , was thi● prety quirrister , before 〈◊〉 was thus captived ; now , ho● heavy , mourning , and discon●late is it : having not onel● lost her freedome , but e●●pos'd her selfe to open ●●struction . the use of liberty without wantones is a pleasant blessing : but ayming at some unlawfull pleasure , or profit , proves dangerous to the enioyer . ( o lord ) it was the soule of man that was thus beautifull , pleasant , pure , and active in the state of innocence . what a spacious ●iberty had it eyther for exercise , or recreation ? but ●eing enthrald by that too ●oo cunning fowler , by ●he snares , and traps of sin●ull pleasure ; how heavy , ●ow irkesome , and how ●oathsome is it , even to it ●elfe ? sinne makes us loose all ●ur spirituall mirth , and liberty , and exposes us to manifest perdition . ( oh god ) since there are so many snares , and politique fowlers . let my soule , keepe above , and not settle here below , so i shall escape their devises , and preserve my owne liberty . columbaest anima , aucepse● diabolus . meditation . 35. 〈◊〉 the sight of a thorne tree , full of blossomes . vvhat makes 〈◊〉 growing , and flouri●shing in so good a piece of ground ? it doth deserve a ●ire rather , then such an happy scituation being naught in it selfe , and choaking the good seed . it 's well when wickednes is barren , better when it 's quite rooted up , ( may some say . ) but i admire thy patience , and thy wisedome , ( oh god ) even towards these vessels of wrath . it 's thy will , and wisedome to place them here . who dare then question thy action for uniust ? it stands here eyther for an open conversion , conviction , or confusion . we must not be our owne sharers in our petitions . all is not best that seemes so in our desires . we should revenge eyther too hastily , o● two deepely in our owne , or our friends wrongs . thy lilly was troubled , and thy owne israel was molested by these , yet both by thy permission . ( i believe they shall have a hot day of it when it comes . i enuy not the felicity of the wicked , but patiently waite to see thy wisedome manifested . wee are but foolish logicians , if we conclude hapines from temporall blessings , the wicked may surfet with them , and thy elect want them . let them grow where , and how long thou pleasest , i beleeve ●hy words , that the wicked shall be rooted out at the last . meditation . 36. vpon visiting a rich man , in time of his sicknes . vvhat resorting to his house , by kin●red , friends , and neighbours ? hee wants not their compa●y , councell , or helpe : when ●s an honest poore man may lie long enough under 〈◊〉 tedious sicknes , and have ●o such visitants . they ●ome for his goods , rather ●hen to doe him any good . much like greedy gleaner● when the corne is cutting downe . he makes his wi●● against his will , settles his state , assures all for the world at last sends for a preacher who finds him unfitting fo● god , or the world. sicknes , and death ( i see●● are bold and impartiall ser●●nts . the world , and weal●● are but poore baile upo● deaths arrests . all mean● are nothing when god stri●● us . the wisdome of the wo●● is but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he●ven . the rich are unwilling●● dye because they know n● a better life , and want 〈◊〉 to beleeve it . wealth , and riches often ●re but percullisses let downe ●o stoppe the passage through ●he gate to saluation . rich ●orldlings have gods word ●n least , and last consideration . soe let god order mee , ●hat in all estates i may be ●eady to part with all to ●nioy him. but it is truely ●poaken , oh! how bitter ●s the remembrance of death ●o a man in his full possessions . meditation . 37. vpon hearing a faire shipp● come home richly laden . vvhat dangers 〈◊〉 poore vessell hath passed ? what rockes , pirat● sands , waves , and winde● hath it encountred with 〈◊〉 what hunger , cold , heat , an● blowes hath she indured 〈◊〉 what a greene , tedious ●●●knowne , moueable way hath shee flowne over ? what 〈◊〉 world of water hath she pl●●●ed through ? with wh●● strange nations hath sh●● traded ? and yet what mo●● is , how often hath shee been● reputed and given for 〈◊〉 ●et safely at length arrived ●ith drums beating , trum●ts sounding , colours dis●ayed , and rich prizes in ●er . gods name bee ●●aysed . every sonne of man comes to , and goes out of this world 〈◊〉 a shippe to sea. what ●●iseries , afflictions , cala●●ityes , poverty , disgrace ●oe encounter them ? happy 〈◊〉 he that keepes the vessell ●f his soule by patience to ●he end. many split , and sinke , ●●me are taken prisoners , ●hers die with hunger . all are ●able to combats , and fiery ●rialls . more specially i thinke ●f , and pray for that royall shippe of thine ( oh saviour● called the all-saints , 〈◊〉 the church militant . which hath beeee long forth , hat● endured heauy things , 〈◊〉 ( as i hope ) shall ere 〈◊〉 put happily into her safe h●●●bor of rest , and repose . vvhat reioycing , an● gladnes shall there bee 〈◊〉 her approach , which com● laden with so many ●●●●●sands of pure soules to 〈◊〉 put into that royall 〈◊〉 change . fetch home thy 〈◊〉 ( oh lord ) and thy ●●deemed one with much peop●● let mee bee any prize 〈◊〉 her , and i shall be rich en●●●● . ecclesia navis est , animae piorum sunt merca●● meditation . 38. ●n the sight of an infant fed with milke . it were not for this ●inde of foode the poore ●ant might starue . see how 〈◊〉 proportions to all nou●●●●ment sitting there age. 〈◊〉 quietly you may see 〈◊〉 receive it ? how kind●● 〈◊〉 nurse giving it ? how ●grees with his tender con●●ution , and digested , fits him 〈◊〉 stronger diet . how doth ( oh god ) 〈◊〉 heavenly wisedome ●peare , in giving us sincere ●●ilke out of thy heavenly word . while we are 〈◊〉 in christ , how meekely 〈◊〉 the thriving child in 〈◊〉 receive it , which is able 〈◊〉 save his soule . how lovin●ly doe thy faithfull mi●●sters feed him with it ; 〈◊〉 being rightly received , mak●●● him grow up unto the p●●fect stature of a man 〈◊〉 christ. god is carefull to provide food for mans 〈◊〉 the preacher ought to be ●●●ligent in the distribution 〈◊〉 it , and the hearer ought 〈◊〉 be constant in the receipt 〈◊〉 it . children that will not ●●●ceive milke , eyther sicke● , 〈◊〉 die , or else prove dwarf●● seeing ( lord ) it is uncome●y , unnaturall , alwaies to be 〈◊〉 child , ever learning , but ●ever comming to perfection . let mee so receive thy word that i may grow from strength , to strength , ●nd from virtue , to vir●ue . they are unnaturall , and ●●nfiting nurses , who eyther doe not give children milke at all , or else adulterated , and sophisticated with many dangerous ingredients to hinder their growth . the first are careles , and unlearned ministers : the second are superstitious , and ●dolatrous false teachers , who presumptuously mix●● their humaine traditions t● gods word , hindring th● growth and encrease 〈◊〉 gods church . gods word admits 〈◊〉 mixture ; it 's desperate bold●nes eyther to withhold it , 〈◊〉 to adde to it , being first , 〈◊〉 necessary : secondly , so perfect in its nature : both wil● undergoe that heavy curse of god , the one for substraction , the other for addition . meditation . 39. vpon the sight of the moone . this creature is now in the full lustre , in the re●olution of a few daies , how is the beautifull light of ●t diminished , because it is not of , or from it selfe , but borrowed from the sunne . that is absolutely perfect whose subsistence is in it selfe . that body is but imperfect whose fundamentals are externall dependances . those princes are counted weake , whose forces are borrowed from their neighbours . miserable is that man who in● his necessary imployments must have a legge from one , a hand from another , and an eye from a third ▪ that party dares not disobey him , by whose power his head stands on his shoulders . seldome doe they accomplish any great actions , whose materials are other mens beneplacits : to borrow another mans faith to goe to heaven , would seeme but the errand of a beggarly christian. the body of the moone encreases , and decreases , to our sence , it is as subject to change , as it is to mo●motion , if phylosophy will serve for an argument . mans ●mutable state of his body sympathizes , or else is caused from it . but howsoever it is no such mervaile if men bee unconstant , faulty , and fa●ding , since those more caelestiall , and superior creatures stood not all stedfast , the angels kept not their first integrity . worthy calvin hath it , si peccare norunt parentes in paradiso , quid mirum si nos in sterquilinio ? it is ( oh saviour ) with our soules , as with the moone , shee hath light onely from the sunne . the light , and lustre wee have in our soules is thy comelinesse and beauty . we are darknes ▪ but thou hast made us light in the ●ord . let mee ( o lord ) cast away now the workes of darknes , and put vpon my soule the armour of of light. lux mea a te. meditation . 40. vpon the falling of leaves in autumne . vvhat a strange alteration is here in this tree ? the last quarter how flourishing ? how replenished ? and decked with thousands of attendants in greene , ●romising much to the sa●isfying of the beholders , but ●his was in summer . how many such seeming parasites are there , which will spread saile with us in 〈◊〉 faire gale of wind , or in a prosperous terme , promising ●idelity , but in the tempests , and violent stormes of adversity , or affliction are sodainely gone with a non novimus . few men make haste to that market where there is nothing to be bought but blowes . it showes also to us the fraile condition of the body , and worldly preferments , how beautifull , and comely hath this man beene , and how honourable this day , when sodainely but one ●it of a feaver , or one frowne of a prince hath ●opt both in a moment . sodainely have such meteors , and comets beene extinguished . god make mee so resolute in perseverance , that i may hold my first love . so neither the heate in summer shall make mee too proud , nor the frosts in winter affright , or displace me . meditation . 41. vpon reubens divisions . iudg. 5. 15. 16. i wonder much , and grieve more at this unmatchable seperation . can those hearts which should alwaies bee united , in so small a distance be divided ? was it any discontent that this tribe harboured because it lost the priviledge of the first borne ? indeed lawfull heires seldome part with their prerogatives , but threaten revenge , or intend it to the present possessors with esa● , could not the equall testament of a father so inspired be admitted for just , in so many generations , without malice , or revenge . this had beene a faire opportunity for reuben to have gaind that honour in the field which he lost in an unlawfull bed. was it because deborah a woman was then the generall in the feild ? and so reubens regiment scorned to be led up in armes by ●o weake an instrument ? but certainly he was then the more culpable , being so potent a tribe , and absent . vvill he put the fault in iordan because he could not passe over his high sweld vvaves ? oh no! a willing minde slights such poore excuses , and will affront the ●reatest perills . vvas it the force of the enemies army that affrigh●ed him , or did he thinke he should come too late ? for ●he first , he could not have ●azarded his life in a fairer quarrell , nor amongst nearer friends , and if he had come , though after the battaile , no question but deborah , and all the lords would have beene glad to have ●eene his colours in the feild to tryumph , though not to fight . it would have shewed a readines , and propensity of minde , and would have made an apology for his whole tribe . howsoever hee should have renewed his old familiarity with his brethren and more then that , i● would have caused a great feare in the army of the aduersaries , to have heard his drummes ●eating to succou● his brethren : the union of brethren is terrible , but their divisions are alwaies spurres to their adversaries , and great advantages . but briefly to lay him forth , hee was busie about his private commodities , his flocks , and his heards , workt more with him , then gods cause . it is a great fault to slip opportunites in doing good , especially to our selues , and brethren , how ●ong could he thinke to have ●njoyd his flockes at home , ●f his enemies had got the ●eild from his brethren . our ●rivate gaines must not be ●referd before our countries . and such , and no other are worldly men , when i am assaulted by the power of satan , or tentations . what comfort will these afford my soule ? noe : they will neyther lend me comfort , councell , or prayer . so his fault was in respect of the cause , the time , his person , his freinds , aduersaries , and example . concordiâ res parvae crescunt , discordiâ evertuntur maximae . meditation . 42. vpon sleepe . the naturall sleepe is 〈◊〉 cessation of all labor , mo●tion , action . with excesse i● brings poverty , shame , dis●grace , sicknesses , diseases ● hee that is given to sleep● shall not bee rich . it stupe●fies , besots the best sences● and faculties of the sou●● and makes them unfit so any good imployment , o● virtuous action . it is th● rust of the whole man. nature cannot move t● grace in its owne condition the spirituall sluggard i● ●he onely poore man. hee ●●at lies downe in the sleepe ●f sinne , shall rise in shame . no such diseased person ●s the spirituall sluggard . ●is poverty , and shame may ●ome slowly , but violently as ●n armed man. i beseech thee ( o lord ) ●o waken mee from slum●ring , or sleeping in sinne . so may worke powerfully , and ●h●erefully while the time , ●nd day of grace doth shine : ●he night of death will come , ●hen no man can worke . i ●ould wish that all would ●ake st. pauls counsell , awake thou that sleepest , arise , ●ud stand up , and christ shall ●ive thee light . somnus animae periculosus . meditation . 43. vpon the sight of a faire garden . i question not the gard●ners skill , nor his diligenc● neither doubt i the goodne●● either of the ground , 〈◊〉 of the seed sowne in i● yet i see more weeds , the● herbes , or rootes , wha● base vsurping , intruding hinderers are these of be●●ter things . pull them up what make they growing 〈◊〉 so choyce a piece , to th● disturbance of those whole some , and medicinabl● hearbes and flowers , se● the patient wisedome of the master . they must grow , for that place is not priviledged here . this mixture is tolerable as long as the master permits it . the best wheat may be fanned , but yet there will some chaffe be amongst it . ( o lord ) thy skill , and diligence , is admirable in the managing of that of spirituall garden the church . thy word which is the seed is good , and pure , thy ministers , which are the true labourers , are watchfull , and carefull over it , yet the purest congregation is enterlac't , and mixt with hypocrites . it was not that heavenly iury of apostles that was free from a iudas . i pray god , i may truely , and faithfully discharge my duty . and leave the successe , and end to the wise will of my lord , and master . gods congregation is no more to bee forsaken for hypocrites being in it , then a wedge of fine gold is , for having two , or three graines of drosse in it . meditation . 44. vpon fire . there are five speciall gifts that make this instrument admirable . heate , light , purity , his nature of ascending , and consuming . if wee come too neere it , it will prejudice us , if wee stand too farre from it , it will not benefit us . a wise mediocrity is the profitablest station . i doe lively ( oh god ) in this see , and acknowledge thy heavenly spirit of trueth , it is that good spirit that enlightens our understandings , that by his power , and energy ●eats our affections , who by his onely purity , and sanctity cleanses our soules , and bodies , making them fit temples for himselfe , and peculiar vessels for his owne use , who by his worth teaches vs to set our affections , and soules not on things below , temporary , worldly , and such as are subject to sence , and corruption , but to mount higher , and to seeke those things which are aboue , who doth expell , and drive out of our soules all ●infull lusts , and rebellious corruptions . learne mee ( o god ) humility , not with too too bold a presumption to pry into thy closet of divine , and reserved secrets , and withall , giue mee that care , and wisedome to frequent those spirituall exercises , for as the first is forbidden rashnes , so the other is forbidden sloath , and negligence . lord let me alwaies have a coale of this fire , in the house of my soule , to warme me by , in the coldest day of affliction , and let mee ever have a vigilant care that i suffer it not to be quenched , or extinguished . ignis hic fovendus . meditation . 45. vpon the sight of a poore man begging . hee makes the high way the place of his gaines , his rags and soares , the orators of his necessity , and the induction for mens charity . oftentimes petitionates some nobleman , by relation of his long suites in law , or of his losses by the casualty of fire , or water , or that hee is destitute of friends , and meanes , and so findes reliefe , compassion , cloathing . what a good policy is this for our poore , and miserable soules , iesus christ in his word , in his sacraments , and church , is the road way of our gaines . our sicke , and distressed soules , and consciences , ou● wounded and broken spirits are the sores and ulcers , which moue us to begge , and cry out for mercy : which also are the onely and best meanes to get thy pity , favour , compassion . prayers are our petitions to turne away the rigour of thy law , and the fire of thy iustice. shew thy mercy ( oh lord and saviour ) or wee are wretched . no friends , or meanes but thy selfe , merits , pardons , indulgences , pu●gatory , pilgrimage , supererrogations have no force , or virtue . lend us thy roabes of righteousnes to adorne us , thy selfe to cherish us , so our persons , and prayers shall bee accepted , otherwise thou mayst goe by us , and we never the better . lord , make us common , and ●arnest beggars at thy doore of mercy , so wee need not bee ashamed of thy gifts , nor of this profession . meditation . 46. ●pon the sight of a frontiere garrison . vvhat care , provision , policy , and guar●ing is in this place . what ●alles , moates , halfe●oons , horne workes , draw●idges , ramparts , and palli●does do i behold , to secure ●emselues within , from the ●olence of a threatning foe ●thout . how fitly doth this obiect ●arne me to barricadoe my ●ule from all the entrances , ●●d approaches of my bloody , ●●d spirituall aduersaries , those out-guards , and for● lorne sconces of my eye● eares , words , and actio● are to bee well lookt too and that priuy passage of m● thoughts must be warily kep● for vsually the enemie wi● be vnder-mining that plac● or else closely in the nigh● of ignorance will enter th● too too weake passage . s● i must looke that my wil● judgment , memory , affe●tions , and understanding b● alwayes ready prest for th● holy performance of sanctifi● duties . bee thou alwayes ( 〈◊〉 lord ) the commandeire , wa● thou the round , and g● orders to mee , how i sh● ●atch , so i neede not feare ●y surprisall , nor onslaught , 〈◊〉 thou who never sleepest ●kest upon thee to be the ●ouernour in the little citty ●f my soule , and except thou ●ou doest keepe it , all my ●atching will be in vaine . meditation . 47. ●pon a king , and traytors . ●he law apprehends , arraignes , conuicts , and ●ondemnes these malefac●rs , they not onely loose ●eir owne lives , and honours , ●t disgrace and overthrow ●eir children , the king may of mercy , power , free lo● and his princely prerogat● save , or execute , some , 〈◊〉 or none . yet the offendors● themselues without plea , e●cuse , or merit . it 's just the case of 〈◊〉 by nature , god by his la● iustice , severity may ; 〈◊〉 could condemne us : we a● vnable , undeseruing , witho● excuse . it 's therefore ( o● heavenly father ) thy merc● and free lov● to save any o● all , when as thou ius● mightest have destroy'd 〈◊〉 ( good god ) grant me pardon royall for all my re●bellions , and seale it i b●●seech the with the blood 〈◊〉 iesus christ. meditation . 48. vpon the angels . ●hese creatures are agile , powerfull , all perfect , ●d good by creation , dif●ent by sinne . their nature , ●umber , imployment , show ●e mercy , iustice , power , ●●d vvisedome of their ●reator . their imployment ●owes the iust wages of o●dience , & pride , their num●r , what a large , and royal ●ourt heaven is , and what a ●st prison hell is . their of●e proves that the righteous ●e alwaies well guarded with ●eruants , and defenders : and ●at the wicked are alwayes vext with tormenting exe●●tioners . let me ( oh god ) ●●ware of sinne , which ma● angels , divels . thou di●dest punish it in these ●●verely , wilt not allow it any . my calling gives 〈◊〉 the same name , let me 〈◊〉 found faithfull in it , lest loose honor , and life . 〈◊〉 and men are the chiefe 〈◊〉 thy workes for mercy , 〈◊〉 iustice. they both are the 〈◊〉 and the worst of all thy cr●●tures . i may learne 〈◊〉 these , what i had beene , 〈◊〉 i must not be , and what shall be . corruptio optimi p●ssima . meditation . 49. of a physitian . god hath made him a fit instrument for health . ●●perience , knowledge , and ●●thfulnes warrant , and ●ommend him . the dis●ed must receive his pre●iptions with preparation , approbation , thankesgiuing : here 's little hope of any 〈◊〉 without him . these 〈◊〉 adde efficacy to his medicines . some neglect the 〈◊〉 , others the second , some all. so they justly groane , ●nd greive under a continu●● sicknes . it 's no otherwise with 〈◊〉 and our soules . hee 〈◊〉 sent iesus christ the auth●● of our spirituall healt● his knowledge , experience , 〈◊〉 faithfulnes are wonderful his prescriptions are all w●●rantable , and soueraig●● many have vlcerated co●●sciences , and soules deepe 〈◊〉 a spirituall consumptio● because they will not r●●ceive this onely restorati●● i hold it best to subscrib● to thy directions for purg● potion , or diet , my r●●covery is not to be doubte● if i follow thy aduise , h●●ouely remedies all shakin● agues of wavering consci●ences . burning feavers 〈◊〉 ●●nfull lust. all consump●ions of faith , and zeale , and all the swellings and rising ●f the lights to pride , or ●aine ambition ( oh good ●amaritan ) dwell in the ●ttle house of my soule , 〈◊〉 i shall be purg'd , cured , ●nd comforted at all times , 〈◊〉 all diseases . meditation . 50. vpon a soldier . see in these professors a dangerous mixture , some 〈◊〉 march in the same army whose hearts are with their ●rethrens enemies , and as opportunity serues , runne ●●way , mutineere , or 〈◊〉 absolute cowards upon 〈◊〉 of pike , or any great seruice yet some there are , 〈◊〉 deserue commendations 〈◊〉 their qualification of ob●●dience , courage , patience , wat●●fulnes , and constancy . it hath beene alwayes 〈◊〉 ( oh lord ) in the spirit●●all army , some israeli●● have their hearts with 〈◊〉 lords of the philistines , 〈◊〉 ●ayly runne away fro● gods garrison , the churc● they goe out from us , b●●cause they were not of us . o●thers turne rebels to ies●● christ his kingdome , with nolumus hunc regnare , an● ●housands are faint-harted , ●nd white liverd , though the ●ause be good , and god hath promis'd to defend it . they are thy faithfull , and elect ( o god ) that undergoe the heat of the day . i beseech thee qualifie me with parts requisite , and then i feare not the faces , nor forces of those goliah●like , enemies . i am sure i shall have some trew comrades to goe with me , and some to follow me . the lord generall is march'd before with a strong regiment , he hath , and will for ever triumph . i doubt not to have a share of comfort with him , as well as of b●owes for him . meditation . 40. vpon seing a man looking upon the sunne with his eyes immediately . this mans iudgment is erroneous , because his perspectiue deceives him , he concludes the sunne to be noe greater then it doth appeare to his eye . he may as well conclude that it doth not move , because he perceives it not . the height of it from the earth , the weaknes of his sence , and the greatnes of it's light makes this confusion in his iudgment . it 's no otherwi●e in the spirituall vision , the naturall man perceives not the greatnes , and glory of that sunne of righteousnes , the state of glory is not to be seene with the eye of sence , or reason . spirituall obiects must bee spiritually discerned . he that will rightly , and effectually behold thee ( oh saviour ) must have the prospective of faith. the mystery of thy conception , incarnation , resurrection , and ascension are so high above nature , that flesh , and blood cannot attaine unto them . such knowledge is too deepe for the meere naturalist , in beholding these deepe points , let me put out the eye of reason , and open the eye of faith . oh lord give me such an instrument , so i shall neither faile in my expectation , nor bee falsified about the obiect . for faith drawes firme conclusions . meditation . 52. vpon seeing a tent pitcht up , and suddenly removed . how fit this instrument is for motion , when as great howses are burthenous , and are of that nature they they cannot bee our companions in any sodaine extremities . this i see is of that ease , and yet convenient enough for a covering , that a man may carry it all day at his backe , like a snayle . in cases of sodaine necessity the tent is the better house . i had rather have a tent , and escape the danger of a pursuing enemy , then a faire great house , and my life taken away in it . ( believe it ) riches , and this worldly pompe have the greater inconveniences . he that hath least of this worldly goods , hath the fewer feares . feriunt summos fulmina montes , give me a poore life with safety , rather then riches with such hazards . let me never looke for a long stay of certainty here , but alwaies so live , as expecting every moment a removeall from hence . militia est vita hominis super terram . meditation . 53. vpon the covetous rich m●n , luk. 12. 16 , 17 , 18 , 19 , 20. how full of care was this earth-worme ? yet how secure ? how foolish ? what a base sinne is that which makes men so greedy , and so restles in getting wealth , and being gotten , debars the master of the right , or of any good vse of it : while he will not part with his 〈◊〉 , hee must part with his 〈◊〉 . and when hee thinkes to gaine the world , he must 〈◊〉 it . while hee is making ●his resolutions , hee is forc't to his dissolution : before hee can build , or enlarge his barnes , he must passe to his grave . he basely seekes to hoard ●p that , which hee should have distributed , what faire opportunities doth a rich covetous man loose . many may , and shall smart for having so 〈◊〉 lent to them , and they no● lending any , to any . the possession gives not the master happines , so much as the distribution . the one●y way to gaine eternal● , is to passe away tem●●●ls . the certainty of death , and the uncertainty of the time , is , and ought to bee a great motive to weane us all from covetousnesse . meditation . 54. vpon the sight of a pismire . i see greater creatures that may learne of this , to get their owne living , some reasonable ones scarce get it so diligently , and honestly , as this contemptible worme . it labours while a faire opportunity is offered , her worke is not to prejudice others by oppression , or extortion , meerely for sustentation against harder times , and for the well being of her selfe , and her necessary family . a necessary direction for all sluggards , and spend thrifts , who may goe to her , and heare lectures of diligence , and providence wisely discoursd of . the first , shee teaches to get his owne bread , and not to live by unlawfull meanes . the second , she tutors to provide for his wife , and children , and to have something reseru'd for a rainy day of sicknes , of adversity , or both . as i see providence in this creature , so i observe a society with order . there are no private or domestique quarrels practised amongst them . nature hath setled peace , and concord in their co●fines . privat contentions are a continuall dropping to a family , which may prove an unhappy overflowing tempest to the republique . abrahams advice is worth imitation . let there bee no contention betweene thee , and mee , or thy shepheards , and mine , for we are brethren : vnity crownes fraternity . divisions are the bane of the strongest societies : civill wars made potent rome a cripple , an house divided against it selfe is , as when the head wounds the heart , or the hand , both . it was deplored , when ephraim was against manasseh , and manasseh against him , yet both against iudah . peace not onely makes a state flourish , but also establishes , and con●firmes it . the goodnes of the creature lies not in the greatnes . wisedome goes not alwaies by strength . many other creatures read morality to man , this little great student reads morality , and divinity . i would be loath this litle harvest-man should condemne me . let me gather food for my soule while i have the sun of the gospell . so in the daies of scarcenes , i shall haue enough . meditation . 55. of heaven . it 's beautifull , large , high , and firme , god made it a court for himselfe , angels , and good men . there have beene many in it , who shall never come into it againe . they cast out themselves eiectione firma , it is full of beauty , majesty , yet the poorest peasant may be a priviledged courtier . it 's large , to give spacious liberty to the inhabitants . it 's high , yet made for the lowly , and humble , firme to consummate the blisse of the godly . the beauty of thy cou●● makes●mee thinke what an infinit majesty the maker of it is of . secondly , it puts me in mind of the necessity of my sanctification , for no uncleane thing shall come in there . thirdly , the glorious happines of thy elect vessels , that shall dwell in it for ever . the largnes of it showes that this earth , and my body , are the prisons of my soule , so that i desire to enjoy that spacious liberty . the height , and distance of it from the earth , warnes me to begin my journey ●●ither betimes . the firmnes 〈◊〉 it keepes mee from des●ire . i may the surer finde 〈◊〉 because the court never 〈◊〉 moves . thy court ( o god ) 〈◊〉 full of favorites . let me , ●entreat thee bee enrolled a●ong the rest , for one. the ●ay is narrow , yet to bee 〈◊〉 . if i seeke it , as i may , 〈◊〉 i ought , or as thousands 〈◊〉 done before mee . ( oh ●ord ) whom have i in hea●en but thee ? and who doe 〈◊〉 desire on earth , in compa●●son of thee ? glorious things are spoken 〈◊〉 thee , thou city of god. meditation . 56. vpon the fish in the sea. how long have these crea●tures spaciated them●selves in this watry world yet come forth not infecte● with the saltnes of the plac● their bodies are capab●● of it , they lodge , and 〈◊〉 in it , feed in it , and 〈◊〉 in it . behold an admirab●● patterne for vs from the sea-faring inhabitants . 〈◊〉 godly man will keepe his i●●tegrity at all times , and 〈◊〉 all places . though it bee great blessing to have our lotte , and habitation in zion , yet if it be in sodome , goodnes is not there to be left . i shall never approve of his actions , who changes his minde with the places hee passes through : to be for the coule in rome , and rhemes , in geneva a praecisian , a lutheran in dantzick , a protestant in london , and an heathen in barbary . he is not a good man who followes this mutability , these creatures shall condemne those then that will conforme themselues to all sinnes , of all places . drunkennes with the dutch , lust with french , infidelity wit● the italian , ambition , an● cruelty with the spaniard treachery with the moore witch-craft with the lap●lander , covetousnes with the iew , malice with the turke and hypocrisie at home . a wise man keepes himselfe free from the sinne● of the times , persons , and places . it is not the plac● that makes good , or bad. a man may bee good in the campe , and bad in the church . i beseich thee ( oh lord ) to give mee circumspection over my waies , so in all places i may retaine goodnes , and keepe piety . meditation . 57. vpon saul sparing agag , and the rich , and best of the booty 1 sam. 15. heaven would punish amaleck with the sword , but earth will pity him with covetousnes : god intends iustice , saul aimes at profit . hee lookes not so much upon his commission to obey it , as he seeks euasions to transgresse it . the greatest princes may faile in their designes , when such generalls are put upon the execution . actions of the greatest consequence layd upon the performance of vniust stewards come short of the first ●ntendments . couetousnes is as bad a fault in a commaunder as cowardize . the one dare not fulfill his iniunction , the other will not . that pity is execrable that hinders heavens iustice. the sword is sometimes to be vsed rather then the scepter . there may be time when the generall in the feild must be as a iudge , not regarding the beauty , wealth , or quality of the person , but must proceed with iustice. if god commands the rule to be generall , ●t's no safe practise to put in exceptions . gods edicts need not humane helpes to perfect them . the fitest glosse upon them is obedience to them . this conclusion is firme . heaven commands this , or that , therefore it 's good . beeing good , it is to be performed . sauls proceeding in this kind is much like to a partiall minister . god commands him to destroy all those spirituall amalekites , sinnes . but he onely beates downe the sinnes of poore men , but spares , and connives at great mens faults , holding them prisoners in his heart , not willing to incurre perhaps their disfavour . and all those men which onely roote out small corruptions , and lesser sinnes from their soules , but let great ones raigne still , either for profit , or pleasure , or both , doe falsifie with god , as saul did here . lord i pray thee give me grace to performe what thou commandest . for obedience is at all times , in all things pleasing to thee . obedientia praestantior he●atombis . meditation . 45. vpon his owne thoughts by way of conclusion . it 's harder i thinke than to be well imployed , not to be imployed at all . it is as toylsome to bee ill occupied , as it is to be idle . i cannot conceive that such an operative organ as the soule can want worke . it may as well be thought to cease to bee , as not to be labouring . shee is mistresse in such a foule house , shee had need alwayes be cleansing , she lodges so many guests , that it is a continuall worke to place all in conuenient roomes . many thoughts are such quicke guests they will bee gone , and steale away some good from her , unles shee bee wary . they are all like curreirs carrying out , and bringing in newes from her , to the world , and from the world , to her . they are alwayes in travaile , the soule abounds with them , as the sunne with moates . wee are borne to labour , and we must performe our taske . as the thoughts of man are many , so they are different , all are not good , nor all bad . there is not any thing is blest with such a library , as the soule of man is , every obiect within , and without reades to her obseruations of morality , and piety . shee cannot complaine for want of variety , for the whole vniverse is her study . her thoughts are but her servants , which shee entertaines , or discharges as they please , or dislike her . i could wish that my thoughts would be tied upon the quatuor novissima . so they would never be ill imployed . i pray thee ( o god ) to set a watch ouer all my thoughts , that they may be such onely as may glorifie thee , benefit my selfe , and better others , and this is my thought . come lord iesus , come quickly . meditation . 59. vpon his reading the occasionall meditations of the reverend doctor hals composition . it 's good to have a patterne , then it 's a great blessing to stirre up others to good indeauours . i must confesse i had not laboured but by his aduice : his fire made my coale burne . it is as necessary a way for a christian , as i know any , and as beneficiall , and pleasant to the soule . it 's lawfull to imitate any good action in any one , we might else casheire examples , and onely entertaine precepts , but that magis ducimur exemplis quam praeceptis , the virtues of our predecessors had died before this time , had they not beene maintained by worthy imitators . it is blockish stupiditie then to be senseles of embracing such offered benefits . it is the easier for the soule to collect something out of euery thing . we are all beholding to the pens that hath writ before us . i cannot see how a wise christian , can let any thing passe him , without some benefit by it . for a good scholler in christs church will reduce most things to application . finis . notes, typically marginal, from the original text notes for div a06475-e150 * l. bb. of exon. spare-minutes: or resolved meditations and premeditated resolutions. written by a.w. warwick, arthur, 1604?-1633. 1634 approx. 86 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a14795 stc 25096 estc s102697 99838468 99838468 2849 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a14795) transcribed from: (early english books online ; image set 2849) images scanned from microfilm: (early english books, 1475-1640 ; 1121:16) spare-minutes: or resolved meditations and premeditated resolutions. written by a.w. warwick, arthur, 1604?-1633. the second edition corrected and enlarged. [8], 92, [10], 87, [1] p. printed by r. b[adger and g. miller] for walter hammond, and are to be sold by michael sparke, in greene arbour, london : 1634. a.w. = arthur warwick. printer's name from stc. with engraved title page bound before letterpress title page. in two parts; pagination separate but signatures continuous. part 2 has separate title page, reading: spare-minutes; or, resolved meditations and premeditated resolutions. the second part. .. london, printed by g.m. for walter hammond, .. 1634. part 1: badger apparently printed quires a-b. engraved title page by t. carke has imprint: "for w. hammond". reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. conduct of life -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 judith siefring sampled and proofread 2005-03 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the inventors premeditation upon this emblematicall frontispice of the subsequent pious meditations . my heart a matter good indite , by good examples cloud by day , by faiths shining lamp led by night , with zeals wings soare up the steep way to light inaccessible , which to fill , and not be fill'd , is rich . leaving th' earth and titles below , where black heart buried , yet not dead , some posthume rayes doth now bestow , whiles it lies sleeping in deaths bed . an adamantine heart god leaves , but takes that which contrition cleaves . let each sound heart take in good part this , thus reflected , broken heart . resolved meditations & meditated resolutions . written by a. w. enlarged . 1634 london printed for walter hammond loquela emblematici frontispicij , in obsequtum inventoris , & piam authoris memoriam suggesta . accensus radijs , zeloque agitante levatus in coelum geminis , flammâ ocyus , evolat , alis igne rapax animus ; mundique nitentia tangit lumina , nub●genis , variata , & nixa , columnis , sursum contendens , summaeque , volumina legis secum adamanda , verenda , dieque ac nocte revolvit . haec alto ènsu : mundó , titvlisque relictis . non illum , dvx solis , amatique arbiter ortûs despicit , afflictum : cum mens divulsafatiscit , cordaque dividuo perrumpit malleus ictu . si silices gest at , solidoque adamante rigescens effugit insultus , & faevi verbera motûs ; lvnae lvx , illum non respicit , alma rigorem . hîc , fractum cor , lector , habes , penetrale serenae mentis , & innocuae ; per quod , post funera paucos nunc spargit radios animi vigor ultimus , ardor verus , & instanti , duplicata potentia mòrte . colli at hos , rapiatque in concava pectora candor lucidus ingenij ; deducetque aethere flammas , concipietque novos aeterni luminis ignes . gvliel . haydock . spare-minutes ; or , resolved meditations and premeditated resolvtions . written by a. w. — ego cur acquirere pauca si possim invidear ? the second edition corrected and enlarged . london , printed by r. b. for walter hammond , and are to be sold by michael sparke , in greene arbour , 1634. to the right worshipfull , my much honoured friend , sr , william dodington knight , all health and happinesse . right worshipfull , i will not make an over — large gate to my little city : a short epistle best suites with so small a volume , and both fitly resemble your knowledge of mee , and mine acquaintance with you , short , and small . but a mite freely given , makes a poore widow liberall : and in this present , poore , like my habilities , is a thankfulnesse , infinite , like your deservings . to speake much , might be thought flattery ; to say nothing would be knowne ingratiude : i must therefore be short , i may not bee silent . the happy fortune of my tongue hath incouraged my penne : and i humbly crave in the one , what i favourably found in the other , a courteous acceptance . which if you please to add to your former favours , & my happinesse , i shall have just cause to rest your wòrships truly devoted arthvr warvvick . resolved meditations and premeditated resolutions . it is the over curious ambition of many , to be best or to be none : if they may not doe so well as they would , they will not doe so well as they may . i will doe my best to doe the best , and what i want in power , supply in will. thus whils i pay in part , i shall not bee a debtor for all . hee owes most that payes nothing . pride is the greatest enemy to reason , and discretion the greatest opposite to pride . for whiles wisdome makes art the ape of nature , pride makes nature the ape of art . the wiseman shapes his apparell to his body , the proud man shapes his body by this apparell . 't is no marvell than , if hee know not himselfe , when hee is not to day , like him he was yesterday : and lesse marvell , if good men will not know him , when hee forgets himselfe , and all goodnesse . i should feare , whilest i thus change my shape , least my maker should change his opinion : and finding mee not like him hee made mee , reject mee , as none of his making . i would any day put off the old cause of my apparell , but not every day put on new fashioned apparell . i see great reason , to bee ashamed of my pride , but no reason , to bee proud of my shame . the reason that many men want their desires , is , because their desires want reason . hee may doe what hee will , that will doe but what he may . i should marvell that the covetous man can still bee poore , when the rich man is still covetous , but that i see , a poore man can bee content , when the contented man is onely rich : the one wanting in his store , whiles the other is stored in his wants . i see then , wee are not rich or poore , by what wee possesse , but by what we desire . for hee is not rich that hath much , but hee that hath enough : nor hee poore that hath but little , but hee that wants more . if god then make mee rich by store , i will not impoverish my selfe by covetousnesse : but if hee make mee poore by want , i will inrich my selfe by content . hypocrisie desires to seeme good rather than to be so : honestie desires to bee good rather than seeme so . the worldlings purchase reputation by the sale of desert , wisemen buy desert , with the hazard of reputation . i would do much to heare well , more to deserve well , and rather loose opinion then merit . it shall more joy mee , that i know my selfe what i am , than it shall grieve me to heare what others report mee . i had rather deserve well without praise , than doe ill with commendation . a coward in the field is like the wisemans foole : his heart is at his mouth , and hee doth not know what hee does professe : but a coward in his faith , is like a foole in his wisedome ; his mouth is in his heart , and hee dares not professe what hee does know . i had rather not know the good i should doe , than not do the good i know . it is better to be beaten with few stripes , than with many . each true christian is a right traveller : his life his walke , christ his way , and heaven his home . his walke painefull , his way perfect , his home pleasing . i will not loyter , least i come short of home : i will not wander , least i come wide of home , but bee content to travell hard , and be sure walke right , so shall my safe way find its end at home , and my painefull walke make my home welcome . as is a wound to the body ; so is a sinfull body to the soule : the body indangered till the wound bee cured , the soule not sound till the bodies sinne bee healed , and the wound of neither can be cured without dressing , nor dressed without smarting . now as the smart of the wound , is recompensed by the cure of the body : so is the punishment of the body sweetned by the health of the soule . let my wound smart by dressing , rather than my bodie die ; let my body smart by correction , rather than my soule perish . it is some hope of goodnesse not to grow worse : it is a part of badnesse not to grow better . i will take heed of quenching the sparke , and strive to kindle a fire . if i have the goodnesse . i should , it is not too much , why should i make it lesse ? if i keepe the goodnesse i have 't is not enough : why doe i not make it more ? hee ne're was so good as hee should bee , that doth not strive to be better than he is : he never will be better than he is , that doth not feare to bee worse than hee was . health may be injoyed ; sicknesse must be indured : one body is the object of both , one god the author of both . if then hee give mee health , i will thankfully enjoy it , and not thinke it too good , since it is his mercy that bestowes it : if hee fend sickenesse , i will patiently indure it , and not thinke it too great , since it is my sinne that deserves it . if in health ; i will strive to preserve it by praising of him : if in sickenesse ; i will strive to remove it , by praying to him . hee shall bee my god in sicknesse and in health , and my trust shall bee in him in health and in sicknesse . so in my health . i shall not need to feare sicknesse , nor in any sicknesse despaire of health . it is the usuall plea of poverty to blame mis-fortune , when the ill-finished cause of complaint is a worke of their owne forging . i will either make my fortunes good , or bee content they are no worse . if they are not so good , as i would they should have beene , they are not so bad , as i know they might have beene . what though i am not so happy as i desire ? 't is well i am not so wretched as i deserve . there is nothing to be gotten by the worlds love , nothing to bee loft ( but its love ) by its hate , why then should i seeke that love that cannot profit mee , or feare that malice that cannot hurt mee ? if i should love it , for loving mee , god would hate mee , for loving it , if i loath it for hating mee , it cannot hurt mee for loathing it . let it then hate mee , and i will forgive it , but if it love me , i will never requite it . for since its love is hurtfull , and its hate harmelesse , i will contemne its hate , and hate its love . as there is a folly in wit , so there is a wisdome in ignorance . i would not bee ignorant in a necessary knowledge , nor wise above wis●dome . if i know enough i am wise enough , if i seeke more i am foolish . it s no marvell that man hath lost his rule over the creature , when hee would not bee ruled by the will of the creator . why should they feare man , when man would not obey god ? i could wish no creature had power to hurt mee , i am glad so many creatures are ordained to helpe me . if god allow enough to serve me , i will not expect that all should feare me . no affliction ( for the time ) seemes joyous , all time in affliction seemes tedious . i will compare my miseries on earth with my joyes in heaven , and the length of my miseries , with its eternity , so shall my journey seeme short ; and my burthen easie . there is nothing more certaine than death , nothing more uncertaine than the time of dying . i will therefore bee prepared for that at all times , which may come at any time , must come at one time or another . i shall not hasten my death by being still ready , but sweeten it . it makes me not die the sooner , but bee the better . the commendation of a bad thing , is his shortnesse , of a good thing its continuance : it were happie for the damned , if their torments knew end , 't is happier for the saints that their joyes are eternall . if man , that is borne of a woman , bee full of misery , 't is well that hee hath but a short time to live ; if his life be a walke of paine , it s a blessing , that his daies are but a spanne-long . happie miseries that end in joy : happie joyes that know no end : happie end that dissolves to eternity . had i not more confidence in the truth of my saviour , than in the traditions of men , povertie might stagger my faith , and bring my thoughts into a perplexed purgatorie . wherein are the poore blessed , if pardon shall bee purchased onely by expense ? or how is it hard for a rich man to enter into heaven , if money may buy out the past , present and future sinnes of himselfe , his deceased and succeeding progeny ? if heaven bee thus fold , what benefit has my poverty , by the price already paid ? i finde no happinesse in roome on earth , 't is happinesse for mee to have roome in heaven . there is no estate of life so happie in this world , as to yeeld a christian the perfection of content : and yet there is no estate of life so wretched in this world , but a christian must bee content with it . though i can have nothing heere that may give mee true content , yet i will learne to bee truely contented heere with what i have what care i though i have not much ( if i have enough ) i have as much as i desire . if i have as much as i want , i have as much as the most , if i have as much as i desire . it is the greatest of all sinnes alway to continue in sinne . for where the custome of sinning waxeth greater , the conscience for sinne growes the lesse : it is easier to quench a sparke , then a fire ; i had rather breake the cockatrices egg , then kill the serpent . o daughter of babylon , happie shall hee bee that taketh thy children whilest they are young and dasheth them against the stones . nature bids mee love my selfe and hate all that hurt mee , reason bids me love my friends and hate those that envie mee , religion bids mee love all and hate none . nature sheweth care , reason wit , religion love . nature may induce me , reason perswade mee , but religion shall rule mee . i will hearken to nature in much , to reason in more , to religion in all . nature shall make mee carefull of my selfe , but hatefull to none ; reason shall make mee wise for my selfe but harmelesse to all ; religion shall make mee loving to all , but not carelesse of my selfe . i may heare the former , i will hearken onely to the later . i subscribe to some things in all , to all things in religion . abundance is a trouble , want a misery , honour a burthen , basenesse a scorne , advancements dangerous , disgrace odious . onely a competent estate yeelds the quiet of content . i will not climbe , least i fall , nor lye in the ground , least i am trod on . i am safest whiles my legges beare me . a competent heate is most helthfull for my body , i would desire neither to freeze nor to burne . a large promise without performance is like a false fire to a great peece , which dischargeth a good expectation with a bad report . i will fore-thinke what i will promise , that i may promise but what i will doe . thus whilest my words are led by my thoughts , and followed by my actions , i shall bee carefull in my promises , and just in their performance . i had rather doe and not promise , than promise and not doe . the good-meaner hath two tongues , the hypocrite a double tongue . the good mans heart speakes without his tongue , the hypocrites tongue without his heart . the good man hath oftentimes god in his heart , when in his mouth there is no god mentioned : the hypocrite hath god often in his mouth , when the foole hath said in his heart there is no god. i may soonest heare the tongue , but safest the heart , the tongue speaketh lowdest , but the heart truest . the speech of the tongue is best known to men : god best understands the language of the heart : the heart without the tongue may pierce the eares of heaven , the tongue without the heart speakes an unknowne language . no marvell then if the desires of the poore are heard , when the prayers of the wicked are unregarded . i had rather speake three words in a speech that god knowes , then pray three houres in a language hee understands not . meditation is the wombe of our actions , action the midwife of our meditations . a good and perfect conception , if it want strength for the birth , perisheth in the wombe of the minde , and , if it may be said to bee borne , it must be said to be still-borne : a bad and imperfect conception , if it hath the happinesse of a birth , yet the minde is but delivered of a burthen of imperfections , in the perfection of deformity , which may beg with the criple at the gate of the temple , or perisheth through its imperfections . if i meditate what 's good to be done , and doe not the good i have meditated , i loose my labour , and make curst my knowledge . if i doe the thing that is good , and intend not that good that i doe , it is a good action , but not well done . others may injoy some benefit , i deserve no commendations . resolution without action is a sloathfull folly , action without resolution is a foolish rashnesse . first know what 's good to be done , then do that good being knowne . if forecast be not better than labour , labour is not good without forecast . i would not have my actions done without knowledge , nor against it . it is the folly of affection not to comprehend my erring friend , for feare of his anger : it is the abstract of folly , to be angry with my friend , for my errors reprehension . i were not a friend , if i should see my friend out of the way , and not advise him : i were unworthy to have a friend , if hee should advise mee ( being out of the way ) and i bee angry with him . rather let mee have my friends anger than deserve it ; rather let the righteous smite mee friendly by reproofe , than the pretious oyle of flatterie , or connivence , breake my head . it is a folly to flie ill-will , by giving a just cause of hatred . i thinke him a truer friend that deserves my love , than he that desires it . when children meet with primroses , nuts , or apples in their way , i see those pleasures are oftimes occasions to make them loyter in their errands , so that they are sure to have their parents displeasure , and oftimes their late retunre findes a barr'd entrance to their home , whereas those who meete with dangers in the way , make haste in their journey , and their speede makes them welcomed , with commendation . nature hath sent mee abroad into the world , and i am every day travelling homeward : if i meete with store of miseries in my way , discretion shall teach mee a religious haste in my journey : and if i meete with pleasures , they shall pleasure mee onely by putting mee in minde of my pleasures at home , which shall teach me to scorne these , as worse than trifles . i will never more reckon a troublesome life , a curse , but a blessing . a pleasant journey is deere bought with the losse of home . vvhen i see the fisher bait his hook , i think on sathans subtile malice , who sugars over his poysoned hookes with seeming . pleasures . thus eves apple was canded with divine knowledge , yee shall bee as gods knowing good and evill . when i see the fish fast hang'd , i thinke upon the covetous worldling , who leapes at the profit without considering the danger . thus achan takes the gold and the garment and ne're considers that his life must answer it . if sathan be such a fisher of men , its good to looke before wee leape . honey may bee eaten , so that wee take heede of the sting : i will honestly injoy my delights , but not buy them with danger . i see , when i have but a short journey to travell , i am quickly at home , soone out of the paine of my travell , soone into the possession of my rest . if my life be but my walke , and heaven my home , why should i desire a long journey ? indeed knowing my home so pleasant , i would not bee weary with a long walke , but yet the shorter my journey , the sooner my rest . i cannot see two sawyers worke at the pit , but they put mee in minde of the pharisee and the publican : the one casts his eye upward , whiles his actions tend to the pit infernall : the other standing with a dejected countenance , whiles his hands and heart move upward . 't is not a shame to make shew of our profession , so we truely professe what wee make shew of : but of the two , i had rather bee good , and not seeme so , than seeme good , and not bee so . the publican went home to his house rather justified then the pharisee . when i thinke on the eagles carying up of the shell-fish into the ayre , onely to the end hee may breake him by his fall , it puts mee in minde of the divellish costly courtesies , who out of the bountie of his subtilty , is still ready to advance us to destruction . thus more then once hee dealt with my redeemer , no sooner had hee rais'd him to the top of an high pinacle , but straight followes , cast thy selfe downe ; and having placed him on an high mountaine , let him fall downe and hee shall bee largely rewarded with his owne . if advancement be so dangerous , i will take heed of being ambitious . any estate shall give mee content : i am high enough if i can stand upright . when i see leaves drop from their trees , in the beginning of autumne , just such thinke i , is the friendship of the world . whiles the sap of maintenance lasts , my friends swarme in abundance , but in the winter of my need , they leave me naked . hee is an happie man that hath a true friend at his need : but hee is more truely happie that hath no need of his friend . i should wonder , that the unsatiable desires of ambition can finde no degree of content , but that i see they seeke a perfection of honour on earth , when the fulnesse of glory is onely in heaven . the honour on earth is full of degrees , but no degree admits a perfection : whereas the glory of heaven admits of degrees , but each degree affoords a fullnesse . heere , one may bee lower then another in honour , and yet the highest want a glory : there , though one starre differs from another in glory , yet in the fullnesse of glory they all shine as starres . heere , the greatest may want , there the least hath enough : heere , all the earth may not bee enough for one ; there , one heaven is enough for all . lord let me rather be least there , without honour heere , then the greatest heere , without glory there . i had rather bee a dore-keeper in that house , then a ruler in these tents . when i see the heavenly sun buried under earth in the evening of the day , and in the morning to finde a resurrection to his glory , why ( thinke i ) may not the sonnes of heaven , buried in the earth , in the evening of their daies , expect the morning of their glorious resurrection ? each night is but the pastdayes funerall , and the morning his resurrection : why then should our funerall sleepe bee other then our sleepe at night ? why should we not as well awake to our resurrection , as in the morning ? i see night is rather an intermission of day , then a deprivation , and death rather borrowes our life of us then robbs us of it . since then the glory of the sunne findes a resurrection , why should not the sonnes of glory ? since a dead man may live againe , i will not so much looke for an end of my life , as waite for the comming of my change . i see , that candle yeelds mee small benefit at day , which at night much steeds mee : and i know , the cause is not because the candles light was lesse at day , but because the daies light is lesse in the evening . as my friends love to mee , so mine to my friend may bee at all times alike ; but wee best see it , when wee most need it : and that , not because our love is then greater , but our want . though then i welcome a courtesie according to my want , yet i will value a courtesie according to its worth . that my fortunes need not my friends courtesie , is my happinesse : should my happinesse sleight my friends courtesie , 't were my folly . i see that candle makes small shew in the day which at night yeelds a glorious lustre , not because the candle has then more light , but because the ayre hath then more darkenesse . how prejudiciall then is that ambition , which makes mee seeme lesse then i am , by presuming to make mee greater then i should bee . they whose glory shines as the sparkes amongst stubble , loose their light , if compared to the sonne of glory . i will not seat my selfe higher then my place , least i should bee disgraced to an humility , but if i place my selfe lower then my seat , i may be advanced to the honour of , friend sit up higher . i had rather bee exalted by my humility , then be brought low by my exaltation . i see that candle which is as a sunne in the darkenesse , is but as a darkenesse in the sunne ; the candle not more lightning the nights darkenesse , then the sunne darkning the candles light . i will take heed then of contention , especially with great ones . as i may bee too strong for the weaker ; so i must bee too weake for the stronger . i cannot so easily vanquish mine inferiors , but my superiors may as easily conquer mee : i will doe much to bee at peace with all men , but suffer much ere i contend with a mighty man. i see when i follow my shadow it flies me , when i flie my shadow it followes mee : i know pleasures are but shadowes , which hold no longer then the sunshine of my fortunes . least then my pleasures should forsake mee , i will forsake them . pleasure most flies me when i most follow it . it is not good to speake evill of all whom wee know bad : it is worse to judge evill of any , who may prove good . to speake ill upon knowledge , shewes a want of charity : to speake ill upon suspition shewes a want of honesty . i will not speake so bad as i know of many : i will not speake worse then i know of any . to know evill by others , and not speake it , is sometimes discretion : to speake evill by others , and not know it , is alway dishonesty . hee may bee evill himselfe who speakes good of others upon knowledge , but hee can never bee good himselfe , who speakes evill of others upon suspition . a bad great one is a great bad one . for the greatnesse of an evill man , makes the mans evill the greater . it is the unhappie priviledge of authority , not so much to act , as teach wickednesse , and by a liberall crueltie , to make the offenders sinne not more his owne then others . each fault in a leader is not so much a crime , as a rule for error : and their vices are made , ( if not warrants , yet ) presidents for evill . to sinne by prescription , is as usuall as damnable : and men run poast in their journey , when they goe to the divell with authority . when then the vices of the rulers of others , are made the rules for vices to others , the offences of all great ones must needs bee the greatest of all offences . either then let mee bee great in goodnesse , or else it were good for mee to bee without greatnesse . my owne sinnes are a burthen too heavie for mee , why then should i lade my selfe with others offences . to speake all that is true , is the property of fooles : to speake more then is true , is the folly of — too many . hee that spends all that is his owne , is an unthrifty prodigall : hee that spends more then is his owne , is a dishonest unthrift . i may sometimes know what i will not utter , i must never utter what i doe not know . i should bee loath to have my tongue so large as my heart , i would scorne to have my heart lesse then my tongue . for if to speake all that i know , shewes too much folly , to speake more then i know shewes too little honesty . it is the ambitious folly of too many , to imitate rather greatnesse then goodnesse . they will sooner follow the example of their lord , then the precepts of their god. i will alway honour greatnesse , i will onely imitate goodnesse : and rather doe good without a patterne , then commit evill in imitation . 't is better to bee saved without a president , then to bee damn'd by example . there is no security in evill society , where the good are often made worse , the bad seldome better . for it is the peevish industry of wickednesse , to finde , or make a fellow . 't is like , they will bee birds of a feather , that use to flocke together . for such commonly doth their conversation make us , as they are with whom wee use to converse . i cannot bee certaine , not to meet with evill company , but i will bee carefull , not to keepe with evill company . i would willingly sort my selfe with such , as should either teach , or learne goodnesse : and if my companion cannot make mee better , nor i him good , i will rather leave him ill , then hee shall make me worse . to teach goodnesse is the greatest praise , to learne goodnesse , the greatest profit . though he bee wisest that can teach , yet he that doth learne is wiser . i will not therefore be unwilling to teach , nor ashamed to learne . i cannot bee so ignorant , but i may learne somewhat , nor so wise but i may teach more , i will therefore teach what i know , and learne what i know not . though it be a greater praise to teach , then to learne , yet it is a lesser shame to learne then to be ignorant . as there is a misery in want , so there is a danger in excesse . i would therefore desire neither more , nor lesse , then enough . i may as well die of a surfet , as of hunger . it is the apish nature of many , to follow rather example then precepts : but it would bee the safest course of all , to learne rather by precept then example . for ther 's many a good divine that cannot learne his owne teaching . it is easier to say this doe , then to doe it . when therefore . i see good doctrine with an evill life , i may pittie the one , but i will practise onely the other . the good sayings belong to all , the evill actions onely to their authors . there are two things necessary for a traveller , to bring him to the end of his journey : a knowledge of his way , a perseverance in his walke . if hee walke in a wrong way , the faster he goes the further he is from home : if he sit still in a right way , he may know his home , but ne're come to it : discreet stayes make speedie journeyes . i will first then know my way , ere i begin my walke : the knowledge of my way is a good part of my journey . hee that faints in the execution looseth the glory of the action . i will therefore not onely know my way , but also goe on in my way : i had rather my journey should want a beginning , then come to an untimely end . if heaven bee my home , and christ my way , i will learne to know my way , ere i haste to travell to my home . hee that runs hastily in a way hee knowes not , may come speedily to an home he loves not . if christ be my way , and heaven my home , i will rather indure my painefull walke , then want my perfect rest . i more esteeme my home then my journey ; my actions shall bee led by knowledge , my knowledge be followed by my actiions . ignorance is a bad mother to devotion , and idlenesse a bad steward to to knowledge . i cannot but wonder at the folly of those hearts , who are like to kill themselves with the feare of dying , making the newes of an insuing mischiefe , a worse mischiefe then that they have newes of : whereas the fore-knowledge of an approaching evill , is a benefit of no small good . for if it cannot teach us to prevent it by providence , it may shew us , how to sustaine it by patience . i may grieve with the smart of an evill , as soone as i feele it : but i will not smart with the griefe of an evill as soone as i heare of it . my evill when it commeth may make my griefe too great , why then should my griefe before it comes make my evill greater ? as i see in the body , so i know in the soule , they are oft most desperately sicke , who are least sensible of their disease : whereas hee that feares each light wound ▪ for mortall , seekes a timely cure , and is healed . i will not reckon it my happinesse , that i have many sores , but since i have them , i am glad they greeve mee . i know the cure is not the more dangerous , because my wounds are more grievous ; i should be more sicke if i plained lesse . it is one , not of the least evills ; not to avoid the appearance of evill , which oft makes the innocent justly punished with undeserved suspition . i would desire to bee thought good , but yet i had rather be so . it is no small happinesse to be free from suspicion , but a greater to bee void of offence . i would willingly be neither evill nor suspected : but of the two i had rather be suspected and not deserve it , then deserve evill and not be suspected . i know but one way to heaven , i have but one mediator in heaven , even one christ : and yet i heare of more waies , more mediators . are there then more christs ? are the lords waies as your waies that wee must goe to the king of heaven as unto a king on earth ? or if wee must , yet if my king bid me come shall i send an other ? if he bid me come unto him , shall i goe unto another ? if he bid me aske for peace onely in the name of the prince of peace , why should i mention the lady mary ? if i shall be heard onely in the name of his sonne , why should i use the name of his servants ? were it a want of manners , or a want of obedience to come when i am bid ? is another better , or am i too good to goe in mine owne errands to the almighty ? because the sonne was worse used then the servants on earth , shall the servants therefore bee sooner heard then the sonne in heaven ? there are still unjust husbandmen in the lords vineyard , who not onely abuse the servants , but kill againe the sonne , and rob him of his due inheritance . when the lord therefore of the vineyard commeth , what will he doe to these husbandmen ? i doe not envie your glory yee saints of god , yet i will not attribute the glory of my god to his saints . how shall my god glorifie mee , if i should give his glory to another ? to be without passion is worse then a beast , to be without reason , is to bee lesse then a man. since i can be without neither , i am blessed , in that i have both . for , if it bee not against reason to be passionate , i will not be passionate against reason . i will both greeve and joy , if i have reason for it , but not joy nor grieve above reason . i will so joy at my good as not to take evill by my joy : so grieve at any evill as not to increase my evill by my griefe . for it is not a folly to have passion , but to want reason . i would bee neither senselesse , nor beastly . it is the folly of wit in some , to take paines to trimme their labours in obscurity . it is the ignorance of learning in others , to labour to devest their paine by bluntnesse ; the one thinking hee never speakes wisely , till he goes beyond his owne , and all mens understandings : the other thinking hee never speakes plainely , till hee dive beneath the shallowest apprehension . i as little affect curiosity in the one , as i care for the affectation of baldnesse in the other . i would not have the pearle of heavens kingdome so curiously set in gold , as that the art of the workeman should hide the beauty of the jewell : nor yet so sleightly valued , as to be set in lead : or so beastly used as to be slubbered with durt . i know the pearle ( how ever placed ) still retaines its vertue , yet i had rather have it set in gold , then seeke it in a dunghill . neat apparell is an ornament to the body , but a disgrace , if either proud or slovenly . i see corruption so largely rewarded , that i doubt not , but i should thrive in the world , could i but get a dispensation of my conscience for the liberty of trading . a little flattery would get mee a great deale of favour , and i could buy a world of this worlds love , with the sale of this little trifle honestie . were this world my home , i might perhaps be trading : but alas , these merchandize yeeld lesse then nothing in heaven . i would willingly be at quiet with the world , but rather at peace with my conscience . the love of men is good , whiles it lasteth , the love of god is better being everlasting . let me then trade for those heavenly marchandize : if i finde these other in my way , they are a great deale more then i looke for , and ( within little ) more then i care for . as faith is the evidence of things not seene : so things that are seene are the perfecting of faith . i beleeve a tree will be greene , when i see him leavelesse in winter : i know he is greene when i see him flourishing in summer . it was a fault in thomas not to beleeve till he did see . it were a madnesse in him not to beleeve when he did see . beleefe may somtime exceed reason , not oppose it , and faith be often above sense not against it . thus whiles faith doth assure mee that i eate christ effectually , sense must assure me that i taste bread really . for though i oftentimes see not those things that i beleeve , yet i must still beleeve those things that i see . there is none so innocent as not to be evill spoken of , none so wicked as to want all commendation . there are too many who condemne the just , and not a few who justifie the wicked . i oft heare both envie and flattery speaking falsehoods of my selfe , to my selfe , and may not the like tongues performe the liketaskes , of others to others ? i will know others by what they doe themselves , but not learn my selfe by what i heare of others . i will be carefull of mine own actions , not credulous of others relations . the crosse is but a signe of christ crucified , christ crucified the substance of this crosse. the signe without the substance is as nothing , the substance without the signe is all things . i hate not the signe , though i adore but the substance . i will not blaspheme the crosse of christ , i will not worship but christ crucified . i will take up my crosse , i will love my crosse , i will beare my crosse , i will imbrace my crosse , yet not adore my crosse. all knees shall bend in reverence to his name , mine never bow in idolatry to his image . it is the nature of man to be proud , when man by nature hath nothing to be proud of . hee more adorneth the creature , then he adoreth the creator ▪ and makes , not onely his belly his god , but his body . i am ashamed of their glory , whose glory is their shame . if nature will needs have me to bee proud of something , i will bee proud onely of this , that i am proud of nothing . as the giver of all things , so each receiver loveth a cheerefull giver . for a bargaine is valued by the worth of the thing bought , but a gift by the minde of the party giving : which made the widowes mite of more worth , then the riches of superfluitie . i see then , he gives not best that gives most , but he gives most , that gives best . if then i cannot give bountifully , yet i will give freely , and what i want in my hand , supply by my heart . hee gives well that gives willingly . i see at a feast , that others seed heartily on that dish which perhaps would not suite with my appetite , whilest i make as good a meale on those cates , that perhaps their palats could not relish . i will not therefore thinke i doe well because my actions please not others , nor bee confident that my actions are good , because my doings please my selfe : but bee more carefull to provide what is good at a feast , then what 's delightfull : and more study to expresse what is honest in my actions , then what 's pleasing . so , if sicke stomackes cannot relish my sound meates , the fault shall light on their ill appetites : and if unseasoned judgements like not my honest intentions , the fault shall fall on their ill relished apprehensions . it would please mee well to have praise when i deserve it ; but joy mee more to deserve praise when i have it . finis . spare-minutes ; or , resolved meditations and premeditated resolvtions . the second part . written by arthvr warvvick . london , printed by g. m. for walter hammond , and are to be sold by michael sparke , in greene arbour . 1634. to the vertvovs and religious gentlewoman my much esteemed friend mistrisse anne ashton , be health and happinesse heere and hereafter . worthy mistrisse , the acknowledgement of your favours shal bee my meanest thankes and to thanke you for those favours , must bee my best acknowledgement . i can doe no more , i will doe no lesse , nor have i any better meanes to shew my owne living gratefullnesse , then by coupling it with my dead sons thankfullnesse , and by receiving his , to enliven my owne , and to testifie both to posterity , by this small memoriall . neither is it unsutable that his study should yeeld some matter of thankfullnesse after his death , who in his life time studied to be thankfull to you his most deserving friend . which gave me ( his sad father ) a fit hint to dedicate these his last meditations to your selfe , to whose name and worth , he meditated and intended , to rayse a fairer monument , had hee lived . this prevented , what remaineth , but that this remnant cloathe his thankfullnesse as farre as it can , and supply the necessitated defect of his uneffected purpose . these collected out of loose papers , seeme to bee wrought in some sudaine temperate heate of his honest fantasie , and hammered on the anvill of objected occaseons , and being forged roughly into these shapes , were cast a cooling into the next paper that came to hand : and so wanting filing , and polishing , must crave pardon for their ruder forme . they assume their greatest worth and value from your courteous acceptance , and accompt it their chiefest happinesse , if , for them , you love his memory while you live , who endeavoured to make your memory out-live your selfe . this if you deigne to doe you shall much comfort the sadnesse of your assured and devoted friend arthur warwick . resolved meditations and premeditated resolutions . the second part . when one ascends from the ground to an higher roome , i observe with what contempt he insults and tramples on the staires by which he riseth , and how he first and most darteth that step by which he first stepped from the durt . which putteth me in minde of the practice of the aspiring ambitious , who , to get up to their wished height of honour , bedurt with scorne , and neglect those by whose shoulders they were first mounted , and exal●ed i hate that ambition which inforceth ingratitude ; which , being the basest of vices , cannot but foyle , and disgrace a man graced with such honours . i am not preferr'd with honour , if debased with ingratitude . he that will not be perswaded to leape downe from an high chamber at once , commeth willingly downe by the stayres : and yet the declining degrees of his winding descent make it not lesse downward to him , but lesse perceived of him . his leape might have brought him downe sooner , it could not have brought him down lower . as i am then fearefull to act great sinnes , so i will bee carefull to avoid small sinnes . he that contemn's a small fault commits a great one . i see many drops make a shower : and what difference is it , whether i be wet either in the raine , or in the river , if both be to the skinne ? there is small benefit in the choyce , whither we goe downe to hell by degrees or at once . the gentle and harmelesse sheepe being conscious of their owne innocency , how patiently , how quietly , doe they receive the knife , either on the altar , or in the shambles ? how silently and undaunted doe they meet death and give it entrance with small resistance ? when the filthie loathsome and harmefull swine roare horribly at the first handling , and with an hideous crying reluctancy , are haled , and held to the slaughter . this seemes some cause to me , why wicked men ( conscious of their filthy lives , and nature ) so tremble at the remembrances , startle at the name , and with horrour roare at the approach of death : when the godly quietly uncloathe themselves of their lives , and make small difference twixt a naturall nights short sleepe , and the long sleepe of nature . i will pray not to come to an untimely violent death , i will not violently resist death at the time when it commeth . i will expect and waite my change with patience , imbrace it with cheerefullnesse , and never feare it as a totall privation . it is no small fault to be bad , and seeme so : it is a greater fault to seeme good , and not be so : the cloake of dissimulation is a maine part of the garment spotted with the flesh . a vice thus covered is worse then a naked offense . there is no divell to the hypocrite . when i see the larkers day-net spread out in a faire morning , and himselfe whirling his artificiall motion , and observe how by the reflecting lustre of the sunne on the wheeling instrument , not onely the merry larke , and fearefull pigeon are dazeled , and drawne with admiration ; but stowter birds of pray , the swift merlin , and towring hobbie are inticed to stoope , and gazing on the outward forme loose themselves . me thinks i see the divels night-nets of inticing harlots fully paraleld , spread out for us in the vigour of our youth ; which with rowling eyes draw on the lustfullnesse of affection , and betray the wantonnesse of the heart , and wit● their alluring glances often make to stoope within danger of their fatall nets , not onely the simple and carelesse , but others also , men otherwise wary and wife : who comming within the pull of the net lie at the mercy of that mercilesse fowler , to their certaine destruction . hence i resolve when i see such glasses , to shunne such motions , as assured that those glasses have nets adjoyning ; those nets a fowler attending ; that fowler a death prepared for me , then which i cannot die a worse . i may by chance , i must by necessity , at sometime come within their view : i will at no time come within their danger . i cannot well live in this world , and not see them at all , i cannot live well in this world , nor at all in the better world , if i bee caught in their fatall nets . there bee that make it their glory to feed high , and fare deliciously every day , and to maintaine their bodies elementary , search the elements , the earth , sea , and aire , to maintaine the fire of their appetites . they that thus make their bellies their gods doe make their glory their shame . i distaste a sordid diet as unwholsome , i care not to taste and feed on variety of delicates as unhealthfull . nature contented with a few things is cloyed , and quelled with over many : and digestion her cooke imployed in the concoction of so much variety at once , leaves the stomacke too fowle a kitchin for health to abide in . since then so to feed may the sooner end my life , and the end of my life is not so to feed , i will bee taught by grace not to live to eat , but eat to live ; and maintaine health by a competent diet , not surfet with excesse . he that too much admires the glory of a princes court , and drawne up thither ( by his ambition ) thinks high places to bee the highest happinesse ; let him view the foggie mists , the moist vapours , and light exhalations drawne up from the earth by the attractive power of the glorious sunne-beames : which when they are at highest , either spend themselves there in portending meteors , to others terrour and their owne consumption ; and either by resolution are turned into raine , or cong●lation unto hayle or snow , which sinke lower into the earth at their fall , then they were at their assending . for my part , i may admire such a glowing coale . i will not with the satyr kisse it . as i thinke it not the least and last praise to please princes ; so , i know , it is not the least danger of times to to live with them , procul a iove procul a fulmine . hee presumes too much of his owne brightnesse that thinkes to shine cleere neere the sunne ; where if his light bee his owne it must bee obscured by comparison : if borrowed from the sunne , then is it not his , but an others glory . a candle in the nights obscurity shewes brighter then a torch at noone-day . and caesar thought it a greater glory to be the first man in some obscure towne , then the second man in rome the head city of the world . it is a common custome ( but a lewd one ) of them that are common lewd ones , by custome , to wound the fame , and taint the reputation of their neighbours with slanders ; and having no lesse impotency in their tongues then impurity in their hearts , forme both opinions and censures according to the mould of evill in themselves . and this they doe , either with the lapwing to divert , by their false cries , the travelling stranger from finding the nest of their filthinesse , or with the curtold fox in the fable , to endevour to have all foxes cut-tayld : or , with the fish sepia , to darken with the pitchie inke of aspersions , all the water of the neighbourhood , that so themselves may scape the net of censure , justly cast to catch them . or els , to have themselves thought as good as any other , they will not have any thought good , that dwells neere them . i will therefore suspect him as scarce honest , who would ( with a slander ) make mee suspect an other as dishonest . i will not presently disrespect him as dishonest , whom a lewd person dishonesteth with suspition . the divell is not more blacke-mouth ' then a slanderer ; nor a slanderer lesse malicious then the divell . when i see the sunnerising from the east in glory , like a gyant ready for the course , within an houres space obscured with mists , darkned with clowds , and sometimes eclipsed with the moones inferiour body : and however , without these , after noone declining , descending , setting , and buried under our horizon ; i seeme to see an earthly king mounting his throne in glory , yet soone clouded with cares , and feare of dangers : sometime darkned in honour by the malicious envy of his subjects ; sometimes eclipsed in his dominions by the interposition of forreigne powers ; and however , without these , in a short time , descending and setting at the evening of his life , and seldome passing the whole day thereof in perfect continuall glory . then thinke i. o the odds of comfort in that heavenly and these earhly kingdomes ; o the comfort of this odds ; there each saint is a glorious king ; each king hath his incorruptible crowne ; each crowne a boundlesse , fearelesse , endlesse kingdome . let mee strive for the glory of such a kingdome onely , which is a kingdome of such glory . felices anima quibus hae cognoscere sola , inque domos superûm scandere , curafuit . the lawes in themselves are the scoales of justice , the wronged poore-mans shelter , the pillars of the common-wealth : but the abused practice makes those scoales unequall , that poore-mans shelter a mans poore shelter for his wrongs . the proofe of this , appeares with the iuries at the assises in their proofes : when one may often discerne perjury usher in the evidence to the jury , and injury follow with the verdict . i admire with reverence the justice and wisedome of the lawes : i deplore with compassion the abused practice of the lawes , and resolve , rather to beare with patience an hayleshower of injuries , then to seeke shelter at such a thicker , where the brambles shall pluke off my fleece , and do me more hurt by seratching , then the storme would have done by hayling . i care not for that physicke , where the remedy is worse then the disease . how cunningly doth the prince of darknesse take on him the forme of an angell of light ? how often have seeming-saints prooved divels ? even in those things ( lightly ) most faulty , which they make a shew of being most free from : some more prowd of being thought plaine , then a flaunting gallant in his new fashion . others refusing a deserved commendation , onely with a desire to be commended for refusing it : the one hating pride with a more proud hatred , the other shunning praise with a greater vaine-glory . it is bad to have vices , worse to dissemble them . plato possessed his rich bed with lesse pride then diogenes trampled on it . i meete sometimes with men whose crazed braines seeme soldered with quick-silver ; whose actions straines run only in odd crotchets ; whose judgements being hood-winkt with their owne opinion , and passion , admit of nought for reason , but what their unreasonable selfe-will dictates to them . and then what they will doe , they will doe ; and doe it they will with that torrent of violence , that overturnes all obstacles of counsell , which crosse their courses . from these i will learne not to make will my coach-man , unlesse reason runne before to shew the way : and if my action must passe by the waters of uncertaine danger , of all vessels i will not use the whirry . as sloath seldome bringeth actions to good birth : so hasty rashnesse alwaies makes them abortive , ere well formed . as in virtues , hee that hath one , hath all : so in vices he that hath one hath seldome one alone . he that will steale , must lye ; and he that will steale , and lye , will sweare his lye ; and so easily skrue himselfe up to perjury . he that will be drunke , what will he not be , when he is drunke ? and being slipt downe from the top of reasonable sense , where stoppeth he from tumbling downe into a beastly sensuality ? i will therefore give the water no passage no not a litle , least it make a breach , and that breach let in an inundation to drowne the sweet pastures of my soule . i see the divels claw is an enteringwedge , to let in his foot ; that foot , his whole body . i will be carefull to set a watch and keepe the doore , that sinne may have no admittance . i cannot be too carefull , so it bee to the purpose ; it cannot be to the purpose , if it be too little . that the voyce of the common people is the voyce of god , is the common voice of the people ; yet it is as full of falshood , as commonnesse . for who sees not that those blacke-mouth'd hownds , upon the meere seate of opinion , as freely spend their mouthes in hunting counter , or like actaeons dogges in chasing an innocent man to death , as if they followed the chase of truth it selfe , in a fresh sent . who observes not that the voice of the people , yea of that people that voiced themselves the people of god , did prosecute the god of all people , with one common voice , he is worthy to die . i will not therefore ambitiously begg their voices for my preferment ; nor weigh my worth in that uneven ballance , in which a feather of opinion shall be momentenough to turne the scales , and make a light peece go currant , and a currant peece seeme light . there are a sort of men which are kind men to mee , when they expect some kindnesse from mee : who have their hands downe to the ground in their salutations , when the ground of their salutations is to have a hand at me , in some commodity . but their owne ends once served , their kindnesse hath its end at once : and then it seemes strange to mee , how strange they will seeme to grow to mee ; as if the cause ( their desire ) being removed the effect ( their courtesie ) must straight cease . i will not acknowledge such my friends , but their owne ; and when ever i see such insinuating palpalation , i will bethinke mee what the authors would have of mee . and , with a thrifty discretion , rather deny such their requests , then , in a prodigall kindnes become their friend , more then mine owne . i see a number of gallants every where , whose incomes come in yearely by set numbers , but runne out daily , sans number . i could pity the cases of such brave men , but that i see them still in brave cases . and when i see them often foxed , methinke the proverbe sutes those sutes , what is the fox but his case ? i should thinke them to bee eutrapelus his enemies , whom he cloathed richly to make them spend freely , and grow deboshed . i will doe those men right , and wonder at them , because they desire it . i will not wrong my selfe to envie at them , because they deserve it not , nor to pity them , because they scorne it . i know that gorgeous apparell is an ornament to grace the court , for the glory of the kingdome , but it is no ornament usefull in the kingdome of grace , nor needfull in the kingdome of glory . a rich coate may be commendable in the accidents of armory onely , but it is not the onely substance of a commendable gentleman . i will value the apparell , by the worthinesse of the wearer ; i will not value the worthinesse of the wearer , by the worth of his apparell . adam was most gallantly appareled , when hee was innocently naked . the men of most credit in our time , are the usurers . for they credit most men : and though their greatest study bee security , yet is it usually their fortune to be fullest of care . time is pretious to them : for they thinke a day broke to them , is worth a broke-age from their creditor . yet this they finde by use , that as they have much profit by putting out , so must they have much care to get it in . for debtors are of themistocles his minde , and take not so much care how to repay all , as how they may not pay at all , their creditors , and make this their first resolution , how they may make no resolution at all . i envy not therefore the usurers gaines , but considering they ( as marchant-adventurers ) send abroad their estates in uncertaine vessels , sometime into the bankrupt rivers of prodigality , and unthriftinesse , sometimes into the seas of casualities , and misfortunes , that many times their principall comes short home , i thinke , with my selfe , let them gaine much by the adventure , that adventure so much to gaine . i will make this use of those uses , as to claime no interest in their gaines , nor to owe any thing to any man but love . if i lend where need is , and receive my principall againe , i will accompt that my principall gaine , and think my courtesie but a commanded charity . in gratitude is the character of an ill nature in our selves , a canker of friendship with others , and the very poyson that kills charity in the embrio , being but newly conceived in the pregnant mindes of good men , and causing an abortion of liberality , ere it comes to its intended birth . for who will sow those barren sands , where hee knowes hee must not onely not expect a good harvest , but bee sure to loose his seed and labour ? yet in these times what is more common or more practised then this ingratitude ? for in receiving benefits , who will not ( with euclio in planutus ) finde a third hand to reach out to take them ? but in requiting , who is not more maymed then the statua's of mercury , which alcibiades so mangled that he scarce left them a finger to point out the way to travellers ? it is ten to one , but we all desire to be cured of the leprosies of our wants : yet scarce one of ten of us returnes , to give thankes for the cure . i will not thinke my selfe so inriched by receiving a courtesie , as ingaged to bee thankefull for it . i am not left a free man at my liberty , by taking a mans free liberality : but i sell my freedome for his benefits . i can not deserve to be gracious with my friend , if , with the graces , i looke not with two faces backe to require , as well as with one forward to receive . i will not much commend others to themselves , i will not at all commend my selfe to others . so to praise any to their faces , is a kinde of flattery : but to praise my selfe to any is the height of folly . hee that boasts his owne praises , speakes ill of himselfe , and much derogates from his true deserts . it is worthy of blame to affect commendation . merily and wittily said plautus , that was one of the mery wits of his time , i would ( said he ) by my will have tale-bearers and tale-hearers punished the one hanging by the tongue , the other by the eares . were his will a law in force with us , many a tatling gossip would have her vowells turned to mutes , and bee justly tongue-tied that desires to bee tyed by the teeth at your table : wherewith theominus his tooth shee gnaweth on the good-name of her neighbour : and many a hungry paret whose belly is his arts-master would cease to second his ave to his lord with depraving tales called newes , and make his grace after dinner the disgrace of some innocent : and most men would give them course entertainment , that come to entertaine their eares with discourse of defamative reports . i will be silent and barren of discourse , when i chance to heare a tale rather then go with-childe therwith , till an others eares be my mid-wife , to deliver mee of such a deformed monster . i may heare a tale of delight , & perhaps smile at an innocent jest , i will not jest , not joy at a tale disgracing an innocent person . when i see a gallant ship well rigged , trimmed , tackled , man'd and munition'd with her top and top-gallant , and her spread sayles proudly swelling with a full gale in faire weather , putting out of the haven into the smooth maine , and drawing the spectators eyes , with a well-wishing admiration , and shortly heare of the same ship splitted against some dangerous rocke , or wracked by some disasterous tempest , or sunke by some leake sprung in her by some accident , me seemeth i see the case of some courtfavourite , who to day like sejanus dazeleth all mens eyes with the splendour of his glory , and with the prowd and potent beake of his powerfull prosperity cutteth the waves and ploweth through the prease of the vulgar , and scorneth to feare some remora at his keele below , or any crosse-windes from above , and yet to morrow on some stormes of unexpected disfavour , springs a leake in his honour and sinks on the syrtes of disgrace , or dashed against the rocks of displeasure is splitted and wrack'd in the charibdis of infamy , and so concludes his voyage in misery and misfortune . i will not therefore adventure with the greedy shepheard to change my sheepe into a ship of adventure , on the sight of a calme sea vt pelago suadente etiam retinacula solvas , multatamen latus tristia pontus habet . i will study to deserve my princes favour , i will not desire to be a princes favourite . if i fall whence i am , i can raise my selfe , but to be cast downe thence were to be crushed with a desperat downe-fall . i preferre a mediocrity though obscure yet safe , before a greater eminency with a farre greater danger . when a storme drives mee to shelter mee under a tree , i finde that if the storme bee little , the tree defends me , but if the storme bee great , the tree not onely not defends me , but powreth on mee that wet which itselfe had received , and so maketh the much wetter . hence instructed , i resolve that if improvidently i fall into some small danger of the lawes , i will presume to seeke shelter under the armes of some potent friend , but if the tempest of my trouble bee too potent for my friend , i will rather beare all my selfe , then involve my friend in the danger . it would be bad inough for mee to bee drencht with or distrest by the storme of the lawes anger onely ; it would be worse to bee drowned with the anger of my storming friend also . my conscience of my ill deserving towards the lawes would inforce a patience : my remembrance of my well-deserving to my friend would make the just addition of his anger intollerable . content is the marke wee all ayme at , the cheefe good and top of felicitie , to which all mens actions strive to ascend : but it is solely proper to gods wisedome to ingrosse all true content into his owne hand , that hee may sell it to saints by retaile , and inforce all men to buy it of him or want it . hence is it that a godly man in his meane estate , enjoyes more content in god , then a king or emperour in his earths glory and magnificence . i will then strive to purchase me a patent of content from him that hath the monopolie thereof : and then , if i have litle in estate , i shall have much in content , godlinesse shall bee my great riches , whiles i am contented with what i have . as in the greater world for man , so in the little world of man , as in the outward riches of the one , so in the inner treasures of the other , many possesse much and enjoy but litle , many have much , and use but litle , others use much , and but litle well . i shall not so much endevour to have much wherewithall to doe , as to doe much , with that litle i have . it shall not so much greeve mee , that i am a poore treasurer , as joy mee , if i have beene a good steward . i could wish i had more to use well , but more wish well to use that i have . if hee were so blamed that imployed not one talent well , what would become of mee , if i had ten , and abused them ? popular applause , and vulgar opinion may blow-up and mount upward the bubble of vaine-glorious minde , till it burst in the ayre , and vanish : but a wise man builds his glory on the strong foundation of virtue , without expecting or respecting the slender props of vulgar opinion . i will not neglect what every one thinkes of me ; for that were impudent dissolutenesse . i will not make it my common care , to hearken how i am cared for of the common sort , and bee over-sollicitous what every one speakes of mee , for that were a toylesome vanity . i may doe well , and heare ill : and that 's a kingly happinesse . i may doe ill , and heare well : and that 's an hypocrites best felicity . my actions shall make me harmony in my hearts inner chamber : i will not borrow the voyces of the vulgar to sweeten my musique . the rancor of malice is the true nature of the divell , and the soule possessed therewith is his dearest darling . for where envy , hate , and revenge take up the whole heart , there god hath no roome at all left to bee in all his thoughts . i may meet a mad man , and avoid him , i may move a cholericke man , and pacific him , i may crosse a furious drunkerd , and shunne him , but a malicious man is more dangerous , implacable , and inevitable then they all . malice omits no occasion to doe mischiefe : and if it misse thy body and substance , it prosecutes thy shadow , visam fera saevit in umbram . my soule come not thou into their secrets , unto their assemblie , mine-honour bee not thou united . i must not turne anger out of my nature , i must not turne my nature into anger , i must give place to wrath , but not a resting place , but a place to let it passe-by , that i may let goe displeasure . i may give entrance to anger on just cause , i may not give it entertainement on any cause , till it sower with the leaven of malice . i must bee angry with sinne , but i must bee angry and sinne not . when i plant a choyse flower in a fertile soyle , i see nature presently to thrust up with it , the stinging nettle , the stinking hemlocke , the drowzie poppie , and many such noysome weedes , which will either choake my plant with excluding the sunne , or divert its nourishment to themselves : but if i weed out these at first , my flower thrives to its goodnesse and glory . this is also my case when i endevour to plant grace in the fertill soyle of a good wit. for luxurious nature thrusts up with it , either stinging wrath , or stinking wantonnesse , or drowzie sloath or some other vices , which robb my plant of its desired flourishing . but these being first pluckt up , the good wit produceth in its time , the faire flower of vertue . i will not therefore thinke the best wits , as they are wits , fittest to make the best men , but as they are the best purged best wits . the ground of their goodnesse is not the goodnesse of their wits , but the good weeding and clensing it . i must first eschew the evill , ere i can doe good , supplant vices , ere i can implant virtue . as it is never to soone to be good : so is it never too late to amend . i will therefore neither neglect the time present , nor despaire of the time past . if i had beene sooner good , i might perhaps have beene better . if i am longer bad , i shall ( i am sure ) be worse . that i have stayed long time idle in the market-place deserves reprehension , but if i am late sent into the vineyard , i have incouragement to worke , i will give unto this last as unto thee . when i see the husbandman well contented with the cold of frost and snow in the winter , because , though it chilleth the ground , yet it killeth the charlocke , though it check the wheat somewhat in growing , yet it choaketh the weeds from growing at all : why should i bee moved at the winter of affliction ? why vexed at the quaking fit of a quartane ague ? why offended at the cold change of affection in my summer-friends ? if as they seeme bitter to my minde or body , they prove healthfull to my bettered soule . if my wants kill my wantonnesse , my poverty check my pride , my disrespected sleighting quell my ambition and vaine-glory , and every weed of vice being thus choaked by afflictions winter , my soule may grow fruitfull for heavens harvest , let my winter be bitter , so that i be gathered with the good corne at reaping time into the lords barne . as oft as i heare the robin-red-brest chaunt it as cheerefully in september , the beginning of winter , as in march the approach of the summer , why should not we ( thinke i ) give as cheerefull entertainement to the hoare-frosty hayres of our ages winter , as to the primroses of our youths spring ? why not to the declining sunne in adversity , as ( like persians ) to the rising sunne of prosperity ? i am sent to the ant , to learne industry ; to the dove , to learne innocency ; to the serpent , to learne wisedome ; and why not to this bird to learne equanimity and patience ; and to keepe the same tenour of my mindes quietnesse , as well at the approach of calamities winter , as of the spring of happinesse ? and , since the romans constancy is so commended , who changed not his countenance with his changed fortunes , why should not i , with a christian resolution , hold a steddy course in all weathers , and though i be forced with crosse-windes , to shift my sailes , and catch at side-windes , yet skilfully to steere , and keepe on my course , by the cape of good hope , till i arive at the haven of eternall happinesse ? the same water which being liquid is penetrated with an horsehaire , will beare the horse himselfe when it is hard frozen . i muse not then that those precepts and threats of gods judgements enter not into the hardned hearts of some old men , frozen by the practice of sinne , which pierce and penetrate deepe into the tender hearts and melting consciences of yonger folks thawed with the warmth of gods feare . hence see i the cause why the sword of the word , so sharpe , that it serveth in some to divide the joyntes and marrow , in others glaunceth or reboundeth without dint or wound , from their cristall frozen and adamantine hearts . i cannot promise my selfe to bee free from sinne , i were then no man : but i will purpose in my selfe to bee free from hardnesse of heart , by custome and continuance in sinne , i may erre in my way , i will not persist and goe on in my errours , till i cannot returne againe into my way . i may stumble , i may fall , but i will not lye still when i am fallen . when i see two game-cocks at first sight , without premeditated malice fight desperatly and furiously , the one to maintaine the injury offered , the other to revenge the injury received by the first blow and to maintaine this quarrell , not onely dye the pit with their bloud , but die in the pit with their mutuall bloudy wounds , me thinkes i see the successe of those duëllers of our time ; which being ambitious of achilles his praise , pelidis juvenis cedere nescij , desperatly and furiously adventure their lives heere , and indanger their soules heereafter onely for the vaine termes of false honour . i will not say but that being flesh and bloud i may be carelesse of my flesh and bloud to revenge injurious indignities offered me : yet since as a tenant my soule must answer her landlord for reparations of the house she dwels in , and i have no warrant of god or man for such revenge , i will not kill my owne soule to kill an other mans body . i will not pull the house of my body on my soules head in a fury , that god may make them both fuell for the fury of hell fire . when i view the heavens declaring the glory of god , and the firmament shewing his handy worke , and consider that each litle numbred starre even of the sixth magnitude , containeth the earths dimension 18. times in bignesse by astronomers conclusions , i easily descend to consider the great difference of earthly mens glory , and that weight of glory affoorded the saints in heaven . for what a poore ambition is it to bee the best man in a city ? what 's a city to a shire ? what a shire to the whole island ? what this island to the continent of europe ? what europe to the whole earth ? what that earth to a starre ? what that starre to heaven ? and that to the heaven of heavens ? and so by a retrogradation how litle ? how nothing is this poore glory . i finde many which say , hoc nihil est aliquid : i finde in my selfe cause to say , hoc aliquid nihil est . if i needs will bee somebody by my ambition , i will bee ambitious to bee ranged with the saints in heaven rather then ranked with the kings on earth : since the least in the kingdome of heaven is greater then they . i saw once a ierfalcon let fly at an heron , and observed with what clamour the heron entertain'd the sight and approach of the hawke , and with what winding shifts hee strave to get above her , labouring even by bemuting his enemies feathers to make her flaggwinged and so escape : but when at last they must needs come to a necessitated encounter , resuming courage out of necessity hee turned face against her , and striking the hawke thorough the gorge with his bill fell downe dead together with his dead enemie . this sight seemed to mee the event of a great sute in law , where one trusting to his cases potency more then his causes equity , endeavours to disinherit his stubborne neighbour by colourable titles to his land . heere may you heare the clamorous obloquies of the wronged and see the many turnings and winding meanders in the law sought out to get above his adversary . and lastly when the issue must come to tryall , oftentimes in the grapple they both sinke to beggery by the law whiles lawfully they seeke to get above each other . hence warned against potent enemies i will alway pray , lord make mee not a prey unto their teeth ; and against an equall or inferiour i will not borrow the lawes extreme right to doe him extreme wrong : nor fall to law with any body till i fall by law , to bee no body . i will not doe that to have my will , which will undoe my selfe of what i have , by my willfullnesse . the psalmist doth not slander the slanderers , when in a good description of their bad natures , hee saith , their throat is an open sepulcher , &c. the poyson of aspes is under their lippes . for what more loathsome stench , and noisome smells can a new opened sepulcher belch out , then these venomous open throated slanderers ? and well may their lipscontaine the poyson of aspes , of which lucan saith , in nulla plus est serpente veneni , when a few words of theirs shall ( like a witches spell ) charme and strike dead a mans deerest reputation . i will therefore indeavour to make my actions of that vertue , that as an antidote of mithridates his best confection , they may repell the worst infection those serpents shall spit at mee . and albeit i cannot bee free from their assaults ( from which none is freed ) yet i will not with cleopatra set those aspes so neere my heart that they may stop my vitall spirits with their poyson . and since i must passe thorough this africa of monsters and harmefull beasts , i will carefully feare and shunne the worst of tame beasts the flatterer , and of wild beasts the slanderer . meditation is a busie search in the store-house of fantasie for some idea's of matters , to bee cast in the moulds of resolution into some formes of words or actions ; in which search when i have used my greatest diligence , i finde this in the conclusion , that to meditate on the best is the best of meditations : and a resolution to make a good end is a good end of my resolutions . a meditation of the authors found written before a sermon of his for easter-day . my heart a matter good indites ; o then lord make my tongue a ready writers pen : that so assisted by thy graces art , thy grace unto the world i may impart : so raise my thoughts , my willing minde so blesse , that i thy glorious rising may expresse . and rays'd from death of sinfull ignorance , thy selfe-advancing power may advance . and if my simple willingnesse wants skill , thou mad'st me willing ; lord accept my will , an other written before a sermon of his on the 51. psalme , verse 1. lord guide my tongue , that covets to declare , how great my sinnes , how good thy mercies are . i both would shew , and yet so great is either , that whil'st i both would shew i can shew neither . they both are infinite , they both began ere i beginning had , or shape of man. where then shall i begin , with hope to shew how great both are , who both exceeding know ? mercy still pardons , sinne doth still offend , and being endlesse both , where shall i end ? thou first and last , whose mercy heale my sin , shew me to end , and teach me to begin . the last thing the author wrote a few daies before his death . a bubble broke , its ayre looseth , by which losse the bubble's lost . each frost the fayrest flower brooseth whose lives vanish with that frost . then wonder not we die , if life be such , but rather wonder whence it is we live so much . tales long or short , whether offending or well pleasing have their end . the glasse runnes , yet the set-time ending every atom doth descend . if life be such ( as such life is t is sure ) when tales and times find ends why should life still indure ? this world is but a walke of paine that ha's onely end by death . this life 's a warre in which we gaine conquest by the losse of breath . who would not war-fare end and travells cease to live at home in rest and rest at home in peace ? nothing heere but constant paines or unconstant pleasures be : worthlesse treasures , loosing gaines , scantie store , chaynd liberty . if life affoord the best no better fate , how welcome is that death , that betters that bad state ? what 's the earth when trimmest drest to that cristall spangled dwelling ? yet the saint in glory least is in glory farre excelling . glorious redeemer let this earth of mine thy glorious body see and in thy glory shine . oft i see the darksome night to a glorious day returning : as oft doth sleepe intombe my sight yet i wake againe at morning . bright sunne returne , when sleepe hath spent deaths night , that these dimne eyes of mine may in thy light see light . finis . good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, 1608-1661. this text is an enriched version of the tcp digital transcription a40668 of text r7345 in the english short title catalog (wing f2436). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 134 kb of xml-encoded text transcribed from 125 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40668 wing f2436 estc r7345 12251600 ocm 12251600 57123 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40668) transcribed from: (early english books online ; image set 57123) images scanned from microfilm: (early english books, 1641-1700 ; 144:11) good thoughts in worse times consisting of personall meditations, scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by tho. fuller ... fuller, thomas, 1608-1661. [13], 235 [i.e. 236] p. printed by w.w. for john williams ..., london : 1647. errata: p. 235. reproduction of original in yale university library. eng meditations. devotional exercises. conscience. a40668 r7345 (wing f2436). civilwar no good thoughts in worse times. consisting of personall meditations. scripture observations. meditations on the times. meditations on all kind fuller, thomas 1647 21745 373 15 0 0 0 0 178 f the rate of 178 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-08 tcp assigned for keying and markup 2002-09 apex covantage keyed and coded from proquest page images 2002-10 jennifer kietzman sampled and proofread 2002-10 jennifer kietzman text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion good thoughts in worse times . consisting of personall meditations . scripture observations . meditations on the times . meditations on all kind of prayers . occasionall meditations . by tho. fuller . b. d. london , printed by w. w. for john williams at the crowne in st pauls church-yard . 1647. to the christian reader . when i read the description of the tumult in ephesus , acts 9. 32. ( wherein they would have their diana to be jure divino , that it fell down from iupiter ) it appears to me the too methodicall caracter of our present confusions . some therfore cryed one thing , and some another , for the assembly was confused and the more part knew not wherefore they were come together . o the distractions of our age ? and how many thousand know as li●tle why the sword was drawn , as when it will be sheathed . indeed , ( thankes be to god ) we have no more house burnings but many heart burnings , and though outward bleeding bee stanched , it is to be feared that the broken vaine bleeds inwardswhich is more dangerous . this being our sad condition , i perceive controversiall writing ( sounding somewhat of drums & trumpets , ) doe but make the wound the wider , meditations are like the ministrel the prophet called for , to pacifie his minda●liscomposed with passion , which moved mee to adventure on this treatise , as the most innocent and inoffensive manner of writeing . i confesse a volumn of another subject , and larger size , is expected from mee . but in london i have learnt the difference , betwixt downright breaking , and craving time of their creditors . many sufficient merchants though not soluable from the present make use of the latter , whose example i follow . and though i cannot pay the principall , yet i desire such small treatises may be accepted , from me as interest or consideration mony , untill i shal god willing be enabled to discharge the whole debt . if any wonder that this treatise comes patron-lesse into the world , let such know that dedications begin now adayes to grow out of fashion . his policy was commended by many , ( and proved profitable unto himselfe ) who insted of select godfathers , made all the congregation witnesses to his child , as i invite the world to this my booke , requesting each one would patronise therein such parts and passages thereof , as please them , so hoping that by severall persons the whole will be protected . i have christian reader , ( so far i dare goe , not inquiring into the syre-name of thy side or sect ) nothing more to ●urthen thy patience with . onely i will add , that i finde our saviour in turtullian and ancient latine fathers , constantly stiled a * sequestrator in the proper notion of the word . for god and man beeing at ods , the difference was sequestied or referred into christs his hand to end and umpire it . how it fareth with thine estate on earth i know not , but i earnestly desire , that in heaven both thou and i may ever bee under sequestration in that mediator for gods glory and our good , to whose protection thou art committed by thy brother in all christian offices . tho. fuller . personall meditations . i. curiosity curbed . often have i thought with my selfe , what dis●ase i would be best con●ented to die of . none please mee . the stone , the cholick terrible , as expected , intollerable , when felt . the palsie is death before death . the consumption a flattering disease , cozening men into hope of long life at the last gaspe . some sicknesse besot , others enrage men , some are too swift , and others too slow . if i could as easily decline diseases as i could dislike them , i should be immortall . but away with these thoughts . the marke must not chuse what arrow shall be shot against it . what god sends i must receive . may i not be so curious to know what weapon shall wound me , as carefull to provide the plaister of patience against it . only thus much in generall : commonly that sicknesse seiseth on men , which they least suspect . he that expects to be drown'd with a dropsie may bee burnt with a fe●vour , and she that feares to bee sw●lne with a tympany may be shriveled with a consumption . ii. deceiv'd , not hurt . hearing a passing-bell , i prayed that the sick man might have through christ , a safe voyage to his long home . afterwards i understood that the party was dead some houres before ; and it seemes in some places of london the tolling of the bell , is but a preface of course to the ringing it out . bells better silent then thus telling lyes . what is this but giving a false alarum to mens devotions , to make them to be ready armed with their prayers for the assistance of such , who have already fought the good sight , yea and gotten the conquest ? not to say that mens charityherein may be suspected of superstition in praying for the dead . however my heart thus powred out , was not spilt on the ground . my prayers too late to doe him good , ●ame soone enough to speake my good will . what i freely tendred god ●airely tooke , according to the integrity of my intention . the partie i hope is in abraham's and my prayers i am sure are returned into my owne ●osom . iii. nor full , nor fasting . living in a country uillage where a buriall was a rarity , i never thought of death , it was so seldome presented unto me . comming to london where there is plenty of funeralls , ( so that coffins crowd one-another , & corps in the grave justle for elbow roome ) i slight and neglect death because grown an object so constant and common . how foule is my stomach to turne all foode into bad humours ? funeralls neither few nor frequent , worke effectually upon mee . london is a library of mortality . uolumes of all sorts and sizes , rich , poore , infants , children , youth , men , old men daily die ; i see there is more required to make a good scholler , then onely the having of many bookes : lord be thou my schoolemaster , and teach mee to number my dayes that i may apply my heart unto wisedome . iiii. strange and true . i read in the * revelatation of a beast , one of whose heads was as it were wounded to death . i expected in the next verse , that the beast should die , as the most probable consequence , considering 1. it was not a scratch , but a wound . 2. not a wound in a fleshly part , or out-limbs of the body , but in the very head , the throne of reason . 3. no light wound , but in outward apparition , ( having no other probe but st. johns eyes to sea●ch it ) it seemed deadly . but marke what immediately followes , and his deadly wound was healed . who would have suspected this inference ●rom these premises . but 〈◊〉 not this the lively em●lem of my naturall cor●uption ? sometimes i conceive that by gods grace i have conquered and kill'd , subdued and ●laine , maim'd and morti●d the deedes of the ●sh : never more shall i be molested or bufseted , with such a bosom sinne when , alas ! by the next ●eturne , the news is , it is r●vived , and recovered . thus tenches though grievously gashed , p●esently plaister themselves whole by that ●limie and unctious hu●our they have in them ; and thus the inherent balsam of badnesse quickly cures my corruption , not a scarre to be seene . i perceive i shall never finally kill it , till first i be dead my selfe . v. blushing to be blushed for . a person of great quality was pleased to lodge a nig●t in my house . i durst not invite him to my family-prayer , and therefore for that time omitted it : thereby making a breach in a good custome & giving sathan advantage to assault it . yea the loosening of such a linke , might have endangered the scattering of the chaine . bold bashfulnesse , which durst offend god , whil'st it did feare man . especially considering that though my guest was never so high , yet by the lawes of hospitality , i was above him , whilst he was under my roofe . hereafter whosoever cōmeth within the dores , shall bee requested to come within the discipline of my house ; if accepting my homely diet , he will not refuse my home-devotion ; and sitting at my table , will be intreated to kneel downe by it . vi . alash for lazinesse . shamefull my sloath , that havedeferred my night-prayer , till i am in bed . this lying along is an improper posture for piety . indeed there is no contrivance of our body , but some good man in scripture hath hanseled it with prayer . the publican standing , iob * ●ting , hezeki●h , lying on his bed , * eli●h with his face between his l●ggs . but of all gestures give me st. paules , * for this cau●e i bow my knees to the father of ●y l● j●sus christ . kn● wh●n they may , then they must be b●nded i have read a copy of a grant of liberty , from queene mary to henry r●ffe earle of sussex , giving him * leave to weare a night-cap or co● in her maj●sties presence , counted a great favour because of his infirmity . i know in case of necessity , god would gratiously accept my devotion , bound downe in a sicke dressing ; but now whilst i am in perfect health , it is inexcusable . christ commanded some to take up their bed , in token of their full recovery ; my lazinesse may suspect , least thus my bea● taking me up , prove a presage of my ensuing sicknesse . but may god pardon my idlenesse this once , i will not againe offend in the same kind , by his grace hereafter . vii . roote , branch , and fruit . a poor man of sevil in spaine , having a fair and fruitfull peare-tree , one of the fathers of the inquisition desired ( such tyrants requests , are commandes ) some of the fruit thereof . the poore man , not out of gladnesse to gratifie , but feare to offend , as if it were a sinne for him to have better fruit , then his betters , ( suspecting on his deniall the tree might be made his owne rod , if not his gallows ) plucked up tree , roots and all , and gave it unto him . allured with love to god , and advised by my owne advantag● , what he was frighted to do● , i wil freely performe . god calleth on mee to present h●m with * fruits , meet for repentance . yea let him take all , soule and body , powers , and parts , faculties , and members of both , i offer a sacrifice unto himselfe . good reason , for indeed the tree was his , before it was mine , and i give him of his owne . bes●des it was doubtfull , whether the poore 〈◊〉 ●ateriall tree , be●ng removed , would grow 〈◊〉 . some plants , transplanted ( especially when old ) become sullen , and do not enjoy themselves , in a ●oile wherewith they were ●nacquainted . but sure i am when i have given my selfe to god , the mov●ng of my soule shall be the ●ending of it , he will dresse so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so prune and purge mee , that i shall bring forth ●ost fruit in my age . viii . god speed the plow . i saw in seed-time an husbandman at plow , in very raining day , askin● him the reason , why h● would not rather leav● off , then labour in suc●foule weather , his answe● was returned me in the● country rythme . sow beanes in the mud and they 'le come up like wood . this could not bu● minde mee of * david expression , they that so● inteares , shall reape i● joy . he that goeth fort● and weepeth , bearing pre●cious seed , shall doubtless● come againe with rejoyceing , bringing his sheave● with him . these last five yeare● have been a wett and ●oeful seeds time to me , ●nd many of my afflicted brethren . little hope have wee , as yet , to come ●gaine to our owne ●omes ; and in a literall sense , now to bring our sheaves , which wee see others dayly carry away , on their shoulders . but if we shall not share in the former , or latter harvest here on earth , the third and last in heaven , wee hope undoubtedly ●o receive . ix . cras cras . great was the abundance and boldne● of the frogs in * egypt , which went up and came into their bedchambers , and beds , and kneadingtroughs , and very ovens . strange that those fenndwellers should approach the siery region ; but stranger , that pharoah should bee so back ward to have them removed , and being demanded of moses when hee would have them sent away , answered , to * morrow hee ●uld bee content with ●eir company one ●ght , at bed and at bord , ●ath belike to acknow●dge either gods justice 〈◊〉 sending , or power in ●emanding them , but ●ill hoping that they ca●ally came , and might ●sually depart . leave i any longer to ●onder at pharoah , and ●en admire at my selfe . ●hat are my sinnes but 〈◊〉 many toades , spit●g of venome & spawn●ng of poyson ; croaking 〈◊〉 my judgement , cree●ing into my will , and ●rawling into my affections , this i see , and suffer and say with pharoah , t●morrow , to morrow i w● amend . thus as the h●brew tongue , hath n● proper present-tense , bu● two future-tenses , so a● the performances of m● reformation , are onely i● promises for the time to come . grant , lord , i may seosonably drowne this pharoah-like procrastination in the sea of repentance , least it drowne me in the pit of perdition . x. green when gray . ●n september i saw a tree bearing roses , ●hilst others of the same ●ind , round about it , were barren ; demanding the cause of the gardi●er , why that tree was ●n exception from the ●ule of the rest , this reason was rendred , because that alone being clipt close in may , was then hindred to spring and sprout , and therefore tooke this advantage by it selfe , to bud in autumne . lord , if i were curb'● and snip't in my younger yeares by feare o● my parents , from those vicious excrescencies , to which that age wa● subject , give mee to have a godly jealousie over my heart , suspecting an 〈◊〉 spring , least corrupt nature , ( which without thy r●raining grace will have a vent ) break forth in my reduced yeares into youthfull vanities . xi . miserere . there goes a tradition of ovid , that fa●ous poet ( receiving ●ome countenance from ●is owne co session * ) ●hat when his father was ●bout to beate him , for ●ollowing the plea●ant , ●ut profitles●e study of ●etrie , he u● correct●on promiss'd his father , ●ever more to make a ●erse , and made a verse , ●n his very promise . pro●ably the same in sense , ●ut certainely more elegant for composure , the● this verse with commo● credulity hath taken up . parce precor , genitor , posthac non versisicabo . father on me pitty take verses i no more will make . when i so solemnely promise my heavenly father to sinne no more . i sinne in my very promise , my weake prayer● made to procure my pardon , increase my guiltinesse , o the dulnesse and deadnesse of my heart therein ! i say my prayers as the * iewes eate the ●ssover in haste . and ●hereas in bodily acti●s motion is the cause 〈◊〉 heate ; cleane contra● , the more speed i make in my prayers the ●older i am in my de●otion . xii . monarchy and mercy . ●n reading the roman , ( whilst under consulls ) 〈◊〉 belgick historie of the ●nited provinces , i re●ember not any ca●itall offender being ●ondemned , ever forgiven●ut alwayes after sentence , followes executio● it seemes that the ve● constitution of a mul● tude is not so inclina● to save as to destro● such rulers in aristocr● cies or popular state● cannot so properly 〈◊〉 called gods , becau● though having the gre●attributes of a deity● power , and iustice , the● want ( or wil● not use then 〈◊〉 god-like property of gods , clemen● to forgive . may i dye in that government , under which was borne , where a m●narch doth comman●kings where they se●●use , have gratiously ●anted pardons , to men ●pointed to death ; ●rein the lively image 〈◊〉 god , to whom belongs 〈◊〉 and * forgive●sse . and , although i ●ill endeavour so to be●ve my selfe , as not to ●ed my soveraignes fa●ur in this kind , yet be●use none can warrant ●s innocency in all ●ings , it is co● fortable ●ing in such a common●ealth , where pardons●retofore on occasion ●ve been , and hereaf● may be procured . xiii . what helps not hurt a vaine thought are in my heart , insta●ly my corruption ●taines it selfe to be 〈◊〉 advocate for it , plea●ding that the worst the could be said against 〈◊〉 was this , that it was vaine thought . and is not this the b● that can be said for 〈◊〉 remember o my sou● the * fig tree was char●ed not with bearing no●ous , but no fruit . yea● barren fig-tree bare 〈◊〉 fruit of annoyance , cut it downe why cumbreth it the groun● ? vain thoughts doe this ill in my heart that they doe no good ●esides the ●ig-tree pester'd but one part of of the garden , good grapes might grow , at the same time , in other places of the vineyard . but seeing my soule is so intent on its object , that it cannot attend two things at once , one tree for the time being is all my vineyard . a vaine thought engrosseth all the ground of my heart , till that be rooted out , no good meditation can grow with it or by it . xiiii . alwayes seen , never minded . in the most healthfull times , two hundred and upwards , was the constant weekely tribute paied to mortality in london . a large bill but it must be discharged can one city spend according to this weekely rate , and not be bankerupt of people ? at least wise must not my short be called for , to make up the reckoning ? when onely seven young-men and those chosen , * by lot , were but yearely taken out of athens , to be devoured by the monster minotaure , the whole citty was in a constant fright , children for themselves , and parents for their children . yea their escaping of the first , was but an introduction to the next yeares lottery . were the dwellers and lodgers in london weekly to cast lotts , who should make up this two hundred , how would every one be affrighted ? now none regard it . my security concludes the aforesaid number , will amount of infants and old folke . few men of middle age and amongst them , surely not my selfe . but oh ! is not this putting the evill day far from me , the ready way to bring it the nearest to me ? the lot is weakly drawn ( though not by mee ) for mee , i am therefore concerned seriously to provide , lest that deaths price , prove my blanke . xv . not whence , but whither . finding a bad thought in my heart , i disputed in my selfe the cause thereof , whether it proceeded from the devil , or my owne corruption , examining it by those signes , divines in this case recommended . 1. whether it came in incoherently , or by dependance on some object presented to my senses . 2. whether the thought was at full age at the first instant , or infant-like , grew greater by degrees . 3 whether out or in the road of my naturall● inclination . but hath not this inquiry , more of curiosity then religion ? hereafter derive not the pedigree , but make the mittimus of such malefactors . suppose a confederacy betwixt theeves without , and false servants within , to assault and wound the master of a family : thus wounded , would he discuss , from which of them , his hurts proceeded , no surely , but speedily send for a surgeon , before he bleed to death . i will no more put it to the question , whēce my bad thoughts come , but whither i shall send them , least this curious controversy insensibly betray mee into a consent unto them . xvi . storme , steere on . the mariners sayling with st. paul , bare up bravely against the tempest , whilst either art or industry could befriend them . finding both to faile , and that they could not any loner be are up into the winde , they even let their ship drive . i have indeavoured in these distemperate times , to hold up my spirits , and to steere them steddily . an happy peace here , was the port wherat i desired to arive . now alasse the storme growes to s●urdy for the pilot. hereafter all the skill i will use , is no skill at all , but even let my ship saile whither the winds send it . noahs arke was bound for no other port , but preservation for the present , ( that sh● being all the harbour ) not intending to find land , but to sloat on water . may my soule , ( though not sailing to the desired haven ) onely be kept from sinking in sorrow . this comforts mee that the most weather-beaten vessell cannot properly be seized on for a wrack , which hath any quick cattle remaining therein . my spirits are not as yet forfeited to despaire , having one lively spark of hope in my heart , because god is even where he was before . 17. wit-out-witted . ioab chid the man , ( unknown in scripture by his name , well knowne for his wisedome , ) fo● not killing absalon when hee saw him hanged in the tree , promising him for his paines , ten shekles and a girdle . but the man , ( having the kings command to the contrary , ) refused his proffer . well hee knew that politick stats men would have dangerous designes fetcht out of the fire , but with other mens fingers . his g●rdle promised might in payment , prove an haltar . yea hee added moreover , that had hee kild absalon , joab himself * would have set himselfe against him . satan daily solicits me to sinne , ( point blancke against gods word , ) baiting me with profers best pleasing my corruption . if i consent , he who last tempted , first * accuseth me . the fauning spannnell , turnes a fierce lion and roareth out my faults in the eares of heaven . grant , lord , when satan shall next serve me , as joab did the nameless israelite , i ma● serve him , as the name lesse israelite , did joa● flatly refusing his deceitfull tenders . xviii . hereafter . david fasted & prayed for his sick sonn● , that his life might be prolonged . put when he was dead , this consideration comforted him . i shall * goe to him , but hee shall not returne to me . peace did long lie languishing in this land . no small contentment that to my poore power , i have prayed and preached for the preservation thereof . seeing since it is departed this supports my soule , having little hope that peace here should returne to mee ; i have some assurance that i shall goe to peace heareafter . xix . bad at best . lord , how come wicked thoughts to perplex me in my prayers , when i desire and endeavour onely to attend thy s●rvice ? now i perceive the cau● thereof . at other times i have willingly entertained them , and now they entertaine themselves against my will . i acknowledge thy justice , that what formerly i have invited , now i cannot expell . give me here after alwayes to bolt out such ill guestes . the best way to be rid of ●uch bad thoughts in my prayers is not to receive them out of my prayers . xx . compendium dispendiune . pope boniface the ●th at the end of each hundred yeares , 〈◊〉 a iubilee at r●me , wherein people , bringing themselves , and money thither had pardon for their sinnes . put centenary yeares return'd but seldome popes were old before and ●vetuous when they came to their place . few had the happinesse to fill their coffers with iubilee-coyne . hereupon , * clement the sixth reduced it to every fifteenth yeare . gregory the eleventh to every three and thirtieth . paul the second , and sixtus the fourth to every twentieth fifth yeare . yea , an agitation is reported in the conclave , to bring downe iubilees to fifteenth , twelve , or ten yeares , had not some cardinalls , ( whose policy was above their coveteousnes ) opposed it . i serve my prayers , as they their iubilees . perchance they may extend to a quarter of an houre , when powred out at large . but some dayes i begrutch this time as too much , and omit the ●reface of my prayer , with some passages conceived lesse material , and ●unne two or three peti●ions into one , so contracting them to halfe a quarter of an houre . not long after , this also seemes two long ; i decontract and abridge the abridgement of my prayers , yea , ( be it confessed to my shame and sorrow that hereafter i may amend it ) too often i shrinke my prayers to a m●nute , to a moment , to a lord have mercy upon me . scripture observations . i. prayer may preach . father , i thank thee ( said our * sav our , being ready to ●aise lazar●s , that thou h●st hea●d me . and i ●now that thou he 〈◊〉 me 〈◊〉 , but because of the p●ople that stand by , i said it , that they may believe that thou hast sent me . it is lawfull for ministers in their publique prayers to insert passages for the edifying of their auditors , at the same time petitioning god & informing their hearers . for our saviour glancing his eyes at the peoples instruction , did no whit hinder the stead fastnesse of his lookes , lifted up to his father . when before sermon i pray for my soveraigne & master king of great britaine , france , and ireland , def●nder of the faith , in all causes , and over all persons , &c. some ( who omit it themselves ) may censure it in me for superfluous : but never more neede to teach men the kings title , & their owne ●uty , that the simple may be informed , the forgetfull remembred thereof , and that the affectedly ignorant , who will not take advice , may have all ●cuse taken from them . wherefore in powring forth my prayers to god , well may i therein sp●inkle some by-drops for the instruction of the people . ii. the vicious meane . zophar the naamath●te mentioneth a sort of men , in whose mouthes wickednesse is sweet , * they hide it under their ton●ue , they spare it , and forsa●e it not , but keepe it still in their mouth . this furnisheth me with a tripartite division of men in the world . the first and best are those , who 〈◊〉 sin out , loathing it in their judgments , and leaving it in their practice . the second sort , notoriously wicked , who swa●low sinne downe , actually and openly committing it . the third endeavouring and expedient betwixt heaven and hell , neither doe nor deny their lusts ; neither spitting them out nor swallowing them downe , but rolling them under their tongues , epicurizing theron , in their filthy fancies and obscene speculations . if god at the last day of judgement hath three hands , a right for the sheep , a left for the goates , the middle is mos● proper for these third sort of men . but both these latter kinds of sinners shall be confounded together . the rather because a sinne thus rolled , becomes so soft and suple , and the throat is so short and slippery a passage , that insensibly it may slide downe from the mouth into the stomach , and contemplative wantonnesse quickly turnes into practicall uncleanesse . iii. store no sore . iob had a custome to offer burnt offerings according to the number of his sonnes , for * he said , it may be that my sonnes in their feasting hav● sinned , and cursed god in their hearts . it may be , not it must be , he was not certaine but suspected it . but now ; what if his sonnes had not sinned ? was iob's labour lost , and his sacrifice of none effect ? oh no! only their property was altered ; in case his sonnes were found f●ulty , h●s sacrifices for them were propitiatorie , & through christ obtained their pardon : in case they were innocent his offerings were eucharisticall , returning thankes to gods restraining grace , for keeping his sonnes from such sinnes , which otherwise they would have committed . i see in all doubtfull matters of devotion , it is wisest to be on the sures● side , better both lock , and bolt , and barre it , then leave the least doore of danger open . hast thou done what is disputable whether it be well done ? is it a measuring cast whether it be lawfull or no ? so that thy conscience may seeme in a manner to stand neuter , su● a conditional pardon out of the court of heaven , the rather because our selfe-love is more prone to flatter , then our godly jealousie to suspect our selves without a cause , with such humilit● heaven is well pleased . for suppose thy selfe over-cautious needing no forgivenesse in that particular , god will interpret the pardon thou prayest for to be the praises presented unto him . iiii. line on line . moses in gods name did counsell joshua , deutronomie 31. 23. be strong , and of a good courage , for thou shalt bring the children of israel int● the land which i sware to them . god immediately did command him , josh. 1. 6. be strong and of a good courage , and againe v. 7. onely be thou strong and very couragious ; and againe v. 9. have i no● commanded thee ? be strong and of a good courage , be not affraid , neither be not dismaid , lastly the rubenites , and gadites heartily desired him , v. 18. onely be strong and of a good courage . was joshua a dunce or a coward ? did his witt or his valour want an edge ? that the same precept must so often be press'd upon him , no doubt neither but god saw it needfull , that 〈◊〉 should have courage of proofe , who was to encounter both the froward iew , and the fierce canaanite . though metal on metal , colour on colour be falfe heraldry , * line on line , precept on precept , is true divinity . be not therefore offended ô my soule , if the same doctrine be often delivered unto thee by different preachers : if the same precept ( like the * sword in paradise , which turned every way ) doth hunt and haunt thee , tracing thee which way soever thou turnest rather conclude that thou art deeply concerned in the practice thereof which god hath thought fit should be so frequently inculcated into thee . v. o the depth . had i beheld sodome in the beauty thereof and had the angel told me , that the same should be suddainly destroyed , by a mercilesse element , i should certainly have concluded that sodome should have been drownd led thereunto by these considerations . 1. it was situated in the plaine of i●rdan , a flat , low , level country . 2. it was well watered * every where , and where alwayes there is water enough there may sometimes be too much . 3. iordan had a quality in the first moneth to overflow * all his bankes . but no dropp of moisture is spilt on sodom , it is burnt to ashes . how wide are our conjectures , when they guesse at gods judgements ? how farre are his wayes abo●e our apprehensions ? especially when wicked men with the sodomites wander in strange sinnes out of the rode of common corruption , god meets them with strange punishments , out of the reach of common conception , not coming within the compasse of a rationall suspition . vi . selfe , selfe-hurter . vvhen god at the first day of judgment , arraigned eve , she transferred her fault on the * serpent which beguiled her . this was one of the first fruits of our depraved nature . but ever after regenerate men in scripture making the confession of their sinnes , ( whereof many precedents ) cast all the fault on themselves alone , yea david when he numbred the people , though it be express'd that * satan prov●ked him thereunto , and though david pr●bably might be sensible of his temptation , yet he never accused the devil , but derived all the guilt on himselfe * i , it is that have sinned , good reason for satan hath no impu sive power , he may strike fire , till he be w●ary , ( if his mal●ce c●n be weary ) except mans corruption bri●g ●he ●nder , the match , cannot be lighted away then with that plea of course . the deuill owed me ashame owe thee he might , but pay thee he could not , unlesse thou wer 't as willing to take his black money , as he to tender it . vii . god , behold a troope commeth . the * amalakite who brought the tidings to david began with truth , rightly reporting the overthrow of the israelites , cheaters must get some credit , before they can cozen , and all falsehood , if not founded in some truth , would not bee fixed in any beliefe . but proceeding he told six lyes successively . 1. that saul called him . 2. that he came at his call . 3. that saul demanded who he was . 4. that hee return'd his answer . 5. that saul commanded him to kill him , 6. that he kill'd him accordingly . a wilfull falsehood told , is a cripple not able to stand by it selfe , without some to support it , it is easie to tell a lye , hard to tell but a lie . lord , if ibe so unhappie to relate a falshood ; give me to recall it or repent of it . it is said of the pismires , that to prevent the growing ( and so the corrupting ) of that corne which they hoord up , for their winter provision , they bite off both the ends thereof , wherein the generating power of the graine doth confist . when i have committed a sinne , o let me so order it , that i may destroy the procreation thereof , and i , by a true sorrow , condemne it to a bles●ed barrennesse . viii . out meanes in miracles . vvhen the angell brought * saint peter out of prison , the iron gate opened of it's owne accord . but comming to the house of mary the mother of john , marke was faigne to stand before the doore , and knock . when iron gave obedience , how can wood make opposition ? the answer easie . there was no man to open the iron-gate , but a portresse was provided of course to unlock the doore , god would not therefore shew his finger , where men's hands were appointed to do the worke . heaven will not super-institute a miracle , w●ere ordinary meanes we ●formerly in peacea● possession . but if they 〈◊〉 depart or resigne ( 〈◊〉 confessing 〈◊〉 ●ufficiency ) there 〈◊〉 succeed in their vacancy . lord , if onely wooden obstacles ( such as can be removed by might of man ) hindred our hope of peace , the arme of flesh might relieve us . ●ut alasse they are iron obstructions , as come not within human power or policy to take a way . no proud flesh shall therefore presumptuously pretend to any part of the praise , but ascribe it soly to thy selfe , if now thou shouldest be pleased after seaven yeares hard apprentiship in civill war●es , miraculously to burn our indentures , and restore us to our former liberty . ix . military mourning . some may wonder at the strang incoherence in the words and acti●ns . 2 s●m . 1. 17. and david lamented , with this lamentation , ●ver saul , and over jona●han his sonne . also hee ●ad them teach the children of judah the use of 〈◊〉 bow . but the connexion is excellent . for that is the most souldier-like-sor●ow , which in middest of griefe can give order , for revenge , on such as have slaine ●heir friends . our generall fast was first appointed to 〈◊〉 the massacre of our ●ethren in ireland . but it is in vaine , to have a finger in the eye , if we● have not also a sword 〈◊〉 the other hand ; such tam● lamenting of lost friends● is but lost lamentation● we must bend our bow● in the camp , as well as ou●knees in the churches , an● second our posture of piety with martiall provision● . x. no stoole of wickednesse . some times i have disputed with my selfe , which of the two were most guilty . david wh● said in hast all men are * lyars , or that wicked man who * sat and spake against his brother , and slandered his owne mothers sonne . david seemes the greater offender ; for mankind might have an action of defamation against him , yea , he might justly be challenged for giving all men the lye . but marke david was in hast , he spake it in transitu , when he was passing , or rather posting by , or if you please , not david , but davids haste rashly vented the words . wheras the other sate , a sad solemne , serious , premeditate , deliberate posture , his malice had a full blow with a steddy hand , a● the credit of his brother . not to say that sate carries with it the countenance of a iudiciall proceeding , as if he made 〈◊〉 session or bench-business● thereof , as well condemnning as accusing unjustly . lord , pardon my cursory , and preserve me from sedentary sinnes . if in haste or heate of passion i wrong any , give me at leisure to aske thee and them forgivenesse . but o let me not sit by it , ●tudiously to plot , or 〈◊〉 mischiefe to any out of malice prepense . to ●hed bloud , in coole ●loud , is bloud with a witnesse . xi . by degrees . ●ee by what staires wicked * ahaz , did climb up to the heigth of prophanesse . first he * saw an idolatrous altar at damascus . our eyes when gazing on sinfull objects are out of their calling and gods keeping . secondly he lik'd it . there is a secred fascination in superstition , and our soules soone bewitched , with the gawdinesse of false service from the simplicity o● gods worship . thirdly he made the like to it . and herein vriah the priest ( patr● and chaplaine well me● was the midwife to del● ver the mother-altar of damascus of a babe , like unto it , at hierusale● . fourthly he * sacrificed on it . what else could be expected , but that when he had tuned this new instrument of idolatry , he would play upon it . fifthly , he commanded the * people to doe the like . not content to confine it to his personall impiety . lastly , he removed gods altar away . that venerable altar , by divine appointment peaceably possess'd of the place , for 200. yeares and upwards , must now be violentlyejected by a usurping vpstart . no man can be starke naught at once . let us stop the progresse of sin in our soule at the first stage , for the further it goes , the faster it will increase xii . the best bedmaker . vvhen a good man is ill at ease , god promiseth to make all his * bed in his sicknesse . pillow , bolster , head , feet , sides , all his bed . surely that god who made him , knowes so well his measure and temper , as to make his bed to please him . herein his art is excellent , not sitting the bed to the person , but the person to the bed , insusing patience into him . but o how shall god make my bed , who have no bed of mine owne to make ? thou foole , hee can make thy not having a bed , to be a bed unto thee . when jacob slept on the * ground who would not have had his hard lodging , therewithall to have his heavēly dreame ? yea the poore woman in jersey , * which in the reigne of queen mary , was delivered of a child , as she was to be burnt at the stake , may be said to be brought to bed in the fire . why not ? if gods justice threatned to cast * jezabel into a bed of fire , why might not his mercy make , the very flames a soft bed to that his patient martyr . xiii . when begun , ended . the scripture giveth us a very short account of some battailes , as if they were flightes without sights , and the armies parted as soone as met . as gen 14. 10. 1 sam. 31.1 2 cro. 25. 22. some will say the spirit gives in onely the summe of the successe , without any particular passages in acheiving it . but there is more in it , that so little is said of the fight . for sometime the question of the victory , is not disputed at all , but the bare propounding decides it . the stand of pikes , oftimes no stand , & the footemen so fitly called as making more use of their feet then their hands . and when god sends a qualme of feare over the souldiers hearts , it is not all the skill and valour of their commanders , can give them a cordiall . our late warre hath given us some instances hereof . yet let not men tax their armyes for cowardise , it being probable , that the badnesse of such as staid at home of their respective sides , had such influence on those in field , that souldiers hearts might be feare-broken , by the score of their sinnes , who were no souldiers . xiiii . too late , too late . the elder brother laid a * sharpe and true charge against his brother prodigal , for his riot and luxury . this nothing affected his father , the mirth , meat , musick at the feast , was notwithstanding no whit abated . why so ? because the elder brother was the younger in this respect , & came too late . the other had got the speed of him , having first accused himselfe , ( 9 verses before ) and already obtained his pardon . satan , ( to give him his due ) is my brother , and my elder by creation . sure i am , hee will be my greivous accuser . i will endeavour to prevent him , first condemning my selfe to god my father . so shall i have an act of indempnity before he can enter his action against mee . xv . lawfull stealth . i find two ( husband and wife ) both stealing , and but one of them guilty of felony . and rachel * had stolne the images that were her fathers , and jacob stole away unawares to laban the syrian . in the former a complication of theft lying , sacriledge , and idolatry ; in the latter no sin at all . for what our conscience tels us is lawfull , and our discretion , dangerous , it is both conscience and discretion to doe it with all possible secrecy . it was as lawfull for jacob in that case privately to steale away , as it is for that man , who findes the sun-shine too hot for him , to walke in the shade . god keep us from the guilt of rachels stealth . but for jacobs stealing away , one may confess the fact , but deny the fault therein . some are said to have gotten their life for a prey if any , in that sense , have preyed on , ( or if you will ) plundered their own liberty , stealing away from the place , where they conceived their selves in danger , none can justly condemne them . xvi . text improved . i heard a preacher take for his text , am i not thy asse , * upon which thou hast ridden ever since i was thine unto this day , was i ever wont to doe so unto thee ? i wondred what he would make thereof , fearing hee would starve his auditors for want of matter . but hence he observed . 1. the siliest and simplest being wronged , may justly speake in their own● defence . 2. worst men , have 〈◊〉 good title to their own● goods . balaam a sorcerer yet the asse confesseth twise he was his . 3. they who have done many good offices , and faile in one , are often not onely unrewarded for former service , but punished for that one offence . 4. when the creatures formerly officious to serve us , start from their wonted obedience ( as the earth to become barren and aire pestilential ) man ought to reflect on his owne sinne as the sole cause thereof . how fruitfull are the seeming barren places of scripture . bad plow-men , which make balkes of such ground . wheresoever the surface of gods word doth not laugh and sing with corne , there the heart thereof within is merry with mines , affording , wherenot plaine matter , hidden mysteries . xvii . the royall bearing . god is said to have brought the israelites out of aegypt an * aeagles-wings . now eagles , when removing their young-ones , have a different posture from other foule , proper to themselves ( fit it is that there should be a distinction betwixt soveraigne and subjects ) carrying their prey in their talons , but young ones on their backs , so interposing their whole bodyes betwixt them and harme . the old eagles body , is the young eagles-sheild , and must be shott through , before her young ones can be hurt . thus god , in saving the iewes , put himselfe betwixt them and danger . surely god so loving under the law , is no lesse gracious in the gospell : our soules are better secured , not onely above his wings , but in his body ; your life is hid * with christ in god . no feare then of harme , god first must be pierced , before wee can be prejudiced . xviii . none to him . it is said of our saviour , his fan * is in his hand . how well it fits him , and he it ? could satans clutches snatch the fan , what worke would he make ? he would fan , as he doth * winnow , in a tempest , yea , in a whirle-winde , and blow the best away . had man the fan in his hand especially in these distracted times , out goes for chaffe , all oposite to the opinions of his party seeming sanctity wil carry it away from such who with true , ( bu● weak grace , ) have ill natures and eminent corruptions . there is a kind of darnell , called lolium murinum because so counterfeiting corne , that even the mice themselves , ( experience should make them good tasters , ) are sometimes deceived therwith . hypocrites in like manner so act holinesse , that they passe for saints before men , whose censures often barne up the chaffe , and burne up the graine . well then ! christ for my share . good luck have hee with his honour . the fan is in so good a hand , it cannot be mended . onely his hand , who knowes hearts is proper for that employment . xx . humility : it is a strange passage , rev. 7.13 , 14. and one of the elders answered saying unto mee , what are these who are arrayed in white robes , and whence came they ? and i said unto him , sir , thou knowest . and he said unto me , these are they who have come out of great tribulation , &c. how comes the elder when asking a question to be said to answer ? on good reasō : for his quaere in effect , was a resolution , he ask't st. iohn , not because he thought he could , but knew he could not answer . that johns ingenuous confession of his ignorance might invite the elder to inform him . as his question is called an answer , so gods comm●nds are grants . when he enjoynes us , repent , believe , it is onely to draw from us a free acknowledgment of our impotency to performe his commands . this confession being made by us , what he enjoynes he will enable us to doe . mans owning his weaknesse , is the onely stock for god thereon to graft the grace of his assistance . meditations on the times . i. name-generall . heber had a sonne borne in the dayes when the * earth was divided . conceive we it just after the confusion of tongues , when mankind was parcelled out into severall colonies . wherefore heber to perpetuate the memorie of so famous an accident , hapning at the birth of his sonne , called him peleg , which in the hebrew tongue signifieth partition or division . we live in a land and age of dissention . counties , cities , townes , villages , families , all divided in opinions , in affections . each man almost divided from himselfe , with feares and distractions . of all the children , borne in england within this last five yeares and brought to the font , ( or if that displeas , to the bason ) to be baptized , every male may be called peleg , and female , palgah in the sad memoriall of the time of their nativity . ii. wofull wealth . barbarous is the custome of some english people on the sea side , to prey on the goods of poore shipwrack't merchants . but more divelish in their designe , who make false fires , to undirect sea-men in a tempest , that thereby from the right road , they may be misled into danger and destruction . england hath been toss'd with an hirricano of a civill warre . some men are said to have gotten great wealth thereby . but it is an ill leap when men grow rich per saltum , taking their rise from the miseries of a land , to which their owne sinnes have contributed their share . those are farre worse , ( and may not such be found ? ) who by cunning insinuations , and false glosings , have in these dangerous dayes trained and betrayed simple men into mischeife . can their pelfe prosper ? not got by valour or industry , but deceit ; surely it cannot be wholsome , when every morsell of their meate is mummie , ( good physick but bad food ) made of the corps of mens estates . nor will it prove happy , it being to be feared , that such who have been enriched with other men's ruines , will be ruined by their own riches . the child of ten yeares , is old enough to remember the beginning of such men's wealth , and the man of threescore and ten is young enough to see the ending thereof . iii. a new plot . vvhen herod had beheaded iohn the baptist , some might expect that his disciples would have done some great matter , in revenge of their masters death . but see how they behave themselves . and his * disciples came and tooke up the body and buried it , and went and told iesus . and was this all ? and what was all this ? alasse poore men ! it was some solace to their sorrowfull soules , that they might lament their losse to a fast friend , who though for the present unable to helpe , was willing to pitty them . hast thou thy body unjustly imprisoned , or thy goods violently detained , or thy credit causelesly defamed ? i have a designe whereby thou shalt revenge thy selfe , even goe and tell iesus . make to him a plaine and true report of the manner and measure of thy sufferings , especially there being a great difference betwixt iesvs then clouded in the flesh , and iesvs now shining in glory , having now as much pitty and more power to redresse thy greivances . i know it is counted but a cowardly trick , for boyes when beaten but by their equals , to cry that they 'l tell their father . but during the present necessitie , it is both the best wisedome and valour , even to complaine to thy father in heaven , who will take thy case into his serious consideration . iiii. providence . marvelous is gods goodnesse , in preserving the young ostridges . for the old one , leaveth her * egges in the earth , and warmeth them in the dust , forgetting that the foot may crush them , or that the wild beast may breake them . but divine providence so disposeth it , that the bare nest hatcheth the egges , and the warm'th of the sandy ground discloseth them . many parents ( which otherwise would have been loving pelicans ) are by these unnaturall warres , forced to be ostridges to their own children , leaving them to the narrow mercy of the wide world . i am confident that these orphanes ( so may i call them whilst their parents are a live ) shall be comfortably provided for . when worthy master samuel herne famous for his living , preaching , and writing lay on his death bed , ( rich onely in goodnesse and children ) his wife made much womanish lamentation , what should hereafter become of her little ones , peace ( sweet heart said hee ) that god who feedeth the * ravens will not starve the hernes . a speech censured as light by some , observed by others as propheticall , as indeed it came to passe , that they were well disposed of . despaire not therefore o thou parent of gods blessing for having many of his blessings , a numerous off-spring . but depend on his providence for their maintenance : finde thou but faith to believe it , he will finde meanes to effect it . v. coles * for fagot . in the dayes of king edward the sixth when bonner was kept in prison , reverend ridley having his bishoprick of london would never goe to dinner at fulham without the company of bonners * mother and sister ; the former alwayes sitting in a chaire , at the upper end of the table , these guests , were as constant as bread and salt at the board , no meale could be made without them . o the meeknesse , and mildnesse of such men as must make martyres ! active charity alwayes goes along with passive obedience . how many ministers wives & childrē , now adayes are outed of house and home ready to be starved , how few are invited to their tables , who hold the sequestrations of their husbands or fathers benefices ? yea many of them are so farr from being bountifull , that they are not just , denying or detaining from those poore soules that pittance , which the parliament hath alotted for their maintenance . vi . fugitives over taken . the city of geneva is seated in the marches of severall dominions , france , savoy , switzerland ; now it is a fundamentall law in that signiory , to give free accesse to all offenders , yet so as to punish their offence , according to the custome of that place wherein the fault was committed . this necessary severity doth sweep their state from being the sink of sinners , the rendevouz of rogues , and head-quarters of all malefactors , which otherwise would fly thither in hope of indempnity . herein i highly aprove the discipline of geneva . if we should live to see churches of severall governments permitted in england , it is more then probable that many offenders , not out of conscience , but to escape censures , would fly from one congregation to another , what * nabal said snllenly and spightfully , one may sadly foresee , & fore-say of this land , many servants now adayes will breake every man from his master ; many guilty persons abandoning that discipline under which they were bred and brought up , will shift and shelter themselves under some new model of government . well were it then if every man , before he be admitted a member of a new congregation , doe therein first , make satisfaction for such scandalous sinnes , whereof he stands justly charged in that church which he deserted . this would conduce to the advanceing of vertue and the retrenching of notorious licentiousnesse . vii both and neither . a city was built in germany upon the river weser , by charles the emperour , & vuidekind , first christian-duke of saxony ; and because both contributed to the structure thereof , it was called * mynethyne , ( at this day , by corrupt pronunciation mindin ) to shew the joynt-interest both had in the place . send lord , in thy due time , such a peace in this land , as prince and people may share therein ; that the soveraigne might have what hee justly calls myne , his lawfull prerogative , and leave to the subjects their propriety . such may be truely termed an accommodation which is ad commmodum utriusque for the benefit of both parties concerned therein . viii . fed with fasting . the salmon may passe for the ridle of the river . the oldest fisherman never as yet met with any meate in the maw thereof , thereby to advantage his conjecture on what bil of fare that fish feedeth . it eats not flys with the pearch , nor swollowes wormes with the roach , nor suckt dew with the oisters , nor devoureth his fellow fishes with the pike , what hath it in the water , but the water ? yet salmons grow great , and very fat in their season . how doe many ( exiles in their owne country ) subsist now adayes of nothing , and wandering in a wildernesse of want ( except they have manna miraculously from heaven ) they have no meate on earth from their owne meanes . at what ordinary or rather extraordinary do they diet ? that for all this have cheerefull faces , light hearts , and merry countenances . surely some secret comfort supports their soules . such never desire , but to make one meale all the days of their lives , on the * continuall feast of a good conscience . the fattest capons yeild but sad merry-thoughts to the greedy glutton , in comparison of those delightfull dainties which this dish dayly affords such , as feed upon it . ix . bare in fat pasture . forresters have informed mee , that out-lodging deere are seldom seen to be so fat as those as keep themselves within the parke . whereof they assigne this reason that those straglers ( though they have more ground to range over , more grasse and graine to take their repast upon , yet they ) are in constant feare as if conscious , that they are trespassers , being out of the protection , because out of the pale of the parke . this makes their eyes and eares alwayes to stand sentinells for their mouthes , least the master of the ground pursue them for the dammage done unto him . are there any which unjustly possesse the houses of others ? surely such can never with quiet and comfort enjoy either their places or themselves . thy alwayes listen to the least noise of newes , suspecting the right owner should be reestated , whose restitution of necessity inferres the others ejection , lord that though my meanes be never so small , grant they may be my meanes , not wrongfully detained from others , having a truer title unto them . x. much good doe you . one * nicias a philosopher having his shooes stollen from him , may they ( said he ) fit his feet that tooke them away . a wish at the first view very harmelesse , but there was that in it , which poysoned his charity into a malicious revenge . for he himselfe had hurl'd or crooked feet , so that in effect he wish'd the theefe to be lame . whosoever hath plundred mee of my bookes and papers , i freely forgive him ; and desire that he may fully understand & make good use thereof , wishing him more joy of them , then he hath right to them . nor is there any snake , under my herbes , nor have i ( as nicias ) any reservation , or latent sense to my selfe , but from my heart doe desire , that to all purposes and intents my bookes may be beneficiall unto him . onely requesting him , that one passage in his ( lately my ) bible [ namely eph 4. 28. ] may be taken into his serious consideration . xi . the use of the alphabet . there was not long since a devout , but ignorant papist dwelling in spaine . he perceived a necessity of his owne private prayers to god , besides the pater nosters , ave maries , &c. used of course in the romish church . but so simple was he , that how to pray hee knew not . onely every morning humbly , bending his knees , and lifting up his eyes , and hands to heaven , he would deliberately repeate the alphabet . and now ( said he ) o good god put these letters together to spell syllables , to spell words , to make such sense , as may bee most to thy glory , and my good . in these distracted times , i know● what generalls to pray for . gods glory , truth and peace , his majesties honour , priviledges of parliament , liberty of subjects , &c. but when i des●nd to particulars , whē , how , by whom i should desire these things to be effected i may fall to that poorepious mans . a. b. c. d. e. &c. xii . the good effect of a bad cause . god in the leviticall law , gave this reward , to the woman causelesly suspected of her iealous husband , that the bitter water , which she was to drinke in the priests presence , should not onely doe her no harme , but also procure her children , * if barren before . that water ( drunk by her to quench the fire of her husbands jealousie , ) proved like the spaw unto her , so famous for causing fruitfulness . thus her innocence was not onely cleared , but crowned . his gracious majesty hath been suspected to be popishly inclined . a suspition like those mushroomes , which pliny * recounts amongst the miracles in nature , because growing without a roote . well he hath passed his purgation , a bitter mornings-draught , hath he taken downe for many yeares together . see the operation thereof ; his constancy in the protestant religion , hath not onely been assured to such who unjustly were jealous of him , but also by gods blessing , he dayly growes greater , in men's hearts , pregnant with the love and affection of his subjects . xiii . the child man . iohn gerson the pious and learned chancelour of paris , beholding and bemoaning the generall corruption of his age , in doctrine and manners , was wont to get a * quire of little children about him , and to intreate them to pray to god in this behalfe . supposing their prayers , least defiled with sinne , and most acceptable to heaven . men now adayes are so infected with 〈◊〉 alice , that little children are the best chaplaines to pray for their parents . but o where shall such be found , not resenting of the faultes and factions of their fathers ? gersons plot will not take effect . i will try another way . i will make my addresse to the holy child jesus , so is he stiled * even when glorified in heaven ; not because he is still under age ( like popish pictures , placeing him in his mothers armes and keeping him in his constant infancy ) but because with the strength and perfection of a man he hath the innocence and humility of a child him onelywill i employ to interceed for me . xiiii . worse , before better . strange was the behaviour of our saviour , towards his beloved lazarus , * informed by a messenger of his sicknesse he aboade two dayes still in the place where i was . why so slow ? bad sending him , or to him , on a dying mans errands . but the cause was , because lazarus was not bad enough for christ to cure , intending not to recover him from sicknesse , but revive him from death , to make the glory of the miracle greater . england doth lie desperately sick , of a violent disease in the bowels thereof . many messengers we dispatch ( monthly fasts , weekly sermons , daily prayers ) to informe god of our sad condition . he still stayes in the same place , yea , which is worse , seemes to go backward , for every day lesse likely-hood , lesse hope of helpe . may not this bee the reason that our land must yet bee reduced to more extremity , that god may have the higher honour of our deliverance . xv . all sinne , all suffer . the mariners that guided the ship in the tempest , acts 27.32 . had a designe for their owne safety with the ruine of the rest ; intending ( under pretence of casting out an anchor ) to escape in a bo●te , by themselves . but the soldiers prevented their purpose , and cut off the cord of the boate , and let it fall into the sea . one and all : all sinck , or all save . herein their martiall law did a piece of exemplary justice . doe any intend willingly ( without speciall cause ) to leave the land , so to avoid that misery which their sinnes with others have drawne upon it ; might i advise them , better mourne in , then move out of sad zion . hang out the * scarlet lace at the casement , ( eyes made red withsorrow for sinne ) but slide not downe out of the window without better warrant . but if they be disposed to depart , and leave their native soyle , let them take heede their fly-boate meets not with such souldiers as will send them back , with shame and sorrow , into the ship againe . xvi . eate worthily . saul being in full pursuite of the flying philistines made a law , that no israelite should * eat untill evening . but it was the judgement of jonathan that the army if permitted to eate had done greater execution on their enemies . for time so lost was gained being layed out in the necessary refection of their bodyes . yea marke the issue of their long fasting . the people at night coming with ravenous appetites did eat the fles● with the * bloud , to the provoaking of gods anger . many english people having conquered some stes●ly lusts which fight against their soules , were still chasing them , in hope finally to subdue them . was it a pious or politique designe to forbid such the r●ceiving of the sacrament ; their spirituall food ? i will not positively conclude that such if suffere● to strengthen themselves with that heavenly repast , had thereby been enabled more effectually to cut downe their corruptions . onely two things i will desire . first that such jonathans , who by breaking this custome have found benefit to thēselves , may not be condemned by others . 2ly i shal pray that two hungry yeares make not the third a glutton . that communicants , two twelve moneths together forbidden the lords supper , come not , ( when admitted thereunto ) with better stomach then heart , more greedinesse then preparation . xvii . devotions duplicat . vvhen the iewish sabbath in the primitive times , was newly changed into the christians-lords . day , many devout people , twisted both together in their observation , abstaining from servile-workes , and keeping both saturday and sunday wholy for holy employments . during these civill warres , wednesday and fryday fasts have been appointed by different authorities . what harme had it been , if they had been both generally observed . but alas ! when two messengers being sent together on the same errand fall out and fight by the way , will not the worke be worse done then if none were employed ? in such a paire of fasts it is to be feared that the divisions of our affections rather would increase then abate gods anger against us . two negatives make an affirmative . dayes of humiliations are appointed for men to deny themselves , and their sinfull lusts. but doe not our two fasts more peremptorily affirme and avouch our mutuall malice and hatred ? god forgive us , we have cause enough to keepe ten but not care enough to keepe one monethly day of huiliation . xviii . law to themselves . some 60. yeares since in the vniversity of cambridge it was solemnly debated betwixt the h●ads , to debarre young schollers of that liberty allowed them in christmas , as inconsistent with the discipline of students . but some grave governours maintained the good use thereof , because thereby in twelve dayes they more discover the dispositions●of schollers then in twe ve moneths before . that a vigilant vertue indeed , which would be earely up at prayers and study , when all authority to punish lay a sleepe . vice these late yeares hath kept open house in england . welcome all commers without any examination . no penance for the adulterer , stocks for the drunkard , whip for the petty larciner , brand for the felon , gallowes for the murderer . god all this time us tries as he did * hezekiah , that he might know all that is in our hearts , such as now are chast , sober , just , true , shew themselves acted with a higher principle of piety , then the ●are a voyding of punishment . xx . the new disease . there is a desease of infants ( and an in●ant-disease , having ●carcely as yet gotten a proper name in latin ) cal●ed the ricketts . wherein the head waxeth too great , whil'st the legges , and lower parts waine too little . awoman in the west hath happily healed many , by cauterizing the veine behind the eare . how proper the remedy for the malady i engage not , experience oftimes out-doing art , whil'st wee behold the cure easily effected , and the naturall cause thereof hardly assigned . have not many now adaies the same sicknesse in their soules ? their heads swelling to a vast proportion , and they wōderfully inabled with knowledge to discourse . but alasse how little their leggs ? poore their practise , and lazy their walking in a godly conversation . shall i say that such may be cured by searing the veine in their head , not to hurt their hearing , but hinder the ( itching ) of their eares . indeed his tongue deserves to be burnt , that tlekes of searing the eares of others ; for faith commeth by hearing . but i would have men not heare fewer sermons , but heare more in hearing fewer sermons . lesse preaching better heard , ( reader lay the emphasis , not on the word lesse , but on the word better ) would make a wiser and stronger christian , digesting the word from his head into his heart to practice it in his conversation . meditations on all kind of prayers . 1. newly awaked . by the leviticall law , the firstling of every cleane creature which opened the * matrix was holy to god . by the morall analogy thereof , this first glance of mine eyes , is due to him . by the custome of this kingdome , there accreweth to the land-lord a fine and herriot from his tenant , taking a further estate in his lease . i hold from god this clay cottage of my body ; ( an homely tenement , but may i in some measure be assured of a better before outed of this . ) now being raised from last nights sleepe i may seeme to renue a life . what shall i pay to my land-lord ? even the best quick creature which is to be found on my barren copy-hold namely the calves of my lips , praising him for his protection over mee . more he doth not aske , lesse i cannot give , yea such is his goodnesse and my weaknesse , that before i can give him thankes , he giveth me to be thankfull . ii. family-prayer . long have i search't the scriptures to find a positive precept enioyning , or precedent observing dayly prayer in a family , yet hitherto have found none proper for my purpose . indeed i read , that there was a * yearely sacrifice offered at bethlehem for the family of iesse ; but if hence we should inferre household holy dutyes , others would conclude they should onely be annuall . and whereas it is said , poure out thine indignation on the heathen , and on the families which have not called on thy name , the word taken there in a large acception reproveth rather the want of nationall , then domesticall service of god . but let not propha● nesse improve it selfe , o● censure family-prayer for will-w●rship , as wanting ● warrant in gods word . for where god injoyneth a generall du y as to ●erve and feare him , there ●ll p●rticular meanes , ( wh●reof prayer a principall ) t●nding thereun●o are commanded . and ●urely the pious house●olds of * abraham , * io●hua , and * cornelius , had ●ome holy exercises to ●hemselves , as broader ●hen their personall devotion , so narrower then the publique service , just adequate to their owne private family . iii. selfe without other-selfe . some loving wife may perchance be ( though not angry with ) grieved at her husband , for excluding her from his private prayers , thus thinking with herselfe ; must i be discommoned from my husbands devotion ? what ? severall closset-chappells , for those of the same bed and board ? are not our credits embarqud in the same bottom , so that they swim or sinke together ? may i not be admitted an auditour at his petitions , were it onely to say amen thereunto ? but let such a one seriously consider what the * prophet saith , the family of the house of david apart , and their wives apart ; the family of the house of nathan apart , & their wives apart . personall private faults must be privately confessed . it is not meet , shee should know all the bosom sins of him , in whose bosom she lieth . perchance being now offended , for not hearing her husbands prayers she would be more offended , if shee heard them . nor hath s●e just cause to complaine , seeing herein nathans wife , is equall with nathan himselfe ; what liberty she alloweth , is allowed her , and may as well as her husband claime the priviledge privately and apart to power forth her soule unto god in her daily devotions . yet man and wife , at other times ought to communicate in their prayers , all other excluded . iv. groanes . how comes it to passe that groanes made in men by gods spirit cannot bee uttered ? i finde two reasons thereof . first , because those groans are so low , and little , so faint , fraile , and feeble , so next to nothing ; these still-borne babes only breath without crying . secondly , because so much diversity , yea contrariety of passion , is crowded within the compasse of a groane . in it is comprized sorrow for our sins , joy in christ , fear of hell , hope of heaven , love of god , hatred of sinne . now as when many men at the same time pressing out at a narrow wicket , all stick , and stop each other , so no wonder if so many passions at the same time , striving to vent themselves at the na●row outlet of a groane , are stayed from being expressive , and the groane become unutterable . how happy is their condition , who have god for their interpreter ? who not onely understands what they do , but what they would say . daniel could tell the meaning of the dreame , which nebuchadnezzar had forgotten . god knowes the meaning of those groanes which never as yet knew their owne meaning , and understands the sense of those sighes , which never understood themselves . v. ejaculations their use . eiaculations are short prayers , darted up to god on emergent occasions . if no other artilery had been used this last seven yeares in england , i will not affirme more soules had been in heaven , but fewer corpes had been buried in earth . o that with david we might have said my heart * is fixed , being lesse busied about fixing of muskets . the principall use of ejaculations , is against the fiery * dartes of the i evill . our adversary inje●s , ( how he doth it god k●owes , that hee doth it we know , ) bad motions into our hearts , and that we may be as nimble with our antidotes , as he with his poysons , such short prayers are proper and necessary . in bard h●vens ( so choacked up with the envious sands that great ships drawing many soote water can not come neare ) lighter and lesser pinnasses may freely and safely arive . when wee are time-bound , placebound , or person bound , so that wee cannot compose our selves to make a large solemn prayer , this is the right instant for ejaculations , whether orally uttered , or onely poured forth in wardly in the heart . vi . their priviledge . eiaculations take not up any roome in the soule . they give liberty of callings , so that at the same instant one may follow his proper vocation . the husbandman may dart forth an ejaculation and not make a balke the more . the seaman never the lesse steere his ship right , in the dark'st night . yea the soldier at the same time , may shoot out his prayer to god , and aime his pistoll at his enemy , the one better hitting the marke for the other . the feild wherein bees feed is no whit the barer for their biting , when they have tooke their full re past on flowers or grasse , the ox may feed , the sheep fat on their reversions . the reason is because those little chymists destil onely the refined part of the floure , leaving the grosser substance thereof . so ejaculations bind not men to any bodily observance , onely busie the spirituall half , which maketh them consistant with the prosecution of any other imploiment . vii . extemporary prayers . in extemporary prayer what men most admire god least regardeth . namely the volubility of the tongue . herein a tertullus may equal , yea exceed saint . paul himselfe whose * speech was but meane . o , it is the heart , keeping time and tune with the voyce which god listneth unto . otherwise the nimblest tongue tires , and loudest voyce growes dumbe before it comes halfe way to heaven . make it ( said god to moses ) in all * things , like the patterne in the mount . onely the conformity of the wordes with the mind , mounted up in heavenly thoughts is acceptable to god . the gift of extemporary prayer , ready utterance may be bestowed on a reprobate , but the grace thereof , [ religious aflections ] is onely given to gods servants . viii . their causelesse scandall . some lay it to the charge of extemporary prayers , as if it were a diminution to gods majesty to offer them unto him , because ( alluding to davids expression to * ornan the jebufite , ) they cost nothing , but come without any paines or industry to provide them . a most false aspersion . surely preparation of the heart , ( though not premeditation of every word ) is required thereunto . and grant the party praying at that very instant fore-studieth not every expression , yet surely he hath formerly laboured with his heart and tongue too , before he attained that dexterity of utterance , properly and readily to expresse himselfe . many houres in night no doubt he is waking , and was by himselfe practising scripture phrase , and the language of canaan , wl ilst such as censure him , for his lazinesse , were fast a sleep in their ●eds . supp● one should make an entertainment for strangers with flesh , fish , foule , venison , fruit , all out of his owne fold , field , ponds , parke , orchard , will any say that this feast cost him nothing who made it ? surely although all grew on the same , and for the present he bought nothing by the penny , yet he or his ancestors for him did at first dearely purchase these home-accommodations , when that this entertainment did arise . so the party who hath attained the faculty and facility of extemporary prayer , ( the easie act of a laborious habit ) though at the instant not appearing to take paines , hath bin formerly industrious with himselfe , or his parents with him ( in giving him pious education ) or else hee had never acquired so great perfection , seeing only long practice makes the pen of a ready writer . ix . night-prayer . death in scripture is compared to sleepe . well then may my night-prayer be resembled to making my will . i will be carefull not to die intestate ; as also not to deferre my will-making , till i am not compos mentis till the lethargie of drousinesse seize upon mee . but being in perfect memory i bequeath my soule to god ; the rather because i am sure the divell will accuse mee when sleeping . o the advantage of spirits above bodyes ! if our clay-cottage be not cooled with rest , the roofe falls a fire . satan hath no such need : the * night is his fittest time . thus mans vacation is the terme for the beasts of the forrest , they move most , whil'st he lies quiet in his bed . least therefore , whilst sleeping i be out-lawed for want of appearance to satan's charge ; i committ my cause to him , who neither ●mbers nor sleepes ; answer for me o my god . x. a nocturnall . david surveying the firmament , brake forth into this consideration , when i considered the heavens the worke of thy fingers , the * moon & thestarres , which thou hast created ; what is man &c. how cometh he to mention the moone and starres , and omitt the sunne . the other being but his pensioners , shining with that exhibition of light , which the bounty of the sun alots them . it is answered ; this was davids night meditation , when the sunne departing to the other world , left the lesser lightes onely visible in heaven , and as the skie is best beheld by day in the glory thereof , so it is best surveyed by night , in the variety of the same . night was made for man to rest in . ●ut when i cannot sleep , may i with this psalmist entertaine my waking , with good thoughts . not to use them as opium , to invite my corrupt nature to 〈◊〉 , but to bolt out bad thoughts , which otherwise would possesse my soule . xi . set prayers . set prayers are prescript formes of our own , or others composing such are lawfull for any , and needfull for some to use . lawfull for any . otherwise god would no● have appointed the priests , ( presumed o● themselves best able to pray ) a forme of blessing the people . nor would our saviour have set u● his prayers , which ( as the towne-bushell is the standard both to measure corne , and other bushels by , ) is both a prayer in it selfe , and a pattern or plat-forme of prayer , such as accuse set-formes to be pinioning the wings of the dove , will by the next returne affirme that girdles and garters made to strengthen and adorne , are so many shackles and fetters , which hurt and hinder mens free motion . needfull for some . namely for such who as yet have not attained ( what all should endeavour ) to pray extempore , by the spirit . but as little children , ( to whom the plainest and evenest roome at first , is a labarinth ) are so ambitious of going , an-hye-lone , that they scorne to take the guidance of a forme , or bench to direct them , but will adventure by themselves , though often to the cost of a knock and a fall : so many confesse their weaknes in denying to confesse it , who refuseing to be beholden to a set-forme of prayer , preferre to fay non-sence rather then nothing in their extempore expressions . more modesty , and no le●e piety it had been for such men , to have prayed longer with set-formes , that they might pray better without them . xii . the same againe . it is no base and beggerly shift , ( arguing a narrow and necessitous heart ) but a peice of holy and heavenly thrist often to use the same prayer againe . christs practice is my directory herein , who the third time said the same * words . a good prayer is not like a stratagem in warre to be used but once . no , the oftener , the better . the cloathes of the israelites whilst they wandered fortie yeares in the wildernesse , never waxed old as if made of perpetuano indeed . so a good prayer , though often used is still fresh and faire in the eares and eyes of heaven . despaire not then thou simple soule ; who hast no exchange of raiment , whose prayers cannot appeare every day , at heavens court , in new cloaths thou maist be as good a subject , though not so great a gallant , coming alwayes in the same sute . yea perchance the very same , which was thy fathers and grand-fathers before thee , ( a well composed prayer is a good heire-toome in a family , & may hereditarily bedescended to many generations , ) but know thy comfort , thy prayer is well know to he●ven to it , which it is a co●stant customer . onely adde new , or new degrees of old affections thereunto , and it will be acceptable to god , thus repaired , as if new erected . xiii . mixt-prayers . mixt-prayers are a methodicall composition , ( no casuall confusion ) of extempore and premeditate prayers put together . wherein the standers , still are the same , and the essentiall parts , ( confession of sin , begging of pardon , craving grace for the future , thanking god for former favours &c. ) like the bones of the prayer remaine alwayes unaltered . whilst the moveable petitions ( like the flesh & colour of thy prayers ) are added , abridged , or altered , as gods spirit adviseth and enableth us , according to the emergencies of present occasions . in the mid-land-sea galleys are found to be most usefull , which partly runne on the legges of oares , and partly flye with the wings of sailes , whereby they become serviceable both in a wind and in a calme . such the conveniency of mixtprayer , wherein infused and acquired graces meet together , and men partly move with the brea the of the holy spirit , partly row on by their owne industry . such medley prayers are most usefull , as having the stedinesse of premeditate , and the activity of extemporary prayer , joyned together . xiiii . take your company along . it is no disgrace for such who have the guift and grace of extemporary prayer , sometimes to use a set-forme , for the benefit and behoof of others . iaacob though he could have marched on a man's pace , yet was carefull not to over-drive the children , and eewes * big with young . let ministers remember to bring up the r●re in their congregations , that the meanest may goe along with them in their devotions . god could have created the world ex tempore , in a moment , but was pleased ( as i may say ' , ) to make it premediatly in a set-method of six dayes , not for his own , ease , but our instruction , that our heads and hearts might the better keep pace with his hands , to behold and consider his workmanship . let no man disdaine to set his owne nimblenesse backward that others may goe along with him . such degrading ones-selfe is the quickest proceeding in piety , when men preferre the edification of others before their owne credit and esteeme . xv . prayer must be quotidian . amongst other arguments inforceing the necessity of daily-prayer , this not the least that christ injoynes us to petition for dayly bread . new-bread we know is best , and in a spirituall sense , our bread , ( though in it selfe as stale and moldie as that of the gibeonites ) is every day new , because a new and hot blessing ( as i might say ) is dayly beg'd , and bestowed of god upon it . manna must dayly be gathered , & not provisionally be hoorded up , god expects that men every day addresse themselves unto him , by petitioning him for sustenance . how contrary is this to the common-practice of many . as camells in sandy-countries are said to drink but once in seven dayes , and then in praesens , praeteritum , & futurum , for time past , present , and to come , so many , fumble this , last , 〈◊〉 next weekes devotion all in a prayer . yea some deferre all their praying till the last day . constantine had a conceite that because baptisme wash't away all sinns , he would not be baptized till his death-bed , that so his soule might never loose the purity thereof , but immediately mount to heaven . but sudden death preventing him , he was not baptized at all , as some say , or onely by an arrian bishop as others a●irme . if any erroniously on the same supposition put off their prayers to the last , let them take heed , least long delayed , at last they prove either none at all or none in effect . xvi . the lords prayer . in this age wee begin to think meanely of the lords prayer , oh how basely may the lord think of our prayers . some will not forgive the lords prayer for that passage therein , as we forgive them that trespasse against us . others play the witches on this prayer . witches are reported ( amongst many , other hellish observations , whereby they oblige themselves to satan ) to say the lords prayer backwards . are there not many , who though they doe not pronounce the syllables of the lords prayer retrograde ( their discretion will not suffer them to be betraied , to such a non-sence sin , ) yet they transpose it in effect , desiring their dayly-bread , before gods kingdom come , preferring temporall benefits before heavenly blessings . oh ; if every one by this marke should be tryed for a witch , how hard would it goe with all of us . lamiarum plena sunt omnia . xvii . all best . at the siedge and takeing of new-carthage in spaine there was dis●ention betwixt the souldiers , about the crown murall due to him , who first footed the walles of the city , two pretended to the crown . parts were taken , and the roman army siding in factions , was likely to fall foule , and mutually fight against it selfe . scipio the generall prevented the danger by providing two murall * crownes , giving one to each who claimed it , affirming that on the examination of the prooffes , both did appeare to him at the same instant to climb the wall . o let us not set severall kinds of prayers at varience betwixt themselves , which of them should be most usefull , most honourable . all are most excellent at several times , crown gro●nes , crown ejaculations , crown extemporary , crown sett , crown mixt prayer , i dare boldly say , he that in some measure loves not all kind of lawfull prayers , loves no kind of lawfull prayers . for if we love god the father , we can hate no ordinance , his child though perchance an occasion may affect one above another . xviii . all manner of prayer . it is an antient stratagem of satan , ( yet still he useth it , still men are cheated by it , ) to set gods ordinance at variance , ( as the desciples fell out amongst themselves ) which of them should be the greatest . how hath the readers pue been clash't against the preachers pulpit , to the shaking almost of the whole church , whether that the word preached or read be most effectuall to salvation . also whether the word pre●ch'd or catechiz'd , most usefull . but no ordinance so abused as prayer . prayer hath been set up against preaching , against catech●zing , against it selfe . whether publick or private , church or closet , set or extempore prayer the best . see how st. paul determines the controversie * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with all manner of prayer , ( so the geneva translation ) and supplication in the spirit . preferring none , commending all lawfull prayer to our practise . xx . to god alone . amongst all manner of prayer to god , i find in scripture neither promise , precept , nor precedent to warrant prayers to saints . and were there no other reason , this would incourage me to pray to christ alone because . st. paul struck elimas blind , christ made blind bartemeus see . st. peter kill'd ananias and saphira with his word , christ with his word revived dead lazarus . the disciples forbad the synophaenician woman , to call after christ , christ called unto her after they had forbidden her . all my saviours workes are saveing workes , none extending to the death of mankind . surely christ being now in heaven , hath not lesse goodnesse because he hath more glory , his bowels still earn on us . i will therefore rather present my prayers to him , who alwayes did heale , then to those who sometimes did hurt . and though this be no convinceing argument to papists , 't is a comfortable motive to protestants . a good third , where so good firsts and seconds have been lay'd before . occasional meditations . i. love & anger . i saw two chil dren fighting together in the street . the father of the one passing by , f●rch't his sonne away and corrected him ; the other lad was left without any check , though both were equally faulty in the fray. i was halfe offended that , being guilty alike , they were not punished alike : but the parent would only meddle with him over whom he had an undoubted dominion , to whom he bare an unfayned affection . the wicked sinne , the godly smart most in this world . god singleth out his owne sonnes , and beateth them by themselves : whom hee loveth he * chasteneth . whilest the ungodly ; preserved from affliction , are reserved for destruction . it being needlesse that their haire should bee shaved with an hired * rasor whose heads are intended for the * axe of divine justice . ii. upwards , upwards . how large houses doe they build in london on little ground ? revenging themselves on the narrownesse of their roome with store of stories . excellent arithmetick ! from the roote of one floore , to multiplie so many chambers . and though painfull the climbing up , pleasant the staying there , the higher the healthfuller , with clearer light and sweeter aire . small are my meanes on earth . may i mount my soule the higher in heavenly meditations , relying on divine providence ; ( he that fed many thonsands with * five loaves , may feed me and mine with the fifth part of that one loafe , that once was all mine . higher my soule ! higher ! in bodily buildings , commonly the garrets are most emptie , but my minde the higher mounted , will bee the better furnished . let ●severance to death bee my uppermost chamber , the roof of which grace is the pavement of glory . iii. bew●re wanton wit . i saw an indentu e too fairely engrossed ; for the writer ( beter scrivener then clearke ) had so filled it with flourishes that it hindred my reading thereof , the wantonnesse of his pen made a new alphabet , and i was subject to mistake his d●shes for reall letters . what dammage hath unwarie rhetorick done to religion ? many an innocent reader hath taken damas●en & theophilact at their word , counting their eloquent hyperboles of christs pres●nce in the sacrament , the exact standards of their judgement , whence after ages brought in t●ansubstantiation . yea from the fa●hers elegant apostraphe'es to the d●ad ( lively pictures by hasty eyes may be taken for living persons ) prayers to saints tooke their originall . i see that truths secretary must use a set hand , in wrighting important points of divinity . ill dancing for nimlle wits , on the precipisses of dangerous doctrines . for though they cscape by their agility , others ( encouraged by their examples ) may bee brought to destr●ction . iv. ill. done un done . i saw one● , whether ●ut of haste , or want 〈◊〉 skill , put up his sword the wrong way ; it cut even when it was sheathed , the edge being transposed where the back should have been : so that , perceiving his errour , he was feigne to draw it out , that hee might put it up againe . wearied and wasted with civill warre , wee that formerly loathed the mann● of peace ( because common ) could now be content to feede on it , though full of wormes and putrified : some so desirous thereof that they care not on what termes the warre be ended , so it bee ended : but such a peace would bee but a truce , and the conditions thereof would no longer bee in force , then whilest they are in force . let us pray that the sword be sheathed the right way , with gods glory ; and without the dangerous dslocation of prince and pe●ples right : otherwise it may justly be suspected , that the sword put up , will be drawn out again , and the articles of an i●l agreement , though engrossed in parchment , not take effect , so long as paper would continue . v. a pace a pace . rowing on the thames , the waterman confirmed mee in what formerly i had learnt from the maps ; how that river westward runnes so crooked as likely to lose it selfe in a labyrinth of its owne making . from reading to lon●on , by land , thirty by water an hundred miles . so wantonly that streame disporteth it selfe , as if as yet unresolved whether to advance to the sea , or retreat to its fountain . but the same being past london ( as if sensible of its former lazinesse , and fearing to be checkt of the ocean , the mother of all rivers , for so long loytering ; or else , as if wearie with wandring and loth to lose more way : or lastly , as if conceiving such wildenesse inconsistent with the gravity of his channel , now grown old , and ready to bee ●urted in the sea ) runnes in so direct a line , th●t from london to gravesend , the number of the 〈◊〉 are eq●ally twenty both by land and by water . ala● ! how much of my life is lavisht away ? oh the intricacies , windings , wandrings , turnings , tergiversations of my dece●full youth ! i have lived in the middest of a crooked generation * , and with them have turned aside unto * crooked wa●es . high time it is now for mee to make streight * paths for my feet and to redeeme what is past , by amending what is present and to come . flux , flux ( in the germa●ne tongue ; quick , quick ) was a mot●o of b●shop * jewels , presaging the approach of his death . may i make good use thereof , make haste , make haste , god knows how little time is l●st me and may i bee a good husband to improve the short remnant thereof . vi . alwaies the rising sunne . i have wondred why the romish church do not pray to saint abraham , saint david , saint hezekiah , &c. as well as to the apostles , and their successors since christs time ; for those antient patriarks , by the confession of papists , were long since relieved out of lim bo ( soon out , who were never in ) and admitted to the sight and presence of god , especially abraham , being father of the faithfull , as well gentile as ●ew , would ( according to their principles ) bee a proper patron for their petitions . but it seemes that moderne saints rob the old ones of their honour , a garnet , or late bernard of paris , have severally more prayers made unto them then many old saints have together . new beesoms sweepe cleane ; new * cisternes of fond mens owne hewing , most likely to hold water . protestants , in some kinde , serve their living ministers , as papists their dead sa●uts . for aged pastors , who have bor● the heat of the day , in our church , are justled out of respect by young preachers , not having halfe their age , nor a quarter of their learning and religion . yet let not the former bee disheartened , for thus it ever was and will be , english-athenians , 〈◊〉 for novelties , new sects , new schismes , new doctrines , new disciplines , new prayers , new preachers . vii . charitie , charitie , church storie reports of saint john , that being growne very aged ( well nigh a hundred yeeres old ) wanting strength and voice to make a long sermon , hee was wont to goe up into the pulpet , and often repete these words , babes k epe your selves from idols , brethren love one another . our age may seeme suffi●iently to have provided against the growth of idolatry in england . o that some order were taken for the increase of charity ! it were liberty enough , if for the next seaven yeeres , all sermons were bound to keepe residence on this text . brethren love one another . but would not some fall out with themselves , if appointed to preach unity to others . vindicative s●irits , if confined to this text , would confine the text to their passion : by brethren understanding only such of their own party . but o , seeing other monopolies are dissolved let not this remain , against the fundamentall law of charity . let all bend their heads , hearts and hands , to make up the breaches in church and state . but too many now a daies are like pharaohs magicians , who could conjure up * with their charmes more new frogs , but could not remove or drive away those multitude of frogs which were there before . unhappily happy in making more rents and discentions , but unable or unwilling to compose our former differences . viii . the sensible plant. i heard much of a sensible pl●nt , and counted it a senselesse relation ( a rational beast , carrying as little contradiction ) untill beholding it , mine eyes ushered my judgement into a beleef thereof . my comprehension thereof is this . god having made three great staires [ vegetable , se●sible and reasonable creat●res ] that men thereby might climbe up i●to the knowledge of a deity , hath placed somethings of a middle nature ( as halfe paces betwixt the staries ) so to make the step lesse , and the ascent more easie for our meditations . thus this active plant ( with visible motion ) doth border and confine on sensible creatures . thus in affrick , some most agil and intelligent marmasits may seeme to shake ( fore feete shall i say or ) hands , with the rudest salvages of that countrey , as not much more then one remove from them , in knowledg and civility . but by the same proportion may not man , by custome and improvement of piety , mount himselfe neere to an angelicall nature . such was enoch , who whilest liveing on earth , * walked with god . o may our conversation be in * heaven . for shall a plant take a new degree & proce●d sensible , and shall man have his grace stayed for want of sufficiency , and not vvhilest living here , commence angel , in his holy and heavenly affections . ix . christ my king . i reade how king edward the first , ingenuously surprized the welch into subjection , proferring them such a prince as should be 1. the son of a king . 2. borne in their owne countrey . 3. whom none could taxe for any fault . the welch accepted the conditions , and the king tendred them his sonne edward , an infant , newly borne in the castle of carnarvan . doe not all these qualifications mystically center themselves in my saviour ? 1. the king of heaven saith unto him , thou art my sonne , * this day have i begotten thee . 2. our true countrey man , reall flesh , whereas hee tooke not on him the nature of angels . 3. without spot or blemish , like to us in all things , sin only excepted . away then with those wicked men , who * will not have this king to rule over them . may he have dominion in and over me . thy kingdome come . heaven and earth cannot afford a more proper prince for the purpose , exactly accomplished with all these comfortable qualifications . x. tribulation . i finde two sad etymologies of tribulation . one from ( tribulus ) a three forked thorn , which 〈◊〉 that such afflictions which are as full of paine and anguish unto the soule , as a thorn thrust into a tender part of the flesh is unto the body , may properly be termed tribulations . the other , from tribulus , the head of a flail , or flagell , knaggie and knotty ( made commonly as i take it , of a thick black-thorne ) and then it imports , that afflictions , falling upon us as heavie as the flaile , threshing the corne , are stiled tribulations . i am in a streight which deduction to embrace , from the sharpe or from the heavie thorne . but which is the worst , though i may choose whence to derive the word , i cannot choose so , as to decline the thing i must * through much tribulation , enter into the kingdome of god . therefore i will labor not to bee like a young colt , first set to plough , which more tires himselfe out with his owne untowardnesse ( whipping himselfe with his mis-spent mettle ) then with the weight of what he drawes ; and will labour patiently to beare what is imposed upon me . xi . beware . i saw a cannon shot off . the men , at whom it was levelled , fell flat on the ground , and so escaped the bullet . against such blowes , falliug is all the fencing , and prostration all the armour of proofe . but that which gave them notice to fall downe was their perceiving of the fire before the ordnance was discharg'd . oh the mercy of that fire ! which , as it were , repenting of the mischiefe it had done , and the murther it might make , ran a race , and outstript the bullet , that men ) at the sight thereof ) might bee provided , when they could not resist to prevent it . thus every murthering piece , is also a warning piece against it selfe . god , in like manner , warnes before he wounds ; frights before hee fights . yet forty dayes and ninevegh shall be destroyed . oh let us fall down before the lord our maker ; then shall his anger be pleased to make in us a daily passe over , and his bullets levelled at us shall flie above us . xii . the first fruits . papists observe ( such are curious priers into protestants carriage ) that charity in england lay in a swound , from the dissolution of abbies , in the reigne of king henry the eighth , till about the tenth of queen elizabeth . as if in that age of ruine , none durst raise religious buildings , and as if the axe and hammer , so long taught to beat down , had forgot their former use to build up for pious intents . at last comes * william lambert , esqure , and first founds an hospitall at greenwich in kent , calling that his society ( like politique joab , after * davids name . ) the poore people of queene elizabeth . and after this worthy man followed many , that wee may almost dazle papists eyes with the light of protestants good works . the same papists perchance may now conceive charity so disheartened in our dayes ( by these civill warres and the consequences thereof ) that no protestants hereafter should bee so desperate as to adventure upon a publique good deede . o for a lambert . junior ( & i hope some of his linage are left heires to his lands and virtues ) who shall breake through the ranks of all discouragements ; so that now english protestants , being to begin a new score of good works , might from him date their epoche . such a charity deserves to bee knighted for the valour thereof . xiv . the recruit . i reade how one main argument which the apostle paul enforceth on timothy , to make full proofe of his ministery is this , * for i am now ready to be offered , and the time of my departure is at hand . thus the dying saints , drawing neere to heaven , their marke , is the best spur for the surviving to make the more speed in their race . how many excellent divines have these sad times hastened to their long home ? ( so called in scripture * not because long going thither , but long [ ever ] tarrying there . ) how many have beene sorrow-shot to their heart ? o that this would edge the endeavours of our gen●ration , to succede in the dead places of worthy men . shall the papists curiously observe and sufficiently boast , that their stapleton was borne on the same day , on which sir thomas more was beheaded , ( as if his cradle made of the others coffin , ) and shall not our nurseries of learning supply the void roomes of our worthies deceased . no sin i hope to pray , that our timothyes come not short of our pauls , as in time , so in learning and religion . xv . the mongrel . i finde the naturall philosopher , making a caracter of the lions disposition , amongst other his qualities reporteth that first the lion * feedeth on men , and afterwards ( if forced with extremitie of hunger ) on women . satan is a roaring lion seeking whome hee may devoure . only hee inverts the method , and in his bill of fare takes the second course first . ever since hee over tempted our grand-mother eve , encouraged with successe , hee hath preyed first on the weaker sex . it seemes hee hath all the vices , not the virtues of that king of beasts , a woolfe lion , having his cruelty without his geuerositye . xviii . edification . i read in a learned phisitian , how our pro vident mother , nature , foreseeing men ( her wan ton children ) would bee tampering with the edge-tooles of minerals , hid them farre from them , in the bowels of the earth , whereas shee exposed plants and herbs more obvious to their eye , as fitter for their use . but some bold empericks , neglecting the latter ( as too common ) have adventured on those hidden minerals , oft times ( through want of skill ) to the hurt of many , and hazard of more . god , in the new testament , hath placed all historical and practical matter ( needfull for christians to know and beleeve ) in the beginning of the gospell . all such truths lie above ground , plainly visible , in the litteral sence . the prophe ticall and difficult part comes in the close ; but though the testament was written in greeke , too many reade it like hebrew , beginning at the end thereof . how many trouble themselves about the revelatiou , who might bee better busied in plaine divinity ? safer prescribing to others , and practising in themselves , positive piety ; leaving such mistical minerals to men of more judgement to prepare them . xix . mad , not mad . i finde st. paul in the same chapter confesse and deny madnesse in himselfe . acts. 26. verse 11. and being exceeding mad against them , i persecuted them even unto strange cities , verse 25. when festus challenged him to be beside himselfe , i am not mad most noble festus . whilest hee was mad indeede , then none did suspect or accuse him to be distracted ; but when converted , and in his right minde , then festus taxeth him of madnesse . there is a country in affrica , * wherein all the natives have pendulous lips . hanging downe like dogs-eares , alwaies raw and sore ; here only such as are handsome are pointed at for monsters in this age , wherein polluted and uncleane lips are grown epidemicall , if any refraine their tongues from common sins , alone are gazed at as strange spectacles . xx . the deepest cutt. i beheld a lapidary cutting a diamond , with a diamond hammer and anvil both of the same kinde . god in scipture stiled his servants his * jewels . his diamonds they are , but alas , rude , rough , unpolished , without shape or fashion , as they arise naked out of the bed of the earth , before art hath dressed them . see how god by rubbing one rough diamond against maketh both smooth . barnabas afflicts paul and paul afflicts barnabas , by their hot falling out , hierom occasioneth trouble to ruffinus , and ruffinus to hierom. in our unnaturall war , none i hope so weake and wilfull as to deny many good men ( though misled ) engaged on both sides . o how have they scratcht . and raced , and pierced , and bruised , and broken one another ? behold heavens hand grating one diamond with another ; as for all those who un-charitably deny any good on that party which they dislike , such shew themselves diamonds indeede in their hardnesse ( cruel censuring ) but none in any commendable qualitie , in their conditions . finis . page 57 , line 8. for such , reade sue . notes, typically marginal, from the original text notes for div a40668e-210 〈◊〉 2 kings . 3 15. 〈◊〉 : 3 * seque●er . notes for div a40668e-600 * rev. 13. 7. * iob. ●8 . * 〈◊〉 kings 〈◊〉 〈◊〉 . * eph 3. 12. * weavers f●n . mon. p 635. * math. 3.8 . ioh● 15.2 . * psa. 126. 5 , 6. * exod. 8. 3. * exod. 8. 10. * de tristibus lib. 2 eleg. 10. * exod. ●2 . 11. * dan 9 9. * luk. 13 7. * plut. 〈◊〉 lives in thesco . act. 26. 15. * 2 sam. 18. 13. * rev. 12.10 . * sam. 2. 12. 23. * examen . con . trident . pag. 736. colum . 2. notes for div a40668e-4850 * john 11 41. * job 20.12 . * iob. 1.5 . * esa. 28.10 . * gen. 3.24 . * gen. 3. 10. * chr. 12. 15. * gen. 3. 13. * 1 chro. 21.1 . * 1 chro. 21.17 . * 2 sam 1. * psal. 116 11. * psal. 50. 20. * 2 kings . 16. * verse 10 * ver 11. * ver. 13. * ver. 15. * psal. 41.3 . * ●en . 28.12 . * fox martir 3. volum . * rev. 2.22 . * iuke 15. 14. * gen. 31. 19. * num. 2.2.30 . * exod. 19 4. * colos. 3. 3. * mat. 3. 12. * i ●ke 22. 31. notes for div a40668e-9400 * gen. 10 25. * marti 14 12. * iob. 39. 14. * psal. 147 9. * pro. 25. 22. * fox mar●yrolog . 3. volum . p. 432. * 1 sam. 25. 10. * mun●ers cosmog. li . 3. cap. 45c . * pro. 15. 15. * plutarch moralls . * numb. 5.28 . * nat. hist. lib. 19 ch. 2. * in his life juxta finem . * act. 4. 27. * john 11 6. * jo●h . 2. * sam. 14.24 . * vers. 32. * cro. 2. 32.31 . notes for div a40668e-13960 * e●od . 34. 19. * 1 sam. 20. ●9 . * gen. 18. 19. * josh. 24. 15. * acts 10. 2. * zach 12 12. * psal. 37. * ephes. 6. 16. * 2 cor. 10.10 . * heb. 8.5 . * 2 sam. 24. 24. * rev. 12. 10. * psal. 8.3 . * mat. 26. 44. * gen. * pluta●k in scipo's life . pag. 1807. * eph. 6. 18. notes for div a40668e-19070 * heb. 12. 6. * isa. 7. 20. * mat. 3. 10. * mat. 14. 5. * philip . 2 15. * psal. 125 5. * heb. 12. 13. * in his life . p. 10. * jer. 2. 13. * exod. 8. 7. * gen. 5. 22. * philip . 3 20. * psal. 2 7. * luk 19. 14. acts 14. 22. see cem●dens b●t . in kent pag. 327. * 2 sa● . 12 , 28. * 2 tim. 4 6. * eccles. 125. pitzeus in vita stapletoni in viros prius qu● in terminas saevit . pin. nat. hist. lib. 8. cap. 10. * munster cosmog. * malac. 18.19 . acts 15. 24. diuine fancies digested into epigrammes, meditations, and observations / by fra. quarles. quarles, francis, 1592-1644. 1633 approx. 311 kb of xml-encoded text transcribed from 111 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a10251 stc 20530 estc s934 23060269 ocm 23060269 26156 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10251) transcribed from: (early english books online ; image set 26156) images scanned from microfilm: (early english books, 1475-1640 ; 1779:25) diuine fancies digested into epigrammes, meditations, and observations / by fra. quarles. quarles, francis, 1592-1644. [14], 206 p. printed by m.f. for iohn marriot, and are to be sold at his shop in st. dunstans churchyard in fleetstreet, london : 1633. in verse. signatures: [par.]⁴(-[par.]2) a-2c⁴ 2d³. numbers 81-88 repeated and 89-96 deleted in the pagination. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng epigrams, english. meditations. 2002-03 tcp assigned for keying and markup 2002-04 aptara keyed and coded from proquest page images 2002-05 tcp staff (oxford) sampled and proofread 2002-10 aptara rekeyed and resubmitted 2002-11 emma (leeson) huber sampled and proofread 2002-11 emma (leeson) huber text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion divine fancies : digested into epigrammes , meditations , and observations . by fra : qvarles . london , printed by m. f. for iohn marriot , and are to be sold at his shop in st. dunstans churchyard in fleetstreet . 1633. to the royall bvdde of maiestie , and center of all our hopes and happinesse , charles , prince of great britaine , france and ireland , sonne and heyre apparant to the high and mighty charles , by the grace of god , king of great britaine , france , and ireland , &c. illustrious infant : give mee leave to acknowledge my selfe thy servant , ere thou knowst thy selfe my prince : my zeale burnes mee , and my desires are impatient : my breeding muse longs for greene fruit , and cannot stay thy ripenesse : sweet babe ; the loyalty of my service makes bold to consecrate these early leaves to thy sacred infancie , not knowing how to glorifie themselues , more , then by the patronage of such princely innocencie . modell of sweetnesse , let thy busie fingers entertaine this slender present , and let thy harmelesse smiles crowne it : when thy infancie hath crackt the shell , let thy childhood tast the kernell ; in the meane while , let thy little hands and eyes peruse it : lugge it in thy tender armes , and lay thy burthen at thy royall parents feet ; for whose sake , it may gaine some honor from their glorious eyes . heaven blesse thy youth with grace , and crowne thy age with glorie : angells conduct thee from the cradle , to the crowne : let the english rose , and the french lilly florish in thy louely cheeke : and let their united colours presage an euerlasting league . let the eminent qualities of both thy renowned grand-fathers meet in thy princely heart ; that thou mayst , in peace , be honourable ; and in warre , victorious . and let the great addition of thy royall parents vertues make thee vp a most incomparable prince , the firme pillar of our happines , and the future object of the worlds wonder expected , and prayd for by your highnesses most loyall and humble servant , fra : qvarles . to the right honovrable and truely vertuous lady , mary countesse of dorset , governesse to that royall infant , charles , prince of great britaine , france , and ireland , the mirror of unstained honovr . most excellent lady , yov are that starre , which stands over the place , where the babe lyes ; by whose directions light , i am come from the east , to present my myrrh , and frankincense to the yong child : let not our royall joseph , nor his princely mary be affrayd ; there are no herods here ; we have all seene his starre in the east , and have rejoyced : our loyall hearts are full ; for our eyes have seene him , in whom our posterity shall bee blessed : to him , most honorable lady , i addresse my thoughts ; to him , i presume to consecrate these lines ; which , since it hath pleased our gracious soveraigne to appoint you the governesse of his royall infancy , i have made bold to present , first , to your noble hands ; not daring , in my very thoughts to disjoyne , whom his sacred majestie , in so great wisedome , hath put together ; or to consider severally , where his highnesse hath made so in violable a relation . madam , may your honors increase with your howers , and let eternall glory crowne your u●rtues ; that when this age shall sleepe in dust , our children , yet unborne , may honour your glorious memory , under the happinesse of his government , whose governesse you are ; which shall be daily the subject of his prayers , who is the sworne-servant of your ladiships perfections , fra : qvarles . to the readers . readers , i wil not ( like one that knowes the strength of his owne muse ) commit rape upon your vnderstandings , nor rayle at your ignorances , if our wits jumpe not : i have written at my owne peril ; understand you at your owne pleasures : i have nor so little man in me , as to want my faults ; nor so much foole in me as to thinke it ; nor so little modesty , as to sweare it ; nor so much childe in me as to whine at zoilus : my request is , that the faultles hand may cast the first stone , so although i cannot avoyd the common lot of man , error ; i may escape the punishment of the common man , censure . i heere present thee with a hive of bees ; laden , some with waxe , and some with honey : feare not to approach ; there are no waspes ; there are no hornets , here : if some wanton bee should chance to buzze about thine eares , stand thy ground , and hold thy hands : there 's none wil sting thee , if thou strike not first : if any doe ; she hath honey in her bagge , will cure thee too : in playner tearmes , i present thee with a booke of fancies ; among which , as i have none to boast of ; so ( i hope ) i shall have none to blush at . all cannot affect all : if some please all ; or all , some , 't is more then i expect ; i had once thought to haue melted the title , and cast it into severall bookes , and have lodg'd observations , meditations , and epigrams by themselves ; but new thoughts have taken place : i have required no helpe of herauld , either to place , or to proclaime them . cards , well shuffled , are most fit for gamesters : and oftentimes , the pastime of discovery adds pleasure to the enioyment : the generous faulkner had rather retrive his partridge in the open feilds , then meet her in his coverd dish . only this : when you read a meditation , let me entreate thee to forget an epigramme . fare-well . ad lectores vtrivsque generis . candide , si mala sint nostra inter carmina , parce ; et bona si quae sint , zoile , parco tibi . to god. glorious and great ; whose power did divide the waves , and made them walls on either side ; that didst appeare in cloven-tongues of fyre ; divide my thoughts : and with thy selfe , inspire my soule ; o cleave my tongue , and make it scatter various expressions in a various matter ; that like the painefull bee , i may derive from sundry flow'rs , to store my slender hive : yet , may my thoughts not so divided be , but they may mixe againe , and fixe in thee . divine fancies , digested into epigrammes , meditations , and observations . 1. on the musique of organs . observe this organ : marke but how it goes : 't is not the hand of him alone that blowes the unseene bellowes ; nor the hand that playes upon th'apparent note-dividing kayes , that makes these wel-composed ayres appeare ●●fore the high tribunall of thine ear● : they both concurre : each acts his severall part : th' one gives it breath ; the other lends it art. man is this organ : to whose every action heav'n gives a breath ( a breath without coaction ) without which blast we cannot act at all ; without which breath , the vniverse must fall to the first nothing it was made of : seeing in him we live , we move , we have our being : thus fill'd with his diviner breath , and back't with his first power we touch the kayes and act : he blowes the bellowes : as we thrive in skill , our actions prove , like musicke , good or ill. 2 on the contingencie of actions . i saw him dead ; i saw his body fall before deaths dart ; whō tears must not recall : yet is he not so dead , but that his day might have bin lengthen'd , had th'untrodden way to life beene found : he might have ●ose agin , if something had , or something had not bin : what mine sees past , heav'ns eie foresaw to come he saw , how that contingent act should summe the to●all of his dayes : his knowing eye ( as mine doth see him dead ) saw he should die that very fatall howre ; yet saw his death , not so so necessary , but his breath might beene enlarg'd unto a longer date , had he neglected this , or taken that : all times to heav'n are now , both first and last ; he see● things present , as we see them past . 3. on the sacraments . the lo●ves of bread were five ; the fishes two , whereof the multitude was made partaker . who made the fishes ? god : but tell me , who gave being to the loaves of bread ? the baker : ev'n so th●se sacraments , which some call seaven , five were ordain'd by man , and two , by heaven . 4. on the infancie of our saviour . hayle blessed virgin , full of heavenly grace , blest above all that sprang from humane race ; whose heav'n-saluted womb brought forth in one , a blessed saviour , and a blessed son : o! what a ravishment ' thad beene , to see thy little saviour perking on thy knee ! to see him nuzzle in thy virgin brest ! his milke white body all unclad , undrest ; to see thy busie fingers cloathe and wrappe his spradling limbs in thy indulgent lappe ! to see his desprate eyes ▪ with childish grace , smiling upon his smiling mothers face ! and , when his forward strength began to bloome , to see him diddle up and downe the roome ! o , who would thinke , so sweet a babe as this , should ere be slaine by a false-hearted kisse ! had i a ragge , if sure thy body wore it , pardon sweet babe , i thinke i should adore it , till then , o grant this boone , ( a boone far dearer ) the weed not being , i may adore the wearer . 5. on iudas iscariot . vve raile at iudas , him that did betray the lord of life ; yet doe it day by day . 6. on the life and death of man. the world 's a theater ; the earth , a stage plac'd in the midst ; wheron both prince & page , both rich and poore ; foole , wiseman ; base , and high ; all act their parts in lifes short tragedy : our life 's a tragedy : those secret roomes wherein we tyre us , are our mothers wombes ; the musicke ush'ring in the play , is mirth to see a manchild brought upon the earth : that fainting gaspe of breath which first we vent is a dumb-shew , presents the argum●nt : our new-born cries that new-born griefes bewray , is the sad prologue of th' ensuing play : false hopes , true feares , vaine ioyes , and fierce distracts are like the musicke that divides the acts : time holds the glasse , and when the hower's run , death strikes the epilogue ; and the play is done . 7 ▪ on the seven liberall sciences of a christian. grammar . it is an art , that teaches not t' excell in writing , speaking , as in doing well . logicke . it is an art sometimes of plotting treason against the crowne and dignity of reason . rhetoricke . it is an art , whereby he learnes t' encrease his knowledge of the time , to hold his peace . arythmeticke . it is an art , that makes him apt to raise and number out gods blessings , and his dayes . musicke . it is a potent science , that infringes strong prison dores , and heaves them from their hinges . astronomie . it is an art of taking out the lead from hi● dull browes , and lifting ●p the head. geometrie . it is an art , ins●ructs him how to have the world in scorne ; and measure out his grave . 8. christs foure houses . his first house was the blessed virgins wombe ; the next , a cratch ; the third , a crosse ▪ the fourth a tombe . 9. of light and heate . mark but the sun-beames , when they shine most bright , they l●●d this lower world both heat & light : they both are children of the selfe-same mother , twinnes ; not subsis●i●g one without the other ; they both conspire unto the common good , when , in their proper places , understood : is 't not rebellion against sense to say , light helps to quicken : or , the beames of day may lend a heat , and ye● no light at all ? 't is true , some obvious shade may chance to fall vpon the quickned pl●nt , yet not so great , to quench the 〈◊〉 of the heate : the heate cannot be parted from the light , nor yet the light from heate ; they neither might be mingled in the act , nor found asunder : distinguish now fond man ; or stay and wonder : know then ; their vertues differ though themselves agree ; heat vivifies ; light gives man power to see the thing so vivifyed : no light , no heate ; and where the heat 's but small , the light 's not great : they are inseparable , and sworne lovers , yet differing thus ; that quickens ; this discovers : within these lines a sacred myst'ry lurkes : the heat resembles faith : the light ; good workes . 10. on judas iscariot . some curse that traytour iudas life and lim ▪ god knows , some curse thēselves , in cursing him . 11. on the possession of the swine . when as our blessed saviour did un-devill the man possest ; the spirits , in conclusion , entred the swine ( being active still in evill ) and drove them headlong to their owne confusion . dru●kards , beware , and be advised then , they 'l find you as y' are swine ▪ if not , as men : 12. on a sun●dyall . this horizontall dyall can bewray to the sad pilgrim , the houre of the day : but if the sun appeare not his adviser , his eye may looke , yet he prove n●'er the wiser : alas , alas ; there 's nothing can appeare , but onely types , and shadow'd figures there : this dyall is the scripture ; and the sun , gods holy spirit ; wee , the ●ookers on : alas , that saceed letter , which we read , vvithout the quickning of the spirit 's dead : the knowledge of our peace improves no better , then if our eye had not beheld a letter : i , but this glorious sun shines alwayes bright : i , but we often stand in our owne light : vse then the day , for when the day is gon , there willl be darknes : there will be no sun. 13. on the three christian graces . faith. it is a grace , that teaches to deprave not the goods we have ; to have the goods we have not . hope . it is a grace ▪ , that keeps th' almighty blamelesse , in long delay : and men ( in begging ) shamelesse . charitie . it is a grace , or art to get a living by selling land ; and to grow rich , by giving . 14. on a feast . the lord of heav'n and earth ha's made a feast , and ev'ry soule is an invited guest : the word 's the food ; the levits are the cookes ; the fathers writings are their dyet-bookes ; but seldome us'd ; for 't is a fashion growne , to recommend made dishes of their owne : what they should boyle , they bake ; what r●st , they broyle ; their lushious sallats are too sweet with oyle : in briefe , 't is now a dayes too great a fault , t' have too much pepper , and too little salt. 15. on dives . that drop-requesting dives did desire his brothers might have warning of that fire , whose flames he felt : could he , a fiend , wish well to man ? what , is there charity in hell ? each soule that 's damned is a brand of fire , to make hell so much hotter ; and the nigher in blood or love they be , that are tormented , the more their paines & torments are augmented : no wonder then , if dives did desire , his brothers might have warning of that fire ▪ 16. on outward shew . ivdge not that field , because 't is stubble , nor him that 's poore , and full of trouble ▪ though t'one looke bare ; the tother thin ; judge not ; their treasure is within . 17. on the reading of the scriptures . in reading of the sacred writt ; beware , thou climbe no stile , when as a gapp stands faire ▪ 18. on the life of man. ovr life 's the modell of a winters day ; our soule 's the sun , whose faint and feeble ray gives our earth light ; a light but weak , at strongest , but low , at highest ; very short , at longest : the childish teares , that from our eyes doe passe , is like the dew that pearls the morning grasse : when as our sun is but an hower high , we goe to schoole , to learne ; are whipt , and cry : we truant up and downe ; we make a spoyle of precious time , and sport in our owne toyle : our bed's the quiet grave ; wherein we lay our weary bodyes , tyred with the day : the early trumpet , like the morning bell , calls to account ; where they that have learnd well shall find reward ; and such as have mis-pent their time , shall reape an earned punishment : no wonder , then , to see the sluggards eyes , so loath to goe to bed ; so loth to rise . 19. on the crowing of a cocke . the crowing of a cocke doth oft foreshow a change of weather : peter found it so : the cocke no sooner crew , but by and by he found a change of weather in his eye : t 's an easie thing to say , a●d to sweare too , wee 'l dye for christ ; but t is as hard to doe . 20. on mammon . mammon's growne rich : does mammon boast of that ? the stalled oxe , as well may boast , hee 's fat . 21. on church-contemners ▪ those church-contemners , that can easily waigh the profit of a sermon with a play ; whose testy stomacks can digest , as well , a profer'd injury , as a sermon-bell ; that say unwonted pray'rs with the like wills , as queazy patients take their loathed pills : to what extremity would they be driven , if god , in iudgement , should but give them heaven . 22. on morus . he is no flemming : for he cannot swill : no roman ; for his stomacke 's fleshly still : he cannot be a iew ; he was baptiz'd : nor yet a gentile ; he was circumciz'd : he is no true man ; for he lyes a trot : prophane he is not ; for he sweares ye not : what is he then ? one feast without a bill shall make him all ; or which of all ye will. 23. on the hypocrite . no mans condition is so base as his ; none more accurs'd than he : for man esteemes him hatefull , 'cause he seemes not what hee is : god hates him , 'cause he is not what he seemes ; what griefe is absent , or what mischiefe can b● added to the hate of god and man ? 24. on a pilgrime . the weary pilgrime , oft , doth aske , and know ▪ how farre hee 's come ; how far he has to go● ▪ his way is tedious , and his hart 's opprest , and his desier is to be at rest : our life 's a wayfare ; yet fond man delaies t'enquier out the number of his daies ; he cares not , he , how slow his howers spend ; his iourney 's better then his iournies end . 25. on the needle of a sun-diall . behold this needle ; when the arctick s●one hath toucht it , how it trembles vp and downe ; hunts for the pole ; and cannot be possest , of peace , untill it finde that poynt , that rest : such is the heart of man ; which , when it hath attayn'd the vertue of a lively faith , it findes no rest on earth , makes no abode , in any object , but his heav'n , his god. 26. on afffiction . when thou afflict'st me , lord , if i repine , i show my selfe to be mine owne , not thine . 27. on a sun-dyall . goe light a candle : by that light , make tryall , how the night spends it selfe , by the sun-dyall ▪ goe , search the scripture ; l●bour to increase in the diviner knowledge of thy peace by thy owne light , derived from thy mother : thou maist as eas●ly doe the one , as t'other . 28. on peter . vvhen walking peter was about to sinck into the sea , in what a case d' ye thinke , h 'ad bin ; if he had trusted his complaint to th' intercession of some helpfull saint : beleeve it ; if romes doctrine had bin sound , and soundly follow'd , peter had bin drown'd . 29 on merits . fie , rome's abus'd : can any be thought able to merit heaven by workes : t is a meere fable : if so ; stout rome had never bin so faint to move her suit by a collaterall saint . 30. on servio ▪ servio serves god ▪ servio has bare relation ( not to gods glory ) but his owne salvation : servio serves god for life : servio , t is well : servio may finde the cooler place in hell. 31. a soliloquie . where shall i find my god! o where , o where shall i direct my steps , to finde him there ? shall i make search in swelling baggs of coyne ? ah no ; for god and mammon cannot joyne : doe beds of down containe this heavenly stranger ? no no ; hee 's rather cradled in some manger : dwells he in wisedome ? is he gone that rode ? no no ; mans wisedome's foolishnes with god : or hath some new plantation , yet unknown , made him their king , adorn'd him with their crowne ? no , no , the kingdomes of the earth thinke scorne t' adorne his browes with any crown but thorne . where shall i trace ; or where shall i go winde him ? my lord is gone ; and o! i cannot finde him : i le ransack the dark dungeons : i le enquire into the furnace , after the sev'nth fire . i le seeke in daniels den , and in pauls prison ; i le search his grave ▪ and see if he be risen : i le goe to th' house of mourning ; and i le call at every almes-abused hospitall : i le goe and aske the widow , that 's opprest ; the heavy laden , that enquiers rest : il● search the corners of all broken hearts ; the wounded conscience , and the soule that smarts ; the contrite spirit fill'd with filiall feare ; i , there he is ; and no where else , but there : spare not to scourge they pleasure , o my god , so i may finde thy pres●nce , with thy rod. 32. on daniel in the den. fierce lyons roaring for their prey ? and then daniel throwne in ? and daniel yet remaine alive ? there was a lyon , in the denne , was daniels friend , or daniel had bin slaine : among ten thousand lyons , i de not feare , had i but only daniels lyon there . 23. on those that deserve it . o when our clergie , at the dreadfull day , shal make their audit ; when the iudge shal say give your accompts : what , have my lambs bin fed ? say , doe they all stand sound ? is there none dead by your defaults ? come shepheards , bring them forth that i may crowne your labours in their worth : o what an answer will be given by some ! we have bin silenc'd : canons strucke us dumbe ; the great ones would not let us feed thy flock , vnles we pla●'d the fooles , and wore a frock : we were forbid unles wee 'd yeeld to signe and crosse their browes , they say , a mark of thine . to say the truth , great iudge , they were not fed , lord , here they be ; but , lord , they be all dead . ah cruel shepheards ! could your conscience serve not to be fooles , and yet to let them sterve ? what if your fiery spirits had bin bound to antick habits ; or your heads bin crownd with peacocks plumes ; had ye bin forc'd to feed your saviours dear-bought flock in a fools weed ; he that was scorn'd , revil'd ; endur'd the curse of a base death , in your behalfs ; nay worse , swallow'd the cup of wrath charg'd up to th' brim , durst ye not stoope to play the fooles for him ? 34. doe this and live . doe this and live ? t is true , great god ▪ then who can hope for life ? for who hath power to doe ? art thou not able ? is thy taske too great ? canst thou desier help ? canst thou intreat aid from a stronger arm ? canst thou conceive thy helper strong enough ? canst thou beleeve , the suffrings of thy dying lord can give thy drooping shoulders rest ? doe this and live . 35. on ioseph and his mistresse . when as th' egyptian lady did invite wel-favor'd ioseph to unchast delight , how well the motion and the place agreed ! a beastly place , and t was a beastly deed : a place well season'd for so foule a sin ; to● sweet to serve so foule a master in ▪ 36. on scriptum est . some words excell in vertue , and discover a rare conclusion , thrice repeated over . our saviour thrice was tempted : thrice represt th'assaulting tempter with thrice scriptvm est. if thou would'st keepe thy soule secure from harme , tho● know'st the words : it is a potent charme . 37. on the flourishing of the gospell . how doe our pastures florish , and refresh our uberous kine , so faire , so full of flesh ! how doe our thriving cattell feed our young with plenteous milk ; & with their flesh the strong ▪ heav'n blest our charles , and he did our late iames , from pharohs troubles , and from pharohs dreames . 38. on ioseph's speech to his brethren . goe , ●etch your brother ( said th' egyptian lord ) if you intend our garniers shall afford your craving wants their so desir'd supplies ; if he come not , by pharoes life , y' are spies : ev'n as your suits expect to find our grace , bring him ; or dare not to behold my face : some little food , to serve you on the way , we here allow , but not to feed delay ; when you present your brother to our hand , ye shall have plenty , and possesse the land ; away ; and let your quicke obedience give the earnest of your faiths ; do this and live : if not ; your wilfull wants must want supply , for ye are spies , and ye shall surely dye : great god , th' egyptian lord resembles thee ; the brother 's iesus ; and the suitors wee . 39. of common devotion . ovr god and souldiers we alike adore ev'n at the brink of danger ; not before : after deliverance , both alike requited ; our god 's forgotten , and our souldier's slighted . 40. on the day of iudgement . o when shal that time come , whē the loud trump shall wake my sleeping ashes from the dump of their sad vrne ! that blessed day , wherein my glorifi'd , my metamorphiz'd skin shall circumplexe and terminate that fresh and new refined substance of this flesh ! when my transparent flesh , dischargd frō groan●s , and paynes , shall hang upon new polisht bones ! when as my body shall re-entertaine her cleansed soule , and never part againe ! vvhen as my soule shall , by a new indenture , possesse her new-built house , come down and enter ! vvhen as my body and my soule shall plight inviolable faith , and never fight nor wrangle more , ●or alcercat , agin , about that strife-begetting question , sin ! vvhen soule and body shall receive their doome of o yee blessed of my father , come ! vvhen death shall be exil'd , and damn'd to dwell vvithin her proper and true center , hell ! vvhere that old tempter shall be bound in chaynes , and over-whelm'd with everlasting paynes ; vvhilst i shall sit , and , in full glory , sing perpetuall anthems to my iudge , my king. 41. on death . vvhy should we not , as well , desier death , as sleep ? no diffrence , but a little breath : 't is all but rest ; 't is all but a releasing our tyred lims ; vvhy then not alike pleasing ? being burthen'd with the sorrowes of the day , vve wish for night ; which , being come , we lay our bodies downe ; yet when our very breath is yrkesome to us , w' are affraid of death : our sleepe is oft accompanied with ●rights , distracting dreames and dangers of the nights ; vvhen in the sheets of death , our bodie 's sure from all such evils , and we sleepe secure : vvhat matter , doune , or earth ? what boots it whether ? alas , our bodye's sensible of neither : things that are senslesse feele nor paynes nor ease ; tell me ; and why not wormes as well as fleas ? in sleepe , we know not whether our clos'd eyes shall ever wake ; from death w' are sure to rise : i , but 't is long first : o , is that our feares ? dare we trust god for nights ? and not for yeares ? 42. on the body of man. mans body 's like a house : his greater bones , are the maine timber ; and the lesser ones , are smaller splints : his ribs are laths , daubd o'er , plaister'd with flesh and bloud : his mouth 's the doore : his throat 's the narrow entry : and his heart is the great chamber , full of curious art : his midreife , is a large partition wall , 'twixt the great chamber , and the spacious hall : his stomacke is the kitchin , where the meate is often but halfe sod , for want of heate : his spleen 's a vessell , nature does allot to take the skimme , that rises from the pot : his lungs are like the bellowes that respire in ev'ry office , quickning ev'ry fire : his nose , the chimney is , whereby are vented such fumes , as with the bellowes are augmented : his bowels are the sinke , whose part 's to dr●ine all noysome filth , and keepe the kitchin cleane : his eyes like christall windowes cleare and bright lets in the ob●ect , and le ts out the sight : and as the timber is , or great or small , or strong or weake ; 't is apt to stand , or fall ; yet is the likelyest building sometimes knowne , to fall by obvious chances ; overthrowne , oft-times by tempests , by the full mouth'd blasts of heav'n ; sometimes by fire ; somtimes it wasts through unadvis'd neglect : put case , the stuffe were ruin-proofe ; by nature , strong enough , to conquer time and age : put case , it should ne'er know an end , alas , our leases would : what hast thou then , proud flesh and bloud , to boast ? thy dayes are ev'll , at best , ; but few , at most ; but sad , at merryest ▪ and but weake , at strongest ; vnsure , at surest ; and but short , at longest , 43. on the young man in the gospell . how well our saviour and the landed youth agreed a little while ? and , to say truth , had he had will and power in his hand , to keepe the law , but as he kept his land ; no doubt , his soule had found the sweet fruition of his owne choyce desires without petition : but he must sell and follow ; or else , not obtaine his heav'n : o now his heav'ns too hot : he cannot stay ; he has no businesse there : hee 'l rather misse , then buy his heav'n too deare : when broth 's too hot for hasty hounds , how they will licke their scalded lips , and sneake away ! 44. on mans goodnesse and gods love . god loves not man , because that man is good ; for man is sinfull , because flesh and blood : we argue false : it rather may behove us , to thinke us good , 'cause god thinks good to love us ▪ hee that shall argue up from man to god , takes but the paines to gather his owne rod : who from such premis●es , shall drawe's conclusion , makes but a syllogisme of his owne confusion . 45. on mans plea. mans plea to man , is , that he never more will begge , and that he never begg'd before : mans plea to god , is , that he did obtaine a former suit , and therefore sues againe . how good a god we serve ; that when we sue , makes his old gifts th'examples of his new ! 46. on furio. fvrio will not forgiue ; furio beware : furio will curse himselfe in the lords prayer . 47. on martha and mary . martha , with joy , receiv'd her blessed lord ; her lord she welcoms , feasts , and entertains : mary sa●e silent ▪ heares , but speakes no word ; martha takes all , and mary takes no paines : mary's to heare ▪ to feast him martha's care is ; now which is greater , martha's love , or mary's ? martha is full of trouble , to prepare ; martha respects his good beyond her owne : mary sits still at ease , and takes no care ; mary desires to please her selfe , alone : the pleasure's maryes ; martha's all the care is ; now which is greater , martha's love , or maryes ? t is true ; our blessed lord was martha's guest ; mary was his ; and , in his feast , delighted : now which hath greater reason to love best , the bountifull invitor , or th'invited ? sure , both lov'd well ; but mary was the detter , and therefore should , in reason , love the better ▪ marye's was spirituall ; martha's love was carnall ; t'one kist his hand ; the other , but the glove : as far as mortall is beneath eternall , so far is martha's lesse then marye's love : how blest is he , great god , whose heart remembers marye's to thee ; and martha's to thy members ! 48. on our blessed saviour . we often read our blessed saviour wept ; but never laught , and seldome that he slept : ah , sure his heavy eyes did wake , ●●d weepe for us that sin , so oft , in mirth , and sleepe . 49. on sinnes . si●●es , in respect of man , all mortall be ; all veniall , iesu , in respect of thee . 50. on mans behaviour to god. vve use our god , as vs'rers doe their bands ; we often beare him in our hearts , our hands ▪ his paths are beaten , and his wayes are trod , so long as hee 's a profitable god : but when the money 's paid , the profit 's taken , our bands are cancel'd , and our god 's forsaken . 51. on mans cruelty . and da●'st thou venture still to live in sin , and crucifie thy dying lord agin ? were not his pangs sufficient ? must he bleed yet more ? o , must our sinfull pleasures feed vpon his torments ; and augment the story of the sad passion of the lord of glory ! is there no pitty ? is there no remorse in humane brests ? is there a firme di●ors● betwixt all mercy , and the hearts of men ? parted for ever ? ne'r to meet agen ? no mercy bides with us : ' ●is thou , alone , hast it , sweet jesu , for us , that have none for thee : thou hast ●ore-stal'd our markets so , that all 's above , and we have none below : nay , blessed lord , we have not wherewithall to serve our shiftlesse selves , unlesse we call to thee , that art our saviour , and hast power to give , and whom we crucifye , each hower : w' are cruell ( lord ) to thee , and our selves too ; iesv forgive's ; we know not what we doe . 52. mans progresse . the earth is that forbiden tree that growes i th' midst of paradise ; her fruit that showes so sweet , so faire , so pleasing to the eyes , is worldly pleasure in a faire disguize : the flesh suggests : the fruit is ●aire and good apt to make wise , and a delicious food ; it hath a secret vertue , wherewithall to make you gods ; and not to dye at all . man ●asts , and ●empts the frailty of his brother ; his brother eats ; one bits calls on another : his guilty conscience opes his eyes ; he sees , he sees his ●mpty nakednesse ▪ and flees ; he sti●ches slender fig-leaves , and does frame poore arguments t'●xcuse his sin , his shame : but in the cooler evening of his dayes , the voyce calls adam : adam's in a maze : his consci●nce bids him run : the voyce pursues ; poore ad●m trembles , ere he knowes the newes : adam must quit the garden , lest he strive to tast the saving tree of life , and live ; poore man must goe ; but whether is he bound ? ev'n to the place from whence he came , the ●round . 53. on the two great flouds . two flouds i read of ; water , and of wine ; the first was noahs ; lot , the last was thine : the first was the effect ▪ the last , the cause of that foule sin , against the sacred lawes of god and nature , incest : noah found an arke to save him , but poore lot was drownd ; good n●ah found an arke ; but l●t found none : w' are safer in gods hands then in our owne : the former flood of waters did extend but some few dayes ; this latter ha's no end ; they both destroy'd , i know not which the worst : the last is ev'n as gen'rall , as the first : the first being ceas'd ; the world began to fill ; the last depopulates , and wasts it still : both flouds ore welm'd both man and beast together ; the last is worst , if there be best of either : the first are ceas'd : heav'n vow'd it by a signe ; when shall we se● a rainebow after wine ? 54. on fuca. fvca ▪ thou quo●'●t the scriptures on thy side , and maks● rebec●a patronize ●hy pride ; thou say'st that she wore ear-rings : did she so ? know this withall , she bore the pitcher too : thou may'st , like h●r , we●re ear-rings , if thy pride can stoope to what , rebecca did beside . 55. on abrahams servant . this faithfull servant will not feed , u●till he doe his trust-reposing masters will : there 's many , now , that will not eat before they speed their masters work : they 'l drink the more . 56. on alexander . no marvell , thou great monarch , did'st complaine and weep , there were no other worlds to gaine ; thy griefes and thy complaints were not amisse ; h 'as griefe enough , that findes no world but this . 57. on rash iudgement . ivdge not too fast : this tree that does appeare so barren , may be fruitfull the next yeare : hast thou not patience to expect the hower ? i feare thy owne are crabs they be so ●ower : thy judgement oft may tread beside the text ; a saul to day , may prove a paul , the next . 58. on iacobs purchase . how poore was iacobs motion , and how strang● his offer ! how unequall was th' exchange ! a messe of porrage for inheritance ? why could not hungry e●au strive t'enhaunce his price a little ? so much und●rfoot ? well might he give him bread and drink to boot : an easie price ! the case is even our owne ; for toyes we often sell our heaven , our crowne . 59. on esau. what hast thou done ? nay what shal esau do ? lost both his birthright , and his blessing too ! what hath poore esau left , but empty teares , and plaints , that cannot reach the old mans eares ? what with thy fathers diet , and thine owne , thy birthright's aliend , and thy blessing 's gone : how does one mischiefe overtake an other : in both , how overtaken by a brother ? could thy imperious stomack but have stay'd , and if thy fathers had not bin delay'd , thou had'st not need have wept and pleaded so , but kept thy birthright , and thy blessing too : had thy unprosp'rous , thy unlucky hand dispatch'd thy venz'on , as it did thy land , thy sorrowes had not made so great a heape , that had not bin so deare ; nor this , so cheape : had thine given place but to thy fathers will , thad'st had thy birthright ; and thy blessing still . 60. on the absence of a blessing . the blessing gon , what do's there now remaine ? esau's offended ; iacob must be slaine : the heart of man once emptyed of a grace , how soone the devill jostles in the place ! 61. on the younger brother . i know , the elder and the yonger , too , are both alike to god ; nor one , nor other can plead their yeares , but yet we often doe observe , the blessing 's on the yonger brother : the scripture notes it , but does spare to show a reason ; therefore , i despaire to know . 62. on kain . before that monster spilt his brothers blood , w'●re sure the fourth part of the world was good : o , what a dearth of goodnes did there grow , when the fourth part was murd'red at a blow ! 63. on the righteous man. promise is d●tt : and det implyes a payment : how can the righteous , then dout food , & raymēt ? 63. on faith , love , and charity . by nature faith is fiery , and it tends still upward : love , by native course , descends : but charity , whose nature doth confound and mixe the former two , moves ever round : lord , let thy love descend , and then the fire of sprightly faith shall kindle , and aspire : o , then , my circling charity shall move in proper motion , mixt of faith and love. 64. on iacobs pillow . the bed , was earth : the raised pillow , stones , whereon poore iacob rests his head , his bones ; heav'n was his canopy ; the shades of night were his drawne curtaines , to exclude the light : poore state for isacks heyre ! it seemes to me , his cattell found as soft a bed , as hee : yet god appeared there , his ioy , his crowne ; god is not alway seene in beds of doune : o , if that god shall please to make my bed , i care not where i rest my bones , my head ; with thee , my wants can never proove extreame ; with iacobs pillow , give me iacobs dreame . 65. on faith. faith do's acknowledge gifts , altho we have not ; it keepes unseene those sins , confession hid not ; it makes us to enjoy the goods we have not ; it counts as done , those pious deeds , we did not ; it workes ; endowes ; it freely ●accepts ; it hides : what grace is absent where true faith abides ? 66 ▪ on zacheus . me thinks , i see , with what a busie hast , zacheus climb'd the tree : but , o , how fast how full of speed , canst thou imagine ( when our saviour call'd ) he powder'd downe agen ! he ne'r made tryall if the boughes were sound , or rotten ; nor how far 't was to the ground : there was no danger fear'd : at such a call , hee 'l venture nothing , that dare feare a fall : needs must he downe , by such a spirit driven ▪ nor could he fall , unlesse he fell to heaven : downe came zacheus , ravisht from the tree ; bird that was shot , ne'r dropt so quicke as he . 67. on the thiefe and slanderer . the thiefe , and sland'rer are almost the same ; t'one steales my goods ; the tother , my good name : t'one lives in scor●e ; the other dies in shame . 68. on abram● pleading for sodome . how loth was righteous abraham to cease , to beat the price of lustfull s●doms peace ! marke how his holy boldnesse intercepts gods iustice ; brings his mercy downe , by steps : he dare not bid so few as ten , at first ; nor yet from fifty righteous persons , durst his zeale , on sudden , make too great a fall , although he wisht salvation to them all . great god : thy dying son has pow'r to cleare a world of sinnes , that one shall no● appeare before thine angry eyes : what wonder then , to see thee fall , from fifty downe to ten ! 69. on mans goodnesse . thy hand , great god , created all things good ; but man rebell'd , and in defiance stood against his owne creation , and did staine , nay lost that goodnesse which the beasts retaine ▪ what ●ap ha's man , poore man , above the rest , that hath lesse goodnesse left him , then a beast ! 70. on zacheus . short-legg'd zacheu● ▪ 't was the happiest tree that ever mortall climb'd ; i meane , to thee : thy paynes in going up , receiv'd the crowne of all thy labour , at thy comming downe : thy statures lownesse gave thee faire occasion to mount that tree ; that tree , to find salvation : but was 't the tree , zacheus ? no , t' was hee , whose bleeding body dy'd upon the tree . 71. on the roman , turke , and atheist . the roman worships god upon the wall ; the turke , a false god ; th' atheist , none at all . 72. on babels building . great god , no sooner borne , but we begin babels accurs'd foundation , by our sin : our thoughts , our words , our deeds are ever yeelding the sad materials of our sinfull building : should not thy grace prevent it , it would even rise , and rise up , untill it reach'd to heaven : lord , ere our building shall begin to show , confound our language , and our building too ▪ 73. on the theife and the lyer . the lyer and the thiefe have one vocation ; their difference is but only in their fashion : they both deceive ; but diversly proceed ; the first deceives by word ; the last , by deed. 74. on the egyptians famine . marke but the course the pin'de egyptians run : when all their coyn , when all their corn is done : they come to ioseph , and their stomacks plead ; they chāge their beasts for corn , their flocks for bread , yet still they want : observe what now they doe ; they give their lands , and yeeld their bodies too : now they have corne enough ; and now , they shall have seed to sow their barren soyle withall ; provided that the fi●t of their encrease be pharoe's : now their stomacks are at peace : thus when the famine of the word shall strike our hungry soules ; our soules must doe the like : we first must part with , ( as by their directions ) our flocks , our beasts , our bestiall affections ; when they are gone , what then must sinners doe ? give up their lands , their soules , and bodies too : o , then our hearts shall be refresht and fed , wee shall have seed to sowe , and present bread : allowing but the fift of our encrease , wee shall have plenty , and our soules have peace ▪ how art thou pleas●d , good god , that man shold live ! how slow art thou to take ! how free to give ! 75. on zacheus . well climb'd , zacheus ; 't was a step well given ; frō hence toth tree ; & frō the tree to heavē ! 76. on the plough-man . i heare the whistling plough-man , all day long , sweetning his labour with a chearefull song : his bed's a pad of straw ; his dyet , course ; in both , he fares not better then his horse : he seldome slakes his thirst , but from the pumpe , and yet his heart is blithe ; his visage , plumpe ▪ his thoughts are nere acquainted with such things . as griefes or feares ; he onely sweats , and sings : when as the landed lord , that cannot dine without a qualme , if not refresht with wine ; that cannot judge that controverted case , 'twixt meat & mouth , without the bribe of sauce ▪ that claimes the service to the purest linnen , to pamper and to shroud his dainty skin in , groanes out his dayes , in lab'ring to appease the rage of either buisnes , or disease : alas , his silken robes , his costly diet can lend a little pleasure , but no quiet : the untold summes of his descended wealth can give his body plenty , but not health : the one , in paynes , and want , possesses all ; t'other , in plenty , findes no peace at all ; 't is strange ! and yet the cause is easly knowne ; tone's at gods finding ; t'other , at his owne . 77. on a happy kingdome . that kingdome , and none other , happy is , where moses , and his aar●n meet , and kisse . 78. on gods appearance to moses . g●● first appeard ●o moses , in the myre ; the next time he appeard , h●appeard in fire ; the third time , he was knowne to moses eye vpon mount sinai , cloath'd in maiestie . thrice god appeares to man : first , ●allowing in his ●oule pollution , and base myre of sin ; and like to pharoes daughter do'es bemone our helplesse state , and drawes us , for his owne : the next ●ime , he ●ppeares in fyre , whose bright and gentle flames consume not , but give light ; it is the fire of grace ; where man is bound to d'off his sh●●●s , because 't is holy ground : the last apparance shall be in that mount , where every soule shall render an account of good or evill ; where all things transitory shall cease ▪ & grace be crownd with perfect glory . 79. on gods law. thy sacred law , o god , is like to mo●es ●od● if wee 〈◊〉 i● i● our hand , it will doe wonders in the land ; if wee sleight and throw it to the ground ; 't will 〈…〉 a wound that flesh and blood cannot endure , nor salve , untill the brazen serpent cure : i wish not , lord , thou sholds● ●ithold it ; nor wold i have it , and not hold it : o ●each me the●● my god ▪ to handle mos●s rod. 80. on pharo●●s b●icke . ovr god 's not like to pha●o● ; to require his 〈…〉 for fi●e : his workemen wanted straw , and yet were lasht , for not performance : we have straw unthrasht , yet we are idl● , and we w●●ch , and kicke against our burthens , and returne no bricke : we spend our 〈…〉 the s●abl● , and then we cry ▪ alas ! w● are not able ; thinke not on isra●ls sufferings , in that day , when thy offended justice shall repay our labo●● ; lord ▪ when 〈…〉 thinke , 〈◊〉 was a tyrant ; thou ▪ a ●od . 81. on the insa●iablenesse of mans heart . this globe of earth ha's not the pow'r to fill the heart of man , but it desi●rs still : by him that seekes , the cause is easly found ; the heart 's triangular ; the earth is round ; he may be full ; but , never to the brim be fill●d with earth , till earth be fill'd with him . 82. on pharoe's ●ard-heartednes . plag●es after plagues ? and yet not pharoh yeeld t' enlarge poore israel ? was thy heart so steel'd , rebellious tyrant , that it dare withstand the oft repeated iudgements of heav'ns hand ? could neither mercies oyle , nor iudgements thunder dissolve , nor breake thy ●linty heart in sunder ? no , no , what sun beames soften not , they harden ; purpos'd rebellions are asleepe to pardon . 83. on the change of pharoe's fortunes . observe what peace great pharo's kingdom found while ioseph liv'd ; what blessi●gs●round ●round his happy dayes ! heav'ns plague-inf●icting hand was then a stranger to his peacefull land : peace was ent●yl'd upon his royall thron● ; his land had plenty , when the world had none ; his full desiers over-flowd their brim , favo●rs cam● downe unask●t , unsought by him : his scepter florish'd , from a god unknown● , no need to tro●ble any of his owne : while ioseph liv'd , his blessings had no end ; that god was his , whil'st he was iosephs frend : these temp'rall blessings heav'n doth , often , share vnto the wicked , at the good-mans prayer : but ioseph dyes : and ios●phs sons must fall beneath their burthens , and be scourg'd withall ; whilst tyrant pharoh's more severer hand keeps them laborious pris'ners in his land : god oft permits his children to be hurld into distresse , to weane them from the world : but pharohs blessings alter with his brow ; the budding scepter 's turn'd a serpent now : his land must groan ; her plagues must still encrease , till iacobs off-spring shall find iacobs peace ; gods children are the apples of his eye , whose touch is death , if beeing toucht , they cry : now tyrant pharoh dares no longer chuse , israel must goe : pharoh , repents , pursues ; pharoh wants brick ; pharoh , ere long , i feare , will find the purchase of his brick too deare : moses holds forth his rod : the seas divide ; the waves are turn'd to walls on either side : they passe secure ; pharoh pursues them still : god leaves his children to the brunt of ill : the chariot wheeles flye off , the harnesse cracks ; one wants a nayle ; the next , a hammer lacks : how man is cross'd and puzzel'd in that plot , where heav'n denyes successe , and prospers not ! moses holds forth his rod : the easterne wind calls backe the tydes : the parted waters ioynd , and overwhelmd great pharo and pharoes host ; none scap'd to ●ell the newes : all drownd , and lost : thus thrives rebellion : plagues , nor doing good , oft-times conclude their ceremony in blood : thus hardned hearts grow more and more obdure ; and heav'n cuts off , when earth is most secure . 84. on the first born● . the fir●● borne of th' egyptians all were slaine , from him that holds the scepter to the swayne : but all that are first-borne in israel , be accepted , lord , and sancti●ied to thee : thy lookes are always turn'd upon the prime of all our actions , words , our thoughts , our time ; thy pleased eye is fixt upon the first ; and from the womb w' are thine , or else accurst . 85. on baptized infants . i dare not judge those iudgements , ill advis'd , that hold such infants sa●'d , as dye , baptiz'd . what hinders life ? originall hath bin new was●t away ; there 's yet , no actuall sin : death is th' effect of sin : the cause being gon , what ground is lef● for death to worke upon ? i know not : but of israels sons 't is found , moses was sav'd ; i read that none was drownd . 86. on the grumbling israelites . no sooner out , but grumble ? is the brick so soone forgotten ? 't is a common trick : serve god in plenty ? egypt can doe thus ▪ no thankes to serve our god , when god serves us : some sullen curres , when they perceive a bone , will wagg their tayles and faune ; but snarle , if none . 87. on mans rebellion . o , how perverse is flesh and bloud ! in whom rebellion blossomes from the very wombe ! what heav'n commands , how lame we are to do ! and things forbid how soone perswaded t● we never read rebellio●s israel did bow to strange gods , till israel was forbid . 88. on israel . had israel , in her want , been truely humbled , isr'el had prayd , & ground to heav'n ; not grumbled : but isr'el wanted food . isr'els complaint could not be servent , isr'el being faint : isr'el gets food : now isr'el is so full , that her devotion , and her zeale is dull : lord when art thou in season ? when 's the time , to doe thee service ? when 's our zeale in prime ? 't is alwayes either not full ripe or wasting : we can not serve our god nor full nor fasting . 89. on the sinners refuge . he that shall shed , with a presumptuous hand , the blood of man ; must , by thy just command be put to death : the murtherer must dye ; thy law denyes him refuge where to flye : great god our hands have slain a man ; nay further , they have commit●ed a presumptuous murther , vpon a guiltles man ; na● , what is worse , they have betraid our brother to the curse of a reproachfull death ▪ nay , what exceeds , it is our lord , our dying saviour bleeds : nay more ; it is thy son ; thy only son ; all this have we , all this our hands have done : on what deare obiects shall we turne our eye ? looke to the law ? o , by the law , we dye : is there no refuge , lord ? no place that shall secure our soules from death ? a● , none at all ? what shall poore mortals do ? thy lawes are j●st , and most irrevocable : shall we trust or flye to our owne merits , and ●e freed by our good workes ? i ; there were helpe indeed ! is there no city for a soule to flye , and save it selfe : must we resolve to dye ? o infinite ! o ( not to be exprest ? ) nay , not to be conceived by the brest of men or angels ! o transcendent love ! incomprehensible ! as farre above the reach of man , as mans deserts are under the sacred benefit of so ●lest a wonder ! that very blood our sinfull hands have shed , cryes loud for mercy , and those wounds do plead for those that made them : he that pleades , forgives ; and is both god and man ; both dead , and lives ; he , whom we murther'd , is become our g●arden ; hee 's man , to suffer ; and hee 's god to pardon : here 's our protection ; here , our refuge city , whose living springs run piety and pitty : goe then , my soule , and passe the common bounds of passion , goe , and kneele before his wounds ; go touch them with thy lips : thou needst not feare ; they will not bleed afresh , though thou be there : but if they doe , that very blood , thou spilt , beleev 't , will plead thy pardon , not thy guil● . 90. on the deposing of princes . i know not by what vertue rome deposes a christian prince : did aaron command moses ? if sacred scriptures mention such a thing , sure rome has colour to depose a king. 91. on peters keyes . the pow'r of peter does all pow'r excell ; he opens heav'n ; he shuts the doores of hell : the keyes are his ; in what a ●a●e were they , should peters● successors mist●ke the k●y ? 92. on offrings . are all such offrings , as are crusht , and bruis'd , forbid thy altar ? may they not be us'd ? and must all broken things be set apart ? no , lord : thou wilt accept a broken heart . 93 on vsurers . of all men , vs'rers are not least accurst ; they robb the spittle , pinch th' afflicted worst . in others griefe they 'r most delighted in ; whilst givers suffer for the takers sin : o how unjust a trade of life is that , which makes the lab'rers leane ; and th' idle , fat ! 94. on repentance . canst th●● recover thy consumed flesh , from the well-feasted wormes ? or put on fresh ? canst thou redeeme thy ashes from the dead ? or quit thy carkas from her sheet of lead ? canst thou awaken thy earth-closed eyes ? vnlock thy marble monument , and rise ? all this thou mayst performe , with as great ease , as to repent thee , mortall , when thou please : it is thy grave , not bed that thou art in : th' art not asleepe , but thou art dead in sin. 95. on wine and water . nature and grace , who ever tasted both , differ as much , as wine and water doth : this clenses , ( if not grosly stayn'd with sin ) the outward man : but scowers not , within : that cheares the heart , & makes the courage bold , quickens and warmes dead spirits that are cold : it fires the blood , and makes the soule divine : o ●hat my water , lord , were turnd to wine ! 96. on balams asse . the asse , that for her slownesse , was ●orbid to be imployed in gods service , did per●orme good service now , in being slow : the asse received stripes , but would not goe : she bau●kd the way , and balam could not guid her : the asse had farre more wisedome then the rider : the message being bad , the asse was loth to be the bearer : 't was a happy sloth ; 't was well for balam : had his asse but tryde another step , balam had surely dy'd : poore asse ! and was thy faithfull service payd with oft-repeated strokes ? hadst thou obayd , thy lord had bought thy travell , with his blood : such is mans payment , often , bad for good : the asse begins to question with his master , argues the case , pleads why he went no faster : nay , shewes him myst'ries , far beyond his reach ▪ sure , godwants prophets , when dull asses preach : the asse perceives the angel , and fals downe ; when balam sees him not ; or ●ees , unknowne : nor is 't a wonder : for gods spirit did passe from blindfold balam , into balams asse . 97. on some raw divines . some raw divines , no sooner are espous'd to their first wives , and in the temple hous'd , but straight the peace is broke : they now begin t' appoint the field , to fight their battailes in : school-men must war with school men ; text with text : the first 's the chaldee's paraphrase ; the next the septuagints : opinion thwarts opinion ; the papist holds the first ; the last , th' arminian ; and then the councells must be call'd t'advice , what this of lateran sayes ; what that of nice : and here the poynt must be anew disputed ; arrius is false ; and bellarmine's confuted : thus with the sharpe artill'ry of their wit , they shoot at random , carelesse where they hit : the slightly studied fathers must be prayd , although on small acquaintance , in to ayd , whose glorious varnish must impose a glosse vpon their paint , whose gold must gild their drosse : now martine luther must be purg'd by them , from all his errors , like a school-boyes theame ; free-wil's disputed , consubstantiation ▪ and the deepe ocean of predestination , where , daring venter , oft , too far into 't , they , pharo like , are drownd both horse and foot : forgetting that the sacred law enioynes new-married men to sit beneath their vines , and cheare their wives : they must not venter out to warre , untill the yeare be run about . 98. on buying of the bible . t is but a folly to rejoyce , or boast , how smal a price , thy wel-bought pen'worth cost : vntill thy death , thou shalt not fully know whether thy purchase be good cheap , or no ; and at that day , beleev 't , it will appeare , if not extreamely cheape , extreamely deare . 99. on the buying of the new testament . reader , if thou wilt prove no more then what i terme thee , ev'n before thou aske the price , turne backe thine eye ; if otherwise , unclaspe , and buy : know then , the price of what thou buy'st , is the deare blood of iesus christ ; which price is over-deare to none , that dares protect it with his owne : if thou stand guilty of the price , ev'n save thy purs-strings , and be wise : thy mony will but , in conclusion , make purchase of thy owne confusion : but if that guilt be done away , thou mayst as safely buy , as pay . 100. to my booke . my little pinnace , strike thy sayles , let slippe thy anchor ? the vvin●e fayles : and sea-men oft , in calmes doe feare that foule , and boy ●●rous ●●ather's neare ; if a 〈◊〉 storme should rise and bl●●●er from censorious eyes , although the swelling vva●es be rough , and proud , thy 〈◊〉 sa●e enough : rest , rest a while , ●ill ●bbing tides shall make thee stanch , and breme thy sides ; when vvinds shall serve , hoyst up thy sayle , and flye before a prosp'rous gale ▪ that all the coasters may resort , and bid thee welcome to thy port . the end of the first booke . divine fancies . the second booke . 1. to almighty god. lord , thou requir'st the first of all our time , the first of all our actions , and the prime of all our thoughts ; and , lord , good reason , we , when thou giv'st all , should give the first to thee : but o , we often rob thee of thy due , like elies children , whom thy vengeance slue : we pinch thy offring to enlarge our fee ; we keepe the fat , and carve the leane to thee : we thrust our three-tooth'd flesh-hook in thy pot , that only , what the flesh-hook taketh not , we share to thee : lord , we are still deceiving ; we take the prime , and feed thee with our leaving : our sluttish bowles are cream'd with soile & filth , our wheat is full of chaffe ; of tares , our tilth : lord , what in flesh and blood can there be had , that 's worth the having , when the best is bad , here 's nothing good , unlesse thou please to make it ; o , then , if ought be worth the taking , take it . 2. on gods dyet . deare lord ; when wee approch thy sacred fire , to burne our sacrifice , thou do'st require the heads of ev'ry beast that dyes ; the hearts ; th'enclosed fat● ; and all the inward parts : our senses and our memories must be , all set apart and sanctifi'd to thee ; the strength of our desires , the best perfections of our imperfect wills , the choyce aflections of our refined hearts must all conjoyne to seeke thy glory : they must all be thine : i know thy dyet , lord ; of all the rest , thou do'st affect the head and pur●nance , best . 3. on moses birth and death . vve read ; no sooner new-borne moses crept into this vale of teares , but th'infant wept ; but , being warned of his death , his last , we find it storied , that he sung as fast : these sev'rall passions found their reason , why ; he dy'd to live , but he was borne to dye : to whom this transitory life shall bring just cause to weepe ; there , death gives cause to sing . 4. on ieptha's vow . victorious ieptha , could thy zeale allow no other way , then by a rash-made vow , t' expresse thy thanks ? a vow , whose undertaking was ev'n a sin more odious , then the making : 't was cruell piety that taught thee how to paddle in thy da●ghters blood : but thou , vnlucky virgin ! was there none to ●e ▪ betwixt thy fathers mortall brow ▪ and thee ? why cam'st thou forth , sweet virgin ? to what end mad'st thou such needlesse hast ? thou cam'st , to lend thy filiall triumph to thy fathers wreath ; thou thought'st to meet a blessing , and not death : rash ieptha ▪ may not thy repentance quit that vow , when rashnesse was the cause of it ? o canst thou not dispence with that , wherein ▪ thy strict religion 's a presumptuous sin ? is she unhappy , or thou cruell rather ? vnhappy child ▪ and too too cruell father . 5. on jesus and sampson . an angel did to m●no●hs wife appeare , and brought the news her barren womb should beare : did not another angel , if not he , thrice blessed virgin , bring the same to thee ? the wife of m●no●h ( nine moneths being run ) her he●v'n-saluted womb brought forth a son : to thee , sweet virgin , full of grace and heaven , a child was borne , to us a son was given : the name of hers was sampson , borne to fight for captiv'd israel , and a nazarite : thine was a naz'rite too , and bor●e to ease us from sathans bur●hens , and his name is iesus : s●●pson espons'd , and tooke in marriage her that was the child of an idolater ; our iesus tooke a wife , that bow'd the knee and ●orshipt unknown● 〈◊〉 ; as well as she : assaulted sa●pso● me● , and had to doe vvith ● fierce lyon ; ●oyld , and 〈◊〉 him too : our conquering iesus purchas'd higher fame ; his arme encountred death ▪ and overcame ▪ 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 but what ! is sampson singular in this ? did not our iesus doe the like to his ? sampson propounds a riddle , and does hide the folded myst'ry in his faithles bride : our blessed iesus propounds riddles too , too hard for man , his bride unsought , t' undoe : the bride forsakes her sampson ; do's betroth her to a new love , and falsly weds another : and did not the adult'rous iewes forgoe their first love iesus , and forsake him too ? displeased sampson had the choyce to wed the younger sister in the elders stead : displeased jesus had espous'd the younger ; god send her fairer ; and affections stronger : sampson sent foxes on his fiery errant , among their corn , & made their crim●s his warrant : offended jesus shewes as able signes of wrath : his foxes have destroyd their vines : our sampsons love to delilah was such , that for her sake poore sampson suffer'd much : our jesus had his delilah : for her his soule became so great a s●ff●r●r . sampson was s●bject to their scorne and shame : and was not jesus even the very same ? sampson's betrayd to the philistians hands , vvas bound a while , but quickly brake his bands : jesus the first , and s●cond day , could be the graves clos● pris'ner ; but , the third was free : in this they differ'd ; jesus dying breath cry'd out for life ; but sampsons cald for death : father forgive them ; did our jesus crye ; but sampson , let me be reveng'd and dye : since then , sweet saviour , t is thy death must ease us , we flye from sampson , and appeale to iesus . 6. on elyes double ●ensure . vvhen barren hanna , prostrate on the floore , in heat of zeale and passion , did implore redresse from heav'n , censorions ely thought she had beene drunk , and checkt her for her fault ; rough was his censure , and his check , aus●ere ; where mildnesse should be us'd , w' are oft severe . but when his lustfull sonnes , that could abuse the house of god , making her porch their stues , appear'd before him , his indulgent tongue compounded rather then rebuk'd the wrong ; he dare not shoot , for feare he wound his childe ; where we should be severe , w' are oft too milde : vnequall ely ! was thy sentence iust , to censure zeale , and not to punish lust ? could thy parentall mildnesse but have past the former by as eas'ly , as the last , or had the last , by just proportion , bin rated but like the first supposed sin , perchance thy aged head had found encrease of some few dayes , and gone to sleepe , in peace : passions misplac'd are dangerous : let all remember elies faults , with elies fall. 7. on the refining of gold. hast thou observed how the curious hand of the refiner seekes to understand the inadult'rate purenesse of his gold ? he waighs it first , and after does infold in lead ; and then , commits it ●o the fire ; and , as the lead consumes , the gold drawes ●igher to his perfection , without wast or losse of his pure substanc● , but his waight , his drosse : the great refiner of mans baser heart vses the like , nay showes the selfe-same art ; he weighs it , first , and finding it too full of trash and earth , he wraps it in some dull and leaden crosse , of punishment , or sin ; then , tryes it in afflictions fire ; wherein , the lead and drosse evaporate together , and leaves the heart refin'd , and quit of ●ither : thus though mans heart be lessen'd by the crosse , and lighter ; 't is but lighter by the drosse . 8. on dagon and the arke . what newes with dagon ? is thy shrine so hot , thou canst not keepe it ? or has dagon got the falling sicknes , that his godship's found on such a posture , prostrate on the gro●nd ? poore helplesse god! but stay ! is dagon growne so weake ith'hamms : nor stand , nor rise , alone ? a god , and cannot rise ? t is very odde ! he must have help , or lye : a proper god! well , dagon must requier helpe of hands ; vp dagon go●s the second time , and stands as confident as though his place had bin his owne , in fee : downe dagon falls agin : but dagon's shrewdly martyr'd with the jumpe , lost hands and head ; and nothing left but stumpe : sure , all 's not well with dagon , now a late ; hee 's either sicke , or much forgot the state , belonging to so great a god : has none offer'd some stinking sacrifice , or blowne some nauseous fume into his sacred nose , and made his god-ship dizzy ? or who knowes , perchance h 'as taken pett , and will resigne his sullen place , and quitt his empty shrine : no wonder , a false god should stoope , and lye vpon the floore when as a true god's by : it was unlikely dagon should forbeare respite of homage , when the arke was there : if i would worship a false god at all , it should be one that would not scorne to fall before his betters : whose indiff'rent arme , if it could doe no good , could doe no harme ; i 'd rather choose to bend my idle knee , of all false gods , to such a god as hee , whose spirit 's not too quick : the fabulous frogg found greater danger in the stork , then logge : and to conclude , i 'd choose him , dagon-like , not having head , to plot ; nor hand , to strike . 9. on saul and david . svre , saul as little lookd to be a king , as i : and david dreamd of such a thing , as much as he ; when both alike did keepe , the one his fathers asses ; t'other , sheepe : saul must forsake his whip : and david flings his crooke aside ; and they must both be kings : saul had no sword ; and david , then , no speare , there was none conquer'd , nor no conqu'ror there ; there was no sweat ; there was no blood , to shed ; the unsought crowne besought the wearers head ; there was no stratagem ; no opposition ; no taking parts ; no jealous competition : there needs no art ; there needs no sword to bring , and place the crown , where god appoints the king. 10. on david and goliah . sathan's the great goliah , that so boasts and threats our israel , and defyes her hosts : those smoother stones couragious david tooke from the soft bosome of the silver brooke , are scriptum ests : the sling , that gives them flight , is faith ; that makes them flye , and flye aright : lord , lend me davids sling , and then i know , i shall have davids strength and courage too ; give me but skill to pick such stones , as these , and i will meet goliah , when he please . 11. on sauls witch . when saul receiv'd no answer down frō heav'n how quickly was his jealous passion driven a despr'ate course ! he needs must cure the itch of his extreame desiers , by a witch : when wee have lost our way to god , how levell , how easie to be found 's the way toth ' divell . 12. on the necessity of gods presence . vvhen thou wert present with thy strengthning grace , saul prophesied , and fought : but when , great god , thou didst with-draw thy face , murther was in his thought : thus , as thou giv'st , or tak'st away thy hand , we either fall , or stand . 13. davids epitaph on jonathan . here lyes the fairest flowre , that stood ▪ in isr'els garden ; now , in blood ; which , death to make her girland gay , hath cropt , against her triumph day : here , here lies hee , whose actions pen'd the perfect copie of a frend : whose milke-white vellam did incurre no least suspition of a blurre : here lyes th' example of a br●ther , not to be follow'd by another ; the faire indented counter-part of davids joy , of davids heart : rest then ; for ●ver , rest alone ; thy ashes can be touch'd by none , till death hath pickt one such another : here lyes a flow'r , a friend , a brother . 14. on gods word . gods sacred w●rd is like the lampe of day , which softens wax , but makes obdure the clay ; it either melts the heart , or more obdures ; it never falls in vaine ; it wounds , or cures : lord , make my brest thy hive , and then i know , thy bees will bring in waxe and honey too . 15. on man. by nature , lord , men worse then nothing be ; and lesse then n●thing , if compar'd with thee ; if lesse and worse then nothing , tell me than , where is that s●mthing , thou so boasts , proud man ? 16. on ahaz●diall mans heart 's like ahaz diall ; if it flees not forward ; it goes backward ten degrees . 17. on lust. lvst is an ignis fatuus , that arises from the base earth , that playes her wanton prizes , in solitary hearts , and ever haunts darke places , whose deceitfull flame inchaunts the wandring steps of the diverted stranger , still tempting his mis-guided feet to danger : she never leaves , till by her faire delusion , shee brings him headlong to his owne confusion . 18. on thamar and ammon . she must be lov'd ; then courted ; and what more ? enjoy'd ; then hated ; then expeld the dore : ammon must be discov'red ; must obtaine license to feast ; and then , be drunke ; then slaine : o what repose is had in sinfull breath , whose love , in hate ; whose mirth cōcludes in death ! 19. on love and lust. they 'r wide , that take base lust , for loves halfe-brother , yeelding two fathers , but the selfe same mother : lust is a monster , that 's conceiv'd and bred of the abused will ; maintain'd , and fed with sensuall thoughts ; of nature rude , uncivill ; of life , robustious ; and whose sire 's the devill : but love 's the childe of th' uncorrupted will , nourisht with vertue , poys'ned with the swill of base respects ; of nature , sweet and milde ; in manners , gentle ; eas'ly knowne ▪ whose childe ; for , by the likenesse , ev'ry eye may gather , that he 's the off-spring of a heav'nly father : this , suffers all things ; that , can suffer nothing ; this , never ends ; that , ever ends in loathing : t'one loves the darknesse most : the other , light : the last's the childe of day ; the first , of night ; the one is meeke ; the other , full of fyre ; this never laggs ; that ever apt to tyre ; t'one's rash and furious ; t'other milde and sage ; that dies with youth ; whilst this survives with age ; the one's couragious ; tother full of feares ; that seekes ; the other baulks both eyes and eares : in briefe , to know them both aright , and misse not ; in all respects , t'one is , what to'ther is not : so farre from brothers , that they seeme disioyn'd , not in condition only , but in kinde : admit a falshood : that they had one mother , the best that l●st can claime 's a bastard brother ▪ great god , must thou be conscious of that name , which jealous mortals ●ount the height of shame ? and not thy nuptiall bed alone defil'd , but to be charged with the base-borne childe ? and yet not mov'd ? and yet not move thy rod ? hast thou not cause to be a iealous god ? can thy just iealousies , great god , be grounded on mans disloyalty , not man confounded ? 20. on a tinder-boxe . my soule is like to tinder , whereinto the devill strikes a sparke , at ev'ry blow ; my heart 's the flint ; the steele temptation is ; and his suggestions hit , and never misse : his hand is sure ; my tinder apt to catch , soone sets on fier ev'ry profer'd match . 21. on achitophel . sage were thy counsels , and as well apply'd , if thou hadst had but loyalty on thy side : i like thy last designe ( above the rest ) when thou hadst set thy house in order , best ; in all exploits , the rule is not so ample , not halfe so beneficiall as th' example : th' almighty prosper christian crownes ; and blesse all such like counsels , with the like successe : confound achitophel : and , lord , impart his head to us ; and to our foes , his heart . 22. on sinne. vnhappy man ! whos 's every breath is sin : whos 's every sin is death : sin , first originall ; then our actuall sin : our sins that sally forth : our sins that lurk within , our wilfull sins ; and worlds of sins , by chance , our conscious sins ; our sins of darker ignorance , our o●t-repeated sins●never ●never reckon'd : gainst the first table sins : sins done against the second , our pleading sins ; our sins without a cause : our gospel sins ; reb●llious sins against thy laws : our sins against our vowes ; fresh sins agin : sin of infirmity ; and high presumptious sin : thus like our lines , our lives begin , continue , and conclude in sin : 23 ▪ on the sun and starres . ovr dying saviour's like the setting sun ; his saints , on earth , are like the stars of night : experience tels us , till the sun be gon , the starres appeare not ▪ and retaine no light : till sun-set we descerne no starres at all , and saints receive their glory , in his fall : 24. on absolon and sampson . sampsons defect ▪ and thy excesse of hayre , gave him his death , oth'ground ; thee , thine i th' ayre ; his thoughts were too deprest ; thine sor'd too high ; as mortals live , so oftentimes , they die : 25. on gods favour . gods favour 's like the sun , whose beams appeare to all that dwell in the worlds hemispheare , though not to all alike ▪ to some they expresse themselves more radiant , and to others ; lesse : to some , they rise more early ; and they fall more late to others , giving day to all : some soyle's more grosse , and breathing more impure and earthy vapours forth , whose foggs obscure the darkned medium of the moister aire ; whilst other soiles , more perfect , yield more rare and purer fumes ; whereby , those beames appeare , to some , lesse glorious ; and to some , more cleare : it would be ever day ; day , alwayes bright , did not our interposed earth make night : the sun shines alwayes strenuous and faire , but , ah ▪ our sins , our clouds benight the ayre : lord , drayne the fenns of this my boggy soule , whose grosser vapours make my day so foule ; thy son hath strength enough to chase away these rising foggs , and make a glorious day : rise , and shine alwayes cleare ; but most of all , let me behold thy glory , in thy fall ; that being set , poore i ( my flesh being hurld from this ) may meet thee , in another world . 26. on a spirituall feaver . my soule hath had a fever , a long while ; o , i can neither rellish , nor digest , my nimble pulses beat ; my veynes doe boile : i cannot close mine eyes , i cannot rest : o , for a surgeon , now , to strike a vaine ! that , that would lay my heate , and ease my paine : no , no , it is thy blood , and not my owne , thy blood must cure me , iesus , or else none . 27. on davids ●hoise . famine ? the sword ? the pestlence ? which is least , when all are great ? which worst , when bad 's the best ? it is a point of mercy , yet , to give a choise of death to such , as must not live : but was the choise so hard ? it seemes to me , there was a worse , and better of the three , though all extreame : me thinks , the helpe of hands might swage the first ; the bread of forraine lands might patch their lives , & make some slender shift to save a while , with necessary thrift : me thinks , the second should be lesse extreame then that ; alas ! poore israel could not dreame of too much peace , that had so oft division among themselves , and forrain opposition : besides , their king was martiall ; his acts glorious ; his heart was valiant , and his hand victorious ; me thinks a conquerour ; a man o th' sword should nere be puzzeld a● so poore a word : in both , however , david , at the worst , might well presume he should not die the first ▪ but oh , the plague's impartiall , it respects no quality of person , age , nor sex : the royall brest 's as open to her hand as is the loosest pesant in the land : famin ? the sword ? the pest'lence ? david free , to take his choice ? and pick the worst of three ? he that gave david power to re●use , instructed david , in the art to chuse ; he knew no forrain kingdōe could afford supply , where god makes dearth : he knew the sword would want an arm ; the arm would want her skill ; and skill , successe , where heav'n prepares to kill : he knew ▪ there was no trust , no safe recourse to martiall man , or to his warlike horse ; but it is thou , great god ▪ the only close of his best thoughts , and the secure repose of all his trust ; he yields to kisse thy rod ; israel was thine , and thou art israels god : he kn●w thy gratious wont , thy wonted grace ; he knew , thy mercy tooke the upper place of all thy attributes ; 't was no adventure to cast himselfe on thee , the only center of all his hopes ; thy david kn●w the danger to fall to th' hands of man ; or frend , or stranger : thus davids filiall hopes , being anchor'd fast on gods knowne mercy , wisely ●hose the last : if thou wilt give me davids heart : i le voyce , great god , with david ; and make davids choyce : but stay ; deare lord , my tongue 's too bold , too free , to speake of choyce , that merits all the three . 28. on mans unequall division . lord , 't is a common course ; w' are apt and free to take the best , and share the worst to thee : we fleet the mornings for our owne designe ; perchance , the flotten afternoones are thine : thou giv'st us silke ; we offer cammills hayre . thy blessings march i th' front ; our thanks , i th' reare ▪ 29. on beggers . no wonder that such swarmes of beggers lurke in every street : 't is a worse trade to worke then begge : yet some , if they can make but shift to live , will thinke it scorne to thrive by gift ; 't is a brave mind ; but yet no wise fore●cast ; it is but pride , and pride will stoope at last ; we all are beggers ; should be so , at least ; alas ! we cannot worke : the very best our hands can doe , will not maintaine to live ; vve can but hold them up , whilst others give : no shame for helples man , to pray in aid ; great sol'mon scornd not to be free o' th' trade ; he begg'd an almes and blusht not ; for the boone he got , was tr●ble fairer then his crowne : no wonder that he thriv'd by begging , so ; he was both begger and a chuser too : o who would trust to worke , that may obtaine the suit he beggs , without or sweat , or paine ! o what a priviledge , great god , have we , that have the honour , but to begge on thee ! thou dost not ●right us with the tort'ring whips of bedels ; nor dost answere our faint lips with churlish language ; lord , thou dost not praise the stricter statute of last henries dayes : thou dost not dampe us with the empty voyce of nothing for yee : if our clam'rous noyse should chance t' importune , turn'st thy gracious eye vpon our wants , and mak'st a quick supply : thou dost not brand us with th'opprobrious name of idle vagabonds : thou know'st w' are lame , and can●ot worke ; thou dost not , pharo-like , deny us straw , and yet requier brick : thou canst not heare us grone beneath our taske , but freely giv'st , what we have faith to aske : the most , for which my large desire shall plead , to serve the present's but a loafe of bread , or but a token ( ev'n as beggers use ; ) that , of thy love , will fill my slender cruse : lord , during life , i le begge no greater boone , if at my death , thou 'lt give me but a crowne . 30. on the two children . my flesh and spirit , lord , are like those payre of infants , whose sad mothers did repayre to iustice : t'one is quick ; the other dead : the two promiscuous parents that doe plead for the live childe , is thee and sathan , lord : both claime alike ; iustice cals forth the sword , and seeing both , with equall teares , complaine , proffers to cleave the children both in twaine ▪ and make them equall sharers in the same that both doe challenge , and what both disclaime : sathan applaudes tho motion , and replyde ; nor thine , nor mine , but let them both divide ; and give alike to both : but thou , deare lord , dislik'st the iustice of th'unequall sword : rather then share it dead , thou leav'st to strive , and wilt not own't at all , if not alive : the sword 's put up , & straight condemnes the other to be the false ; calls thee , the nat'rall mother : lord of my soule : it is but sathans wilde , to cheate thy bosome of thy living childe ; hee 'd have the question by the sword decided , knowing the soule 's but dead , if once divided : my better part is thine , and thine alone ; take thou the flesh , and let him gnaw the bone : 31. on two mysteries . a perfect virgin , to bring forth a son ! one , three entyre ; and three , entirely one ! wonder of wonders ! how might all this come ? we must be deafe , when th' holy spirit 's dumb ; spare to enquire it : thou shalt never know , till heav'n dissolve , and the last trump shall blow . 32. a forme of prayer . if thou wouldst learne , not knowing how , to pray , adde but a faith , and say as beggers say ; master , i 'm poore , and blinde , in great distresse ; hungry and ●ame , and cold , and comfortlesse : o , succour him , that 's graveld on the shelf of payne , and want , and cannot help himself ; cast downe thine eye upon a wretch ▪ and take some pitty on me for sweet iesus sake : but hold ! take heed this clause be not put in , i never begg'd before , nor will agin : note this withall , that beggers move their plaints at all times ore tenus , not by saints . 33. on solomon and the queene of sheba . it spreds : the sweet perfume of salomons fame affects the coasts ; and his illustrious name cannot be hid : the unbeliev'd report must flye with eagles wings to th'honourd court of princely sheba : sheba must not rest , vntill her eye become th'invited guest of fames loud trumpet ; her impatience strives with light-foot time , while her ambition drives her chariot wheeles , and gives an ayry passage to'th'quick deliv'ry of her hearts embassage : true wisdome planted in the hearts of kings , needs no more glory then the glory'it brings ; and , like the sun , is viewd by her owne light , b'ing , by her owne reflection , made more bright : the emulous queen 's arriv'd ; shee 's gon toth ' court ; no eye-delighting masque ? no princely sport , to entertaine her ? no , her ●ye , her eare is taken up , and scornes to see , to heare inferiour things : sh'allowes her eare , her eye no lesse then oracles , and maiestie : how , empty pastimes doe resolve and flye to their true nothing , when true wisdome's by ! th'arrived queene has audience ; moves ; disputes ; wise solomon attends ; replyes ; confutes ; sh' objects ; he answers ; she afresh propounds ; she proves ; maintaines it ; he decides ; confounds : she smiles ; she wonders , being overdaz'd with his bright beams , stands silent ; stands amaz'd : how scripture-like apo●rypha's appeare to common bookes ! how poore , when scripture's neare ! the queene is pleas'd , who , never yet did know the blast of fame , lesse prodigall , then now ; for now , the greatest part of what she knew by fame , is found the least of what is true ; we often finde that fame , in prime of youth , does adde to falshood , and subtract from truth : the thankfull queene do's , with a lib'rall hand , present him with the riches of her land : where wisdome goes before we often finde that temp'rall blessings seldome stay behinde : lord , grant me wisdome ; and i shall possesse enough ; have more , or have content with lesse . 33. on rehoboam . could dying parents , at their peacefull death , make but a firme assurance , or bequeath their living vertues ; could they recommend their wisdome to their heyrs ; could hearts descend vpon the bosome of succeeding sons , as well as scepters doe ; as well as th●●nes ; sure rehobeams reigne had found increase of love and honour , and had dyed in peace : kingdomes are transitory : scepters goe frō hand , to hand , and crownes , from brow , to brow , but wis●dome marches on another guize : they●● two things ; to be worldly great , and wise ; it was the selfe same scepter that came downe from solomon to thee : the selfe same crowne , that did encl●se his princely browes , and thine ; th● 〈◊〉 same flesh and blood , the next o'th'line ; the selfe same people were alive , to blesse the prosp'rous dayes ; but not the same successe : where reste the fault ? what secret mischiefe can vn-same thy peace ? 't was not the selfe same man. 34. on the prophet slaine by a lyon. t was not for malice ; not for want of food , the obvious lyon shed this prophets blood : where faithlesse man neglects the sacred law of god ; there , beasts abate their servile awe to man : when man dares take a dispensation , by sin , to frustrate th' end of mans creation , the beasts , oft-times , by mans example , doe renounce the end of their creation too : the prophet must abstaine : he was forbid ; he must not eate : and yet the prophet did : th'obedient lyon had command to shed that prophets blood : and see , the prophet's dead : o , how corrupt's the nature of mans will , that breaks those lawes which very beasts fulfill ! 35. on ahab . how ah●b longs ! ahab must be possest of naboths vineyard , or can find no rest : his tongue must second his unlawfull eye : ahab must sue : and naboth must denye : ahab growes sullen ; he can eat no bread ; his body prostrates on his restlesse bed : vnlawfull lust immoderate often brings a loathing in the use of lawfull things : ahabs defier must not be with-stood , it must be purchas'd , though with naboths blood ; witnesse must be suborn'd : naboth must lie open to law ; must be condemn'd ; and dye : his goods must be confiscate to the crowne ; now ahab's pleas'd ; the vineyard's now his owne ▪ vnlawfull pleasures , when they jostle further then ordinary bounds ; oft end in murther . me thinkes , the grapes that cluster from that vine , should ( being prest ) afford more blood then wine . 36. on rehoboam . people have balances ; wherein to weigh their new-crown'd princes ; which can soone bewray their native worth : some counterpoyse th'allow : vnhappy israel had not weights enow , to weigh thy fingers ▪ heads can never rest in peace , when their poore members are opprest : had thy unlucky fingers weigh'd no more then thy light iudgement ; had thy judeement bore but halfe the burthen of thy fingers weight , thou hadst bin prosp'rous , both in crowne , and state : the lyon's knowne by 's paw ; the people spends their judgement of a prince by 's fingers ends . 37. on leprous naaman . the leper , prompted with his lothsome griefe , seekes to the king of israel for reliefe : but naaman's vayne desiers could not thrive ; israel's no god ; to hill , or make alive : the morall man is of too meane a stature , to reach his hand above the head of nature : the willing prophet undertakes the cure ; the leper must goe wash , and be secure from his disease : he must goe paddle straight , in iordan's water : 't is a faire receipt : and why in iordan ? have our syrian streames lesse pow'r then isr'els ? sure the prophet dreames : how hard it is for mortals to rely on faith ! how apt is sense , to question , why ? the cure perpl●xes more then the disease ; prophets prescribe no better meanes then these ? i lookd his ceremonious hand should stroke the place ; i look'd the prophet should invoke : some men would faine he cleane , if god would stay their times , or would but cure them their owne way : the techy leper is displeas'd ; hee 'l hence : the iordan prophet dallyes against sense : his wiser servants urge their hasty lord to iordan's streames : he washes ; is restor'd ▪ how good a god have we , whose grace fulfils our choyce desires oft-times against our wills ! the leper's clens'd ; and now he dos applaud not isr'els streames alone , but isr'els god : the prophet must have thanks , and gold beside ; the thanks are taken , but the gold 's deny'd : who would not deale with thee , that are not nice , to sell such pen'worths at so small a price ! naaman , in lieu of his refus'd reward , vowes the true god ; provided , when his lord shall serve i th house of rimmon , if he bow for fashion-sake , he may secure his vow : some will not stick to lend their god a house , might they reserve one roome for their owne use : gehazi thinks the cure too cheape ; he soone oretakes the lepers chari●t , asks a boone i' th' prophets name : but marke what did befall ; he got his boone ; but got his plague withall : vnlawfull gaines are least what they appeare , and ill got gold is a alwayes bought too deare : lord , i did wash in iordan , and was cur'd ; my flesh , that false gehazi , hath procur'd a sinfull purchase , having over-run the clensed naaman of my soule : what 's done by false gehazi , let gehazi beare ; let naamans leprosie alone stick there ; o , clense them both , or if that may not be , lord , strike gehazi ; and keepe naaman free , 38. on chamber-christians . no matter whether ( some there be that say ) or goe to church , or stay at home , if pray : smiths dainty sermons have , in plenty , stor'd me with better stuffe , then p●lpets can afford me : tell me , why pray'st thou ; heav'n commanded so : art not commanded to his temples too ? small store of manners ! when thy prince bids come , and feast at court ; to say , i 've ●●at at home . 39. on the widowes cruse . lord , i 'm in debt , and have not where withall to pay : my score is great ; my wealth but small ; my house is poorely furnisht , and my food is slender ; i have nothing that is good : lord , if my wasted fortunes proove no better , my debt is ev'n as desp'rate as the detter : all the reliefe thy servant this long while , hath had , is but a little cruse of oyle ; there 's none will give of almes : i neither get enough to satisfie my wants , nor debt : lord , if thee please to show the selfe same art vpon the slender vessell of my heart , the prophet did , upon the widowes cruse , i shall have oyle to sell , have oyle to use ; so shall my debt be paid , and i go free ; no debt is desp'rate , in respect of thee . 40. on the swimming axe . the borrow'd axe fell in : 't was lost ; lamented ; the prophet moov'd ; the workman discontented ; a stick he ●ne downe ; and by the prophets hand , throwne in ; the axe did float , and came aland : and why a stick ? had that the pow'r to call the massy ●ron up ? sure , none at all : moses must use his rod ; moses i doubt it , had beene but lame , but impotent without it ; nor could that rod have scourged pharoes land , had it beene waved by an other hand : god often workes by meanes , and yet not so , but that he can , as well without them , too . god can save man without the helpe of man , but will not ; wils not alwaies that he can : something is left for us : we must not lye i th' ditch , and cry , and if we dye we dye : we must not lye like blocks , relying on the workmans axe ; there 's something must be done : the workmans axe perchance had never bin recald againe , if not the sticke throwne in : we must be doing , yet those deeds , as our , have no more native vertue , nay , lesse power to save us , then that sticke had , to recall the axe from the deepe bottome of his fall : i will be doing ; but repose in him ; throw i in sticks : hee 'l make my iron swim . 41. on baals priests . iehu's crown'd king ; iehu the king must fall to ahabs gods : iehu must worship baal : the gods-divided people must goe call baals sacred priests : iehu must worship baal : none must be left behinde ; they must come all ; iehu must burne a sacrifice to baal : the priests come puffing in ; both great and small must wait on iehu that must worship baal : baals house is fill'd and crouded to the wall with people , that are come to worship baal . what must there now be done ? what offring shall perfume baals nostrils ? ev'n the priests of baal : baals holy temple 's now become a stall of priestly flesh ; of fleshly priests for baal ; how would our gospell flourish , if that all princes , like iehu , would but worship baal ! 42. on the tempter . how dares thy bandog , lord , presume t' approach into thy sacred pre●ence ? or incroach vpon thy choyce possessions , to devoure thy sporting lambs ? to counterfeit thy po'wr , and to usurpe thy kingdome , ev'n as he were , lord , at least , a substitute to thee ? why dost not rate him ? why does he obtaine such favour to have liberty of his chaine ? have we not enemies to counterbuffe , enow ? is not the flesh , the world enough to foyle us ? this abroad , and that at home ; but must that sathan , must that bandog come t' afflict the weake , and take the stronger side ? o , are there not enow , enow beside ? is there not odds enough , when we have none but mighty foes ; nay , rebels of our owne , beneath a false disguise of love and peace , that still betray us ? are not these , all these sufficient , to encounter and o'rthrow , poore sinfull man ; but must that bandog too , assault us , lord ? we dare not cast our eyes our timorous eyes to heav'n , we dare not rise from off our aking knees , to plead our case , when he can commune with thee face to face ; nay more , were it but possible to doe , would draw thee , lord , to his bold faction too . lord , lend me but thy power to resist what foes thou sendst , and send what foes thou list : it is thy battaile : if thou please to warme my blood , and find the strength , i le find the arme ; march thou i' th' front , i le follow in the reare ; come then ten thousand bandogs , i le not feare . 43. on a cypher . cyphers to cyphers added , seeme to come ( with those that know not art ) to a great sum : but such as skill in numeration , know , that worlds of cyphers , are but worlds of show : we stand those cyphers , ere since adams fall ; we are but show : we are no summe at all : our bosome-pleasures , and delights , that doe appeare so glorious , are but cyphers too : high-prized honour , friends , this house ; the tother , are but one cypher added to another : reckon by rules of art , and tell me , than , how great is thy estate , ingenious man ? lord , be my figure , then it shall be knowne that i am something : nothing , if alone : i care not in what place , in what degree ; i doe not weigh how small my figure be : but as i am , i haue nor worth , nor vigure : i am thy cypher ; o , be thou my figure . 44. on haman and mordecay . the king wold fain take rest ; but thought denies to pay her nightly tribute to his eyes : the persian chronicle must be brought , to set his eyes in quiet , till they 'r payd the debt : he turnes the leaves ; the first he lights upon , is the true service mordecay had done : heav'n often works his ends , at such a season , when man has will to banish sense , and reason : his loyall service must be now recall'd to blest remembrance : haman must be call'd to councell ; question'd , but not know the thing the king intends : he must advise the king , what ceremony must be us'd , what cost , what honor , where the king shall honor most ; observe but in the progresse of this story , how god turnes factor for his servants glory : haman perswaded that such honour can fit none but him ; ne'r questions , who 's the man ; his more ambitious thoughts are now providing a horse of state , for his owne princely riding ; in briefe ; his iudgement is , that such a one , must lack no honor , but the royall throne : how apt is man to flatter his owne heart ! how faire a debter to his false desert ! the royall horse is ready , all things fit , that could be broach'd by a vain-glorious wit : haman expects his answere ; his ambition spurrs on , wants nothing but his large commission : haman must haste with all the speed he can , and see it done : but mordecay's the man ▪ god often crownes his servants at their cost , that hate their persons , and disdaine them most : lord , if thou please to make me but thine owne , i shall have honour , spight of honours frowne . 45. on jobs temptations . god questions sathan : boasts his iobs desert , in the perfection of a simple heart : iobs faith was servent ; sathan was as chill to yeeld it ; but must yeeld against his will ; condemnes it to be servile , to be bought with gods own coyn ? does iob ●erve god for nought ? it is a common trick , the tempter uses , the faith he cannot conquer , he abuses . alas , that faith requires not so much praise , 't is a good faith , as faiths goe now a dayes : is it not strengthen'd by thy indulgent hand , that blest his labours , and inricht his land ? puffe out the fire : his faith will quickly chill : sathan puffe thou ; nay sathan puffe thy will : nor ebbe nor floud of small , or great estate , are certaine badges of gods love or hate : what 's now to doe ? poore iob must be bereaven of all his stronger herds ; fire , sent from heaven , must burne his fruitfull flocks , that none remaine ; his houses fall ; and all his children slaine ; and yet not ●●rse ? alas , poore iob adresses his thoughts to heav'n ; he worships god & blesses ▪ the lively faith that can retaine her god , may groane ; but seldome rav● beneath the rod. but what sayes sathan now ? the hedge is broke , that fenc'd my servant iob : what further cloke for his uprightnesse hath he ? what pretence for his continued love and innocence ? has not thy malice had her owne desire ? 't was soundly puff'd ; thy puffs have blown the ●ire : gods tryals are like bellows : sathan's blower , blowes out false faiths , makes true ones blaze the more . true lord ; his raith is tough : but snailes as well can thrive without , as live within their shell : to save a life who would not lose some skin ? touch but his hornes ; o how hee 'l draw them in sathan i give thy malice leave , be free to peele the barke , but spare to touch the tree . feare not ye little flocke : the greatest ill your foes can doe's to scratch ; they cannot kill . what now 's th'exployt ? afflicted iob does lye , a very hospitall of misery : i thinke , that all the vlcers that have bin in egypt cu●'d , are broken out agin in his distempered flesh ; yet iob is still the very same , nor charg'd his god with ill : a faith that lodges in a double brest , may stand the touch ; none but true faiths the test : if these be flames poore man must swelter in , he needs a world a patience , not to sin . 46. on bauling curres . i feard the world and i were too acquainted ; i hope my feares are , like her joyes , but painted : had i not bin a stranger , as i past , her bauling curres had never bark'd so fast . 47. on david . stands it with state , that princely david , who did weare the crown , should play the harper too ? he playes and sings ; his glory ne'r disdaines to dance , and to receive a crowne for 's paines : t is no disparagement , 't is no misprision of state , to play before the great musitian . 48. on abraham . the word is out : poore abr'am must be gon ; must take his isaak ; take his onely son ; the son of his affection ; him , from whom , from whose blest loynes so many kings must come : ev'n him must abr'am slay , abr'am must rise , and offer isaac a burnt sacrifice . god scornes the offals of our faint desires ; he gives the best , and he the best requires . abr'am forbeares to question ; thinks not good to reason , to advise with flesh and blood ; begs not young isaacks life , nor goes about t'object the law of murther ; makes no doubt : he rises , rises early , leads his son ; hasts where this holy slaughter must be done : where god bids goe , that very breath's a warrant : we must not linger there : haste crownes the arrant . his servants must no further : they must stay : private devotion claimes a private way : they must abide with th' asse , whilst th' aged syre in t'one hand takes the knife : in t'other , fire : the sacred wood of offring must be pil'd on the young shoulders of th'obedient childe : o here mine eye must spend a teare to see thee beare that wood , great god , that , since , bore thee : mistrustles isaac seeing the wood , the fire , the sacrificing knife , begins t' enquire , but where 's the sacred lambe , that must be slaine ? resolved abr'am ( lest the flesh should gaine too much of nature ) sayes not , thou my son art he : but , the almighty will provide ●s one : where god commands , 't is not enough t' effect , but we must baulk th' occasion of neglect . the faithfull abra'm now erects an altar : orders the wood : what tongue can chuse but falter , to tell the rest ? he layes his hands upon his wondring isaac , binds his only son : he layes him downe , unsheath's his priestly knife : vp-heaves his arme , to take his isaacks life . true faith is active : covets to proceed from thought to action ; and from will to deed : before the strengthned stroke had time to fall , a sudden voyce from heav'n cryes hold : recall thy threatning arme , and sheath thy ●oly knife , thy faith has answer'd for thy isaac's life ; touch not the childe ; thy faith is throughly showne , that has not spar'd thine owne , thine onely son : how easie is our god , and liberall , who counts it as don , what we haue will to doe ! 49. on censorio . censorio takes in hand , by sharp reproofe , to mend his brothers errror , and to snuffe his darkned flame ; and yet censorio's crimes are rankt among the foulest of the times : let none presume , censorio , to controule or top the dim light of anothers soule , if not more pure then him , that is controll'd : the temple-snuffers must be perfect gold. 50. on mordecay and haman . two steeds appointed were by hamans hand ; the one at grasse ; the other steed did stand in persia's mues : the former was providing for mordecay : the last for hamans riding : but since , in order , last things prove the worst , hamans ambition drove him to the first : but see , proud hamans prouder steed did cast his glorious rider , whilest the iew sits fast : what matter haman ? fortu●● , though no friend of thine , first brought thee to thy iourneyes end . 51. on three fooles . the wise man sayes , it is a wise mans part , to keepe his tongue close pris'ner in his heart ; if he be then a foole , whose thought denies , there is a god , how desp'rately unwise , how more then foole is he , whose language shall proclaime in publike , there 's no god at all ! what then are they , nay fooles , in what degree , whose actions shall maintain 't ? such fooles are we . 52. on miserable man. adam , the highest pitch of perfect nature , and lively image of his great creator , declin'd his god ; and , by one sinfull deed , destroy'd himselfe , and ruin'd all his seed : how wretched , then , how desp'rate's our condition , whose ev'ry minute makes a repetition of greater sins , against both light of nature , and grace , against creation and creator ! alas ! we claime not by descent , alone , but adde by hourely purchase of our owne : there is no breach of loyalty , no sin we are imperfect , and unpractis'd in ; shall not a world of sins bring ruine , then , to one ; when one sin slew a world of men ? 53. on mans two enemies . two potent enemies attend on man ; t'one's fat and plump ; the other leane and wan ; t'one faunes and smiles ; the other weepes as fast ; the first presumption is ; despaire , the last : that feeds upon the bounty of full treasure ; brings jolly newes of peace , and lasting pleasure : this feeds on want , unapt to entertaine gods blessings : finds them ever in the waine : their maximes disagree ; but their conclusion is the selfe same : both jump in mans confusion : lord , keepe me from the first , or else , i shall sore up and melt my waxen wings , and fall : lord , keepe the second from me ; lest i , then , sinke downe so low , i never rise agen : teach me to know my selfe , and what i am , and my presumption will be turn'd to shame : give me true faith , to know thy dying son , what ground has then despaire to worke upon ? t' avoid my shipwrack upon either shelfe , o , teach me , lord , to know my god ; my selfe . 54. on queene ester . illustrious princesse , had thy chance not beene , to be a captive , thou hadst bin no queene : such is the fortune , our misfortune brings ; had we not first bin slaves , w'ad ne'r beene kings . 55. on slanders . have sland'rous tongues bin busie to defame the pretious oyntment of my better name ? or hath censorious basenesse gone about with her rude blast to puffe my taper out ? they have : and let their full mouthd bellowes puffe : it is their breath that s●inks , and not my snuffe : i , let them snarle and burst , that i may smile , doe , let them jerk , and i will laugh the while : they cannot s●rike beyond my patience ; no , i le beare , and take it for an honour too ; the height that my ambition shall flye , is only to deserve their calumny : o , what a iudgement 't were , if such as they should but allow my actions , and betray my'endangered ●ame , by their maligne applause , to good opinion , that were a just cause of griefe indeed ! but to be made the story of such base tongues , it is my crowne , my glory : i , let them spend their dust against the winde , and bark against the moone , till they be blind , and weary ; let their malice not forbeare to baule at innocence , to wound and teare an absent name , whilst their un●allowed tongues make me a glorious martyr in their wrongs : i beg no favour : nay , my hearts desire is still to be calcin'd by such a fyre : that , in conclusion , all men may behold a faire gilt counter , from a crowne of gold. great god , i care not this , how foule i seeme to man ; may i be faire in thy esteeme : it matters not how light i seeme to be to the base world , so i be weight to thee . 56. on nabvchadnezzer . what lucklesse accident hath bred such ods betwixt great babels monarch , and his gods , that they so oft disturbe him , and affright his broken slumbers with the dreames of night ! alas , what hath this princely dreamer done , that he must quit the glory of his throne , his royall scepter , his imperiall crowne ? must be expeld his honour , and come downe below the meanest slave , and , for a season , be banisht from the use , the act of reason ? must be exil'd from humane shape , and chew the cudde , and must be moistned with the dew of heav'n ; nay , differ in no other thing from the bruit beast , but that he was a king ? what ayle thy gods , that they are turn'd so rough , so full of rage ? what , had they meat enough to fill their golden stomacks ? was thy knee bent oft enough ? what might the reason be ? alas , poore harmelesse things ! it was not they ; 't was not their wills : i dare be bold to say , they knew it not : it was not they that did it ; they had no pow'r to act , or to forbid it : deserv'st thou not , great king , the stile of beast , to serve such gods , whose deities can digest their servants open wrongs ? that could dispense with what they'endure , without the least offence ; illustrious beast , methinks thy better'd state has no great reason to complaine of fate : thou art more neere to him thou didst adore , by one degree , then ere thou wert before : ●tis some promotion ; that there is lesse ods ' betwixt thy nature , and thy senslesse gods. 57. on partio . hast thou forsaken all thy sinnes , but one ? beleeve it , partio , th' ast forsaken none . 58. on ignorance . the greatest friend religion hath t' aduance her glory's unaffected ignorance : the burning taper lends the fairest light , and shines most glorious , in the shades of night . 59. on a great battaile . vvhen my rebellious flesh doth disagree with my resisting spirit ; me thinks , i see two mighty princes draw into the field , where one must win the day ; the other , yeeld : they both prepare ; both strike up their alarmes ; both march ; both well appointed in their armes ; they both advance their banners : t'one displayes a bloody crosse : the other colours blaze a globe terrestriall : nature carries one , and grace the other : each by 's ensigne's knowne : they meet , encounter , blowes exchange for blowes : dart is returnd for dart : they grapple , close : their fortune 's hurryed with unequall sailes , somtimes the crosse ; somtimes , the globe prevailes . we are that field ; and they that strive to win us , are god and sathan ; those , that warre within us , the flesh , the spirit : no parting of the fray , till one shall win : the other , lose the day : my god , o weaken this rebellious flesh , that dares oppose : o , quicken and refresh my dull and coward spirit , that would yeeld , and make proud sathan master of the field : deare lord , the field's thy own ; thou thoughtst it good to purchas 't with my dying saviours blood : 't is thine , great god , by title , and by right ; why should thou question , what 's thy owne , by fight ? lord , keepe possession thou , and let th'accurst and base vsurper doe his best , his worst . 60. on the world. the world 's an inne ; and i , her guest , i eate , i drinke , i take my rest : my hostesse nature , do's deny me nothing , wherewith she can supply me : where , having stayd a while , i pay her lavish bills , and goe my way . 61. on the sabbath . away my thoughts : away my words , my deeds ; away , what ever nourishes and feeds my frayle delights : presume not to approach into my presence ; dare not once t' encroach vpon the hallowed temple of my soule ; ye are not for this day , y' are all too foule : abide yee with the asse , till i goe yonder , and cleave the isaac of my heart in sunder : i must goe sacrifice : i must goe pray , i must performe my holy vowes , to day : tempt not my tender frailty : i enjoyne your needfull absence ; y' are no longer mine : but if it may not be , that we must sever our yoakt affections , and not part for ever ; yet give me leave , without offence , to borrow , at least , this day , although we meet to morrow . 62. on prayer . in all our prayers , th' almighty do's regard the iudgement of the ballance , not the yeard : he loves not words , but matter ; 't is his pleasure to buy his wares by weight , and not by measure . 63. on fido . findst thou no comfort on this fickle earth ? no joy at all ? no obiect for thy mirth ? nothing but sorrow ? nothing else , but toyle ? what , doe thy dayes shew nothing , worth a smile ? doe worldly pleasures no contentment give ? content thee , fido , th' ast not long to live . 64. on charissa . woldst thou , charissa , wish thy fortunes better , then , by thy act , to make thy god thy detter ? i le teach thee how to doe 't : relieve the poore , and thou mayst safely set it on gods score : 65. on raymond sebvnd . i wonder , raymond , thy illustrious witt , strengthned with so much learning , could commit so great a folly , as to goe about , by natures feeble light , to blazen out such heav'n-bred mist'ryes , which the hearts of men cannot conceive , much lesse the darkned pen expresse ; such secrets , at whose depth , the quire of blessed angels tremble , and admire : could thy vaine-glory lend no easier taske to thy sublime attempt , then to unmaske the glorious trinity , whose tri-une face was ne'r discovered by the eye of grace , much lesse by th' eye of nature , being a story objected only to the eye of glory ? put out thy light , bold raymond , and be wise ; silence thy tongue , and close thy'ambitious eyes : such heights as these , are subjects far more fit for holy admiration , then for witt. 66. on sinnes . my sinnes are like the hayres upon my head , and raise their audit to as high a score ; in this they differ ; these doe dayly shed , but , ah , my sinnes grow dayly more and more : if , by my hayres , thou number out my sinnes , heav'n make me bald , before that day begins . 67. on the gospell . ovr gospell thrives the more by forreine iarres ; it overcomes in outward opposition : but o , it suffers still , in civill warres , and loses honour by a home-division : if thou assist , i care not , lord , with whom i warre abroad , so i have peace at home . 68. on the dayes of man. lord , if our dayes be few , why doe we spend and lavish them unto so evill an end ? lord , if our dayes be evill , why doe we wrong our selves , and thee , to wish our day so long ? our dayes decrease ; but , still , our evils renew ; great god , we make them evill ; thou mak'st them few . 69. on sinnes . my sinnes are like the sands upon the shore ; which every ebbe layes open to the eye : in this they differ ; these are cover'd ore with ev'ry flood ; my sinnes still open lye : if thou wilt make mine eyes a sea of teares , o , they will hide the sinnes of all my yeares . 70. on kain and david . their sins were equall ; equall was their guilt : they both committed homicide ; both spilt their brothers guiltles blood : nay , of the twayne , the first occasion was lesse foule , in kain : 't was likely kains murther was in heate of blood ; there was no former grudge , no threate : but davids was a plott ; he tooke the life of poore vriah , to enjoy his wife : was iustice equall ? was her ballance even ? kain was punisht : david was forgiven : both came to tryall : but good david did confesse that sin , which cursed kain hid : kain bewaild the punishment ; wherein , his sin had plung'd him : david wayles his sin : if i lament my sins ; thou wilt forbeare to punish , lord ; or give me strength , to beare . 71. on plavsvs . plausus of late , hath rais'd an hospitall , repay'rd a church ; founded a colledge hall : plausus hath built a holy temple ; vow'd it to god : erects a schoole , and has endow'd it : plausus hath given , through his abundant pity , a spittle to the blind , and lame o' th' citty : plausus allowes a table for the poore o' th ●parish ; besides those , he seeds at doore : plausus relieves the prisons ; mends the wayes ; maintaines a lecture , on the market dayes : plausus , in briefe , for bounty beares the bell ; plausus has don much good ; but nothing , well . 72. on sinnes . my sinnes are like the starres , within the skyes ; in view , in number , ev'n as bright , as great : in this they differ : these doe set and rise ; but ah , my sinnes doe rise , but never seit : shine son of glory , and my sins are gon , like twinkling starres , before the rising sun. 73. on change of weathers . and were it for thy profit , to obtaine all sunshine ? no vicissitude of raine ? thinkst thou , that thy laborious plough requires not winter frosts , as well as summer fires ? there must be both : somtimes these hearts of ours must have the sweet , the seasonable showres of teares ; sometimes , the frost of chill despaire makes our desired sunshine seeme more faire : weathers that most oppose to flesh and blood , are such as helpe to make our harvest good : we may not choose , great god ; it is thy task : we know not what to have ; nor how to ask . 74. on prosper . take heed , thou prosp'rous sinner , how thou liv'st in sin , and thriv'st ; thou , that dost flourish in thy heapes of gold , and summes untold ; thou , that hadst never reason to complaine of crosse , or paine . whose unafflicted conscience never found nor check , nor wound . beleeve it , prosper , thy deceitfull lease allowes thee neither wealth , nor ioy , nor peace . thy golden heapes are nothing but the price of paradise ; thy flattering pleasures , and thy ayrie ●oyes , but painted toyes ; thy peacefull conscience is but like a dogge , tyed in a clogge ; beleeve it , prosper , thy deceitfull lease allowes thee neither wealth , nor ioy , nor peace : thy heapes of gold will stand thee in no steed , at greatest need ; thy e●pty pleasures , will convert thy laughter , to groanes , hereafter . thy silent conscience , when enlarg'd , will roare , and rage the more : beleeve it , prosper , thy deceitfull lease , affords thee neither wealth , nor ioy , nor peace . 75. on the sight of a plague bill . five thousand in a weeke , in one poore city ? because it was thy pleasure , t was no pity ; why should thou pity us , just god , when we could never finde a time to pity thee ? thou never strik'st without a reason why , nor often , then : we easily cast our eye vpon the punishment , but blinde toth ' sin , that farre transcends the judgement it calls in : o , if the weekly bills of our transgression could but appeare , and make as deepe impression in our sad hearts , to make our hearts but know as great a sorrow , as our plague-bills doe ; no doubt , no doubt but heav'ns avenging hand would turne a stranger to our prosprous land o , if that weekly catalogue of si● could , with our city bills be brought but in ; and be compar'd wee 'd think our bills not high , but rather wonder there are men , to dye . 76. on theaters . six dayes were made for work ; the seventh , for rest ; i read of none , that heav'n ordaind for play ; how have our looser theaters transgrest the decalogue , that make it ev'ry day : me thinkes that they should change their trade for shame , or honour 't with a more laborious name , 77. on players and ballad mongers . ovr merry ballads , and ●ascivious playes are much alike : to common censure , both doe stand or fall : t'one sings ; the other sayes ; and both are frippries of anothers froth : in short ; they 'r priest and clark of belials altar ; t'one makes the sermon ; t'other tunes the psalter . 78. on god and the king. ovr god and prince ( whom god for ever blesse ) are both , in mercy , of a constitution : both slow , till meere necessity shall presse , to put their penall lawes in execution : and marke , how in a like successe they joyne ; at both we grumble ; and at both , repine . 79. on the life and death of man. the life of man is but th' imperfect story of his adventure , towards future glory ; for death to finish : who will sticke to say , a glorious ev'n foretells a glorious day ? 80. on fox . there was a time , ( wo-worth that heavy time ) when rav'no●is foxes did devoure the prime , and choyce of all our lambs : but heav'n did raise a more ingenuous fox , in after dayes , whose high immortall pen redeem'd their breath , and made those lambs revive , in spight of death : to see , how mutuall saintly favours be ! thou gav'st them life , that now give life to thee . 81. on the booke of common prayes . the booke of common pray'r excels the rest ; for pray'rs that are most common are the be●● . 82. to mvndano . woldst thou mundano , prove too great , too strong for peevish fortunes angry brow to wrong ? renounce her power : banish fortune hence , and trust thee to the hands of providence ; the poorest heart that ever did importune heav'ns ayd , is farre above the frownes of fortune . 83. on romes sacrifices . it cannot be excus'd : it is a wrong proceeding from a too-too partiall tongue , to say , the profer'd service of false ro●● had no good savor , and did never come toth ' gates of heav'n ; eye , poore rome's belyde ; for when our troopes of glorious martyrs dy'd , in that warm age , who were their priests ? by whom was their blood shed ? was 't not by holy rome ? such sweet perfumes , i dare be bold to say , rome never burnt before , nor since that day : a sweeter incense , save his dying son , heav'n ne'r accepted since this world begun . 84. on a dead man. it is a common use to entertaine the knowledge of a great man , by his trayne : how great 's the dead-man then ? there 's none that be so backt with troopes of followers , as he. 85. on corner sinners . svch men are like to owles ; they take delight , to make the night their day ; their day , the night , they hate the sun , and love dark corners best ; but they shall houle , when day-birds are at rest . 86. on the kite . marke but the soaring kite ; and she will reade brave rules for diet ; teach thee how to feede ; she flyes aloft ; she spreads her ayrie plumes above the reach , above the nau●ious ●umes of dang'rous earth ; she makes her selfe a stranger t'inferiour things , and checks at ev'ry danger ; at length , she stoopes ; and , with a brave disdaine , she strikes her prey , and mounts her up againe ; by her example , learne to use the earth , and thou shalt find lesse mischiefe , and m●●● mirth . 87. on formio . formio bewailes his sins , with the same heart , as frends do frends , when they 'r about to part , beleeve it , f●rmio will not entertaine a merry thought , untill they meet againe . 88. on bosome sinnes . how loath is flesh , to yield ! the spirit , to win the glorious conquest of a bosome sin ! o , how th'ingenious flesh will pleade ! abuse the height of wit , to argue , or excuse : at length , it yeelds : o , give it leave to stay a yeare , a moneth ; a weeke ; at least , a day ; and if not so , yet let my breaking heart but hugge it once or twice , before we part ; let me but take my leave , my thoughts shal bind me from the least touch ; let me but looke behind me : nay sin , gehezi●like , will have a blow at cleansed naamans bounty , ere she goe . 89. on the eccho . an eccho's nothing , but a forc'd rebound , or airy repercussion of a sound , proceeding from some hollow place , well knowne to have to bulk , no beeing of her owne : it is no substance ; nothing , but a noise ; an empty sound ; the picture of a voyce : such is my courtly friend , at my request , hee 'l breath his service from his hollow brest , and eccho-like for every word that 's blowne into his eares , returnes me two , for one ; but when they come to th'test , alas they 'r found more light then ayre , meere shadowes of a sound ; i le trust my god ; his bounty still af●ords as many deedes , as my false friends do words . 90 on a water-mill . the formall christian's like a water-mill : vntill the floodgate's open , he lyes still : he cannot work at all ; he cannot dreame of going : till his wheeles shall finde the streame . 91. on pavl and apollos . t is not , what this man , or what that man saith , brings the least stone , toth'building of my faith ; my eare may ramble , but my conscience followes no man : i 'me neither pauls , nor yet apollo's : when scripture gold lyes by me , is it just to take up my salvation , upon trust ? my faith shall be confin'd to no mans lists ; i le onely follow paul , as paul is christs . 92. on morvs . if a poore timorous hare but crosse the way , morus will keepe his chamber all the day ; what evill●ortends ●ortends it , morus ? it does show , that morus is not wise , for thinking so . but morus keepes his chamber : there will be , morus , one foole the lo●●e abroad by thee . 93. on some faiths . some faiths are like those mills , that cannot grind their c●rne , unles they worke against the wind : 94. on the temporizer . he seemes to be a man of warre ; his sayle being fill'd and prosper'd with a foreright gale , makes speedy way ; and , with her keele , divides the sparkling furrowes of the swelling tides ; or if the wind should slacke , or ●●ase to blow , can make a shift to tide it to and fro ; but if it prove a storme , or the wind cro●●e , his wavering bottom soone begin● to tosse vpon the troubled ●aves , without r●gard of either stear● , or yet the sea-mans ●ard ; his prouder courage quailes , & the rough weather transports his wandring keel , he knows not whither ; till , after many a ruine-threatning knock , he 's overwhelmd or splitt upon a rock . 95. on our sins . it is an errour even as foule , to call our sins too great for pardon , as too small . 96. on the hypocrite . hee 's like a christmas candle , whose good name crowns his faire actions with a glorious flame ; burnes cleare and bright , and leaves no ground for doubt to question , but he stincks at going out ; when death puf●s out his flame , the snuff will tell if he were waxe or tallow , by the smell . 97. on secret mungers . he , that at secrets , shall compose his aime , is like the flie that sports about the flame ; he never leaves to buzze , untill he brings hi●selfe to ruine ; or at least , his wings : and like a desp'rate fly , though he has bin once schorcht , hee 'l venture at the flame agin . 98. on a flye . the sun-delighting flye repayres , at first to the full cup , onely to quench her thirst ; but , oftentimes , she sports about the brinke , and sipps so long till she be drownd in drinke : when wanton leysure shall present thine eye with lavish cups , remember but the flye . 99. on scripture and apocrypha . vvhen as the scripture opens to mine eyes , i see my lord in 's bed : but when i meet th' apocrypha at th' end , me thinks it lyes , like his well countnanc'd page , at the beds feet ; who wears his lords old cloths , made lesse ; & sayes his owne inventions in his masters phrase . 100. to my booke . here comes a criticke ; close thy page : thou art no subject for this age : and censure , oftentimes , yee know , will strike the dove , and spare the crow : but hold ; thy guilt does not require that thou shouldst lurke , or yet retyre ; be open as the eye of noone : and let dogs barke against the moone : thou hast no luster of thy owne , but what 's deriv'd from heav'n alone : feare not : thy heav'n-instructed page , will either please , or teach the age. the end of the second booke . divine fancies . the third booke . 1. on old wine and new . old crazy casks are not designd to hold new-wines ; nor yet new vessells , for the old : old must , with old ; and new , with new , be filld : else will the vessels breake , and wine be spilld : these empty vessels are thy heart and mine ; the law and gospell represents the wine : the new's the spirit , and the old 's the letter ; with reverence to the text , the new's the better . 2. on zacharias and the blessed virgin. his tongue requir'd a signe , which might afford a cleerer evidence , then the angels word ; and had it too : vntill those things shall come to passe , his faithlesse lips are stricken dumb : our blessed virgin , at her salutation , seemd ev'n as faithles , on the selfe same fashion her lips reply'd : and how can these things be ? hard iustice ! why he punisht , and not she ? the reason's easie to be riddeld out ; hers was the voyce of wonder ; his , of doubt . 3. on a picture . some pictures , with a fore-right eye , if seene , present unto the view some beauteous queene ; but step aside , and it objects the shape ; on this side , of an owle ; on that , an ape : looke full upon the world , it proves the story , and beauteous picture of th' almighties glory ; but if thy change of posture lead thy sight from the full view , to th' left hand , or the right , it offers to thine eye , but painted toyes , poore antick pleasures , and deceitfull ioyes . 4. on servio . servio's in law : if servio cannot pay his lawyers fee , servio may lose the day , no wonder , formall servio does trudge so oft to church : he goes to bribe his judge . 5. on peters cocke . the cocke crow'd once , and peters careles eare could heare it , but his eye not spend a teare : the cocke crow'd twice , peter began to creepe to th' fyer side , but peter could not weepe : the cocke crow'd thrice : our saviour turnd about , and look'd on peter ; now his teares burst out : 't was not the cock , it was our saviours eye . till he shall give us teares , we cannot crye . 6. on ambidexter . god keepe my goods , my name , they never fall into the net of ambidexters lawes ; but , for a cause , he seldome prayes at all ; but curses , evermore , without a cause : i 'de rather have his curses , all the day , then give his conscience the least cause to pray . 7. on lazarus , the damosell , and a sinner . laz'rus come forth ? why could not laz'rus plead , i cannot come , great god , for i am dead : dam'sell arise ? when death had closd her eies , what power had the damsell to arise ? sinner repent ? can we as dead , in sin , as laz'rus , or the damsell , live agin ? admit we could ; could we appoint the hower ? the voyce that calls , gives , and gives then the power . 8. on sinne. how , how am i deceiv'd ! i thought my bed had entertaind a faire , a beauteous bride : o , how were my beleeving thoughts misled to a false beauty , lying by my side ! sweet were her kisses , full of choyce delight ; my fancy found no difference in the night . i thought they were true ioyes , that thus had led my darkned soule , but they were false alarmes ; i thought i 'd had faire rachel in my bed , but i had bleare ey'd leah in my armes : how seeming sweet is sin , whē cloathd with night ; but , when discover'd , what a loathd delight . 9. on repentance . t is not , to cry god mercy , or to sit and droope ; or to confesse , that thou hast faild ; t is , to bewaile the sinnes , thou didst commit , and not commit those sinnes , thou hast bewaild : he that bewailes , and not forsakes them too , confesses , rather , what he meanes to doe . 10. on man. man is a mooving limbeck , to distill sweet smelling waters ; where withall to fill gods empty b●ttle : lord doe thou inspire thy quickning spirit ; put in thy sacred fire ; and then mine eyes shall never cease to droppe , till they have brimd thy bottle , to the toppe : i can doe nothing , lord , till thou inspire : i 'm a cold limbeck , but expecting fire . 11. on the pouring out of our hearts . t is easie to poure in : but few , i doubt , attaine that curious art , of pouring out : some poure their hearts , like oyle , that there resides an unctions substance still , about the sides : others , like wine ; which , though the substance passe , does leave a kinde of savour in the glasse ; some pour their hearts like milk , whose hiew distaines though neither substance , nor the sent remaines : how shal we poure them , then ; that smel , nor matter , nor colour stay ? poure out your hearts like water . 12. on friends . god sheild me from those friends , i trust ; and be my firme defence from such , as trust not thee . 13. on the hypocrite . hee 's like a bul-rush ; seems so smooth , that not the eye of cato can discry a knot : pill but the barke , and strip his smoother skin , and thou shalt find him spungie , all within : his browes are alwaies ponderous as lead , he ever droopes , and hangs his velvet head : he washes often ; but , if thou enquire into his depth , his rootes are fixt in myre . 14. on servio . servio would thrive ; and therefore , do's obay gods law , and shuts up shop o th' sabbath day : servio would prosper in his home affaires , and therefore dares not misse his dyet-prayres . servio must put to sea , and does implore ; toth'end , that he might safely come ashore . servio's in suit , and therefore must be tyed to morning prayre , untill his cause be tryed : servio begins to loath a single life , and therefore prayes for a high-portion'd wife : servio would faine be thought religious too , and therefore prayes as the religious doe : servio still prayes for profit , or applause ; servio will seldome pray , without a cause . 15. on the devils master-piece . this is the height the devils art can show , to make man proud , because he is not so . 16. on our saviours fishing . when as our blessed saviour tooke in hand to be a fisher ; marke the rule he keepes ; he first puts off a little from the land ; and , by degrees , he launchd into the deepes : by whose example , our men-fishers hold the selfe same course ; they do the same , or should . 17. on mans greatest enemy . of all those mortall enemies , that take part against my peace , lord , keep me frō my heart . 18. on the hypocrite . hee 's like a reed , that alwaies does reside , like a well planted tree , by th' water side ; hee beares no other fruit , but a vaine bragge of formall sanctitie ; a very flagge : hee 's round , and full of substance , to the show ; but hollow hearted , if enquir'd into : in peacefull seasons , when the weather 's faire , stands firme ; but shakes , with every blast of aire . 19. on the holy scriptures . why did our blessed saviour please to breake his sacred thoughts in parables ; and speake in darke enigma's ? whosoere thou be that findst them so , they were not spoke to thee : in what a case is he , that happs to run against a post , and cries , how dark's the sun ? or he , in summer , that complaines of frost ? the gospell's hid to none , but who are lost : the scripture is a ford , wherein , t is said , an elephant shall swim ; a lambe may wade . 20. on mans heart . nature presents my heart in ore ; faire civill cariage gilds it o're ; which , when th' almighty shall behold with a pleas'd eye , he brings to gold : thus chang'd , the temple ballance weighs it ; if drosse remaine , the touch bewrayes it ; afflictions furnace , then refines it : gods holy spirit stamps and coynes it : no coyne so currant ; it will goe for the best wares , that heav'n can show , 21. on drunkennesse . most sins , at least , please sense ; but this is treason not only 'gainst the crowne of sense , but reason . 22. on a kisse . ere since our blessed saviour was betrayd with a lip-kisse , his vicar is affraid : from whence , perchance , this common use did grow to kisse his tother end ; i meane his toe . 23. on the alchymist . the patient alchymist , whose vaine desire , by art , is to dissemble natures fyre , imployes his labour , to transmute the old , and baser substance into perfect gold : he laughs at unbeleevers , scornes and flouts illiterate counsell ; neither cares , nor doubts : vntill , at length , by his ingenious itch , hee 's brought most poore , in seeking to be rich : such is the civillman ; that by his even and levell actions hopes to merit heaven ; he thinks , by help of nature , to acquire , at least to counterfeit the sacred fire of saving grace , to purge and to refresh his base desires , and change his stone , to flesh : he spurnes at counsell ; he derides and jerks those whining spirits that renounce their works ; till , too much trusting to their doing well , in seeking heav'n , they find the flames of hell , 24. on the ten lepers . ten lepers clensed ? and but one , of ten returne the clenser thanks ? vngratefull men ! but ten i' th' hundred ? ' that 's a gaine that we receive or sue , yet oft deny it thee . 25. on the last epigram . how , how , am i deceiv'd , that speake to thee of interest , when the purchase was in fee ! thou mad'st a cleane conveyance to the ten , and ne'r expectd'st the principall agen : lord , we must reckon by another rate : they gave not one yeares purchase for th' estate : lord , how we palter with thee ! we pretend a present payment , till w'obtaine our end : and then we crave , and crave a longer day , then pay in driblets ; or else , never pay . 26. on the boxe of oyntment . it is no wonder , he , above the rest , whom thirty pieces tempted to betray the lord of glory to his death , profest the boxe of oyntment was but cast away : he that dare murther at so small a cost , may eas'ly thinke the charge in buriall , lost . 27. on mary and jvdas . mary did kisse him : iudas kist him too , but both their aymes were coverd in a mist ; both kisse our saviour ; but their kisses doe differ as farre as did the parts they kist : there 's danger still , where double hearts doe steale the forme of love , or weare the cloake of zeale . 28. on our saviour and his vicar . me thinks thy vicar gen'rall beares the keyes , and executes thy place , with greater case . and in one iubile , enjoyes more mirth , then thou , my dying lord , didst from thy birth , alas : thou hadst not , wherewithall to fill thy craving stomack : he has cates at will : thy empty costers had not to defray thy tribute charge : to him kings tribute pay ; foxes haue holes ; thou hadst not , whereupon to rest thy wakefull head : he snorts in downe : in short , thy life was nothing but the story of poverty ; and his , of princely glory : when tempting sathan would have giv'n thee all the wealth and glory of the world , to fall and worship him ; at thy refusall , lord , thy vicar tooke the tempter at his word ; so came thy wants so great ; so great his store ; the vicar so-so rich ; the lord , so poore . 29. on the great prelate . ovr saviours feet were kist : the people doe the very same to thee , great prelate , too ; o , who will seale but such another kisse vpon thy lips , our saviour had on his ! 30. on idolatry . can common madnes find a thing , that 's more repugnant to the very lawes of nature ; that the creators image should adore the senslesse image of a sensuall creature ! if such be gods ; if such our helpers be , o , what are men ! how more then beasts are we ! 31. on the tables of stone . that stony table could receive the print of thy just lawes ; thy lawes were written in 't : it could be hew'd , and letters grav'n thereon ; sure , lord , my heart is harder then that stone . 32. on mans three enemies . there 's three , that with their fiery darts , do level against my soul , the world , the flesh , the devil . lord , give me patience , if not strength ; for there are three t' afflict me ; i 'm but one , to beare . 33. ☞ on dinah . ☜ when dinahs careles eye was grown too lavish to entertaine , sechem found time to ravish : it is no lesse then silent invitation , although we scorne the sin , to give th' occasion : sure , dinahs resolution was too strong , or to admit , or not resist a wrong , and scornes to stoope to the adult'rers armes ; we often burne , intending but to warme's : she went but out to see , perchance , to heare what lust could say : what harme to lend an eare ? anothers sin , sometimes , procures our shames : it staines our bodies ; or , at least , our names . 34. on fido . mark , when the good man prospers with his plot , hee 's still envy'd ; despis'd , if prosper not ; the wicked have no peace with god ; and , then , how canst thou , fido , look t' have peace with men ? 35. on jacob . how iacob's troop'd : laban pursues with one great troope ; and esau meets him with another . laban resolves to apprehend his son : esau , to be reveng'd upon his brother : me thinks i see how jacob stands supplide , like vertue with a vice on either side : laban pursues him , to regaine his gods : esau , t' avenge his birth-right and his blessing : what hope has iacob now ? 'twixt both , 't is ods , there will be either death or dispossessing : god takes delight to turne our helper , then , when all our helps and hopes are past with men . laban encounters iacob : he requires his gods : and esau's neare at hand , by this : laban's appeas'd ; and quencht are esaus fyres ; t'one leaves him ; t'other meets him with a kisse ; iacob's in league with both : the soule that shall have peace with god , has league and peace with all . 36. on drunkennesse . it is a thiefe ; that , oft , before his face , steales man away , and layes a beast in 's place . 37. on a tenis-court . man is a tenis-court : his flesh , the wall : the gamesters god , & sathan . th'heart's the ball : the higher and the lower hazzards are too bold presumption , and too base despaire : the rackets , which our restlesse balls make flye , adversity , and sweet prosperity : the angels keepe the court , and marke the place , where the ball fals , and chaulk out ev'ry chace : the line 's a civill life , we often crosse , ore which , the ball not flying , makes a losse : detractors are like standers-by , that bett with charitable men : our life 's the sett ; lord , in this conflict , in these fierce assaults , laborious sathan makes a world of faults ; forgive them lord , although he ne'r implore for favour : they 'l be set upon our score : o , take the ball , before it come toth'ground , for this base court has many a false rebound : strike , and strike hard , but strike above the line : strike where thou please , so as the sett be thine . 38. on abels blood. abel was silent , but his blood was strong , each drop of guiltles blood commands a tongue , a tongue , that cryes ; 't is not a tongue , implores for gentle audience , 't is a tongue that rores for hideous vengeance : 't is a tongue that 's bold and full of courage , and that cannot hold : o , what a noyse my blessed saviours blood makes now in heav'n ! how strong it cries ! how loud ! but not for vengeance : from his side , has sprung a world of drops ; from ev'ry drop , a tongue . 39 on the memory . does thy corrected frailty still complaine of thy disloyall mem'ry ? do'st retaine nothing that 's good ? and is the better part of what thou hear'● , before it warme thy heart , snatcht from thy false remembrance ? is the most of what th' inspired prophets tell thee , lost in thy unhospitable eares ? and not to be recall'd ? quite buried ? quite forgot ? feare not : thou hast a chanc'lour in thy brest , that keeps th' exchequer , and hoards up the least , the poorest summe : no , no , thou needst not feare , there 's nothing will be lost that 's taken there : thinkst thou , that thou hast lost that piece of gold that 's dropt into a fairer heape , untold ? or canst thou judge that fier , clos'd about with rak'd up embers , 'cause not scene , is out ? gold , lost in greater summes , is still thine owne ; and rak'd up embers will , in time , be blowne to flames : beleeve 't the words thine eares have lost , thy heart wil find , when thou shalt need them most . 40. on the babel-builders . svre , if those babel-builders had thought good to raise their heav'n-high tower before the flood , the wiser sort of people might deride their folly , and that folly had salv'd their pride ; or had their faiths but enterpriz'd that plot , their hearts had finisht what their hands could not ; 't was not for love of heav'n : nor did they ayme so much to rayse a building ; as a name : they that by works shall seeke to make intrusion to heav'n , find nothing but their owne confusion . 41. on esav and jacob . esau goes forth ; strives , with his owne disquiet , to purchase ven'son for his fathers diet : iacob abides at home ; and , by his mother , is taught the way , how to supplant his brother : there 's some that hunt , like esau , sweat and toyle , and seeke their blessing by their owne turmoyle ; whilst others crave assistance , and bewray their wiser weakenes , in a safer way : o , if the church my mother will instruct me ; make savory meate , and cloath me , and conduct me into my fathers armes , these hands shall never trust to the poorenesse of their owne endevor : bring i a kid but of my mothers dressing , 't will please my father , and procure my blessing . 42. on severall sinnes . grosse sinne. is like a show'r , which ere we can get in into our conscience , wets us to the skin : sin of infirmity . is like the falling of an april shower ; 't is often raine , and sun-shine , in an hower . sin of custome . is a long showre , beginning with the light oft-times continuing till the dead of night . sin of ignorance . it is a hideous mist , that wetts amaine , though it appeare not in the forme of raine . crying sin. it is a sudden showre , that teares in sunder the cope of heav'n , & alway comes with thunder . sin of delight . is like a fethered showre of snow , not felt , but soakes to th' very skin , when ere it melt : sin of presumption . does like a showre of hayle , both wet and wound with sudden death : or strikes us to the ground . the sin of sinnes . it is a sulph'rous shower , such as fell on sodom , strikes , and strikes to th' pit of hell. 43. on these showers . good god! what weather 's here ! these soules of our have still the luck to travell in a shower : lord , we are cold and pitifully drencht ; not a dry thrid ; and all our fyer's quencht : our very blood is cold ; our trembling knees are mutuall andvils ; lord , we stand and freeze : alas we find small comfort from the eye of heav'n ; these showring clouds , our sins , doe flye betwixt the sun and us : wee dry no more , then if the sun had giv'n his office o'r : nay lord ; if now and then those beames do chance to breake upon 's , and lend a feeble glaunce vpon our reeking soules , ere we begin to feele the warmth , w' are dous'd and drencht agin : in what a case are we ! our nightly damps and daily storms , have fild our soules with cramps , with wav'ring palseyes , and our hoarser tongues can doe thee service , nor in prayers , nor songs : our zeales are aguish ; hot and cold : they be extreamely hot toth ' world , as cold to thee ; our blood has got a fever : lord , it must be set on fire with every wanton lust : what worlds of mischiefes are there , that prevaile not vpon our fainting soules ? what is 't we ayle not , that wet and cold can bring ? yet have no power to keepe us in , but dable in the shower : shine forth , bright sun of glory ; be as feirce , as these eclipsing clouds are blacke ; disperse and cleare them with thy stronger beams , that thus dare interpose betwixt thy glory ' and us : reflect on my distempered soule ; refine this vap'rous earth , this sinfull flesh of mine , that , tho some drops m●●● fall , i may have power , shelter'd by thee , t' avoyd the down right shower ; o let my dabled spirit still retyre to thee , and warme her by thy sacred fyre ; that having ravill'd out some weary howers , she may arrive where 's neither clouds nor showers . 44. on dives and lazarvs . did ever iudge more equally proceed to punish sin ? so right , in kind , and nature ? poore laz'rus was refus'd a crum of bread ; and dives was deny'd a drop of water : children are oftentimes so like the mother , that men may eas'ly know the one , by th' other . 45. on two suitors . the soule is like a virgin ; for whose love two jealous suitors strive : both daily move for nuptiall favour ; both , with lovers art , plead for the conquest of the virgins heart : the first , approaching , knockt , and knockt agin ; the doore being op'ned , at his entring in , he blushd ; and ( as young bashfull lovers use ) is more then halfe discouraged , ere he sues : at length , that love , that taught him what to feare , gave resolution to present her eare with what he hop'd , and in a lovers fashion , he oft repeates the story of his passion : he vowes his faith , and the sincere perfection , of undissembled , and entyre affection ; he sues for equall mercy from her eye ; and must have love , or else , for love , must dye : his present meanes were short : he made profession of a faire ioynture , though but small possession : and in word , to make his passion good , he offers to deserve her with his blood : the other boldly enters : with the strong and sweet-lip'd reth'ricke of a courtly tongue , salutes her gentle eares : his lips discover the amorous language of a wanton lover : he smiles and faunes , and now and then le ts flye imperious glaunces from his sparkling eye ; bribes her more orient neck with pearl ; with charms ▪ enclosing bracelets decks her yvory armes ; he boasts th' extent of his imperiall power , and offers wealth and glory for a dower : betwixt them both the virgin stands perplext ; the first tale pleas'd her well , untill the next was told : she lik'd the one , the other ▪ loth to make a choyce : she could affect them both : the one was iocund , full of sprightly mirth : the other , better borne ; of nobler birth : the second su'de in a compleater fashion ; i , but the first show'd deeper wounds of passion : the first was sadly modest : and the last more rudely pleasant : his faire lookes did cast more am'rous flames ; but yet the tothers eye did promise greater nuptiall loyalty : the last's more rich ; yet riches , but for life , make a poore widow , of a happy wife : the first 's estate 's but small , if not made good by death : faire ioyntures comfort widow hood : whō shal this virgin 〈◊〉 her thoughts approve the last , for present wealth , the first , for love : both may not be enjoy'd : her heart must smother her love to one , if she affect the other : ah , silly virgin , is the choyce so hard in two extreames ? can thy weake thoughts reward two so unequall , with a like respect ? knowst thou not which to slight , & which t' affect ? submit to better judgement , and advise with thy best friend : o trust not thine owne eyes : this last , that seemes so pleasant , so acute , is but a slave , drest in his lords old suite : he brags of glory , and of princely power , when he is kickt and baffled every hower : the treasure that he boasts is not his owne , he basely stole it , and the theft is knowne ; for which , he is arraign'd , condemn'd to th'paines of death ; his sentence is , to hang in chaines : his plott's to bring thee in as deepe as he ; beleeve 't ; it is thy blood he seekes , not thee : the bribes he gave thee , are but stolne : fond girle , discard those bracelets , and disclaime that pearle : the first , whose oft repeated knocks did crave admittance , was the lord to that base slave : his faith is loyall , and as firme his vow : to him , his life 's not halfe so deare , as thou : that wealth , that honour , that dissembled power , that pleasant pesant offer'd as a dower , is that faire lords : nor peace , nor pow'r●or ●or wealth can any challenge from him , but by stealth : match there , my soule , and let thy sacred vowes plight holy contracts with so sweet a spouse : his left hand 's full of treasure ; and his right ; of peace , and honour , and unknowne delight : hee 'l give thee wealth ; and in that wealth , content , for present meanes ; and ( when thy glasse has spent her latest sand , that time untransitory thy dayes ) a joynture of eternall glory . 46. on the old and new garment . new garments being brought , who is 't that would not scorne to live a pris'ner to the old ? yet though our bo●nteous saviour , at his cost , presents us new , we love the old ones most : alas , they pinch us ! o , they sit too strait ! they are too combersome ! too great a waight ! no , no ; the old were too too light , too great ; so we have ease , we care not to be neat : like tyred jades , our better wils repayre to a foule stable , then t' a rod● that 's faire . 47. on mans co-operation . we are not blocks : we must expect the call ; and , being cal'd , must move , and rise withall : the voyce were needlesse , and as good be dumb , as , with the call , not give the pow'r to come : deserves hee food , that thinkes it vaine to gape ? christ takes his spouse by contract , not by rape . 48. on the old and new tables . the former tables of the law were broken , and left no monuments of themselves , no token , no signe that ever such things were : but marke , the later were kept holy in the arke : those tables are our hearts . can we be bold to looke for new , and yet not breake the old ? or can the ruines of the old find place in th' arke of glory , not repayr'd by grace ? dismount , o blessed moses , and renew those tables thou hast broken , or make new . 49. on a crucifixe . why not the picture of our dying lord , as of a friend ? nor this , nor that 's ador'd : does not th' eternall law command , that thou shalt ev'n as well forbeare to make , as bow ? not to so good an end ? t' advance his passion ? the gold being pure , what matter for the fashion ; take heed : the purest gold does often take some losse , some prejudice , for the fashions sake : not to a civill end ? to garnish halls ? to deck our windowes ? to adorne our walls ? shew-bread must not be common : and the cruse of holy oyle admits no civill use : no , no ; the beauty of his picture lies within ; t is th' object of our faith , not eyes . 50. on praying to saints . not pray to saints ? is not the warrant ample , if back't with scripture ? strengthen'd with example ? did not that sweltring dives make complaint for water ? was not abraham a saint ? why should reformed churches then forbid it ? 't is true : but tell me ; what was he , that did it ? 51. on confession . experience tels , that agues are about to weare away , when as our lips breake out : in spirituall fevers , there 's the same expression of health , when lips breake forth into confession : but mark : these hopefull symptomes never doe confirme the ague gone , but faire to goe : they doe not alwayes worke , what they portend ; confession profits not , unlesse we mend . 52. on solomons rejoyce . young man rejoyce : what jolly mirth is here ? let thy heart cheare thee : what delicious cheare ? in thy young dayes ; thy cates will relish sweeter . walk thy owne wayes : thy cares will passe the fleeter : please thine own heart : carve where it likes thee best : delight thine eyes : and be a joyfull guest : but know withall , the day will come , whereon thy iudge will doome thee for the deeds th' ast done : o what a feast ! o what a reckning's here ! the cates are sweet ; the shot 's extreamely deare : lord , i have been , and am a dayly guest ( too oft invited ) at the young mans feast : the reckning's great ; although i cannot pay , i can confesse ; great god , before this day , i had been dragd to the redeemlesse iayle , hadst thou not pleas'd t' accept my saviours baile ; lord , he must bear 't i doubt : for i can get nor coyne to pay , nor labour out the debt : i cannot digge , my ioynts are starke and lame , but i can begge , although i beg with shame ; i have no grace in begging ; can receive the first repulse : i have no faith , to crave : if th'entertainments of the feast be these ; lord give me famine ; take the feast that please : 53 on bread. take up that bit of bread : and understand , vvhat 't is thou holdest in thy carelesse hand : observe it with thy thoughts , and it will reade thee an usefull lecture , ev'n as well as feed thee ; vve stirre our lands , or give directions how ; but god must send a season for the plough : vve sow our seede ; but sowe our seed in vaine , if heav'n deny the first , the later raine ; small proofe in showrs , if heau'ns pleas'd hand shall cease to blesse those showrs , nor crowne thē with encrease . the tender blades appeare , before thine eye , but , uarefresht by heav'n , as soone they die : the infant eares shoot forth , and now begin to corne : but god must hold his mildewes in : the harvest 's come : but clouds conspire together hands cannot work , til heav'n shall clear the weather : at length 't is reap'd : between the barne and furrow how many offices poore man runs thorow ! now god has done his part : the rest we share to man : his providence takes now the care : no ; yet it is not ours : the use alone , not bare possession makes the thing our owne : thy swelling barnes have crownd thy full desire ; but heav'n , when mows should sweat , can make them i , but the sheaves are thrasht , & the heap lies in thy full garnier . he that sent the flyes fire ; to pharees court , can , with as great an ease , send thee more wastfull vermin if he please : perchance 't is grounded , kneded : and what though ? gods curse is often temper'd with the dough ; beleeve 't the fruits of all thy toyle , is mine , vntill they be enjoy'd , as much as thine : but now t' has fed thee : is thy soule at rest ? perchance , thy stomack 's dainty to digest . no , if heav'ns following favour doe not last from the first furrow to the very tast , thy labour 's lost : the bread of all thy travill , without that blessing , feeds no more then gravill : now wastfull man , thou mayst repose againe that modell of gods prov'dence and thy paine : that bitt of bread ; and if thy dog should fawne vpon thy lappe , let not so deare a pawne of greater plenty be contemn'd and lost ; remember how it came , and what it cost . 54. on faith and reason . true faith and reason , are the soules two eyes : faith evermore lookes upward , and discryes objects remote ; but reason can discover things onely neere ; sees nothing that 's above her ; they are not matches ; often disagree ; and sometimes both are clos'd , and neither see : faith viewes the sun ; and reason , but the shade ; t'one courts the mistresse ; t'other wooes the maide : that fees the fire ; this , only but the flint ; the true-bred christian alwayes lookes asquint . 55. on carnall mirth . vvho seeks to quench by help of carnal frends those fiery errants that the consciēce sends , redeemes his peace , but with a further spoyle ; drinks in a fever : quenches fyre with oyle . lord , if thou strike my conscience ; and that , me : i will expect , and trust no friend , but thee . 56. on prayer . prayre's like a vapour fum'd from earth ; that flyes to th' gates of heav'n : it never rotts i th' skyes : if faith and it be joyn'd , it will obtaine , and melt into a first and later raine ; if faith forsake her , and they part in sunder , it falls in thunderbolts ; at least , in thunder . 57. on anna . vvhat faithfull anna by her teares had done deserv'd the double duty of a son : she was a double parent ; pleas'd to doe a double office ; bore , and got him too : thus samuel was ( it was lesse strange then rare ) borne of her body , gotten by her prayer . 58. on a gift . no losse to give to thee ; the gift is more our owne , being giv'n , great god ; then 't was before . 59. on my selfe . if righteous ely was not vengeance-free , how shall i scape ! he was a saint , to me : nay , lord , how would my heart & comfort faile , if i should weigh thy mercies in our scale ! 60. on iustification and sanctification . lord , thou hast promis'd , in and for thy christ , to sanctifie where ere thou iustifi'st : lord , all my evils are iustifi'd in thee ; lord , let those evils be sanctifi'd to me . 61. on mans love. when think we , lord : on thee ! & when we doe , how feeble are our thoughts , & sinfull too ! how basely doe our crooked soules engage themselves to heav'n ? we make thy glory , page to our salvation : mans more servile heart loves what he 'd have thee , lord , not what thou art : this is the very best of man ; wherein w' are apt to think we merit more , then sin. but there 's a baser love : our chiefe respects have meere relation to our owne defects , like dogs we fawne upon our masters lapps , with dirty feet , and only love for scrapps . but there 's a baser yet : we love for feare , finding , like kain , more then we can beare , and , were it not for shame , our hearts would be as warme to sathan , as , great god , to thee : but there 's a baser yet : and baser none : we love thee , to be lov'd of man alone : we force a zeale ; usurpe the name of pure ; that we may sin more closely , more secure , we love thee onely to abuse thee , just as whores love husbands , but to cloke their lust : how art thou martyr'd in our lustfull fyres ! how made a stale to catch our wilde desires ! lord , i will love as farre as lyes in me , thee for thy selfe , and all things else in thee : 62. on filiall love and servile . they 'r not alike , although alike appeare : t'one feares for love : the other loves for feare . 63. on grapes . it is receiv'd , that seed of grapes being sowne , brings forth degenerate clusters , or else none : but stocks being grafted prove a fruitfull vine , whose pleasing berries yeeld a generous wine ; we are thy vineyard , lord ; these grapes of our , by nature , are degenerous and sower ; but if thou please to graft us , we shall beare delicious fruit ; which being prest , shall cheare the hearts of angels , and that blessed trine of perfect glory with their sprightly wine . 64. on ioy and griefe . lord , if my griefes were not oppos'd with ioy , they would destroy : and if my mirth were not allaid with sadnesse , it would be madnesse : while this , with that , or that , with this contends , they 're both my friends : but when these happy wars doe chance to cease , i have no peace : the more my earthly passions doe contest , the more my heavenly ' affections are at rest . 65. on doves and serpents . we must have doves and serpents in our heart , but how they must be marshall'd there 's the art ; they must agree , and not be farre asunder ; the dove must hold the wily serpent under : their natures teach what places they must keepe , the dove can flye , the serpent onely creepe . 66. on christ , and our selves . i wish a greater knowledge , then t' attaine the knowledge of my selfe ; a greater gaine then to augment my selfe ; a greater treasure then to enjoy my selfe ; a greater pleasure then to content my selfe : how slight , and vaine is all selfe-knowledge , pleasure , treasure , gaine ; vnlesse my better knowledge could retrive my christ ; unlesse my better gaine could thrive in christ ; unlesse my better wealth grow rich in christ ; unlesse my better pleasure pitch on christ ; or else my knowledge will proclaime to my owne heart how ignorant i am : or else my gaine , so ill improv'd , will shame ; my trade , and shew how much declin'd i am : or else my treasure will but blurre my name with bankrupt , and divulge how poore i am ; or else my pleasures , that so much inflame my thoughts , will blabb how full of fores i am : lord , keepe me from my selfe ; 't is best for me , never to owne my selfe , if not in thee . 67. on man. at our creation , but the word was said , and we were made : no sooner were , but our false hearts did swell with pride , and fell : how slight is man ! at what an easie cost hee 's made and lost ! 68. on death . we all are going to the selfe same place , we only differ in our way , our pase : one treads the common roade of age : another travels , directed by the hand os's brother : some crosse the waves , perchance the neerer way ; some by the winged shaft that flyes by day ; some ride on feavers ▪ others beat the hoofe , with horses in their hands , and make a proofe of their owne strrngth ; others more fairely pase on beds of downe ; some ride a speedy race on hot-mouthd surfeits , emulous for the cup : some hotly mounted fiercely gallop up . on spurgal'd broyles , whose frantick motions send their hasty spirits to their iournies end : some ride upon the racking steeds of treasure ; others false-gallop on the backs of pleasure : all journey forwards to the selfe-same place ; some , the next way ; and some , the faster pace : all post an end ; till beaten out of breath , they all arrive at the great gates of death ; lord , in this common roade , i doe not care what pase i travell , so my way be faire . 69. on the life of man. ovr life is nothing but a winters day ; some onely breake their fast , and so , away : others stay dinner , and depart full fed ; the deepest age but sups , and goes to bed : hee 's most in debt , that lingers out the day ; who dyes betimes , has lesse ; and lesse to pay . 70. on gods image . it was a dainty piece ! in every part , drawne to the life , and full of curious art : it was as like thee as a shadow could be like a substance ; there was none but would have known thee by 't : there needed then no name , no golden characters , that might proclaime whose picture t' was : the art was so divine that very beasts did reverence , as thine : but now , alas , 't is blurr'd : the best that we or they can judge , is this , 't was made for thee : alas'tis faded , soyl'd with hourely dust , sullyed , and shadow'd with the smoke of lust ; so swarthy as if that glorious face of thine were tawnyed underneath the torrid line : how is thy picture altred ! how ill us'd by our neglects ! how slubberd ! how abus'd ! her cedar frame 's disioynted , warp'd and broke ; her curious tablet's tainted with the smoke : the objects both offensive , and the savor ; retaining neither beauty , nor thy favour : lord , let not thy displeased eye forsake thy handy-worke ; for the bad keepers sake : behold it still ; and what thou seest amisse , passe by : thinke what it was ; not what it is : what though her beauty and her colours fade ? remember ; o , 't was like thee when 't was made . there is a great apelles that can lim with thy owne pencell ; we have sought to him : his skilfull hand will wash off all the soyle , and clense thy picture with his sacred oyle : hee 'l mak 't more faire then 't was ; at least , the same ; hee 'l mend the tablet , and renew the frame : till then ; be pleas'd to let thy picture be acknowledg'd thine : 't was made for none but thee . 71. on the penny. he that endur'd the tyranny of heate ; the morning-sorrowes , and the midday-sweat ; the evening-toyle , and burthen of the day , had but his promis'd penny for his pay : others , that loyter'd all the morning ; stood i th' idle market , whose unpractis'd blood scarse felt the warmth of labour , nor could show a blush of action , had his penny too . what wages can we merit , as our owne ? slaves that are bought with price , can challeng none , but onely stripes : alas , if servants could doe more , then bid , they doe but what they should ▪ when man endeavours , and where heav'n engages himselfe by promise , they are gifts , not wages , he must expect : we must not looke t' obtaine because we run ; nor doe we run in vaine : our running showes th' effect , produces none : the penny 's giv'n alike to every one , that works i th' vin●yard : equall price was shar'd t'unequall workes : therefore no reward : lord , set my hands a worke : i will not serve for wages , lest thou give what i deserve . 72. on a christian. the generous christian must as well improve i th' quality of the serpent , as the d●ve ; he must be innocent ; affraid , to doe a wrong ; and crafty , to prevent it too : they must be mixt , and temper'd with true love ; an ounce of serpent , serves a pound of dove . 73. on gods bountie . god freely gives ; as freely we receive ; it is not , doe ; but ask , and thou shalt have . 74. on sinnes . my sinnes are like to mountaines , that arise above the clouds , & threat the threatning skyes ; lord , give me faith ; and let that faith be prov'd , in leaving not a mountaine unremoov'd . 75. on the life of man. a thousand yeares , with god ( the scriptures say ) are reckon'd but a day ; by which accompt ; this measur'd life of our exceeds not much an hower ; the halfe whereof nature does claime and keepe as her owne debt for sleepe : a full sixt part or what remaines , we ryot in more then needfull dyet : our infancy , our child hood , and the most of our greene youth is lost : the little that is left , we thus divide ; one part to cloathe our pride ; an other share we lavishly deboyse to vaine , or sinfull joyes ; if then , at most , the measur'd life of man be counted but a span , being half'd and quarter'd , and disquarter'd thus , what , what remaines for us ? lord , if the totall of our dayes doe come to so-so poore a summe ; and if our shares so small , so nothing be , out of that nothing , what remaines to thee ? 76. on the childrens bread. thy strengthning graces are the childrens bread , which maks thy thriving children strong & able honour , and riches are the crummes that feed the d●ggs that lurk beneath their masters table : lord , if thy gracious pleasure will allow but bread , i 'am sure i shall have crums enow : 77. on trust and care . ovr trust in god , for riches ; neither must exclude our care ; nor care exceed our trust. 78. on rvscvs . illiterate ruscus heard pedantius preach ; admir'd the church mans learning , & commended such things alone , that were above his reach ; but meanly slighted what he appprehended : what hinders then to thinke that ruscus hath at least the twi-light of a bastard faith ? 79. on the receiving of the lords supper . men take the sacred seales of their salvation , as some doe physick , not for health , but fashion : the day preceding , and the following day , there 's none so strict ; none so reform'd as they : they curb the fury of their wanton ryot , and call their surfets to a stricter dyet : the time expir'd , the first assault that haps , prevailes , and strikes them to a worse relaps ; like doggs to vomits they returne agin , as though they'ad past a patent now to sin : let such day-christians , on the very toppe of all their mirth , remember judas sopp 80. on faith. th'oft shaken tree growes faster at the root ; and faith 's most firm , that 's somtimes urg'd with doubt . 81. on the story of man ? the word was spoke ; and what was nothing , must be made a chaos of confused dust : the word was spoke : the dust began to thicken to a firme clay : the clay began to quicken : the grosser substance of that clay thought good to turne to flesh : the moyster turn'd to blood : received organs : and those organs , sense ; it was imbellisht with the excellence of reason : it became the height of nature , being stampt with th' image of the great creator : but , lord , that glorious image is defac'd : her beautye's blasted , and her tablet's raz'd : this height of nature has committed treason against it selfe : declin'd both sense and reason ; meere flesh and blood , containing but a day of painted pleasure , and but breathing clay : whose moysture , dry'd with his owne sorrow , must resolve , and leave him to his former dust ; vvhich dust , the utter object of our loathing , small time consumes , & brings to his first nothing : thus , from this nothing , from this dust , began thus something , turnd to dust , to nothing ; man. 82. on ananias . the land was his : the land was his , alone ; 't was sold , and now the money was his owne : the powre remain'd in the possessors hand , to keepe his money , or have kept his land : but once devoted to the churches good , and then conceald , it cost his life , his blood : if those that give , may not resume agin , vvithout a punishment , without a sin , vvhat shall become of those , whose unjust power dispoyles the widdowed temple of her dower : vvho take her profits , and in stead of giving encrease to her revenues , make a living vpon her ruines , growing plump and full vpon her wants , being cloathed in her wooll ; vvhile she sustains th'extremes of cold and hunger , to pamper up the fat advousion-monger ; vvho thrust their flesh-hooks in their thristy pot , and only leave her what they value not : the whilst her sacred priests , that dayly tread their slighted corne , must begge their early bread ; or else , be forc'd to purchase easie shares vvith the deare price of their ungranted prayres : let such turne backe their sacrilegious eyes , and see how breathlesse ananias lyes : behold the wages that his sin procures , that was a mole-hill , to these alpes of yours : he tooke not from the church : did but conceale some part he gave ; but your false fingers steale her maine inheritance , her owne possession ; his was but bare deceipt , yours bold oppression : o , if no lesse then the first death was due to him , what death d' ye think's prepar'd for you ? so often as your pamper'd eyes shall looke on your estates , thinke on the flying booke . 83. on pious vses . they that , in life , oppresse , and then bequeath their goods to pious uses at their death , are like those drunkards , being layd to sleepe , that belch and vomit what they cannot keepe : to gods and mans acceptance , i presume their severall actions send the like perfume . 84. on sophronia . the chast sophronia knowes not how to scape th' inevitable danger of a rape ; cruell sophronia drawes her hasty knife and would relieve her chastity with life : doubtfull sophronia knowes not what to doe , she cannot keepe the one , and t'other too : sophronia's in a strait ; one eye is fixt o' th' seventh commandment ; t'other , on the sixt ; to what extreames is poore sophronia driven ! is not sophronia left at sixe and seaven ? 85. on the knowing man. hee 's like a lusty soyle , whose moysture feeds , if not a world of corne , a world of weeds . 86. on romes pardon . if rome could pardon sins , as romans hold , and if such pardons might be bought for gold , an easie iudgement might determine which to choose : to be religious , or else rich ; nay rome does pardon : pardons may be sold ; wee 'l search no scriptures , but the mines , for gold. 87. on the world. the world , compos'd of heaven & earth , 's the story of gods eternall , and mans temp'rall glory . 88. on formall devotion . men doe god service with the same devotion , as the soule body takes his loathed potion : they stay and stay , then gulp it downe in hast , not for the pleasure , but to have it past : whose druggy tast goes so against their minde ; that , oft , the better part is left behind , and what is taken , 's taken but in vaine , it either works not , or comes up againe . 89 on heavenly manna . o what a world of heav'nly manna falls within the circuit of our happy walls ! with how great ioy wold neighb'ring lands receive the fragments of those fragments , that we leave ! our furnisht markets flourish all the yeare : we need no ephaths , nor yet omers here : we take , unmeasur'd , from the bounteous heape ; thanks never were so deare : not that , so cheape : vve never hoard , but tosse from hand to hand , as if that famine had forsworne the land ; our satiate stomacks are so lavish fed , that we ev'n sleight , and wanton with our bread : ah lord ! i feare when carelesse children play vvith their spoyl'd bread , 't is time to take away . 90. on naturall sins . to murther parents , or our selves , has bin , though falsly , counted an unnaturall sin : by nature , we are apt to fall into 't ; i rather think 't unnaturall not to doe 't : if heav'n should but forsake us , 't were agin . the very course of nature , not to sin . 91. on the arke . if flouds of teares should drown my world of sin , alas , my floating arke retaines within , a cursed cham to store the world agin : what then ? so long as holy sem vouchsafeth but to divide a tent with bashfull iapheth . 92. on sophronia . sophronia chooses rather to commit selfe murther , then by violence , to submit her ventur'd honor to th' injurious trust of the eye sparkling tyrants furious lust : what means sophronia ? dare her conscience frame , to act a sin , but to prevent a shame ? 93. on a faire prospect . looke up ; and there , i see the faire abode and glorious mansion of my gracious god : looke downe ; in ev'ry garnisht corner lyes favours objected to my wondring eyes : looke on my right hand ; there , the sweet encrease of joyes present me with a joyfull peace : looke on my left hand ; there , my fathers rod sublimes my knowledge , from my selfe , to god : looke forward ; there , i see the lively story of faiths improvement and of future glory : looke backward : there , my thankfull eye is cast on sinnes remitted , and on dangers past : looke inwards ; and mine eye is made partaker of the faire image of my glorious maker : looke up ; or downe ; about , above , or under ; nothing but objects of true love and wonder . 94. a resolution . if thou hast giv'n me wealth , great god , i crave content ; and grace to have the goods i have ; if otherwise ; thy will be done : i crave not so much , to have , as use the goods i have not : lord , make me thine : and then i shall appeare , if not thy almner , yet thy beads-man , here . 95. on the worlds welcome . earths entertainments are like those of iael , her left hand brings me milke ; her right , a nayle . 96. on our meditation upon god. vvhen thy ambitious knowledge would attempt so high a taske as god , she must exempt all carnall sense ; thy reason must release her pow'r ; thy fancy must be bound toth ' peace ; thy spirits must be rapt ; they must exile thy flesh , and keepe a sabbath for a while ; thou must forget thy selfe , and take strong bands of thy owne thoughts , and shake eternall hands with thy rebellious lusts ; discard and cleare thy heart of all idea's ; then , with feare , and holy reverence , thou must thinke of one , as though he were not to be thought upon : conceive a spirituall , a most perfect beeing , pure , simple ; at the selfe-same instant , seeing things present , past , and future ; one , whose might , whose wisedome , iustice , mercy , ( in a height above exceeding ) is himselfe , being great without a quantity , and most compleat without degrees ; eternall without space of time : at all times present , without place : think thus : and whē thy thoughts can sore no higher , stay there , stand humbly silent , and admire . 97. on faith. he that wants faith , and apprehends a griefe because he wants it , hath a true beliefe . and he that grieves , because his griefe 's so small , h 'as a true griefe , and the best faith of all . 98. on mans folly. ideots , and sense-bound lunaticks discerne 'twixt salt and suger ; very babes will learne to know a counter from the currant coyne ; bruit beasts , by ' instinct of nature , will decline th'alluring bait , and sense-beguiling snare ; though that seeme ne'r so sweet ; this , ne'r so faire : yet man , heav'ns greatest master-piece will chuse , what fooles , and mad-men , beasts , and babes refuse : delights in dangerous pleasures , and beneath the name of ioyes , pleases himselfe to death . 99. on glory . that saint , in heav'n , whose glory is the least , has ev'n as perfect glory , as the best : there 's no degrees ; but in a finite treasure : no difference 'twixt pauls glory & mine , but measure . 100. on reward . when holy scriptures mention the rewarding of works , we read not , for , but stil according . the end of the third booke . divine fancies . the fourth booke . 1. a good morrow . t is day : vnfold thine armes ; arise , and rouze thy leaden spirits , and pay thy mcrning vowes ; send up thy incense ; let her early smoke renew that league thy very dreames have broke ; then mayst thou worke or play ; nothing shall be displeasing to thy god , that pleases thee . 2. a good-night . close now thine eyes , and rest secure ; thy soule is safe enough ; thy body sure ; he that loves thee , he that keepes and guards thee , never slumbers , never sleepes . the smiling conscience in a sleeping brest has onely peace , has onely rest : the musicke and the mirth of kings are all but very discords , when she sings : then close thine eyes and rest secure ; no sleepe so sweet as thine , no rest so sure . 3. on a printing-house . the world 's a printing-house : our words , our thoughts our deeds , are characters of sev'rall sizes : each soule is a compos'ter ; of whose saults the levits are correctors : heav'n revises ; death is the common press ; from whence , being drivē , w' are gathered sheet by sheet , & bound for heaven . 4. a dialogue betweene gabriel and mary . gabriel . haile blessed mary : ma , what celestial tongue cals sinfull mary blessed ? gab : it is i : ma. who art thou ? ga. i am gabriel that belong to the high quire of heaven : ma. i faint , i dye . ga. feare not sweet virgin ; all the earth shall be son made debters to thy womb , and blest in thee . ma. how lord ? ga : thy virgin womb shal beare a that shal redeem the world . ma. my lord , how can such wonders come to passe ; such things be done by a poore virgin , never knowne by man ? ga. the holy ghost , at his appointed howre , shall make thee pregnant by his sacred powre : ma. wonder of wonders ! ga. at whose height the quire of heav'n stand ravisht , tremble , & admire . ma. o may it be according to thy word : ga. before that twice five moons compleated be thou shalt be knowne the mother of our lord , and thou shalt dance thy saviour on thy knee . ma. both heav'n & earth shall triumph ; & the frame of hell shall tremble at maria's name : ga. all ages past , and present , and to come , shall joy in mary , and in marye's wombe . 5 on rhemvs . if heav'n would please to purge thy soule as well as rome thy purse , thou needst not feare a hell. 6. on the life of man. mans day 's a song , compos'd by th'great musition , full of harmonious ayres and dainty choyce ; but spoyld with discords , and too much division ; abus'd and lost for want of skill , and voyce : we misse our rests , and we neglect our graces ; our life the trebble , and our death the base is : 7. on mary . foure marye's are eterniz'd for their worth ; our saviour found out three , our charls , the fourth . 8. on the church . let not thy blacknesse moove thee to despaire , black women are belov'd of men that 's faire : what if thy hayre , her flaxen brightnes lack ? thy face is comely , though thy brow be black . 9. on the two essences . gods sacred essence represents the bright and glorious body of the greater light : 't is perfect ; hath a being of her owne , giving to all , receiving light from none : mans essence represents the borrowed light and feeble luster of the lampe of night : her rayes are faint , and her reflection thin , distain'd with nat'rall blemishes within ; inconstant , various ; having , of her owne , no light at all ; or light , as good as none : when too much earth shall interpose , and slipps betwixt these lights , our soules are in th' eclips . 10. on our saviours passion . the earth did tremble ; and heav'ns closed eye was loth to see the lord of glory dye ; the skyes were clad in mourning , & the spheares forgat their harmony ; the clouds dropt teares : th' ambitious dead arose to give him roome ; and ev'ry grave did gape to be his tombe ; th' affrighted heav'ns sent down elegious thunder ; the worlds foundation loos'd , to lose their founder ; th' impatient temple rent her vaile in two , to teach our hearts what our sad hearts should do : shall senslesse things doe this , and shall not i melt one poore drop to see my saviour dye ? drill forth my teares ; and trickle one by one , till you have p●irc'd this heart of mine , this stone . 11. on peter . vvhat luck had peter ! for he tooke a fish that stor'd his purse , as well as fill'd his dish ; whose bounty did inrich , as well as feed him ; but they are better fishers that succeed him : he catcht by chance : these catch the like by skill : he catcht but once : these catch them when they will : they cast their angles into better seas ; their bayts are only for such fish as these : brave sport , and full of curious pleasure ! come , there is no fishing to the sea — of rome . 12. on herodias . i 'le tell thee , light-skirts , whosoever taught thy feet to dance , thy dancing had a fault : thou 'lt find it deare , herodias , if thou do'st compare thy pen'worth with the price it cost . 13. on faith and hope . how much the stronger , hopes on life relye , so much the weaker is my faith , to dye . 14. on water and wine . the happy diff'rence and sweet change of life , when a chast virgin turnes a loyall wife , our blessed lord , in cana did divine , and turnd cold water into lusty wine . 15. on age. how fresh blood dotes ! o how green youth delires ! it most disdaines the thing it most desires . 16. on a figg-tree . a christian's like a figg-tree , that does beare fruit , greene , or ripe , or blossomes all the yeare : no wonder then , our saviour curst that tree ; figg-trees are alwayes dead , where no figgs be . 17. on rhemvs . rhemus , upon a time i heard thee tell , a wall divideth purgatory ' and hell ; and that a gold-bought masse will cleare th' offence that brought us thither , and redeeme us thence : ah rhemus , what demented soule would spare to ruine wife , or to dis-land an heyre , rather then feele such torments , you pretend , that equall hell in all but time , and end : ah rhemus , if the power of gold be such , how dare you be so bold to dye so rich ! 18. on jacob . ne're boast thy bargaine , iacob : for poore wee have made a better contract far , then thee : we envy not his land thou didst inherit ; our brother tooke our flesh ; gave us his spirit . 19. on simon magvs . simon , bring gold enough ; and i will tell thee , wher thou shalt buy what peter wold not s●l thee : repaire to his successors ; they are free and frolick gamsters ; not so strict as hee : nay , if thy gold be weake , they will not stand to sell good pen'worths at the second hand : they 'l sell good cheape , but they 'l not give to any ; no , pater-noster where there is no penny : no , if thy purse be like an empty shell , they will not give , what peter would not sell. 20. on the bishop of rome . admit , great prelat , that thou wert that rock wheron the church was founded ; coldst unlock the gates of heav'n ; and , with thy golden key , make hel thy pris'ner , and the fiends obey , thy papall dignity would far be greater , if thou wert simon , but as well as peter . 21. on milo . do ; strive to enter milo , though the gate be narrow , and the rugged passage straight ; lessen thy selfe , and fast thy carkas thin ; take in thy flesh , 't will get thee easier in : look up to heav'n , t will raise thy body'uprighter ; give lib'rall alms , t will make thee tread the lighter : sweat forth thy base corruptions , and inherit thy promis'd crowne ▪ halfe lost for want of spirit ; let not thy destard , and dull thoughts disdaine those works which cold despaire mistakes , as vaine ; take heed ; let not thy queazy soule repine against those actions which are none of thine : heav'n bids thee shine ; what if thy rayes be dim , doe thou thy best ; leave the successe to him : follow thy worke ; and when thy soule shall be gather'd from hence , thy works shall follow thee . 22. on rome . good workes abound in rome : 't is well they doe , 't is the best string they chalenge to their bow : but ev'ry hee 's no monck , that weares a hood , 't is well , if they 'r well done , as well as good : when wandring passengers have lost their way , no sort of men that ride so fast as they . 23. on three dayes and nights . thou knowst our dying saviour did repose on friday ; on the sabbath , he arose ; tell me , by what account can he be said to lodge three dayes and nights among the dead ? he dyde for all the world : what wanted here , was full supply'd in t'other hemisphere . 24. on tobits dogge . what luck had tobits dog ! what grace ! what glory thus to be kenel'd in th' eternall story ! vntill th' apocrypha and scripture sever , the mem'ry of tobits dogg shall live for ever : 25. on the gospell . vvhen two evangelists shall seeme to vary in one discourse , they 'r divers , not contrary ; one truth doth guide them both ; one spirit doth direct them ; doubt not , to beleeve them both . 26. on servio . servio , 't is scarcely worth thy paines , to smother or to subdue one sin , and hugge another : beleeve it servio , he that is in thrall to one , is a potentiall slave to all . 27. on formio . formio will keepe the sabbath , read and pray , his lips are seal'd from oaths upon that day ; formio is clad in black , and will absent his fleshly thoughts , this holy time of lent. thinkst thou that formio's shaking hands with sin ? no , t is but giving hands to meet agin . 28. on iohn and iesvs . iohn was the morning-starre that did fore-run the long-wisht rising of our glorious sun : the first word that iohns preaching lips expressed was this , repent : our saviours first , was , blessed : iohn makes th' incision ; iesus makes it sound ; iesus nere cures , where iohn ne'r made a wound . 29. on dispossessing . vve read , a broyled fishes heart will scare a frighted devil from a troubled brest : we read againe , by fasting , and by prayre the fierce demoniack's only dispossest : what this affirmes , that flatly does deny ; with reverence to the text , the t'one's a lye. 30. on herodias . i have a young herodias lives within me , that never leaves to dance , untill she win me to grant her suit ; will never cease to plead vntill i give her my iohn baptists head : o then my sorrow would be past her date , and i , like h●rod , should repent too late . 31. on malfido . sathans injections are like weeds that fall into thy garden , darted ore the wall , whose loathsom smel unscent thy sweeter flow'rs ; but grow not there , unles we make them ours : they 'l dye , neglected ; if thou lend them roome , they 'l stink ; but eas'ly thrown from whence they come : feare not , malfido ; those they be that spoyle thy flow'rs , that suck their substance from the soyle . 32. on slanders . when undeserv'd report distaines my name , it shames not , but perchāce prevents a shame . 33. on law and gospell . the law is rough ; the gospell milde and calme ; that launc'd the bile ; & this powres in the balme . 34. on abosome sin. that sin that finds more credit then the rest , that is thy darling , leanes upon thy brest ; that , in the b●some of thy heart does lye ; that dips within thy dish , sayes , is it i ? that gives thee kisses ? that 's the sin that slayes thee , o that , o that 's the iudas , that betrayes thee . 35. on the world. the world 's a booke , writ by th' eternall art of the great maker , printed in mans heart ; 't is falsly printed , though divinely pend , and all th' erratas will appeare at th' end . 36. on my soule . my weather-beaten soule long time has bin becalm'd , and tiding in the sea of sin ; but now afflictions storme does drive and tosse her batter'd keele : the wind is loud and crosse : feare fills her tatterd sailes , & doubts doe drive her , she knowes not where ; and of all hopes deprive her : thus , thus transported by the troubled ayre amongst the swallowing quick-sands of despaire , if not prevented by a greater power , she looks for wreck and ruine ev'ry hower ; o , that mine eyes could raine a showre of teares , that , that would lay the storme of all my feares . 37. on the cuckoe . the idle cuckoe , having made a feast on sparrowes eggs , layes downe her owne i' th' nest ; the silly bird she ownes it , hatches , feeds it ; protects it from the weather , clocks and breeds it ; it neither wants repose nor yet repast , and joyes to see her chicken thrive so fast : but when this gaping monster has found strength to shift without a helper , she at length not caring for that tender care that bred her , forgets her parent , kills the bird that fed her : the sin we foster in our bosome , thus ere we have left to feed it , feeds on us . 38. on tobit . was it not time to send his sonne to rages , for mony , whē his wife spun hard for wages ? was 't not high time for him to post away , that for an angell paid a groat a day ? 39. on david . who ever sung so high , so rapt an 〈◊〉 as david prompted by heroick clio ? but when thy more divine vrania sung , what glorious angell had so sweet a tongue ? but when melpomene began to sing , each word 's a rapture , or some higher thing : sweet were thy triumphs ; sweet those ioyes of thine ; o , but thy teares were more then most divine . 40. on a monument . seest thou that mon'ment ? dost thou see how art does polish nature to adorne each part of that rare worke , whose glorious fabrick may commend her beauty to an after day ? is 't not a dainty pe●ce ? and apt to raise a rare advantage to the makers praise ? but knowst thou what this dainty peece encloses ? beneath this glorious marble there reposes a noysome putrid carkas , halfe devour'd by crawling caniballs , disguiz'd , deflour'd with loath'd corruption , whose consuming sent would poyson thoughts , although it have no vent : ev'n sucha peece art thou , who ere thou be that readst these lines : this monument is thee : thy body is a fabricke , wherein nature and art conspire to heighten up a creature to summe perfection , being a living story and rare abridgement of his makers glory ; but full of loathsome filth , and nasty mire of lust , uncurb'd affections , base desire ; curious without , but most corrupt within a glorious monument of inglorious sin. 41. on plavsvs . plausus has built a church : and lest his glory should dye , has boasted his vain-glorious story vpon the painted wall , and built to fame a large memoriall of his doubtfull name : plausus , 't is bravely done ; thy deeds make knowne thou either seekst gods glory , or thy owne . 42. on censorio . thou blam'st the age , condemns the daies of crimes , if thou wouldst mend thy faults , 't would mend the times . 43. on fooles of both kinds . some scorne the crosse , whilst others fall before it : some sit and take the bread , and some adore it : some are too bold , and others too too nice : fooles act a sin whilst they decline a vice. 44. on the name of jesvs . it is the common course of man to double the name of iesus in the times of trouble : the name of lord is not a stile to please us ; iesu's no lord with us ; if lord , no iesus . 45. on the woman with the issue . how could thy soule , fond woman , be assur'd thy long disease could be so eas'ly cur'd ? what ? couldst thou think the touch of cloth was good to dry the fountaine of thy flowing blood ? or was 't because our blessed saviour wore it ? or why ? i read not , that thou didst adore it : he nere so much as ownd thee , woman : sure , thy faith , and not his garments wrought the cure 46. on our redemption . we were created at a word , a breath ; redeemed with no lesse then blood & death : how much greater labour is it , than , to wash a sinner , then to make a man ! 47. on gods arme. t was not , that he was weake ; or thou so strong ; he dy'd so soone , or that thou liv'st so long : the head-strong oxe is haled to the slaughter , when the poore worm crawls many a summer after : when heav'ns victorious arme shal please to strike , the gyant and the pigmey are alike . 48. on our blessed saviour . o thou that wert the king of heav'n and earth , how poorely wert thou attended at thy birth ! a manger was thy cradle , and a stable thy privy chamber , marye's knees thy table ; theeves were thy courtiers , & the cross , thy throne ; thy dyet , gall ; a wreath of thornes , thy crowne : all this , the king of glory endur'd , and more , to make us kings that were but slaves before . 49. on cordvplo . keepe in thy actions , and maintaine the fences of thy clos'd lipps , corduplo , and thy senses ; thou shalt deceive both man and devill too , and mayst be damn'd , and yet they never know ; the devils power of knowledge never delves into our hearts , till we proclaime our selves . 50. on dreames . vvho dreams a sin , & not his dreams forbid it an entertainment , sins , as if he did it ; which if thy slumbring soule could not prevent , th' art safe , if thou hast dreamd thou didst repent . 51. on adam . how soon , poore adam , was thy freedome lost ! forfeit to death ere thou hadst time to boast ; before thy triumph , was thy glory done , betwixt a rising and a setting sun : how soon that ends , that should have ended never ! thine eyes ne'r slept , untill they slept for ever : 52. on sins and blessings . vve write thy common blessings , lord , upon a sliding streame ; no sooner writ , but gon : thy more illustrious favors we entrust to the dry sand , defac'd with ev'ry gust : but , lord , our scrowle of sins are written downe on during marble , or some harder stone ; and our extreame mis-doings are thought good to be inscrib'd , like draco's lawes , in blood : lord , let us change our tables , or our story , and we shall have more comfort ; thou , more glory . 53. on celia . celia complaines , her heart cannot be well ; nor will not , celia , till it cease to swell ; 't is too-too proud with blood , perverse and stout ; it must be launc'd to let the humour out : alas no launce can pierce it ; it is growne more hard then raunce , or th' adamantine stone . then celia , like an adamant , thou must make the incision with her owne made dust . 54. on pvsillvs . pvsillus can be jocund , never whines when he is full , but still , in want , repines ; and , like a bad-nos'd ●ound , that hunts not true , hee 's at a fault , if not the game in view : be well advis'd pusillus ; heav'n may chance , to pipe no more , if thou give ore to dance . 55. on beliefe . the divels doe beleeve ; i know they doe ; but their beleefe does make them tremble too . 57. on crastinio . past time is gone , the future is to be ; crastinio , say , which most belongs to thee ? the first , thou further goest and further from ; and thou mayst dye before the last shall come : the first , crastinio's now growne out of date ; perchance the last may come , but come too late : the last's uncertaine , and the first is gone , the present then crastinio's thine , or none . 58. on an hower-glasse . mans life is like an hower-glasse , wherein each sev'rall sand that passes is a sin : and when the latest sand is spent and run , our sinnes are finisht , as our lives are done . 59. on kain . kain , 't is true : it was , and did appeare a punishment too great for thee to beare : if thou hadst had a faith , and couldst have bin as much opprest and loaded with thy sin , thy greater patience either might out-worne it , or found more able shoulders to have borne it . 59 on ticio . ticio stands gaping for the clouded sun to be inform'd how fast the howers run ; ah , foolish ticio , art thou sound in minde , to lose by seeking , what thou seekst to finde ? 60. on sortio . sortio , that makst a trade of gaming , know thou breakst two great command'ments at a throw : the third thou break'st by thy abuse of lot ; thou breakst the tenth , that bids thee covet not : now tell me , sortio , whether sins most high , he that playes faire , or he that helps a die ? 61. on raymond sebvnd . honour to high-brain'd raymond , and no lesse to thy renowned scholler , great du plesse : your high attempts object to our dull sight the god of nature , by dull natures light : but what has raymond , and du plessis done ? they light but two bright tapers to the sun. 62. to henry earle of holland . t is not the sun-shine of great cesars eye , nor our opinion makes thy honour flye so faire a pitch ; nor need thy glory claime assistance from thy blood , t' enrich thy name : but what it is that mounts thee up so high , the world shall tell thee , henry , and not i : blood gives no vertue ; nor opinion , glory ; and princely favors are but transitory ; heav'ns act is mingled with great cesars eye : heav'n gave thee wings , and cesar bids thee flye . 63. on drunkards and idolaters . which is the greater sin , and which the lesse ? which finds the sharper ? which the milder rod ? to turne gods glorious image to a beast , or turne the image of a beast to god ? thrice happy is that soule , and more then thrice , that buyes no knowledge at so deare a price . 64. on dying . he that would dye once well , must often trye ; practice does bring perfection how to dye : the law 's our tutor ; and the world our schoole , wherein w' are taught by ' example , as by rule : the rods afliction , which being laid away , the gospell comes , and begs us leave to play . 65. on ravens and lilies . are not the ravens , great god , sustaind by thee ? and wilt thou cloth the lilyes , and not me ? i 'le nere distrust my god , for cloth , and bread , whilst lilyes flourish , and the ravens be fed . 66. on degrees of sin. cvrses proportion to the sins degree : adam had one ; eve , two ; the serpent , three . 67. a last will. my life 's my dying day ; wherein i , still , am making , alter , and correct my will : my soule i doe bequeath to god ; provided some smaller legacies may be divided among my friends : item my sins i giue to my deare iesus , whether dye or live : item , i give the world , that did refresh the tender frailty of my feeble flesh , my lesser cares : i doe bequeath moreover , to my poore body , home-spun cloath , to cover and hide her shame , and food for needfull diet ; some sleepe , but not immoderate , to quiet distemper'd nature , and in her vacation , some lawful pleasures for her recreation ; my charity , to my poore helples brother , i give ; my prayers to the true church my mother ; whose watchfull eyes i must desier , still , to be the over-seers of my will. 68. on our jesvs . hee 's like a rock , which when we strive to shun we are in danger to be wreckt upon ; but when our wide-spred armes seek refuge there , it will secure us from the harmes we feare . 69. to king charles . the common wealth is like an instrument ; the divers sorts of people represent the strings , all differing in degrees , in places ; some trebles , and some meanes , and some are bases : the potent rulers the musitians are ; the musicke , sometimes peace , and sometimes warre ; the lawes are like the ruled bookes that lye before their eyes , and which they practice by : play on great charles ; heav'n make thy strings as strong , and true , as thou art skilfull : ravish long the worlds wide eares , with thy diviner ayres , that whosoever to thy land repayres , may thence returne amazd , and tell the story of brittains triumph , in great charles his glory . 70. a riddle . the goods we spend we keepe ; and what we save , we lose , and only what we lose , we have . 71. on glorioso . nero vaunt glorioso , that thou oft reliev'st the poore ; glorioso , t is not thine , thou giv'st : boast what 's thy own ; thou art the poor mans sive ; thy wealth was giv'n thee , with a clause , to give ; put case it were thy owne thou gav'st ; what then ? thy owne applause hath paid thy own agen . 72. on jvdas : two hundred pence ! what 's that to thee ? but say that so much oyntment had beene cast away ; the coyne that paid for 't , iudas , was not thine ; o iudas , that 's the cause thou didst repine . 73. on impropriator . lord , how he swells ! as if he had , at least , a common wealth reposed in his brest : a common-wealth ? ●twas shrewdly guest , i tell ye ; he has a leash of churches in his belly . 74. on the same . prodigious stomacke ! what a cruell deale it can devoure ! who le churches at a meale : 't is very strange that nature should deliver so good ● stomack to so bad a liver . 75. on lvcro . lvcro , it is beleev'd , thy conscience , either is very wide , or made of stretching leather : me thinkes thy conscience rather seemes too small ; so farre from large , i feare th' ast none at all . 76. to god. if thou shouldst strike a blow for every slipp that mortalls make , or spurre for every tripp , within a moments space , here would be found no place left free t' inflict an other wound : hackneys and spur-gall'd iades would happier be , and in condition , better farre , then wee . 77. on sleepe and death . it is receiv'd , that sleep's the elder brother ; i see no reason for 't ▪ i thinke , the other : though sleepe does now usurp the upper hand , i 'am sure that death do's sweepe away the land. 78. to rhemvs . thy conscience tels thee , that to make debate twixt prince and people ; to subvert a state ; to violate a truce , to murther kings are lawfull ; nay , are meritorious things : thou hast a freedome more then we , wherein to doe against thy conscience , and not sin . 79. on glorioso . he that relieves his brother in distresse , and seeks no 〈◊〉 applause , do's nothing lesse then lend to his redeemer , laying downe a worthlesse 〈◊〉 , to take up a crowne : but if vain-glory prompt thy tongue to boast , it is not lent , glorioso ; 't is but lost . 80. to god. i wonder , lord , thou shouldst so much desire our yonger dayes , when as the greene-wood fire of feeble nature is but newly blowne ; when ev'ry roome 's unfurnisht ; and not one fit for the presence of so great a guest ; none trim'd with art ; no , not so much as drest with common sense ; when as th'unburnisht print of thy faire image , taken from the mint but now , has not the least imbellishment of heav'nly knowledge : lord , what hast thou ment , to make such choyce , to choose a time so ill , when we have neither meanes , nor yet a will to entertaine ? would not our deeper age , wherein the toyes of child-hood , and the rage , the fire of lustfull youth shall be abated , wherein our riper soules shall be estated in richer knowledge , and the strength of reason ; o might not , might not this bin thought a season , a time more aptly chosen of the twaine , for thee to come ; and us , to entertaine ? no ; thou , great god , that art our wise creator , wert better read in our rebellious nature : thou knewst the bow of our corrupted will stood bent to mischiefe , would be drawne to ill by every arme ; thou knewst that every hower gave new encrease to strength , and double power to draw those sinfull shafts that shoot at heaven ; thou knewst our easie nature would be driven by ev'ry breath , and that our thoughts would fall from bad to worse ; from worse , to worst of all ; thou knowst that growing time wold more unlevell our rugged wills , and tookst the best of evill : lord , take it , and betimes ; that , being possest of that , thou mayst prescribe for all the rest . 81. on partio . thou sayst thy will is good , and glory'st in it , and yet forgetst thy maker ev'ry minit : say partio , was there ever will allow'd when the testators mem'ry was not good ? 82. on an evill conscience . what hells of horror , an evill conscience brings . what strange chimera's ! what prodigious things ! a pregnant womb of wonders ! ev'ry minit we sin ; but least , when most we sin agin it . 83. to mvndano . nere thinke , mundaeno , that one roome will hold thy god , and all thy gold ; if ere they chance to meete within a heart , they 'l either fight , or part ; so long as earth seemes glorious in thine eyes , thy thoughts can never rise ; beleeve 't mundano , by how much more neare thou getst to heav'n , the lesse will earth appeare . 84. to my friend . vvould'st thou be prosp'rous , tho the bēded brow of fortune threaten thee ? he teach thee how : call home thy dearest wishes , and recall thy hopes ; expect the worst that can befall : if come ; thy heart will be the more secure , the lesse amaz'd , and abler to endure : if it come not , expectance is no losse ; perchance it armes thee for another crosse : thus wisely sheltred under this reliefe , thy ioy shall be the lesse ; and lesse , thy griefe . 85. to malfido . cheare up malfido , lay thy thoughts more level ; make sure of grace , and ne'r suspect thy food : he that is good , can give a thing that 's evill no more , then thou , being evill , canst wish a good : he better knowes to give , then thou , to begge ; thou whin'st for stones , and grumblest at an egge : o , let his better will suspend thy wish , and thou shalt find no scorpion ; if , no fish. 86. on crvcio . thou stil complainst that sorrowes do attend thee , and that their savours do so much annoy thee : mistake not ; they are weapons , to defend thee ; they be not engins , crucio , to destroy thee ; wilt thou mislike thy cropps of swelling corne , because th' are trencht , & fenc'd about with thorn ? 87. to rhemvs . t is true ; we are but dust ; but wormes ; nay men , that are more base then either ; and what then ? shall wormes , or dust , or men be well advis'd , to goe in person ( where we have despis'd ) before a god , a glorious god ? i doe ; who bids thee come , will bid thee welcome too : rhemus , when call'd in person , you appeare by proxy , tell me where 's your manners , there ? 't is better to be wisely bold , then make thy selfe unmannerly , for manners sake : some ill-bred clownes there be , that , being loath to foule a napkin , draw a filthy cloath . 88. to macio . droope not beneath thy wants , as if forlorne , thou must be made a iewell , to be worne in abrams bosome : macio , he that comes to abrams bosome , finds his way , by crumms . 89. on reproofe . t is not enough to strive agin the act , or not to doe 't ; we must reprove the fact in others too ; the sin , being once made knowne to us , if not reprov'd , becomes our owne : we must disswade the vice , we scorne to follow ; we must spit out , as well as never swallow . 90. on cvrio . two eares to let in knowledge ; nature gave ; to entertaine true faith , one heart we have ; why so ? i le tell thee curio , in briefe , our knowledge twice exceeds our halfe beleefe . 91. on zelvstvs . zelustus thinks , his paines are worth his labour if he love god , though he traduce his neighbour : his hot-mouth'd zeale false-gallops on so fast in the table't tyers in the last : art thou a faithfull steward of gods store , zelustus , that spendst sixe , and keepst but foure ? 92. on philautos . philauto's charity is like a mouse that keepes at home , and never leaves the house , till it be fir'd : it stirres for no mans cause , vnlesse to feed on crumms of vaine applause : take heed , philautos , lest thou heed too late ; the mouse , in time , will eate up thy estate . 93. on dubius . dvbius , thy eares are two , thy tongue but one ; heare god and priest , confesse to god alone . 94. to sir julius cesar , master of the rol●es . the high perfections , wherwith heav'n do's please to crowne our transitory dayes , are these ; goods well possest ▪ and not possessing thee : a faithfull friend ; equall in love , degree : lands fruitfull , and not conscious of a curse : a boastlesse hand , a charitable purse : a smiling conscience , a contented mind ; a sober knowledge , with true wisedome , j●ynd : a brest , well temper'd ; dyet without art , surfeit , or want ; a wisely-simple heart . pastimes ingenious , lawfull , manly , sparing ; a spirit not contentious rash , but daring : a body healthfull , found , and fit for labour ; a house well order'd , and an equall neighbour : a prudent wife , and constant to the roofe ; sober , but yet not sad , and faire enough ; sleepe seasonable , moderate , and secure ; actions heroicke , constant , blamelesse , pure , a life , as long as faire ; and when expir'd , a glorious death , unfeard , as undesir'd . 95. on lvcro . lvcro , how poor thy tyrant-wealth has made thee ! how miserable poore ! it has betrayd thee to thy owne seeming selfe ; and it is growne as little , thine , or lesse then thou , thy owne : alas , poore lucro , how thy fruitfull pawnes abuse thy stomacke , that so often yawnes . for a good morsell , whilst thy saint does rome , like a d●coy , t' entice evill angels home , whose more imperious presence must controule and fright the peace of thy perplexed soule ! lucro , be slave no longer to thy pelse ; sub due thy gold , and make thy selfe , thy selfe : but if thy saint be growne too strong for thee , he tell thee lucro ; turne thy saint to me . 96. on mendax . faire-spoken mendax , on the least occasion , sweares by his faith , and by his owne salvation ; is rash●brayne mendax , well advised , then , to pawne his faith in god , for faith with men ? sure , small 's thy wit or credit , to be drawne for wares so poore , to leave so great a pawne . 97. on blandvs . vvhen ere i wish my blandus a good mor●ow he is my servant : if i come to borrow , or but salute my blandus passing by , i am your servant , blandus does reply : if court my blandus , i must understand , he is my servant , and does kisse my hand ; discourse with blandus , ev'ry clause shall be i am your servant : if he drinke to me my servant does it ; i returne his love , my servant pledges : if my lips doe move a suit , he is my servant ; though i doe abuse my blandus , hee 's my servant too : how blest am i , his service should be such to me ! he never told his god so much : how much , dear blandus , hast thou bound me thine , that art his servant , not so much , as mine ! 98. on rebellio . the stout rebellio , scourged by his god , slights his correction , and ne'r ownes the rod ; take heed , rebellio ; be not stout too long ; neglected stripes doe oft returne more strong ; a stubborne silence more ill nature showes , then sobbs of stomack , and deserves more blowes . 99. on god and gold. my god and gold cannot possesse one heart : my god and i ; or gold and i must part . 100. to james archbishop of armagh . renowned prelate , i nor know nor care what secret vertue 's in saint patricks chayre ; if any ; i dare boldly say , 't is more since thou satst there , then ere it was before : goe on , great patriarck ; if thy higher story ( as sure it will ) shall drowne s. patricks glory : iërna will , ( as now iërna vaunts ) be knowne , as well as cal'd , the isle of saints . 101. on a waking conscience . there is a kind of conscience some men keepe , is like a member that 's benumb'd with sleepe ; which , as it gathers blood , and wakes agen , it shoots , and pricks , and feeles as big as ten . 102. on our affections . o how prepostrous our affections burne ! we serve the world , love god , to serve our turn . 103. on zelvstvs . zelustus weares his clothes , as he were clod to frighten crowes , and not to serve his god ; as if the symptomes of regeneration were nothing but a christian out of fashion . 104. on rebellio . vvhat ? ever whining ? evermore alike , both when heav'n strikes & whē he leaves to strike ? not stroke thy stomacke downe , when as thy god is friends with thee , and throwne aside the rod ? take heed , rebellio , heaven doe not replye vpon thy sobbs , and he that made thee crye for thy owne good , reward not thy repining with a new rod , & scourge thee worse for whining . 105. on zelvstvs . not thy geneva ruffe , nor steeple hat with flagging eaves , or cepresse out of date ; thy nock-shorn cloake , with a round narrow cape ; thy russet hose crosse-garterd with a tape ; thy antick habit , of the old translation , made for the purpose in despight of fashion ; t is none of these , zelustus , that can bring thy zeale in credit ; none of these can wring the least applause from heav'n : heav'n never ment a christians conscience should be bound or bent to shapes ; zelustus , we can scarce divide an affectation from a secret pride . 106. on conscio . art thou revil'd , and slandred ? and yet whine ? i feare th' art guilty : is that heart of thine so faint ( if guiltles ) that it cannot stoope beneath so poore a burthen , and not droope ? he that has fire at home may well refraine to blow his singers , conscio , or complaine the weather 's cold abroad : make sure within , and let them censure , let them snarle agin : thou mayst appeare , but not be this , the worse ; if conscience blesse thee , doe , let shemei curse . 107 to god. thy sacred will be done , great god , to spend , or to suspend thy rod : if possible , my will 's to misse it ; if otherwise , to stoope , and kisse it . 108. on devotion . we must not onely be to god , but shew to man ; pauls cloak must be remembred too 109 on the christian. t is not enough that the kings daughter should be faire within ; she must be clad in gold ; the curious needle cloathes her whiter skin ; shee 's rich without , and glorious all within : the true borne christian , must , as well , be clod with lives to men , as lin'd with hearts to god. 110. on mercy and lustice . gods mercy and his iustice is the same ; t is but the obiect that divides the name . 111 on avlicvs . before that aulicus was made a lord , he was my friend ; we might exchange a word , as well as hearts ; he could be never weary of my society ; was jocund , merry ; ingenious , and as jealous to offend ; he was enjoyd , he could enjoy his friend : but now he swells , looks big , his favours change , a● well as fortunes : now his eyes are strange : his thoughts are councels , curious webs of state ; and all his actions must be wonder'd at ; his speeches must be lawes , and every word an oracle , to be admir'd , ador'd : friendship must now be service : a new mold must have new matter , melted from the old : o aulicus , 't were well , if thou couldst doe the very same in spirituall honour too . 112. to rhemvs . faith must be joynd to works : rhemus , i wonder , what god has joynd , thou dar'st presume to sunder ! 113. on tortvs . t is not the bearing of the crosse , or cup of thy affliction ; thou must take them up : nor i st the taking up , alone , will doe ; tortus , thou must take up , and follow too . 114. on gracchvs . gracchus so often did repeat a lye , past on , with credit , from his very youth , that now his conscience has forborne to crye against it , and perswades him 't is a truth : t is well for gracchus ; he has gaind thereby ; he now may tell the same , and never lye . 115. on phares . thou sayst , it is a supper , and is fit to use the posture of a meale , to sit : can thy discretion , phares , or thy zeale give carnall gestures to a spirituall meale ? a heav'nly supper and a fleshly heart ? thy posture has discover'd what thou art . 116. on the same . you 'l take it sitting : pray ; and no man know it : you 'l doe , and yet you will not seeme to doe it : you 'l bow your heart , although you bend no knee : 't is like your selfe ; you seeme , not what you be . 117. to my booke . so ; now , 't is time to waine thee from my brest ; thy teeth grow sharp , my babe , it will be best for both : thy hasty nurse is come to take thee from my fond arms : ne'r whimper ; he wil make thee a dainty golden coate : let it suffice thee , thou art mine stil : how ere ; thy nurse will prize thee for his own sake and thine : when thou art strong , and fure of foot , hee 'l let thee sport among thy fellow●children ; he will let thee see the world , which thou hadst never seene , with me : thou mayst doe well ; if fortune strike thee lucke , and faire opinion ; thou didst never sucke but one good friday , and thou mayst improve as well in merit , as in pop'ular love : thou hast sixe brethren ( borne as well as thee of a free muse ) legitimate and free ; pages to cesar , and in cesars court , besides an ishmael , that attends the port of a great lord , an honourable peere of this blest realme : if ere thou wander , there . they 'l bid thee welcome , at the times of leasure , perchance , and bring thee to the hand of cesar : thou art but young , and tender , ( for who knowes the paths of fate ? ) perhaps , and one of those whom clotho favours not ; perchance , thy twine may be produc'd ( for thou art halfe divine ) to after ages , to the utmost date of time ; who knowes ? but we subscribe to fate : perchance , thy fortune 's to be bought and sold ; was not young ioseph serv'd the like of old ? thy bondage may , like his , be made perchance , a steppe to honour , and a meanes t' advance thy higher fortunes , and prepare thy hand to ease a dearth , if dearth should strike the land : but i transgresse , my b●be : 't is time to part ; the lawes of nature breake the rules of art ; once more farewel : let heav'ns high blessings shine on my poork babe , as my poore babe has mine . the end of the fourth and last booke . boanarges and barnabas, or, judgment and mercy for afflicted soules containing of [brace] meditations, soliloquies, and prayers / by francis quarles. boanerges and barnabas quarles, francis, 1592-1644. this text is an enriched version of the tcp digital transcription a56943 of text r39728 in the english short title catalog (wing q51). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 184 kb of xml-encoded text transcribed from 117 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56943 wing q51 estc r39728 18477371 ocm 18477371 107815 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56943) transcribed from: (early english books online ; image set 107815) images scanned from microfilm: (early english books, 1641-1700 ; 1642:10) boanarges and barnabas, or, judgment and mercy for afflicted soules containing of [brace] meditations, soliloquies, and prayers / by francis quarles. boanerges and barnabas quarles, francis, 1592-1644. [10], 226 [i.e. 218] p. printed by rich. cotes for richard royston, and richard lownes, and are to bee sold at the vnicorn ..., london : 1646. added engraved t.p. errors in paging: p. 19 misnumbered 15, p. 101-108 omitted in numbering, p. 206-207 misnumbered 196-197. reproduction of original in the university of illinois (urbana-champaign campus). library. eng devotional literature. meditations. a56943 r39728 (wing q51). civilwar no boanarges and barnabas: or judgement and mercy for afflicted soules. consisting of meditations. soliloquies. and prayers. by francis quarles quarles, francis 1646 31244 136 0 0 0 0 0 44 d the rate of 44 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-06 tcp assigned for keying and markup 2005-06 aptara keyed and coded from proquest page images 2005-07 emma (leeson) huber sampled and proofread 2005-07 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion i will sing of iudgment and mercy ps : 101 : 1. boanerges & barnabas or iudgment & mercy for afflicted soules printed for r : lowndes at the vnicorne on ludgat hill ouer against bell sauage 1646 boanarges and barnabas : or judgement and mercy for afflicted soules . consisting of meditations . soliloquies . and prayers . by francis quarles . london , printed by rich. cotes for richard royston , and richard lownes , and are to bee sold at the vnicorn on ludgate-hill over against . bel savage , 1646. to my most gracious soveraign king charles . sir , i beleeve you to bee such patron of vertue , that if this treatise had the least probability of cherishing vice , my conscience durst not admit a thought of this dedication to your majesty . but my own reason ( seconded by better approbations ) assures mee these disquisitions and prayers are like to beget grace in those where it was not , and confirm it where it was . and being so usefull , i dare not doubt your patronage of this child , which survives a father whose utmost abilities were ( till death darkened that great light in his soule ) sacrificed to your service . but , if i could question your willing protection of it , i might strengthen my petition for it , by an unquestionable commendation of the authors publisht meditations , in most of which ( even those of poetry begun in his youth ) there are such tinctures of piety , and pictures of devout passions , as gain'd him much love , and many noble friends . one of that number ( which is not to bee numbred ) was the religious , learned , peaceable , humble bishop of armagh ; whom i beseech god to blesse , and make your majesty and him , in these bad , sad times , instruments of good to this distracted , distemper'd church and state . this is my unfained prayer ; and i doubt not but all that wish well to sion , will seale it with their amen . your majesties poor and most faithfull subject , richard royston . the preface . reader , it is thought fit to say this little , and but this little , of the author and his book . he was , ( for i speake to those that are strangers to his extraction & breeding ) a branch of a deserving family , and the son of a worthy father : his education was in the universities , and innes of court , but his inclination was rather to divine studyes then the law . this appears in most of his publisht books , ( which are many ) but i thinke in none more then this , which was finisht with his life . wherein the reader may behold ( according to the arguments undertaken by the author ) what passions , and in what degrees those passions have possest his soul , and whether , grace have yet allayed , or expel'd them , ( those that are inconsistible with vertue ) from the strong hold of his affections . such this treatise is , & being such , i commend it to the reader , and this wish with it , that those many ( too many ) writers who mistake malice for zeal , and ( being transported ) speak evill of government , and meddle with things they understand not , iud 8 , 10. forgetting there is such sinnes as sedition and heresie , ( sins which saint paul , gal. 5. 20. 21 parallels with murther and witchcraft ) would change their disputes into devout meditations , such as these be ; in which the pious man shall see vertue adorned with beautifull language , and vice so presented as 't is not like to infect the minde , nor corrupt the conscience . the method , the arguments , the stile , all speak m. quarles the author of the book , and the book speaks his commendations so much , that i need not commend it ▪ but i do thee to god . farewell the table . meditation i. the sensuall mans solace . pag. 9. his sentence . 12 his proofs . 13 his soliloquie . 14 his prayer . 16 meditation ii. the vain-glorious mans vaunt , &c. 19 meditation iii. the oppressors plea , &c. 29 meditation iv. the drunkards jubile , &c. 40 meditation v. the swearers apologie , &c. 50 meditation vi . the procrastinat●rs remora's , &c. 60 meditation vii . the hypocrites prevarication , &c. 70 meditation viii . the ignorant mans faultering , &c. 80 meditation ix . the slothfull mans slumber , &c. 90 meditation x. the proud mans ostentation , &c. 109 meditation xi . the covetous mans care , &c. 119 meditation xii . the self-lovers self-fraud , &c. 130 meditation xiii . the worldly mans verdour , &c. 141 meditation xiiii . the lascivious mans heaven , &c. 151 meditation xv . the sabbath-breakers profanation , &c. 161 meditation xvi . the censorious mans crimination , &c. 172 meditation xvii . the liers fallacies , &c. 182 meditation xviii . the revengeful mans rage , &c. 193 meditation xix . the secure mans triumph , &c. 204 meditation xx . the presumptuous mans felicities , &c. 215 the sensuall mans solace . come , let 's be merry , and rejoyce our souls in frolick and in fresh delights : let 's skrue our pamper'd hearts a pitch beyond the reach of dulbrowd sorrow : let 's passe the slow-pac'd time in melancholy-charming mirth , and take the advantage of our youthfull dayes : let 's banish care to the dead sea of phlegmatick old age : let a deep sigh be high treason , and let a solemne looke bee adjudg'd a crime too great for pardon . my serious studies shall bee to draw mirth into a body , to analyse laughter , and to paraphrase upon the various texts of all delights . my recreations shall bee to still pleasure into a quintessence , to reduce beautie to her first principles , and to extract a perfect innocence from the milk-white doves of venus . why should i spend my precious minutes in the sullen and dejected shades of sadnesse ? or ravell out my short liv'd dayes in solemn and heart-breaking care ? houres have eagles wings , and when their hasty flight shall put a period to our numbred dayes , the world is gone with us , and all our forgotten joyes are left to be enjoyed by the succeeding generations , and we are snatcht we know not how , we know not whither ; and wrapt in the dark bosome of eternall night . come then my soule ; be wise , make use of that which gone , is past recalling , and lost , is past redemption : eate thy bread with a merry heart , and gulp down care in frolique cups of liberall wine . beguile the tedious nights with dalliance , and steepe thy stupid senses in unctious , in delightfull sports . 't is , all the portion that this transitory world can give thee : let musick , voices , masques and midnight revels , and all that melancholy wisdome censures vaine , bee thy delights . and let thy care-abjuring soul cleare up and sweeten the short dayes of thy consuming youth . follow the ways of thy owne heart , and take the freedome of thy sweet desires : leave not delight untryed , and spare no cost to heighten up thy lusts . take pleasure in the choice of pleasures , and please thy curious eyes with all varieties , to satisfie thy soule in all things which thy heart desires . i , but my soule , when those evill dayes shall come wherein thy wasting pleasures shall present their items to thy bedrid view , when all diseases and the evils of age shall muster up their forces in thy crazie bones , where be thy comforts then ? his sentence . consider o my soule , and know that the day will come , and after that another , wherein for all these things god will bring thee to judgment , eccles. 11. 9. prov. 14. ●3 . even in laughter the heart is sorrowfull , and the end of that mirth is heavinesse . eccles. 2. 2. i said in my heart , goe to now , i will prove thee with mirth , and therefore enjoy pleasure , and behold this also is vanity ; i said of laughter , it is mad ; and of mirth , what doth it ? st. james . ye have lived in pleasure on the earth and been wanton ; ye have nourished your hearts as in the day of slaughter . eccles. 7. 4. the heart of the wise man is in the house of mourning ; but the heart of fooles is in the house of mirth . his proofes . isid. in synonymis . pleasure is an inclination to the unlawful objects of a corrupted mind , allured with a momentary sweetnes . hugo . sensuality is an immoderate indulgence of the flesh , a sweet poyson , a strong plague , a dangerous potion which effeminates the body , and enerves the soule . cass. lib. 4. ep. they are more sensible of the burthen of affliction , that are most taken with the pleasures of the flesh . his soliloquy . vvhat hast thou now to say o my soule , why this judgment , seconded with divine proofes , backt with the harmony of holy men , should not proceed against thee ? dally no longer with thy owne salvation , nor flatter thy owne corruption : remember , the wages of flesh are sin , and the wages of sinne , death : god hath threatned it , whose judgements are terrible ; god hath witnessed it , whose words are truth . consider then my soul , and let not momentarie pleasures flatter thee into eternity of torments : how many , that have trod thy steps , are now roaring in the flames of hell ! and yet thou triflest away the time of thy repentance . o my poor deluded soul , presume no longer , repent to day , lest to morow come too late : or couldst thou ravell out thy dayes beyond methusalem , tell me alas , what will eternity be the shorter for the deduction of a thousand yeers ? be wisely provident therefore o my soul , and bid vanity , the common sorceresse of the world farewell ; life and death are yet before thee : chuse life , and the god of life will seal thy choice . prostrate thy self before him who delights not in the death of a sinner , and present thy petitions to him who can deny thee nothing in the name of a saviour . his prayer . o god , in the beauty of whose holinesse is the true joy of those that love thee , the full happinesse of those that fear thee , and the onely rest of those that prize thee ; in respect of which , the transitory pleasures of the world are lesse then nothing , in comparison of which the greatest wisdom of the world is folly , and the glory of the earth but drosse and dung ; how dare my boldnesse thus presume to presse into thy glorious presence ? what can my prayers expect but thy just wrath and heavie indignation ? o what return can the tainted breath of my polluted lips deserve , but to bee bound hand and foot , and cast into the flames of hell ? but lord the merits of my saviour are greater then the offences of a sinner , and the sweetnesse of thy mercy exceeds the sharpnesse of my misery : the horrour of thy judgments have seized upon me , and i languish through the sense of thy displeasure ; i have forsaken thee the rest of my distressed soule , and set my affections upon the vanity of the deceitfull world . i have taken pleasure in my foolishnesse , and have vaunted my self in mine iniquity , i have flattered my soule with the hony of delights , whereby i am made sensible of the stink of my affliction ; wherefore i loath , and utterly abhor my self , and from the bottom of my heart repent in dust & ashes . behold o lord , i am impure and vile , and have wallowed in the puddle of mine own corruptions ; the sword of thy displeasure is drawn out against me , and what shal i plead o thou preserver of mankind ? make me a new creature o my god , and destroy the old man within me . remove my affections from the love of transitory things , that i may run the way of thy commandements . turne away mine eyes from beholding vanity , and make thy testimonies my whole delight . give mee strength to discern the emptiness of the creature , and inebriate my heart with the fulness of thy joyes . bee thou my portion o god , at whose right hand stand pleasures for ever more . be thou my refuge and my shield , and suffer mee not to sinke under the corruptions of my heart ; let not the house of mirth beguile me , but give me a sense of the evil to come . accept the free-will offerings of my mouth , and grant my petitions for the honour of thy name , then will i magnifie thy mercies o god , and praise thy name for ever and ever . the vain-glorious mans vaunt . vvhat tell'st thou me of conscience , or a pious life ? they are good trades for a leaden spirit that can stand bent at every frown , and want the braines to make a higher fortune , or courage to atchieve that honour which might glorifie their names , and write their memories in the chronicles of fame . 't is true , humility is a needfull gift in those that have no quality to exercise their pride ; and patience is a necessary grace to keep the world in peace , and him that hath it , in a whole skin , and often proves a vertue born of meer necessity . and civil honesty is a fair pretence for him that hath not wit to act the knave , and makes a man capable of a little higher stile then foole . and blushing modesty is a pretty innocent quality , and serves to vindicate an easie nature from the imputation of an il-breeding . these are inferiour graces that have got a good opinion in the dull wisdome of the world , and appeare like water among the elements to moderate the body politique , and keep it from combustion , nor doe they come into the work of honour . virtue consists in action , and the reward of action is glory . glory is the great soule of the little world , and is the crowne of all sublime attempts , and the point whereto the crooked wayes of policy are all concentrick . honour consults not with a pious life . let those that are ambitious of a religious reputation , abjure all honorable titles , and let their dough-bak'd spirits take a pride in suf-ferance , ( the anvile of all injuries ) and bee thankfully baffled into a quiet pilgrimage . rapes , murthers , treasons , dispossessions , riots , are veniall things to men of honour , and oft co-incident in high pursuits . had my dull conscience stood upon such nice points ; that little honour i have wonne had glorified some other arme , and left me begging morsells at his princely gates . come , come , my soule , id factum juvat quod fieri non licet . fear not to doe , what crownes thee being done . ride on with thy honour , and create a name to live with faire eternity . enjoy thy purchas'd glory as the merit of thy renowned actions , and let thy memory entaile it to succeeding generations . make thy owne game , and if thy conscience correct thee , check thy saucy conscience , till shee stand as mute as metamorphos'd niobe . feare not the frownes of princes , or the imperious hands of various fortune . thou art too bright for the one to obscure , and too great for the other to cry downe . his verdict . but harke my soule , i heare a voice that thunders in mine eare i will change their glory into shame , hos. 4. 7. psal. 49. 20. man that is born in honour , and understandeth not , is like the beasts that perish . prov. 25. 27. it is not good for to eate too much boney , so for men to search their own glory , is not glory . jer. 9. 23. thus saith the lord : let not the wise man glory in his wisdom , neither let the mighty man glory in his might , nor let the rich man glory in his riches : but let him that glorieth , glory in this , that he understandeth and knoweth mee that i am the lord . gal. 5. 26. let us not bee desirous of vain-glory , &c. his proofes . st. august . the vain glory of the world is a deceitfull sweetness , an unfruitfull labour , a perpetuall fear , a dangerous bravery , begun without providence , and finished not without repentance s. greg. he that makes transitory honour the reward of a good worke , sets eternall glory at low rate . his soliloquie . vain-glory is a froth , which blowne off , discovers a great want of measure : canst thou o my soul , be guilty of such an emptinesse , and not bee challeng'd ? canst thou appeare in the searching eye of heaven , and not expect to be cast away ? deceive not thy self o my soul , nor flatter thy self with thy own greatnesse . search thy self to the bottome , and thou shalt find enough to humble thee : dost thou glory in the favour of a prince ? the frown of a prince determines it . dost thou glory in thy strength ? a poor ague betrayes it . dost thou glory in thy wealth ? the hand of a thiefe extinguishes it . dost thou glory in thy friends ? one cloud of adversity darkens it . dost thou glory in thy parts ? thy own pride obscures it . behold my soul , how like a bubble thou appearest , and with a sigh break into sorrow ; the gate of heaven is strait ; canst thou hope to enter without breaking ? the bubble that would passe the floodgates must first dissolve : my soule melt then in tears , and empty thy self of all thy vanity , and thou shalt find divine repletion ; evaporate in thy devotion , and thou shalt recruit thy greatnesse to eternall glory . his prayer . and can i choose o god but tremble at thy judgements , or can my stony heart not stand amazed at thy threatnings ? it is thy voice o god , and thou hast spoken it : it is thy voice o god , and i have heard 〈◊〉 hadst thou so dealt by me , as thou didst by babels proud king , and driven me from the sons of men , thou hadst but done according to thy righteousnesse , and rewarded mee according to my deservings : what couldst thou see in mee lesse worthy of thy vengeance then in him , the example of thy justice ? or lord , wherein am i more uncapable of thy indignation ? there is nothing in me to move thy mercy but in misery . thy goodness is thy selfe , and hath no ground but what proceedeth from it self , yet have i sinned against that goodnesse , and have thereby heaped up wrath against the day of wrath ; that insomuch , had not thy grace abounded with my sin , i had long since bin confounded in my sin , and swallowed up in the gulph of thy displeasure . but lord , thou takest no delight to punish , & with thee is no respect of persons : thou takest no pleasure in the confusion of thy creature , but rejoycest rather in the conversion of a sinner . convert mee therefore o god , i shall be then converted : make me sensible of my own corruptions , that i may see the vilenesse of my own condition . pull downe the pride of my ambitious heart ; humble mee thou o god , and i shall bee humbled : weane mee from the thirst of transitory honour , and let my whole delight bee to glory in thee : touch thou my conscience with the feare of thy name , that in all my actions i may fear to offend thee : endue me o lord with the spirit of meeknesse , and teach me to overcome evill with a patient heart : moderate and curb the exorbitances of my passion , and give me temperate use of all thy creatures . replenish my heart with the graces of thy spirit , that in al my ways i may be acceptable in thy sight . in all conditions give me a contented minde , and upon all occasions grant me a gratefull heart , that honouring thee here in the church militant before men , i may be glorified hereafter in the church triumphant before thee & angels , where filled with true glory according to the measure of grace thou shalt be pleased to give me here , i may with angels and archangels praise thy name for ever and ever . the oppressors plea . i seeke but what 's my owne by law : it was his owne free act and deed : the execution lies ● for goods or body , and goods or body i will have , or else my money . what if his beggerly children pine , or his proud wife perish ? they perish at their own charge , not mine , and what is that to mee ? i must be paid , or he lie by it untill i have my utmost farthing , or his bones . the law is just and good , and being ruled by that , how can my faire proceedings bee unjust ? what 's thirty in the hundred to a man of trade ? are we born to thrum caps , or pick straws ? and sell our livelihood for a few teares , and a whining face ? i thanke god they move mee not so much as a howling dog at midnight : i 'le give no day , if heaven it selfe would bee security ; i must have present money , or his bones . the commodities were good enough , as wares went then , and had he had but a thriving wit , with the necessary help of a good merchantable conscience , hee might have gained perchance as much as now hee lost ; but howsoever , gaine , or not gaine , i must have my mony . two tedious termes my dearest gold hath laine in his unprofitable hands . the cost of suit , hath made me bleed above a score of royals , besides my interest , travel , half pints , and bribes ; all which does but encrease my beggerly defendants damages , and sets him deeper on my score ; but right 's right , and i will have my money , or his bones . fifteen shillings in the pound composition ? i le hang first . come , tell not mee of a good conscience , a good conscience is no parcell of my trade ; it hath made more bankrupts , then all the loose wives in the universall city . my conscience is no foole . it tells mee that my owne 's my owne , and that a well-cramm'd bagge is no deceitfull friend , but will stick close to mee , when all my friends forsake mee : if to gaine a good estate out of nothing , and to regaine a desperate debt , which is as good as nothing , be the fruits and sign of a bad conence , god help the good . come , tell not mee of griping and oppression . the world is hard , and he that hopes to thrive , must gripe as hard : what i give , i give ; and what i lend , i lend : if the way to heaven bee to turne begger upon earth , let them take it that like it , i know not what ye call oppression . the law is my direction ; but of the two , it is more profitable to oppresse , then to bee opprest . if debtors would bee honest and discharge , our hands were bound ; but when their failing offends my bags , they touch the apple of my eye , and i must right them . his punishment . but hah ! what voice is this that whispers in mine eare , the lord will spoil the soul of the oppressors , prov. 22. 23. pro. 21. 22. rob not the poor , because he is poore , neither oppresse the afflicted in the gates , for the lord wil plead their cause , and spoile the soule of those that have spoyled him . ezek. 22. 19. the people of the land have used oppression , and exercised robbery , and have vexed the poor and needy ; yea , they have oppressed the stranger wrongfully . therefore i have poured out my indignation upon them , i have consumed them with the fire of my wrath . zach. 7. 9. execute true judgement , and shew mercy & camp●ssion on every man to his brother , and oppresse not the widow nor the fatherlesse , nor the stranger , nor the poore , and let none of you imagine evill in your hearts against his brother . but they refused to hearken ; therefore came a great wrath from the lord of hosts . his proofes . bernard , p. 1691. we ought so to care for our selves , as not to neglect the due regard of our neighbour . bern. ibid. he that is not mercifull to another , shall not find mercy from god ; but if thou wil'st bee mercifull and compassionate , thou shalt bee a benefactor to thy owne soule . his soliloquy . is it wisdom in thee o my soul to covet a happinesse , or rather to account it so , that is sought for with a judgement , obtained with a curse , and punished with damnation ; and to neglect that good which is assured with a promise , purchased with a blessing , and rewarded with a crowne of glory ? canst thou hold a full estate , a good pennyworth , which is bought with the deare price of thy gods displeasure ? tell mee , what continuance can that inheritance promise that is raised upon the ruines of thy brother ? or what mercy canst thou expect from heaven , that hast denyed all mercy to thy neighbour o my hard-hearted soul consider , and relent : build not an house whose posts are subject to be rotted with a curse : consider what the god of truth hath threatned against thy cruelty ; relent , and turn compassionate , that thou mayst be capable of his compassion on . if the desire of gold hath hardened thy heart , let the tears of true repentance mollifie it ; soften it with aarons oyntment , untill it become wax to take the impression of that seale which must confirme thy pardon . his prayer . but will my god bee now entreated ? is not my crying sin too loud for pardon ? am i not sunk too deep into the jaws of hell , for thy strong arme to rescue ? hath not the hardnesse of my heart made me uncapable of thy compassion ? o if my teares might wash away my sin , my head should turne a living spring : lord i have heard thee speake and am affraid ; the word is past , and thy judgements have found me out . fearfulnesse and trembling are come upon mee , and the jaws of hell have overwhelmed mee : i have oppressed thy poore , and added affliction to the afflicted , and the voyce of their misery is come before thee . they besought mee with teares , and in the anguish of their souls , but i have stopt mine ears against the cry of their complaint . but lord , thou walkest not the ways of man , and remembrest mercy in the middest of thy wrath , for thou art good and gracious , and ready to forgive , and plenteous in compassion to all that shall call upon thee . forgive mee o god my sins that are past , and deliver me from the guilt of my oppression : take from mee o god this heart of stone , and create in my breast a heart of flesh : asswage the vehemency of my desires to the things below , and satisfie my soul with the sufficiency of thy grace . inflame my affections , that i may love thee with a filiall love , and incline me to relie upon thy fatherly providence : let me account godlinesse my greatest gaine , and subdue in me my lusts after filthy lucre . preserve me o lord from the vanity of self-love , and plant in my affections the true love of my neighbours : endue my heart with the bowells of compassion , and then reward me according to thy righteousnesse : direct mee o god in the wayes of my life , and let a good conscience be my continuall comfort . give me a willing heart to make restitution of what i have wrongfully gotten by oppression . grant me a lawfull use of all thy creatures , and a thankfull heart for all thy benefits . be mercifull to all those that groan under the burden of their owne wants , and give them patience to expect thy deliverance : give me a heart that may acknowledge thy favours , and fill my tongue with praise and thanksgiving , that living here a new life , i may become a new creature , and being ingraffed in thee by the power of thy grace , i may bring forth fruit to thy honour and glory . the drunkards jubile . vvhat complement will the severer world allow to the vacant houres of frolique-hearted youth ! how shall their free , their joviall spirits entertain their time , their friends ! what oyle shall bee infused into the lampe of deare society , if they deny the priviledge of a civill rejoycing cup ? it is the life , the radicall humour of united soules , whose love-digested heat even ripens and ferments the greene materialls of a plighted faith ; without the help whereof new married friendship fals into divorce , and joyn'd acquaintance soon resolves into the first elements of strangenesse . what mean these strict reformers thus to spend their hou●e-glasses , and bawle against our harmless cups ? to call our meetings riots , and brand our civil mirth with stiles of loose intemperance ? where they can sit at a sisters feast , devoure and gurmundize beyond excesse , and wipe the guilt from off their marrowed mouths , and cloath their surfeits in the long fustian robes of a tedious grace : is it not much better in a faire friendly round ( since youth must have a swing ) to steep our soule-afflicting sorrows in a chirping cup , then hazard our estates upon the abuse of providence in a foolish cast at dice ? or at a cockpit leave our doubtfull fortunes to the mercy of unmercifull contention ? or spend our wanton dayes in sacrificing costly presents to a fleshly idoll ? was not wine given to exhilarate the drooping hearts , and raise the drowzie spirits of dejected souls ? is not the liberall cup the sucking-bottle of the sons of phebus , to solace and refresh their palats in the nights of sad invention ? let dry-brain'd zelots spend their idle breaths , my cups shall be my cordialls to restore my care-befeebled heart to the true temper of a well-complexioned mirth : my solid braines are potent , and can beare enough , without the least offence to my distempered senses , or interruption of my boon companions : my tongue can in the very zenith of my cups deliver the expressions of my composed thoughts with better sense , then these my grave reformers , can their best advised prayers , my constitution is potproofe , and strong enough to make a fierce encounter with the most stupendious vessell that ever sailed upon the tides of bacchus . my reason shrinks not ; my passion burns not . his judgement . o but my soule , i heare a threatning voyce that interrupts my language , woe bee to them that are mighty to drinke wine , esa. 5. 22. prov. 20. 1. wine is a mocker , strong drink is raging , and whosoever is deceived thereby is not wise . esay 5. 11. woe be to them that rise up early in the morning to follow strong drink that continue till night , untill wine enflame them . prov. 23. 20. be not amongst wine-bibbers . 1 cor. 5. 1. now i have written unto you , not to keep company , if any that is called a brother be a drunkard , with such a one , no not to eate . his proofs . aug. in lib. pen . whilst the drunkard swallows wine , wine swallowes him ; god disregards him , angels despise him , men deride him , vertue declines him , the devill destroyes him . aug. ad sac . virg. drunkennesse is the mother of all evill , the matter of all mischiefe , the wel-spring of all vices , the trouble of the senses , the tempest of the tongue , the shipwracke of chastity , the consumption of time , a voluntary madnesse , the corruption of manners , the distemper of the body , and the destruction of the soul , his soliloquy . my soule , it is the voice of god digested into a judgment : there is no kicking against pricks , or arguing against a divine truth : pleadest thou custome ? custome in finne multiplies it : pleadest thou society ? society in the offence , aggravates the punishment : pleadest thou help to invention ? woe be to that barennesse that wants such shouers : pleadest thou strength to beare much wine woe to those that are mighty to drinke strong drinke : my soule , thou hast sinned against thy creator in abusing that creature hee made to serve thee : thou hast sinned against the creature , in turning it to the creators dishonour : thou hast sinned against thy self , in making thy comfort thy confusion . how many want that blessing thou hast turn'd into a curse ? how many thirst , whilst thou surfeitest ? what satisfaction wilt thou give to the creator , to the creature , to thy selfe ; against all whom thou hast transgrest ? to thy selfe , by a sober life ; to the creature , by a right use ; to thy creator , by a true repentance ; the way to all which , is prayer and thanksgiving . his prayer . how truly then , o god , this heavie woe belongs to this my boasted sin ? how many judgments are comprised and abstracted in this woe , and all for mee , even me o god , the miserable subject of thy eternall wrath ; even mee o lord , the marke whereat the shafts of thy displeasure levell ? lord , i was a sinner in my first conception , and in sinne hath my mother brought me forth ; i was no sooner , but i was a slave to sin , and all my life is nothing but the practise and the trade of high rebellion : i have turn'd thy blessings into thy dishonor , and all thy graces into wantonnesse : yet hast thou been my god even from the very wombe , and didst sustaine mee when i hung upon my mothers breast : thou hast washed mee o lord from my pollution , but like a swine i have returned to my mire . thou hast glaunced into my breast the blessed motions of thy holy spirit , but i have quenched them with the springtides of my born corruption . i have vomited up my filthinesse before thee , and like a dog have i returned to my vomit . be mercifull o god unto me , have mercy on me o thou son of david ; i cannot o lord expect the childrens bread , yet suffer mee to lick the crums that fall beneath their table ; i that have so oft abused the greatest of thy blessings am not worthy of the meanest of thy favors . look , look upon me according to the goodnesse of thy mercy , and not according to the greatnesse of my offences . give me o god a sober heart , and a lawfull moderation in the enjoyment of thy creatures . reclaim my appetite from unseasonable delights , lest i turn thy blessings into a curse : in all my dejections be thou my comfort , and let my rejoycing be onely in thee . propose to mine eyes the evilnesse of my days , and make mee carefull to redeem my time : wean me from the pleasure of vain society , and let my companions bee such as feare thee ; forgive all such as have been partners in my sinne , and turn their hearts to the obedience of thy laws . open their eares to the reproofs of the wise , and make them powerfull in reformation . allay that lust which my intemperance hath inflam'd , and cleanse my affections with the grace of thy good spirit ; make me thankfull for the strength of my body , that i may for the time to come return it to the advantage of thy glory . the swearers apologie . vvill boanarges never cease ? and will these plague-denouncers never leave to thunder judgements in my trembling eare ? nothing but plagues ? nothing but judgements ? nothing but damnation ? what have i done to make my case desperate ? and what have they not done to make my soul despaire ? have i set up false gods like the egyptians ? or have i bowed before them like the israelites ? have i violated the sabbath like the libertines ? or like cursed cham , have i discovered my fathers nakednesse ? have i imbrued my hands in blood like barabbas ? or like absolon defiled my fathers bed ? have i like jacob supplanted my elder brother ? or like ahab intruded into nabals vineyard ? have i born false witnesse like the wanton elders ? or like david coveted vriahs wife ? have i not given tithes of all i have ? or hath my purse been hidebound to my hungry brother ? hath not my life beene blamelesse before men ? and my demeanor unreprovable before the world ? have i not hated vice with a perfect hatred ? and countenanc'd vertue with a due respect ? what meane these strict observers of my life , to ransack every action , to carp at every word , and with their sharp censorious tongues to sentence every frailty with damnation ? is there no allowance to humanity ? no grains to flesh and blood ? are we all angels ? has mortality no priviledge to supersede it from the utmost punishment of a little necessary frailty ? come , come , my soul , let not these judgement-thunderers fright thee : let not these qualmes of their exuberous zeal disturbe thee : thou hast not cursed like shimei , nor rail'd like rabshekah , nor lied like ananias , nor slander'd like thy accusers . they that censure thy gnats swallow their own camels . what if the luxuriant stile of thy discourse doe chance to strike upon an obvious oath , art thou straight hurried into the bosome of a plague ? what if the custome of a harmlesse oath should captivate thy heedlesse tongue , can nothing under sudden judgment seiz upon the ? what if anothers diffidence should force thy earnest lips into a hasty oath , in confirmation of a suffering truth , must thou be straight ways branded with damnation ? was ioseph mark'd for everlasting death , for swearing by the life of egypts king ? was peter when he so denyed his master , straight damn'd for swearing , and forswearing ? o flatter not thy self my soul , nor turn thou advocate to so high a sin : make not the slops of saints a precedent for thee to fall . his arraignment . if the rebukes of flesh may not prevail , heare then the threatening of the spirit which saith , the plague shalt not depart from the house of the swearer . exod. 20. 7. thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltlesse , that taketh his name in vain . zach. 5. 3. and every one that sweareth shal be 〈◊〉 off . swear not at all , neither by heaven , for it is gods throne , nor by the earth , for it is his foot stoole : but let your communication be yea , yea , nay nay , for whatsoever is more then these , commeth of evill , mat. 5. 34. jer. 23. 10. because of swearing the land mourneth . his proofes . aug. in ser. the murtherer killeth the body of his brother , but the swearer murthers his own soule . aug. in psal. 88. it 's well that god hath forbidden man to sweare , lest by custome of swearing ( in as much as wee are apt to mistake ) we commit perjury : there 's none but god can safely sweare , because there 's no other but may be deceived . august , de mendacio . i say unto you , sweare not at all , lest by swearing ye come to a facility of swearing ; from a facility to a custome , and from a custome ye fell into perjury . his soliloquie . owhat a judgement is here ▪ how terrible ! how full of execution ! the plague ? the extract of all diseases ? none so mortall , none so comfortlesse ! it makes our house a prison , our friends strangers ; no comfort but in the expectation of the moneths end : i , but this judgement excludes that comfort too , the plague shal ne'r depart from the house of the swearer ; what never ? death will give it a period : no , but it shall bee intail'd upon his house , his family : o detestable ! o destructive sin ! that leaves a crosse upon the dores of generations , and layes whole families upon the dust : a fin whereto , neither profit incites , nor pleasure allures , nor necessity compels , nor inclination of nature perswades ; a meer voluntary , begun with a malignant imitation , and continued with an habituall presumption . consider o my soul , every oath hath been a naile to wound that saviour , whose blood ( o mercy above expression ! ) must save thee : be sensible of thy actions , and his sufferings : abhor thy self in dust and ashes , and magnifie his mercy that hath turn'd this judgment from thee . goe wash those wounds which thou hast made , with teares , and humble thy self with prayer & true repentance . his prayer . eternall and omnipotent god , before whose glorious name angels , and archangels bow and hide their faces , to which the blessed spirits and saints of thy triumphant church sing forth perpetuall hallelujah's , i a poor sprig of disobedient adam doe here make bold to take that holy name into my sin-polluted lips : i have hainously sinned o god against thee , and against it ; i have disparaged it in my thoughts , dishonoured it in my words , profaned it in my actions , and i know thou art a jealous god , and a consuming fire , as faithfull in thy promises , so fearfull in thy judgements , i therefore fly from the dreadfufll name of jehovah , which i have abused , to that gracious name of jesus , wherein thou art well pleased ; in that most sacred name o god , i fall before thee , and for his beloved sake o lord i come unto thee . cleanse thou my heart o god , and then my tongue shall praise thee : wash thou my soule , o lord , and then my lips shall blesse thee . work in my heart a feare of thy displeasure , and give me an awfull reverence of thy name . set thou a watch before my lips , that i offend not with my tongue ; let no respects intice me to be an instrument of thy dishonour ; and let thy attributes be precious in mine eyes , teach me the way of thy precepts , o lord , and make me sensible of all my offences : let not my sinful custome in finning against thy name take from my guilty soule the sense of my sin : give mee a respect unto all thy commandements , but especially preserve me from the danger of this my bosome sin . mollifie my heart at the rebukes of thy servants , and strike into my inward parts a feare of thy judgements : let all my communication bee order'd as in thy presence , and let the words of my mouth bee governed by thy spirit . avert those judgments from me which thy word hath threatned , and my sin hath deserved , and strengthen my resolution for the time to come ; work in me a true godly sorow , that it may bring forth in me a newnesse of life . sanctifie my thoughts with the continual meditation of thy commandements , and mortifie those passions which provoke mee to offend thee . let not the examples of others induce me to this sin , nor let the frailties of my flesh seek figleaves to cover it . seal in my heart the full assurance of thy reconciliation , and look upon me in the bowells of compassion , that crowning my weak desires with thy all-sufficient power , i may escape this judgement which thy justice hath threatned here , and obtaine that happinesse thy mercy hath promised hereafter . the procrastinators remora's . tell me no more of fasting , prayer , and death ; they fill my thoughts with dumps of melancholy . these are no subjects for a youthful ear , no contemplation for an active soul : let them whom sullen age hath weaned from aery pleasures , whom wayward fortun● hath condemn'd to sighs and groanes , whom sad diseases have beslaved to drugs and diets ; let them consume the remnant of their wretched dayes in dull devotion : let them afflict their aking soules with the untunable discourses of mortality ; let them contemplate on evill dayes , and read sharp lectures of their own experience : for me , my bones are full of unctious marrow , and my blood of sprightly youth : my faire and free estate secures me from the feares of fortunes frowne . my strength of constitution hath the power to grapple with sorrow , sicknesse , nay , the very pangs of death , and overcome . 't is true , god must bee sought ; what impious tongue dare be so basely bold to contradict so known a truth ? and by repentance too : what strange impiety dare deny it ? or what presumptuous lips dare disavow it ? but there 's a time for all things , yet none p●efixt for this , no day designed , but , at what time soever : if my unseasonable heart should seek him now , the work would bee too serious for so green a seeker . my thoughts are yet unsetled , my fancy yet too too gamesome , my judgment yet unsound , my will unsanctified ; to seeke him with an unprepared heart is the high way not to find him , or to find him with unsetled resolution is the next way to lose him ; and indeed it wants but little of profanenesse , to bee unseasonably religious . what is once to bee done , is long to bee deliberated . let the boyling pleasures of the rebellious flesh evaporate a little , and let me draine my boggy soul from those corrupted , inbred humors of collapsed nature , and when the tender blossomes of my youthfull vanity shall begin to fade , my setled understanding will begin to knot , my solid judgement will begin to ripen , my rightly guided will be resolved , both what to seek , and when to find , and how to prize : till then , my tender youth , in her pursuit , will bee disturb'd with every blast of honour , diverted with every f●ash of pleasure , misled by counsell , turned back with feare , puzled with doubt , interrupted by passion , withdrawne with prosperity , and discourag'd with adversity . his repulse . take heed my soule , when thou hast lost thy self in thy journey , how wilt thou finde thy god at thy journeys end ? whom thou hast lost by too long delay , thou wilt hardly find with too late a diligence . take time while time shall serve , that day may come wherein thou shalt seek the lord , but shalt not finde him , hos. 5. 6. esay 55. 6. seek the lord while he may be found , call upon him while ne is neare . heb. 12. 17. hee found no place for repentance , though he sought it with tears carefully . thou fool , this night will i take thy soule from thee . revel. 2. 21. i gave her a space to repent , but shee repented not ; behold therefore i will cast her . his proofs . greg. lib. mor. seek god whilst thou canst not see him , for when thou seest him , thou canst not find him ; seek him by hope , and thou shalt finde him by faith : in the day of grace hee is invisible , but neare ; in the day of judgement he is visible , but far off . ber. ser. 24. if we would not se●k god in vaine , l●t us seek him in truth , often , and constantly , let us not seeke another in stead of him , nor any other thing with him , nor for any other thing , leave him . his soliloquie . o my soul , thou hast sought wealth , and hast either not found it , or cares with it ; thou hast sought for pleasure , and hast found it , but no comfort in it : thou soughtest honour and hast found it , and perchance fallen with it ; thou soughtest friendship , and hast found it false ; society , and hast found it vaine ; and yet thy god , the fountaine of all wealth , pleasure , honour , friendship and society , thou hast slighted as a toy not worth the finding : be wise my soule , and blush at thy own folly . set thy desires on the right obj●ct : seek wisdom , and thou shalt find knowledge , and wealth , and honour , and length of days : seek heaven , and earth shall seek thee ; and deferre not thy inquest , lest thou lose thy opportunity : to day thou maist find him , whom to morrow thou mayst seek with teares and misse : yesterday is too late , to morrow is uncertain , to day is onely thine : i , but my soule , i feare my too long delay hath made this day too late ; fear not my soul , he that has given thee his grace to day , will forget thy neglect of yesterday , seek him therefore by true repentance , and thou shalt finde him in thy prayer . his prayer . o god , that like thy precious word art hid to none , but who are lost , and yet art found by all that seek thee with an upright heart , cast downe thy gracious eye upon a lost sheep of israel , strayed through the vanity of his unbridled youth , and wandred in the wildernesse of his own invention . lord , i have too much delighted in mine own ways , and have put the evil day too far from me ; i have wallowed in the pleasures of this deceitfull world , which perish in the using , & have neglected thee my god , at whose right hand are pleasures for ●vermore : i have drawn on iniquity , as with cart-ropes , and have committed evill with greedinesse : i have quencht the motions of thy good spirit ; and have delayed to seek thee by true and unfained repentance : in stead of seeking thee whom i have lost , i have withdrawne my self from thy presence when thou hast sought me . it were but justice therefore in thee to stop thine eares at my petitions , or turn my prayers as sin into my bosome : but lord , thou art a gracious god , and full of pity and unwearyed compassion , and thy loving kindnes is from generation to generation : lord , in not seeking thee , i have utterly lost my self , and if thou find me not , i am lost for ever , and if thou find me , thou canst not but find me in my sins , and then thou find'st me to my owne destruction . how miserable o lord is my condition ! how necessary is my confusion ! that have neglected to seek thee , and therefore am afraid to bee found of thee . but lord , if thou look upon the all-sufficient merits of thy son , thy justice will bee no loser in shewing mercy upon a sinner ; in his name therefore i present my self before thee ; in his merits i make my humble approach unto thee ; in his name i offer up my feeble prayers ; for his merits grant me my petitions . call not to minde the rebellions of my flesh , and remember not o god the vanities of my youth ; inflame my heart with the love of thy presence , and relish my meditations with the pleasure of thy sweetnesse . let not the consideration of thy justice overwhelm me in despaire , nor the meditation of thy mercy perswade mee to presume . sanctifie my will by the wifdome of thy spirit , that i may desire thee as the chiefest good . quicken my desires with a fervent zeale , that i may seeke my creator in the dayes of my youth ; ●each mee to seeke thee according to thy will , and then bee found according to thy promise , that living in mee here by thy grace , i may hereafter raign with thee in glory . the hypocrites prevarication . there is no such stuffe to make a cloake on as religion ; nothing so fashionable , nothing so profitable ; it is a livery , wherein a wise man may serve two masters , god and the world , and make a gainefull service by either : i serve both , and in both my selfe , in prevaricating with both . before man none serves his god with more severe devotion , for which , among the best of men i work my own ends , and serve my self . in private i serve the world , not with so strict devotion , but with more delight , where fulfilling of her servants lusts i work my end , and serve my self ; the house of prayer who more frequents then i ? in all christian duties who more forward then i ? i fast with those that fast , that i may eat with those that eat : i mourne with those that mourne : no hand more open to the cause then mine ; and in their families none prayes longer and with louder zeale : thus when the opinion of a holy life hath cryed the goodnesse of my conscience up , my trade can lack no custome , my wares can want no price , my words can need no credit , my actions can lack no praise . if i am covetous , it is interpreted providence ; if miserable , it is counted temperance ; if melancholy , it is construed godly sorrow ; if merry , it is voted spirituall joy ; if i bee rich , 't is thought the blessing of a godly life ; if poor , supposed the fruit of conscionable dealing ; if i be well spoken of , it is the merit of holy conversation ; if ill , it is the malice of malignants ; thus i sail with every winde , and have my end in all conditions . this cloake in summer keepes mee cool , in winter warm , and hides the nasty bag of all my secret lusts : under this cloake i walk in publik fairly , with applause , and in private sin-securely , without offence , and officiate wisely without discovery ; i compasse sea and land to make a proselyte , and no sooner made , but hee makes me . at a fast i cry geneva , and at a feast i cry rome . if i be poor , i counterfeit abundance to save my credit ; if rich , i dissemble poverty to save charges . i most frequent schismaticall lectures , which i find most profitable , from whence learning to divulge and maintaine new doctrines , they maintaine mee in suppers thrice a weeke ; i use the help of a lie , sometimes as a religious stratagem to uphold the gospel , and i colour oppression with gods judgement executed upon the wicked . charity i hold an extraordinary duty , therefore not ordinarily to be performed . what i openly reprove abroad for my own profit , that i secretly act at home , for my owne pleasure . his woe . but stay , i see a handwriting in my heart damps my soul , 't is charactered in these sad words , woe be to you hypocrites , mat. 23. 13. the triumphing of the wicked is short , and the joy of the bypocrite is but for a moment , job 20. 5. job 15. 34. the congregation of the hypocrites shall be desolate . psal. 11. 9. an hypocrite with his mouth destroyeth his neighbor , but through knowledge shall the just be delivered . luke 12. 1. beware of the leaven of the pharisc●s , which is hypocrisie . job 36. 13. the hypocrites in heart heape up wrath , they die in their youth , and their life is amongst the unclean . his proofes . salvian . de gubern . dei . l. 4. the hypocrites love not those thing ▪ they professe , and what they pretend in words , they disclaime in practise ; their sin is the more damnable , because ushered in with pretence of piety , having the greater guilt , because it obtaines a goodly repute . hieron. ep. endeavour rather to be , then to be● thought holy ; for what profits i● thee to be thought to be what th●● art not ? and that man doubles hi● guilt , who is not so holy as the world thinks him , and counterfeit● that holinesse which he hath not . his soliloquie . how like a living sepulcher did i appeare ! without , beautified with gold and rich inventions ; within , nothing but a loathed corruption ; so long as this fair sepulcher was clos'd , it past for a curious monument of the builders art , but being opened by these spirituall keyes , 't is nothing but a recepta●le of offensive putrefaction : in what a nasty dungeon hast thou my soule , so long remain'd unstifled ? how wer 't thou wedded to thy owne corruptions , that couldst endure thy unsavoury filthinesse ? the world hated me , because i seemed good ; god hated mee , because i onely seemed good : i had no friend but my self , and this friend was my bosome enemy : o my soul , is there water enough in iordan to clense thee ? hath gilead balme enough to heale thy superannuated sores ? i have sinned , i am convinced , i am convicted ; gods mercy is above dimensions , when sinners have not sinned beyond repentance : art thou my soule truly penitent for thy sin ? thou hast free interest in his mercy ; fall then my soule before his mercy seat , and he will crown thy penitence with his pardon . his prayer . o god! before the brightnes of whose all-discerning eye , the secrets of my hearts appeare , before whose cleare omniscience the very entralls of my soul lie open , who art a god of righteousnesse and truth , and lovest uprightnesse in the inward parts : how can i chuse but feare to thrust into thy glorious presence , or move my sinfull lips to call upon that name which i so often have dishonoured , and made a cloake to hide the basenesse of my close transgressions ? lord , when i look into the progresse of my filthy life , my guilty conscience calls mee to so strict account , and reflects to mee so large an inventory of my presumptuous sins , that i commit a greater sinne in thinking them more infinite then thy mercy . but lord , thy mercies have no date , nor is thy goodnesse circumscribed . the gates of thy compassion are alwayes open to a broken heart , and promise entertainment to a contrite spirit ; the burthen of my sinnes is grievous , and the remembrance of my hypocrisie is intolerable : i have sinned against thy majesty with a high hand , but i repent mee from the bottome of an humble heart : as thou hast therefore given mee sorrow for my sinnes , so crowne that gift in the freenesse of remission : bee fully reconcil'd to me , through the all-sufficient merits of thy sonne my saviour , and seal in my afflicted heart the full assurance of thy gratious favour : be thou exalted o god above the heavens , and let mee praise thee with a single heart ; cleanse thou my inward parts o god , and purifie the closet of my polluted soul ; fix thou my heart o thou searcher of all secrets , and keep my affections wholly to thee . remove from mee all by and base respects , that i may serve thee with an upright spirit : take not the word of trueth out of my mouth , nor give me over to deceitfull lips : give mee an inward reverence of thy majesty , that i might openly confesse thee in the truth of my sincerity . be thou the only object , and end of all my actions , and let thy honour be my great reward : let not the hopes of filthy lucre , or the praise of men incline mee to thee , neither let the pleasures of the world , nor the feares of any losse entice me from thee . keep from mee those judgements my hypocrisie hath deserved , and strengthen my resolution to abhorre my former life : give mee strength o god to serve thee with a perfect heart in the newnesse of life , that i may bee dellvered from the old man , and the snares of death : then shall i praise thee with my entire affections , & glorifie thy name for ever and e●r . the ignorant mans faltering . you tell mee , and you tell me that i must be a good man , and serve god , and doe his will ; and so i doe for ought i know : i am sure i am as good as god has made mee , and i can make my self no better , so i cannot : and as for serving god , i am sure i go to church as well as the best in the parish , though i bee not so fine ; and i make no question , if i had better cloathes , but i should doe god as much credit as another man , though i say it : and as for doing gods will , i befhrew mee , i leave that to them that are booke-learn'd , and can doe it more wisely : i beleeve the vicar of our parish can doe it , and has done it too , as well as any within five miles of his head , and what need i trouble my selfe to doe what is so well done already ? i hope hee being so good a churchman , and so great a schollard , and can speake latine too , would not leave that to so simple a man as i. it is enough for mee to know , that god is a good man ; and that the ten commandements are the best prayers in all the book , unlesse it be the creede . and that i must love my neighbour as well as he loves mee , and for all other quilicoms , they shall never trouble my braines , an grace a god . let mee goe a sundayes and serve god , obey the king , ( god blesse him ) doe no man no wrong , say the lords prayer every morning and evening ; follow my worke , give a noble to the poore at my death , and then say lord have mercy upon mee , & go away like a lambe , i make no question but i shall deserve heaven as well as hee that weares a gayer coate : but yet i am not so ingrant neither , nor have not gone so often to church , but i know christ died for mee too , as well as for any other man : i 'de bee sorry else ; and that , next to our vicar , i shall goe to heaven when a i am dead as soone as another ; nay more , i know there bee two sacraments , bread and wine , and but two , ( though the papists say there be six or seven ) and that i verily beleeve i shall be saved by those sacraments , and that i love god above all , or else 't were pity of my life , and that when i am dead and rotten ( as our vicar told mee ) i shall rise again and be the same man i was . but for that , hee must excuse mee , till i have better sartifaction ; for all his learning , hee cannot make me such a fool , unlesse he shew me a better reason for 't , then yet he has done . his award . but one thing hee told mee , now i think on 't , troubles me woundly , namely , that god is my master , all which i confesse ; and that i must do his will ( whether i know how to doe it or no ) or else it will goe ill with me : i le read it ( he said ) out of gods bible , and i shall remember the words so long as i have a day to live , which are these , hee that knoweth not his masters will , and doth things worthy of stripes , shall be beaten with few stripes , luke 12. 48. 1 cor. 14. 20. brethren be not children in understanding , howbeit in malice be ye children , but in understanding be men . his proofs . 1 cor. 15. 34. awake to righteousnesse and sin not , for some have not the knowledge of god , i speak it to your shame . ephes 4. 18. walk not in the vanity of your minds having the understanding darkened , being alienated from the life of god , through the ignorance which is in you , because of the blindnesse of your hearts . levit. 5. 17. and if a soule sin and commit any of these things which are forbidden to be done by the commandments of the lord , though be wis● it not , yet is hee guilty , and shall beare his iniquity . 2 thes. 1. 7 , 8. the lord jesus shall bee revealed from heaven , with his mighty angels , in flaming fire , taking vengeance on them that know not god . greg. mag. moral . it is good to know much , and to live well ; but if we cannot attain both , it is better to desire piety then wisdome , for knowledge makes no man happy , nor doth blessednesse consist in intellectuals . the onely brave thing is a religious life . just . mart. resp. ad orthod. to sin against knowledge , is so much the greater offence then an ignorant trespasse , by how much the crime which is capable of no excuse ▪ is more hainous then the fault which admits a tolerable plea . his soliloquie . how wel it had been for thee o my soule , if i had bookelarnd ; alas i cannot read , and what i heare , i cannot understand ; i cannot profit as i should ; and therefore cannot be as good as i would , for which i am right sorry : that i cannot serve as wel as my betters , hath bin often a great griefe to mee , and that i have beene so ignorant in good things , hath been a great heart-breaking unto mee : i can say no prayers for want of knowledge to read , but our father , and the creed : but the comfort is , god knows my heart , but i trust in god [ our father ] being made by christ himselfe , will be enough for mee that know not how to make a better . i endeavour to doe all our vicar bids me ; and when i receive the communion , i truly forgive all the world for a fortnight after , or such a matter , but then some old injury makes mee forget my selfe , but i cannot help it , an my life should lie on t . o my ingrant soule , what shall i doe to bee saved ? all that i can say , is , lord have mercy upon me ; and all that i can doe , is , but to doe my good will , and that i le doe with all my heart , and say my prayers too as well as god will give me leave , an grace a god . his prayer . o god the father of heaven have mercy upon me miserable sinner ; i am , as i must needs confesse , a sinfull man , as my forefathers were before mee : i have heard many sermons , and have had many good lessons from the mouths of painfull ministers , but through the dulnesse of my understanding , and for want of learning i have not profited so much as else i should have done : spare me therefore o god , spare me whom thou hast redeemed with thy pretious blood , and bee not angry for ever : i must confesse the painfulnesse of my calling , and the heavinesse of my own nature hath taken from mee the delight of hearing thy word , and the ignorance of learning which i was never brought up to , hath kept me from reading it , that insomuch , in stead of growing better i feare i have grown worse and worse ; and have bin so far from doing thy will , that i doe not understand what thy will is very well . but thou o mercifull god that didst reveale thy self to poore shepherds and fishermen that had no more learning then i , have mercy upon me for jesus christ his sake . thou that hast promised to instruct the simple , and to lead the ignorant into thy way , be good and mercifull to mee i beseech thee ; thou that drawest the needy out of the dust , and the poore out of the dunghill , give me the knowledge of thy will , and teach me how to serve thee : take from me the drowzinesse of my heart , open mine eyes that i may see the truth , and mine eares that i may understand thy word , and strengthen my memory that i may lay it up in my heart , and shew it in my life and vocation , to thy glory and my comfort , and the comfort of my friends . lord write thy wil in my heart , that when i know it , i may doe it willingly : o teach mee what thy pleasure is , that i may doe my best to performe it . give mee faith to lay hold of christ , who died for me , that after i am dead , i may arise againe , and live with him . give me a good heart that i may deale honestly with all men , and do as i would be done to . blesse me in my calling , and prosper the labour of my hands , that i may have enough to feed me and cloath me , and to give to the poore . mend all that is amisse in mee , and expect from me according to the measure thou hast given mee . forgive mee all my sins , and make mee willing to please thee , that living a good life , i may make a gratious death , and so at last i may come to heaven and live for ever , for jesus christ his sake , amen . the slothfull mans slumber . o what a world of curses , the eating of the forbidden fruit hath brought upon mankind ! and unavoidably entail'd upon the sons of men ! among all which no one appeares to mee more terrible and full of sorrow , and bewraying greater wrath , then that insufferable , that horrible punishment of labour , and to purchase bread with so extreame a price as sweat : but o what hap , what happinesse have they , whose dying parents have procured a quiet fortune for their unmolested children , and conveigh'd descended rents to their succeeding heirs , whose easie and contented lives may sit and suck the sweetnesse of their cumberless estates , and with their folded hands enjoy the delicates of this toilsome world ! how blessed , how delicious are those easie morsells , that can finde the way to my soft palat , and then attend upon the wanton leasure of my silken slumbers , without the painfull practise of my bosome-folded hands , or sad contrivement of my studious and contracted brows ! why should i tire my tender youth , and torture out my groaning dayes in toyle and travell ? and discompose the happy peace of my harmonious thoughts with painfull grinding in the common mill of dull mortality ? why should i rob my craving eyelids of their delightfull rest , to cark and care and purvey for that bread which every work-abhorring vagabond can finde of almes at every good mans doore ? why should i leave the warm protection of my care-beguiling doune , to play the droyling drudge for daily food , when the young empty ravens ( that have no hands to worke , nor providence , but heaven ) can call and be supplyed ? the pale fac'd lilly , and the blushing rose , neither spinnes nor sows , yet princely solomon was never robed with so much glory . and shall i then afflict my body , and beslave my heaven-born soule to purchase rags to cloath my nakednesse ? is my condition worse then sheep , ordain'd for slaughter , that crop the springing grasse , cloath'd warme in soft arrayment , purchas'd without their providence or pains ? or shall the pamper'd beast that shines with fatnesse , and grows wanton through his carefull groomes indulgence , find better measure at the worlds too partiall hands then i ? come , come , let those take pains that love to leave their names inrol'd in memorablemonuments of parchment ; the day has grief enough without my helpe ; and let to morrowes shoulders beare to morrows burthens . but stay my soule , o stay thy rash resolves , take heed whilst thou avoid the punishment of sin , labour , thou meet not the reward of idlenesse , a judgement ; the idle foule shall suffer hunger , prov. 19. 15. eccles. 10. 18. by much slothfulnes the building decayeth , and through idlenesse of the hands the house droppeth thorough . exod. 16. 49. behold , this was the iniquity of thy sister sodome , pride , fulnesse of bread , and abundance of idleness was in her , and in her daughters , neither did shee strengthen the hand of the poore and needy . prov. 6. 6 , 7 , 8. go to the pismire o sluggard , behold her wayes , and be wise . for she having no guide , governour , nor ruler , prepareth her meat in summer , and gathereth her food in harvest . his proofes . nilus in paraenes . idlenesse is the wombe or fountain of all wickednesse ; for it consumes and wasts the riches and vertues which we have already , and disinables us to get those we have not . nilus in paraen . woe be to the idle soule , for he shall hunger after that which his riot consumed . his soliloquy . how presumptuously hast thou my soul , transgrest the expresse commandement of thy god! how hast thou dasht thy self against his judgements ! how hath thy undeserving hand usurpt thy diet , and wearest on thy back the wages of the painefull soule ! art thou not condemned to rags , to famine , by him whose law commanded thee to labour ? and yet thou pamper'st up thy sides with stollen food , and yet thou deck'st thy wanton body with unearn'd ornaments ; whiles they that spend their daily strength in their commanded callings ( whose labour gives them interest in them ) want bread to feed , and rags to cloath them . thou art no young raven my soule , no lilly : where ability to labour is , there providence meets action , and crowns it : he that forbids to cark for to morrow , denies bread to the idlenesse of to day : consider , o my soule thy owne delinquency , and let imployment make thee capable of thy gods protection : the bird that sits , is a faire mark for the fowler , while they that use the wing escape the danger ; follow thy calling , and heaven will follow thee with his blessing : what thou hast formerly omitted , present repentance may redeeme , and what judgements god hath threatned , early petitions may avert . his prayer . most great and most glorious god , who for the sin of our first parents hast condemned our fraile bodies to the punishment of labour , and hast commanded every one a calling and a trade of life , that hatest idlenesse as the root of evill , and threatnest poverty to the slothfull hand ; i thy poore suppliant convicted by thy judgments and conscious of my own transgression , fly from my self to thee , and humbly appeale from the high tribunall of thy justice , and seek for refuge in the sanctuary of thy mercy : lord , i have led a life displeasing to thee , and have been a scandall to my profession ; i have slighted those blessings which thy goodnesse hath promised to a conscionable calling , and have swallowed downe the bread of idlenesse ; i have impaired the talent thou gavest me , and have lost the opportunity of doing much good● i have filled my heart with idle imaginations , and have laid my selfe open to the lusts of the flesh● i have abused thy favours in the misexpending of my precious time , and have taken no delight in thy sabbaths ; i have doted too much on the pleasures of this world , and like a droane have fed upon the hony of bees . if thou o god shouldst be extreme to search my wayes with too severe an eye , thou couldst not choose but whet thy indignation , and powre the vialls of thy wrath upon me : look therefore not upon my sins , o lord , but through the merits of my saviour , who hath made a full satisfaction for all my sins : what through my weaknesse i have fail'd to doe , the fulnesse of his sufferings hath most exactly done ; in him o god in whom thou art well pleased , and for his sake bee gracious to my sin ; alter my heart and make it willing to please thee , that in my life i may adorne my profession : give me a care and a conscience in my calling , and grant thy blessing to the lawfull labours of my hand ; let the fidelity of my vocation improve my talent , that i may enter into my masters joy ; rouze up the dulnesse and deadnesse of my heart , and quench those flames of lust within mee . assist mee o god in the redemption of my time , and deliver my soule from the evilnesse of my dayes ; let thy providence accompany my moderate endeavours , and let all my employments depend upon thy providence , that when the labours of this sinfull world shall cease , i may feel and enjoy the benefit of a good conscience , and obtain the rest of new jerusalem in the eternity of glory . the proud mans ostentation . i 'le make him feel the weight of displeasure , and teach him to repent his saucy boldnesse : how dare his basenesse once presume to breath so near my person , much more to take my name into his dunghill mouth ? me thinks the lustre of my sparkling eye might have had the power to astonish him into good manners , and sent him backe to cast his minde into a fair petition , humbly presented with his trembling hand . but thus to presse into my presence , to presse so neer my face , and then to speake , and speake to me , as if i were his equall , is more then sufferable : the way to be contemn'd is to digest contempt , but he that would be honour'd by the vulgar must wisely keep a distance : a countenance that 's reserv'd breeds fear and observation : but affability and too easie an accesse makes fooles too bold , and reputation cheap : what price i set upon my owne deserts , instructs opinion how to prize me : that which base ignorance miscalls thy pride , is but a conscious knowledge of thy merits : dejected soules craven'd with their own distrusts , are the worlds footballs to be kickt and spurnd ; but brave and true heroick spirits , that know the strength of their owne worth , shall baffold basenesse , and presumption into a reverentiall silen●e , and spi●e of envie flourish in an honourable repute come then my soule advance thy noble , thy ub●imer thoughts , and prize thy ●elf according to tho●e parts , which all may wonder at , ●ew imitate , but none can equall : let not the insolent affronts of vassals interrupt thy peace , nor seem one scruple lesse then what thou art : be thou thy selfe , respect thy selfe , receive thou honour from thy selfe , rejoyce thy self in thy self , and prize thy selfe for thy selfe ; like cesar admit no equall and like pompey acknowledge no superiour . be covetous of thine owne honour , and hold anothers glory as thy injury . renounce humilitie as an heresie in reputation , and meeknesse as the worst disease of a true-bred noble spirit ; disparage worth in all but in thy selfe , and make anothers infamy a foyl to magnifie thy glory . let such as have no reason to be proud , be humbled of necessity , and let them that have no parts to value , be despondent . but as for thee , thy cards are good , and having skill enough to play thy hopefull game , vie boldly , conquer and triumph . his desolation . but stay my soule , the trump is yet unturn'd , boast not too soon , nor call it a faire day till night , the turning of a hand may make such alterations , in thy flattering fortunes , that all thy glorious expectations may chance to end in losse , and unsuspected ruine . that god which thrust that babylonian prince from his imperiall throne , to graze with beasts , hath said , the lord will destroy the house of the proud , prov. 15. 25. prov. 11. when pride cometh , then cometh shame , but with the lowly is wisedome . ier. 11. 15. heare ye , and give eare , and be not proud , for the lord hath spoken . esay 2. 12. the day of the lord of hosts shall be upon every one that is proud , and lofty , and upon every one that is lifted up , and he shall be brought low . prov. 16. 5. every one that is proud in heart is abomination to the lord . st. james . god rejecteth the proud , and giveth grace to the simple . his proofs . isidor . hispal . pride made satan fall from the highest heaven , therefore they that pride themselvs in their virtues , imitate the devill ; and fall more dangerously , because they aspire and climbe to the highest pitch , from whence is the greatest fall . greg. mor. pride grows stronger in the root whilst it braves it selfe with presumptuous advances , yet the higher it climbes the lower it fals : for he that heightens himselfe by his owne pride , is alwaies destroyed by the judgement of god . his soliloquy . how wert thou muffled o my soule ! how were thine eies blinded with the corruption of thine owne heart ! when i beheld my selfe by my own light , i seem'd a glorious thing ; my sunne knew no eclipse . and all my imperfections were gilded over with vain-glory : but now the day-spring from above hath shind upon my heart , and the diviner light hath driven away those foggy mists ; i finde my selfe another thing : my diamonds are all turn'd pebbles , and my glory is turnd to shame . o my deceived soule , how great a darknesse was thy light ? the thing that seemd so glorious , and sparkled in the night , by day appeares but rotten wood : and that bright glow-worme , that in darknesse out shined the chrysolue , is by this new-found light no better then a crawling worm : how inseparable o my soule is pride and f●lly which like hippocrates twins still live and die together ? it blinds the eye , befools the judgement , knows no superiours , hates equals , disdaines inferiours , the wisemans scorne , and the fooles idoll ; renounce it o my soule , lest thy god renounce thee ; he that hath threatned to resist the proud , hath promised to give grace to the humble and what true repentance speaks , free mercy heares and crownes . his prayer . o god the fountain of all true glory , and the giver of all free grace , whose name is onely honourable , and whose workes are onely glorious , that shewest thy wayes to be meek , and takest compassion upon an humble spirit , that hatest the presence of a lofty eye , and destroyest the proud in the imaginations of their hearts , vouchsate , o lord , thy gracious eare and hear the sighing of a contrite heart : i know o god the quality of my sin can look for nothing but the extremity of thy wrath : i know , the crookednesse of my condition can expect nothing but the fornace of thy indignation ; i know , the insolence of my corrupted nature can hope for nothing but the execution of thy judgements : yet lord , i know withall , thou art a gracious god , of evill repenting thee , and slow to wrath ; i know thy nature and property is to shew compassion ; apt to conceive but readier to forgive : i know thou takest no pleasure in destruction of a sinner , but rather that hee should repent and live : in confidence and full assurance whereof i am here prostrate on my bended knees , and with an humbleheart : nor doe i presse into thy holy presence , trusting in my own merits , lest thou shouldest deale by me as i have dealt by others , but being encouraged by thy gracious invitation , and heavy laden with the burthen of my sinnes , i come to thee o god , who art the refuge of a wounded soule , and the sanctuary of a broken spirit : forgive , o god , forgive me , what is past recalling , and make me circumspect for the time to come : open mine eyes that i may see how vaine a thing i am , and how polluted from my very birth : give me an insight of my owne corruptions , that i may truly know , and loath my selfe . take from me all vaine-glory , and self love , and make me carelesse of the worlds applause : endue me with an humble heart , and take this haughty spirit from me ; give me a true di●covery of my owne merits , that i may truely fear and tremb●e at thy judgements . let not the worlds contempt deject me , nor the disrespects of man dismay me . take from mee o god a scornfull eye and curb my tongue that speaks presumptuous things : plant in my heart a brotherly love , and cherish in me a charitable affection ; possesse my my soule with patience o god . and establish my heart in the feare of thy name , that being humbled before thee in the meeknesse of my spirit , i may be exalted by thee through the freenesse of thy grace , and crowned with thee in the kingdome of glory . the covetous mans care . beleive me , the times a●e hard and dangerous : charity is grown cold , and friends uncomfortable ; an empty purse is full of sorrow , and hollow bags make a heavy heart : poverty is a civill pestilence , which frights away both friends and kindred , and leaves us to a lord have mercy upon us : it is a sicknes very catching and infectious , and more commonly abhord then cured : the best antidote against it is angelico , and providence , and the best cordiall is aurum potabile . gold-taking fasting is an approved soveraigne . debts are all humours , and turne at last to dangerous obstructions ; lending is a meer consumption of the radicall humour , and if consumed , brings a patient to nothing . let others trust to courtiers promises , to friends performances , to princes favours ; give me a toy call'd gold give me a thing call'd mony . o blessed mammon , how extreamly sweet is thy all-commanding presence to my thriving soule ! in banishment thou art my deare companion ; in captivity , thou art my precious ransome . in trouble and vexation thou art my dainty rest . in sicknes , thou art my health ; in griefe , my only joy ; in all extremity , my only trust : vertue must vaile to thee ; nay grace it self not relisht with thy sweetnes would even displeas the righteous palates of the sons of men . come then my soul , advise , contrive , project : go , compasse sea , and land : leave no exploit untryed , no path untrod , no time unspent ; afford thine eyes no sleep , thy head no rest : neglect thy ravenous belly , uncloath thy backe ; deceive , betray , sweare and forsweare to compasse such a friend , if thou be base in birth , 't will make thee honorable ; if weak in power , it will make thee formidable : are thy friends few ? it will make them numerous . is thy cause bad ? it wi●l make thee advocates . true wisedom is an excellent help , in case it bend this way ; and learning is a gentile ornament if not too chargeable : yet by your leave they are but estates for term of life : but everlasting gold , if well advantag'd will not onely blesse thy da●es , but thy surviving children from generation to g●neration . come come et others fill their br●ines with deare bought wit , turn their pence in●o expence●ull charity , and store their bosomes with unprofitable p●ety , let them lose all to save their ●maginary consciences , and begger them●elves at home to be thought honest abroad ; fill thou thy ●agg●s and barnes , and ay up for many ye●rs and take thy rest . his proofs . but o my soule , what follows , wounds my heart and strikes me on my knees . thou foole , this night will i take thy soul from thee , luk. 12 , 20. matth. 6. 24. ye cannot serve god and mammon . job 20. 15. he hath swallowed down riches , and he shall vomit them up again : god shall cast them out of his belly . prov. 15. 17. he that is greedy of gaine troubles his own house , but he that hateth gifts shall live . 2 pet. 2. 3. through covetousnesse they shall with feigned wo●ds make merchandize of you , whose judgement now of a long time ling●eth not , and whose damnation slumbreth not . nilus in paraenes . woe to the covetous , for his riches forsake him , and hell fire takes him . augustine o thou covetous man , why dost thou treasure up such hidden mischiefe ? why dost thou dote on the image of the king stamped on coine , and hatest the image of god that shines in men ? augustine . the riches which thou treasurest up are lost , those thou charitably bestowest , are truly thine . his soliloquy . vvhat thinkst thou now my soule ? if the judgement of holy men may not inform thee , let the judgements of thy angry god en●orce thee : weigh thy owne carnall effections with the sacred oracles of heaven , and light and darknesse are not more contrary . what thou approvest , thy god condemnes ; what thou desirest , thy god forbids : now my soul , if mammon be god , follow him ; if god be god , adhere to him ; thou canst not serve god and mammon . if thy conscience feele the hook , nibble no longer . many sinnes leave thee in the way , this followes thee to thy lives end ; the root of evill , the canker of all goodnesse : it blinds justice , poysons charity , strangles conscience , beslave● the affections , betrayes friendship , breaks all relations : it is a root of the devils owne planting ; pluck it up : think not that a pleasure which god hath threatned ; nor that a blessing which heaven hath cursed : devoure not that which thou or thy heire must vomit up : be no longer possest with such a devill , but cast him out : and if he be too strong , weaken him by fasting , and exorcize him by prayer . his prayer . o god that art the fulnesse of all riches , and the magazeen of all treasure in the enjoyment of whose favour the smalest morsell is a rich inheritance , and the coursest poulse is a large portion ; without whose blessing the greatest plenty enriches not , and the highest diet nourishes not : how have i ( an earthworm and no man ) fixt my whole heart upon this transitory world , and neglected thee the only desirable good ! i blush o lord , to confesse the basenesse of my life , and am utterly asham'd of my own foolishnesse : i have placed my affections upon the nasty rubbish of this world , and have slighted the inestimable pearl of my salvation ; i have wallowed in the mire of my inordinate desires , and refused to bee washt in the streams of thy compassion ; i have put my confidence in the faithfulnesse of my servant , and have doubted the providence of thee my gratious father ; i have served unrighteous mammon with greedinesse , and have preferred drosse and dung before the pearly gates of new jerusalem . thou hast promised to be all in all to those that fear thee , and not to fail the soul that trusts in thee ; but i refused thy gratious offer , and put my confidence in the vanity of the creature : but gratious god ▪ to whom true repentance never comes unseasonable , that findest an eare when sinners finde a tongue regard the contrition of a bleeding heart , and withdraw not thy mercy from a pensive soule . give mee new thoughts o god , and with thy holy spirit new mould my desires : inform my will and sanctify my affections , that they may rellish thy sweetnesse with a full delight : create in me o god a spirituall sense , that i may take pleasure in things that are above : give mee a contented thankfulnesse for what i have , that i may neither in poverty forsake thee , nor in plenty forget thee ; arm me with a continuall patience , that i may chearfully put my trust in thy providence : moderate my care for momentary things , that i may use the world as if i used it not : let not the losse of any earthly good too much deject me , lest i should sinne with my lips , and charge thee foolishly : give me a charitable hand o god , and fill my heart with brotherly compassion , that i may chearfully exchange the corruptible treasure of this world into the incorruptible riches of the world to come , and proving a faithfull steward in thy spirituall houshold , i may give up my account with joy , and be made partaker of thy eternall joy in the kingdome of thy glory . the self-lovers self-fraud . god hath required my heart , and he shall have it : god hath commanded truth in the inward parts , and he shall be obeyed : my soule shall prayse the lord , and all that is within me , and i will serve him in the strength of my desires . and in common cases the tongues profession of his name is no lesse then necessary : but when it lies upon a life , upon the saving of a livelyhood , upon the flat undoing of a reputation , the case is altered : my life is deare , my faire possessions pretious , and my reputation is the very apple of mine eye . to save so great a stake , me thinks equivocation is but veniall , if a sinne . ●f the true loyalty of mine heart stands sound to my religion and my god ; my well-informed conscience tels me that in such extremities my frighted tongue may take the priviledge of a salvo or a mentall reservation , if not in the expression of a faire compliance . what ? shall the reall breach of a holy sabbath , dedicated to gods highest glory , be tolerated for the welfare of an oxe ? may that breach be set upon the score of mercy , and commended above sacrifice for the savegard of an asse ? and may i not dispence with a bare lippe deniall of my urg'd religion for the necessary preservation of the threatned life of a man ? for the saving of the whole livelyhood and subsistence of a christian ? what ? shall i perish for the want of ●ood , and die a martyr to that foolish conscience which forbids me to rub the eares of a little standing corne ? iacob could purchase his sick fathers blessing with a down-right lie , and may i not dissemble for a life ? the young mans great possessions taught his timerous tongue to shrink from and decline his hearts profession , and who could blame him ? come , if thou freely give thy house , canst thou in conscience be denied a hiding room for thy protection ? the syrian captain ( he whose heart was fixt on his now firme resolv'd , and true devotion ) reserved the house of rimmon for his necessary attendance , and yet went in peace . peter ( upon the rock of whose confession , the church was grounded ) to save his liberty , with a false , nay with a perjur'd tongue ; nay more , at such a time when as the lord of life ( in whose behalf he drew his sword ) was questioned for his innocent life , denied his master ; and shall i be so great an unthrift of my blood , my life , to lose it for a meere lippe-deniall of that religion which now is setled and needs no blood to seale it ? his retribution . but stay ! my conscience checks me , there 's a judgement thunders ; hark ; he that denies me before men , him will i deny before my father which is in heaven , matth. 10. 33. 2 tim. 3. 1 , 2. know that in the latter dayes perillous times shall come : for men shall be lovers of their owne selves . isai. 45. 23. i have sworn by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto me every knee shall bow , and every tongue shall sweare . rom. 10. 10. with the heart man beleeveth unto righteousnesse , and with the mouth confession is made to salvation . luke 9. 26. whosoever shall be ashamed of me and my words , of him shall the son of man be ashamed , when he shall come in glory . his proofs . augustine . the love of god and the world are two different things ▪ if the love of this world dwell in thee , the love of god forsakes thee ; renounce that , and receive this , it 's fit the more noble love should have the best place and acceptance . theoph. it is n●t enough onely to beleeve with the heart , for god will have us confess with our mouth ; every one that confesses christ is god , shall finde christ professing to the father that that man is a faithfull servant ; but those that deny christ shall receive ( that fearful doom nescio vos ) i know you not . his soliloquy . my soule , in such a time as this when the civill sword is warme with slaughter , and the wasting kingdom welters in her blood , wouldst thou not give thy life to ransome her from ruine ? is not the god of heaven and earth worth many kingdomes ? is thy welfare more considerable then his glory ? dar'st thou deny him for thy owne owne ends , that denied thee nothing for thy good ? is a poore clod of earth we call inheritance , prizable with his greatnesse ? or a puffe of breath we call life , valuable with his honour , in comparison of whom the very angels are impure ? blush o my soule at thy owne guilt : he that accounted his blood , his life not worth the keeping to ransome thee a wretch , lost by thy own rebellion , deserves he not the abatement of a lust , to keep him from a new crucifying ? my soule , if religion binde thee not , if judgements terrifie thee not , if naturall affection incline thee not , yet let common reason perswade thee to love him above a trifle , that loved thee above his life : and thou that hast so often denied him , denie thy selfe for ever , and he will own thee ; repent and hee 'l pardon thee , pray to him and he will heare thee his prayer . o god , whose glory is the end of my creation , and whose free mercy is the cause of my redemption , that gavest thy sonne , thy onely sonne to die for me , who else had perished in the common deluge of thy wrath ; what shall i render for so great a mercy ? what thankfulnesse shall i returne ●or so infinite a love ? alas the most that i can do is nothing , the best that i can present is worse then nothing , sinne : lord , if i yeeld my body for a sacrifice , i offer nothing but a lumpe of filth , and loathsome putrefaction ; or if i give my soul in contribution , i yeeld thee nothing but thy image quite defaced and polluted with my lusts ; or if i spend the strength of the whole man , and with both heart and tongue confesse and magnifie thy name ; how can the praises of my sinfull lips , that breath from such a sink , be pleasing to thee ? but lord , since thou art pleased in thy well-pleasing son to accept the poverty of my weak endeavours , send downe thy holy spirit into my heart , clense it from the filth of my corruptions , and make it fit to praise thee : lord open thou my mouth , and my lips shall shew forth thy praise put a new song into my mouth , and i will praise thee and confesse thee all day long ; i will not hide thy goodnesse in my mouth , but will be showing forth thy truth , and thy salvation ; let thy praises be my honour , and let thy goodnesse be the subject of my undaunted song . let neither reputation , wealth nor life be pretious to me in comparison with thee : let not the worlds derision daunt mee nor examples of infirmity deject me : give mee courage and wisedome to stand for thy honour ; o make mee worthy , able and willing to suffer for thy name . lord teach me to deny my selfe , and to resist the motions of my owne corruptions ; create in mee o god a single heart , that i may love the lord jesus in sincerity ; remember not o lord the sinnes of my feare , and pardon the hypocrisie of my self-love . wash me from the staines and guilt of this my hainous offence , and deliver me from this fearfull judgement thou hast threatned in thy word : convince all the arguments of my unsanctified wit , whereby i have become an advocate to my sinne . grant that my life may ador●e my profession , and make my tongue an instrument of thy glory . assist me o god that i may praise thy goodnesse , and declare thy wonders among the children of men : strengthen my faith that it may trust thee ; and let my works so shine that men may praise thee ; that my heart beleeving unto righteousnesse , and my tongue confessing to salvation , i may be acknowledg'd by thee here , and glorified by thee in the kingdome of glory . the worldly mans verdour . for ought j see the case is even the same with him that prayes , and him that does not pray ; with him that sweares and him that feares an o●th : i see no difference ; if any , those that they call the wicked have the advantage . their crops are even as faire , their flocks as numerous as theirs that weare the ground with their religious knees , and fast their bodies to a skelliton ; nay in the use of blessings ( which only makes them so ) they farre exceed ; they terme me reprobate , and stile me unregenerate : 't is true , i eate my labours with a jolly heart ; drinke frolick cups ; sweeten my paines with time-beguiling sports , make the best advantage of my owne , pray when i thinke on 't , sweare when they urge me , hear sermons at my leasure ; follow the lusts of my owne eyes , and take the pleasure of my own wayes ; and yet , god be thanked , my barnes are furnisht , my sheep stand sound , my cattle strong for labour , my pastures rich and flourishing my body healthfull , and my bags are full : whilst they that are so pure , and make such conscience of their wayes , that run to sermons , figge to lectures , pray thrice a day by the houre , hold faith and tr●th prophane , and drinking healths a sinne , do often finde leane harvests , easie flocks , and emptie purses : let them be godly that can live on aire and faith ; and eaten up by zeale , can whine themselves into an hospi●all , or blesse their lips with charitable scrapps . if godlinesse have this reward , to have short meals for long prayers , weake estates for strong faiths , and good consciences upon such bad conditions , let them boast of their pennyworths , and let me be wicked still , and take my chance as falls . let me have judgement to discover a profitable farme , and wit to take it at an easie rent , and gold to stock it in a liberall manner , and skill to manage it to my best advantage , and luck to finde a good encrease , and providence to husband wisely what i gaine , i seek no further , and i wish no more . husbandry and religion are two severall occupations , and look two severall wayes , and he is the onely wise man can reconcile them . his withering . but stay , my soule , i fear thy reckoning failes thee ; if thou hast judgement to discover ; wit , to bargaine ; gold , to employ ; skill , to manage ; providence to dispose ; canst thou command the clouds to drop ? or if a wet season meet thy harvest , and with open sluces overwhelme thy hopes ; canst thou let downe the floodgates , and stop the watry flux ? canst thou command the sunne to shine ? canst thou forbid the mildewes , or controll the breath of the malignant east ? is not this gods sole prerogative ? and hath not that god said , when the workers of iniquity doe flourish , it is that they shall bee destroyed for ever , psal. 92. 13. job . 21. 7. wherefore do the wicked live , become old , ye are mighty in power ? 8. their seed is establisht in their sight , and their off-spring before their eyes . 9. their houses are safe from fear , neither is the wrath of god upon them . 10. their bull gendereth , and faileth not , their cow calveth , and casteth not her calfe . 21. they send forth their little ones like a flock , and their children daunce . 12. they take the timbrell , and the harp , and rejoyce at the sound of the organ . 13. they spend their dayes in wealth , and in a moment they go downe to the grave . his proofs . nil . in paraenes . wee be to him that pursues empty and fading pleasures : because in a short time he fats , and pampers himself as a calf to the slaughter . bernard . there is no misery more true and reall , then false and counterfeit pleasure . hierom. it 's not onely difficult , but impossible to have heaven here and hereafter : to live in sensuall lusts , and to attain spirituall blisse ; to passe from one paradise to another , to be a mirrour of felicity in both worlds , to shine with glorious rayes both in this globe of earth , and the orbe of heaven . his soliloquy . how sweet a feast is , till the reckoning come ! a fair day ends often in a cold night , and the road that 's pleasant , ends in hell : if worldly pleasures had the promise of continuance , prosperity were some comfort ; but in this necessary vicissitude of good and evill , the prolonging of adversity sharpens it : it is no common thing , my soule , to enjoy two heavens : dives found it in the present , lazarus in the future : hath thy encrease met with no damage ? thy reputation with no scandall ? thy pleasure , with no crosse ? thy prosperity , with no adversity ? presume not : gods checks are symptomes of his mercy : but his silence is the harbinger of a judgement . be circumspect , and provident my soule : hast thou a faire summer ? provide for a hard winter : the worlds river ebbes alone ; it flowes not : hee that goes merrily with the stream must hale up : flatter thy selfe therefore no longer in thy prosperous sin , o my deluded soule ! but be truly sensible of thy own presumption : look seriously into thy approaching danger , and humble thy self with true contrition : if thou procure sowre herbs , god will provide his passeover . his prayer . how weake is man o god , when thou forsakest him ! how foolish are his counsels , when he plots without thee ! how wild his progresse , when he wanders from thee ! how miserable till he returne unto thee ! how his wit failes ! how his wisedome falters ! how his wealth melts ! how his providence is befool'd ! and how his soule beslav'd ! thou strik'st off the chariot wheeles of his inventions , and he is perplext : thou confoundest the babel of his imaginations , and he is troubled : thou crossest his designes that he may feare thee , and thou stopst him in his wayes that he may know thee . how mercifull art thou o god , and in thy very judgements lord how gracious ! thou mightst have struck me into the lowest pit as easily as on these bended knees , and yet been justified in my confusion : but thou hast threatned like a gentle father , as loth to punish thy ungracious childe . thou knowest the crooked thoughts of man are vaine , still turning point to their contrivers ruine ; thou saw'st me wandring in the maze of death , whilst i with violence pursued my owne destruction : but thou hast warn'd me by thy sacred word , and took me off that i might live to praise thee . thou art my confidence o god ; thou art the rock , the rocke of my salvation . thy word shall be my guide , for all thy paths are mercy and truth : lord when i look upon my former worldlinesse , i utterly abhorre my conversation : strengthen mee with thy assistance , that i may lead a new life ; make me more and more sensible of my own condition , and perfect thou the good worke thou hast begun in me : in all my designes be thou my counsellour , that i may prosper in my undertakings . in all my actions be thou my guide , that i may keep the path of thy cōmandements , let all my own devises come to nought , lest i presume upon the arme of flesh ; let not my wealth encrease without thy blessing , lest i be fatted up against the day of slaughter : have thou a hand in all my just imployments , then prosper thou the worke of my hands , o prosper thou my handy-worke : that little i enjoy , confirme it to me , and make it mine , who have no interest in it till thou owne me as thy child : then shall my soule rejoyce in thy favours , and magnifie thy name for all thy mercies : then shall my lips proclaim thy loving kindnesse , and sing thy praises for ever and ever . the lascivious mans heaven . can flesh and blood bee so unnaturall to forget the lawes of nature ? can blowing youth immure it selfe within the icey walls of vestall chastity ? can lusty diet , and mollicious rest bring forth no other fruits , but faint desires , rigid thoughts , and phlegmatick , conceits ? should we be stocks and stones and ( having active souls ) turne altogether passives ? must we turne ancherites and spend our dayes in caves , and hermitages , and smother up our pretious hours in cloysterd folly , and recluse devotion ? can rosy cheeks , can ruby lips , can snowy brests and sparkling eyes , present their beauties and perfections to the sprightly view of young mortality , and must we stand like statues without sense or motion ? can strict religion impose such cruell tasks and even impossible commands upon the raging thoughts of her unhappy votaries , as to withstand and contradict the instinct , and very principles of nature ? can faire-pretending piety be so barbarous to condemn us to the flames of our affections , and make us martyrs to our own desires ? is 't not enough to conquer the rebellious actions of imperious flesh , but wee must manacle her hands , darken her eyes ; nay worse , restrain the freedom of her very thoughts ? can full perfection be expected here ? or can our work bee perfect in this vale of imperfection ? this were a life for angels , but a task too hard for frail , for transitory man . come , come , wee are but men , but flesh and blood , and our born frailties cannot grapple with such potent tyranny . what nature and necessity requires us to doe , is veniall , being done . come , strive no more against so strong a stream , but take thy fill of beauty ; solace thy wanton heart with amorous contemplations , cloathe all thy words with courtly rhetorick , and soften thy lips with dialects of love ; surfet thy selfe with pleasure , and melt thy passion into warm delights ; walk into natures universall bower , and pick what flower does most surprize thine eye ; drink of all waters , but bee tied to none . spare neither cost nor paines , to compasse thy desires : enjoy varieties ; emparadise thy soule in fresh delights . the change of pleasure makes thy pleasure double : ravish thy senses with perpetuall choyce , and glut thy soule with all the delicates of love . but hold ! there is a voyce that whispers in my troubled eare , a voyce that blanks my thoughts , and stops the course of my resolves ; a voyce that chils the bosom of my soul , and fils me with amazement : hark , they which doe such things , shall not inherit the kingdom of god , gal. 5. 21. exodus 20 14 thou shalt not commit adultery . matthew 5. 28. whosoever looks upon a woman to lust after her , hath committed adultery with her already in his heart rom. 13. 13 let us walk honestly as in the day , not in rioting , nor in drunkennesse , nor in chambering , nor in wantonnesse 1 peter 2. 11. abstain from fleshly lusts , which warre against the soule his proofes . nilus in paraen . woe be to the fornicator and adulterer , for his garment is defiled and spotted , and the heavenly bridegroom casts him out from his chast nuptials . a world of presumptuous and haynous offences do arise and spring from the filthy fountain of adulterous lust , whereby the gate of heaven is shut , and poore man excluded from god . s gregor. mor. hence the flesh lives in sensuall delights for a moment , but the immortall soule perisheth for ever his soliloquy , lust is a brand of originall fire , raked up in the embers of flesh and blood ; uncoverd by a naturall inclination , blown by corrupt communication , quencht with fasting and humiliation : it is raked up in the best , uncovered in the most , and blown in thee , o my lustfull soule ; o turn thy eare from the pleadings of nature , and make a covenant with thine eyes : let not the language of d●lilah inchant thee , lest the hands of the philistims surprize thee : review thy past pleasures , with the charge and paines thou hadst to compasse them , and shew me , where 's thy pennyworth ? foresee what punishments are prepar'd to meet thee , and tell mee , what 's thy purchase ? thou hast batterd away thy god for a lust ; sold thy eternity for a trifle ; if this bargain may not bee r●cald by teares , dissolve thee o my soule into a spring of waters : if not to bee reverst with price , reduce thy whole estate into a sack cloth , and an ash tub . thou whose ●iver hath scorcht in the flames of lust , humble thy heart in the ashes of repentance : and as with esau thou hast sold thy birthright for broth , so with jacob wrestle by prayer till thou get a blessing . his prayer . o god , before whose face the angels are impure ; before whose clear omniscience all actions appear , to whom the very secrets of the hearts are open ; i here acknowledge to thy glory and my shame , the filthinesse and vile impurity of my nature : lord i was filthy in my very conception , and in filthines my mothers wombe enclosed me , brought forth in filthinesse , and filthy in my very innocency , filthy in the motions of my flesh , and filthy in the apprehensions of my soul : my words all cloath'd with filthinesse , and in all my actions filthy and unclean , in my inclination filthy , and in the whole course of my life nothing but a continued filthinesse . wash me o god , and make me clean , cleanse me from the filthinesse of my corruption ; purge me o lord with hyssop , and create a clean heart within me : correct the vagrant motions of my flesh , and quench the fiery darts of satan ; let not the law of my corrupted members rule mee ; o let concupiscence have no dominion over me : give me courage to fight against my lusts , and give my weaknesse strength to overc●me ; make sharpe my sword against this body of sinne , but most against my dalilah , my bosome sin . deliver me from the tyranny of temptation , or give me power to subdue it : confine the liberty of my wanton appetite , and give me temperance in a sober diet ; grant me a heart to strive with thee in prayer , and hopefull patience to attend thy leisure ; keep me from the habit of an idle life , and close mine eares against corrupt communication ; set thou a watch before my lips , that all my words may savour of sobriety : preserve me from the vanity and pride of life , that i may walke blamelesse in my conversation ; protect me from the fellowship of the unclean , an● from all such as are of evill report . let thy grace o god be sufficient for me , to protect my s●ule from the buffetings of sata● ; make me industrious and diligent in my calling , lest the enemy get advantage over mee : in all my temptations let mee have recourse to thee . be thou my refuge when i call upon thee ; forgive o god the sinnes of my youth , o pardon the multitudes of my secret sinnes : encrease my hatred to my former life , and strengthen my resolution for the time future ; hear me o god , and let the words of my mouth be alwaies acceptable to thee , o god my strength and my redeemer . the sabbath-breakers prophanation . the glittering prince that sits upon his regall , and imperiall throne , and the ignoble peasant that sleeps within his sordid house of thatch are both alike to god : an ivory temple and a church of clay are priz'd alike by him : the flesh of buls , and the perfumes of my he and ●assia smoak his altars with an equall pleasure : and does he make such difference of dayes ? is he that was so weary of the new-moones , so taken with the sun to tie his sabbath to that only day ? the tenth in tithes is any one in ten , and why the seventh day not any one in seven ? we sanctifie the day , the day not us : but are we jewes ? are we still bound to keepe a legall sabbath in the strictnesse of the letter ? have the gentiles no priviledge by vertue of messiahs comming , or has the evangelicall sabbath no immunities ? the service done the day 's discharged , my libertie restored ; and if i meet my profits , or my pleasurer then ▪ i 'le give them entertainment . if businesse call me to account , i dare afford a carefull eare . or if my sports invite me , i 'le entertaine them with a cheerfull heart : i 'le goe to mattens with as much devotion as my neighbour , i 'le make as low obeysance , and as just responds as any ; but as soon as evensong 's ended , my church-devotion and my psalter shall sanetifie my pue till the next sabbath call ; were it no more for an old custome sake , then for the good i finde in sabbaths , that ceremony might as well be spared . it is a day of rest : and what 's a rest ? a relaxation from the toile of labour : and what is labour but a painfull exercise of the fraile body ? but where the exercise admits no toile , there relaxation makes no rest : what labour is it for the worldly man to compasse sea and land to accomplish his desires ? what labour is it for the impatient lover to measure hellespont with his widened armes to hasten his del●ght ? what labour for the youth to number musick with their sprightly paces ? where pleasure 's reconcil'd to labour , labour is but an active rest ; why should the sabbath then , a day of rest , divorce thee from those delights that make thy rest ? afflict their soules that please , my rest shall be what most conduces to my hearts delight . two houres will vent more prayers then i shal need , the rest remaines for pleasure . his extirpation . conscience , why start'st thou ? a judgement strikes me from the mouth of heaven , and saith , whosoever doth any worke on my sabbath , his soule shall be cut off , exod. 31. 14. exod. 20. remember to keep holy the sabbath day ; six dayes shalt thou labour , and doe all that thou hast to do , but the seventh day , &c. exod. 31. 14. ye shall keep my sabbath , for it is holy unto you . exod. 31. 13. verily my sabbaths thou shalt keep , for this is a sign betwixt me and you , throughout your generations . luke 23. 56. and they returned and prepared spices , and oyntments , and rested on the sabbath day according to the commandement . his proofs . gregor. wee ought upon the lords day to rest from bodily labour , and wholly to addict our selves to prayers , that whatsoever hath been done amisse the weeke before , may upon the day of our lords resurrection be expiated and purged by fervent prayers . cyr. alex. sin is the storehouse of death and misery , it kindles flames for it 's dearest friends . therefore whosoever when he should rest from sin , busieth himselfe in the dead and fruitlesse workes of wickednesse , and renouncing all piety , lusts after such things as will bring him into eternall destruction , and everlasting flames , justly deserves to die and perish with the damned , because when he might have enjoyed a pious rest , he laboured to run headlong to his own destruction . his soliloquy . my soul , how hast thou prophaned that day thy god hath sanctified ! how hast thou encroach'd on that which heaven hath set apart ! if thy impatience cannot act a sabbath twelve hours , what happinesse canst thou expect in a perpetuall sabbath ? is sixe dayes too little for thy selfe , and two hours too much for thy god ? o my soule , how dost thou prize temporalls beyond eternalls ? is it equall that god who gave thee a body , and sixe dayes to provide for it , should demand one day of of thee , and be denied it ? how liberall a receiver art thou , and how miserable a requiter ! but know my soule , his sabbaths are the apple of his eye : he that hath power to vindicate the breach of it , hath threatned judgements to the breaker of it . the god of mercy that hath mitigated the rigour of it for charity sake , will not diminish the honour of it for prophanesse sake : sorget not then my soule to remember his sabbaths , and remember not to forget his judgements , lest he forget to remember thee in mercy : what thou hast neglected , bewaile with con●●ition , ●nd what thou hast repen●ed , forsake with resolution , and what thou hast resolved strengthen with devotion , his prayer . o eternall , just , and all discerning judge ; in thy selfe , glorious ; in thy son , gracious ; who ●●yest without a witnesse , and condemnest without a jury ; o! i confesse my very actions have betrayed me , thy word hath brought in evidence against me , my own conscience hath witnessed against me , and thy judgement hath past sentence against me : and what have i now to plead but mine owne misery , and whether should that misery flee but to the god of mercy ? and since o lord the way to mercy is to leave my selfe , i here disclaim all interest in my selfe , and utterly renounce my selfe : i that was created for thy glory , have dishonoured thy name ; i that was made for thy service , have prophaned thy sabbaths ; i have sleighted thy ordinances , and turned my back upon thy sanctuary ; i have neglected thy sacraments , abused thy word , despis'd thy ministers and despis'd their ministery ; i have come into thy courts with an unprovided heart , and have drawn near with uncircumcised lips ; and lord i know thou art a jealous god , and most severe against all such as violate thy rest ; the glory of thy name is pretious to thee , and thine honour is as the apple of thine eye ; but thou o god that art the god of hosts , hast published and declared thy selfe the lord of mercy ; the constitution of thy sabbath was a work of time , but lord thy mercy is from all eternity ; i that have broke thy sabbaths , do here present thee with a broken heart ; thy hand is not shortned that thou canst not heale , no● thy ear deafned that thou canst not hear ; st●etch forth thy hand o god and heal my wounds . bow down thine eare o lord , and heare my prayers ; alter the fabrick of my sinfull heart , and make it tender of thy glory ; make me ambitious of thy service , and let thy sabbaths be my whole delight ; give me a holy reverence of thy word , that it may prove a light to my steps and a lanthorn to my feet . endue my heart with charity and faith that i may finde a comfort in thy sacraments . blesse thou the ministers of thy sacred word , and make them holy in their lives , sound in their doctrine & laborious in their callings . preserve the universall church in these distracted times ; give her peace , unity , & uniformity , purge her of all schisme , error and superstition ; let the kings daughter be all glorious within , and let thine eyes take pleasure in her beauty , that being honor'd here to be a member of her militant , i may bee glorified with her triumphant . the censorious mans crimination . i know there is much of the seed of the serpent in him by his very lookes , if his words betray'd him not ; he hath eaten the egge of the cock●trice , and surely he remaineth in the state of perdition ; he is not within the covenant , and abideth in the gall of bitternesse ; his studied prayers show him to be a high malignant , and his jesu worship concludes him popishly affected ; he comes not to our private meetings , nor contributes a penny to the cause ▪ he cries up learning , and the book of common-prayer , and takes no armes to hasten reformation ; he feares god for his owne ends , for the spirit of antichrist is in him . his eyes are full of adulteries , and goes a whoring after his owne inventions : he can hear an oath from his superiours without reproof , and the heathenish gods named without spitting in his face : wherefore my soule detesteth him , and i will have no conversation with him ; for what fellowship hath light with darknesse , or the pure in heart with the unclean ? sometimes he is a publican , somtimes a pharisee , and alwayes an hypocrite ; he railes against the altar as loud as we , and yet he cringes and makes an idol of the name of jesus ; he is quick-sighted to the infirmities of the saints , and in his heart rejoyceth at our failings ▪ he honours not a preaching ministery , and too much leans to a church-government ; hee paints devotton on his face , whilst pride is stampt within his heart : he places sanctity in the walls of a steeple-house , and adores the sacrament with his popish knee ; his religion is a weathercock , and turns brest to every blast of wind . with the pure he seems pure , and with the wicked he will joyne in fellowship ; a sober language is in his mouth but the poyson of aspes is under his tongue : his workes conduce not to edification , nor are the motions of his heart sanctified ; he adores great ones for preferment , and speaks too partially of authority : he is a laodicean in his faith , a nicolaitane in his workes , a pharisee in his disguise , a rank papist in his heart , and i thanke my god i am not as this man . his commination . but stay my soule , take heed whilst thou judgest another , lest god judge thee ; how com'st thou so expert in anothers heart , being so often deceived in thy own ? a saul to day , may prove a paul to morrow ; take heed whilst thou wouldst seem religious thou appear not uncharitable ; and whilst thou judgest man , thou be not judg'd of god , who saith , iudge not , lest ye be judged , mat. 7. 1. iohn 7. 24. iudge not according to appearance , but judge righteous judgement . rom. 14. 10. but why dost thou judge thy brother ? or why dost thou set at naught thy brother ? we shall all stand before the judgement seat of christ . 1 cor 4. 5. iudge nothing before the time , untill the lord come who will both bring to light the hidden things of darknesse , and wil make manifest the counsell of the heart . rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling , blocke or an accusation to fall in his brothers way : psal. 50. 6. god is judge himselfe . his proofs . st. augustine . apparant and notorious iniquities ought both to be reproved and condemned , but we should never judge such things as we understand not , nor can certainly know whether they be done with a good or evill intent . st. augustine . when thou knowest not apparantly , judge charitably ; because it 's better to thinke well of the wicked then by frequent censuring to suspect an innocent man guilty of an offence . st. augustine . the vnrighteous iudge shall bee justly condemned . his soliloquy . has thy brother , o my soul , a beam in his eye ? and hast thou no moat in thine ? clear thy owne , and thou wilt see the better to cleanse his : if a theife bee in his candle , blow it no● out , lest thou wrong the flame , but if thy snuffers be of gold , snuffe it : has he offended thee ? forgive him : hath he trespass●d against the congregation ? reprove him : hath he sinned against god ? pray for him . o my soule , how uncharitable hast thou been ? how pharisaically hast thou judg'd ? being sick of the iaundies , how hast thou censur'd another yellow ? and with blotted fingers made his blurre the greater ? how has the pride of thine owne heart blinded thee toward thy selfe ? how quick sighted to another ! thy brother has slipt , but thou hast fallen , and hast blancht thy owne impiety with the publishing his sin : like a flie , thou stingest his sores and feed'st on his corruptions ; iesus came eating and drinking , and was judg'd a glutton ; iohn came fasting , and was challeng●d with a devill ; iudge not my soule , lest thou be judged ; maligne not thy brother , lest god laugh at thy destruction : wouldst thou escape the punishment ? judge thy selfe : wouldst thou avoid the sin ? humble thy selfe . his prayer . o god that art the onely searcher of the reines , to whom the secre●s of the heart of man are only known , to whom alone the judgement of our thoughts , our words & deeds belong , and to whose sentence we must stand or fall , i a presumptuous sinner that have thrust into thy place and boldly have presumed to execute thy office , do here as humbly confesse the insolence of mine attempt , and with a sorrowfull heart repent me of my doings ; and though my convinced conscience can look for nothing from thy wrathfull hand but the same measure which i measured to another , yet in the confidence of that mercy which thou hast promised to all those that truly and unfainedly beleeve , i am become an humble sutor for thy gratious pardon : lord , if thou search me but with a favourable eye , i shall appeare much more unrighteous in thy sight , then this my uncharitably condemned brother did in mine ▪ o looke not therefore , lord , upon me as i am , lest thou abhor me ; but through the merits of my blessed saviour , cast a gratious eye upon me ; let his humilitie satisfie for my presumption , and let his meritorious sufferings answer for my vile uncharitablenesse ; let not the voice of my offence provoke thee with a stronger cry , then the language of his intercession . remove from me o god all spirituall pride , and make me little in my own conceit ; lord light me to my selfe , that by thy light i may discerne how dark i am ; lighten that darknesse by thy holy spirit , that i may search into my own corruptions : and since o god all gifts and graces are but nothing , and nothing can be acceptable in thy sight without charity ; quicken the dulnesse of my faint affections , that i may love my brother as i ought ; soften my marble heart that it may melt at his infirmities ; make me carefull in the examination of my owne wayes , and most severe against my owne offences : pull out the beam out of mine owne eye , that i may see clearly , and reprove wisely ▪ take from me o lord , all grudging , envy , and malice , that my seasonable reproofs may win my brother . preserve my heart from all censorious thoughts , and keep my tongue from striking at his name : grant that i make right use of his infirmities , and read good lessons in his failings , that loving him in thee , and thee in him according to thy command , wee may both bee united in thee as members of thee , that thou mayest receive honour from our communion here , and we eternall glory from thee hereafter in the world to come . the liars fallacies . nay if religion be so strict a law to binde my tongue to the necessity of a truth on all occasions , at all times , and in all places , the gate is too strait for me to enter : or if the generall rules of down-right truth will admit no ●ew exceptions , farewell all honest mirth farewell all trading , farewell the whole converse betwixt man and man : if alwayes to speak punctuall truth bee the true symptomes of a blessed soule ; tom tell troth has a happy time , and fooles and children are the only men . if truth sit regent , in what faithfull breast shall secrets finde repose ? what kingdome can be safe ? what common wealth can be secure ? what warre can be successefull ? what stratagem can prosper ? if bloody times should force religion , to shroud it selfe beneath my roo●e ; upon demand , shall my false truth betray it . or shall my brothers life , or shall my owne be seis'd upon through the cruell truth of my down-right confession ? or rather not be secured by a faire officious lie ? shall the righteous favorite of egypts tyrant , by vertue of a loud lie , sweeten out his joy and heigthen up his soft affection with the antiperistasis of teares , and may i not prevaricate with a sullen truth to save a brothers life , from a bloodthirsty hand ? shall iacob and his too indulgent mother , conspire in a lie to purchase a paternall blessing in the false name , and habit of a supplanted brother , and shall i question to preserve the granted blessing of a life , or livelihood , with a harmelesse lie ? come , come , my soul , let not thy timerous conscience check at such poor things as these : so long as thy officious tongue aymes at a just end ▪ a lie is no offence : so long as thy perjurious lips confirme not thy untruth with an aud●ci●us brow , thou n●edst not feare : the weight of the cause releeves the burthen of the crime : is thy center good ? no matter how crooked the lines of the circumference be : policie allowes it : if thy journies end be heaven , it matters not how full of hell thy journey be , divinity allowes it : wilt thou condemn the egyptian midwives for saving the infant israelites by so merciful a lie ? when martial execution is to be done ▪ wilt thou fear to kill ? when hunger drives thee to the gates of death , wilt thou be afraid to steale ? when civill warres divide a kingdome , will mercuries decline a lie ? no , circumstances excuse , as well as make the lie ; had caesar , scipio , or alexander been regulated by such strict divinity , their names had been as silent as their dust ; a lie is but a faire put off , the sanctuary of a secret , the riddle of a lover , the stratagem of a souldier , the policy of a statesman , and a salve for many desperate sores . his flames . but hark , my soule , there 's something rounds mine eare , and calls my language to a rec●ntation ; the lord hath spoken it , liers shall have their part in the lake which bur●eth with fire and brimstone , revel. 21. 8. exod. 20. thou shalt not raise a false report . levit. 19. 11. ye shall not deal falsely , neither lie one to another . prov. 12. 22. lying lips are abomination to the lord , but they that deal truely are his delight . prov. 19. 5. he that speaketh lies shall not escape . ephes. 4. 5. put away lying , and every one speak truth with his neighbour , for we are members one of another . revel. 21. 27. there shall in no wise enter into the new ierusalem any thing that worketh abomination , or that maketh a lie . his proofes . s. augustine . whosoever thinkes there is any kind of lie that is not a sin , shamefully deceives himself , mistaking a lying or cousening knave for a square or honest man . gregor. eschew and avoid all falshood , though sometimes certain kind of untruths are lesse sinfull , as to tell a lie to save a mans life : yet because the scripture saith , the lyer slayeth his own soul , and god will destroy them that tell a lie ; therefore , religious and honest men should alwayes avoid even the best sort of lies , neither ought another mans life be secured by our falsehood or lying , lest we destroy our owne soule ▪ in labouring to secure another mans life . his soliloquy . what a child o my soule , hath thy false bosome harb●rd ▪ and what reward can thy indulgence expect from such a father ? what blessing canst thou hope for from heaven , that pleadest for the son of the devill , and crucifyest the son of god ? god is the father of truth ; to secure thy estate thou deniest the truth , by framing o● a lie : to save thy brothers life , thou opposest the truth in justifying a lie . now tell me o my soul , art thou worthy the name of a christian , that denyest and opposest the nature of christ ? art thou worthy of christ that preferrest thy estate , or thy brothers life before him ? o my unrighteous soule , canst thou hold thy brother worthy of death for giving thee the lie , and thy selfe guiltlesse that makest a lie ? 〈◊〉 , but in some cases truth destroyes thy life ; a lie preserves it : my soule , was god thy creator ? then make not the devill thy preserver : wilt thou despair to trust him with thy life that gave it , and make him thy protector that seeks to destroy it ? reforme thee and repent thee , o my soul ; hold not thy life on such conditions , but trust thee to the hands that made thee . his prayer . o god , that art the god of truth , whose word is truth , that hatest lying lips , and abominatest the deceitfull tongue , that banishest thy presence all such as love or make a ly , and lovest truth , and requirest uprightnesse in the inward parts , i the most wretched of the sonnes of men , and most unworthy to be called thy son , make bold to cast my sinfull● eies to heaven ; lord i have sinned against heaven and against truth , and have turned thy grace into a lie ; i have renounced the wayes of righteousnesse , and harbour'd much iniquity within me which hath turned thy wrath , against me ; i have transgrest against the checks of my own conscience , and have vaunted of my transgression : which way soever i turne mine eye , i see no object but shame and confusion : lord , when i look upon my selfe , i finde nothing there but fuell for thy wrath and matter for thine indignation , and my condemnation . and when i cast mine eyes to heaven , i there behold an angry god , and a severe revenger ; but lord at thy right hand i see a saviour , and a sweet redeemer ; i see thy wounded son cloathd in my flesh , and bearing mine infirmities , and interceding for my numerous transgressions ; for which my soule doth magnifie thee o god , and my spirit rejoyceth in him my saviour ; lord , when thou lookest upon the vast score of my offences , turne thine eyes upon the infinite merits of his satisfaction ; o when thy justice calls to mind my sinnes , let not thy mercy forget his sufferings ; wash mee , o wash me in his blood , and thou shalt see me cloathed in his righteousnesse : let him that is all in all to me , be all in all for me ; make him to me sanctification , justification and redemption : inspire my heart with the spirit of thy truth , and preserve me from the deceitfulnesse of a double tongue : give me an inward confidence to relie upon thy fatherly providence , that neither fear may deterre me , nor any advantage may turne me from the wayes of thy truth : let not the specious goodnesse of the end encourage me to the unlawfulnesse of the meanes , but let thy word be the warrant to all my actions ; guide my footsteps that i may walke uprightly , and quicken my conscience , that it may reprove my failings : cause me to feel the burthen of this my habituall sin , that comming to thee by a true and serious repentance , my sins may obtaine a full and a gratious forgivenesse : give me a heart to make a covenant with my lips , that both my heart and tongue being sanctified by thy spirit , may be both united in truth by thy mercy , and magnifie thy name for ever , and for ever . the revengefull mans rage . o what a julip to my scorching soul is the delicious blood of my offend●r ! and how it cooles the burning f●ver of my boyling veynes ! it is the quintessence of pleasures , the height of satisfaction , and the very marrow of all delight , to bathe and paddle in the blood of such , whose bold affronts have turn'd my wounded pat●ence into fury ? how full of sweetnesse was his death , who dying was reveng'd upon three thousand enemies ? how sweetly did the younger brothers blood allay the soul-consuming flame of the elder , who took more pleasure in his last breath , then heaven d●d in his first sacrifice ? yet had not heaven to demned his action , nature h●d found an advocate for his passion : what sturdy spirit hath the power to rule his suffer●ng thoughts , or curbe the headstrong ●u●y of his irascible affections ? or who but fooles ( that cannot taste anjnjury ) can moderate their high-bred spirits ; and stop their passion in her full carrier ? let heavy cynicks , they whose leaden soules are taught by stupid reason to stand bent at every wrong , that can digest an injury more easily then a complement , that can protest against the lawes of nature , and cry all naturall affection downe , let them be andirons for the in●urious world to worke a heat upon : let them finde shoulders to receive the paineful stripes of peevish mortal●s , and to bear the wrongs of daring insolence : let them be drawne like calves p●epar'd for slaughter , and bow t●e●r servile necks to sharp destruction : let them submit their slavish bosomes to be trod and tr●mpled under ●oot for every pleasure : my eagle spirit flies a higher pitch , and like ambitious phaeton climbes into the fiery chariot , and drawne with fury , scorne , revenge , and honor ; rambles through all the spheares , and brings with it confusion and combustion ; my reeking sword shall vindicate my reputation , and rectifie the injuries of my honorable name , and quench it selfe in plenteous streames of blood come tell not mee of charity , conscience , ●r transgression ; my charity reflects upon my self , begins at home , and guides by the justice of my passion , is bound to labour for an honourable satisfaction : my conscience is blood-proofe , and i can broach a life with my illustrious weapon with as little ●eluctation , as kill a flea that ●ucks my blood without commission , and i can drinke a health in blood upon my bended knee , to reputation . his retaliation . but hark my soule i heare a languishing , a dying voyce cry up to heaven for vengeance ; it cries aloud , and thunders in my startling eare , i tremble and my shive●ing bones are filled with ho●ror ; ●t cries again ●m● , and heare what heaven replies , all that take up the sword shall perish by the sword , m●t●h 26. 52. levit. 10. 18. thou shalt not avenge , or bear any grudge against the children of my people , but thou shalt love thy neighbour as thy selfe : i am the lord . deut. 32. 35. to me belongeth vengeance and recompence . ezek. 25. 12 , 13. because that edom hath delt against the house of iudah , by taking vengeance , and hath greatly offended , and revenged himselfe upon them : therefore thus saith the lord god , i will also stretch out mine hand upon edom , and will cut off man and beast from it . matth 5. 39. resist not evill , but whosoever shall smite thee on the right cheek , turn to him the other also . his proofs . tertull. what 's the difference between one that doth an injury ▪ and another that outragiously suffers it , except that the one it first and the other second in the o●ence ? but both are guilty of mutuall inju●y in the sight of god ; who forbids every sinne , and condemnes the offender . tertull. how can we honour god if we revenge our selves ? gloss. every man is a murtherer , and shall be punished as cain was if he doe ( as cain did ) either assault his brother with violence , or pursue him with hatred . his soliloquy . revenge is an act of the iras●●ble affections , deliberated with malice , and executed without mercy : how often o my soule hast thou cursed thy selfe in the perfectest of prayers ? how often hast thou turn'd the spirituall body of thy saviour into thy damnation ? can the sun rise to thy comfort , that hath so often set in thy wrath ? so long as thy wrath is kindled against thy brother , so long is the wrath of god burning against thee ? o , wouldst thou offer a pleasing sacr● fice to heaven ? goe first and be reconciled to thy brother . i , but who shall right thy honour then ? is thy honour wrong'd ? forgive , and it is vindicated , i , but this kinde of heart-swelling , c●n brook no powltesse but revenge . take heed , my soule , the remedy is worse then the disease : if thy intricate distemper transcend thy power , make choyce of a physitian that can purge that humour that foments thy malady : rely upon him ; submit thy will to his directions ; he hath a tender heart , a skilfull hand , a watchfull eye , that makes thy welfare the price of all thy paines , expecting no reward , no fee , but prayses , and thanksgiving . his prayer . o god , that art the god of peace , and the lover of unity and concord , that dost command all those that seek forgivenesse , to forgive ; that hatest the froward heart , but shewest mercy to the meek in spirit : with what a face can i appeare before thy mercy-seat , or with what countenance can i lift up these hands thus stained with my brothers blood ? how can my lips , that daily breathe revenge against my brother , presume to own thee as my father , or expect from thee thy blessing , as thy childe ? if thou forgive my trespasses o god as i forgive my trespassers , in what a miserable estate am i , that in my very prayers condemn my selfe , and doe not only limit thy compassion by my uncharitablenesse , but draw thy judgements on my head for my rebellion ? that heart o god which thou requirest as a holy present , is become a spring of malice ; these hands which i advance , are ready instruments of base revenge . my thoughts , that should be sanctified , are full of blood , and how to compasse evill against my brother is my continuall meditation : the course of all my life is wilfull disobedience , and my whole pleasure , lord , is to displease thee : my conscience hath accused me , and the voyce of blood hath cryed against me : but lord , the blood of jesus cryes louder then the blood of abell , and thy mercy is farre more infinite then my sinne . the blood that was shed by me cryes for vengeance , but the blood that was shed for me sues for mercy ; lord heare the language o● this blood , and by the merits of this voyce be reconciled unto me . that time which cannot be recalled , o give me power to redeem , and in the meane time a setled resolution to reform . suppresse the violence of my head-strong passion , and establish a meek spirit within me . let the sight of my own vilenesse take from me the sense of all disgrace , and let the crown of my reputation be thy honour ; possesse my heart with a desire of unity and concord , and give me patience to endure what my impenitence hath deserved ● breath into my soule the spirit of love , and direct my affe●●ions to their right object ; turn all my anger against that sinne that hath provoked thee , and give me holy revenge , that i may exercise it against my selfe . grant that i may love thee for thy selfe , my selfe in thee , and my neighbour as my selfe ; assist me o god , that i may subdue all evill in my selfe , and suffer patiently all evill as a punishment from thee . give me a mercifull heart , o god ; make it ●low to wrath , and ready to forgive ; preserve me from the act of evill , that i may be delivered from the feare of evill ; that living here in charity with men , i may receive that sentence of , come ye blessed , in the kingdom of glory . the secure mans triumph . so , now my soule thy happinesse is entaild and thy illustrious n●me shall live in thy succeeding generations ; thy dwelling is establish'd in the fat of all the land : thou hast what mortall heart can wish , and wantest nothing but immortalitie : the best of all the land is thine , and thou art planted in the best of lands : a land whose constitutions make the best of government , which government is strengthened with the best of laws , which lawes are executed by the best of princes , whose prince , whose lawes , whose government , whose land makes us the happiest of all subjects , makes us the happiest of all people . a land of strength , of plenty , and a land of peace , where every soule may sit beneath his vine , unfrighted at the horrid language of the hoarse trumpet , unstartled at the warlike summons of the roaring cannon . a land whose beauty hath surpriz'd the ambitious hearts of forrain princes , and taught them by their martiall oratory to make their vaine attempts . a land whose strength reades vanity in the deceived hopes of conquerours , and crowns their enterprizes with a shamefull overthrow . a land whose native plenty makes her the worlds exchange , supplying others able to subsist without supply from forraigne kingdomes ; in it selfe happy ; and abroad honorable . a land that hath no vanity , but what by accident proceeds and issues from the sweetest of all blessings , peace and plenty ; that hath no misery but what is propagated from that blindness which cannot see her own felicitie . a land that flowes with milk and honey , and in briefe , wants nothing to deserve the title of a paradise , the curbe of spaine , the pride of germany , the ayde of belgia , the scourge of france , the empresse of the world , and queene of nations : she is begirt with walls , whose builder was the hand of heaven , whereon there daily rides a navy royall , whose unconquerable power proclaimes her prince invincible , and whispers sad despaire into the fainting hearts of forraigne majesty : she is compact within her selfe , in unity , not apt to civill discords or intestine broyles ; the envie of all nations , the ambition of all princes ; the terror of all enemies , the security of all neighbouring states . let timerous pulpits threaten ruine , let prophecying church-men dote till i beleeve : how often and how long have these loud sonnes of thunder false prophesied her desolation ? and yet she stands the glory of the world : can pride demolish the towers that defend her ? can drunkennesse dry up the sea that walls her ? can flames of lust dissolve the ordnance that protect her ? his overthrow . bee well advised my soule ; there is a voyee from heaven roare louder then those ordnance , which saith , thus saith the lord , the whole land shall be desolate , jer. 4. 27. esay 14. 7. the whole earth it at rest , and at quiet , they break forth into singing . yea the firee trees rejoyee at thee , and the cedars of lebanon sing , &c. yet shalt thou be brought down to hell , to the sides of the pit. ier. 5. 12. they have belied the lord , and said , it is not he , neither shall evill come upon us , neither shall we see sword , or famine . 1 cor. 10. 12. let him that standeth take heed lest he fall . luke 17. 26. they did eat and drink , and they married wives and were given in marriage , untill the flood came and destroyed them all . his proofs . greg. mor. a man may as soon build a castle upon the rouling waves , as ground a solid comfort upon the unceriaine ebbs and fluxes of transient pleasures . st. augustine . whilst lot was exercised in s●ffering reproach and violence , he continued holy and pure , even in the filth of sodom : but in the mount being in peace and safety , he was surprised by sensuall security , and defiled himselfe with his owne daughters . our prosperous and happy state is often the occasion of more miserabl ruine , a long peace hath made many men both carelesse and cowardly ; and that 's the most fatall blow when an unexpected enemy surprises us in a deep sleep of peace and security , greg. mag. his soliloquy . security is an improvident carelesnesse , casting out all fear of approaching danger ; it is like a great calme at sea , that sore-runs a storme : how is this verified o my sad soule in this our bleeding nation ! wer 't thou not but now for many yeares even nuzzl●d in the bosome of habituall peace ? didst thou foresee this danger ? or couldst thou have contrived a way to be thus miserable ? didst thou not laugh invasion to scorne ? or didst thou not lesse feare a civill war ? was not the title of the crown unquestionable ? and was not our mixt government unapt to fall into diseases ? did we want good lawes ? or did our lawes want execution ? did not our prophets give lawfull warning ? or were we moved at the sound of judgements ? how hast thou liv'd o my uncarefull soule to see these prophesies fulfill'd , and to behold the vials of thy angry god pour'd forth ! since mercies o my soule could not allure thee , yet let these judgements now at length enforce thee to a true repentance . quench the firebrand which thou hast kindled ; turne thy mirth to a right mourning ▪ and thy feasts of joy to humiliation . his prayer . o god by whom kings reign , and kingdoms flourish , that settest up where none can batter down , and pullest down where none can countermand , i a most humble sutor at the throne of grace , acknowledge my selfe unworthy of the least of all thy mercies , nay worthy of the greatest of all thy judgements : i have sinned against thee the author of my being , i have sinned against my conscience , which thou hast made my accuser , i have sinned against the peace of this kingdom , wherof thou hast made mee a member : if all should doe , o god , as i have done , sodom would appeare as righteous , and gomorrah would be a president to thy wrath upon this sinfull nation . but lord thy mercy is inscrutable , or else my misery were unspeakable , for that mercy sake bee gratious to me in the free pardoning of all my offences . blot them out of thy remembrance for his sake in whom thou art well pleased : make my head a fountaine of teares to quench that brand my sinnes have kindled towards the destruction of this flourishing kingdome ; blesse this kingdom o god , establish it in piety , honour , peace , and plenty . forgive all her crying sinnes , and remove thy judgements farre from her . blesse her governour , thy servant , our dread soveraign , endue his soule with all religious , civill , and princely vertues ; preserve his royall person in health , safety , and prosperity ; prolong his days in honour , peace , or victory , and crown his death with everlasting glory . blesse him in his royall consort , unite their hearts in love and true religion . blesse him in his princely issue ; season their youth with the feare of thy name . direct thy church in doctrine and in discipline , and let her enemies bee converted , or confounded ; purge her of all superstition and heresie , and root out from her , whatsoever thy hand hath not planted . blesse the nobility of this land , endue their hearts with truth , loyalty , and true policy . blesse the tribe of levi , with piety , learning , and humility . blesse the magistrates of this kingdome , give them religious & upright hearts , hating covetousnesse . blesse the gentry with sincetity , charity , and a good conscience . blesse the commonalty with loyall hearts , painfull hands , and plentifull encrease . blesse the two great seminaries of this kingdom , make them fruitfull and faithfull nurseries both to the church and common-wealth . blesse all thy saints every where , especially those that have stood in the gap betwixt this kingdom and thy judgements , that being all members of that body wherof thou christ art head , we may all joyn in humiliation for our sinnes , and in the propagation of thy honour here , and bee made partakers of thy glory in the kingdom of glory . the presumptuous mans felicities . tell bauling babes of bugbeares , to fright them into quietnesse , or terrify youth with old wives fables , to keep their wilde affections in awe ; such toyes may work upon their timerous apprehensions , when wholsom precepts fayl , and finde no audience in their youthfull cares : tell not me of hell , devils , or of damned soules to enforce mee from those pleasures which they nick-name sinne : what tell ye me of law ? my soule is sensible of evangelicall precepts , without the needlesse and uncorrected thunder of the killing letter , or the terrible paraphrase of roaring boanarges , the tediousnesse of whose language still determines in damnation ; wherein i apprehend god farre more mercifull then his ministers . t is true , i have not led my life according to the pharisaicall square of their opinions , neither have i found judgements according to their prophecies , whereby i must conclude that god is wonderfully mercifull , or they wonderfully mistaken . how often have they thundred torment against my voluptuous life , and yet i feele no pain : how bitterly have they threatned shame against the vaunts of my vain-glory ? yet finde i honour : how fiercely have they preacht destruction against my cruelty ? and yet i live : what plagues against my swearing ? yet not infected : what diseases against my drunkennesse ? and yet sound ; what danger against procrastination ? yet how often hath god been found upon the death-bed ? what damnation to hypocrites ? yet who more safe ? what stripes to the ignorant ? yet who more scotfree ? what poverty to the slothfull ? yet themselvs prosper : what fals to the proud ? yet they stand surest : what curses to the covetous ? yet who richer ? what judgements to the lascivious ? yet who more pleasure ? what vengeance to the prophane , the censorious , the revengefull ? yet none live more unscourg'd : who deeper branded then the lyar ? yet who more favourd ? who more threatend then the presumptuous ? yet who lesse punisht ? thus are wee foold and kept in awe with the strict fancies of those pulpit-men , whose opinions have no ground but what they gaine from popularity : thus are wee frighted from the liberty of nature by the politick chimeraes of religion ; whereby wee are necessitated to the observing of those lawes whereof wee finde a greater necessity of breaking . his anathemaes . but stay my soule , there is a voyce that darts into my troubled thoughts , which saith , because thou hast not kept my lawes , all the curses in this book shall overtake thee , till thou be destroyed , deut. 29 deut. 29. 27 and the anger of the lord was kindled against the land , to bring upon it all the curses that are written in this book . 2 chron. 34. 24 thus saith the lord , behold i will bring evill upon this place , and upon the inhabitants thereof , even all the curses that are written in the book deut. 28. 15 but if thou wilt not hearken unto the voyce of the lord thy god to observe and doe all his commandements , and his statues which i command thee this day , all these curses shall come upon thee , and overtake thee . his proofs . bernard . it is certain thou must die , and uncertaine when , how or where ; seeing death is alwayes at thy heeles ; thou must ( if thou bee wise ) alwayes be ready to die . bernard . to commit a sin is an humane frailty , to persist in it is a divelish obstinacy . bernard . there are some who hope in the lord , but yet in vaine , because they onely smooth and flatter themselves , that god is mercifull , but repent not of their sin ; such confidence is vain and foolish , and leads to destruction . his soliloquy . presumption is a sin wherby we depend upon gods mercies without any warrant from gods word : it is as great a sin , o my soule , to hope for gods mercy , without repentance , as to distrust gods mercy upon repentance : in the first thou wrongst his justice ; in the last , his mercy : o my presumptuous soule , let not thy prosperity in sinning encourage thee to sinne ; lest , climbing without warrant into his mercy , thou fall without mercy into his judgement : be not deceived ; a long peace makes a bloody warre , and the abuse of continued mercies makes a sharpe judgement : patience , when slighted , turnes to fury , but ill-requited , starts to vengeance : thinke not , that thy uupunisht sin is hidden from the eye of heaven , or that gods judgements will delay for ever : the stalled oxe that wallowes in his plenty , and waxes wanton with ease , is not farre from slaughter : the ephod o mydesperate soule , is long a filling , but once being full , the leaden cover must goe on ; and then , it hurries on the wings of the wind : advise thee then , and whilst the lampe of thy prosperity lasts , provide thee for the evill day , which being come repentance will bee out of date , and all thy prayers will finde no eare . his prayer . gratious god , whose mercy is unsearchable , and whose goodnesse is unspeakable , i the unthankfull object of thy continued favours , and therefore the miserable subject of thy continuall wrath , humbly present myself-made misery before thy sacred majestie ; lord when i look upon the horridnesse of my sin , shame strikes me dumbe : but when i turne mine eie upon the infinitenesse of thy mercy , i am emboldned to pour forth my soule before thee ; as in the one , finding matter for confusion ; so in the other arguments for compassion : lord i have sinned grievously , but my saviour hath satisfied abundantly ; i have trepassed continually , but he hath suffered once for all : thou hast numbred my transgressions by the haires of my head , but his mercies are innumerable like the starres of the skie : my sinnes in greatnesse are like the mountaines of the earth , but his mercy is greater then the heavens : oh if his mercy were not greater then my sins , my sins were impardonable ; for his therefore and thy mercies sake cover my sins , and pardon my transgressions : make my head a fountain of teares , and accept my contrition o thou well-spring of all mercy : strengthen my resolution , that for the time to come i may detest all sin : encrease a holy anger in me that i may revenge my selfe upon my selfe , for displeasing so gracious a father ; fill my heart with a feare of thy judgements , and sweeten my thoughts with the meditation of thy mercies : go forwards o my god , and perfect thy own work in mee , and take the glory of thy own free goodnesse ; furnish my mouth with the prayses of thy name , and replenish my tongue with continuall thanksgiving ; thou hast promised pardon to those that repent ; behold i repent , lord quicken my repentance . thou mightst have made me a terrible example of thy justice , and struck me into hell in the heigth of my presumption ; but thou hast made me capable of thy mercies , and an object of thy commiseration ; for thou art a gracious god , of long-suffering and slow to anger , thy name is wonderfull , and thy mercies incomprehensible : thou art onely worthy to be praised : let all the people praise thee o god : o let all the people praise thee : let angels and archangels praise thee , let the congregations of saints praise thee , let thy works prayse thee , let every thing that breathes prayse thee for ever , and for ever , amen . finis . iacobs thankfulnesse to god, for gods goodnesse to iacob a meditation on genesis 32. 10. vvherein by the way also the popish doctrine of mans merite is discussed. by thomas gataker, b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. 1624 approx. 284 kb of xml-encoded text transcribed from 56 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a01537) transcribed from: (early english books online ; image set 3116) images scanned from microfilm: (early english books, 1475-1640 ; 1066:02) iacobs thankfulnesse to god, for gods goodnesse to iacob a meditation on genesis 32. 10. vvherein by the way also the popish doctrine of mans merite is discussed. by thomas gataker, b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. [8], 97, [5] p. printed by iohn haviland, for fulke clifton, and are to be sold at his shop upon new fish-street hill, london : 1624. cf. folger catalogue, which gives signatures: a-o⁴ (-o4). variant: imprint has misprint "havilamd". reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. meditations. 2004-08 tcp assigned for keying and markup 2004-10 spi global keyed and coded from proquest page images 2004-11 andrew kuster sampled and proofread 2004-11 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion iacobs thankfvlnesse to god , for gods goodnesse to jacob . a meditation on genesis 32.10 . wherein by the way also the popish doctrine of mans merite is discussed . by thomas gataker , b. of d. and pastor of rotherhith . london , printed by iohn havilamd , for fvlke clifton , and are to be sold at his shop upon new fish-street hill. 1624. to the right worshipfvll sir william whitmore , of apley in salope , knight ; and mr. george whitmore of london , alderman ; saving health , true honour , and eternall happinesse . right vvorshipfull , i stood obliged to the stock you both sprang frō , before i was able to apprehend what such obligatiō meant . your worthy mother was one of those that presented mee to the sacred laver , and that undertooke there in my behalfe . shee answered there for mee , * when i could not answer for my selfe ; and did further also then seale up her free affection to me with a reall testimonie of her love. neither did her kindnesse towards me then and there expire ; but as it was oft renewed in her life time , when occasion thereof was offered , so it ceased not untill her selfe deceased . shee performed one of the first religious offices for mee soone after my birth : and it was one of her last pious workes to remember me , among others whom shee had performed the like office for , at the time of her decease . some monument of my thankfull acknowledgement hereof being desirous to have extant , whom should i addresse it unto rather than yourselves ; the onely two principalls now left of that family ? being therefore moved to make publike two of my weake discourses , containing the explication of two portions of scripture , of some neere relation the one to the other ; the one of them relating a memorable example of the performance of that that is promised in the other , to wit , of gods blessing o● those with temporall things , that are carefull to looke after the spirituall : this of the twaine i chose the rather to present your worships withall ; partly , because at the motion of the one of you , being then head of that worthy societie , which i acknowledge my selfe also a debtor unto , it was by word of mouth at first delivered ; and partly also , that it may helpe ( for the best also , even * iacob himselfe , in this kinde need helps ) to egge you on , whom god hath blessed with so large a portion of his bounty , unto those religious offices , that by occasion of iacobs example , men of your rancke are therein encited unto , whether risen from meane estate , as with him here it had beene , or from the first largely and liberally endowed , as your selves . the worke indeed is growne much larger , than at first was delivered , by reason that a question betweene us and the romanists , concerning mans merit , is therein now discussed , which was then but touched upon and pointed at only ; neither the streights of time admitting over-long discourse then , nor such matter of controversie so well befitting the occasion that then was . the rest , without any materiall alteration or addition , is the same for substance that then it was . which recommending entirely , as now it is , to your worships , together with my love and christian service to you both , and mine heartie prayers to god for the well-fare , spirituall especially , of you and yours , with the rest of the branches of that family , wheresoever now transplanted ; i take leave of you for the present , and rest your worships ever in the lord , thomas gataker . errors of some moment , that require amendment . page 2. line 12. for promised reade premised . p. 47 ▪ l. 3. reade , should so be . p. 48. l. 3 , for congruitie reade condignitie . p. 71. l. 6. & 8. place so after the parenthesis before mercie . and l. 12. after observeth ) put in , a man doth no more than his due , when &c. in the margine . pag. 43. l. u after mereri , put in , ambr. in luc. lib 10. cap. 22. o aqua , quae sacramentum . p. 45. " after idem ibid. adde from p. 46. * imò dignari , ut cic. de orat. l. 3. p. 59. l. h for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . escapes of lesse waight . pag. 13. l 21. reade unprofitablenesse . p 42. l. 26. if . p 45. l. 14. the same . l. 21. is no. l. 31. and 32. or maintained no more . p 49 l. 16. meritorious , p. 72. l. 5. submissely , & p. 74. l. 24. submisse . p. 76. l. 27. his veracitie . p. 91. l. 12 that manner . p. 93. l. 15. iacob was when &c. in the margine . pag. 29. against l. 28. degree 3. p. 40. l. m & p 43. l. i iudic. p. 51. l. ult . ad monach. p. 56. l. penult . debitor bonae . p. 60. l. p sic possent . l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 72. l. s put observ. 2. vse 3. after sup . p. 74. l. n d●misso . p. 75. l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 79. l. h est piger . p. 88. l. c apud m. se● p. 89. l. s dum extollit , p. 92. l. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 93. l. u an mapes . l. a elevavit , l. b tit . 7. l. * subitò , p. 96. l. p ut arva . iacobs thankfvlnesse to god , for gods goodnesse to iacob . genesis 32.10 . i am not worthy of all thy mercies , and all thy truth , which thou hast shewed unto thy servant : for with my staffe came i over this iordan ; and now am i become two troopes . these words are parcell of a prayer conceived by the patriarch iacob , in a time of distresse , after his departure from laban , when a tidings were brought him that his brother esau was comming in armes against him , with foure hundred men at his heeles . his prayer consisteth of foure parts . there is in it ; 1. a serious protestation concerning the ground of his journey , and his leaving of laban , to wit , b gods owne word : hee had not done what hee did of his owne head , but by c gods special direction : a good argument to assure him that god would therein secure him , having his word and warrant for the ground of his action . d hee walketh surely , that walketh warily : hee walketh warily , that walketh with warrant . 2. an humble confession and e acknowledgement of gods goodnesse towards him ; illustrate and amplified by his owne unworthinesse of it ; and so f a secret insinuation of his thankfulnesse for it . 3. an instant suite and supplication to god , that he would vouchsafe to stand by him in his present distresse , and g deliver him out of the great danger that he was in at that instant , walking in no other way , than that god himselfe had set him in . 4. an allegation of h gods gracious promises i formerly made him ; which might seeme likely to faile , and to be utterly frustrate , if hee were now left to the mercie of his mercilesse brother , who minded nothing but the destruction of him and all his . the words of my text are the second part : and therein are these particulars ; 1. his owne vnworthinesse ; i am not worthy : 2. gods goodnesse ; laid downe , 1. in the grounds of it , mercie , and truth ; mercie in promising , truth in performing : 2. in a fruit and effect of it ; iacobs present estate , now at his returne from laban , compared with what it was , when he went thither : he went over iordan with his staffe alone , and he was now become two bands , or two troopes . where first in generall observe we , ere wee come to the particulars , * iacobs thankes-giving promised before his petition ; how before hee come to crave what hee would have of god , he doth in thankfull manner mention what alreadie he had received . and withall note we , k the usuall practise of gods people to beginne their prayers and petitions to god with a thankefull commemoration of mercies formerly received . so moses ; l lord thou hast beene our refuge from one generation to another . and the saints elsewhere ; m lord thou wast sometime fauourable to thy land , in bringing againe the captiuitie of iacob , &c. and ; n we have heard , o god , from our fathers reports , what wonderfull workes in times past thou wroughtest for thē . and david ; o lord , thou hast kept me from my childhood up till now : therefore will i talke of thy wondrous workes . forsake me not now untill mine old age , nor when i am gray headed , &c. now this they doe , partly , in regard of god ; and partly , in regard of themselves . first , in regard of god , to testifie their thankfulnesse to him , and p to incite him thereby the rather to vouchsafe them further fauour , being so thankful for the former . for q thanksgiving is the best , and r the most effectuall forme of prayer . and s the ascent of our thanks-givings to god , is a meanes to procure a more plentifull descent of his mercies upon us . it is as a little water powred into the pump , when the springs lye low , that bringeth up a great deale more together with it : or as t the vapors , that ascending up from the earth , are a means to bring downe raine for the watering of it , where it was parched and dried up ; and so making it fertile , where it was barren before . secondly , in regard of themselves , to strengthen their faith , in assurance of future favour and safegard from god , upon ground and experience of his former goodnesse . for u the receipt of former mercies giveth good hope and assurance of future favours . x heare mee , saith david , when i call , y o my righteous god , or god of my righteous cause . thou hast formerly delivered me when i was in distresse : have mercie therefore now againe on mee , and give eare to my prayer . and , z thou hast beene my succour ; leave mee not now , nor forsake me , a o god my saviour . and , b the lord that delivered me from the clawes of the lion , and the paw of the beare , will deliver me also out of the hand of this uncircumcised philistine . so the apostle paul likewise ; c who delivered me then , and doth yet deliver me , and i trust that he will further deliuer me againe . and againe ; d the lord stood by mee , when all forsooke me : and i was delivered out of the mouth of that lion : yea the lord will deliver me from everie evill worke , and preserve me to his everlasting kingdome . that which may serve to teach us ; first , to keepe in minde carefully gods former mercies , and not suffer them by forgetfulnesse to slip away from us . wee should be in this regard ( to use the heathen mans comparison ) like e civet-boxes , which though the civet be taken out of them , yet retaine still the sent of it : the sweet sent of gods mercies and gracious deliverances should remaine still in our minds by a faithfull and carefull remembrance of them , even when the act it selfe is over . and this should we the rather doe , that we may thereby bee encouraged the more constantly and confidently to depend upon god and his goodnesse for the time to come . for this is one maine cause of our usuall distrust of gods providence in times of trouble , or in danger and distresse , that f wee remember not what god hath in former times done either for others , or for our selves . this it is that maketh men readie , when charge beginneth to come on them , and things goe backward with them , g to put their hands to iniquity , and by fraud and deceit , or by exaction and oppression , or by becomming instruments of evill offices to great ones , to seeke to repaire their losses , or to enlarge their estates : and men are wont to pretend a kinde of necessitie of so doing ; they should h not be able to defe●d the world ( as they speake ) unlesse they so did ; there would be no living for them in the world , if they did otherwise . as if god were not as well able to provide for them then , as before-time he had beene : as if either continuance of time had weakened his hand , or by his former bountie his wealth and treasurie were exhausted or wasted : as with man it oft falleth out . no : i gods hand is not shortned ; his power is not impaired : k but thy trust in him is straitned ; thy faith is not strengthned . it is not his might , but thy faith , that faileth . and one reason thereof is , because thou callest not to minde , what god hath formerly done for thee , which hee is able also to doe for thee still . and surely if we did but consider seriously , who it was that l kept us and fed us in our mothers wombe before wee were borne , when neither wee could shift for our selues , nor our parents doe ought for us , wee might well reason thus with our selves ; he that preserved and maintained me without any care or travell eith●r of mine owne or others for me then , while i was yet in my mothers wombe , is much more able by mine honest labours and endevours to doe the same now for me and mine : hee is able now to give me m sufficiencie by them , that then provided sufficiently for me without them . againe , doe we desire to have gods goodnesse continued unto us , or enlarged towards us ? let us be carefull then to shew our selves thankfull unto him for mercies formerly received . for n thankfulnesse for former mercies , is a strong inducement to move god to confer further favours . * let the people ( saith the psalmist ) praise thee , o god ; yea let all the people joyne together in the praising of thee : and then shall the earth bring forth her increase ; and god will shew himselfe to be our god , by multiplying his mercies and blessings upon us . as on the other side , the want of it lieth as a blocke in the way betweene god and us to debarre us of further blessings . for o hee is unworthy of future favours , that is not thankfull for former mercies . and * the course of gods gracious goodnesse stoppeth , where no recourse of thanks-giving is . it is our unthankfulnesse p that stayeth and stauncheth the streames of gods bountie , that they flow not so freely as otherwise they would ; q being like r the spring solinus speaketh of , that riseth and runneth over while men sing and play to it , but falleth and sincketh againe as fast , so soone as they cease . s that is it that causeth our prayers , though wee pray long , and sue hard , and crie loud , oft to faile ; and causeth god t not to answer them according either to our desires , or to his owne wonted dealings with others of his in times past ; not that u he is become either more x short-handed , or close-fisted , or hard-hearted , now than heretofore he hath beene ; ( for he is y ever the same ; ) but because , with those z nine leapers , wee are more frequent and fervent in prayer than in praise , more forward and earnest to sue for what we desire , than to returne thankes for it againe when we are heard : a importunate to have ; unquiet , till we have ; and unthankefull , when wee have once gotten what wee would have . yea b this it is that causeth god , c to bereave us oft of those benefits and blessings that he hath formerly bestowed on us ; as being but d cast away with us , as those things are , that on unthankful persons are conferred . e because ( saith god of the unthankfull israelites ) they say , i will goe after * my sweet-hearts , that give me my me●e and my drinke , my wooll and my flax , my wine and mine oile ; and consider not , that it is i that gave them these things : therefore f i will come and take these things againe away frō them . and , g because pharao saith , the river is mine owne ; h therefore , saith god , will i drie up the river . for the better understanding whereof , and of some other the like passages in the prophet , i shall tell you that , that ( it may be ) will seeme very strange to many of you , and yet to some here present peradventure as well knowne as to my selfe . there is some countrey in the world where it never raineth all the yeere long . i of some it is by some reported without certaintie or truth . but it is certainly so in aegypt : and even moses himselfe intimateth as much , where k he saith that the land of canaan was therein unlike it . l it never raineth there ordinarily from one end of the yeere to the other ; and m it is recorded therefore as a strange miracle , a thing never the like heard of , that some once in such a kings reign it so did . but to make amends for that defect , and supply the want of it , once a yeere at a certaine time the river n shichor or nilus o overfloweth all the low land , and so both filleth their ponds and cisternes , and watereth their grounds for them ; and p if it fall short , it produceth a dearth ; if it stay over-long it delaieth seed-time , and so causeth a late harvest . now in regard hereof , because in greece they had no such river that over-flowed their land , but their grounds were watered with raine from heaven , q the aegyptians used in mockery to tell the greekes , that if god should forget to raine , they might chance to starve for it . they thought the raine was of god , but r not the river : the raine that came downe from heaven , that came indeed , they thought , from him ; but the water of the river , they thought came not frō him , they had that of their owne , and b were not beholden to him for it . for this cause therefore doth god threaten to drie up , ( that is , restraine ) their river ( as c at sometimes also it appeareth by stories he did ) wheron d the fruitfulnesse and fertility of their land did depend . and if wee would not have god to deale in the like manner with us , let us take heed how we be found faultie in this kinde , as they were . let us call our selues rather to a due and a strict account , how thankfull wee have beene for gods mercies toward us fore-passed , how thankfull we are for his favours which we enjoy at the present ; and how we come short and faile ( as upon due search we shal finde that we doe much the very best of us all ) in either ; that we may both repent us of our unthankfulnesse towards him , and grow up daily more and more in thankfulnesse for them . that will be e the best meanes to continue them unto us ; that will be f the best meanes to encrease them upon us : for * thankfulnesse , as good seed , being bred of gods blessings , doth not preserve only , but encrease also , that that bred it . and thus much for the generall . proceed we now to the particulars . where first we finde , iacob confessing his owne unworthinesse : g lesse than all those favours , ( for so are h the words in the originall ) that god had vouchsafed him , and heaped up so plentifully upon him . lesse than them , or any of them : because i altogether unworthy of them ; as not deserving , nor having right to require ought , ( and much lesse so much as he had received , ) by way of due debt and desert at gods hands . and againe , lesse than them , because k unable to requite them : for l god and our parents , ( saith the heathen man ) cannot bee requited . m david sought sometime how he might ; but but he could not devise how . n thankes alone hee could returne ( a poore requitall ) and no more . where againe observe we a second practise of gods people ; when the godly repaire to god for ought by prayer , they are ever confessing and acknowledging their owne vilenesse and basenesse , their inabilitie and weaknesse , their indignitie and unworthinesse . so iacob here : and so his grand-father abraham before him ; o how should i that am but p dust and ashes , presume to speake to my lord ? and , q what am i ? saith david ; or what is my parētage , that thou shouldst afford me such favors ? and , r what is man that thou shouldest regard him ? or the sonne of man that thou shouldest once thinke on him ? s i am not worthy , saith iohn the baptist of our lord iesus , to carie his shooes after him ; or t to untie but his shooe-strings . u vnworthy , saith the centurion , that thou shouldest come under my roofe ; or , x that i should come once in thy presence . y vnworthy , saith the prodigall childe , to be called thy sonne . z vnworthy , saith the apostle paul , to beare the name of an apostle . and what is the ground of all this ? doubtlesse it ariseth , partly from the consideration of their owne unprofitablenesse and abominablenesse ; and partly from the consideration of gods majestie and greatnesse . first from the consideration of themselves . ( 1 ) their vilenesse and abominablenesse in evill . ( 2 ) their poorenesse and unprofitablenesse in good . 1. their vilenesse and abominablenesse by reason of sinne. in regard whereof , they are not unworthy only of ought that is good , but worthy of all evill , if god in the rigour of his justice should regard them as in themselves they are . a behold , i am vile ; saith iob : what should i say ? b bred in sinne , saith david , and borne in iniquitie . and , c if the very heavens themselves , and d the starres ( the brightest and cleerest part of them ) be not cleane in gods sight : how much more is man ▪ e a mirie worme , uncleane ? yea , f how much more , ( i say ) is man abominable , that drinketh in iniquitie like water ? g with whom sinne is as familiar as his ordinarie diet , his daily meat and drinke is ? whereupon well saith augustine , entreating of those words of the psalmist , h reject not , o lord , the worke of thy hands : i regard , o lord , in me not my worke , but thine owne : for if thou regardest my work , thou damnest mee ; if thine owne worke , thou crownest me . since that whatsoever good i have , i have it from thee : and it is therefore rather thine than mine . for k i know , saith the apostle , that in me , that is , in this flesh of mine there dwelleth nothing that is good . 2. their poorenesse and unprofitablenesse even in the good that they doe or have . 1. the poorenesse and imperfection of that grace and goodnesse that is yet in them , and of all that they doe consequently , while they live here . for our sanctification is here but in part . as l we know but in part : so we are purged but in part . m i am not yet perfect , saith the apostle . and , n who can say , i have so clensed mine heart , saith salomon , that i am wholly free from sinne ? yea as o the most that any know is the least of that they know not : so the most of the sanctifying grace that wee have , is the least ( for the most part ) of that that wee want and should have . there are reliques and remainders of the old man still even in the best . they are not so p stript of their old garment , of their * prison apparell , but that many a ragge of it hangeth still upon them , and q sticketh so close to them , that they will not off all , till they go altogether for good and all , till r death do that all at once , that s grace doth now by degrees . though t sinne reigne not in them , as u formerly it hath done : yet it remaineth with them , and x dwelleth still , like a bad inmate , within them . y it remaineth , saith bernard , even in the best , though plucked up by the root , yet not wholly pulled out ; though dejected and throwne downe in regard of its regencie , yet not ejected or cast out in regard of inherencie . it is z like a wilde fig-tree , saith proclus in epiphanius , that hath so pierced into the stone-wall of a faire temple , that though it be cut away , the boughs , body of it , and the maine stumpe of it pulled out , yet some of the strings of the root ▪ a readie ever anone to sprout out againe , will abide there , doe what can be done , till the wall it selfe be digged downe . it is as b the fretting leprousie in an house , that though the walls be scraped over and over , againe and againe , yet will not away , untill the building be it selfe wholly demolished . and c as wee are our selves ; so is all that commeth from us . there is a tang and taint of this rotten root in all that we doe : as there is d a tincture of the stained glasse in the light that it giveth , and in the rayes of the sun , though pure otherwise themselves , that passe through it . our evill actions are meerely evill , saith gregorie , but our good acti●●● ( are not , nay ) cannot be purely good . they are but f maimed ; saith prosper . they are g so imperfect , and some way or other corrupt , saith anselme , that god might well be displeased with them . h our righteousnesse is all ( even the very best of it ) in gods sight , saith bernard ( alluding to the words of the prophet i esay ) but as a menstruous clout ( that is , as a filthie , beastly , abominable rag ) if it should strictly be examined : k vnlesse we esteeme our selves better than our fore-fathers , who have no lesse truly than humbly confessed so by themselves . and , if our best righteousnesse be such ; ( no better than l unrighteousnesse ; saith gregorie ; a kinde of m unrighteous righteousnesse , saith bernard : ) n what is our unrighteousnesse than ? if o the light that is in us burne so dimme , how is it with our darknesse ; which for the most part is more than the light , even in those that have most ? againe , they consider as their poorenesse and imperfection in grace ; so their unprofitablenesse , even in the good that they doe out of grace . for , p when you have done all that ever you can , saith our saviour , say that you are ( for q so indeed you are , but ) unprofitable servants . it is a question moved by eliphaz in iob , r whether a man can be profitable to god , as he may be profitable to man , either himselfe , or any other . and it is well resolved and answered by elihu in the negative : s if thou doest well , saith he , what good doest thou to god ? or what is hee the better for it ? and againe , t if thou doest evill , what hurt doest thou to him ? be thy sinnes never so many , what is hee the worse for it ? no : u all my well-doing , saith david , or my goodnesse , is nothing to my god. x he were not god , saith augustine , if my well-doing could doe him any good . for y god ( saith one well ) being ever the same , is neither the better for our goodnesse , nor the worse for our wickednesse . he neither gaineth ought by us , when wee love and serve him , and cleave close to him : nor loseth he ought by us , when we love him not , but leave him and fall away from him . for z hee can be well enough without us : but we can by no meanes doe well without him . and therefore he cannot be the better for us ; howsoever we may be the better for him . secondly , from the consideration of gods infinite majestie and dignitie , his worth and his greatnesse , that dampeth and obscureth all those their excellent parts , for which others so much worthily and deservedly admire them . a goodly creatures are the stars , and b they shine bright in the night , but when the sunne is once up , all their light and luster is gone , it is no more to be seene , than as if they were not : nor doe those worthy saints of god , whom wee justly deeme as bright d starres , retaine their glorious lustre that yet dasteth our eyes , when they appeare in the presence of the e god of glory . the nearer therefore gods saints approach to god , and consider his worth and his greatnesse , the more apprehensive are they of their owne meannesse & unworthinesse . and as f the moone never casteth lesse light , than when shee is neerest the sunne , from whom she hath it : so neuer doth ought , ( ought , i meane , that excelleth , that is ought , ) lesse appeare in any of us , than when we approach neerest the g father and h fountaine of light , from whom we have received whatsoever we have . for i no where doth man better or more fully see his owne meannesse , than in the glasse of gods greatnesse . k while we sit here in the church together , and looke one upon another , or upon other things here about us , we may well seeme to be well-eyed and quick-sighted the most of us . but if the sun should shine bright abroad , and we should goe out and looke full on it , our eyes would be soone obscured and darkened , and all our sharp-sightednesse would prooue nothing but meere dimnesse and darkenesse . and surely , if the very seraphim themselves , though so glorious creatures in themselves ( that l their presence when they appeare but in some glimpse only of that their celestiall glorie , is wont to strike such terrour and astonishment into those to whom they appeare in that manner ) yet when they cast their eyes on that most glorious m sunne of righteousnesse , this n sunnes creator , the author of its excellencie , and o infinitly therefore more excellent than it , they are so abashed at the consideration of their owne vilenesse in comparison of it , that p they clap their wings on their faces , ( q as men are wont to doe their hands , when the lightning flasheth in their eyes ) as wholly overwhelmed with it , and not easily enduring it . no marvell if r elias , when god spake unto him , ( though in no terrible manner , but with a still voice , yet ) cast his mantle over his face , as abashed at his appearance ; and if other the saints of god , when by prayer they repaire unto god , and s set themselves in his speciall presence , t beholding god as it were then looking with full eye upon them , and u looking him in a manner full in the face , doe then especially , as take notice of , so confesse and acknowledge , their unworthinesse to approach so glorious a presence , and to require or expect ought from the hands of such a majesty , being so meane , so vile , so base , so abominable , as they are , and doe then especially see themselves to be . x lord depart from me ; i am a sinfull wretch ; saith s. peter to our saviour , when in a strange draught of fish only , he saw some print of his deitie . and , y i have oft heard of thee by report ; saith iob to god : but now mine eye seeth thee : and therefore doe i even abhorre my selfe ; and repent me in dust and ashes ; in z such as my selfe am . men are then * holiest ( saith pythagoras ) when they repaire unto god : they are humblest sure ( say i ) when they approach nearest to him . now this may serve first to teach us humilitie . for if so worthy saints and servants of god account themselves unworthie of ought , and thinke and speake so meanely of themselves ; what doth it behove us to doe , that come so farre short of them ? there are two vertues especially , that our saviour christ hath by his owne example commended unto us , to be imitated of us ; a humilitie in his life , and b love or charitie at his death : which wee may well therefore tearme c christs cognisances ; and the markes and badges of those that be his . and certainly where humilitie is wanting , that is wanting that gods children have ever most of all abounded and excelled in . all their speeches and sayings generally ( if you mark them ) savour strongly of it . d dust and ashes , saith abraham . e a worme , and no man ; saith david . f not a man , but a beast ; saith the wise-man agur , and g asaph . h the least and last of the saints ; and i of the apostles ; saith the apostle paul of himselfe : but k the first and l chiefest of sinners . and where men therefore are so prone to stand upon tearmes of comparison ; i am as good a man as such and such : and , i deserve as well as they : and , i see no reason why i should not be respected as well as any other : and are so readie to thrust themselves forward ; and not m in giving honour to others , as the apostle exhorteth , but n in taking honour to themselves , which the holy ghost reproveth , strive to goe beyond others : it savoureth not of o the spirit of christ , nor of that p spirit that gods children are led by ; but of the spirit and humour rather of those , who in the gospell are reported to have q affected the chiefe roomes at feasts , and the highest seats in the synagogues , to be crowched and cringed to , and to be called , rabbi , rabbi : the r scribes and pharisees , i meane , s who in comparison of themselves , scorned and contemned all others ; t i am not like other men ; nor like this publican : saith he . such should remember that u where the true feare of god is , pride is not : and consequently , that where such pride is , there is a great want of sinceritie . and consider withall , that as there is x no vertue more acceptable and well-pleasing to god than humilitie : so there is y no vice in gods sight more abominable than pride . it is a strange thing , saith augustine , entreating of those words of the psalmist , a though the lord be on high himselfe , yet beholdeth be the lowly : as for the proud and hautie , he knoweth them afarre off . b it is a strange thing , saith he , and yet as true as it is strange : god he sitteth aloft himselfe in heaven : and yet the higher a man lifteth himselfe , the further he is from him ; the lower a man stoopeth , the nearer he is to him . we have a very pregnant instance of it in the pharisee and the publican , by our saviour propounded . c the proud pharisee pressed as neere god as hee could : the poore publican , not daring so to doe , stood aloofe off . and d yet was god farre from the proud pharisee , but neere to the poore publican . e the latter went away justified rather than the former . for f the lord is neere unto all those that be of a contrite heart : and g hee will dwell with him that is of an humble spirit . h he resisteth the proud : but he giveth grace ( that is , i honour and respect ) to the humble . k the low valleyes are watered , when the high hills remaine thirstie : and l the poore and lowly are satisfied , when the proud rich are sent away emptie . in a word ; m much danger there is in pride ; there is not the like in humilitie , albeit a man should abase himselfe somewhat more , than were meet or requisite for him to doe . n in comming in at a low portall , if a man stoope never so low , there is little danger in so doing ; but if hee hold up his head an inch only too high , he may chāce to get a sound knocke , if not a broken brow by it . secondly , this may well discover one reason unto us , why our suits and prayers many times prevaile not with god , but are returned backe to us without fruit and effect ; to wit , o because we are not so humbled as we ought to be , ere we come to commence them ; because we are not so affected as iacob here , with any serious consideration or apprehension of our owne indignitie and unworthinesse : the want whereof breedeth p irreverence and q presumption in us , the very bane and pests of prayer . there are three speciall faults in prayer , saith bernard , that hinder the successe of it ; r faintnesse , coldnesse , and boldnesse : there is first a faint , a fearefull , a distrustfull prayer : there is secondly a cold , a formall , a superficiall prayer : and there is thirdly a bold , a proud , a presumptuous prayer . and this last is the worst . s the faint and fearefull prayer cannot get out , much lesse get up : it sticketh fast betweene the teeth , or in the throat rather . t the cold and formall prayer commeth forth fast enough , but it cannot get up : it freeseth ( for want of spirit and fervour ) by the way , ere it come to appeare in gods presence . u a good mans prayer is effectuall , saith s. iames ; but provided it be fervent . x the bold and presumptuous prayer flieth up apace ; but it is as fast beaten backe againe , for presenting it selfe over-boldly and saucily in gods sight ; and in stead of a blessing , it bringeth backe a curse with it . y such was that proud pharisees prayer before spoken of . z he went up , saith our saviour , into the temple to pray . but when hee was arrived there , a hee had nothing to aske . hee thrusteth himselfe forward , and offereth god a sacrifice of praise indeed ; but of his owne , not of b his . he c spendeth the time not with iacob in the confession of his owne unworthinesse , but in d commemoration of his merits and good-deeds unto god ; for feare lest god should forget them , or not esteeme of him as his worth ( he thought ) well deserved that he should . true it is indeed , that even gods sincere servants , as e ezechias , f nehemie , g iob , and h others doe upon speciall occasion sometime make mention , & that in prayer too , of the sinceritie of their hearts , their upright carriage , and their carefull endevour for gods glory , and the good of i his house , the church . but if we shall advisedly compare these and the former together , we shall finde a farre different straine and spirit in either ; we may discerne as much difference betweene the one and the other in their prayers , as k betweene the vaine-glorious confidence of heathen philosophers , and l the religious constancie of christian martyrs in their ends . there is a vaunting pride joyned with a scorne of others in the one : there is a necessary and lowly touch ( either in way of m just apologie , or n to strengthen their faith in some hope of speeding with god , and having their suites heard of him ) of their owne sinceritie and integritie in the other . and howsoever therefore we may likewise on the like occasions doe the like , so be we remember withall to doe it also in the like manner as they did : yet o we must take heed how we offer to presse over-boldly and presumptuously into gods presence ; lest as iacob speaketh else-where , and upon another occasion , p we bring a curse upon our selves in stead of a blessing . rather q consider wee the greatnesse and the gloriousnesse , on the one side , of that unconceiveable majestie that in prayer we approach unto ; and on the other side , our owne vilenesse , indignitie , and unworthinesse ; that being truly humbled in the view both of the one and the other , our prayers so seasoned , may both finde freer accesse to god , and returne with better successe to us . thirdly , this directly crosseth and controlleth that popish conceit of merit , properly so termed , of matter of worth and desert in man. non sum dignus ; i am not worthy of ought ; saith iacob : and r it is the common and generall note ( as you have heard ) of gods servants . whereas our romanists teach their followers to plead to god for themselves , as the iewes did sometime for the centurion to our saviour ; s dignus est ; he is worthy ; he deserveth , that thou shouldest doe this for him . t dignus es : thou art worthy to receive honour and glory ; sing the saints of god to god. but , digni sumus : we are worthie ; doe they sing , and teach theirs so to sing : wee are worthie , that god should conferre honour and glory on us : we deserve by our well-doing , not grace only , but glory too , even eternall glorie : and u much more then any temporall benefits & blessings whatsoever , that come farre short of either . x they give all to god : these take all to themselves . there is on their parts nothing but indignitie with the one ; nothing but condignitie with the other . iacob deemeth himselfe unworthie of ought ; and they esteeme themselves y worthie of any thing . there was nothing that he could ; and there is nothing but that they doe , or can deserve it at gods hands . he knoweth not how to requite what alreadie hee hath received : they are able not to requite it only , but to merit also much more . a strange presumption , whereby men dare arrogate & ascribe that unto themselves , that none of gods holy ones , whose stories are recorded in gods word , ever did , or durst doe . take we example in this kinde , but by one of them for all . iob , the only man of note in the time he lived in , for a a just , and an upright , or a perfect man , one that feared god , and eschewed evill : b no one like him ( by c gods owne testimonie ) in the whole world then besides . and yet d how he stood herein affected , his owne words will best shew : wherein observe we how in stripping himselfe of all matter of merit , worth , or desert , he proceedeth and goeth on as by certaine staires and degrees . first ▪ e how can any man , saithe he , be justified , if he be 〈◊〉 f with god ? g he sheweth that man ▪ justice is just none , saith the scholiast , if it be compared with gods justice . for , h even those that are just by participation from him , are not just at all , if they come once in comparison with him , saith augustine . but how would the case stand with him , if he come to be tried not by that infinite depth of justice that is in god , but by the exact rule of righteousnesse , that of man god requireth , and is contained in gods law ? i if a man , saith iob , would goe to law with god , or if god should call man to a strict account , man were not able to answer god for one of a thousand . among a thousand of his workes , though having done * so many good workes , could not iob picke out any one , of which he durst say , this i dare be tried by ; or i dare offer this to the strictest triall . k the holy man , saith gregorie , saw that all our worthy vertues would prove vicious , yea vices , if they were brought to a strict triall . and , l the man therefore that vaunteth himselfe of his perfection , thereby sheweth that he hath not yet so much as begun to leade a good life . so that , m if i would justifie my selfe , saith iob , mine owne mouth , ( if according to n mine heart it speake ) must needs condemne me for so doing ; when i see , my selfe , so much amisse with me , when i know so much evill by my selfe . but suppose he were not guiltie in this manner to himselfe , that hee saw no such thing in himselfe , or knew nothing amisse by himselfe . o if i were perfect , saith he ; yet doe i not know mine owne soule . as if he should say , as s. paul sometime did ; p though i knew nothing by my selfe , ( as q in some kinde and case the apostle professeth of himselfe , to wit , for his demeanure toward the corinthians , his faithfull cariage in his ministerie , and those things especially which the false apostles charged him with , as r he else-where expoundeth himselfe : ) yet were i not thereby justified . or as david , in augustines paraphrase of him , *. how right and streight soever i seeme to my selfe , thou bringest a rule out of thy treasurie , which when thou layest me to , i am found faultie . for , s who ( saith the psalmist ) understandeth all his owne errours ? t mans heart ( saith the prophet ) is deceitfull aboue all things : so deceitfull , that u it deceiveth oft even it selfe . and y those things , saith gregorie , that make a goodly shew , even in a mans owne eyes , appeare many times but foule , slubbred and sullied in gods sight . a no man seeth exactly the depth of his owne heart . but b god is greater than our heart , and seeth oft that in it , and in the actions that flow from it , that wee see not in it or them our selves ; and c knoweth consequently more by us , than we know by our selves . as paul therefore , so iob , though he could neither be justly taxed for ought by others , nor did know ought amisse by himselfe ; though it had beene so , i say , with him ( as yet d farre otherwise it was ) that he had passed well both e mans judgement , the strictest censure of others , and his owne too , the testimony of his owne conscience ; yet durst he not , for all that , offer himselfe to gods judgement , there to be tried by the rigour and severitie of gods justice ; well wotting that for all this there he might faile , as both having deceived others , and having been deceived in himselfe ; whereas there hee was f to deale with him , who is so g well seene in mans heart , h his owne worke , that he i cannot possibly by any meanes be deceived therein . lastly , k though i were never so just , saith iob , yet would i not argue with god , but make suite unto my iudge . i would not argue , l by demanding justice ; but make suite , m by craving mercie , saith lyra. i would not argue , n trusting to mine owne merits ; but make suite , o trusting rather , saith cardinall hugh , to his mercie . p for it is mercie that we stand in need of , saith augustine : it is that that must stand us then in stead . since that , q all mans righteousnesse will appeare to be but unrighteousnesse , saith gregorie , if it should strictly be examined . and r therefore for all a mans righteousnesse he had need yet to pray ; that , that that might in such strict triall faile , may by his iudges mercie alone hold out and be made good . for it is all one , saith he , as if iob had there said , s albeit i grow up and attaine to good workes , yet it is not of merit , but of mercie , that i doe atchieve life . and such t prayer therefore must we leane unto , even when we doe well , that even all our holy life may be seasoned with humilitie : which the contrary presumption belike then of merit , desert , worth , and dignitie , is in gregories judgement a great enemie unto . but so absurd and even sottish is the popish doctrine in this point , that some of their chiefe champions , as halfe ashamed of it , seeke sometime to qualifie it , and sometime flatly deny it . sometime , i say , they seeke to temper , and to qualifie , and to correct it , as apothecaries doe * poisons , when in desperate cases they minister them , to trie conclusions with forlorne patients . thus bellarmine having at large discussed the point ; laid downe a good distinction for the cleering of the difference between us and them , when we say , that a no confidence is to be put in mans merits ; and they say , b that some may be ; to wit , that c it is one thing for confidence to be put in them , and another thing for confidence to arise from them : and with a trembling kinde of assertion affirmed the former , that not onely confidence may arise from them ; but that d some confidence also may be placed in them , if men be certaine that they are such , and so that they be not proud of them : ( and yet how sorteth this their doctrine , i pray you , with their prayers , where they say ; e god , that seest that we trust in nothing that we doe ? or what is this then , but even to mocke god to his face , when they tell him they doe not that , which indeed they doe ? ) at length hee commeth to conclude that wee have the safest course on our side . as f it is the best and behouefullest course ; saith bernard , not to pretend merit , but to request mercie : so it is the surest and the safest course , saith bellarmine , not to trust in any worke or worth of our owne , but to rely wholly vpon gods mercie . for , g in regard , saith hee , of the uncertaintie of our owne righteousnesse , and the jeopordie of vaine-glorie , it is the safest course for a man to repose his whole trust in the mercie and goodnesse of god alone . and hee produceth to this purpose the speeches and practises of diuers holy men of god lying vpon their death-beds : ( as indeed the most , euen papists also , yea and some popes too , whatsoeuer they were taught or held otherwise while they lived , are glad ( to preuent the worst ) to die protestants in this point , and to renounce all their pretended merits , worth , and works then , when they should stand them most in stead : ) for so ambrose at point of death , saith hee , spake to his people ; h i haue not so lived among you , that i should bee ashamed to liue longer with you : nor am i afraid to die , because we have a good master . which speech of his augustine used much to admire and commend ; affirming that ambrose so said , i that hee might not be thought presumptuously to put confidence in his course of life and carriage , though neuer so pure . so augustine likewise himselfe to his adversaries ; k for my reputation among men , i haue witnesses great store , that haue knowne me , to testifie for mee : but in the sight of god my conscience alone can speake for me ; which albeit i beare fearelesse against your false accusations , yet dare i not iustifie my selfe before the eyes of the almightie , but expect rather a largesse of mercie flowing from him , than a strict iudiciall triall . and bernard of himselfe ; l let others pleade their merits , and boast and brag that m they ha●● 〈◊〉 and endured the heat and the burden of the day : but n it is good for mee to cleave to god , and to put my trust in him . and when hee was euen at deaths doore , writing to some of his friends ; o pray yee my sauiour not to delay now my timely departure , but to keepe and protect mee in it . be carefull by your prayers to fence mine heele being bare of merits it selfe . p where s. bernard , saith bellarmine , howsoeuer out of the conscience of his good life hee desired to haue his death no longer delaied , yet was so farre from trusting in his merits , that hee made account hee had none . and againe , q when hee was euen now ( as it were ) at the last gaspe ; i confesse , saith hee , that i am not worthy of , nor can by mine owne merits obtaine the kingdome of heauen : but my lord iesus christ , who holdeth it by a double right , the inheritance of his father , and the merit of his passion , contenting himselfe with the one , bestoweth on me the other . this then hath beene , by our adversaries their owne confession , the ordinarie practice of gods people , even the greatest , the godliest , the worthiest of them . and can we imagine but that their faith & their doctrine then at other times was correspondent thereunto ? no undoubtedly . thus they did , and thus they died themselues : and thus taught they their people to doe , and to die . yea thus were our ancestors here in england aboue fiue hundred yeeres agone taught to prepare themselves for death , by anselme archbishop of canterburie , who then lived . among other questions hee willeth that this be demanded of the sicke man that lieth a dying ; * doest thou beleeve and hope to bee saved , or to come to life eternall , not by thine owne merits , but by christs ? to which question hee adviseth the sicke man to say , yea . and then turning his speech to him by way of instruction and exhortation ; s cover thy selfe , saith he , all over with christs death , and winde vp thy soule in it . and if god offer to iudge thee , say thou ; lord , i set the death of my lord iesus christ betweene mee and thee , and thy judgement , and i will no otherwise contend with thee . if hee say , thou deservest damnation ; say thou ; i set the death of my lord iesus christ betweene thee and mee and mine evill deserts : and i tender the merits of his most worthie passion in stead of the merit that i should have , but ( alas ) have not . this then was the doctrine and practise of those ancient fathers ; and this it was that our ancestors & forefathers were taught , contrary to that that the church of rome teacheth and maintaineth at this day . yea this , that fire-brand of the christian world , pope hildebrand made profession of , when hee writ on this wise ( as baronius reporteth of him ) to the abbot of clugnie , * i finde my selfe so depressed with the weight of mine owne actions , that i have no hope of safetie left , but in the mercy of christ alone . but let vs examine bellarmines cautelous conclusion a little . 1. is this the surest and safest course , why condemne they us then as heretikes for taking and teaching it ? why t crosse they out of their owne writers such speeches as tend this way ? would they not haue men goe the safer way ? it is their canonists rule , and their casuists common note , that u the safest side , where any doubt may be , is to be held . and that much doubt may be , yea must needs be here , himselfe telleth vs , when he teacheth ; that x mans merits are ordinarily very uncertaine ; yea so uncertaine , that without speciall revelation a man can haue no assured certaintie of them . so that our fault belike herein is onely this then , that wee are not so venturous , or foole-hardie rather , as they are . 2. is it a sure , yea the surest and safest course that can be , to trust in gods mercie alone ? then is gods mercie alone belike able to save a man without merits . for in vaine were it to trust in it alone , if it alone were not sufficient to save : according to that excellent saying of bernard , speaking of those words of the psalmist ; y hee will save them because they trust in him . hee z will save them ; saith hee : why so ? for what merits of theirs ? marke what followeth : because they trust in him : a sweet cause , but effectuall and irrefragable . this is the righteousnesse indeed , not of the law , but of faith. a this is mans whole merit , that hee set his whole hope on him , who hath saved the whole man. and , b this is mans true confidence , to fall from himselfe , and rest on his lord , refreshed in nothing but his mercy onely . and elsewhere ; c no man need aske for what merits of ours wee expect good things at gods hands . it is merit sufficient , to know , that no merit is sufficient . and againe , d gods mercy is my merit . e though i want merit , yet wanteth hee no mercy . f nor can i want store of merit , so long as hee hath store of mercie . much merit have i , since that hee hath so much mercy . 3. but why should they trust thus in gods mercy alone ? or why may they not trust safely enough in their owne merits also ? for so his assertion was , that in them men might trust to ; and that there was ground good enough for them so for to doe . g in regard , saith he , of the uncertainty of a mans owne righteousnesse : h because a man may be mistaken in it , and imagine that he hath it , when he hath not . but certaine or uncertaine , how can mans merit be the ground of his salvation , if his salvation depend upon gods mercy alone ? or how is mans merit necessarily required unto salvation , if by gods mercy alone he may be saved without it ? 4. i in regard also , saith hee , of the ieapordie of vaine-glorie . in which clause he acknowledgeth that this their doctrine of mans merit is a dangerous doctrine , ( as bernard also tearmeth k the practise of it both foolish and perillous ) and such as may soone puffe vp mens minds with vaine-glorie , yea l with pride and presumption , ( he might well haue said ) the very bane of all true confidence , grace , goodnesse and godlinesse . and consequently as a most dreadfull * rocke threatning ship-wracke of salvation , to be most warily shunned and eschewed of all those that are jealous of miscarying , and desirous of eternall well-doing . i will adde here but the confession of one or two of their owne writers : † i am wholly of this minde ( saith cardinall contarene ) that it is a pious and a christian-like saying , that we ought to relie , as on a thing stedfast and able to support vs , on christs righteousnesse bestowed vpon vs , not on holinesse or grace inherent in vs. on this alone , as certaine and stedfast ought wee to rest . and † all the ancients with generall consent , saith cassander , deliuer , that confidence for remission of sins , and hope of pardon and life eternall , is to bee placed in gods mercy alone and christs merits . to which purpose also he alledgeth a place of pope gregorie , to this effect ; “ we trust not in our owne teares or deeds , but in our advocates plea. and as for trust in ought else , saith adrian of vtrech , who was bishop of rome also afterward ; † our merits are but as a staffe of reed , which if a man leane to or rely on , it knappeth asunder , and runneth thorow his hand that relieth on it . it is the surest course , saith bellarmine ; it is the only sure course , say wee , to trust onely in gods mercie . so said the ancients before vs ( as some of their owne , you see confesse ) with vs. and to teach men in stead of it to trust in their owne merits , is to teach them * to exchange a rocke for a reed . nor can there be any safety at all in so doing ; unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serue them all ( by their owne adrians confession ) that trust thereunto , as † rabsake saith egypt did , as “ the spartan said athens would haue done , if greece should haue relied on it . thus then , sometime they seeke to salue and qualifie this their pestilent and poisonfull doctrine , which at other times , as not halfe , but wholly ashamed to owne it , they doe utterly deny and disclaime . it is m philips melanchthons eighth lie , saith bellarmine , that our teachers will men to merit remission of sinnes by their workes . these words i finde not at all in the place out of which they are alledged . neither know i what edition of that confession hee followeth . but suppose that philip say so . why , is it a lie ? is it not true that they teach soo ? yes doubtlesse . bellarmine himselfe else-where confesseth , that n some of their doctors teach , that men by their owne workes make satisfaction to god for the fault or offence it selfe . others , o that they satisfie both for the fault or offence , and for the punishment also , yea even the eternall paines thereunto due : others againe ( whom hee giveth his voyce with ) p not for the fault it selfe indeed , but for the guilt of such penalties as remaine due for the same , after that the fault is forgiven , q that is , saith hee , for the paines that a sinner should in hell else haue suffered , the eternity of them onely taken away : that which hee tearmeth out of some r places of scripture both s mis-translated , and t mis-expounded , u a redeeming or buying out of mens sinnes ; and maintaineth x remission of sinnes to bee by such redemption purchased and procured . againe , that a men by their workes make such condigne satisfaction for some sinnes , b that thereby the offence and wrong done to god is truely recompenced , and his justice fully satisfied ; and that c through gods grace they doe in some sort by workes of their owne , which they owe not to god , truely or equally , and therefore justly also and condignely satisfie ; for that d such workes have a kinde of infinitnesse ( or infinit worth ) in them , and consequently an equalitie with the wrong , that they did god by their sinnes , in sundry places hee himselfe avoweth : which what is it but to merit remission of sinnes ? for hath not hee merited remission that hath made such satisfaction ? yea the obiection being made , that then e either there must be two joynt satisfactions , the one christs , and the other ours ; or but one only ; and that either christs , and then we doe not satisfie ; or ours , and then christs is excluded ; or else wee divide the honour betweene christ and our selves , that he pay for the fault , and we for the punishment : the cardinall saith , that hereunto three answers are given . for 1. some say f that there is one only satisfaction , and that is christs : and that we , to speak properly , doe not satisfie at all , but only doe somewhat in regard whereof god applieth christs satisfaction to us : and g so , saith hee , should our workes bee nothing but conditions , or dispositions at most , without which christs satisfaction should not be applied to us . that which is indeed in effect the same that we say . but h this hee holdeth to be erronius . 2. some say , that i there are two satisfactions , but the one depending vpon the other ; the one christs , and the other ours : k for though the one were sufficient ; yet for greater honour to us , god will have ours added to his . and l this hee holdeth to be not improbable . 3. some say , and m that is the more probable , ( and that therefore hee goeth with ) that there is but one actuall satisfaction alone , and that ours . n and so christ consequently is excluded , & shut out at doores , as in the obiection before was said . yea hee saith moreover , that as o the saints may well be tearmed our redeemers , because that by their sufferings they may redeeme or buy out our sinnes : so p a man may well be said to be his owne redeemer and saviour , and yet no wrong therein done to christ , when by his owne works q hee maketh condigne satisfaction to god in this manner for his sinnes . and now judge you , whether philip melanchthon lied or no , when he said ( if at least he did so say ) that they will men to merit remission of their sinnes by their workes . but let vs heare further how not melanchthon , but bellarmine lieth himselfe , where hee chargeth melancthon with lying . r wee teach not , saith hee , that by workes done without faith or gods free helpe , men may merit remission of sinnes . s nor doe wee ascribe even unto those workes that are done of faith and by gods aid , such a merit , as that the reward doth of justice or right answer it ; ( that is , the merit of condignitie ) but the merit of impetration onely , as . augustine speaketh ; which the schoolemen are wont to call not the merit of condignitie , but the merit of congruitie . t nor is there any dissent among catholiques herein . i might heere take occasion to shew somewhat largely , in what sense the u ancient fathers , as also x other writers of those times doe ordinarily use the word to merit ( because our adversaries so much presse the use of that phrase in them , as if it implied such merit as they mantaine ) to wit , as y bellarmine himselfe , with z others of his owne side also acknowledgeth , for to atchieve or obtaine ought on any tearmes whatsoever , be it of free favour , or of due debt and desert : which is the merit of impetration , that hee saith augustine speaketh of ; and a differeth much from merit or desert strictly and properly so tearmed , as bellarmine himselfe also granteth : since that , by their owne confession , b it is one thing to impetrate or obtaine , and another to merit , that is , to deserve : and therefore in such sense as they vse the word merit , c a man may be said sometime to merit , that is , obtaine and impetrate , what hee deserveth not ; and againe , d not to merit , that is , obtaine and impetrate what yet hee hath well deserved . as also in this sense e they are wont ( bellarmine himselfe also acknowledging it ) to call all good workes merits , for which we receiue ought , though the reward be , as f he granteth also that it may be , not of desert , right , or due debt , but of favour and grace onely . wherein bernard singularly well expounding their meaning , and his owne too , where hee useth those and the like tearmes ; g if we speake properly , saith hee , those things that wee use to call merits , are certaine seeds of hope , sparkes of love , signes of our hidden predestination , presages of our future glorification ; the way to the crowne , not the cause of our crowning . i might also insist on that which bellarmine hath else-where , that * to merit , as they speake , is no more than that which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word signifieth not “ to be worthie , as he saith , contrarie to all use and authoritie , but † to bee vouchsafed , reputed or esteemed as worthie , as also “ cajetan himselfe , therein following their owne vulgar latin , expoūdeth it . and wheras that same their vulgar translation hath it in bad and barbarous * latin , and their rhemists version in as bad or worse english , § with such hosts god is promerited . ¶ the meaning of it is , saith bellarmine ▪ that with such sacrifices god is delighted , or pacified , as chrysostomes commentarie hath it , ( though indeed in chrysostomes cōmentarie , there no is such word , or any one word of exposition , but the same word it selfe onely ) or is pleased , ( well-pleased , it is word for word in the originall ) as oecumenius expoundeth it . and * it signifieth , saith he , that god is delighted in good workes , and is therewith conciliated , ( that is , moved to befriend , as wee say ) and induced thereby to doe good unto those that doe well . which is that that wee meane , when wee say that workes are meritorous . well it were indeed if they either meant or main-maintained no no more than is here said . little controversie would there then be betweene us and them . but to let these things passe , lest i be in this point over-long . doe all catholikes deny indeed even to workes done of faith and grace all merit of condignitie ? and is there no difference at all among them herein ? yea doth not bellarmine himselfe maintaine the * ●ōtrary ? or doth hee not know that there is difference among them herein ? and that the most of them ( of later times especially ) goe the other way ? yes undoubtedly . but hee dealeth herein , as hee doth in the point of adoration of images . it is a h common tenent among them , that images are to be worshipped with the selfe same worship that those are worshipped with , whose images they are : and so consequētly the images of god and christ with divine worship ▪ and bellarmine himselfe , though a little qualifying it , both alloweth and defendeth it , i that by accident , or improperly they may bee and are so worshiped ; to wit , either k as those images are gods or christs deputies , and so receiue for god or christ himselfe the worship due to either ; or l as men conceive god or christ clad in that image , as a king in his roabes , and so worship the image in the same worship together with either . but yet , saith hee , m you must not in any wise tell the people so in the pulpit , that any images are to bee worshipped with divine worship ; but the contrarie rather , that they are nor to be worshipped . and why so ? forsooth ▪ n because many good catholikes cannot endure to heare that images should be adored : and againe , o because it giveth heretikes occasion to speake more freely evill of them . and in like manner dealeth hee in this matter of merit . because our writers justly tax them for extreame arrogance therein : bellarmine here flatly denieth it , and saith that none of them maintaine it , and wee doe but bely them in charging them with it . and yet , to passe by what before was alledged out of him ; and what hee saith elsewhere againe , that p the remission of some sinnes is even in justice due to mans good merits ; where professedly he handleth the controversie concerning the merits of mans workes , he concludeth the direct contrarie to what here he avoweth , and condemneth what hee averreth here , as no better than heresie . the very title of his discourse is , q that mens workes done of charitie doe condignely merit or deserve life eternall ; and that , r not onely in regard of gods covenant , but in regard of the works themselves . in the discourse it selfe hee telleth us , that s all catholikes hold that they merit life eternall . that t some of them indeed would haue no mention made either of condignitie or congruitie ; u some goe a middle way betweene congruitie and condignitie ; and x some againe would distinguish betweene dignitie and congruitie . but that y the common opinion of their divines admitteth merit of condignitie : which hee also concludeth with . againe hee saith that a some of their divines hold , that such workes doe not merit life eternall condignely , in regard of the worke it selfe , or the worth of it , but in regard of gods covenant and his acceptation of them onely ; and that b thus onely the ancient schoolemen held . c others , that they merit it condignely in regard of the worke it selfe , and the worth of it , albeit that god with man had made no such agreement at all . d he himselfe thinketh best to goe the middle way , as he saith the councell of trent doth ; to wit , that they merit it condignely , in regard both of the agreement and the worke joyntly together . and that we may not mistake his meaning herein , hee telleth us further , that hee doth e not thus determine , as if hee held , that such workes did not in regard of the dignitie and worth of them well deserve life eternall , albeit no such agreement were ; but merit it in regard of gods gracious acceptance onely : f for it were a disgrace to god , if his grace in vs should bee so poore and imperfect as to merit no otherwise : ( as the lovaine professors also , too base and beggerly for us * to craue it and have it as an almes : ) and that they therefore deserve it , because g there is a kinde of proportion and equalitie ; yea not h a proportionable onely , but i an absolute equality ( for so he saith in expresse tearmes elsewhere ) betweene the worke and the wages : and that is properly merit of condignitie indeed , k when the worke is equall of it selfe to the wages : which merit of condignitie he saith therefore is l truely and properly , m simply and absolutely so tearmed ; n merit in iustice , or of right and due debt : which o that other of congruitie is not . and such workes therefore , say our rhemists , are p truely and properly meritoriously , and fully worthie of everlasting life , so that heaven is the due and just stipend or recompence , which god by his justice oweth to persons so working ; and that * so farre forth , that hee should bee unjust , if hee should not render heaven for the same : albeit q that assertion was by the divines of paris almost 300. yeeres since condemned as false and heretical ; and by durandus , saith bellarmine himselfe , r it is censured ( and that not unjustly ) not as bold onely , but as blasphemous . but why is gods agreement needfull then ? or why doth bellarmine require that also ? he telleth you himselfe ; not for any defect or want of worth in the worke , but s because that without some such agreement no reward or wages can of right be claimed for any worke , albeit of it selfe otherwise it be never so worthie . lastly , hee telleth us that t there want not very grave authors , who thinke that everie good worke of a just man endued with charity meriteth or deserveth life eternall . u which he thus farre forth also subscribeth unto , if this condition be added , that not onely the parti● doing it bee endued with charitie , but the very worke it selfe also doe actually , or virtually at least pr●ceede from charitie , and be done for gods sake . so that not onely the whole course and tenour of a godly mans life uprightly and religiously led , being laid altogether in one lumpe , but every particular such action of it , considered alone by it selfe , should by this their doctrine deserve no lesse than heauen at gods hands . and then belike so oft as they haue done any good worke meerely for gods sake , so oft haue they deserved an heaven at least of him . it were absurd and senslesse for a sorry begger to imagine ( that i may use bellarmines owne comparison ) that by weeding though a whole day in the kings garden at white-hall , he had in regard of the worth of the worke done by him , deserved an hundred iacobusses , because his majestie had promised for his dayes worke to give him such wages . x bellarmine himself wil not deny it . but it were much more absurd for such an one to imagine , that for every weed that in that his daies worke hee had pulled up ( were it done out of never so much love to his soveraigne ) he had deserved , i say not an earledome , or a dukedome , but a crowne at least or a kingdome . and yet is there farre greater disproportion heere betweene the worke that we doe , and the reward that wee expect , than could there be betweene the worke and the wages : since that y betweene finite and infinite there is no proportion at all . and therefore saith our country-man thomas of walden , though no friend to wickliffe ; for hee wrote professedly against him ; * what can wee doe that should be worthie of heavenly things , which the apostle saith , that “ the sufferings of this life are not worthie of ? § i account him therefore the sounder divine , the better catholike , ( and the protestants belike then are the better catholikes herein ) and one that agreeth more with gods word , that simply and utterly denieth such merit . a and though a man , saith an uncertaine author , but alledged commonly by them , as eusebius emissenus , should with all the strength of bodie and minde exercise himselfe to the utmost , in obedience to god all his life long , yet could he bring out nothing , that by way of condigne merit could countervaile heavens happinesse . for , considering the extent and continuance of it , b if we cast our reckonings up aright , saith augustine , it should be eternall travell at least , that should purchase eternall rest . and considering the dignitie and excellencie of it , c though a man , saith anselme , should serve god in most fervent maner for a thousand yeeres together , yet should hee not thereby condignely merit to be but halfe a day im heaven . and * though the godly have done a whole million of good deeds , saith chrysost. yet that such a crowne , such an heaven , and so great honour should for so small pidling matters ( in comparison thereof ) be conferred on them , it is of gods free grace , and ( as he there also implieth ) not of due debt , or of their desert . for , † it is of justice , saith he , that th● other are punished ; it is of grace that these are crowned , that is , there is “ deserved paine ▪ as augustine speaketh , repaid the one , grace undeserved freely bestowed on the other . anselme , it seemeth , thought he could not in an hundred , nay in a thousand yeeres , doe that ▪ that they are able to doe in lesse than a● houre . he thought and taught that a man could not in a thousand yeeres , by all that ever he did , or could doe , merite halfe a daies abode in heaven ; and they thinke and ●each ( if they thinke at least as they teach ) that a man may in much lesse than halfe a daies space doe that , that shall merit more than a thousand thousand yeeres , even an eternall abode in heaven . chrysostome thought a man could not with a million of good workes doe that , that they thinke they can doe with any one alone . for , so many thousands of them , saith he , cannot in justice deserve the kingdome of heaven . any one alone , say they , of those that we doe , can doe it . iacob deemed himselfe unable with all that hee had done or could doe , to requite those favors , even in his temporall estate , that god had conferred upon him : these men hold that they can by some one good deed of theirs alone , not requite god onely for what they have alreadie received of him , ( for d that must be done first , e which no man indeed can doe , ere they can merit ought at his hands ) but engage him also to doe further deservedly for them , even to the conferring of life eternall , and celestiall glory on them . thus we have seene , both what they hold , howsoever they seeme sometime ashamed of it , and therefore one while deny , what another while they affirme : as also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions & acknowledgements of gods sincere servants , as well recorded in the word , as reported else-where , yea f related , alledged , and taken notice of by themselves . but to leave them to their * proud and pharisaicall fancies , and returne home againe to our selves ; this lastly should perswade us with the apostle s. paul , g to rest content with whatsoever estate god shall see good to place us in , with whatsoever he shall please to conferre on us , and afford us , or whatsoever he shall thinke fit to call us unto ; considering that we are not worthy of ought , but unworthy wholly of whatsoever we have , be it more or lesse . and if we be unworthie of what we have , be it never so little ; then have we more than we are worthy of , even when we have least : and if we have more than we are worthy of ; then have we no cause to repine , murmure , grow discontent , or complaine , if wee have not so much as such and such have ; if we cannot goe , or fare as such and such doe ; if we have not so good trading , or our houses so well furnished , our wives and children so apparelled , as such and such have . this it is a great fault in the world , in this age of ours especially , an age of excesse ; wherein h each one striveth to goe beyond another , in pride of apparell , in building , in expence in all kinde of superfluitie and excesse ; that i like men that runne in a race , we cast our eies forward on those that goe before us , but we forget to looke backe unto those that come short of us . k men and women looke upon those many times that are of higher degree than themselves , and would faine match them , and goe even with them . or suppose it be but on those , that are of the same rancke with themselves : they see how they go , how they fare , how they spend ; ( and it is many times much more than they are well able to doe , or than their meanes will well afford ) and because they are loath to come behind any of their owne degree ; ( that they deeme were a disgrace to them ; ) they begin to thinke thus with themselves ; what difference is there betwixt us and them ? and why should not we then doe as they doe ? and hence ariseth l a discontent in their minds , because they want meanes to doe what they desire . which their discontent , with their present estate , together with the inordinate and immoderate desire of that which they have not , & faine would have , only because they see others have it ; is not only an occasion m to deprive and bereave them ( with n haman , and o ahab ) of the comfort and benefit of what they have ; but p it is as a grave also , to burie in the thankfull remembrance of those manifold mercies that god hath vouchsafed them , above many other , ( it may be ) even of their owne ranke ; as if god had done nothing for them , ( as those murmuring iewes charged him , * wherein hast thou loved us ? that is , shewed any loue to us , done ought for us ? ) unlesse they may spend , and goe , and be maintained in it , as such and such doe . yea so farre oft doth this corruption prevaile with not a few , that with q the frog in the fable , they stretch their states so farre to get eaven with others , that at length all cracketh and commeth to nought , and both they and theirs rue it in the end . againe , others having sometime had more plentifull meanes , and having then ( as they might well doe ) proportioned their expence accordingly thereunto ; when it pleaseth god to withdraw that their plentie in part , for causes best knowne to himselfe , and it may be among others , to trie them , how they will take it , whether they will say with our saviour , r not my will , but thy will be done , and so practise what they daily s pray ; and with iob , t god hath given , and god hath taken againe ; blessed be his name ; and u so returne god his owne with thankes : yet out of a pride of heart and stoutnesse of stomacke , ( x many are humbled , saith bernard , yet are not humble : ) not enduring to strike saile , or to stoupe an inch , they will strive to live still according to their former meanes , and shape their expence not by what they have , but by what they have had : and so whereas the lord in mercie had yet left them a competencie still , y they cast the helve ( as we say ) after the hatchet , and overthrow all : or z they grow into such inward griefe and discontent , because they cannot doe still as formerly they have done , as either breaketh their hearts and shorteneth their dayes , or altogether disableth them unto the cheerefull performance of any good office either to god or man. all which corruptions might soone bee helpt , if wee could with iacob here say , and thinke as wee say ; non sum dignus , domine ; lord i am not worthie of ought . if we would looke out abroad , but a cast our eyes now and then on those that have farre lesse than wee have . as aristippus , when a friend of his came to condole with him for some land that hee had lost , demanded of him what he had to liue on himselfe , and when hee made answer that hee had but some one small close onely , he told him , that b there was cause rather for aristippus to bemoane him , than for him to bemoane aristippus , who had more than thrice as much land still leaft him to live on than hee had . it is hard but wee should finde some , with c the cynick , yea not a few bee wee never so needy , that would bee glad of our reliques . or if we would but d cast our eyes home-ward , and consider our selves , and our owne vnworthinesse of ought , wee might soone see how little cause wee haue to bee discontent in such cases . for have wee but little leaft ? it is more than we deserve . hath god taken much from us ? he might well have tooke more . as anytus , a gentleman of athens , told his guests that were at table with him , when alcibiades a young gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard , and they marvelled much at it , that anytus could so take it , affirming that hee had dealt very vnkindly with them , e nay rather , quoth he , hee hath dealt very kindely with us , that hee hath left us halfe , when hee might have tooke all : for it was all his , or at his command . so it is here indeed . hee taketh part , that f gave all ; and that might therefore as well take all as part ; because g all is but his owne . they tell of a iewish doctor , that was called h rabbi this-too , because he used alwaies to say , whatsoever befell him , i this is good too , and this too , and this too , and this too , &c. and in like manner may wee well say , how little soever be leaft us , this is more than i am worthie of , and this too , and this too , &c. if god shall againe and againe too , never so often , impaire our estates , and by peece-meale withdraw from us what hee hath formerly conferred on us : and consequently as k hee said to one that though with losse of goods , had in safetie yet escaped himselfe to the shore , l not repine or murmur for what is lost , but bee thankfull to god m for what is leaft , and n for what formerly we have had . hitherto wee have considered of iacobs unworthinesse , by himselfe here acknowledged : we come now to see gods undeserued goodnesse to iacob . wherein there offer themselves to our consideration ; 1. the grounds of it , and 2. the fruit and effect of it . the grounds of it are two ; gods mercie , and gods truth : his mercie in promising what he had now performed ; his truth in performing and making good what hee had promised . first , his mercie : where observe wee that whatsoever wee have or hope from god , it is all of meere mercie . vnworthie of all thy mercies ; saith iacob . and , o who p crowneth , or q invironeth thee rather , with mercy ; saith the psalmist : and r doth not deale with thee according to thy deserts . s for if he should so doe , hee should damne thee ; saith augustine . and , t who so trusteth in the lord , mercie shall u encompasse him on every side ; saith david . now this point , that all that wee either receiue or expect is of gods mercie , howsoever it be by the former consideration sufficiently confirmed . for x if we be not worthie of ought , then is nothing of merit . and if nothing of merit , then all consequently of mercie . yet consider wee for the further proofe of it these two things ; the manner of gods promises , and the prayers of gods saints . first , the promises of god run all vpon mercy . a shewing mercie to thousands , with them that love him , and keepe his commandements . and , * his mercy is for ever and ever on those that feare him ; “ and keepe covenants with him , and thinke upon his cōmandements to doe th●m . and , b i will spare them ( and there is mercy then ) that feare me , ond thinke on my name , as a man spareth his sonne that serveth him . c there shall bee judgement without mercy to those that shew no mercy . and , d if without mercie to those that shew no mercy ; then with mercy even to those also that shew mercy ; saith augustine . yea so saith our saviour himselfe ; e blessed are the mercifull ; for they shall have mercy shewed them . and , f the grace of god is ( g that is , bringeth ) life eternall ; saith the apostle . which place augustine entreating of , h the apostle , saith he , having said , the wages of sinne is death ; because everlasting death is repaied as of debt due to the service of sin and satan ; hee doth not say , albeit he might also so have said ; but the reward of righteousnesse is life eternall : but he chose rather to say , gods grace ( or i free favour ) is life eternall ; that thereby we might learne that god bringeth us to life eternall , not for our merits , but of his mercy . in regard whereof tertullian also very fitly tearmeth ( alluding to militarie matters ) k the one a stipend , the other a donative ; because , as bernard saith well , l it cannot be had but by donation , or free gift . and * if of free gife , then not of due debt , or desert for any worke done , saith hilarie . for , “ gift and debt cannot stand together ; saith faber . yea cardinall cajetan himselfe on those words of the apostle ; † hee saith not , the wages of righteousnesse is life eternall ; but the grace , that is , the gift of god , is life eternall ; that wee may understand that we attaine life eternall not by our merits , but by gods free gift . for which cause also he addeth , in christ iesus our lord. ¶ behold the merit ; behold the righteousnesse , the wages whereof is life eternall ; but to us in regard of christ himselfe it is a gift . and lastly , to adde one place more of so many as might bee added ; m with thee is mercy , saith the psalmist to god : for thou wilt reward every man according to his workes . concerning which words gregorie , ( on that of the psalmist , n make mee to heare thy mercie in the morning ; which o hee expoundeth the resurrection ) having moved this question ; p if the happinesse of the saints be of mercy , and not of merit , how is it said : thou wilt render to each one according to his works ? if according to mens works it bee rendered , how may it bee deemed mercy ? hee thus answereth ; q it is one thing to render according to workes , and another thing to render the reward for the workes themselves . r in the one is noted only the quality of the worke , ( a farre other exposition than s bellarmine giveth of it ) that those that have done well , shall receiue a royall reward . ( and in the other then consequently should be implied an equality betweene the worke and the wages . but ) t no labour or worke of ours , ( nothing that wee can either doe or endure ) by the apostles owne testimonie , can bee equall to , or once compared with that blessed life , wherein men shall live of god and with god. for , u the sufferings of this life ( yea x all of them , if any one man could and should undergoe them all , saith bernard , * from the very beginning of the world too , saith macarius , unto the worlds end ) are not worthie , saith the apostle , of the glorie that shall bee revealed ( y not , unto us , as hee also well observeth , but ) in us . and , z what are all mans merits then , saith bernard , to it ; that it should of right be due to them : or that god should doe men wrong , if he bestowed it not on them ? as * our rhemists before affirmed that hee should . a the grace therefore of salvation is not due to workes , saith faber , ( b which the popish purgers crosse out of him ) but to the goodnesse of god alone . c nor doth mans salvation consist in mans merits : but in gods mercie : saith origen . again , the prayers of gods saints strike al vpon this string . of david , chrysostom observeth , that though he were d a man of singular parts for sincerity and piety , by e gods owne testimony of him ; and * had many good deeds that hee might have alledged , yet † in all his prayers ordinarily § he hath recourse onely to gods mercie , f that alone he pleadeth , that alone hee relieth upon , g and desireth to be saved by . h let others , saith he , alledge and pleade what they list ; i i will hope in thy mercie : that i pleade and alledge , and that doe i hang all mine hope upon . and , k have mercy on me , and heare mee ; and , l have mercy on mee for i am weake . and , m the same song , saith hee , have we need to sing every one of us , albeit we had done ten thousand times ten thousand good deeds , and attained even to the very highest pitch and perfection of righteousnesse : n for it is yet of mercie and loving kindnesse still that that wee are heard , and that wee are saved for all that . so the same david againe else-where , o but thou lord deale mercifully with mee for thy name sake . and , p save me for thy mercy sake . q for thy mercy , not for my merit , saith augustine . r for thy mercie , not for my righteousnesse , saith ruffine . s not because i am worthie , but because thou art mercifull ; saith chrysostome . t he flieth onely to gods goodnesse and his loving kindnesse : u commending gods free grace , not claiming ought as due to his good deeds , saith prosper . it is as if he had said ; e i entreat thee to save me , saith gregorie , not trusting to mine owne merits , but presuming onely to obtaine that of thy mercie , which by mine owne merits i have no hope to obtaine : or , f i entreat thee to heare me , not in thy judiciarie severity , but in thy most mercifull bountie ; saith augustine . g he renounceth his owne merit : and , h hee desireth to be heard , saith cassiodore , not according to his merits , but for gods mercie sake : whereon when our hope is fixed , pardon is the easilier obtained . and , i let thy mercie also betide me , and thy salvation , according to thy word . k according to thy word , not according to my merit ; l a childe hee would be not of pride , but of the promise , saith augustine . and againe ; m for thy name sake be mercifull to my sinne : for it is much . n for thy name , not for my merit ; saith ruffine : and bernard ; o be i never so penitent , and afflict and macerate my selfe never so much . p hee attributeth his whole salvation to the mercy of his saviour , saith cardinall hugh . and , q in mercie remember me , or thinke upon me , for thy goodnesse sake , o lord. r not in wrath , as i am worthy ; but as is worthy of thee in thy mercie ; saith augustine . s for thy goodnesse , not for any merit of mine ; saith peter lombard . for , t when hee saith , for thy goodnesse , his meaning is , and he would so be understood , not for my merit ; saith cassiodore . who thence also observeth that , u no man without grievous errour , may presume at any time thereon . and yet againe ; x for thy name sake guide and conduct me . y for thy name , not for my merit ; saith augustine , and hugh the cardinall after him : z not for my worth , desert , or dignitie , but for thy glory . and hilarie on those words of his , a heare my voice according to thy mercie , or thy louing kindnesse , o lord. b wee , saith hee , when we have fasted some once , out of vain-glory , or given ought to a begger for his meere importunitie , thinke that god is bound by and by to heare us ; c whereas david after all his heartie crying , his night watchings , his early meditations , his continencie in his younger yeeres , his diligent enquirie into gods statutes , and his carefull keeping of his testimonies , having attained to a perfection in all kinde of goodnesse , yet hath his hope wholly in god , and expecteth all from his mercie , placeth all his hope in it , and desireth to bee heard according to it . and chrysostome preaching upon the prayer of eleazer , entreating e mercie and kindnesse for his master abraham ; ( f and whose merits might better have beene pleaded than his ? ) g that you may not imagine , saith hee , that hee demanded it as a debt , deale mercifully or shew mercie , saith hee , to my master abraham . h though we had done ten thousand good deeds , saith he , yet is it of grace that wee require to be saved , and of loving kindnesse , not of debt or desert that wee looke to receive this . so the apostle ; i the lord shew mercie to onesiphorus his family . ( the lord shew him mercy , because hee shewed mee mercie . ) for hee often refreshed me , and was not ashamed of my chaines ; but when hee was at rome he diligently sought mee and found mee ; and in how many things hee steeded mee ( or supplied mee ) at ephesus , thou well knowest . and , k the lord grant therefore , that hee may finde mercy with the lord in that day . l that as he sought me and found me ; so hee may finde mercie when hee shall seeke it at the hand of his iudge ; saith one that beareth the name of ambrose . m that as i found mercie with him , so may hee finde mercie with god ; saith chrysostome : and marke you , saith hee , how hee saith , n nothing , or not any thing but mercie : eleemosynam , that is , word for word , almes , that which o the popish professor so much scorned before : mercie in that day , wherin p we shal have much need of it ; q if onesiphorus for all these his good workes , wee ( the most of us ) much more . there is mercie as well for those that holpe him , as r for those that forsooke him ; as well mercy in rewarding the one , as mercie in pardoning and not punishing the other . so daniel also , s we present these our prayers unto thee , not for any our righteousnesse , ( that is , any righteous workes of ours ; t for we have none , saith gregorie nazianzene ; such at least as we dare pleade the worth of ) but for thy tender mercies . whereupon also saith aquinas , u obtaining by prayer indeed resteth upon mercie ; where as merit of condignitie resteth upon justice or righteousnesse : and therefore by prayer doe men obtaine many things of god in mercie , which yet in justice they deserve not . yea so the papists themselves in their liturgie , ( retaining yet still some broken relikes of antiquitie ) contrarie to their schoole-learning , desire god x not to ponder their merits , but to pardon their misdeeds ; and so consequently y to be mercifull ( as the psalmist speaketh ) to their sinnes . and , a popish writer commenting upon that place ; * what merit , saith he , can wee pretend or pleade to god , whom we owe all unto ? or how can we applaud our selves in our good deedes , when all our righteousnesse is but as a filthie ragge in gods sight ? our merits therefore are none to god , whom all that we doe , is due unto , &c. and it is a good rule that bernard giveth for prayer in generall : z hee that commeth , saith hee , to aske ought of god , must in the first place have an eye unto this , that hee looke not to receive ought for his owne worth or merits , but hope to obtaine whatsoever he craves , onely of gods mercie . and when we come to pray ( saith aquinas ) we must * devise some cause why our suit should be heard , and that must bee not our merit , but gods mercie : according to that of daniel aboue mentioned , which hee also there alledgeth . it is all of mercie therefore , that god promiseth : it is all of mercie that gods children pray for . it is † a throne of grace that they repaire unto ; and it is “ mercie that they there sue for . it is for mercie all that they pray ; and to mercie it is , that they ascribe all : whatsoever either by prayer they obtaine at gods hand , or a without prayer they have voluntarily conferred on them by him , ( as iacob here much more than ever b hee did or durst aske , ) they acknowledge all to come of mercie . c they are the children , saith iacob , that god hath of his mercie given thy servant . and , d god hath beene mercifull to me : and therefore have i all this . and heere in my text ; all the mercies , that thou hast shewed me . even e the iust , saith augustine , will ascribe nothing to their merits , but give all onely to gods mercie . for , f all is taken from the one , that is ascribed to the other , saith bernard . now this first againe serveth even to cut the very throat of that romish doctrine of merit . for mercy and merit ( as they understand it ) by their owne confession cannot stand together . g that which a man meriteth , say they , hee hath not of mercie . and , it is h according to the judgement ( not of mercie , but ) of justice , that mans merit is rewarded . where to omit that i even the reward , that we expect for our well doing to receiue , is , as augustine from the apostle k pauls speech observeth , and l bellarmine himselfe also from him acknowledgeth , of grace or free favour , ( which before also was shewed : ) and consequently by their owne grants also , m not of merit , but of meere mercie . as the apostle reasoneth concerning election ; n if it be of grace , then it is not of workes : for else grace were no grace . if it be of works , then it is not of grace : for else worke were no work . so here , o that which is of mercy , is not of merit : for els mercy were no mercie . and that which is of merit , is not of mercie : for else merit were no merit . since it is no mercie to afford a man what he hath merited : no just merit that hath need of mercie . or thus ; p if it be of right , then it is not of mercie : for else right were no right . if it be of mercie , then it is not of right , or due debt : for then mercy were no mercy . since * it is no point of mercie to giue a man his due : nor needeth hee craue or sue for mercie , that demandeth but his due , and requireth consequently but his owne : as merit therefore leaveth no place for mercie : so ( “ there is no entrance for grace , saith bernard , where merit is once got in . ) mercie likewise leaveth no place for merit : the rather since that also , ( as well primasius observeth ) when he hath done all , and can claime nothing as due therefore for what he doth of due debt . for q he is a debtor ( saith he , and † the apostle before him ) and standeth bound to doe what hee doth , before he doe it ; and is justly and deservedly damned , if he doe it not ; and when he hath done all hee can , he hath nothing to glorie of , because hee hath done nothing but what hee stood bound to doe . it being most true that * s. bernard , saith bellarmine , sheweth in a sermon of his , that for sundry respects , the good workes that wee doe are all due to god , and god might therfore well require them of us , though hee rendered us no reward for them : and therefore cannot we challenge any reward at gods hand for them . and † how much lesse than can any man by way of condigne merit or due debt claime ought at gods hand , when r no man doth any thing neere so much as he ought ? s let who will , therefore trust to merit : t let us fly to , let us rely upon mercie . for u as it is a point of mercie with god to vouchsafe mercy to such as submissively and sincerely sue for it , seeke to it , and rely wholly upon it : so it shall be just with him to turne them off to their owne merits , and to deale with them as they deserve , that renouncing his mercy rely on their owne merits , and offer themselves to bee judged by his justice alone : ( and x in a wofull estate are all those , that come so to bee judged : ) that renouncing expresly as well christs merit as gods mercie , ( they doe so in precise tearmes , i doe them no wrong ) y expect and looke for a reward of their workes , not from the mercie of a father , nor from the free bountie and liberalitie of a prince , ( they are bellarmines owne wordes ) but from the justice of a iudge ; z not for christs merit , ( for life eternall , say they , is not given for christs merit , † nor is it to be ascribed thereunto ) but for the worth of their owne workes . yea let us the rather abhorre this pestiferous doctrine , which so strongly savoureth of the a pharisaicall leven ; for that as b the acknowledgement of gods mercy here was the ground of iacobs thankefulnesse : so c this conceit of mans merit is the very bane of true thankfulnesse , and * their owne bane therefore that are possest with it , and cause of much unthankefulnesse to god for his mercies . for “ how can a man bee truely thankfull to god for ought , that thinketh he hath nothing from him , but what he hath deserved , he hath deerly earned , is of right due to him , and he should have wrong if hee had it not ? and let us acknowledge , ( as other the faithfull servants of god have done before us ) that it is , as our highest d wisedome to see our owne follie ; our best e knowledge for us to know our owne ignorance , and how little it is that indeed we know ; our greatest f perfection to discover and finde out our owne imperfection● , how far wee come short of that wee should be ; our maine g righteousnesse to acknowledge our owne unrighteousnesse ; and our chiefe h puritie sincerely to confesse our owne impuritie : so our only i merit to know the insufficiency of our merit , to beleeve that we have no such merit as the popish sort imagine ; and our onely k worth and dignity , seriously to apprehend and sincerely to acknowledge our owne want of worth and indignitie , to account our selves with iacob here unworthie of ought , and to ascribe it therefore not to our owne merit , but to gods mercy that we have ought . and so passe wee to a second vse of this point ; which may againe serve to teach us lowlinesse , thankfulnesse , and contentment of mind : m what wee have earned deerely and is owing us , wee may justly expect , and claime as of right due to us : and we thinke much when we come to demand a debt of one that oweth it us , n to crave it in any submissive manner ; and much more to be denied it , when wee make demand of it : for wee are wont to say in such cases , that we aske but our owne . but when wee come to crave a courtesie , to request a kindenesse ( from a superior especially ) of one that is no way indebted or engaged unto us , we are glad to come with cap in hand , and o vse all termes of submisnesse and engagement : nor haue we cause to bee discontent , if hee deny us ; and p we are wont to be well content ( if but in part hee please to grant our request ) with what he is willing to afford us ; and thinke that we have cause to be thankfull to him for it , whatsoever it be , be it never so meane ; because it is more than of right wee could challenge or demand of him . so here , q if we could claime or challenge ought at gods hand by way of merit or due debt upon desert , it were somewhat ; some colour we might have to repine , when we had not what we would have , or r when wee have not as others have . but whenas god is no way thus endebted to any ; s all is absolutely his owne ; and t he may doe as he will with it : when as we come to him as u beggars doe to us , to aske almes , to crave all of meere mercie : we have great reason now to repaire to him in the submissest manner that may be : wee have no reason to repine , if hee giue us lesse than wee would ; ( beggars , wee say , must bee no chusers : ) or x than hee giveth to many others . wee would thinke much that any man should take upon him to controll us in the disposing of our almes ; ( albeit oft-times y we erre much therein , & z had need therfore of good advice from others : ) great potentates especially would take it in foule scorne , that euery base fellow should take upon him to direct them where & how to conferre their favours . much more it is extreme arrogancie & presumption in us , when we will take upon us to controll god in the distribution of his mercies , as if hee did not distribute them so equally as hee ought . whereas we should rather endevour * to bring our heart to his hand , and shape our will to his pleasure : that where hee staieth his liberality , there we stay our desires ; as in the wildernesse “ the israelites made stay where the arke staied : and when he enlargeth his hand , wee in thankfulnesse enlarge also our hearts : being thankefull to him for whatsoever wee have , be it more or lesse ; since that it is all of meere mercie ; not discontent for what wee have not , or for what we see others have . and thus was the former ground of gods goodnesse , his mercy : the later followeth now , veracitie , his fidelitie , his truth . truth hath here reference to a word of promise . and wee may doe well to observe how these two are still coupled and yoaked together , mercie and truth . a all the waies of god are mercie and truth , saith the psalmist ; and that even to those that keepe covenant with him . and , b thy mercie , o lord , reacheth unto the heavens , and thy truth or faithfulnesse unto the clouds . and , c withdraw not thy tender mercies from me , o lord : but let thy mercie and thy truth alwaies preserve me . and , d i will praise thee for thy mercie and thy truth , &c. the one is the ground of gods gracious promises : the other is the ground of the performance of what therein he hath promised . it is his mercie that hee doth ought at first , and that he promiseth further to doe ought , and it is his truth and his iustice , ( for e truth is a part also of iustice ) that he performeth and maketh good what he hath promised . so that here is a second ground of gods goodnesse , unto those whom by promise hee hath vouchsafed to tie himselfe unto , his word and his truth . f send forth thy light and thy truth , saith the psalmist , to bring mee againe to thine holy hill. and , g destroy mine enemies in thy truth . and , h my mercie and truth , saith god , shall alwaies be with him : and my covenant shall stand firme with him for ever . for , i i will not breake my covenant ; nor will i falsifie my truth . and , k blessed therefore is the man , whose hope is in the lord , who keepeth his truth for ever . it is his mercie that moveth him ; it is his truth that bindeth him . it is his mercie , i say , that induceth him to promise : it is his truth that obligeth him to make good what hee hath promised . a sure tie-all . l heaven and earth may faile sooner than gods truth ; than m hee should faile to make good ought that he hath promised to his . for first , it is against the very nature of god to doe otherwise . n hee that made the e●re , saith the psalmist , shall not he heare ? and he that made the eye shall not hee see ? and o hee that teacheth man wisdome , that giveth man understanding , shall not hee understand himselfe ? so he that p teacheth man truth , and of man q requireth truth , shall not r hee keepe and observe truth himselfe ? yea how is it possible hee should doe otherwise who is truth it selfe ? who as hee is s a god of truth and t truth it selfe , so his word also is u a word of truth and x truth it selfe : and therefore y hee cannot lie , z nor deny himselfe : it were a an impotency in him , if hee were able to doe either . b if you that are evill know how to give good things to your children ; how much more , saith our saviour , shall your heavenly father , who is c goodnesse it selfe , give good things to his ? so if d an honest man will bee carefull to keepe his word , one that hath but some small drop of this divine truth distilled into his heart , which floweth infinitly in god , how much more shall hee doe so , who is e truth it selfe , and who f can no more cease to be true or to be just than he can cease to be god. againe , is not god as prone ( thinke wee ) and as readie unto mercie as unto wrath ; to doe good as to g doe evill ; to blesse as to curse ; to fulfill his promises , as to execute his threatnings and his menaces ; to cause to prosper , as to punish ? yes undoubtedly , and ( if wee may say so ) h much more . but gods threatnings against the wicked shall undoubtedly take effect . god hath even i by a solemne oath bound himselfe thereunto : and that k they shall finde to their endlesse woe one day unfailable , that now either deny it , or make doubt of it . and much more then shall his free promises bee made good all to the godly : the rather since that l hee hath bound himselfe by oath as well to the fulfilling of the one , as to the effecting and executing of the other . now this consideration may first serve to cleer many places of scripture , where gods children seeme to require god even m in justice to heare , and helpe them , and doe for them , & deliver them : and where god is said to be n just , either in remitting of mens sinnes , or o in rewarding of their workes . which places p popish writers are wont to abuse and produce for the justification of their pernicious positions concerning mans merit , and the worth of mens workes . as if in those places gods children pleaded unto god their owne merits , in regard whereof god in iustice might not deny them their suits , they requiring nothing but what by their owne righteous actions they had even in justice deserved at gods hands : or as if gods justice it selfe so tied him to the rewarding of their workes , in regard of the very worth and dignitie of them , that god could not without some taint of injustice doe otherwise . but q that the justice or righteousnesse that the saints and servants of god speake of in those places , neither is , nor respecteth simply the justice or righteousnesse of their persons , in regard whereof , and for the worth of which , god in justice , were engaged to do for them what they require of him , is hereby apparant , in that in some of those very places , where they require or pleade this justice , * they sue yet for mercie , and renounce their owne righteousnesse , and refuse to be tried by the precise rule of gods justice . but what justice or righteousnesse will some say , then is it ? i answer : it is sometime r the justice of their cause ; when being falsely accused , and wrongfully charged , by their malicious adversaries , with such crimes as they never either committed or imagined , they dare s appeale even to gods justice , and offer themselues to be tried thereby for their innocency therein . sometime it is gods justice and righteousnes , that is , his truth , or his faithfulnesse ; which the psalmist therefore t joyneth together , ( it is * hugh the cardinals observation ) as one and the same . for † truth or faithfulnesse is ( as before was said ) a branch and a limme of justice or righteousnesse . that which even our adversaries themselves also confesse & acknowledge , expounding some such places so also themselves . u if wee confesse our sinnes , saith s. iohn , god is faithfull and just to forgive us our sinnes , and to cleanse us ( how but by x christs blood ? ) from all iniquitie . here y those words just and faithfull , saith bellarmine , are referred to gods promise : z for therefore , saith he , is god said to bee faithfull and just , because hee standeth to his word , and breaketh not his faith . though therein a hee crosseth himselfe againe elsewhere ; and hee addeth wretchedly , yea impiously in the same place , that b there seemeth to bee no promise at all extant in scripture concerning remission of sinnes upon confession of them made unto god. in like manner where the apostle saith , c for god is not unjust , to forget your worke and labour of love , which you shew to his name , in ministring to his saints . d he sheweth manifestly , saith bellarmine , that hee should be unjust , if hee did otherwise . and therfore e it is neither hold nor blasphemous to say , that god should be unjust , if hee should not keep his promises : to confute which assertion , f falsely fathered upon durand , whom therein he doth wrong too , he produceth that place . againe whereas s. paul saith , g there is a crowne of righteousnesse ( and so it may bee , and yet * a crowne of mercie too , saith chrysostome ) laid up for mee , which the just iudge will render unto me in that day ; and not to mee alone , but to all those that love his appearance , h it is not his owne righteousnesse , but gods righteousnesse , saith bernard , that the apostle here buildeth upon . for it is a just thing for god to pay that that hee oweth . and hee oweth that that he hath promised . i it was out of mercie indeed promised , but it is of justice to bee performed . k and this is the iustice that the apostle here presumeth of , even gods promise . for l that may well be of justice and due debt required , that was freely promised at first . to which purpose also even bellarmine , m that which god doth of grace or free favour , saith he , that hee may not doe : ( or hee may chuse whether he will doe or no. ) but yet when he hath promised once to doe it , hee cannot now but doe it , though not simply and absolutely , yet in respect of his promise . hence is that that augustine , and n others after him , so oft have . o god , saith hee , albeit hee be debtor to none , yet hath hee made himselfe a debtor to us . but how ? not by receit , but by promise . not by receiving of ought from us ; but by promising what hee pleased and thought good himselfe unto us . in regard whereof very pithily and piously saith bernard , p my iudges will ( or good will ) is my right . what can be righter ? what can be richer ? what righter for merit ? what richer for recompence ? now q it is one thing to say to one , you owe me this or that , because i have bestowed somewhat upon you , or have done this or that for you , and have thereby deserved it : and another thing to say , you owe mee this or that , because you promised to bestow it on me . in the one , the ground of the debt ariseth from the worke or deed and desert of the partie that claimeth it : in the other , from the word and promise of him , of whom it is claimed , r in the former sense , saith augustine , can no man claime ought of god : because no man can by any such meanes tie or engage god to himselfe . but in the latter sense some may , in regard of his promise past to them , by which , though free otherwise , s hee hath bound himselfe to doe for them , to the performance whereof , his truth and his justice doe now tie him . by vertue of which truth and justice gods saint● oft require that of god , which in justice otherwise they durst not , nor could claime or challenge at his hands as of due debt or of desert . againe , this may further bee of singular ●se to all gods deere children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth , for the making good of all his gracious promises unto them . t let your conversation , saith the apostle , bee without covetousnesse , ( yea or distrustfulnesse either ; ) and rest contented with what you have . for hee hath said , ( and what hee hath said , concerneth us , as well as either u iacob or x ioshua , to whom it was said ) y i will not leave thee , nor in any wise will i forsake thee . z so that wee may boldly say ( yet not presum●ng of our owne merit and worth , but on his mercy and truth ) with the psalmist , a the lord is my feeder ; i am sure to want nothing : and , b the lord is mine helper ; i need not feare any thing . he hath said it : and that is enough ; we need no other security , his bare word is as good , yea better than any bond . for he is c a god of truth ; and d cannot goe from his word . and e those therefore that trust in him , shall not need ( as the prophet speaketh ) to f make haste ; by seeking to unlawfull and indirect courses for the releeving of themselves , when they are in some want ; or for the recovering of themselves , when they are fallen behinde hand ; or for the enlarging of their estates , when charge beginneth to grow upon them : g like those that to save themselves being in danger of drowning , catch hold of whatsoever commeth next hand , such things oft as are meanes rather to enwrap and entangle and so to winde them further in , than to beare them up , or to helpe them out . nor shall they need h to hang ( as our saviour christ speaketh ) in suspence ; as i the clouds doe in the aire , k hovering to and fro , as the wind driveth them , and uncertaine whether to hang still there , or to fall downe on the earth : perplexed and distracted with l carking care and thought for the things of this life how they shall have wherewith to maintaine their charge , and to feed and cloth them and theirs ; especially if deare times come , & further charge grow upon them , or if trading decay and wax dead with them , or if those breake that they have dealings with , and the like : as if god were tied to these meanes ; or as if the performance of gods promises depended upon these things ? but walke they may well cheerfully in the m carefull performance of those duties that god hath in their severall places imposed on them , ( for there is n a diligent care as well as o a diffident ; the one enjoyned , the other inhibited ) and so p leave the issue and event of all to god and his blessing : q who will be sure to provide for them , and will suffer neither them , nor theirs ( for r hee is a god of his word , and that s all shall finde , that trust to it ) to want any thing at any time , that shall be fit for them . these then were the two grounds of gods goodnesse to iacob , his mercie and his truth . now followeth a fruit and effect , and so a proofe and experiment of this mercy and truth , and consequently of his goodnesse in generall . for i went , saith iacob , ●ver this river iordan with my staffe onely in mine hand ; and now am i become owner of two troupes , or two bands . where we have , first , an humble acknowledgement of his meane beginnings . he came into the countrey t with his staffe onely , like a poore pilgrim , a stranger , a traveller ; no companie with him ; no attendance upon him ; like one , that went , as wee say , to seeke his fortune abroad : and u hee thought himselfe well apaid , if he might have but meat , drinke and apparell onely , every servants allowance . which hee mentioneth , as x other servants of god , doe sometime the like ; partly to testifie the inward humilitie and lowlinesse of his minde , not puft up ( as the y manner is ) with that great masse of wealth , that god had pleased to conferre upon him : to shew that z his heart was not altered , albeit his estate were : iacob continued the same man that hee was when hee came over iordan : hee had not forgotten his former estate : his mind remained still the same that it was . and partly also to commend and amplifie the great goodnesse of god towards him , who from so meane and bare an estate had advanced him and raised him , to that wealth which hee now had . where first come many to bee controlled and condemned , who being raised from a very meane estate , even a from the mire and muck hill , the dung-cart or the dung-hill , as the psalmist speaketh ; when they are once gotten up , * are ashamed now to be acknowne of their beginnings , can endure no more to heare of their parentage and their off-spring ; refuse to take notice of their poore kindred , that are yet as they were . yea b so farre in these cases forget not a few what formerly they haue beene , that c none are many times more insolent , or more arrogant than such , none more imperious , or more scornefull toward others , even those that have beene sometime their betters , as if they had never beene other than they are , or had ever beene such as now they are . but let such take heed , lest they heare from god as saul sometime by samuel , d when thou wast meane in thine owne eyes , i advanced thee , &c. and lest , as hee for his disobedience , so they for their pride and ingratitude and hautinesse of spirit , e bee plucked downe , and stript , and laid as low againe as ever they were . let them remember what the wise man saith ; f pride ushereth destruction ; and an high minde forerunneth a fall . and our saviour in the gospell : g hee that lifteth up himselfe , shall be laid low ; and hee that abaseth himselfe shall be exalted . and h a miserable thing it is , as the heathen man speaketh , to have beene happy , or as the holy ghost , i to have beene in honour . for k the higher a man sitteth , the heavier he falleth : and l better not to rise , than to rise and fall . but m a double misery it is to bee miserable , and yet not commiserated ; to be in pitifull plight , and yet not to bee pitied . that which is usually n the lot of such when they do fall : the more scornfully they have carried themselves towards others while they were aloft , the lesse are they pitied of any when they come downe . for by such their carriage having made themselves * not envious onely , but odious , as they were an eye-sore , while they stood , so they become a laughing-stocke , when they fall . which things considered , let such therfore among you , as are come up from meane estate to large and plentifull meanes , learne to imitate iacob , and to doe as hee here did . looke backe to your beginnings . o be not puffed up in pride , in regard of your present wealth : nor take you occasion thereby p to contemne or disdaine others , that come short of you therein . but q remember what you have beene sometime your selves ; and how farre beneath not a few of those , whom you have gotten now so farre aboue . it is hard , if there be not some in this place , ( for my part i know none : but sure i am , many such there have beene , and some such there may heere bee ) that may say with iacob , i came into this citie with a staffe in mine hand , and a freeze co●t on my backe ; ( yea it may be , in farre meaner estate yet then he ) with neither hose nor shooes on my feet , and scarce a penny in my purse ; glad if i might get into any almost , though never so meane service . and now god hath given mee a large and a plentifull estate : hee hath made mee a master of many servants ; hee hath richly cloathed mee , provided liberally for me , &c. and r let not then what you are now ( if it have beene and be thus with any of you ) make you forget what you have beene . but as s agathocles being by birth but a potters sonne , and yet having by his prowesse attained to bee king of his owne countrey , caused his cupboard to be furnished with earthen cups , and his table , to bee served with earthen dishes , that hee might thereby bee put in minde of his meane and poore parentage . so doe you cast your eyes backe on your meane beginnings , that by consideration thereof you may the rather bee moved , both unto thankefulnesse to god for what you now have ; and t to humility , modestie , and lowlinesse of minde , u to carry your selues the more moderately towards those , that are still as you once were , or that were once as you are now , but are now as your selues were once . such then was iacobs penurie , and his meane beginnings at first . now followeth gods bountie towards him , in so enriching him , and improving and enlarging his estate in that matter , that hee was now become master and owner of two troupes . whence observe we , that god is able to raise frō low degree ; and from mean estate & small beginnings to bring to great matters . a he raiseth , saith the psalmist , the needy out of the dust ; and lifteth the poore up from the dunghill : to seat him with princes , even with the princes of his people , and * to make him inherite the throne of glorie , saith anna. hee tooke b saul from seeking his fathers asses ; and david from feeding his fathers sheepe , and d following the ewes great with young , to feede his people in iacab , and his inheritance in israel . and by his meanes saith salomon , e out of the prison come some to raigne , and out of the dungeon some to sit in the chaire of estate ; as wee know what f ioseph sometime did . c g nor is it any hard matter with him so to doe . for he is the h supreame iudge , that setteth up and pulleth downe . i all estates hold of him , and k hee disposeth them at pleasure . no prince can so easily ruine , or raise , as hee can both them and their favorites also ; for if them , much more then those that depend upon thē . l thine is the kingdome , saith david ; and thou reignest ●ver all : and in thine hand it is to make great , and to give might unto any , even the meanest . againe , all the wealth in the world is his . for , m gold is mine , and silver is mine , saith he by haggie . and , n riches and honour are thine and of thee , saith king david . yea o the earth is the lords , saith the psalmist , and the fulnesse thereof . and , p the whole world , saith hee , is mine , and whatsoever therein is . q the devill may pretend title to it , but hath of right nothing to doe with it ; r nor hath hee or any other whosoever power to dispose of ought in it , further than he permitteth . the consideration whereof may first serve to admonish us not to trust unto these things . s charge the rich men of this world , saith the apostle , not to be high minded ; nor to trust in uncertaine riches : so uncertaine , saith nazianzene , that t a man may as well trust to the weather-cocke , that standeth continually in the wind , or to figures and characters not u drawn , as another speaketh , in the ice , but x written in the running water , as to the wealth of this world . since that y hee that gave them can againe resume them . ( z god gave , and god hath taken , saith iob. ) a he that set up , can as well and as easily pull downe . for this is easier ( whatsoever b the canon law saith to the contrarie in some cases ) c than that . d out of the prison , saith salomon , there commeth one to reigne , when e hee that was himselfe borne a king is abased . as he that was so poore is here stored and made rich : so f hee that is most rich , may as soone be puld and made poore , and left barer than ever iacob when hee came to laban at first . secondly , it may encourage men to depend upon gods providence ; and to seeke to him for wealth , and not to satan : that is , to seeke it by lawfull & honest means , and g not by unlawfull and indirect courses . since that h god is as well , yea farre better able to enrich by the one , than the devill is , or can be by the other . he that thus enriched iacob , notwithstanding i labans hard , crosse , and unjust dealing with him , is k no lesse able still ( for l neither is his hand now shortened , nor his treasurie exhausted ) to doe the like for those that depend , with iacob , upon him , and m walke no other way toward wealth , than they are directed by him , n notwithstanding all the affronts and oppositions that the world and worldly men , whom they live either among or under , and have occasion to deale with , shall be ever able to make against them . thirdly , it may teach young beginners not to bee dismaid or discouraged in regard of ther small beginnings . hast thou but a small matter to set up with , and to begin the world withall ? consider what god is able to doe for thee : and what hee hath done before time , o who is the same still , for those that were his . it is hard if thou hast not as much as iacob had here to begin with , and we see what god brought it to . be thou thankfull therefore to god for that little that thou hast ; ( p in thankfulnesse a poore man may bee as rich as a richer ) and that may prove an effectuall meanes to improve it . endeavour thy selfe q to walke uprightly before him , and r to keepe a good conscience in the course of s thy calling . and thou shalt see , hee will t build thine house for thee , and so u blesse thine endeavours ; that x though thy beginnings be small , yet thy latter end ( if hee see it to be good for thee ) shall be great ; as bildad told iob ; and as in iob god made it good , y setting him up againe with nothing , after those his great losses , but the contribution of his friends ; and raising him thereby and his blessing on it , to a larger estate than ever hee had enjoyed before time . lastly , hath god dealt with any of you , as hee had done here with iacob ? take heed how you a sacrifice to your yarne , and burne incense to your net : how you b kisse your owne hand ; and ascribe your wealth and your raising , c to your owne forecast and industry , and so make an idoll of it . remember that which salomon saith , that d it is the blessing of god that maketh a man rich : and that e all mans labour and care is nothing without it : that f it is god , as moses speaketh , that giveth you power to get wealth . learne not the language of the rich worldling , g soule , thou hast much good ; or of esau , a meere naturall , h i haue enough ; and no more : but the language of iob rather , i the lord hath given ; the language of david , k of thine hand , o lord , and thine , is all that wee have ; the language of eleazer , abrahams servant , l god hath blessed my master greatly , and he is thereby become great : he hath given him flocks and heards , and gold and silver , and servants , &c. the language of iacob ; * the children that god of his grace hath given mee : and , m god hath beene good to mee , and therefore have ● all this . n as you have received all from god ; so ascribe all unto god ; and bee thankefull to him for all . let the streames of gods bountie leade you ( as o the water-course doth , either to the spring upward , or downeward to the maine ocean ) to p the sourse and fountaine from which they doe flow . returne a tribute unto him , from whom you receive all ; as q the rivers doe to the sea , from whence they have their first rising . r that may be a good means to secure the rest to you ; whereas the withholding of it , as s the merchants non-payment of the kings custome , may prove the utter losse of all . let him , i say , that gave all , t receive a part againe from you of that that is u his owne , by x the releefe of his poore members , by the support and maintenance of his ministers ; it is that in effect that z iacob so solemnly vowed to shew his thankfulnesse in . not that he needed it , a who needeth nothing himselfe ; no more than b the sea doth the rivers that runne into it : but that your thankfull mindes thereby may be testified , and hee encited to bee the more beneficiall to you , c who desireth any good occasion of doing you good . returne him part ; said i ? nay , d dedicate all to him , y as you have received all from him ; by e imploying all to his glory , f using all after his will : g for of him , and through him ; and therefore unto him are all things : and to him be glorie for ever . amen . the ivdgement of a great schoole-man , concerning the merit of mans workes ; contrarie to that which the church of rome now holdeth ▪ durandus in sentent . lib. 2. dist . 27. quaest . 2. merit of condignitie strictly and properly taken , is such a voluntarie action for which in justice or of right a reward is due to one , so that if it be not rendered , he that should render it doth wrong , and is simply and properly unjust . and such merit of condignitie is found among men , but is not in man towards god. that which hereby appeareth , because that which is rendered rather out of the liberalitie of the giver , than out of any debt due to the worke , commeth not within the compasse of merit of condignitie strictly and properly taken . but whatsoeuer wee receive from god , be it grace or glorie , or good temporall , or spirituall ( whatsoever good worke done for the same goe before in us ) we receive rather and more principally from gods liberalitie , than rendered as due for the desert of the worke . and therefore nothing at all commeth within compasse of merit of condignitie so taken . the major appeareth by the definition of merit of condignitie before assigned . the minor is thus proved : because it is an easier and a lesse matter to make a full recompence for that that one hath received from another , than to make him a debtor . for to make him a debtor , it is necessarie that one returne him more than hee hath received from him , that so in regard of that overplus the other may become his debtor . but no man can fully recompence god ; according to that which the a philosopher saith , that god and our parents can never bee sufficientlie recompenced . therefore much lesse is it possible , that by any worke of ours god should become debtor to us , so that hee should be injust , if he paid us not somewhat for it , that were due unto us for the same . the reason hereof is , because what wee are , and what wee have , be it good actions , or good dispositions , or the use of them , &c. it is all in us of gods liberalitie , both freely bestowing it on us , and freely preserving it in vs. and because by a free gift no man is bound to give more : but the receiver rather is thereby bound to the giver . therefore by good dispositions , or good actions , or the good use of either bestowed on us by god , god is not bound in any bond of justice to give us ought else , so that if hee should not give it , he should be unjust ; but wee are rather thereby bound to god. and to thinke or say the contrary , is bold and blasphemous . and if god therefore to a man dying in grace should deny glorie , hee should doe therein no wrong : nor should hee be unjust , if hee should withdraw glory from one that alreadie hath it . and if any should complaine hereof , god might say unto him , as it is in the gospell , b may i not doe as i will with mine owne ? and the partie that should suffer it , ought to say as iob did , c the lord hath given , and the lord hath taken ; hee hath done as he pleased : blessed be his name . for since that every good thing is of gods free gift , god is not bound thereby , because hee hath given some thing , to give other some also , so that hee should be unjust , if hee gave them not . and if any thing bee bestowed on us , or returned to us for our good workes , it is rather and more principally out of gods liberalitie that giveth it , than out of any debt that is due to our workes . if any shall say , that albeit god become not a debtor by any worke of ours , yet hee becometh a debtor by his owne promise d expressed in scriptur . it is of no force , for two causes : the first is , because gods promise in scripture implieth no such obligation , but importeth onely a liberall disposition in god. the second is , because that which is rendered , is not rendered for the due desert of the worke , but for the promise precedent . it is not , i say , rendered , for the condigne merit of the worke , but onely or principally for the promise : and so it is not such debt , as we now speake of . thus it appeareth that merit of condignitie strictly and properly taken , to wit , for a voluntarie action , for which a reward is of justice due to the doer , so that if it be not paid , hee that should pay it , doth wrong , and is simply and properly unjust ; is not in man towards god , yea that it is altogether impossible for any such to be . finis . notes, typically marginal, from the original text notes for div a01537-e90 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●● q●am respondere possem : uti iunius vert●t , p●alm . 119.67 . the worshipfull company of haberdashers . * genes . 35.1 . notes for div a01537-e1970 coherence . a verse 6. iacobs praier . parts 4. part 1. b tu dixisti . vers. 9. c chap. 31.3 , 13. d summa est deum sequi ducem securitas . incedit tutus qui ducem sequitur deum . ambr. de abraam , l. 1. c. 2. part 2. e vers. 10. f indignitatis agnitio , ingratitudinis amolitio . part 3. g vers. 11. part 4. h vers. 12. i chap. 28.14 , 15. text. part 2. particulars . 1. iacobs vnworthinesse . 2. gods goodnesse . grounds 2. 1. mercie . 2. truth . fruit. iacobs penurie . gods bounty . generall . iacobs thankfulnesse . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. ●om . 8. serm . 14. observ. 1. k arrogans oratio , si ab homine quid petiturus , dicas statim , da mihi , hoc peto , debet inchoari oratio à laude dei , ut sequatur supplicatio . ambr. nomine de sa●ram . l. 6. c. 5. l psal. 90.1 . m psal. 85.1 . n psal. 44.1 . o psal. 71.18 , 19. reasons 2. reason 1. p deum siquidem ad ampliora d●ndū provocamus , quando sibi de praeteritis gratias ref●ramus . sicut agricola terraemillam diligentius colit , quae uberius fructum reddit . alex. carpent . destruct . v●t . par. 6. c. 4. q optima petitio ipsa gratiarum est actio . r efficacissimū genus est rogandi gratias agere . pl●n . paneg . s ascensus gr●tiarum descensus grati● . invitat ad magna , qui gratanter suscipit modica : & spem de futuris recipit , qui transacta beneficia recognoscit : nec desperatione frangitur , qui magnorum munerū consolatione r●boratur . cassi●d . variar . t mirabili natura , siquis veli● reputare , ut si uges gignantur , ar●ores frutic esque viva●t , in coelum migra●e aquas , animamque etiam herbis vitalem inde deferre . plin. hist. nat . lib. 31. cap. 1. reason 2. u sequentium rerum certitudo est praeteritarum exhibitio . greg. in evang. hom . 1. ex perception● praeteritorum munerum firma fit expectatio futurorum . bern. de temp. 18. & in psal. 90. serm. 7. x psal. 4.1 . y deus justitiae mi●i . deus mi justissime . sicut coloss. 1.13 . hebr. 1.3 . esai . 2.20 . & 31.7 . quanquam potest exponi etiam , deus vindex & assertor justitiae meae : vti iun. & alij . z psal 27.9 . a deus salutis , pro salutifero : ut turris salutum , pro omni modo salutiaera . 2 sam. 22. ul● . b 1 sam. 17.37 . c 2 cor. 1.10 . d 2 tim. 4.16 , 17 , 18. vses 2. vse 1. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . carneades apud plut. de tranquill . quod budaeus perperam est interpretatus , dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , esse existimavit . sic qui pomum in manu sua died midia tenuerit , reliqua diei parte pomis●rvabit odorem . bernard . de temp. 31. inducement . f psal. 78.7 , 8 , 10 , 11 , 12. quod scimus cum necesse nō est , in necessitate nescimus . bern. de consider . l. 2. g psal. 125.3 . h largitio fontem ipsum benignitatis exhaurit . ita benignitate tollitur benignitas ; quâ quo in plures vsus sis , eo minus in multos uti po●●●s . cic. offic. l. 2. & apud lactant. instit. l. 6. c. 11. hinc hieron . ad paulin. etiam liberalitate perit liberalitas . i esai . 59.1 . k mat. 6.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l psal. 22.9 , 10. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 9 8. vse 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grata mente nihil est deo gratius : et gratiarum actio est ad plus dandum invitatio . chrysost. in genes . hom . 52. * psal. 67.5 , 6. o indignus est dandis , qui ingratus est pro datis . aug. de temp. citante io. herolt . de tēp . 112. non est dignus dādis , qui non agit grates pro datis . greg. laudante gul. perald . sum. tom . 2. tr . 6. p. 3. c. 1. & in epist. dom. 18. pent. ser. 1. & in euang. dom . 14. trinit . ser. 1. accipiendis indignus est , qui fuerit de acceptis ingratus . bern. de divers . 27. & iac. genuens . de temp. 150. * gratiarum enim cessat decursus , ubi recursus non fuerit , bern. de temp. 40. p ingratitudo ventus exurens est , exiccans sibi rorem misericordiae , fluenta gratiae . bernard . in cant. 51. q jn halesina regione fons est quietus & tranquillus cum siletur ; si insonent tibiae exultabundus ad cantus elevatur , & ultra marginē extumescit . solin . polyhist . c. 11. r ita sons divinae bonitatis ad laet●m gratia●um actionē exuberat , & beneficiorum suorum aquas inundat ; subsidit , ubi ea deficit . alex. carp. destruct . vi● . par . 6. c. 4. s petitionibus effectum negat , quod ingrati invenimur . bern. de divers . 27. t quid sibi vult quod minus ergasuos liberalis nunc divina clementia videatur , ut quibus tanta contulit nec vocantibus , nunc orantibus , obsecrantibus , postulantibus sapissime , imò continuè minora multo denegare videatur ▪ bern. ibid. u non quod aut manus abbreviata , a●t mutata voluntas , aut 〈◊〉 facult●s . sed quia non est inventur , qui gratias 〈◊〉 . idem ibid. x num. 11.23 . esai . 50.2 . & 59.1 . y semperidem . psal. 22.2 , 3. & 102.27 . mal. 3.6 . heb. 13.8 . iam. 1.17 . z luk. 17.17 . a vt accipiant , ●importuni ; donec acceperint , inquieti ; ubi acceperint , migrati . bern. de consider . l. 4. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ph●●o de vita mosis . c quae c●ntulit gratis , tollit ingratis . quod illo dante fit nostrum , nobi● super●ientibus fit ali●●um . aug. h●mil . 14. nec tantum nihil a●getur ingrat● ; sed & quod datum est , tollitur . bern. de temp. 40. d quia dedisse poenitet , quod perisse videtur . nunquid enim non perit , quod ingrato donatur ? idem ibid. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucian . anthol . lib. 1. ca. 30. e hosea 2.8 , 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amas●os meos . f revertar & tollam .i. tollam denuo , recipiam . sicut dan. 9.25 . revertetur et aedificabitur , .i. reaedificabitur : uti livel . in chronol . pers. g ezech. 29.3 , 9. h esai . 19.5 , 6 ▪ i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c●esias in iudic . apud phot. biblioth . cod. 72. k deut. 11.9 , 10. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . her●●dot . thal. vndè & nilus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dictus , quia creditus est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem euterp . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitum est , quod psammenit● regnante , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thebae aegyptiae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem thal. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 chron. 13.5 . & ier. 2.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dionys. perieget . siris nilus aethiopibus , & homero aegyptus . plin. hist. nat. l. 5. c. 9. id nominis habet ab aquarum nigredine ; prout & graecis à colore vulturino , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus r●t . vide scalig. ad fest. nam frustra sunt , qui apud euflath ▪ graecam voci exoticae tribuunt originem . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. ad aegypt . adven . aegypti siccitatem nilus temperat . minut. octau . nili fluvij opibus et foecunditate pascitur . ruffin . hist l. ● . c. 23. nilus coloni vice fungens ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , herodot . ) à solstitio evagari incipit , primum lētè , deinde vehem●tius quamdiu sol in leone est ; m●x pigrescit in virginem transgresso , atque in libra residet . plin. hist. nat. l. 18. c. 18. hinc nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dictus aegyptijs . gregor . naz. in athanas. imbrifer , quod imbrium vices suppleret ; & spicifer , quod fruges produceret , martial . l. 1. ep . 62. & l. 10. ep . 74. p proinde aut sterilis annus , aut fertilis est , prout ille magnus influxerit , aut parcior . sen. quaest . nat. l. 4. c. 2. si 12. cubita non excessit , fames certa est ; nec minus , si 16. exuperavit . tanto enim tardius decedit , quanto abundantius crevit , & sementem art et . plin. hist. nat. l. 18. c. 1● . & sol●● ▪ polyhist . cap. ●4 . hi●c greg. naz. in epiphan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( malè vulg● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot . ●uterp . r quanquam hom. odyss . ● nilum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat . quod & strabo notat geogr. lib. 17. b aegyptus alendis augendisque seminibus ita gloriata est , ut nihil imbribus coeloque deberet . siquid●m proprio semper amne perfusa , nec alio genere aquarum so●●ta pinguescere , quam quas ipse de vexerat tantis segetibus induebatur , ut cum feracissimis terris , quasi nunquam cessura censeretur . plin. paneg. hinc tibull . l. 1. el. 7. sic nilum alloquitur , te propter nullos tellus tua postulat imbres : arida nec pluvio supplicat herba iovi . quia scil . non nubium illa imbribus , sed terrae ipsius sudore & nili fluminis incrementis foveretur . aug. nomine de mirab . s scr. l. 1. c. 6. itaque aegyptus in hoc spem suam habet . nemo ( ibi ) aratorum caelum suspicit . sen. q●est . nat. lib. 4. c. 2. quo loco mem●●ia lapsus ovidio tribuit , quod est tibulli . c bienni● continuo non ascendisse regnante cleopatra , ●ostat . per novem annos superioribus seculis non ascendisse , callimaehus est autor . sen. quaest . nat. l. 4. c. 2. hinc ovid. art. l. 1. creditur aegyptus caruisse juvantib● arva imbribus , atque annis sic●a fuisse novem . d quantum crevit nilus , tantum spei in annum est . nec computatio fallit agricolam : adeò ad mensuram fluminis respondet , quā fertilem facit nilus . is arenoso & sitienti solo & aquam inducit & terram . nam turbulentus cum fluat , faecem relinquit , & quicquid pingue secum ●ulit , allini● : juvatque agros duabꝰ ex causis , & quod in●ndat , & quod oblimat . ita d●bet illi aegyptus fertilitatem svam : & quicquid non adij● , sterile ac squalidum jacet . sen. ibid. mira natura fluminis , quod cum c●eteri amnes abluant terras & eviscerent . ( limum non inv●●unt euphrates tigrisque sicut in aegypto nilus ; sed praepinguem densamque ubertatem dil●unt . plin. hist. nat. l. 1● . c. 17. ) nilus contra vires adjicit . ibid. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in matth. hom . 25. f beneficia plura recipit , quiscit redd●re . p. syr. m●li●ra siquidem & majora meretur accipere , qui collata bona d● corde probatur non emittere . cassiodor . in psal. et fidelis in modic● , munere dignus a●pliore ●ens●tur . bern. de temp. 40. sicut c●ntra , infidelis in modico , quod maximum est accipere non meretur . ibid. 91. * ant. rous. oile of scorp . consid. 2. sect . 4. particulars . particular 1. iacobs unworthinesse . g minor sum cunctis miserationibus tuis . vulg. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense . reason 1. i minor sum , i. indignus sum m●serationibus tuis mihi impensis . hug. car. excedunt miserationes tuae merita mea . propter substantiam hoc dicit , quam sine meritis ●edit . hier. oleast . jndignus in quem tot tantaque conferret . calvin . piscat . k jnferior . i. impar sum omnibus beneficijs his . iun. reason 2. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m psal. 116.12.13 . quaerebat quid retribueret , & non inveniebat . imò quasi aliquid invenit , remā sit in actione gratiarum : nam in relatione defecit . gratias agere licet , referre non licet : non enim potes . aug. in psal. 44. n quid dicam aliud quam gratias gratiae ejus ? nos enim gratias agimus : non damus , nec reddimus , nec referimus , nec rependimus gratiam . idem in psal. 88. observ. 2. o genes . 18.27 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nóris & cinis . q 2 sam. 7.18 . r psal. 8.4 . & 144.3 . iob 7.17 , 18. misericordiae tuae est , non meritorum ipsius . aug. de divers . 20. s matth. 3.11 . t mak. 1.7 . luk. 3.16 . u matth. 8.8 . x luk. 7.7 . y luk. 5.19 , 21. z 1 cor. 15.9 . si● de se ambr. de poenit . l. 2. c. 8. indignus vocari episcopus . grounds 2. consider . 4. ground 1. consid. 1. a iob 39.37 . b psal. 51.5 . c iob 15.14 , 15. d iob 25.5 , 6. e lumbricus . iun. f iob 15.16 . g cui peccatum aequè familiare ac cibus & potꝰ est . iun. h psal. 138.8 . i opus tuum in me vide , domine , non meum . nam meum si videris , damnas me : tuum si videris , coronas me . nā & quae cunque sunt bona oper● mea , abs te mihi sunt : et ideò tua magis quā mea sunt . aug. in psal. 137. adde quod bern. de temp. 48. necesse est credere quod aeternam vitam nullis potes operibus promereri , nisi gratis detur & ipsa . merita enim omnia dona dei sunt : & ita homo magis propter ipsa deo debitor est , quā deus homini . quod idem & durand . habet in sent. l. 2. d. 28. q. 1. k rom. 7.18 . l 1 cor. 13.9 . m philip. 3.12 . n prov. 21.9 . consider . 2. o maxima pars eorum quae scimus , est minima eorum quae ignoramꝰ . aug. p ephes. 4.22 . — ut lubricus serpens exuit in spinis vestem . lucret. de rer . nat. lib. 4. * genes . 41.14 . q hebr. 12.1 . r rom. 6.7 . s 2 cor. 3.18 . & 4.16 . t ps●lm . 19.13 . & 119.133 . rom. 6.12 14. tit. 3.3 . u rom. 6.17 . x rom. 7.17 , 20. y habitat ; sed non regnat : manet ; sed non dominatur aut praevalet : evulsum quodammodo , necdum tam●n expulsum ; dejectum , sed non prorsus eject●m tamen . bern. in psa. 90. s●rm . 10. eradicari siquidem aut extirpari penitus è cordibꝰ nostris malitia non potest . idem de temp. 45. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . proclus apud epiphan . haeres . 64. a rom. 7.19 , 20 , 21 , 23. b levit. 14.36 . — 45. c hagg. 2.15 . d tinguntur soli● radij , eorumque trahunt similitudinem , in quorum or●m sube●●do venere . plin. hist. nat. lib. 2. cap. 18. si de ●is divinitus districtè discuti●●r , quis inter ●●c remanet salu●●● locus● quando et ●ala nostra pura m●la sunt , & bon●qu● 〈◊〉 ●abere cr●dimus , p●ra 〈◊〉 essen●●●quam 〈◊〉 . greg. 〈◊〉 . lib. 35. cap 26. 〈…〉 corruptionis astringi●●r , qua●libet 〈◊〉 operibus insudemus , verā m●diti●● nequaquam appr●●endimus , sed imitamur . ibid. l. 9. c. 28. f ipsa et virtutum gaudi● vulnus habe●t . prosper . in sentent . g terret me vita 〈◊〉 . na●que diligenter discussa apparet mihi aut peccatum , aut sterilitas ferè tota . quod si quid fructus in ea videtur , sic est aut simulatum , aut imperfectum , aut aliquo modo corruptum , ut possit aut non placere , aut displicere deo. anselm . de miser . homin . h sed quid potest esse omnis justitia nostra c●ram deo ? nonne juxta prophet●● , velut pannus menstruatae reputabitur ? et si districtè judicetur , injust● invenietur 〈◊〉 justitia nostra , & minus habens . bern. de temp. 94. i esai . 64.6 . k nostra justitia , ●iqu● est , humilis justitia , recta f●rsitan , sed non p●ra . nisi fortè meliores nos esse credimus paetribus nostris qui nō minus ver●citer quam humiliter aiebant , omnes justitiae nostrae , &c. bern. de verb. esai . 5. sic etiam explicant , hu● applicant saltem verba illa prophetae orig. in rom. c. 3. hieron . in esai . c. 64. aug. nom . soliloq . c. 28. bern. in dedic . eccles. 5. ex pontificij● hugo cardinal . in iob 9. albert. mag. in miss . d. 3. tr . 2. cap. 5. perald . sum. tom . 2. tr . 6. par. 3. cap. 3. pigh . controv. de fid. & iustif. ferus in ioan. cap. 3. & matth. cap. 12. quod delet index expurg . hisp. l sciunt sancti , quia omnis justitia humana in●ustiti● esse deprebenditur , si divinitus districtè judicetur . greg. mor. l. 21. c. 15. m in●ust● justitia . bern. supra . n quid ergò de peccatis erit , quando ne ipsa pro se poterit respondere justitia ? bern. ibid. o matth. 6.23 . consider . 3. p luk. 17.10 . q sed hoc , inquies , propter humilitatem monuit esse dicendum . planè propter humilitatē . sed nūquid contra veritatem ? bern. de divers . 17. nam quod chrysost. in ozian . ho. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nihil huic repugnat sententiae ; cum & ipse alibi fateatur ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in mat. hom . 3. .i. non tam humilitas iderat quam sanum judicium : vti vertit bern. brix . ad p●p . ant. hom . 38. r iob 22.2 , 3. s iob 35.7 . iustitia nostra deus non indiget . totumque quod rectè colitur deus ab homine , prodest homini non deo. neque enim fentise quisquam dixerit profuisse quod biberit , aut luci , si viderit . aug. de civit. lib. 10. cap. 5. t iob 35.6 . sed quae flagitia in te , qui non corrumperis ? aut quae adversus te facinora , cui noceri non potest ? sed hoc vindicas , quod in sese homines perpetrant ; qui cum in te peccant , impiè agunt in animas suas . jdem consess . l. 4. c. 8. u psal. 16.2 . nec ille collat● eget , nec nos ei quicquam conferre possumus . sen. de benef . l. 4. c. 9. nec eget bonis , nec timet à malis . august . in psal. 80. x ideò deus meus , quia bonorum meorum non indige● . omne enim bonum nostrum aut ipse est , aut ab ipso . aug. epist. 5. & de doctr . christ. l. 1. c. 31. y nos cum te am●mus , à te ad te afficimur , qui possumus misero aliquo mod● ess● & non amare te , hoc est , esse & male esse . tibi autem qui semper idem es , nihil accedi● si amando proficimus ad te , nihil decedit , si non amando deficimus à te . guilel● . à s. theod●ric . de amor . dei , c. 8. quod bernardo perperam tribuitur . z nec crescit deꝰ , acc●dente 〈…〉 decrescit d●cedente te . aug. in psalm . 145. si fueri● fine d●o , min●● eris : si fueri●tum ▪ deo , major deus non erit . non ex te ille major : sed tu fine illo minor . reficieris , si accesseris : deficies , si recesseris . integ●r m●●et te a●●edente ; integ●r manet & te cadente . idem in ioan. 11. non erit major , si placet tibi ; sed tu min●r eris , si d●pli●et tibi . ib. 18. ground . 2. consider . 2. a psal. 8.3 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. hom , in transfig . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid. pel. l. 1. epist. 2 57. sol reliqu● sidera occu●tat ; quibus & lumen suum foenerat . plin. hist. nat. lib. 2. cap. 6. minuta lumina claritas solis obscurat . sen. epist. 67. sic cum sole perit sidericus d●cor . idem medea . per diem fulgorem lunae stellarumque omnium sol exortus abscondi● . ambros hexam . lib. 4. cap. 3. simulque ut sol ortus ●ui sign● praemiserit , omnes stellarum ignes sub u●ius luminaris fulg●re vanescunt . ibidem cap. 6. clara latent sub sole co●us●o sidera . dracont . hexam . et , hujus ab aspectu ●anguescunt . jbid. inde sol dictus , qua●●solus ●it . cic. de nat ▪ deor. l. 3. quia postq●●m exortus est , reliquis obscuratis sideribus solus app●●et . cass●●d . in psalm . 103. iul. firmic . de error . gent. isid. origin . lib. 3. cap. 70. verum sol potius à graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bibliand . de rat . ling. lib. 3. cap. 2. priscis enim sel dicebatur , ut & apello , hemo , ●elus . auson . popma de antiq . loc . l. 1. c. 1. & meurs . animadv . l. 3. c. 8. d apoc. 1.20 . e act. 7.2 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. praecept . conjug . g iam. 1.17 . h psal. 36.9 . i nusquam se melius deprehendit modus imperf●ctionis human● , quam in sp●culo visi●nis divin● . bern●r . ad fratr . de mont. dei. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. de sasim . epifc . sivel terram despici●●us medio die , vel intuemur quae aspectu● nostro circum circ● patent , validissim● persp●cacissimaque acie videmur nobis praediti : at vbi in s●lem suspicimus atque arr●ctis oculis contemplamur , vis illa qu● egregiè in terra val●b●t , ●āto fulgore protinus consiringitur & confunditu● , ut fateri cogamur , illud nostrum in considerandis terrenis acumen , ubi ad s●lem ventum est , mera● esse ●●b●tudinem . idem in reputandis nobis contingit , &c. calvin . institut . lib. 1. cap. 1. l dan. 10.7 , 8 , 11 , 16 , 17. luk. 1.12 . act. 10. ● . m malac. 4.2 . n psal. 8.3 . & 74.16 . o esai . 24.23 . p esai . 6.5 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in esai . cap. 6. r 1 king. 19.17 . s ier. 36.19 . act. 10.33 . eccles. 5.2 . t psal. 16.8 . u psa. 27.4 . et 42.2 . x luk. 5.8 . y iob 42.5 , 6. z gen. 2.7 . & 3.19 . & 18.27 . sirac . 10.9 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pythag. apud ▪ plut. de superstit . & de defect . o●ac . vse 1. a humilis venit . z●ch . 9 9. mat. 21.5 . humilitatem docere venit . matth. 11.29 . august . in ioan. 25. discite à me , inquit . quid discimus à te ? nescio quid magnum à magno artific● . nunquid ut eadem cum illo faciamus ? qui potest , quae solus deus facit ? hoc disce à me ▪ quod factus sum pro te . quid prodest , si miracula facis , & humilis non sis ? idem hom . 34. nolo à me discatis , sacere quae feci ; sed quod factus quifeci , ne p●rirent quae feci . idem de verb. ap. 12. b iob. 13.34 , 35. c quo modo de fide basil. apud greg. naz. in epitaph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et de charitate & pa●e , chrysost. in hebr. hom . 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d pulvis & cinis . gen. 18.17 . e vermis , non vir. psal. 22.6 . f iumentum , non hom● . prov. 30.2 . g psal. 73.22 . h minimus sanctorum . ephes. 3.8 . i minimus apostolorum . 1 cor. 15.9 . sic de se ambr. de poenit. l. 2. c. 8. minimus episcoporum omnium , & infirmus merito . k primus peccatorū . 1 tim. 1.15 . l primus , quo nullus prior . gerson , consol . theolog. imò , quo nullus pejor . aug. de verb. ap. 9. & 10. nec hoc dixit mentiendi praecipitatione , sed aestimandi affectione . qui enim perfectè examinando s●metipsum intelligit , suo peccato nullius peccatum par esse existimat , quod non sicut suum intelligat . bern. ad fratr . de mont. dei. m rom. 12.10 . phil. 2.3 . n hebr. 5.4 . o matth. 11.29 . col. 3.12 , 13. p rom. 8.14 . q matth. 23.6 , 7. mar. 12.38.39 . r luk. 11.43 . & 20.46 . s qui dum in se singulariter exul●ant , alijs arroganter insult●nt . bern. de grad . humil . t non sum sicut cateri , non sicut is●● . luk. 18. ●1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. 〈◊〉 . 34. u vbi timor , nullus tu●●r . ber. in cant. ●3 . quid est enim ti●●re nisi non ●●mere ? gilbert . in cant. 19. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. tom . 6. orat. 83. quanto quis humilior in se fuerit , tant● in dei co●spectu maj●r erit . superbus verò quo glori●sior inter homines fu●rit , eo apud deum despectior eri● . aug. de temp. 213. & greg. m●ral . l. 8. c. 22. y prov. 6.16 , 17. & 8.13 ▪ & 16.5 . exosa semper est deo superbia . cassiod . var. l. 3. epist. 3. a psal. 138.6 . b vide●e magnum miraculum : alius est deus ; erigiste , & fugit à te : inclinas te , & descendit ad te . humilia de proximo respicit , ut attollat : superba de longe cognoscit , ut deprimat . aug. de temp. 175. fulgent . de ascens . s●d & eadem fere . aug. in psa. 74. & de divers . 36. & de tēp . 213. & in ioan. 10. & 15. vis tib● propinquet ? humiliate . nam tanto erit à te altior , quanto tu elatior . idem in psal. ●37 . nescio quo pacto ●amiliarius semper humilitati propinquare solet divinitas . ber. ep . 42. c luk. 18.11 , 13. d pharisaeus contempsit de longinquo stantē , cui deus confitenti propinquabat . pharisaeus de propinquo stabat ; sed deus ad illum de propinquo non stabat . publicanus de longinquo stabat : sed deus ad illum de long ▪ non stabat . august in psalm . 31. publ. de long . stabat , & deo tamen propinquabat . publ. de long . stabat : sed dominus illum de prop●nquo attendeba● . idem de verb. dom. 36. e luk. 18.14 . ille laudabilior , qui humilior , & j●stior , qui d●jectior . ambr. de poenit . l. 2. c. ●0 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. hom . 34. f psal. 34.18 . g esai . 57.15 . quid miramur magnum in augusto habitare ? magis in minimis habitat . ideò altus habitat in humili , ut exaltet humilem . aug. de divers . 36. h iam. 4 ▪ 6. 1 pet 5.5 . i patet ex antithes● prov. 3.34 , 35. unde apostoli sumpserunt . videantur mercer . & piscat . in prov. sed & omnium plenissime reverendus socer meus carol. pi●●er serm . in 1 pet. 2.17 . k excelsa siccantur : depressarigantur . aug. de verb. ap. 2. & bern. de temp. 47. l luk. ● . 53 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. de eutax . non est periculum quantumcunque te humilies , quantumcunque reputes minorē quàm ●is . est autem grande malum , horrendumque periculū , si vel modico pli●● vero te ext●llas ▪ bern. in cant. 23. n quemadmodum enim si per ostium transeas , cujus superliminare ni●iū bass●m sit , non nocet quantumcūque te inclinaveris ; nocet ●●tē si vel transversi digiti spatio plu● quam ostij patitur mensura ●rex●ri● , ita ut impingas & capite qu●ssato collidaris . sic in anima nō est planè timenda quantalibet humiliatio ; ●orrenda a●tē nimiumque pavenda v●l m●●ima temerè praesumpta erectio . bern. ibid. humilis est janna christus dominus . qui intrat per ha●c ja●●am , humiliet se ●portet , ut 〈◊〉 capite intrare contingat . august . in ioan. 44. vses 2. o micha 6.6 , 7 , 8. orandi disciplina repr●batrix superbiae , justificatrix humilitatis ; deum docet ●rare in humilitate , ut allevatorem humilium , non in superbia , ut destructorem superborum . tertul. in marc. lib. 4. p eccles. 5.1 , 2. q esai . 58.2 , 3. praesumpti● enim arroganti propior est 〈◊〉 ●●ganti . ambros. de poeniten . lib. 2. cap. 8. r est trepida , est tepida , est temeraria oratio . bern. de temp. 43. terr●r , tep●r , 〈◊〉 . gilbert . in cant. 33. s trepida nec procedit quidem , nedum ascendit . t tepida procedit , sed in ascen●u languescit & deficit . u iam. 5.16 . x temeraria ascendit , sed resil●● : n●c tantum non obtinet gratiam , s●d meretur offensam . bern. ibid. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. hom . 34. velut dignus , qui cum deo cominus colloqueretur . erasin . paraphr● . z luk. 18.10 . a non inveni●bat quod peteret . gilb. in cant. 33. gratias , inquit , ago , quod nihil pe●cavi : non habeo quod ignos●as . optat. contr . parmen . l. 2. aut sui oblitum , aut à culpis ablutum dicas . bern. de grad . humil . b psal. 50.14 , 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. sel. ubi sup . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. idem ibid. purae ●●tae pont●ficiorum votariorum ampullae : quibus optimè quadr●nt & chrysost. illa de compunct . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e esai . 38.3 . f neh. 13.14 , 31. g iob 10.7 . & 23.10 , 11 , 12. h psal. 44.17 , 18 , 20. i 1 tim. 3.15 . k plurimum interest inter barbaricā immanitatem , affe●t●sque impotentes , qui faciant ut vel mortem impavidi perserant ; & martyrum modestissimā constantia● in se i●becillem , in christo ●ortem . cypriani nomine de duplic . martyr . l scilicet contemptum mortis in multis videas . sed placidum illud , 〈◊〉 mās●etum , illud humil●ter sublime , & sublimiter humile nisi in christi martyribus non videmus . ibid. magnitudo cum mansuetudine . sen. epist. m psal. 7.3 , 4 , 8. & 17.3 . & 26.1 , 2 , 3. n psal. 26.8 , 9. & 27.7 , 8 , 9. o eccles. 5.1 , 2. p gen. 27.12 . q omnino siquidé oportet nos orationis tempore curiam intrare coelestem , in qua rex regū stellato s●de● solio , circundante innumerabili & ineffabili beatorum spirituū exerci●u . quanta ergò cum reverentia , quanto timore , quanta illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula ? bern. de divers . 25. vse 3. r legatur chrysost. in matth. hom . 3. & hom . 25. & tom . 8. serm. 16. s luk. 7.4 . t apoc. 4.11 . u quo modo bellarm . ratiocinatur de poenit. l. 2. c. 8. si opera justorum eam vim habent , ut vitam aeternam verè & propriè mereantur ; nullo modo negari potest , quin etiam efficacia esse possint ad satufaciendū pro reat● poenae temporalis : siquidem longè majus est gloria aeterna , quam poenae tēporalis remissio . absurdum ergò quod th●m . sum . par . 1 a. 2 ae q. 114. a. 3. e. 10. vitam aeternam sub merito cadere ; bona temporalia non cadere . x psal. 115.1 . 1 cor. 15.10 . y worthy of the crowne ; worthie of the kingdom ; worthie of heaven ; worthie of salvation ; worthie of god himselfe ; as meriting and deserving all this rhemists on 2 thess. 1.5 . & apoc . 3.4 . a iob 1.1 . b iob 1.8 . & 2.3 . c 1 ioh. 5.9 . 2 cor. 10.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. de compunct . 2. d post tam magnū de illius justitia dei testimonium , quid de se ipse ? aug. de pec. mer. & rem . l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( iob 31. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( iob 9.15 . ) chrysost. ubi supra . degrees 4. degree 1. e iob 9.2 . f hebr. q●om●dò justificabi● se ●o●o cum 〈◊〉 . quomodo 〈◊〉 invenietur , s● cum de● 〈◊〉 ▪ vatabl. q●●●quam potest etiam exponi , cum deo .i. apud deum , vel , coram 〈◊〉 ut psalm . ●43 . ● . et sic aug. ubi supr● ▪ ante deum . g iob justitiae dei comparatione hominis justitia●● nullam esse d●clar●t . annot. in vatabl ▪ ●ibl ▪ h cujus participatione justi sunt , ejus comparatione n●c justi sunt . august . ●mtr . priscil . & orig●n . c. 10. ex iob 4.18 . unde scitè hug. c●●d . ex greg. moral . l. 9. c. 1. homo deo suppositus justitiam percipit , compositus amittit . 1 sam. 2.2 . i iob 9.3 . degree 2. * iob 31. per totū . k sanctus vir omne virtutis meritū esse vitium conspicit , si ab interno arbitro districtè judicetur . greg. moral . l. 9. c. 1. l qui de perfectione se erigit , habere s● benè vivendi nec initium indicat . idem ibid. cum itaque de bonae vitae perfectione extollimur , hanc nos nec inchoasse mons●ramus . jbid. m iob 9.20 . n os meum . i. conscientia mea . hugo car● . degree 4. o iob 9.21 . p 1 cor. 4.4 . q nihil mihi conscius sum infidelis dispensationis , cajetan . nullius malae fidei aut negligentiae in fungendo apostolatu , piscat . r 2 cor. 1.12 . *. quan●ūlibet rectus mihi videor , producis tu de thesauro tuo regulam ; coaptas me ad eam , et pravus invenior , aug. in psal. 142. s psal. 19 . 1● . t ierem. 17.9 . u galat. 6.3 . jam. 1.26 . y s●pe ipsa justitia nostra ad examen divin● justiti● deducta injustitia est : & sordet in districtione judicis , quod in aestimatione fulget operantis . greg. moral . l. 5. c. 7. a tanta est profunditas in homine , ut lateat ipsum hominem in quo est : sed dominum latere nō potest . ier. 17.9.10 . herv . in 1 cor. 4. b 1 iohn 3.20 . quantum possunt homines de alio judicare , plus homo utique de se. sed deus plus de ●omine , quam hom● de se. herv . ibid. c ille magis novit me , qui est scrutator cordis mei . philip. in iob 9. d iob 9.2 , 20 , 28 , 29 , 30 , 31. e tria sunt judi●ia , humanum , propriū , divinum , de exterioribus quae sensui patent , judicat humanum : de interioribus etiam hominis ipsius spiritus ; sed longè praestantius d●us ; cujus nondū fatetur ap. evasisse judicium , qui t●men jam humanum transcēdisset et proprium : porro humanum contemnebat , nec proprium timebat , divinum tantùm restabat . bern. de divers . 32. vide thom. aquin. in iob 9. lect. 3. & greg. mor. l. 5. c. 7. f hebr. 4.12 . g act. 1.24 . et 15.9 . h psalm . 33.15 . i gal. 6.7 . ier. 17.9 , 10. k iob 9.15 . l petendo justiti● . m petendo misericordiam , lyra. n confidens in meritis meis . o plus cōfidens in ejus misericordia , quā in meritis meis , hugo card. degree 4. p quoniam misericordia nobis necessaria est , august . in iob 9. q vt saepè dixi●●● , omnis humana justitia injustitia esse convincitur , si d●stricte judicetur , greg. moral . lib. 9. cap. 14. r prece igitur post justitiam indiget , ut quae succumbere discussa poterat , ex sola judicis pictate convalescat , gregor . ibid. s velut si apertius fateatur dicens ; etsi ad opus virtutis excrevero , ad vitam non ex meritis , sed ex venia convalesco . idem ibidem . t preci itaque innitendum est , cum recta agimus , ut omne quod justè vivim● , ex humilitate condiamus . ibid. * nam & ipsa venena inferūtur medicamentis . isidor . orig. lib. 12. cap. 4. a calvinus docet nullam in proprijs meritis fiduciam esse locandam . institut . l. 3. c. 12. §. 3 , 4. b nos aliquam etiam in meritis poni posse docemus . bellar . de iustif. l. 5. c. 7. c aliud est fiduciā nasci ex meritis : aliud in meritis ponēdam . bellar. ibid. d in bonis meritis , quae verè talia esse compertum sit , fiducia aliqua collocari potest , modò superbia ca●●atur . ib. e deus , qui conspicis , qui● in nulla nostra actione confidimus . collect. in sexages . f vtilissimū est coram deo non justitiā praetendere , sed misericordiam postulare , bern. ep . 41. g propter periculum inanis gloriae , et incertitudinem justitiae nostrae ; tutissimum est fiduciam totam in sola dei misericordia & benignitate reponere , bellar. de iustis . lib. 5. c. 7. h non sic vixi , ut me pudeat inter vos vivere : nec mori timeo , quia bonum dominū habemus , paulin. in vit . am. i ne crederetur praefidens de suis purgatissimis moribus praesumere , possidon . in vit . aug. k ad existimatione hominum magna testium , qui me noverunt , suppetit copia : ad dei verò cōspectum sola conscientia ; quam contra vestras criminationes cum intrepidā geram , non me tamen sub oculis omnipotentis justificare audeo ; magisque ab illo effluentē misericordiae largitatem , quam judicis summum examē expecto , aug. contra cres●●n . l. 3. c. 80. l praetendat alter meritum ; sustinere se jactet pondus diei & ●stus . mihi ad●●rere deo bonū est , ponere in domin● deo spem meam . bern. in psal. 90. serm. 9. m matth. 20.12 . n psal. 73. ●8 . o orate salvatore , u● tempesti●um 〈◊〉 e●itum nō differat , sed custodiat . curate munire vobis calcancum nudum meritis , bern. epist. 310. p vbi b. bern. ex cōscientia bonae vitae ●●●at non differri diutius m●rtem . et tamen adeò non 〈…〉 meritis , 〈◊〉 existimar●● 〈…〉 esse meri●●● . b●llar . de iustific . l. 5. c 7. q c●m extremum 〈…〉 spiritū videretur , gulielm . in vit . ber. l. 1. c. 13. f●t●or , non sum dignus ego , 〈◊〉 pos●●m propri●● meritis regnum obtinere c●lor●m . ca●●rum dominus meus dup●●ri jure illud 〈◊〉 , h●redi●ate p●tris & merit● passionis , a●●er● ipse 〈◊〉 , alterū mihi don●● . ●er . ib. * credis & sper●● venire ad salutem aeternam non tuis meritis sed christi ? dicat , sic. ansel. ut refertur in tract . de arte moriendi impress . bisuntij , anno 1488. s in sola christi morte te totum contege : huic morti te involve . et si dominus deus te voluerit judicare , dic , domine , morsē domini mei iesu christi objicio inter te et me & judiciū tuū ; aliter tecum non cōtendo . si dixerit , quod mereris damnationem , dic , mortem d. mei i.c. objicio inter te & me et mala merita mea : ipsumque dignissi●● passionis meritū offero pro merito , quod ego habere debuissem , & ( ●eu ) non habeo . ibid. * ita me gravatum propriae actionis ●od●re invenio , ut nulla romaneat spes saluti● , nisi de sola misericordia christi , greg. pp . 7. in epist. ad hug. clunia● . apud baron . tom . 11. an. 1075. num . 7. t index expurg . h●span . in libro qui inscribitur , ordo baptizandi : deleantur illa verba ; credis non ▪ proprijs meritis , sed domini christi virtute & merito ad gloriam pervenire ? index belg. ex iac. fabr. in rom. 4. dele ; tu , si sapis , neque in fide , neque in operibus , sed in deo confide . et ex comment . in gal. 3. qui confidit in operibus in seipso confidit , & ●aculo nititur ●rundineo . et ex comment . in ephes. 1. quid igitur laudabimu● ? nūquid nos , aut opera nostra , &c. nequaquam . u in dubijs & ambiguis via tutior eligenda est : clemens 3. in decretal . lib. 5. tit . 12. cap. 12. gerson in reg. mor. martin . navar. enchirid. cap. 27. §. 284. x non possunt homines in hac vita habere certitudinem fidei de su● justitia , nisi ex speciali revelatione . bellarmin . de iustificat . lib. 3. cap. 3. nemo absque revelatione certò scire potest , se habere vera merita . ibid. cap. 5. hoc scire impossibile est , nisi ads●● revelatio . ibidem cap. 8. y psal. ●7 . 40 . z salvabi● eo● . quare ? quibus mer●t● ? audi quod sequitur ; quia sper●ver●nti● eo . d●l●is causa ; attamen ●fficax ; attamen irrefr●●gab l●s . nim●ū●ae● est j●stitia , sed quae ex ●ide est , non ex lege , bern. in psalm . 90. serm. 9. h●nc & a●gust . de verb. ap. 7. m ▪ s●r●re mei . quare ? quia virtut●m habeo , qua te promerear ? quia voluntatis arbi●rium gero , unde gr●tiam tuam meritum m●ū praecedat ? nō : quoniam in te speravit anima mea . psalm . 57.1 . a hoc totū est hominis meritum , si totam spem pona● in eo , qui totum hominem salvum fecit . bern. idem ibid. serm. 15. b haec est vera hominis fiducia , à se de●icientis , & innitētis domino suo ; ut non nisi in sola dei misericordia respiret . idem de temp . 50. c non est quod quaeras , quibus meritis sp●remus bona . sufficit ad meritum scire , quod merita non sufficiant . idem in cant. 68. d meritum meum miseratio domini . ibid. ser. 61. e etsi mihi meritum deest , sed non illi miseratio . ibid. ser. 14. f non sum plan● meriti in●ps , quamdi● ille miserationum non fuerit . quodsi misericordiae domini multae , multus nihilominus ●go in meritis sum . ibid. ser. 61. g propter justitiae incertitudinem . bellarm. ubi sup . h quia multi falluntur , dum putāt se habere quod non habent . idem de iustific . l. 3. c. 8. i propter periculū inanis gloriae ▪ idem ubi sup . k stultum & periculosum est suis quēquam confidere meritis , bern. de divers . 32. periculosa habitatio eorum , qui in meritis suis sperāt ; periculosa quia ruinosa . idem in psal. 90. serm. 1. l discamus de nostra o●●inò industria , magis autem de nostris diffidere meritis , bern. de temp. 75. nam si●i quidem ipsi fidere , non fidei , sed perfidiae est : nec confidentiae , sed diffidentiae magi● in semetips● hab●●e fiduciā . ●s v●rè fidelis ●st , qui 〈…〉 id quod sola facit humilitas cordis , ut ●on sibi ●ideli● anima i●●itatur , sed des●r●ns semet ipsam , & super dilectum innix● ascendat de deserto , idem de temp. 16. * de pharisaeo chrysost. t●m . 8. se● . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † ego prorsus ●xistim●●i● & christian● 〈◊〉 , quod 〈…〉 , unquam restabili quae sustentatu● , justitia christi nobi● 〈…〉 & gratia 〈…〉 . co●taren . 〈…〉 justific . † summo consensu veteres omnes trad●nt , fiduciam remissionis peccatorū etiā corum quae post regeneration●m admittuntur ; & sp● veniae & vitae eternae , in sola dei misericordia & merito christiess● coll●candam , cassa●d ▪ consult . art . 6. “ non in fletibus & actibus nostris , sed in advocati nostri allegatione confidimus , greg. in ezech. hom . 1. † sunt merita nostra veluti baculus arundineus ; cui dū quis innixus fuerit , confringitur , et perforat ●anum innitentis , adrian . de traject . in 4. sent. * bain . spirit . armor . † esai . 36.6 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ plu. apophth . m octavum philippi mendacium . in art . 20. confess . iubēt catholici doctores mereri remissionem peccatorum operibus , bellar. in indic . de libr. concord . n andr. vega l. 13. in concil . trident. c. 36. contendit , satis●ieri pro culpa . bellar . de poenit . l. 4. c. 1. o docet rua●d . tapper . insignis theologus in explic . art . 6. lovan . posse hominem satisfacere deo pro culpa & poena aeterna per actus quosdam , &c. bellarm . ibid. p nos concil . trid. sess. 6. c. 14. & sess. 14. c. 13. sequentes , per opera poenalia verè ac propriè domino satisfieri pro reatu poenae , qui post culpā dimissam remanet expiandus . idem ibid. l. 4. c. 7. q id est , pro poena sensus , ut cajetan . rectè de cōtrit . q. 4. quam in gehenna pati debuisset peccator , remota solum aeternitate . ib. c. 1. r prov. 16.6 . dan. 4.24 . s nam redimendi verbum n●utrobique reperitur . t vise iun. in utrumque : et baium infra . u bellar. ibid. l. 4. c. 8. x idem ibid. l. 2. c. 12. & l. 4. c. 8. a apertissimè agnoscit satisfactionem condignā esse debere , & eam proportionem cum peccato exigere , ut verè per eam offensio compensetur , de poenit. l. 4. c. 9. b vt injuria deo facta compensetur , & divinae justitiae sat●s●iat , ibid. c accedente gratia verè possumus aliquo modo ex operibus proprijs deo indebitis , et ad aequalitatem , ac per hoc justè et ex condigno satisfacere , ib. c. 7. d quia quatenus à spiritu procedūt , habent quandam infinitatem , ac per hoc aequalitatem cum injuria , qua deum peccando afficiebamus , ibid. e vel sunt duae satisfactiones simul junctae , una christi , altera nostra ; vel una tātum . si duae , ergo bis punitur eadem culpa . si una tantum , vel illa est christi , & tunc nos non satisfacimus ; vel nostra , & tunc excluditur christus ; aut verè di●idemus cum christo honorē , nam ille s●lvet pro culpa , nos pro poena , bellar. de purgat . l. 1. c. 14. f quidam asserunt esse unam tantum , & illā christi esse ; ac nos propriè non satisfacere , sed solum facere aliquid , cujus intuitu deus applicat nobis christi satisfactionem . ita michael baius de indulg . cap. ult . g quod est dicere , nostra opera non esse nisi conditiones , sine quibus non applicaretur nobis christi satisfactio , vel ad summum , esse dispositiones . h quae sentētia erronea mihi videtur , bellarm. ibid. i alij dicunt quod sunt duae , sed una ab altera dependens . k nam etiāsi una sufficiat , tamen ad majorem gloriam dei , cui satis fit , & majorem honorem hominis satisfacientis , placuit christo conjungere nostram . l qui modus non videtur mihi improbabilis , bel. ibid. m tertius modus videtur probabilior ; quod una tantū sit actualis satisfactio , et ea sit nostra , bellar. ibid. n et tunc christus excluditur . o non erit absurdū si sancti viri redemptores nostri esse dicantur , cum aliquo modo passionibus suis delicta nostra possint redimere . bellarm. de indulg . l. 1. c. 4. p homo sui ipsius redemptor & salvator appellatur : nec propterea ulla fit christo injuria . idem de purgat . lib. 1. cap. 14. q condignè satisfacit . ibid. cap. 13. r non id habet catholica doctrina ut operibus illis , quae fiunt sine fide & auxilio dei gratuito mereri possint homines remissionem peccatorum . bellar. in jndic . de lib. cōcord . mendac . 8. s huc accedit , quod istis etiam operibus , quae fiunt ex fide et auxilio dei , non tale tribuimus meritum , ut ei respōdeat ex justitia merces ; sed meritum solum impetrationis , ut augustinus loquitur , quod scholastici meritum de congruo , non de cōdigno nominare solent . bellar. ibid. t neque in hoc ulla est inter catholicos differentia , ibid. u ita hieron . in hosh. 4.14 . grandis offensa , postquā peccaveris , irā dei non mereri . christi esse meruisti . collatio carth. cognit . 1. art . 8. proponant , qui ista elicere meruerunt . ibid. cognit . 3. art . 16. quis supplicavit , quis legem meruit ? quis judicium postulavit ? et sedul . & alius nescio quis hieron . nomine in rom. 4. magna beatitudo est sine labore legis & poenitentiae , domini gratiam sola fide promereri ; sicut siquis aliquam dignitatem gratis accipiat . x pacem sub hac lege meruit , ut captivos nostros redderet . ammian . hist. lib. 17. pacem quam ipse meruit , ei quoque debere proficere , ibid. y augustinus explicat quomodo fides mereatur , cum dicit eam impetrare remissionem peccatorum . bellar. de iustif. lib. 1. cap. 21. sed & bellarm. ipse ibid. l●b . 5. cap. 2. exponit illud vulg. versionis hebr. 13.16 . talibus hostijs deus promeretur , i. ut oecumenius , placetur deo. z qu●dsi aliquis veterum vocabulo promerendi usus est , non aliter intellexit , quam consecutionem de facto . stapleton . prompt . fer. 5. post passion . dominic . videatur vega infra . a multum interest inter meritum & impetrationem , bel. de bon. oper . in particul . l. 1. c 9. b jmpetramus etiam quae non meremur . tho. sum par . 1 a. 2 ae . q. 114. a. 9. a man may impetrate , and not deserve : & a man may deserve and not impetrate , anonymꝰ author cōtra bellij ruinam papismi . meritum enim innititur justitiae ; & non potest deꝰ homini negare quod meruit , &c. sed impetrare est liberalitatis divinae : si det , est gratiae ; si non det , non potest ●rgui injustitiae . adrian . quod lib. q 8. c veniam arbitione precante meruerunt . ammian . hist. l. 15. quia dei filium iudea contempsit , gentilitas promeruit . greg. in 1 reg. 2. maria sola ma●er domini fieri meruit . eusebij emiss . nomine in dominic . 4. advent . pare●e meruit eum , quem constat nullum habtisse peccatum . august . de nat. & grat. cap. 36. ipsum deum homin●m factum & concipere & parere , non humanis meritis , sed concepti nascentisque ex ea summi dei dignatione promeruit . fulgent . de grat. & incarn . cap. 7. laetiores interim quod virgas evaserint , quàm quod meruerint principatum , bernardus de pueris ad praelaturam promotis , epist. 42. itaque ingenuè vega de justificat . lib. 8. cap. 8. agnoscit , usurpari apud patres nomen meriti , ubi nulla est ratio meriti , neque de congruo , neque de condigno . d miles gallicanis sudoribus nec donatioum meruit , nec stipendium . ammian . histor . lib. 17. e sol●n● meritum appellare quemlibet actum bonum , ratione cujus aliquid aliud accipimus : ut ex augustin● perspicu● patet , bellarm. de grat. & lib. arb. lib. 1. cap. 14. f mercedem quandam esse dicimus , quae magis debetur ex gratia , quam ex justitia ; sive quae imputetur sec. gratiam , & non sec. debitum ▪ idem de iustific . lib. 1. cap. 21. g si propriè appellentur ea quae dicimus merita nostra , spei quaedam sunt seminaria , charitatis incentiva , occultae pr●destinationis indicia , futurae glorificationis praes●gia , via regni , non causa regnandi , bern. de grat. & lib. arb . * quod nos dicimus mereri , graeci dicun● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bellarm. de iustifi● . l. 5. c. 2. “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. dignum esse . idē ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , schol. thucyd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suid ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schol. sophocl . “ non ait , ut digni sitis , s●d ut digni habeamini , cajetan . in 2 thess. 1.5 . * talibus hostijs promeretur deus , hebr. 13. § rh●mens . hebr. 13. ¶ sensus est , tali●us hostijs delectatur , sive placatur d●us , ut hab●t cōmentarius chrysostomi : vel t●libus hostijs pl●cetur deo , ut exponit oecumenius , bellar. de iustific . l. 5. c. 2. * significat deum delectari bonis , ●isque concilia●i , & induci ad benefaciendum ijs qui ben● operantur , ibid. * imò , dignari , ut cic. de orat. l. 3. h imagines coli eodem cultu cū proto●ypo , sive quo coluntur , quorum sunt imagines ; christi & dei latria : est opinio cōmuni theologorum sententia recepta . sic thom. albert. palud . almain . marsil maiol . capreol . cajetan . & caeteri juniores . azor . institut . l. 8. c 6. et greg. de valent. de jdolatr . l. 2. c. 6. i si de reipsa agatur , admitti potest imagines posse coli impropriè vel per accidens , eodem genere cultus , quo exemplar ipsum colitur , &c. bellar. de cult sanct. l. 2. c. 23. k quādo imago accipitur pro ipso exemplari , cujus vicem gerit , ibid. l cum exemplar cōsideramꝰ quasi im●gine vestitum , &c. ibid. m quantū ad modum loquendi , praesertim in concione ad populum , non est dicendum imagines ullas adora●i debere latria ; s●d ● contrari● , non deb●re sic ado●ari● bellar● . ibid. cap. 22. n offendit aur●● catholicorum . o praebet occasionē haereticis liberius blasphemandi , ibid. p remissio veni●li●m justo dei judicio redditur bonis meritis justorum . bellarm. de iust. sic . l. 1. c. 21. q opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno . bellar. de iustif. l. 5. c. 16. r non solum ratione pacti , sed etiam ration● operū , ibid. cap. 17. s catholici omnes ag●oscunt , opera bona justorū esse meritoria vitae aeternae , ibid. c. 16. t aliqui ●ensent non esse utendum vocibus his de condigno & de congruo . sed absolutè esse dic●ndum , opera justorum esse & meritoria vitae aeternae ex gratia dei. ita tho. wald●ns . de sacram. tom . 3. c. 7. & paul ▪ burg. addit . ad lyr. in psal. 35. u alij volunt esse meritoria de condigno largo modo , quod respectu condigni propriè sumpti dicatur congruū , respectu cōgrui possi● dici condignum . ita durand . in 2. sent. d. 27. q 2. et greg. arimin . in 1. sent. d. 17. q. 1. art . 2. x quidam distinguunt inter dignū & condignum , & meritum ex digno admittunt , non ex condigno . y communis sentētia ▪ theologorū admittit simpliciter meritum de condigno . bellarm. ibid. a quidam existi●nant opera bona nō esse meritoria vitae aeternae ex condigno ratione operis , sed tantum ratione pacti , & acceptationis divinae , bellar. de iustific . l. 5. c. 17. quidam existimant opera bona nō esse meritoria vitae aeternae ex condigno ratione pacti , & acceptationis divinae , bellar. de iustifi● . l. 5. c. 17. b ita scot. in 1. sent. d. 17. qu. 2. quem al●j quoque ex veteribus scholasticis sequuntur . c non desunt qui censent esse meritoria ex condigno ratione operis , etiamsi nulla extaret divina conventio . ita cajetan . in thom. p. 1● . 2● . q. 114. a. 1. & dominic . à soto de nat. & . grat. c. 7. d nobis media sententia probabilior videtur , esse sci● . meritoria ex cōdigno ratione pacti & operis simul , bell. ibid. e non quod sine pacto & acceptatione non habeat opus bonū proportionem ad vitā aeternam ex operis dignitate , ibid. f detrabitur de gloria christi , si merita nostra sint ita imperfecta , ut non sint meritoria ex condigno , nisi ratione acceptationis dei , ibid. * absit ut justi vitam aeternam expectent sicut pauperes ●leemosynam , mult● namque gloriosius est ipsos quasi victores & triumphatores eam possidere , tanquam palmam suis sudoribus debitam . ruard . tapper . explic . art . lovan . tom . 2. cap. 9. g ita ut in bono opere sit quaedā proportio & aequalitas ad praemium vitae aeternae , ibid. h satis est proportionalis aequalitas , ibid. c. 18. i modus futuri judicij erit sec. justitiam commutativam , quoniam deus non solum cōstituet proportionalem aequalitatem inter merita & praemia , sed etiam absolutam aequalitatem inter opera & mercedes , ibid. cap. 14. k vbi opus est per se aequale mercedi , ibid. l. 1. c. 21. verè par mercedi , ibid. l. 5. c. 17. l meritum verè & propriè , bellar. de poenit . l. 4. c. 8. m simpliciter & absolutè tale . idem de justific . l. 5. c. 18. n meritum ex justitia & sec. debitum . ibid. l. 1. c. 21. ex justo dei judicio , ibid. l. 5. c. 16. o meritum ex gratia magis quam justitia : meritum imperfectum , ibid. l. 1. c. 21. meritum impetrationis tantum , ibid. & in ind●c . de lib. concord . sup . p rhemens . in 2 tim. 4.8 . * i●dem in hebr. 6. ●● . q damnatum parisijs an . dom. 1354. fr. guidonis enunciatum hoc : quod homo meretur vitam aeternam de condigno : quod si non daretur ei , ficret injuria , & quod deus faceret sibi injuriam . in bibliothec. patr. tom . 4. edit . 2. r temerarium & blasphemum esse dicere , deum fore injustum si meritis hominum justorum non reddat mercedem , &c. ex durando bellarm. de iustific . l. 5. c. 16. vide durandum in 2. sent. d. 27. q. 2. nam quod bellarm. promissam , addit , de suo ●st . s requiritur pactū & conventio : nisi enim id praecesserit , non potest ex justitia commutativa , neque ex distributiva etiam , opus alterum oblig●re , quantumvis eximium sit , & aequale mercedi , idem de iustific . l. 5. c. 14. t non defunt gravissimi autores , qui sentiant , omne opus bonum hominis justi & habitu charitatis praediti , vitae ●tern● meritoriū esse , 〈◊〉 . c. 15. u probabilius videtur ad meritum exigi , ut opus bonū , vel tunc cū fit , actu imperetur à charitate , atque in deum ut finem ultimum referatur ; vel certè nascatur ab actu imperato à charitate , atque in deum ante relato ; quod est virtute non actu 〈◊〉 deū referri , ibid. x si opus aliquod sit multo inferius mercede ex conventione promissa , ut si dominus vineae cōduceret operarios , & nō denarium diurnum , sed centum nummos aureos pro mercede promitteret , non esset meritum ex condigno ratione operis , bellar. de iustific . l. 5. c. 17. y finiti ad infinitum nulla est proportio . itaque rectè fulgent . ad m●nim . l. 1. tantum ibi gratia divinae retributionis exuberat , ut incōparabiliter atque ineffabiliter omne meritum quamvis bonae & ex deo datae humanae voluntatis & operationis excedat . * quid dignū facimus ut participes coelestibus fieri inveniamur ? &c. thom. wald. citante vega de merit . q. 4. “ rom. 8.18 . § reputo igitur sauiorem theologum , fideliorem catholicum , & script . sanctis magis concordem , qui tale meritum simpliciter abnegat , idem ibid. a totis licet animae & corporis laboribus desudemus , totis licet obedi●n●i● viribus exerceamur , nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus , euseb. emiss . nomine , homil . 3. ad monarch . b quanto labore digna est requies quae non habet finem ? si verum vis computare & verum judicare ; aeterna requies aeterno labore rectè emitur . sed noli timere : miseric●rs est deus , aug. in psal. 93. c si h●mo mille annis serviret deo etiam ferventissimè , no● meretur ex cōdigno dimidiam diē esse in regno caelorum , anselm . de mensur . cruc . c. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in matth. hom ▪ 79. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem ibid. “ non tibi reddit debitam poenam , sed donat indebitā gratiā , aug. in psa. 31. d facilius & minus est reddere aequivalēs ejus quod quis accepit ab alio , quā eum constituere debitorem : quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit , ut sic ratione plurium alius efficiatur debitor , durand . in 2. sent. d. 27. q. 2. e etsi proximo forte videatur quis reddere plus quam debeat ; deo tamen nemo unquam reddit quod debet . ber. de divers . 36. et hinc thom. bradward . de caus. dei , l. 1. c. 39. nullus potest reddere plenarie debitum quod accepit à deo , quare nec quicquā mereri ab eo ex pure debito & condigno . f vide supra ex bellarm. de iustific . l. 5. c. 7. * superbia species est , qua quis credit habere pro meritis suis bona , quae à deo habet . gul. perald . sum . tom . 2. tract . 6. part . 3. c. 2. g philip. 4.11 . vse 4. errors 2. error 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . ope● . lib. 1. 〈◊〉 d●ves cupidit●●●m ●●rritat . se● . epist. 7. i instateq●it auriga , 〈◊〉 vinc●tibus ; illum praeteritum temnens extremos intereun●e , horat. sat. 1. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de tranquil . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostom . in 2 thessal . homil. 2. quod enixe concupiscunt ut sit , conta●escunt quod esse non possit , gilbert . in can● . 19. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plutarch . de tranquil . n ester . 5.13 . o 1 king. 21.1 — 4. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. ibid. quantumlibet saepe obligati , si quid ●●um neges , hoc solum meminirum● quod negatum est , plin. epist. 4. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , basil. caesar ▪ hom . 5. quid facit oblivion●m acceptorum ? cupiditas accipiendo●um , sen. epist. 8● . non quid habeamus , sed qu●d petamus , inspicimus ; non in id quod est , sed quod appetitur inten●● . nec e● intu●●●r qu● nos alijs praeposu●re ; sed ea solum quae praecedentium fortuna osten●a● . non potest quisquam & invid●●e & gratias agere . jdem de benes . lib. 3. cap. 3. non quod hab●t numerat ; tantum quod non habet ▪ optat . mani● . astron●m . l. * in quo dilexisti nos ? mal●● . 1.2 . et sic ●sti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( ita quippe legendum . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. de tranquil . q inops potentem dum vult imitari perit . in prato quodam rana conspexit ●ovem , et tacta invidia tantae magnitudinis , rugosam inflavit pellem ; tum na●os suos interrogavit , an ●o●e esset ●atior . illi negarunt : rursus in●ēdit cutem maj●●e ●isu . — novissim● indig●nta dū vu●● validius inflar●●ese , rupto jacuit ▪ corpore . phaedr . 〈◊〉 8. videatur & horat. serm . l. 2. s●t . ● ▪ hi●c marti●● . l. 10. epist. 79. grandis ut exiguā●os ranam ruperat ●li● ; sic , puto , tor●●atu●●umpet ola●ilium ▪ sanum itaque greg. n●z . consili●m de euta● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . error 2. r matth. 26.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; epicte● . arian . dissert . l. 2. c. 17. deus quae voluit qui vult , semper est f●●lix . sic enim ●omo 〈◊〉 humanis in divina dirigitur , cum voluntati humanae volunta● divina praefertur . aug. in ioan. 5● . vide quid ●quiu●●it , aut t● voluntati divinae conf●rmando subdere , aut quod ipsa tu● subservia● ▪ voluntati ▪ gers●● ▪ ●●nsol . theol. l. 2. c. 1. s mat. 6.10 . t iob ▪ 1.21 . 〈◊〉 sed & dedi● ▪ sen. ep ▪ 〈◊〉 . tu●●sti ▪ qu●●iam tun● erat ▪ bern. de temp. 110. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict●t . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; idem arian . dissert . l. 1. c. 11. ita hieron . ad iulian. tulisti libero● q●o● ipse d●deras . non contrist●r quod recepisti ; ag● gratias quod dedisti . et iuli●● . imper. apud ammi●● ▪ l. 25. vi●am rep●s●●nti 〈…〉 fidei red●●turus exulto . x quanti humiliantur , & humiles non sunt ? bern. in cant. 34. et nec fractis cervicibus inclinantur , hieron . ad aug. epist. 26. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. de tranquil . meritò itaqu● comic . stich. 1.2 . eam mulierem sapientem praedica● , quae aequo anim● pati potest sibi esse pejus quam suit . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dion . cass. hist. lib. 57. apicius cum sestertiûm millies in culinam congessisset , aere alieno oppressus , rationibus inspectis , superfuturum sibi sestertiûm centies computavit , & velut in ultima fame victurus si sestertiûm cent●es vixisset , veneno vitam finivit , sen. ad helv. c. 10. hinc martial . l. 3. ep . 22. dederas , apici , ter trecenties ventri : sed adhuc supererat centies tibi laxum . hoc tu gravatus ut famen & sitim , ferre , summa venenum potione dux●sti ▪ n●l est , apici , tibi gulosius factum . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut de tranquill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , favorin . — majorise pauperiorum tur●ae comparet . — horat. s●● . 1. si vis gratus esse adv●●su● deum , & adv . vitam tu●m , cogita quam multos antec●sseris . cum aspexeris quot ●e ant●cedant , cogita qu●● sequantur , sen. ep . 15. aspice quanto major pars si● pauperum . idem ad helv. c. 12. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; aristip. apud plut. de tranquill. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diogen . apud plut. de pros . not . de muribus ; quos & reliquis suis vescentes parasitos suos appellitabat , laert. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — homer . odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & diog. apud laert. & plu. de sanit . tuend . domum redeamus , cic. bruto . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , athen. dipnosoph . l. 12. vel ut plut. in alcib . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , puto tamen plut. ex athen. castigandum : qui & in erot. sic extulit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 xyland . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f act. 17.25 . 1 tim. 6.17 . g 1 chron. 29.12 , 14 , 16. h rabbi gam-zoth· ex or● d. leifeild· i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiā hoc bon●m est ; et hoc etiam ; et hoc ; sic ezech. esai . 39.8 . et antigonus m●rbo correptus levi●s●ulo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. apophth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. plut de tranquill . k doles quod amisisti ? gaude quod evasisti , sen. excerpt . de remed . fortuit . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. de tranquil . m esai . 1.9 . lament . 3.22 . ezra 9.13 , 15. nehem. 9.31 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. epitaph . patr. habere siquidem eripitur ; ●abuisse nunquam , sen. particular 2. gods goodnesse . grounds 2. ground 1. gods mercie . observat. 3. o psal. 103.4 . p coronat te . vulg. & vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona . vnde aug. de verb. ap. 2. post redemptionem ab omni corruptione quid restat nisi corona justitia ? ipsa cer●è restat ; sed eliam sub ipsa vel in ipsa non sit caput turgidum , ut recipiat coronā . dicturus erat , coronat me ; merita mea fatetur , &c. debitū redditur non donatu● . audi , &c. de misericordia te coronat , de miseratione te coronat . non enim dignus fuisti qu●m vocaret , & vocatum justificaret , & justificatum glorifica●●t . et de sp . & lit . cap. 33. hoc fiet in judicio , ubi necessarium suit commemorare miseric . & miserat . vbi jam exigi d●bita & reddi merita si possent videri , ut nullus esset misericordiae locus . necessaria itaque est nobis salvatoris misericordia , sive cum convertimur , sive cum praeliamur , sive cum coronamur . idem de corrept . & grat. cap. 13. q cingit , vel circumtegit , iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut psalm . 5.12 . benevolentiâ tuā tanquam umbone circumteges eum . r psalm . 103.10 . s nam si secundum merita tibi daret , damnaret 〈◊〉 , august . in psalm . 102. si quod debetur redderet , utique damnaret . idem in psalm . 31. si vellet pro meritis agere , non inveniret , nisi quod damnaret . idem in psal. 94. t psal. 32.10 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cōfirmation . x vise august . supr . de verb. ap. serm. 2. considerations 2. consider . 1. gods promises . a exod. 2● . 6 ▪ & 34.7 . deut. 5.10 . * luk. 1.50 . “ psa. 103.17 , 18. b malac. 3.17 . c iam. 2.13 . misericordiam qui non praestat alt●ri , ●ollit sibi . chrysol . ser. 42. d in illo j●dicio , in quo j●st● coronantur , et injus●i damnan●ur , alij cū misericordia , alij sine miseri● . j●dicandi . nam cum d●cit , iud●cium erit sine miseric . jis qui non fecerunt misericord ā manifestatur in his , i● quibus inveniuntur bona opera misericordiae j●dicium cum misericordi● fi●ri , a● per hoc ipsam etiam misericord●ā meritis bonorum operum reddi , aug. de corrept . et grat. cap. 13. e matth. 5.7 . f rom. 6.23 . g sicut joan. 12.50 . & 17.3 . quod & piscator observat . h mors merit● stip●ndium , qu●a militiae diabolicae mors aeterna tanquam debitum redditur . vbi cum posset dicere , & rectè dicere , stipendium just●tiae vita ; maluit dicere , gratia dei vita aeterna , ut hinc inte●ligeremus , deum nos ad vitam aeternam , non pro meritis nostris , sed prō sua miseratione perducere , august . de grat. & lib. arb . cap. 9. & gloss. ordm. in rom 6. i gratia nisi gratis sit , gratia non est , august . enchir. c. 107. gratia enim vocatur , quia gratis datur . idem in ioan. 3. quomodo est ergò gratia , si non gratis datur : quomodo est gratia , si ex debite redditur ? idem de grat. chri●ti , c. 23. nisi gratuita non est gratia . ibid. c. 31. nullo modo est gratia , nisi fuerit omni modo gratuita . idem de pecc . orig. cap. 24. k mortis stipendium ; vitae donativum . tertul. de resurr . carn . quo vocabulo usus est & durand . in 2. sent. d. 27. q. 2. l aeternam vitam nullis potes operibꝰ promereri , nisi gratis detur & illa , bern. de temp. 48. vnde & scitè subjungit idem ibid. jpse enim peccata condonat , ipse donat merita , & praemia nihilominus ipse redonat . * merces ex dono nulla est , quae debetur ex opere . hilar. in matth. can. 20. “ debitum & donum non consistunt , faber . in rom. 8. † non d●cit , quod st●pēdia justitiae vita aeterna : ut intelligamus non ex nostris meritis , sed ex gratuito dei dono assequi nos vitam aeternam , caje● . in rom. 6. ¶ ecce meritum ; ecce justitia , cujus stipendium est vita aeterna : nobis au●ē est donum ratione ipsius christi iesu. idem ibid. m psal. 62.12 . n psal. 143.8 . o greg. in psal. poen●● . 7. p si illa sanctorum f●licitas &c. misericordia est , & non meritis acquiritur , ubi erit , qu●d scriptum est , et tu reddes &c. si secundum opera redditur , quomodo misericordia aestimabitur ? q sed aliud est secundum opera reddere , & aliud propter ipsa opera reddere , greg. ibid. r in co quod ●ec . opera dicitur , i●sa operum qualitas intelligitur , ut cujus apparuerint bona opera , ejus sit & retributio gloriosa , ib. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur , secundum meritū , vel pro merito & dignitate operū quid est enim reddere sec. opera , nisi reddere sicut opera mer●tur ? bel. de j●s●ific . l. 5. c. 2. t illi namque beatae vitae , in qua cū deo & de deo vivitur , nullꝰ poterit aequari labor , nulla opera cōparari , &c. greg. ibid. u rom. 8.18 . minora sunt omnia quae patimur & ind●gna , pro quorū laboribꝰ tanta repēdatur f●turorū merces bonorum , amb. epist. 22. x ne si unus quidē univ●rsa● sustineret , b●r. de tēp . 48. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , macar . homil . 15. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non dicit , nobis , sed , in nobis . neque enim erimus oti●si spectatores , sed participes gloriae , 1 ioan. 3.2 . bern. de praecept . & disp●ns . z quid sunt merita omnia ad tantam gloriam ? non sunt talia hominum merita , ut propter ●a vita aeterna debeatur ex jure ; aut deus injuriam faceret , si e●m non donaret , bern. d● temp. 48. itaque scitè prosper . in psal. 102 per candem misericordiam dan●ur cor●nae mer●torum , ●er quam data sunt merita coronarum . * rhem. in hebr. 6.10 . a neque gratia salutis operibus debetur , sed solius dei bonitati , iac. faber . in luc. 3. b delcatur , iudex expurg . belgic . c non in meritis , sed in misericordia dei salus humana consistit , origen . in rom. l. 9. c. 11. consider . 2. the saints prayers . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. de compunct . 2. e 1 sam. 13.14 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idē in psa. 12. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idē de compunct . 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in psal. 12. i psal. 13.5 . k psal. 4.2 . l psal. 6.2 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in psal. 6. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem in psalm . 4. o psalm . 109.21 . p psal. 6.4 . & 31.16 . & 109.26 . q propter misericordiam tuam , non propter meritum meum , august in psal. 6. & ruff●● . ibid. r in misericordia tua , non in justitia mea . ruffin . in psal. 30. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in psalm . 108. non quia ego sum dignus , sed quia tu es misericors , aug. in psal. 30. conc. 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. ibid. u gratuita gratia commendatur , non ex op●rum debito , prosper . post . aug. in psal. 108. e non de meis meritis confidens , ut me sal●ū facias suppl●●o , sed de sola misericordia tua praesumens impetrare , quo non de meritis meis spero , greg. in psal poenit. 1. f noli me audire secundum judiciariam sev●ritatem , sed sec. misericordissimam bonitatem , august . in psalm . 30. & ex eodem lombard . ibid. g negat merita sua , cassiod . in psalm . 30. h salvum se petit fieri , non sec. merita sua , sed propter divinam misericordum : in qua dum fixa spes ponitur , venia facilius impetratur , idem in psalm . 6. i psalm . 119.41 . k secundum verbum tuum , non sec. meritum meum , august . in psalm . 118. l filius esse vult promissionis , non elationis , ibid. m psalm . 25.11 . n propter nomen tuum , non propter meritum meum , ruffin . in psal. 24. o sed & quantumlibet poeniteat , quantumlibet se affl●ctet & maceret , propter nomen tuum , non propter meritum meum propitiaberis peccato meo , ait justus , bern. de divers . 22. p totam salutē suā hic attribuit misericord●ae salvatoris , hugo in psal. 24. q psal. 25.7 . r non secundū irā , qua ego dignus sū ; sed sec. misericordiam tuam , quae te digna est , aug. in psal. 24. s non propter meritū m●ū , sed propter bonitatem tuā . ex aug. alcuin . & gloss. ordin . lomb. in psal. 24. t dicendo , propter bon . t. d. fecit intelligi , non propter mer. meum . cassiod . ibid. u vnde nullum fas est aliquando praesumere , nisi quē graviter contingit errare , idem ibid. x psal. 31.3 . y propter nomē tuum , nō propter meritum meum , aug. in psal. 30. conc. 1. & hugo ibid. & in psal. 142. z non quia ego sum dignus ; sed ut tu glorificeris , idem ibid. a psal. 119.149 . b nos si semel jejunamus ut hominibus placeamus , aut exiguum nescio quid damus , dum pulsantem fores nostras inopem non sustinemus ; deberi nobis ut audiamur existimamus , hilar. in psal. 118. part . 19 c post haec &c. in operibus bonitatis totius perfectus , totum de deo sperat , totum ex misericordia ej●s expectat , omnem in ea spem repon●t , au●●ri secundum ●am vocem suam r●gat , ibid. e gen. 24.12 . f see sermon on eleazers prayer . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost. tom . 8. serm . 15. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. i 2 tim. 1.16 , 17. k ibid. 18. l vt sicut apostolum requirens invenit , sic & misericordiam quaerens inveniat apud judicem , ambr. nomine in 1 tim. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysostom . in 2 tim. hom . 3. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o ruard . tapper . supra . absit , 〈…〉 pauperes eleemosynā expectent . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. ibid. r 2 tim. 4.14 , 16. aliter enim de eis , qui ex malitia obstiterant ; aliter pro eis , qui ex infirmitate deliquerant , uti & aug. observat in josh. quaest . 30. s dan. 9.18 . vide hug. card. in iob 9.21 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. adv . eunom . orat. 4. u impetratio orationis innititur misericordiae ; meritum autē condigni innititur justitiae . et ideò multa orando impetrat homo ex divina misericordia , quae tamen non meretur secundum justitiam , tho. sum . part . 1 a. 2 ae . q. 114. a. 6. x non meriti aestimator , sed veniae largitor , missal . in post-commun . y psal. 65.3 . * quid meriti apud deum po●erimꝰ obtendere , cui debemus omnia ? luc. 17.10 . quid nobis de bonis operibus poterimus applaudere , cum universae justitiae nostrae sint quasi pannus menstruatae apud dominum ? esai . 64.6 . nulla igitur in deum sunt nostra merita , cui debita sunt omnia quae praestamꝰ . iodoc. cl●cthov . in canon . miss . z qui petit , primò d●bet attendere , ut pro suis me●itis nihil accepturū se putet , sed de dei mis●ricordia tantum , quicquid rogaverit , impetraturum . bern. in sentent . * causam excogitare quare debeat concedi : & hoc non merita nostra , sed miseratio domini , aquin. in 1 tim. 2. † hebr. 4.16 . “ jbidem . a fides aliquando recipit , quod oratio non praesumit , bern. de grad . humil . et instat in laz. resuscitato , ioan. 11.23 . b gen. 28.20 . vberior semper est dei gratia , quam nostra precatio , ambros. in luc. et instat . in latrone in paradisum trāslato . luc. 23.42 , 43. sic 2 paral. 1.12 . psal. 21.4 . luc. 15.19 , 22. c gen. 33.6 . d gen. 33.11 . e iusti nihil tribuent meritis suis. nō tribuent nisi totum misericordiae tuae , aug. in psal. 139. f de est gratiae , quicquid meritis deputas , ber. in can. 67. vse 1. g id quod ex condigno quis meretur , non ex m●s●ratione , sed ex merito accip●t , thom. sum . part . 1 a. 2 ae . q. 114. a. 3. h secundum judicium justitiae , tho. ibid. impetratio orationis nititur misericordiae ; meritum autem condigni innititur justitiae , idem ibid. art . 6. i etiam merces nostra gratia vocatur . si gratia est , gratis datur . aug. in psal. 31. nam gratia sic nominatur , quia gratis datur , idem in psal. 43. opponitur autem gratia debi●o , bellarm. de grat. & lib. arb . l. 1. c. 1. ex rom. 4.4 . & 11.6 . k rom. 4.4 ▪ & 6.22 , 23. l augustin . de civitat . lib. 12. cap. 9. scripsit ipsam beatitudin●m hominibus nunc esse donum , quae merces meriti futura erat , si primus homo ●●are voluisset , bellarmin . ibidem , lib. 2. cap. 17. m quaerimus misericordiae meritum , & non invenimus : quia nullum est misericordiae meritum , ne gratia evacuetur , si non gratis don●tur , sed meritis redditur , lombard . sent. lib. 1. d 41. a. ex aug. ep . 105. n rom. 11.6 omne meritum repugnat gratiae , thom. sum . part . 1 a. 2 ae . q. 114. a. 5. o si misericordia est , meritis non acquiritur , greg. sup . in psal. p●n . 7. vide & quae thom. sup . quod redditur potius ex liberalitate dantis quam ex debito operis , non cadit sub merito de condigno sir●ctè & propriè sumpto , durand . in sent. lib. 2. d. 27. q. 2. p miseremini mei ; non quia d●gnus , sed quia inops ; non quia merui , sed quia eg●● . iustitia meritum quaerit , misericordia miser●am , bern. epist. 12. * si dantur hominibus b●na pro meritis co●ū , quae gratia dei erit ? sicut si pater●am lias s●ivat operario operationē quam ipse meruit , in hoc nullam gratiam ei ●acit , guil. perald . sum . tom . 2. tract . 6. part . 3. cap. 2. “ non est quo gratia intret , ubi jam meritum occupavit , bern. in cant. 67. q cū justificat impium divina miseratio , locum meriti non potest habere praesumptio . deb●tor enim est , antequam pareat pr●ceptis : & nisi paruerit , damnatus est . si autem fecerit , non hab●t gloriam , quia inutilis ser●us est , qui nihil amplius operatur , primas . in r●m . 4. & h●eron . nomine ibid. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 8.12 . * 59. bern. in ser. de quadrupl . d●b . demonstrat pluribus de causis in solidū , omnia opera nostra bona esse d●b●ta deo , ita ut possit omnia exigere , etiamsi praemium nullum dare velit , bellarm. de iustific . l. 5. c. 13. † quid ergo de nobis sentiendum qui non omnia servamus , qui multorum rei sumus ? non in●tiles tantum , sed minus quam inutiles nos esse , cajetan in luc. 17. r nemo deo totum reddit quod debet , bernard . de divers . serm. 34. nullus potest d●cere quod debe●am feci , nisi qui exemptios est à dicendo , dimitte nobis debita nostra , cajet . in luc. 17. observ. 2. vse 3. s vide bern. in psal. 90. ser. 9. sup . sed & ambr. in psal. 1●8 . p. 20. nemo sibi arroget ; nemo de meritis glorietur : sed misericordiam invenire speremus omnes per dominum iesum ▪ de illo veniam , de illo indulgentiā postulabo . t sic luk 18.13 . publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , basil. sel. ser. tota humilitate ad misericordiam recurramus , quae sola potest servare animas nostras , bern. in cant. 14. u quid faciat justus & misericors dominus ; altera gloriante in lege & applaudente justitium sibi , nec indigente misericordia , sed despiciente ipsam qua indiget ; altera è regione propria cognoscente delicta , cōfitente indignitatē , renu●nte judiciū , ●●agitante misericordiā ? quid , inquā , faciat judex , cui & judicare & misereri aequè familiare utrūque ? quid possit sanè convenientius , quā ut prosuo quaeque accipiat voto , judiciū illa , ista misericordiā , illi judiciū quaerunt , & habeant : nos autem super misericordi● honoremus deum . est & judicium , ut qui contemnit dei misericordem justiti●m , & suam volunt statuere , quae non justificat , sed accusat , eidem suae justitiae relinquantur , opprimendi magis quam justificandi , bern. in cant. 14. x psal. 130.3 , 4. & 143.2 , 3. i●est quippe deo & misericordia judicanti , & judicium miseranti . nam quisquis velut nimium justus judicium ●●ne misericordia quasi securus expectat , iram justissimam provocat , aug. epist. 29. jtaque , vae etiam laud●bili vitae hominum , si remota misericordia discutias eā ? idem confess . l. 9. c. 13. si enim remota tunc pietate discutitur , in illo examine etiam justi vita succumbe● , greg. moral . l. 9. c. 11. y si non pro meriti● operum , sed in gratiam fidei & justitiae christi misericorditer imputatae vita aeterna daretur , non justiti● iudicis , sed misericordiâ patris , vel liberalitate principis 〈◊〉 esset , bellar. apolog. adv . sereniss . reg. britan. c. 7. assumat pontificius quivis : videbis statim quid sequatur , nihil opus scil . alterutrâ . z merces o● christi meritum non datur , suarez in 3. thom. disp. 41. §. 3. † in retr●butione bonorum ad christi meritum non aspicitur . quod operibus bonis vita reddatur aeterna , id nō christi meritis ascribendū est . mich. baius de merit . oper . l. 1. c. 9. a matth. 16.60 . luk. 18.11 , 12. b omnia deo tribuit , &c. quod cū facere oportet , qui novit gratus esse , et ut par est , in bonorū cōfessione gratias agere , faber de paulo in ephes. 1. c nimius sui suspectus ingratos , & maxime , facit . inde est , ut omnia meruisse se homines existiment , & in solutum accipiant . sen. de benef. l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ chrysost in matth. hom . 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem in psalm . 5. “ teneri neminem ad gratias reddendas pro ea re , quam , ex condigno meruit , recte docet thom. bradward . de caus. dei , lib. 1. cap. 39. d 1 cor. 3.18 . sap●ens ne sit , ut sit sapiens , augustin . de consens . euang. lib. 2. cap. 31. stulti estote , ut sitis sapientes , tertull. ad marc. lib. 5. hoc ipsum sapere est , insipi●●tiam agnos●ere , bern. in cant. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gregor . nazianz. de sede constant. e 1 cor. 8.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit bion . contra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , basil. hom . 24. hinc socrates sapientissimus est habitus , quod hoc unum scire se profiteretur quod nihil sciret , laert. & plut. ad colot . in omni siquidem negotio pretiosissimum est , intelligere quemque nescire se quae nesciat ▪ colum. de rerust . lib. 11. cap. 1. f phil. 3.12 , 13 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in philip. hom . 12. viriꝰ quae nunc est in homine fasto perfecta ●actenus nominatur , ut ad ejus perfectionē pertineat etiam ipstus imperfectionis & in veritate cognitio , & in humilitate cōfessio . aug. contr . ep . pelag. l. 3. c. 7. haec hominibꝰ soli perfect●o est , si imperfectos esse se noverint , hier. ad clesiphon● . c. 3. beda in luc. 17. & aquin. in caten . g philip. 3.9 . tunc justi sumu● , qu●ndo nos peccatores fatem●● ; & justitia nostra non ex propria merito , sed ex dei con●●●tit . misericordia , hieron . contr . pelag. dialog . 1. h puritatem hic accipimus , ut per omnia quae agimus , injustitiam nostram ( ● . impuritatem ) purè & ●●militer domin● conf●●●amur , ber. de divers . 16. i sufficit ad meritum scire , quod non sufficiant merita , ber. in cant. 68. ve ei , cū sufficere sua midetur insufficientia . id●● de divers . 27. k 2 cor. 12.18 . gal. 6.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in matth. hom. 25. dignisunt regno dei , qui gloriam ejus scient●● ▪ nullam condignam ess● putant passi●nem , primas . in 2 thess. 1. nes dignisumꝰ , sed dign●ti●ne ips●m , non dignitate nostra , ●er . de ton. 11● . vse 2. m gen. 31.38 . — 40. n moles●um verbum est , & on●rosum , & di●isso vult●● dicend● , r●g● , se● de ●●nif . l. 2. c. 2. o audi voces petentium : nemo nō victuram semper in animosuo memoriā dicit : nemo non deditum se & devotū profitetur , & si quod aliud humilius verbum quo se oppigneraret , invenit . sen. de benes . l. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . palad . antholog . l. 1. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophyl . epist. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gregor . naz. pro pauper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem epist. 45. q audacter deum roga , nihil illum de alieno rogaturus , sen. epist. 10. r iustitia enim in aequalitate consistit . thom. sum . par . 2 a. 2 ae . q. 57. a. 1. & q. 62. a. 2. s 1 chron. 29.11 , 14 , 16. t matth. 20.25 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. pro pauper . mendici dei sumus . et quod petitur à nobis , à deo nos petimus , aug. de verb. dom. 5. quant●●●vis dives es , dei mendicus es , idem ibid. 41. & in orat. dom. an non mendicas , qui panem petis ? idem homil . 14. x nemo alij aut participium , aut parilitatem , ( aut praeeminentiam etiam ) invideat . quis enim meritum praetendat , ubi in munere sola est gratia ? gilbert . in cant. 27. ita enim erga alias largitas , ut erga alios nulla iniquita● , aug. de persever . cap. 4. y multi sunt , qui non donant , sed pro●●ciunt , sen. ep . 120. z errat , siquis existimat facilem rem esse donare . plurimum habet res ista difficultatis , si modo consilio tribuitur , non casu & impetu spargitur . idem de beat. c. 24. multi perdere sciunt , d●nare nesciunt . tacit . hist. l. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristot. stob. c. 3. transeamus in ea , in quo nos c●sus ( imò deus ips● ) deduxerit . sen. de tranq . c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epictet . arian . dissert . l. ● . c. 12. hinc thymarid●s ●i qui dixisset , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , di● tibi d●n● quae veli● ; resp●ndit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . im● vel● ego , quae dij dederint . iāb . vita pythag. “ nū . 9.17.18 . grounds 2. particular . 3. gods truth . mercie and truth . a psal. 25.10 . b psal. 36.5 . c psal. 40.11 . d psal. 138.2 . e ephes. 4.24 , 25. veritas , sive veracitas pars est justitiae . ex cicer. de invent . thom. sum . part . 2● . 2 ae . q. 109. a. 3. ground 2. observ. 4 ▪ f psal. 43.3 . g psal. 54.5 . h psal. 89.24 , 28. i psal. 89.33 , 34. k psal. 146.5 , 6. l mark. 13.31 . m iosh. 23.14 . cōfirmation . reason 1. n psal. 94.9 , 10. non ergò audit , qui ●ecit t●bi unde audias ? & non videt , qu● creavit unde v●deas ? oculum in te non intendi● suū , qui fecit tuum ? aug. de verb ▪ dom , 10. o iob 35.9 . p iohn 8.40 , 46. q psal. 51.6 . zech. 8.16 . ephes. 4.25 . iohn 4 24. r psal. 89.33 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. 31.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esai . 65.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apoc. 3.14 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus veritas . ier. 10.10 . ioh. 14.6 . u iam. 1.18 . apoc. 21.5 . & 22.6 . x ioh. 17.17 . y titus 1.1 . z 2 tim. 2.13 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isidor . pel. lib. 2. epist. 117. haec posse impotentia est , anselm . ●●osil . cap. 7. nec est infirmitas ista , s●d firmitas , qua ●als● esse non potest verita● . magna potentia non posse mentiri , aug. de trinit . lib ▪ 15. cap. 14 , 15. ideo eni●● erè ●mnipotens est , quia impot●ns esse non potest , gomar . de provid . cap. 3. b matth. 7.11 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sol●●●onus , matth. ●9 . 17 . d psalm 5.4 . e 1 iohn 5.6 , 7. f vult d●um non esse deum ▪ qui vult cum aut impotentē , aut injustum ●ss● , aut insip●●●tē , ber. de temp. 58. reason 2. g esai . 45.7 . mala ulto●ia , non p●ccatoria : poenae , non culpae ; supplicia , nō delicta , tertull. in marc. l. 2. & 3. mala , non peccata , sed supplicia , aug. epist. 120. c. 19. iustitiae , non malitiae mala , quae quia justitiae sunt , nec mala , sed bona sunt , tertull. ibid. malum quippe malo non malè redditur . et ●i cui redditur malū est ; quia supplicium est ; & ei à quo redditur bonum est , quia rectè factū●jus est , aug. ad ep . pelag. l. 2. c. 17. h exod. 34.6 , 7. psal. 30.5 . & 86.15 . & 103.8 . & 145.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. epitaph . patr. et piger ad poenas deus , est ad praemia velox . ovid . pont. l. 1. el. 3. i deu. 29.19 , 20. & 32 ▪ 40 , 41 , 42. k psal. 68.21 . mat. 25.46 . l hebr. 6.17 , 18. iurat nobis , per quem juramus : nec potest ab eo quisquam ●alli , quo invocato non licet impune mentiri , athalar . apud cassiod . var. l. 8. ep . 3. vse 1. m psal. 143.1 , 11. n 1 iohn 1.9 . o hebr. 6.10 . 2 thess. 1.6 . 2. tim. 4.8 . p bellar. de iustis . l. 1. c. 21. & l. 5. c. 3 , 16. rhemēs . in heb. 6. & 2 thess. 1. & ●lij . q apertum est qua ratione iustitiā domini petebat , qui dicit , ne intres in judicium , &c nam si justitia judicium significasset , hoc petere non poterat , quod pavebat . cassiodor . in psal. 142. et causa reddita est , quare ●oluerit ad judicium venire cum domino , ut nō sola potestatis reverentia , sed ipsa etiā videatur justitiae regula formidata , ib. * psal. 143.2 , 8 nō contendit judicio , nec praetendit justitiam ; recusat judicium , postu●it mis●ricordiam : faciliu● sibi veniam impetrare posse , quam justitiam vendicare confidens . bern. ep . 42. qui & subjungit ; sola profec●ò quae non solet gloriari , non novit praesumere , contendere non consuevit , gratiam inventura est in oculis pietatis humil●tas . r psal. 4.1 , 2. deus juste mi : vel deus justitia me● , i. causae justae me● , ut iun. & piscat . sic psal. 119.121 . s psal. 7.3 , 4 , 8. t psal. 143.1 . * veritatē & justitiam pro e●dem accipit , hugo in psalm . 142. & ex cassiodor . lombard ibid. † bellar. ipse ex illis verbis neh. 9.8 . et implesti verba tua , quoniam justus es , de iustis . l. 5. c. 16. u 1 iohn 1.9 . x ibid. vers . 7. apoc. 1.5 . y verba illa , iustus & fidelis , referuntu● ad promissionem divinam , bellar. de poenit. l. 3. c. 6. z ideò enim deus ●idelis & justus dicitur , quia peccata cōfitentibus remitt●t , quia stat promissis , nec fidē fallit . bellar. ibid. a ●oquitur de remissione venialium , quae justo dei judicio redditur bonis meritis justortū . idē de iustif. l. 1. c. 21. b promissio de remittendis peccatis , eis qui confitentur deo , non vid●tur ulla extare in divinis literis , bellar. ubi . sup . c hebr. 6.10 . d manifestè significat eum injustum fore si secus faceret , bellar. de iustific . l. 5. c. 16. e non est temerarium et blasphemū , sed pium & sanctū dicere , d●um fore injustum , si non servaret promissa , ib. f see durands owne words at large in the end . g 2 tim. 4.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrys. in psal 5.12 . h est quam paulus expectat corona justitiae , sed justitia dei , non suae , iustū quippe est , ut reddat quod debet : d●bet autem quod pollicitus est , bernard . de grat. & lib. a●b . i qui credidit promittenti , 2 tim. 1.12 . fidenter promissum repetit : promissum quidem ex misericordia , sed jam ex justitia persolvendum . k et h●c est justitia , de qua praesus mit apostolus , promissio dei , ibid. l iustè jam & ex debito requiritur , quodcunque vel gratis promittitur , bern. ib●d . m quod ex gratia facit deus , potest non facere . sed lamen cum promiserit , profecto si non absolutè , certè tamen ratione promissumis & pacti non potest non f●c●re , bellarm. de poenit. l. 1. c. 14. n fulgent ad monim , praefat . idem autor est deb●ti , qui autor est doni . nam & seips●m sua largitate dignatus est facere debitorē et gregor . in euang. hom . 37. eum cui ipse debitor fuerat , ex promissione debitorem habere jam ceperat . o audi dei misericordiam & veritatem . donator est indulgentiae , redditor coronae . vnde d●bit●r ? accepit aliquid ? cui debet aliquid deus ? ecce videmus quid tenet eū paulus debitorē . consecutus est misericordiā , 1 tim. 1.16 . jam exigens veritatem , reddet , ait , 2 tim. 2.8 . quid tibi reddet , nisi quod tibi debet ? vnde tibi debet ? quid ei dedisti ? quis prior deditei & retribueturei ? debitorem diminus ipse se fecit , non accipiendo , sed promittendo . august . in psal. 83. tenes certum promissorem , qui se fecit promittendo debitorem , idem in psalm . 74. dignaris eis , quibus debita omnia dimittis , etiam promissionibus tuis debit●r fieri . idem confess . lib. 5. cap. 9. in his quae habemus laudamus deum largitorem : in his quae nondum habemus , tenemus debitorem . debitor enim factus est , non aliquid à nobis accipiendo , sed quod ei placuit promittendo . idem deverb . ap. 16. non debendo , sed promittendo debitorem se fecit , idem de verb. dom. 31. promissorem tenemus , ut debitorem exigamus . promissor deus debiter factus est bonitate sua , non praerogantia nostra , idem de temp. 151. p ius meum voluntas judicis mei . quid justius meritum ? quid ditus ad praemium ? bern. in cant. 14. et chrysost. in psalm . 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q aliter dicimus homini , debes mihi , quia dedi tibi , & aliter d●cimus , debes mihi , quia promisisti mihi . ibi à te processit beneficium , sed mutuatum , non donatum . hic tu nihil dedisti , & tamen exigis . bonitas enim ejus , qui promisit , dabit ; ne in malitiam fides convertatur . qui autem fallit , malus est . augustin . de verb. apost . 16. r deo igitur quid dicimus ? redde mihi quia dedi tibi ? quid dedimꝰ deo , quando totum quod sumus boni , ab illo habemus ? non est quemadmodum ista voce exigamus debitorē deum . quis enim prior dedit ei , &c. illo ergò modo possumus exigere dominum nostrū ut dicamus ; redde quod promisisti , quia fecimus quod jussisti , & hoc tu secisti , qui laborantes j●visti , august . de verb. ap. 16. non possumus ei dicere , redde quod accepisti , sed possumus dicere , redde quod promisisti , idem in psal. 83. et de verb. dom. 31. hoc est quod ex l●mb . tho. bradward . de caus . dei , l. 1. c. 39. non esse debitorem nobis deū nisi ex promisso , non ex commisso . non est debiter nobis , nisi sortè ex promisso : nes verò e● ex commisso debitores sumus , l●mbard . sent. lib. 1. d ▪ 43. s omnis enim vera promissio sor● secum obligationem : & ideo ex justitia implenda & servanda est , bellarm. de iustific . lib. 5. cap. 16. et hoc est quod ambros. de poenit. lib ▪ 2. cap. 8. tanquam ex syngrapha fides impetrat . ita da●id , psalm . 119.49 , 50. vse 2. t heb. 13.5 , 6. u gen. 28.15 . x iosh. 1.5 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hebr. 13.5 . negativa , quod rarissimum est , ter repetita ut confirmatissima sit stipulatio divina . z hebr. 13.6 . a psal. 23.1 . b psalm . 27.1 . & 118.6 . c psal. 31.5 . d 2 tim. 2 8. e esai . 28.16 . f non praefestinabit , i. ex infid●l●tate & impatientia ad res praesentes cōf●giet , iun. g sicut natare nescij ubi mergi jam cep●rint , quicquid occurrit , vitae retinendae cupid● , temerè arripiunt , cyrill . alex. epist. 29. similes his qui submersi periclitantur in aquis , quos tenere ▪ videas , quicquid primum oc●urrerit manibus , licet tale sit , quod omnino prodesse non possit , ber. de temp. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luk. 12.29 . animi pendere , & dubi● ac suspens● animo esse , beza . sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thucydid . l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vti rectè h. steph. nam fru●ir● est ibi schol. qui de sp● exponit , quasi spe erectum esse . imò , inter spemque metumque dub●um esse . strigel . atque ita thucyd. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . neque rempub . dubiam & quasi pendulam in discrimen adducere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , schol. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k ne in aere vagamini cogitati●nibus vestris , pis●at . l matth. 6.25 . luk. 12.29 . m psal. 37.3 . 2 sam. 10.12 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : solicitudo diligentiae : quae praecipitur , & probatur ▪ 1 tim. 5.8 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ solicitudo diffi●ē●iae , quae prohib●tur & damnatur , phil. 4 6. p psa. 37.5 . & 55.22 . 1 pet. 5.7 . q psa. 34 9 , 10. & 37.25 , 26. & 84.11 , 12. r deut. 32.4 . 1 thess. 5.24 . 2 thess. 3.3 . s psal. 18.30 . & 34.22 . fruit and effect of gods goodnesse . particular , 4. i●cobs penurie , observ. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. quomodò missi apostoli marc. 6.8 . in baculo suo , i. sine ulla supellectile , sine divitijs , sine armentis & pecudibus , sine servis , solo baculi comitatu , ol●ast . u genes . ●8 . 10 . x 2 sam. 7.18 . reason 1. y primus vermis divitiarum sup●rbia , aug. de temp. 205. omne pomum , omne granum , omne framentum , omne 〈◊〉 habet ▪ vermē suum . alius est vermis mali , ali●● pyri , alius p●si , alius tritici . v●rmis divitiarum est superbia idem hom●l . 13. z psa. 131.1 . morbus divitiarum est superbia . grandis animus , est , qui inter divitias isto morbo non tenetur : magnus dives est , & major divitis suis , qui non ideò magnum se putat , quia dives est , idem de temp. 212. ardua enim res est , opibus non tradere mores , martial . l. 11. epigr. 6. reason 2. vse 1. a psal. 113.7 . * humili loco natus homo , vbi ad dignitatem aliqu●m ascēderit , genus suum audire ●rūbes●it , patrem agnoscere dedignatur , autor oper . imperf . chrysost. ●om . hom . 54. b de largio macedone , plin. ep . 14. l. 3. superbus dominus & saevu● , & qui servisse patrem suum , parum , imò minimum meminisset . c prov. 30.21.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sol●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. th●●g . quod tamen ho●●r● tribuit ▪ pind●ri schol. olymp. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thucydid . quod tamen ille de civitatibus extulit . ●ell . p●lop . lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ phil●stus apud clement . alexandr : strom. lib ▪ ● . sed & aristot. apud st●b . cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ●sperius nihil est humili cum surgit in altum — nec ●ellu● tetrior ulla est ▪ quam servi rabies in libera colla farentis , claud. in eutrop. lib. 1. divite novilio nihil est insolentius . ruffinus vibi●s apud m. 〈…〉 . 9. quantum ingenium est , compertum habeo , humillimos qu●sque maximè ubi alta accesserint ▪ superbia atque ambitione immodicos esse . ● aurel. victor . in dioclet . d 1 samuel 15.17 . parvulum se prius in ocul●● suis vider●● ▪ sed full●● 〈…〉 , jam se parvulum non videbut . mir● autem m●d● cum apud s● 〈◊〉 ▪ apud deum magnus ; cum verò apud se magnus apparuit , apud deum parvulus fuit , gregor . de pastor . part . 2. cap. 6. q. d. magnus mihi fuis●i , qu●a despectui tibi : sed nunc quia magnus tibi es , factus es despectus mihi . idem moral . lib. 18. cap. 22. vnde enim despectus erigitur , dignum est , ut ●rectus inde des●r●●tur , ibidem lib. 9. cap. 1. e luk. ● . 51 , 52. sequitur superb● ultor à tergo deus , sen. herc. eur. 22. f pro. 16.18 . & 18.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. stelit . 1. itaque quod apud pindar . olymp. 13. vi●go legitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h. steph. sched . lib. 5. ca. 14. sanius legit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . alta praesumptio quid nisi ruinosa est praecipiratio ? bern. de cōsid . l. 2. illa prorsus ruina quae fit in occulto , praecedit ruinam quae fit in manifesto . ipsum quippe extolli jam dejici est , aug. de civit. l. 14. c. 13. allevatio ipsa ruina est , greg. registr . lib. 1. ep . 5. elatio siquidē de extollit , dejicit , idē . mor. l. 23. c. 16. g matth. 23.12 . luke 14.11 . & 18.14 . h miserum est fuisse foelicem . i psal. 49.12 , 13. k de excelso gravior est casus : de alto ruina major , bernard . ad s●ror . cap. 39. quo gradus altior , eo casus gravior . ocul . mor. cap. 12. et gravius summo culmine missa ruunt . l proverb . 25.7 . luke 14.8 , 9 , 10. m multipliciter miser sum , si nec miserabilis sum , bernard . epist. 12. sisque miser semper , sed nec miserabilis ulli , ovid. in ibin . miserum esse , nec miserabilem , est miserrimum . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gregor . nazianz. de pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem de bapt. neque enim ulla miseratio contingit illis , qui patiuntur injurias , qua● posse fieri faciendo docuerunt , senec. epist. 81. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. in praecept . polit. vse 2. o 1 tim. 6.19 . psal. 75.4 , 5. altus sedens , altum sapiens ne sis , bern. de cōsider . l. 2. p psal. 123.4 . 1 sam. 25.10 . q quid fueris cogites , non quid sis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. de bapt. quā mulla consecutus sis r●co●d●r● . quid tibicū caeteris ? te ipse antecessisti , s●n. epist. 8● . r en quis es ? sed noli oblivisci etiam quid fueris . opportunè enim cum eo quod es , etiam quod ante eras , consideras . n●n opo●tet ut illa extundat istam ins●rutinio tui , ber. de consider . l. 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. de laud. sui , & in ap●p●th . fa●a est fic● libus coenasse agat●●clea regem ; atque abacū samio saepe onerasse luto . quaerenticausā respond●t , rex ego sum sicaniae , figuto sum genitore satus , auson . epigr. 8. t haec te consideratio ten●at intra te , nec ●volare sinat a te , bern. de cons●d . lib. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , synes . epist. 24. fortunam reverenter habe , quicunque repente dives , ab exili progrediere loco , ● auson . ibid. tenor idem animi m●resque modesti fortuna crescente maneant . stat. 1. sylv. particular 5. gods bounty . observ. 6 , a psalm . 113.7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diō . chrys. orat . 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plut. sup . figulo genitore satus , auson . * 1 sam. 2.6 . b 1 sam. 9.3 . & 10.1 . d psal. 78.70 , 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. in arian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; dion . chrys. orat . 64. e eccles. 4.14 . f genes . 41.14 , 41. & 45.9 . psal. 105.17 — 22. c 1 sam. 16.11 , 13. g deo nihil d●fficil● , tertul. ad prax. h psal. 75.7 . reason 1. i psal. 22.28 . apoc. 11.15 . k dan. 4.22 ▪ ier. 27.5 . ille r●gni dispensat , cujus est & or●●s qui regnatur , & homo qui regnat , tertull. apolog. l 1 chron. 29.11 , 12. reason 2. m hagg. 2.8 . n 1 chron. 29 . 1● . o psal. 24.1 . 1 ▪ cor. 10.26 , 28. p psal. 50.12 . q matth. 4.9 . luk. 4.6 . r matth. 8.31 . luk. 8.32 . vse 1. s 1 tim. 6.17 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. n●z . de ira praesid ▪ & pro pauper ▪ & epist. 51. u plus crede literis scriptis in glacie , quam mundi fragilis vanae fallaciae , bern. ad map●s . de contempt . mundi . x invento , & rapida scribere oportet aqua ▪ cat●ll . y iovem , qui donat & ausert , horat . epist. 18. qui dedit hoc hodie , cras , si volet , auseret idem , ibid. 15. dari bonum quod potuit , auserri potest , lucil. sen. ep . 8. z iob 1.21 . a qui elevarit , & dejicere potest , ber. de consid. l. 2. psal. 73.18 . & 102.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hesio. oper . 1. b corporalia facilius destruuntur quam construantur : spiritualia facilius construuntur quam destruantur , innocent . 3. decretal . l. 1. tom . 7. c. 2. c esset aliquod imbecillitatis nostrae rerumque nostrarum solatium , si tam tat dè perirent cuncta quam fiunt . nunc incrementa lentè exeunt ; festinatur in damnū , sen. ep . 91. quicquid longa series , multis laboribus , multa numinis indulgentia struxit , id unus dies spargit & dissipat , ibid. vincendo didici magna momento obrui , agamemn . sen. troad . 2.2 . d eccles. 4.14 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nicet . & glycas . f iob 1.3 , 13 — 17. nempe dat , & quod●unque libet fortuna ( deus ipse ) rapitque : ir●s & est subtò , qui modo croesus erat , ovid. trist. 3.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrysost. in oziam 4. vse 2. g psal. 62.10 . h 2 chron. 25.9 . i gen. 31.41 , 42. k 2 cor. 9.8 , 11. l num. 11.23 . esai . 50.2 . & . 59.1 . m psal. 18.21 . n psal. 37.17 , 22. exod. 1.11 , 12. vse 3. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , theophil . epist. 2. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. ad doarens . q gen. 17.1 . r act. 24.16 . s 1 cor. 7.24 . t exod. 1.20 , 21. u deut. 28.8 . x iob 8.7 . ex minimis seminibus nascuntur ing●ntia . flumina magna vides parvis de fontibus orta , ovid. remed . l. 1. y iob 42.10 , 11 , 12. vse 4. a h●bb●c . 1.16 . b iob 31.27 . c deut. 8.17 . d prov. 10.22 . e psalm . 127.1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. f deut 8.18 . g habes mul●a , luke 12.19 . h satis habeo , g●n . 33.9 . i iob 1.21 . k 1 chron. 29 16. l gen. 24.35 . * gen. 33.5 . m gen. 33.11 . n grati●● pro gratia r●seramus , & su●e redd●●tur ●●igim fluenta gratiae , ut uberius flu●●t . alioqu●●isi ad fo●tem redeant , exiccantur , bernard . de temp. 91. o amn● sequatur qui v●am vult ad mare , pla●t . p origo fontium & fl●viorum omnium mare est , d●●orum & bon●rum omnium domi●us deus . bona omnia fontis illius sunt rivuli . q●odsi copiae aquar●● secretis subterraneis recursibus incessanter aequ●ra repetunt , & inde rursus advisu● ususque nostros jugi & insatigabili ●rumpunt obsequi● : cur non etiam spirituales rivi & arva m●ntium rigare non des●●ant , proprio fonti sine fraude & intermissione reddantur ? bern. in cant. 13. q eccles. 1.7 . fretum de tota flumina terra accipit , ovid. met. lib. 4. quisnam est is fluvius , quem non recipiat mare ? plaut . curcul . 1. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. epist. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem de bapt. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem de pace 3. facit idem quod illi , qui inscriptum è portu exp●rt a●t clanculum , ●e s●lvant p●rtorium . lucil. satyr . lib. 27. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem pro pa●per . u 1 chron. 29.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem ibid. de su● p●scit , non de tuo . omnia eni●●●u●●abes , ab illo habe● , august ▪ in psalm . 102. ho●● 〈◊〉 suum r●ddit ; dominus suum recipit , salv. ad eccles. lib. 1. x matth. 25.35 . z genes . 28.22 . a act. 17.25 . ipsa suis p●llens ●pibu● , nihil indiga nostri , manil. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. in basil. et ad basil. epist. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c malac. 3.10 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. pro pauper . y malach. 3.8 , 10. e ad illius gloriam omnia referas : & illuc unde flumina exeunt , revertantur , petr. bles. in canon . episc . f quicquid feceris propter deum facias ; & ad locum , unde exeunt , gratiae revertantur , ut iterum fluant , bern. de temp. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greg. naz. pro pauper . g rom. 11.36 . notes for div a01537-e49420 a aristot. ethic. lib. 8. cap. 14. b math. 20.15 ▪ c iob 1.21 . d iam. 1.12 . ros cœli. or, a miscellany of ejaculations, divine, morall, &c. being an extract out of divers worthy authors, antient and moderne. which may enrich the mean capacity, and adde somewhat to the most knowing iudgement. this text is an enriched version of the tcp digital transcription a03092 of text s103993 in the english short title catalog (stc 13219). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 231 kb of xml-encoded text transcribed from 190 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a03092 stc 13219 estc s103993 99839734 99839734 4182 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03092) transcribed from: (early english books online ; image set 4182) images scanned from microfilm: (early english books, 1475-1640 ; 961:19) ros cœli. or, a miscellany of ejaculations, divine, morall, &c. being an extract out of divers worthy authors, antient and moderne. which may enrich the mean capacity, and adde somewhat to the most knowing iudgement. hearne, richard. [10], 370 p. printed by richard herne, london : 1640. compiler's dedication signed: r.h., i.e. richard hearne. running title reads: ejaculations, and meditations. reproduction of the original in the henry e. huntington library and art gallery. eng meditations. a03092 s103993 (stc 13219). civilwar no ros coli. or, a miscellany of ejaculations, divine, morall, &c. being an extract out of divers worthy authors, antient and moderne. which ma [no entry] 1640 43211 5 0 0 0 1 0 3 b the rate of 3 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2008-08 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion ros coeli . or , a miscellany of ejaculations , divine , morall , &c. being an extract out of divers worthy authors , antient and moderne . which may enrich the mean capacity , and adde somewhat to the most knowing iudgement . 1 tim. 3.15 . meditate on these things ; give thy selfe wholly to them , that thy profiting may appeare to all . london , printed by richard herne . 1648. to the right worshipfvll sr edward powel , knight and baronet , one of the masters of his mties court of requests . noble sir , there is a double tie upon my duty towards you , that bindes me to the largest acknowledgement that can bee exprest by my best abilities : your generall eminence both in honour , and , the worthiest meanes to it , desert ( which duly chalenge the generall observance of all men ) and your particular noble favours to me , that require from me a never sufficient gratitude . but as presents derive their value as well from the esteeme of the receiver , as from their owne inherent qualities ; so will you make this rich by your acceptance , that is without all worth as it is my poore donative , though it containe in it selfe many secret and mysticall vertues , being an enchiridion of many rare subjects , both morall and divine , fit for the most serious observation and meditation : the industry of many excellently-learned authors , whose severall papers were most accidentally committed to me , to be their fortunate , though unworthy , preserver and publisher . the only end for which i beg your noble disposition to entertaine it , is that it may be understood a testimony of his due thankfulnesse , whose only ambition is to be knowne and stiled , the humblest of your servants . r. h. octob. 18. 1639. imprimatur , tho: wykes . ejaculations and meditations , divine , moral , political . achristian in his lowest ebbe of sorrow is the childe of god , as well as when hee is in the greatest flow of comfort : onely the sunne of righteousnesse darts not the beames of his love so plentifully ; and he can shew no more than god gives him . when god hides his face , needs must man languish : his withdrawings are our miseries : his presence our assured joy . sin may cast the good man in a trance , it cannot slay him : it may bury his heat for a time , it cannot extinguish it : it may make him in the waine , it cannot change his beeing : it may accuse , it shal not condemn him . though god deprive him of his presence for a time , he will one day re-inlighten him , polish him , and crowne him for ever . hee that when hee should not , spends too much , shall , when he would not , have too little to spend . diogenes wittily asked a half peny of the thrifty man , and a pound of the prodigall : because the first , he said , might give him often ; but the other , ere long would have none to give . as to be too neere , having enough , is sordid basenesse ; so to spend superfluously , though we have abundance , is one of follies deepest over-sights . there is better use to be made of our talents , than to cast them away in waste ; god gives them not to spend vainely , but to imploy profitably . a full delight in earthly things , argues a neglect of heavenly . though the pleasures , profits , and honours of this life may sometimes shuffle a christian out of his usuall course ; yet like the needle in a dyall , remooved from his point , he wavers up and downe in trouble , runnes to and fro like quick-silver , and is never quiet , till hee returnes to his wonted life and inward happinesse : there he sets downe his rest , in a sweet unperceived inward content ; which , though unseene to others , he esteemes more , than all that the world calls by the name of felicitie . pride and avarice usually attend great fortunes : 't is justly matter of amazement , for a man to grow rich , and retaine a minde unalter'd ; yet are not all men changed alike , though all in something admit variation . the same spider kills the man , that cures the ape . high fortunes are the way to high mindes : pride is usually the child of riches . contempt too often sits in the seat with honour , causing arrogant spirits to contemne and scorne those , which but of late they thought as worthy as themselves , or better . and of all vices , nothing doth so debase a man as avarice ; it makes a master slave to his servant , drudge to his slave ; putting him under all , whom god placed over all . miserable is the man that so cares for riches , as if they were his owne , and yet so uses them as if they were anothers : that when hee may bee happie in spending them , will be miserable in keeping them ; and had rather , dying , leave wealth to his enemies , than living , relieve his friends . doubtlesse , true noblenes esteemes nothing more sordid , than for a mans minde to be his monyes mercenarie . while bloud is in our veines , sinne will be in our nature : our corruptions are diseases incurable ; while wee live , they will breake out upon us ; wee may correct them , wee cannot destroy them . they are like the feathers in a fowle , cut them , breake them out , yet will they come againe : onely kill the bird , and they will grow no more . a weake christians life is almost nothing but a vicissitude of sinne ; he sinnes first , and after laments his folly : like a negligent schoole-boy , hee displeaseth his master , and then beseecheth his remission with teares . since wee cannot avoid sinne , wee should learne to lament it : true sorrow for sinne , is the onely darke entry that leades the way to the faire court of happinesse . there are no familiars so infectious , as the angry man and the drunkard : anger is the fever of the soule , which makes the tongue talke idle ; it puts a man into a tumult , that hee cannot heare what counsell speakes : 't is a raging sea , a troubled water , that cannot be wholesome for the use of any . which he well knew , that advised us , not to make friendship with an angry man . the drunkard hath no memorie at all , excesse hath utterly consum'd it ; so that friends and foes , familiars and strangers , are for the present of equall esteeme . hee forgetfully speakes that in his cups , which if he were sober , should be buried in silence : first he speakes he knowes not what , and after remembers not what he spake ; his minde and his stomacke are alike , neither can retaine what they receive . whatsoever friend wee make choise of , should be sure to have these two properties , mildnesse and temperance ; otherwise , 't is better to want companions , than be annoyed with a mad man or a foole . nothing makes us more wretched , than our owne uncontrouled wills : a loose will fulfilled , is the way to worke out a woe ; for , besides the folly in beginning wrong , the greatest danger is in continuance : like a bowle running downe , which is ever most violent , when it growes neere its centre and period of aime . mans will , without discretion , is like a blind horse without a bridle , that should guide him aright : hee may goe fast , but runnes to his owne overthrow ; and while hee mends his pace , hee hastens his owne mischiefe : when the reines are given too loosely , the affections runne wildly on , without a guide , to ruine . it should be our vigilance , to curbe desires betimes , that so they may not wander beyond moderation ; our owne will being a blinde conductor : good precepts to an ingenious nature , are bitts that restraine , and hurt not . an eternall kingdome is often lost , for the gaine of toyes and vanities : who is there , that hazards not his soule for the pleasures or profits of sinne ; which when they have , what have they got , but shadowes and vexations ? the wealthie man is like a pouder-master , who hath provision against an enemie , but is ever in danger to be blowne up himselfe . and as for the best of earthly pleasures , they are farre sweeter in the expectation , than in the enjoyment ; the most excellent , wee shall finde but lame , and halting . it is great vanitie , to cast away our soules on such transitorie trifles , which when wee have , wee are neither sure to enjoy , nor to finde commodious . he that reacheth promotion , without gods calling him , may flourish a while , but cannot thrive : he that is most fit for a place of note , seldome seekes it so much , as hee is sought to for it ; whereas ever the bramble , that is low and worthlesse , cryes out aloud , make me a king . many would be magistrates , that know not how to be men : but the understanding man knowes , that 't is better to live in the valley , where the times tempests blow over him , than to be seated on a mountaine top , where every blast threatens both his ruine and fall . howsoever others measure him , hee knowes his owne height , and will not exceed it . it is better live honestly , though meanely , than by unlawfull practises to usurpe a crowne . great is the wisdome and goodnesse of god , in hiding from evill men and spirits those meanes & seasons , which taken , might proove most prejudiciall to his owne : wee had beene oftner foiled , if satan could have knowne our hearts . sometimes we lye open to evills ; and 't is our great happinesse , that h●●●●ely knowes it , that in stead of tempting , pitties us : and how just is it with god , that those that seeke mischiefe to others , finde it to themselves ; and even whilest they are spreading of nets , are ensnared ; their deliberate plotting of evill , being surprized with a sudden judgement . every gracious heart is in some measure scrupulous , and findes more safetie in feare than in presumption : for hee whose strictnesse commands a restraint from things unlawfull , surely dares much lesse take free scope to evill ; and by how much that state is better , where nothing , than where all things are allowed , by so much is the strict and timorous better than the lawlesse consciences . there is hopes of that man who is scrupulous of his wayes , while he that makes no bones of his actions , is apparantly hopelesse . of all moral vertues humility is most beautifull , she both shunnes honour , and yet is the way to it : she rocks debate asleepe , and keepes peace waking , yet doth foster and cherish her . it is a vaine thing to continue in strife : hee that lives most quiet , lives most secure from death and danger . 't is better be accounted too humble , than esteemed a little proud : the purest gold is most ductible ; 't is commonly a good blade that bends well . the winter is far harder to the grashopper than the pismire , who before having stored her garner , is now able to withstand a famine . when a mishap comes suddenly and unlooked for , it distracteth the minde , and scares both the faculties and affections from their due consultation of remedie : whereas an evill foreseene is halfe cured , because it giveth warning to provide for danger . if there be any nectar in this life , 't is in the sorrowes we endure for goodnesse : for they are but for a time , transient , and momentany . the israelites shall not live alwayes under the tyrannie of pharaoh , or the travells of the wildernesse . that god we fight for is able enough to vindicate all our wrongs ; and the more abundant our sorrowes are here , the more plentifull shall our joyes be hereafter ; our teares shall return in smiles , our weepings in a stream of pleasures . god doth not recompence with a niggardly hand , we shall finde our joyes as an overflowing sea , and our glory beyond thought exuberant . death shal be our happiest day , and as a bridge from woe to glory : though it be the wicked mans shipwrack , it is the good mans putting into harbour , where striking sailes and casting anchor , hee returnes his lading with advantage to the owner , namely his soule to god , leaving the bulke still moored in the haven , who is unrigged only to be new built againe , and fitted for an eternall voyage . good parts ill employed are weapons , that beeing meant for our defence , wee madly turne their edges , and wound our selves : they may make us faire in shew , but in substance more polluted : they are but as a saddle of gold to the back of a galld horse , adorn us they may , better us they cannot ; grace onely can make a man truly happy , what shee affordeth can content sufficiently , and easily furnish the vast rooms of the mind . without her all are nothing ; with her even the smallest is true sufficiencie . we should never think our selves the neerer heaven , for possessing much on earth : a weake house with an heavy roofe is in most danger . he that gets heaven hath plenty enough , though the earth scorn to allow him any thing : hee that failes of that , is truely miserable , though shee give him all shee hath ; for it is a poore reliefe in misery , to bee only thought well of by those that cannot helpe us . our outward gifts may winne us applause with men ; but inward grace wanting , wee shall never gaine approbation with god . we are not rich or poore by what wee possesse , but by what we desire : for hee is not rich that hath much , but he that hath enough ; nor is he poore that hath little , but hee that wants more . if god make us rich by store , wee should not impoverish our selves by covetousnesse : but if hee make us poore by want , wee should enrich our selves by content . he ne're was so good as hee should be , that doth not strive to be better than hee is ; neither will he ever be better than hee is , that doth not feare to be worse than hee was : for it is the greatest of all sinnes , alway to continue in sinne ; and where the custome of sinning waxeth greater , the conscience for sinne growes the lesse . it is easier to quench a sparke , than a fire ; and safer to breake the cockatrices egge , than to kill the serpent . it is a competent estate onely , that yeelds the quiet of content : abundance , is a trouble ; want , a miserie ; basenesse , a scorne ; advancements , dangerous ; disgrace , odious . wee should not climbe , lest we fall ; nor lye on the ground , lest wee are trod on ; wee are safest , while our legges beare us . it is madnesse , to desire either to freeze , or burne ; a competent heat is most healthfull for our bodies . resolution without action , is a sloathfull folly ; action without resolution , is a foolish rashnesse : first , know what 's good to be done ; then doe that good , being knowne . if fore-cast be not better than labour , yet labour is not good without fore-cast : our actions should not be done without , nor against knowledge . nature hath sent us abroad into the world , and wee are every day travelling homeward : if wee meet with store of miseries in our way , discretion should teach us a religious haste in our journey : and meeting with pleasures , they should pleasure us onely , by putting us in minde of our celestiall pleasures at home ; which should teach us to scorne these , as worse than trifles . a pleasant journey is deare bought , with the losse of home ; and a troublesome life is oftner a blessing than a curse : wee may as well die of surfet , as of hunger . each night is but the past dayes funerall , and the morning his resurrection ; why then should our funerall sleepe be other than our sleepe at night ? why should we not as well wake to our resurrection , as in the morning ? death rather borrowes our life of us , than robbes us of it ; and the glory of the sunne findes a resurrection , why not the sonnes of glory ? since a dead man may live againe , we should not so much looke for an end of our lives , as wait for the comming of our change . contention is very dangerous , especially with great ones ; as we may be too strong for the weaker , so we must be too weake for the stronger : we cannot so easily vanquish our inferiors , but our superiors may as easily conquer us . we should do much to be at peace with all men ; but suffer much ere we contend with a mighty man . there is no heart of flesh that at some time or other relents not : neither flint nor marble but in some weather will stand on drops . good motions barely better not the man ; the praise and benefit of those gusts are not in the receit , but in the retention . a good heart is easily staied from sinning , and is glad when it finds occasion to be crost in ill purposes : those secret checkes that are raised within it self , do readily conspire with all outward retentives ; it never yeelded to a wicked motion without much reluctation , & when it is overcome it is but with a halfe consent . whereas obdurate sinners , by reason of their full delight in evill , and having already in conceit swallowed the pleasures of sinne , abide no resistance , but keep a headlong course in spight of opposition , not weighing how neere their jollitie is to perdition . doubtlesse it is but just with god , that they who live without grace , should die without comfort . it is no measuring of men by the depth of purse , by outward prosperitie ; for even the best deservings may want temporal rewards . servants are oftentimes set on horsebacke , while princes go on foot . shall we contemne his necessity , who perhaps is so much more rich in grace , as he is poor in estate ? neither doth violence or casualtie more impoverish a man , than his poverty somtimes enricheth him . he whose wilfull folly hath made him miserable , is justly rewarded with neglect ; but hee that suffers for good , deserves so much the more honor from others , as his distresse is more . many speake fair that mean ill : but when the mouth speakes foule , it argues a corrupt heart . though with saint iames his verball benefactors we say , depart in peace , fill your bellies ; we shall answer for hypocriticall uncharitablenesse : but if we revile and curse those needy soules we ought to relieve , we shall give a more fearfull account of savage cruelty , in trampling on those whom god hath humbled . if not healing with good works be justly punishable , what torment is there for those that wound with evill ? it is ill hurting the children of god ; for though he suffers them not to sinne in revenging , yet hee suffers not their adversaries to sin unrevenged . he that saith , vengeance is mine , i will repay , repayes oftentimes when wee have forgiven , when we have forgotten , and calls to reckoning after our discharges . wherfore it is dangerous offending the meanest servant of him , whose displeasure and revenge is everlasting . that god whose the earth is , makes roome for his every where , and oftentimes provides for them a forreine home more kindely than the native . it is no matter for the change of our soile , so wee change not our god : if wee can every where acknowledge him , he will no where be wanting to us . those who cannot fear for love , may chance to tremble for feare . and how much better is awe than terror ? prevention than confusion ? destruction is never neerer than when security hath cast away feare . there is nothing more lamentable than to see a man laugh when hee should feare : god shall laugh when such a ones feare commeth : for as in mercy he forgets not to interchange our sorrowes with joy , so neither doth he the joyes of the wicked with sorrow . 't is an unreasonable inequalitie to hope to finde god at our command , when we refuse to bee at his ; or to looke that he should regard our voice in trouble , when we would not regard his in peace . cvstome makes sin so familiar , that the horror of it by some is turned into pleasure : to make a right use of gods judgements upon others , is to beare them in our selves , and finding our sins at the least equall , to tremble at the expectation of the same deserved punishments . god intends not onely revenge , but reformation , in his execution : as good princes , who regard not so much the smart of the evil past , as the prevention of the future ; which is never attained but when we make application of gods hand , and draw common causes out of his particular proceedings . the best intent cannot excuse , much lesse warrant us in unlawfull actions : what we doe in faith it pleaseth our god to winke at , and pitty our weaknesses : but if we dare present him with the well-meant services of our owne making , we runne to his indignation : for gods busines must be done after his owne formes , which if our best intentions alter , we presume . there is nothing more dangerous than to be our owne carvers in matters of religion . it is better be too fearfull than too forward , in those things which doe immediately concerne god . as it is not good to refraine from holy businesses , so 't is worse to doe them ill : awfulnesse is a safe interpreter of his secret actions , and a wise guide of ours . the first piece of our amends to god for sinning , is the acknowledgement of our sinnes : he can doe little , that in a just offence cannot accuse himselfe . if we cannot be so good as wee would , it is reason we should do god so much right , as to say how evil we are . it is strange to see , how easily sinne gets into the heart , and how hardly out of the mouth ! is it because sinne , like to sathan , where it hath got possession , is desirous to hold it , and knowes it is fully ejected by a free confession ? or because thorow a guiltinesse of deformity , it hides it selfe in the brest where it is once entertained , and hates the light ? or because the tongue is so fee'd with self-love , that it is loth to be drawn to any verdict against the heart or hands ? or is it out of an idle misprision of shame , which whilest it should be placed in offending , is mis-placed in disclosing our offence ? how ever , sure it is that god hath need even of racks to draw out confessions ; for scarse in death it selfe are we wrought to a discovery of our errors . o lord , since wee have sinned , why should we be niggardly of that action , wherein we may at once give glory unto thee , & reliefe to our soules ? whatsoever the sore be , never any soule truely applied this remedy and died : never any soule escaped death that applied it not . to know evill by others and not speake it , is somtimes discretion : to speak evill of others and not know it , is alwayes dishonesty : he may bee evill himselfe that speaks good of others upon knowledge : but he can never be good himselfe , that speakes evill of others upon suspition . to speake all we know shewes too much folly : to speake more than wee know shewes too little honestie . he that spends all that is his owne , is an unthriftie prodigall : but he that spends more than his owne , is a dishonest vnthrift . wee may sometimes know what wee will not utter , but should never utter what wee doe not know . heaven being our home , and christ our way , wee should learne to know our way , ere wee haste to travell to our home . he that runnes hastily in a way he knowes not , may come speedily to a home he loves not . seeing christ is our way , and heaven our home , wee should rather chearefully endure a painefull walke , than sadly want a perfect rest . as it is not against reason to be passionate , so wee should not be passionate against reason : as wee should both grieve and joy , if we have reason for it , so we should not joy nor grieve above reason ; but so joy at our good , as not to take evill by our joy ; so grieve at any evill , as not encrease the evill by our griefe . the widowes mite was of more worth than the riches of superfluitie : hee gives not best , that gives most ; but he gives most , that gives best . if we cannot give bountifully , yet we should give freely ; and what wee want in our hand , supply by our heart . he gives well , that gives willingly . he that contemnes a small fault , commits a great one . many drops make a shower ; and what difference is it , to be wet either in the raine , or in the river , if both be to the skin ? there is small benefit in the choice , whether wee goe downe to hell by degrees , or at once . the devill is not more black-mouth'd than a slanderer , nor a slanderer lesse malicious than the devill : for to have themselves thought as good as any other , they will not have any thought good that dwells neere them . he is to be suspected as scarce honest , that would with a slander make us to suspect another as dishonest : the worst of tame beasts , is the flatterer ; and the worst of wilde beasts , is the slanderer . i admire with reverence the justice and wisdome of the lawes , but deplore with compassion the abused practice of them ; and resolve rather to beare with patience a haile-shower of injuries , than to seek shelter at such a thicket , where the brambles shall pluck off my fleece , and doe me more hurt by scratching , than the storme would have done by hailing . that physick is not to be chosen , which makes the remedie worse than the disease . to be good , is now thought too neere a way to contempt . hee that lives vertuously and piously , the world commonly hates , and his reputation shall be traduced by the ignominious aspersion of malevolent tongues . none can scape the lash of censure . he that is never so profuse and vicious , shall be loved of some , though not of the best . a supposed honest man found lewd , is hated as a growne monster . privat sinnes are often punisht with publike shame : for sinne is a concealed fire , that even in darknesse will so worke , as to bewray it selfe . 't is impossible to have every ones good word , because howsoever wee carry our selves , some cynicks will barke at our courses . i had rather live hated for goodnesse , than be loved for vice : he does better that pleaseth one good man , than he that contents a thousand bad ones . i care not for his friendship that affects not vertue , since it must needs be partly fained : for diversities breed nothing but disunion , and sweet congruitie onely is the mother of true love . vice is an infallible forerunner of wretchednesse . all our dishonest actions are but earnests layd downe for griefe , anguish , or confusion . sinne on the best condition brings repentance ; but for sinne unrepented is provided hell . he is in the highest degree of madnesse , that desires to buy his vexation . we should force our selves to want that willingly , which wee cannot enjoy without future distaste . the bee chuseth rather to goe to the flower of the field for honey , where shee may lade her thighes securely , and with leisure , than to the apothecaries shop , where shee gets more , but makes her life hazardable . works without faith , are like a fish without water ; in which , though there may seeme to be some quick actions of life , and symptomes of agilitie , yet they are indeed but the fore-runners of their end , and the very presages of death . faith againe without works , is like a bird without wings ; who , though shee may hop with her companions here on earth , yet living till the worlds end , shee 'l never flye to heaven : when both are joyned together , then doth the soule mount up to the hill of eternall rest . faith is the foundation , good works the structure : the foundation without the walls , is of slender value ; the building without a basis , cannot stand . we should first labour for a sure foundation , saving faith ; but equally seeke for strong walls , good workes : for as the house is judged by the edifice , more than by the foundation ; so not according to his faith , but according to his works , shall god judge man . he lives truly after death , whose pious actions are his pillars of remembrance ; though his flesh moulders to drosse in the grave , yet is his happinesse in a perpetuall growth : no day but addes some graines to his heape of glory . good works are seeds , that after sowing returne us a continuall harvest . a vertuous man shining in the purity of a righteous life , is as a light house set by the sea side , whereby the mariners both saile aright , and avoid danger : but hee that lives in noted sinnes , is as a false lanthorne , which shipwrackes those that trust it ; or like one dying of the plague , who leaves an infection to the whole citie . doubtlesse he runnes a wofull course , that lives lewdly , and dies without repentance . secrecie is a necessarie part of policie ; divulged intentions seldome proceed well : things untold , are yet undone ; than to say nothing , there is not a lesse labour . the fig-tree , whose fruit is most sweet , bloomes not at all , whereas the sallow , that hath glorious palmes , is continually found barren . we should first be so wise , as to be our owne counsellors ; and next so secret , as to be our owne counsell-keepers . it falls out oft in this world , that gods people are like israel at the red sea , invironed with dangers on all sides ; and are then like poore hagar , who when the bottle of water was spent , fell a crying , when there was a fountaine close by , but her teares hindred her from seeing it . when things goe ill with us in our trades and callings , and all is spent , then our spirits droope , and wee are at our wits end , as if god were not where hee was . god will never forsake them that are his ; his eyes are open , to look upon their condition ; his eares are open to their prayers ; a booke of remembrance is written , of all their good desires , speeches , and actions : hee hath bottles for all their teares , their very sighes are not hid from him , he hath written them upon the palmes of his hand , and cannot but continually looke upon them . true religion consists in the outward dutie and the inward man joyned together : what the heart doth not in religion , is not done : an emptie title will bring an emptie comfort at the last : it was cold comfort to the rich man in flames , that abraham called him sonne ; or to iudas , that christ called him friend : god cares for no retainers , that will onely weare his liverie , but serve themselves . the price of the pearle is not knowne till all else be sold , and we see the necessarie use of it : and the worth of god in christ is never discerned , till we see our lost and undone condition without him ; till conscience flyes in our faces , and drags us to the brinke of hell : then , if ever , we taste how good the lord is , and will say , blessed are the people whose god is the lord . if christians regenerate truly knew the power they have in heaven and earth , nothing would discourage them , neither were any thing able to stand against them : it is no wonder that faith should overcome the world , if it overcome him that made the world . god is content to be out-wrestled and over-power'd by a spirit of faith , as in iacob and the woman of canaan . where unbeleefe is , it bindes up gods power ; but where faith is , there it is betweene the soule and god ( as betwixt iron and the loadstone ) a present closing and drawing of one to the other . if we be carefull to preserve communion with god , wee shall be sure to finde in him whatsoever wee denie for him ; honour , riches , pleasures , friends , all : so much the sweeter , by how much we have them more immediately from the spring-head . wee shall never finde god to be our god more , than when for making of him to be so , we suffer any thing for his sake . if god should bestow his mercies upon us unasked , wee would forget them , and his hand would not be acknowledged in them . what blessings wee win by prayer , wee weare with thankfulnesse ; and those wee get without prayer , wee commonly spend and use , without any lifting up of the heart to god , in praysing him for the same : all gods treasures are locked up to such as doe not call upon his name ; prayer opens the doore to them all , and is effectuall to furnish us with those wee have occasion to use . i have seene some as happie as the world could make them , but never any more discontented : for at the best they were but as a good day betweene two agues , or a sunne-shine betweene two tempests : it is no great happinesse , to have lost mirth , and found wealth ; in which case , all wee can boast of is , at once to have ceast to be merry and poore . when satan tempts us to any evill , with all these will i give thee ; wee should repulse him with saint peters answer , thy silver and thy gold perish with thee . many had beene greater , had they cared to be better : it is just , to be crost in what we would , when we will not what we ought . those that honour me , i will honour : it is an high favour , to have grace to honour god : but because men honour god as a dutie , that therefore god should honour men , is to give , because he hath given . it is a favour of god , that man is honoured of man like himselfe ; but that god allowes of our endeavours as honour to himselfe , is a greater favour than that wherewith he requites it . flatterie and trecherie is but one vice , though drest in two sundry sutes of evill : trecherie aimes at the bloud , flatterie at the vertues of princes : that takes them from others , this bereaves them of themselves ; that , in spight of the actors , doth but change a crowne , this steales it from them forever : so that it had beene better for some great ones not to have beene , than to have beene in their owne conceits more than men . gods charges are oft times harsh in the beginnings and proceedings ; but in the conclusion , alwayes comfortable . true spirituall comforts are commonly late , and sudden : god deferres on purpose , that our tryals may be perfect , our deliverance welcome , our recompence glorious . isaac had never beene so precious to his father , had he not beene recovered from death : abraham had never beene so blessed in his seed , had hee not neglected isaac for god . the onely way to finde comfort in earthly things , is to surrender them with a faithfull carefulnesse into the hands of god . i would not doe that wilfully which iacob did weakely , on condition of a blessing : he that pardoned his infirmitie , would curse my obstinatenesse ; i love his blessing , but i hate his lye . blesse me also ( my father ) saith esau : every miscreant can wish himselfe well ; no man would be miserable , if it were enough to desire happinesse . he should have wept rather to his brother for the pottage , than to isaac for a blessing : if hee had not sold , hee had not needed now to buy . it is just with god , to denie us those favours which we were carelesse in keeping , and which we undervalued in enjoying . iacob wrestled , and wrencht his thigh . it is a favour to halt from god ; yet this favour is seconded with a greater : hee is blessed , because hee would rather halt than leave ere hee was blessed . that man may goe away sound , but miserable , that loves a limbe more than a blessing . surely , if iacob had not wrestled with god , he had beene foiled with evils . a christian is a man of another world , and here from home ; which hee would forget , if he were not exercised here , and would take his passage for his countrey . but though all christians agree , and meet in this , that through many afflictions wee must enter into heaven ; yet according to the diversitie of place , parts , and grace , there is a different cup measured to every one . satan is all for casting down : hee was not ashamed to set upon christ himselfe with this temptation , and thinks christs members never low enough , untill he can bring them as low as himselfe . but god is often neerest to his children , when he seemeth farthest off : in the mount of the lord it shall be seene . god is with them , and in them , though the wicked be not aware of it ; even as the moone , at what time it is least visible to us , is then neerest the sunne . he that shunneth labour , procureth trouble . an unimployed life is a burthen to it selfe . god is a pure at , alwayes working , alwayes doing : and the neerer our soule comes to god , the more it is in action , and the freer from disquiet . men experimentally feele that comfort , in doing what belongs unto them , which before they longed for , and went without . we ought not to be over-hastie in censuring others , when we see their spirits out of temper : many things worke strongly upon the weake nature of man ; and wee may sinne more by harsh censure , than they by over-much distemper : as in iobs case , which was a matter rather of just griefe and pittie , than great wonder or heavie censure . in all our troubles we should looke first home to our owne hearts , & stop the storme there : for wee may thanke our owne selves , not onely for our troubles , but likewise for overmuch troubling our selves in trouble : if wee will prevent casting downe , let us prevent griefe , the cause of it ; and sinne , the cause of that . a dejected man is indisposed to good duties ; it makes him like an instrument out of tune , like a body out of joint , that mooveth both uncomely and painefully : it unfits him to duties towards god , who loves both a chearefull giver and receiver . dejectednesse makes a man forgetfull of all former blessings , and stoppes the influence of gods grace for the time present , and that to come : it makes us unfit to receive mercies . a quiet soule is the seat of wisdome : therefore meekenesse is required , in receiving of that ingrafted word which is able to save our soules . it is ill sowing in a storme : a stormie spirit will not suffer the word to take place . men are deceived , that thinke a dejected spirit to be an humbled spirit : yet it is so , when we are cast downe in the sense of our owne unworthinesse ; and then as much raysed , in the confidence of gods mercie . satan hath never more advantage than upon discontent , it disposeth us for entertaining any temptation : it damps the spirits of those that walke the same way with us ; when as we should as good travellers cheere up one another both by word and example . in such a case the wheeles of the soule are taken off , or as it were want oyle , whereby it passeth on very heavily , and no good action comes off from it as it should , which breeds not only uncomfortablenesse , but unsetlednesse in good courses : for a man will never goe on comfortably and constantly in that which he heavily undertakes . so much as we are quiet and cheerfull , so much we live , and are as it were in heaven : so much as we yeeld to discouragements , we lose so much of our life and happinesse : cheerfulnesse being as it were the life of our lives , and the spirit of our spirits , by which they are more inlarged to receive happinesse , and to expresse it . there is an art or skill in bearing troubles , without over-much troubling our selves : as in bearing of a burthen , there is away so to poise it , that it weigheth not over-heavy : if it hang all on one side , it poiseth the body down : the greater part of our troubles we pul upon our selves , by not parting our care so , as to take upon us only the care of duty , and leave the rest to god : and by mingling our passions with our crosses , and like a foolish patient , chewing the pills which we should swallow downe . why should wee dwell too much upon griefe , when wee ought to remove the soule higher . wee are neerest neighbours unto our selves : when wee suffer griefe like a canker to eat into the soule , and like a fire in the bones , to consume the marrow , and drink up the spirits , we are accessarie to the wrong done both to our bodies and soules ; we waste our owne candle , and put out our owne light . in great fires men looke first to their iewels , and then to their lumber : no iewell is so precious , no possession so rich as the soule . the account for our owne soules , and the soules of others , is the greatest account ; and therefore the care of soules should be the greatest care . a godly mans comforts and grievances are hid from the world ; naturall men are strangers to them . if we be troubled with the distempers of our hearts , it is a ground of comfort unto us , that our spirits are ruled by a higher spirit ; and that there is a principle of that life in us , which cannot brooke the most secret corruption , but rather casts it out by an holy complaint , as strength of nature doth poyson , which seekes its destruction . hee wants spirituall life , that is not at all disquieted : hee abates the vigour and livelinesse of his life , that is over-much disquieted . a burning ague is more hopefull than a lethargie ; so is hee that feeles too much , more happie than hee that feeles not at all : for hee in all his jollitie , is but as a booke fairely bound , beautifull to the eye while it is shut ; but being opened , is full of nothing but tragedies : despaire to such , is the beginning of comfort ; trouble , the beginning of peace . a storme is the way to a calme , and hell the way to heaven : 't is fit that sinne contracted by joy , should be dissolved by griefe . a christian should neither be a dead sea , nor a raging sea . affections are never well ordered , but when they are fit to have communion with god ; to love , joy , trust , and delight in him above all things : for they are the inward movings of the soule , which then move best , when they move us to god , not from him . a carnall man is like a spring corrupted , that cannot worke it selfe cleare , because it is wholly tainted ; his eye and light is darknesse , and therefore no wonder if he seeth nothing . sinne lyeth upon his understanding , and hinders the knowledge of it selfe ; it lyes close upon the will , and hinders the striving against it selfe . that which a carnall man doth for by-ends and reasons , the godly man doth from a new nature ; which if there were no law to compell , yet it would moove him to that which is pleasing to christ . we cannot say , this or that trouble shall not befall ; yet we may by helpe of the spirit say , nothing that doth befall , shall make me doe that which is unworthy of a christian . if wee expect the worst , when it comes , it is no more than wee thought of : if better befalls us , then it is the sweeter to us , the lesse wee expected it . in the uncertaintie of all events here , we should labour to frame that contentment in and from our own selves , which the things themselves will not yeeld : frame peace , by freeing our hearts from too much feare ; and riches , by freeing our hearts from covetous desires : frame a sufficiencie out of contentednesse . if the soule it selfe be out of tune , outward things will doe no more good than a faire shoo to a goutie foot . a man shall never live quietly , that hath not learned to be set light by of others . he that is little in his owne eyes , will not be troubled to be little in the eyes of others . men that set too high a price upon themselves , when others will not come to their price are discontent . the state of our soules ought carefully to bee lookt unto . what a shame is it , that so swift and nimble a spirit as the soule is , that can mount up to heaven , and from thence come downe into the earth in an instant , should , whilest it lookes over all other things , over-looke it selfe , and be ignorant of its owne estate ? what we are afraid to doe before men , we should be afraid to think before god . if we cannot prevent wicked thoughts , yet we may denie them lodging in our hearts : no sinne but is easier kept out than driven out . little risings neglected , cover the soule before we are aware . as in prosperity god mingles some crosses , to diet us ; so in all crosses , there is something to comfort us . as there is a vanitie lyes hid in the best worldly good , so there is a blessing lyes hid in the worst worldly evill . god usually maketh up that with some advantage in another kinde , wherein we are inferior to others ; and deserving nothing , we should be content with any thing . it is no selfe seeking , when wee care for no more than that , without which we cannot comfortably serve god . and because some enlargement of condition is that estate wherein we are best able to doe good in , we may in the use of meanes lawfully desire it . the disorders of the soule were not naturall , in regard of the first creation ; but since the fall , they are become naturall . adams person first corrupted our nature ; and nature being corrupted , corrupts our persons ; and our persons being corrupted , increase the corruption of nature , by custome of sinning , which is another nature in us . as a streame , the farther it runs from the spring head , the more it enlargeth its channell , by the running of lesser rivers into it , untill it empties it selfe into the sea : so corruption , till it be overtopped with grace , swelleth bigger and bigger . mens hearts tell them , they might rule their desires , if they would : fore-tell a man of any dish which hee liketh , that there is poyson in it , and he will not meddle with it . so tell him , that death is in that sinne which hee is about to commit , and hee will abstaine , if hee beleeve it to be so : if hee beleeve it not , it is his voluntarie unbeleefe and atheisme . were it not that god , partly by his power suppresseth , and partly by his grace subdueth the disorders of mans nature , for the good of societie , and the gathering of a church upon earth , corruption would swell to that excesse , that it would over-turne and confound all things , together with it selfe . for although there be a common corruption that cleaves to the nature of all men in generall , as men , ( as distrust in god , selfe-love , a carnall and worldly disposition , &c. ) yet god so ordereth it , that in some there is an ebbe and decrease ; in others ( god justly leaving them to themselves ) a flow and encrease of sinfulnesse , even beyond the bounds of ordinarie corruption ; whereby they become worse than themselves , either like beasts in sensualitie , or like devils in spirituall wickednes , lord circumcise our hearts , and wash us with cleane water ; write thy law within us , and give us thy holy spirit when wee begge it , that it may be a never-fading spring of all holy thoughts , desires , and endeavours in us , subduing the seed of the serpent , and drying up the issue and spring of our corrupt nature . many , out of a misconceit , thinke that corruption is greatest , when they feele it most ; whereas indeed , the lesse wee see it , and lament it , the more it is . sighes and groanes of the soule , are like the pores of the body , out of which , in diseased persons , sick humours breake forth , and so become lesse . vpon every discoverie and conflict , corruption loses some ground , and grace gaines upon it . the doctrine of the crosse hath the crosse alwayes following it , which corrupt imagination counteth the most odious and bitter thing in the world ; whereas indeed it is the chiefe course which god takes , in bringing men to heaven . it is an evidence that a man lives more to opinion than conscience , when his griefe is more , for being disappointed of outward good things , than for his mis-carriage towards god . it marres all in religion , when wee goe about heavenly things with earthly affections , and seeke not christ in christ , but the world . imagination is apt to breed false feares , and false feare brings true vexation . we should not bring god down to our imaginations , but raise our imaginations up to god : for by forging matter out of it self without ground , the imaginarie grievances of our lives are more then the reall . many good men are in a long dreame of miserie , and many bad men in as long a dreame of happinesse , till the time of awaking come ; and all because they are too much led by appearances . a naturall man is ever weaving spiders webbes , or hatching cockatrices egges ; that is , his heart is exercised either in vanitie or mischiefe : for not onely the frame of the heart , but what the heart frameth , is evill continually . every other creature is naturally carried to that which is helpefull unto it ; onely man is in love with his owne bane , and fights for those lusts that fight against his soule . idlenesse is the houre of temptation , wherein satan joynes with our imagination , and sets it about his own work , to grinde his greefe ; for the soule , as a mill , either grindes that which is put into it , or else works upon it selfe . the ministring of some excellent thought , from what wee heare or see , often proves a great advantage of spirituall good to the soule . whilest s. austin , out of curiositie desired to heare the eloquence of s. ambrose , hee was taken with the matter it selfe , sweetly slyding together with the words , into his heart . some conceit , they may embrace christ , without his crosse ; and lead a godly life , without persecution : they would pull a rose , without pricks : but though it may stand with their owne base ends for a time , yet will it not hold out in times of change , when sicknesse of body , and trouble of minde shall come : emptie conceits are too weake to encounter with reall griefes . it is a strong argument , that the spirit hath set up a kingdome and order in our hearts , when our spirits rise within us against any thing which lifts it selfe up against goodnesse . there is nothing that more mooveth a godly man to renew his interest every day in the perfect righteousnesse and obedience of his saviour than the sinfull stirrings of his soule , when hee findes something in himselfe alwayes enticing and drawing away his heart from god , and intermingling it selfe with his best performances . we may with better leave use all the comforts which god hath given , to refresh us in the way to heaven , than refuse them . the care of the outward man bindes conscience so farre , as that wee should neglect nothing which may helpe us , in a chearefull serving of god , in our places , and tend to the due honour of our bodies , which are the temples of the holy ghost , and companions of our soules in all performances : but the intemperate use of the creatures , is the nurse of all passions ; because our spirits , which are the soules instruments , are hereby inflamed and disturbed ; and it is no wonder , to see an intemperate man transported into any passion . satan and his instruments , by bewitching the imagination with false appearances , mis-leadeth not only the world , but troubleth the peace of men taken out of the world , whose estate is layd up safe in christ : who notwithstanding passe their few dayes here , in an uncomfortable , wearisome , and unnecessarie sadnesse of spirit ; being kept in ignorance of their happie condition , by satans juggling , and their owne mistakes , and so come to heaven before they are aware . some againe passe their dayes in a golden dreame , and drop into hell before they thinke of it . as the distemper of fancie disturbing the act of reason , oftentimes breedes madnesse , in regard of civill conversation ; so it breeds likewise spirituall madnesse , carrying men to those things , which if they were in their right wits , they would utterly abhorre . men whose wills are stronger than their wits , who are wedded to their own wayes , are more pleased to heare that which complyes with their inclinations , than a harsh truth , which crosses them ; this presageth ruine , because they are not counsellable : wherefore god suffers them to bee led through a fooles paradise , to a true prison ; as men that will neither heare themselves , nor others , who would doe them good against their wills . what an unworthy thing is it , that wee should pittie a beast over-loaden , and yet take no pittie of a brother ? whereas there is no living member of christ , but hath spiritual love infused into him , and some abilitie to comfort others . dead stones in an arch uphold one another , and shall not living ? after love hath once kindled love , then the heart being melted , is fit to receive any impression . vnlesse both pieces of the iron be red hot , they will not joyne together : two spirits warmed with the same heat , will easily solder together . as god loves not emptie hands , so he measures fulnesse , not by the hand , but the heart : a widowes mite is prefer'd before the temples treasure , by him who never askes how great , but how good our offerings are . good fellowship doth no way so well , as in our passage to heaven : many sticks layd together , make a good fire ; which being single , lose both their light and heat . remove the beame from thine owne , if thou wilt clearely see the mote in thy brothers eye : first learne , then teach . he gathers , that heares ; he spends , that speaketh : and if we spend before we gather , we may soone prove bankrout . the devil alledged scripture , to tempt our saviour ; and therefore no marvell though hypocrites make a faire shew , to deceive with a glorious lustre of holinesse , since we see from whence they have it . no devill is so dangerous as the religious devill , which turnes the tables of god into traps to catch soules . satan makes the ruggedest way seeme smooth , while we tread in his paths : but turne thy feet unto holinesse , hee blocks up the way with temptation . for never man endeavoured a common good , without opposition ; and 't is a signe the worke is holy , and the agent faithfull , when hee meets with strong affronts . sometimes the world under-rates him , that findes reason to set an high price upon himselfe : sometimes againe it over-values a man , that knowes just cause of his owne humiliation . if others mistake us , this can be no warrant for our error . we cannot be wise , unlesse we receive the knowledge of our selves by direct beames , not by reflection : unlesse wee have learned to condemne unjust applauses , & scorning the worlds flatterie , frowne on our owne vilenesse , with , lord , i am not worthy . god gives to his poore conscionable servants a kinde of reverence and respect , even from those men that maligne them most , so as they cannot but venerate whom they hate : contrariwise , no wit nor power can shield a lewd man from contempt ; for the wise providence of god commonly payes us with our owne choise : so that when we thinke we have brought about our owne ends , to our best content , we bring about his purposes , to our owne confusion . herod had so much religion , to make scruple of an oath , though not of a murther . no man casts off all justice and pietie at once ; but whilest he gives himselfe over to some sinnes , he stops at others . it was lust that carryed herod into murther . the proceedings of sinne are more hardly avoided than the entrance : who so gives himselfe leave to be wicked , knowes not where he shall stay . ovr hood-winkt progenitors would have no eyes , but in the heads of their ghostly fathers ; and we are so quick-sighted in our owne eyes , that we pittie the blindnesse of our able teachers . it is the boldnesse of nature , upon an inch given , to challenge an ell : for finding our selves graced with some abilitie , wee strait flatter our selves with a facultie of more . it hath ever bin gods wont , by small precepts to trie mans obedience ; which is so much the more , as the thing required is lesse : hee 'l trie thee with a trifle , before hee trust thee with a talent ; and obedience ever meets a blessing . it is most seasonable in our worst , to thinke of our best estate : for both that thought will be best digested , when wee are well ; and that change best prepared for , when farthest from us . how indulgent is the wicked rich man , in studying his owne miserie : famine is his food , and toyle his recreation ; cares are his cheeres , and torment his glory . hee remembers not , that his wealth hath wings , which pluckt or cut , flye away : or that his soule hath so : but , thou foole , this night , and it flyes from thy riches to hell . i like silent speaking well , when our actions supply the office of our tongue . give me the christian that 's more seene than heard ; for a loud tongue and a silent hand never escapes the brand of an hypocrite . satan hath most advantage in solitarinesse , and therefore sets upon christ in the wildernesse , and upon eve single ; and it is added to the glory of christs victorie , that hee overcame him in a single combat , and in a place of such advantage . wherefore , those that will be alone , ( being cast downe by any spirituall temptation ) doe as much as in them lyeth , tempt the tempter himselfe to tempt them . as wee ought not to reject the comfort of our friends in adversitie , so should we not build too much upon humane comforts : men being at the best , but conduits of comfort , and such as god freely conveyeth comfort by ; taking libertie often to denie comfort by them , that so hee may be acknowledged the god of all comfort . we must not goe to the surgeon for everie scratch : opening of our estates to others is not good , but when it is necessarie ; and it is not necessarie , when wee can fetch supply from our owne store : for god would have us tender of our reputations , except in some speciall cases , wherein we are to give him the glory , by a free and full confession . a wicked man , beaten out of earthly comforts , is as a naked man in a storme , and an unarmed man in the field ; or as a shippe tossed in the sea , without an anchor , which presently dasheth upon rocks , or falleth upon quick-sands . but a christian , when hee is driven out of all comforts below , nay , when god seemes to be angry with him ; he can appeale from god angry , to god appeased ; he can wrestle and strive with god , by gods owne strength ; fight with him with his owne weapons , and plead with him by his owne arguments , till he obtaine the comfort he desireth . it is an infallible rule of discerning a man to be in the state of grace , when he findes every condition draw him neerer unto god : for thus it appeares , that such love god , and are called of him , unto whom all things worke together for the best . grace dormant without exercise , doth not secure us . the soule without action , is like an instrument not plaied upon , or like a ship alwaies in the haven . even life it selfe is made more lively by action : and by stirring up the grace of god in us , sparkles come to be flames , and all graces are kept bright . when the soule suffers it selfe by somthing here below to be drawne away from god , 't is his mercy tous , that we should find nothing but trouble & unquietnes in any thing else , that so wee might remember from whence we are fallen , and returne home againe : and it is a good trouble that frees us from the greatest trouble , and brings with it the most comfortable rest . the soule naturally sinks downewards , and therefore had need to be often wound up : but after that gods spirit hath touched the soule , it will rather be quiet till it stands pointed godward ; in whom there is both worth to satisfie , and strength to support it . if we resolve in gods power , and not our own , and be strong in the lord , and not in our selves , then it matters not what our troubles or temptations be , either from within or without : for trust in god at length will triumph . grace , like oyle will ever be above : and though the soul be overborne with passion for a time , yet if grace have once truly seasoned it , it will worke it selfe into freedome again . the eye , when any dust falls into it , is not more tender and unquiet till it bee wrought out againe , than a gratious soul being once troubled : the spirit , as a spring , will be cleansing it selfe more and more ; whereas the heart of a carnall man is like a standing poole , whatsoever is cast into it , there it rests : trouble and disquietnesse in him are in their proper place : it is proper for the sea to rage and cast up durt : and god hath set it downe for an eternall rule , that vexation and sinne shall be inseperable . if man withdraw himselfe from gods gratious government of him to happinesse , hee will soone fall under gods just government of him to deserved misery : if he shakes off gods sweet yoake , hee puts himselfe under satans heavy yoake , who as gods executioner hardens him to destruction ; and so while hee rushes against gods will , he fulfils it , and whilest he will not willingly doe gods will , gods wil is don upon him against his will . for setling our faith the more , god taketh liberty in using weake meanes to great purposes , and setteth aside more likely and able means ; yet sometimes he altogether disableth the greatest meanes , and worketh often by no meanes at all . nay god often bringeth his will to passe by crossing the course and streame of meanes , to shew his owne soveraigntie , & to exercise our dependance . there is nothing so high , that is above gods providence ; nothing so low that is beneath it . nothing so large , but is bounded by it . nothing so confused , but god can order it . nothing so bad , but he can draw good out of it . nothing so wisely plotted , but god can disappoint it ; as achitophels counsel : nothing so weakly caried , but he can give a prevailing issue unto it . nothing so natural , but he can suspend its operation , as heavy burdens from sinking , fire from burning , &c. where a fearful spirit , & a melancholy temper , a weak iudgement and a scrupulous conscience meet in one , there satan and his , together with mens owne hearts , ( which like sophisters are continually cavilling amongst themselves , ) worke much disquiet , and makes the life uncomfortable . but in this case , wee should wholly resign our selves up unto god , with davids words : here i am , let the lord deale with me as seemeth good unto him . for god oft wraps himselfe in a cloud , and will not be seen till afterward . where wee cannot trace him , we ought with saint paul to admire and adore him ; for all gods dealings will appeare beautifull in their due season , though wee for the present see not the contiguitie and linking together of one thing with another . nothing should displease us that pleaseth god , neither should any thing be pleasing to us that displeaseth him . a godly man in all estates and conditions , sayes amen , to gods amen , and puts his fiat and placet to gods . as the sea turnes all rivers into his owne rellish , so he turnes all to his owne spirit , and makes whatsoever befalls him , an exercise of some vertue . thus hee inioyes heaven , in the world under heaven : and gods kingdom comes , where his will is thus done and suffered . as beasts that cannot endure the yoke at the first , after they are inured a while unto it , beare it willingly , and carry their worke more easily by it : so the yoke of obedience makes the life regular and quiet . the meeting of authoritie and obedience together , main the order and peace of the world . salvation comes to bee sure unto us , whilst by faith looking to gods promises , ( and to god himselfe freely offering grace therin ) the soule resignes up it selfe to god , making no further question from any unworthinesse of its owne : for doubtlesse he will make good whatever he hath promised for the comfort of his children . and what greater assurance can there be , than for being it selfe to lay its being to pawne ? and for life it selfe to lay life to pawne ? and all to comfort a poore soule . by the bare word of god it is alone , that the covenant of day and night , and the preservation of the world from any further ouerflowings of waters , continueth : which if it should fail , yet his covenant with his people should abide firm for euer , though the whole frame of nature were dissolved . god ( simply considered ) is not all our happinesse , but god as trusted in ; and christ as we are made one with him . the soule cannot so much as touch the hem of christs garment , but it shall find vertue comming from him to sanctifie and settle it : god in christ is full of all that is good : when the soule is emptied , inlarged and opened by faith , to receive goodnesse offered , there must needs follow sweet satisfaction . none can know the truth of god , so as to build upon it , but by the truth it self , and the spirit revealing it by its owne light to the soul . and that soul which hath felt the power of truth , in casting it downe and raising it up againe , will easily bee brought to rest upon it . wee must apprehend the love of god and the fruits of it , as better than life it self , and then chusing and cleaving to the same will soon follow . perfect faith dares put the hardest cases to its soule , and then set god against all that may befal it . there is no readier way to fall , than to trust equally to two stayes , whereof one is rotten , and the other sound : god will be trusted alone , or not at all : those that trust to other things with god , trust not him , but upon pretence to carry their double minds with lesse check . when the darkenesse of the night is thickest , then the morning beginnes to dawne : deep extremities are to the wicked a ground of utter despaire ; but to him that is acquainted with the ways of god they are a rise of exceeding comfort : for infinite power and goodnesse can never bee at a losse ; neither can faith , which looks to that , ever be at a stand : in a hopelesse estate a christian will see some dore of hope opened , because god is ever neerest to us , when we stand most in need of him . gods truth and goodnesse is unchangable , he never leaves those that trust in him . as god commands us to trust him in doing good , so should wee commit our soules to him in wel-doing , and trust him when wee are about his owne works , and not in the works of darknesse : wee may safely expect god in his waies of mercy , when wee are in his waies of obedience . the heart is never drawne to any sinfull vanitie , or frighted with any terrour of trouble : til faith first loseth the sight and estimation of divine things , and forgets the necessitie and excellencie of them : when the great things of god are brought into the heart by faith , what is there in the whole world that can out-bid them . faith preserves the chastitie of the soule , and cleaving to god is a spirituall debt which it oweth him : whereas cleaving to the creature , is spirituall adultery . we cast away floures after once wee have had the sweetnes of them , because there is not still a fresh supply of sweetnes in them : whatever comfort is in the creature , the soule will spend quickly , and looke still for more , whereas the comfort we have in god is undefiled , and fadeth not away . outward things are onely so far forth good , as we doe not trust in them . thornes may be touched , but not rested on , for then they will pierce : wee must not set our hearts upon those things , which are never evill to us but when wee set our hearts upon them . where affections to any thing below get much strength in the soule , it will by little and little bee so over-growne , that there will bee no place left in it either for object or art , god , or trust in him , which is ( as it were ) the mother root and great veine , whence the exercise of all graces have their beginning and strength . an heire doubts not but his father will provide him food and nourishment , and give him breeding sutable to his future condition . it is a vaine pretence to beleeve that god will give us heaven , and yet leave us to shift for our selves in the way . plants move not from place to place , because they finde nourishment where they stand : but living creatures seeke abroad for their food , and to that end have a power of moving from place to place ; and this is the reason why trust is expressed by going to god with an humble boldnes , which carries the soule out of in selfe , to rely wholy upon his all-sufficiency . those that take liberty in things they either know or doubt will displease god , shew they want the feare of god , & the want of feare shews their want of dependancie , and therefore want of trust . dependancie is alwaies very respective , it studieth contentment , and care to comply : and therefore he that commits his soule to god to save , wil commit his soule to god to sanctifie and guide in a way of wel pleasing . not only the tame , but the most savage creatures will bee at the becke of those that feed them , though they are ready to fall violently upon others : disobedience therefore is against the principles of nature . god can convey himselfe more comfortably to us when hee pleaseth , without means , than by means : and true trust , as it sets god highest in the soule , so in dangers and wants it hath present recourse to him ( as the conies to the rockes ) patiently waiting his leisure : for god seldome makes any promise to his children , but he exerciseth their trust in waiting long before , as abraham for a sonne , david for a kingdome , the whole world for christs comming , &c. a ship that lies at anchor may be somthing tossed , but yet it still remaines so fastened , that it cannot be carried away by winde or weather : the soule after it hath cast anchor upon god , may bee disquieted a while , but this unsetling tends to a deeper setling : the more we beleeve , the more we are established : faith is an establishing grace , by faith wee stand , and stand fast , and are able to withstand whatsoever opposeth us : for what can stand against god , upon whose truth and power faith relyes . it requires a great deale of selfe-deniall , to bring a soule either swelling with carnall confidence , or sinking by feare and distrust , to lie levell upon god , and cleave fast to him : square will lie fast upon square , but our hearts are so full of unevennesse , that god hath much adoe to square our hearts sit for him ; notwithstanding the soul hath no true rest without this . a spirit set in tune , and assisted by a higher spirit , will stand out against ordinary assaults , but when god ( who is god of the spirits of all flesh ) shall seem contrary to our spirits , we shall then find small relief elsewhere . needs must the soule be in a wofull plight , when god seemes not onely to be absent from it , but an enemy to it . sin is nothing so sweet in the committing , as it is heavy and bitter in the reckoning . there is not the stoutest man breathing , but if god set his conscience against him , it will pull him downe and lay him flat , and fill him with such inward terrors , that hee shall bee more afraid of himselfe than of all the world beside . there is something in the very greatnesse of sin , that may encourage us to goe to god : for the greater our sinnes are , the greater the glory of his powerfull mercy in pardoning will appeare . the great god delights to shew his greatnesse in the greatest things , hee delighteth in mercy , it pleaseth him , nothing so well , as being his chiefe name . his mercy is not only above his own works , but above ours also : if we could sin more then he could pardon , then wee might have some reason to despaire . despaire is a high point of atheism , it takes away god and christ both at once . iudas in betraying our saviour was occasion of his death as man : but in despairing he did what lay in him to take away his life as god . wherefore we should never thinke the dore of hope to be shut against us , if we have a purpose to turn unto god . invincible mercy will never be conquered ; and endlesse goodnesse never admits of bounds or ends . if christ be the phisitian , it is no matter of how long continuance the disease be : hee is good at all diseases , and will not endure the reproach of disability to cure any . as in the sinne against the holy ghost , feare shewes that we have not committed it : so a tender heart fearing lest the time of true repentance is past , shewes plainly that it is not past . god is more willing to entertaine us , than we are to cast our selves upon him . as there is a fountaine opened for sin and for uncleannesse ; as it is a living fountain of living water , that runs for ever , and can never be drawne dry . all men are not affected with a like sorrow for sin : god giveth some larger spirits , and so their sorrowes become larger . some upon quicknesse of apprehension , and the ready passages betwixt the brain and the heart , are quickly moued : where the apprehension is deeper , and the passages flower , there sorrow is long in working , and long in removing : the deepest waters have the stillest motion . iron takes fire more slowly than stubble , but then it holds longer . it is fitter to leave it to gods wisdome to mingle the portion of sorrow , than to be our owne chusers . if wee grieve that we cannot grieve , and so far as it is sin , make it our grief , it should not hinder us from going to christ , but rather drive us to him : god delights not in our sorrow ; if we could trust in him without much sorrow , then it would not be required : and though want of feeling be quite opposite to the life of grace : yet senciblenesse of the want of feeling , shewes some degree of the life of grace . when that which is wanting in grief for sin , is made up in feare of sinning , there is no great cause of complaine of the want of griefe : for this holy affection is the awe-band of the soule , whereby it is kept from starting from god and his waies . that measure of griefe and sorrow is sufficient , which brings us and holds us to christ . we should grieve for our sins , and rejoice for our griefe : and though wee can neither love nor grieve , nor ioy of our selves as we should , yet are we often guilty in giving a checke to the spirit , stirring these affections in us : which is the maine cause of the many sharp afflictions wee endure in this life , though gods love in the maine matter of salvation bee most firme unto us . griefe is no farther good , than it makes way for ioy : which caused our saviour to ioyne them together : blessed are the mourners , for they shall be comforted : it is one maine end of gods leaving us in a sorrowfull condition , that we may live and die by faith in the perfect righteousnesse of christ , whereby we glorifie god more , than if we had perfect righteousnesse of our owne . ovr corruptions are gods enemies , as well as ours : therefore in trusting to him , and fighting against them , wee may be sure he will take our part in vanquishing them . the looking too much to the anakims and gyants , and too little to gods omnipotency , shut the israelites out of canaan , and put god to his oath , that they should never enter into his rest : and it will exclude our souls from happines at length , if looking too much on these anakims or great corruptions within and without us , we basely despaire , and give over the field : what coward will nor fight , when hee is sure of helpe and victorie ? though god be of pure eyes , yet he looks upon us his poore creatures , in him who is blamelesse , and without spot , who by vertue of his sweet smelling sacrifice appeares for us in heaven , and mingles his odors with our services ; and in him will god be knowne to us by the name of a kinde father , not onely in pardoning our deserts , but accepting our endeavours . whatsoever comfort we have in goods , friends , health , or other blessings , it is all conveied by god , who still remaines , though these bee taken from us : and we have him bound in many promises for all that is needfull for us : we may sue him upon his owne bond . can we thinke that hee who will give us a kingdome , will faile us in necessary provision to bring us thither , who himselfe is our portion . departure of friends should not be grievous unto us : a true beleever is unto christ as his mother , brother and sister , because he carries that affection to them , as if they were so indeed to him . as christ makes us all to him , so should wee make him all in all to our selves . if all comforts in the world were dead , wee may enioy them still in the living lord . health is at gods command , and sicknesse stayes at his rebuke . the time of sicknesse is a time of purging from that defilement we gathered in out health , till wee come purer out : which should moue us the rather willingly to abide gods time . blessed is that sicknesse that proves the health of the soule : we are best for most part when wee are weakest . then onely it truly appeares what good proficients we have been in the time of health . in all kinde of troubles , it is not the ingredients that god puts into the cup , so much afflicts us , as the ingredients of our distempered passions mingled with them . the sting and coare of them all is sinne : when that is not onely pardoned , but in some measure healed , and the proud flesh eaten out , then a healthy soul wil beare any thing : when the conscience is once set at liberty , we cheerfully undergoe any burthen . but it is a heavy condition to be under the burthen of trouble , and under the burthen of a guilty conscience both at once . when men will walke in the light of their own fire , and the sparks which they have kindled themselves , it is iust with god that they should lie downe in sorrow . in all sorts of injuries which we suffer , we should commit our cause to the god of vengeance , & not meddle with his prerogative : he will revenge better than we can , and more perhaps than we desire . the wronged side is the safer side . if in stead of meditating revenge , we can so overcome our selves as to pray for our enemies , and deserve wel of them , we shal both sweeten our owne spirits , and prevent a sharp temptation which wee are prone unto , and have an undoubted argument , that we are sons of that father that doth good to his enemies , and members of that saviour that prayed for his persecutors : and withall , by heaping coles upon our enemies heads , wee shall melt them either to conversion or confusion . wee are not disquieted when wee put off our clothes and go to bed , because we trust gods ordinary providence to raise us up again : and why should wee be disquieted when we put off our bodies , and sleep our last sleep : considering we are more sure to rise out of our graves , than out of our beds . nay we are raised up already in christ our head , who is the resurrection and the life ; in whom we may triumph over death , that triumpheth over the greatest monarchs , as a disarmed and conquered enemy . that which belongs to us in our calling , is care of discarging our duty : that which god takes upon him is assistance and good successe in it . let us do our work , and leave god to do his owne . diligence and trust in him is onely ours , the rest of the burthen is his . he stands upon his credit so much , that it shall appeare wee have not trusted him in vaine , even when we see no apparance of doing any good . peter fished all night & catcht nothing : yet upon christs word casting in his net again , he caught so many fish as brake it . covetousnesse ( when men wil be richer than god wil have them ) troubles all , it troubles the house , the whole family , and the house within us , our pretious soule , which should be a quiet house for gods spirit to dwell in , whose seat is a quiet spirit . if men would follow christs method , and seeke first the kingdome of heaven , doubtlesse all other things should be cast upon them . god is neerest to us in troubles : when our enemies on earth conclude our utter overthrow , god is in heaven concluding our glorious deliverance , vsually after the lowest ebbe , followes the highest spring-tide . christ stands upon mount sion , and will worke our raising by that very meanes by which our enemies seeke to ruine us . there is no condition so ill , but there is balme in gilead , comfort in the god of israel . the depths of miserie are never beyond the depths of mercy . naturall men from the common light of nature discovering there is a god , will in extremities run unto him : and god as the author of nature will sometimes heare them ; as he doth the young ravens that cry unto him . but comfortably and with assurance those onely have a familiar recourse unto him , that have a sanctified sutable disposition unto god , as being well acquainted with him . it is an excellent ground of sincerity , to desire the favour of god , not so much out of self-aimes , as that god may have the more free and full praise from us : considering the soul is never more fit for that blessed duty , than when it is in a cheerfull plight . if we seriously think of what is our duty , god will surely thinke of what shall bee for our comfort : we shall feel god answering what we look for from him , in doing what he expects from us . can we have so meane thoughts of him , that wee should intend his glory , and he not much more intend our good . yet many doe grossely mistake , in taking gods curse for a blessing : to thrive in an ill way is a spirituall iudgement , extremely hardening the heart . there can neither be grace nor wisdome in setling upon a course , wherein we can neither pray to god for successe in , nor blesse god when he gives it . when we are at the lowest , yet it is a mercy that we are not consumed : wee are never so ill , but it might be worse with us : whatsoever is lesse than hell is undeserved : and it is a matter praise worthy to god , that we yet have time and opportunitie to get into a blessed condition . the apostle thought it the first duty in affliction , to pray . is any afflicted , let him pray : is any joyfull , let him sing psalmes . praising of god is then most comely , ( though never out of season ) when god seems to call for it by renewing the sence of his mercies in some fresh favours toward us . if a bird will sing in winter , much more in the spring . if the heart be prepared in the winter time of adversitie to praise god , how ready will it be when it is warmed with the glorious sun-shine of his favour . ovr life is nothing but as it were a webbe woven with interminglings of wants and favours , crosses and blessings , standings and failings , combat and victory : therefore there should be a perpetuall intercourse course of praying and praising in our hearts . we should often apply these generalls of holy-writ to our selves , to stir up our hearts to praise god : he will never leave nor forsake us : he will be with us in fire and water : the issue of all things shall be for our good : we shall reap the quiet fruit of righteousnesse , and no good thing will he withhold from them that live a godly life . if wee had a spirit of faith , to apply such like generall promises , wee should see much of gods goodnesse in particular toward us . god promiseth the forgivenesse of sin , and yet thou findest the burthen thereof daily upon thee ; neuerthelesse cheere up thy selfe , when the morning is darkest , then comes day ; after a weary weeke comes a sabbath , and after a fight , victory will appeare : wee must endure the working of gods physicke : when the sick humor is carried away and purged , then we shall enioy desired health . praising of god may well be called , incense : because as it is sweet in it selfe , and sweet to god , so it sweetens all that comes from us : wee cannot love and joy in god , but he wil delight in us ; when we neglect the praising of god , wee lose both the comforts of his love and our owne too . our praising god should not bee as sparkes out of a flint , but as water out of a spring , natural , ready , free , as gods love to us : as mercy pleaseth him , so should praises please us ; for unthankfulnesse is a sin detestable both to god and man : and the lesse punishment it receives from humane lawes , the more it is punished inwardly by secret shame , and outwardly by publicke hatred , if once it prove notorious . the living god is a living fountaine , never drawne dry : he hath never don so much for us , but he can and will doe more : if there be no end of our praises , there shall be no end of his goodnes : by this means we are sure never to bee very miserable : how can he be dejected , that by a sweet communion with god , sets himselfe in heaven ? nay maketh his heart a kind of heaven , a temple , a holy of holies , wherein incense is offered unto god ? a thankfull heart to god for his blessings is the greatest blessing of all : but were it not for a few gratious soules , what honour should god have of the rest of the unthankfull world ? which should stir us up the more to be trumpets of gods praises in the midst of his enemies ; because this ( in some sort ) hath a prerogative above our praising him in heaven : for there god hath no enemies to dishonor him . god is salvation it self , and nothing but salvation : and though our sins for a time may stop the current of his mercy , yet it being above all our sins , will soone scatter that cloud , remove that stop , and then wee shall see and feele nothing but salvation from the lord , all his wayes are mercy and peace , to a repentant soule that casts it selfe upon him . we should not therefore so much looke what destruction the devill and his threaten , as what salvation god promiseth . canot he that hath vouchsafed an issue in christ from eternall death , vouchsafe an issue from all temporall evills ? he that brought us into trouble can easily make a way out of it when he pleaseth : this should be a ground of resolute and absolute obedience even in our greatest extremities ; considering god will either deliver us from death , or by death , and at length out of death . cainish hypocrites hang downe their heads when god lifts up the countenance of their brethren : when the countenance of gods children cleers up , then their enemies hearts and looks are cloudy ; ierusalems joy is babylons sorrow : it is with the church and her enemies as it is with a ballance , the scales whereof when one is up , the other is downe : the reason why wicked men gnash their teeth at the sight of gods gratious dealing , is , that they take the rise of gods children to be a presage of their ruine . which lesson hamans wife had learned . salvation is gods own work , humbling and casting down is his strange worke , whereby he comes to his owne worke . for when he intends to save , he wil seem to destroy first : whom he will revive , he will kill first . grace and goodnesse countenanced by god , have a native in-bred majesty in them , which maketh the face to shine , and borroweth not his lustre from without ; which god at length will have to appeare in its own likenesse , howsoever malice may cast a vaile thereon , and disguise it for a time . what comfort was it for adam when hee was shut out of paradise , to looke upon it after he had lost it : the more excellencies are in god , the more our grief if we have not our part in them : the very life-bloud of the gospell lies in a speciall application of particular mercy to our selves , without which we can neither entertain the love of god , nor returne love againe ; whereby we lose all the comfort god intends us in his word , which of purpose was written for our solace and refreshment . pretend not thy unworthinesse and unabilitie to keep thee off from god ; for this is the way to keep thee so still . god bids us draw neer to him , and hee will draw neere to us . whilst we in gods own wayes draw neere to him , and labour to entertaine good thoughts of him , he will delight to shew himselfe fauourable unto us : whilest we are striving against an unbeleeving heart , hee will come in and helpe us , and so fresh light will come in . god alone must help us , and if ever hee helpe us , it must be by casting our selves upon him : for then he will reach out himselfe unto us , in the promise of mercy to pardon our sin , and in the promise of grace , to sanctifie our natures . spirituall comforts in distresse , such as the world can neither give nor take away , shew that god lookes upon the soules of his , with another eye than he beholdeth others : he sends a secret messenger , that reports his peculiar love to their hearts . he knowes their soules , and feeds them with his hidden manna : the inward peace they feele is not in freedome from trouble , but in freenesse with god in the midst of trouble . sechem had not sinned , if dinah had not tempted him . immodestie of behaviour makes way to lust , and gives life unto wicked hopes . lust commonly ends in loathing . but sechem would salve up his sinne with an honest satisfaction : but actions ill begun , are hardly salved up with late satisfaction ; wheras good entrances give strength to the proceedings , and successe to the end . dinahs brethren pretend religion , ( we cannot give our sister in mariage to an uncircumcised man : ) here god is in the mouth , and satan in the heart . a smiling malice is most deadly , and hatred doth most ranckle the heart , when it is kept in and dissembled . iacobs sonnes think of nothing but revenge , and which is worst , begin their crueltie with craft , and end their craft with religion . bloudiest projects have ever wont to be thus coloured ; for the worse any thing is , the better shew it desires to make ; and contrarily , the better colour is set upon vice , the more odious it makes it : for as every simulation addes to an evill , so the best addes most evill : indeed filthinesse should not have bin wrought in israel , nor should murther have been wrought by israel : cursed be their wrath , for it was fierce , and their rage , for it was cruell . to punish above the offence , is no lesse injustice than to offend : and to execute rigor upon a submisse offendor , is more mercilesse than just . the idle curiositie of dinah bred all this mischief : what great evills arise from small beginnings ? ravishment followes her wandring ; upon her ravishment , murther ; and upon the murtner , spoile . it is holy and safe , to be jealous of the first occasions of evill , either done or suffered . if thamar had not put off her widowes apparell , iudah had not taken her for a whore : immodestie of outward fashion or gesture , bewraies evill desires : the heart that means well , will never wish to seem ill , for commonly we affect to shew better than we are , and it is no trusting of those which wish not to appeare good . thamars belly swells , and iudahs heart swells with rage , let her be burnt . how easie is it to detest those sinnes in others , which wee flatter in our selves ? even in the best men nature is partiall in it selfe : it is good to sentence others frailties with the remembrance of our owne : iudah no sooner sees the signals , but confesseth his shame ; she is more righteous than i. god will find a time to bring his children upon their knees , and to wring from them penitent confessions ; and rather than he will not make them soundly ashamed , he will make them trumpets of their owne reproach . there is nothing more thankelesse or dangerous , than to stand in the way of a resolute sinner : that which doth correct and oblige the penitent , makes the wilfull mind furious and revengefull . mee thinks it is torment enough for the poore man to want , and yet i see every man ready to adde to his affliction by neglect . proud haman was hanged , and poore mordecai raised to his honour . there is no man so fixt in greatnes , but may fall : nor any so low in miserie , but may rise : why then should wee slight any mans meanes , since we know not his destinie . nothing doth so powerfully call home the conscience as affliction : neither need wee any other act of memorie for sinne , than miserie . actions salved up with a free forgivenesse , are as not done : and as a bone once broke is stronger after well setting ; so is love after reconcilement . yet as wounds though healed leave a scar behind them ; so injuries ( though remitted ) leave a guilty remembrance in the actors , and it must bee a great favor that can appease the conscience of a great injurie : for a guilty conscience seldom thinks it selfe safe . corruption when it is checked , growes mad with rage , as the vapour in a cloud , which would not make that fearefull report , if it met not with opposition . a good heart yeelds at the stillest voice of god ; but his most gratious motions harden the wicked . many would not have been so desperately setled in their sins , had not the word controlled them . any thing seems due worke to a carnall minde , save gods service ; nothing superfluous , but religious duties . christ tells us there is but one thing necessarie ; nature saith , there is nothing but that needlesse . religion doth not call to a weake simplicitie , but allowes as much of the serpent as the dove . lawfull policies have from god both liberty in the use , and blessing in the successe . a wicked heart never looks inward to it self , but outward to the reproover : if that afford exception , it is enough : as dogs run first to revenge on the stone . what matter is it to me , who he be that admonishes mee ? let me looke home unto my selfe , and also to his advice ; if that be good , my shame 's the more to be reproved by an evill man . as a good mans allowance cannot warrant evill , so an evill mans reproof may remedy evil . nothing but innocencie and knowledge can give sound confidence to the heart . ignorance as it makes bold , intruding men into unknowne dangers , so it makes men often causelesly fearfull . herod feared christs comming , because hee mistooke it ; had the tyrant known the manner of his spirituall regiment , hee had spared both his owne fright , and the bloud of others . and hence it is that wee feare death , because we are not acquainted with the vertue of it . wordly cares are fitly compared to thornes ; for as they choke the word , so they prick our soules : neither can the word grow up amongst them , nor the heart rest upon them : spirituall cares are as sharp , but more profitable . they paine us , but leave the soule better : they breake our soule , but for a sweeter rest : we are not well , but either while we have them , or after wee have had them . it is impossible to have spirituall health without these , as to have bodily strength with the other . hee lives most contentedly , that is most secure for this world , most resolute for the other . satan never feares us , but when we are well imploied : and the more likelihood hee sees of our profit , the more is his envy and labour to distract us : he is ever busiest in our best actions , and most in the best part of the best , as in the end of prayer , when the heart should close up it self with most comfort . we should therfore strive so much the more towards our own good , as his malice strives to interrupt it . we do nothing if we contend not when wee are resisted . the devill steals upon us suddenly by temptations , because he would foile us : and if we be not armed ere we be assaulted , wee shall be foiled ere we can be armed . he that intermits good duties , incurreth a double losse : of the blessing that followeth good , and of the faculty in doing it . want of use causeth disabilitie , as custome , perfection : he that omits prayer in his closet , can hardly pray in publique , but with a cold formalitie . hee that discontinues meditation , shall be long in recovering ; whereas the man inured to this exercise , performs both well and with ease . christianity is both an easie yoke , and a hard : hard to take up , easie to beare when once taken . the heart requires much labour ere it can be induced to stoop under it , and finds as much content when it hath stooped . the worldling thinks religion great servitude : but the christian knowes whose slave he was , till he entred into this service , and that no bondage can bee so ill , as freedome from these bands . every good action hath his let , and hee can never be good as he ought , that is not resolute . the regenerate christian both is , and knowes himselfe truly great , and thereupon mindeth and speaketh of spirituall , immortall , glorious , heavenly things : but every worldling is base minded , and therefore his thoughts creepe still low upon the earth . the more the soule stoopeth to earthly matters , the more unregenerate it is . all our future good wee hold only in hope : and the present fauour of god , wee have many times when we feele it not . the stomacke finds the digestion , even in sleep , though we perceive it not : we are most happy when wee know our selves so : but miserable were many christians if they could not be happy , and know it not . it is not a mans naturall parts , but his graces that crown him : honest sottishnesse , is better than prophane eminence : none ever did so much mischiefe to the church , as those that have been excellent in wit and learning : others have been spitefull enough , but were not able to accomplish their malice . that enemy is most to bee feared , that hath both strength and craft to hurt us . the conscience can have no perfect peace , while sinne is within to vexe it , no more than an angry swelling can cease throbbing & aching , while the thorne or corrupted matter lies rotting underneath . time , that remedies all other evils of the mind , encreaseth this : which like to bodily diseases , proves worse with continuance , and growes upon us with our age . sin is a perpetuall make-bait betwixt god and man , betwixt a man and himselfe , ever working secret unquietnesse to the heart . the guilty man may have a seeming truce , a true peace hee cannot have : which makes the galled soule seek refreshing in varietie of pleasures , places , and companies ; yet after many such vaine wearyings , finds no rest , but complaines of remedilesse and unabated torment : for alas what availes it to seeke outward reliefes , when our executioner is within us . nero after so much innocent bloud shed , may change his bed-chamber , but his friends being as parts of himselfe , will ever attend him . the soule may flee from the body , but the conscience will not flee from the soule , nor sin from the conscience . it is a divine power only , that can uphold the mind against the rage of inward troubles . when therefore thy conscience like a sterne sergeant shall catch thee by the throat , and arrest thee upon gods debt , let thy only plea bee , that thou hast alreadie paid it : bring forth that bloudy acquittance sealed unto thee from heaven by faith in christ , and streight way thou shalt see the fierce and terrible looke of thy conscience changed into friendly smiles ; and that rough and violent hand that was ready to drag thee to prison , shall now lovingly embrace thee , and fight for thee against all the wrongfull attempts of any spirituall adversarie . but the time wil come when the carelesse sinner shall bee plunged in woes , and shall therefore desperately sorrow , because he sorrowed not sooner for sin : he may feast away his cares for a while , and bury them with himself , in wine and sleep ; but after all these frivolous evasions , they will returne again , nor will they be repelled , but increased hereby . sin owes him a spight , and perhaps will pay him when hee is in worse case to sustaine it ; namely , up his death-bed , which shall prove very grievous unto him , for his many wilfull adjournings of repentance . he said wel , who when some skilfull astrologer upon calculation of his nativitie , had foretold him some specialties concerning his future estate ; answered , such perhaps i was borne , but since that time i have been born again , and my second nativitie hath crossed my first . the power of nature , is a good plea for those that acknowledge nothing above nature : but for a christian to excuse his intemperatenesse by his naturall inclination , and to say , i am borne cholericke , sullen , amorous , &c. is an apologie worse than the fault : for wherefore serves religion , but to subdue or governe nature ? we are so much christians as wee can rule our selves , the rest is but forme and speculation . there is no difference but continuance , betwixt anger and madnesse : for raging anger is a short madnesse , else what argues the shaking of the hands and lips ; the palenesse , rednesse , or swelling of the face , glaring of the eies , stammering of the tongue , stamping with the feet , unsteadie motions of the whole body , wilde distracted speeches , and rash actions , which we remember not to have done . doubtlesse a milde madnes is more tolerable , than frequent and furious anger . ovr cowardlinesse and unpreparednesse , is deaths chiefest advantage : wheras true boldnesse in confronting him , dismayes and weakens his forces : happy is the soule that can send out the scouts of his thoughts before-hand , to discover the power of death , a far off , & then can resolutely incounter him at unawares upon advantage : such a one lives securely , and dies with comfort : death argues not gods displeasure : abel whom god loved best , dies first , when the murtherer cain is punished with living . contentation is a rare blessing , because it either arises from a fruition of all comforts , or a not desiring of some wee have not . we are never so bare , as not to have some benefits : never so ful , as not to want somthing , yea , as not to bee full of wants . god hath much adoe with us , either we lacke health , or quietnesse , or children , or wealth , or company , or our selves in all these . nature is moderate in her desires , but conceit is insatiable . who cannot pray for his daily bread , when hee hath it in his cup-bourd ? but when our owne provision failes , then not to distrust god is a noble triall of faith . all grudging is odious , but most when our hands are full . to whine in the midst of abundance , is a shamefull unthankfulnesse : it is a base cowardise , so soon as ever we are called from the garrison to the field , to think of running away : then is fortune worthy of prayse , when wee can endure to be miserable . o god , i have made an ill use of thy mercies , if i have not learned to be content with thy corrections . no benefit can stop the mouth of impatience , if our turne be not served for the present , former favours are either forgotten , or contemned . no marvell wee deale so with men , when god receives this measure from us . one moone of ill weather makes us over-looke all the blessings of god , and more to mutine at our sence of evill , than to praise him for our variety of good . it is an unfound praise that is given a man for one good action . many distrust god in their necessity , that are ready to follow his guidance in their welfare : if wee follow god and murmure , it is all one as if wee staid behinde . we can think him absent in our wants , yet cannot see him absent in our sinnes : it is wickednesse , not affliction that argues him gone : for he is most present , when he most chastises . and the sorrow of repentance comes never out of season , all times are alike unto that eternity where to we make our spirituall moanes : that which is past , and that which is future are both present with him . it is neither weake nor uncomely for an old man to weep for the sins of his youth . such teares can never bee shed either too soon or too late . there is scarse a vicious man , who name is not rotten before his carcasse : contrarily , a good mans name is often heire to his life , either borne after the death of the parent ( envy not suffering it to come forth before ) or perhaps so well growne up in his life time , that the hope thereof is the staffe of his age , and the joy of his death . the name of the wicked may be feared a while , but is soone forgotten , or cursed : the good mans either sleepes with his body in peace , or wakes ( as his soule ) in glory . vertue is not propagated : children naturally possesse only , as bodily diseases , so the vices of their parents . the grain is sowne pure , yet comes up with chaffe and huske : hast thou a good son ? he is gods , not thine : is he evill ? nothing but his sinne is thine : help by thy prayers and endeavours to take away that which thou hast given him , and to obtaine of god that which perhaps thou hast , and canst not give ; else maist thou name him a possession , but finde him a losse . spirituall gifts are so chained together , that who excels in one , hath alwaies some eminency in more : faith is attended with a bevy of graces : he that beleeves cannot but have hope : if hope , patience : he that beleeves and hopes , must needs have joy in god : if joy , love of god : hee that loves god , cannot but love his brother : his love to god breeds piety and care to please , sorrow for offending , feare to offend . vertues goe ever in troopes , and that so thicke , that sometimes some are hid in the crowd , which yet are , but appeare not . it is a rare evill that hath not something to sweeten it , either in sence or in hope : otherwise men would grow desperate , mutinous , envious of others , weary of themselves . the better the thing is wherein we place our comfort , the happier we live : and the more we love good things , the better they are to us : the worldling laughs more , but the christian is more delighted : thou laughest not at the sight of an heap of thy gold ; yet thy delight is more than in a jest that shaketh thy spleene . as griefe , so joy is not lesse , when it is least expressed . it must needs be a strong and nimble soule that can mount to heaven , possessing abundance of earthly things . if thou finde wealth too pressing , abate of thy load , either by having lesse , or loving lesse : or adde to the strength of thy activity , that thou maist yet ascend . it is more commendable , by how much more hard , to climbe up to heaven with a burthen . the meaner sort of men would be too much discontented , if they saw how far more pleasant the life of others is : and if those of higher ranke could looke downe to the infinite miseries of their inferiours , it would make them either miserable in compassion , or proud in conceit . it is good sometimes for the delicate rich man to looke into the poore mans cup-board ; and seeing god in mercy lets him not know their sorrows by experience , yet to know it in speculation . which will teach him more thankes to god , more mercy to men , and more contentment in himselfe . i never saw christian lesse honoured for a wise neglect of himselfe : if our dejection proceed from the conscience of our want , it is possible wee should be as little esteemed of others , as of our selves : but if we have true graces , and prize them not at the highest , others shall value both them in us , and us for them , and with usury give us that honour we withheld modestly from our selves . i never read of christian that repented him of too little worldly delight : he that takes his full liberty in what he may , shall repent him : how much more in what hee should not . the surest course in all earthly pleasures , is to rise with an appetite , and to be satisfied with a little . that mans end is easie and happy , whom death findes with a weake body , and a strong soule . herein as much as in any thing the perversnesse of our nature appeares , that wee wish death , or love life upon wrong causes : we would live for pleasure , and die for paine . iob for his sores , elias for his persecution , ionas for his gourd would presently die , and outface god that it was better for him to die than to live . wherein we are like to garrison souldiers , that while they live within safe walls , and shew themselves once a day , rather for ceremony and pompe , than need and danger , like warfare well enough : but being once called forth to the field , they hang the head , and wish themselves at home . the shipwrack of a good conscience , is the casting away of all other excellencies : it is no rare thing to note the soule of a wilfull sinner stripped of all her graces , and by degrees exposed to open shame : for since he hath cast away the best , it is just with god to take away the worst ; and to cast off them in lesser regards , which have rejected him in greater . the tongue will hardly leave that to which the heart is inured : if we would have good motions to visit us in sicknesse , we must send for them familiarly in health : for such as a mans delights and cares are in health , such are both his thoughts and speeches commonly on his death-bed . and no marvell though the worldling often escapes earthly punishments : god corrects him not because hee loves him not ; he will not doe him the favour to whip him . the world afflicts him not because it loves him : for each one is indulgent to his owne . god uses not the rod , where he meanes to use the sword : the pillory or scourge is for those malefactors which shal escape execution . laughing is proper to man alone . amongst all living creatures : though indeed he ought ever to be weeping , because he ever sins ; and the beasts might rather laugh to see man so much abuse his most excellent part , his reason . doubtlesse if man knew before he came into the world , what should be his portion in the world , he would feare his first day more than his last : wherefore we ought to moderate our affections , and in imitation of our great lord and saviour ( who was a man of sorrows ) we should not be altogether composed of mirth . seldome hath any man got either wealth or learning with ease : and the greatest good is most difficult in obtaining : he must not thinke to get christ , that takes no paines for him : if men can endure such cutting , such lancing , and searing of their bodies , only to protract a miserable life for a short time ; how much should we care , what we doe , or what we suffer , so wee may win christ : no paine should bee refused for the gaining of eternity . mvch ostentation , and much learning , seldome meet together : the sun rising and declining makes long shadows , but being at the highest makes none at all . skill when it is too much shewne loseth the grace ; as fresh coloured wares that are often opened , lose their brightnesse , and are soiled with much handling . it is better to applaud our selves for having much of that we shew not , than that others should applaud us for shewing more than we have the conscience of our owne worth should cheare us more in their contempt , than their approbation comfort us , against the secret check of our knowne unworthinesse . every man hath an heaven and a hell ; earth is the wicked mans heaven , his hell is to come : contrarily , the godly have their hell upon earth , where usually they are vexed with many afflictions and temptations by sathan and his complices ; their heaven is above in endlesse happinesse : though they sow in teares , they shall reape in joy , though their seed time be commonly waterish and lowring , and their spring wet , they shall bee sure of a cleare and joyfull harvest . it is no marvell if the wicked have peace in themselves , being as sure as temptation can make them . princes wage not warre with their owne subjects . the the godly are still enemies , and must therefore looke to be assaulted both by stratagems and violence . wherefore nothing should more joy us than our inward unquietnesse . a just war is far more happy than an ill conditioned peace . every good prayer knocketh at heaven for a blessing , but an importunate prayer pierceth it , though as hard as brasse , and makes way for it selfe into the eares of the almighty . and as it ascends lightly up , carried with the wings of faith , so it ever comes laden downe againe upon our heads . in prayer our thoughts should not be guided by our words , but our words by our thoughts . good prayers never came weeping home ; and by fervent prayer we are sure to receive either what we aske , or what we should aske . vertuous actions are a mans best monument . foolish is the hope of immortality and future praise , by the cost of sencelesse stone , when the passenger shall only say , here lies a faire stone , and a filthy carkasse . that only can report us rich , but for other praises our selves must build our owne monuments alive , and write our owne epitaphs in honest and honourable actions : which are so much more noble than other , as living men are better than dead stones . we should either procure such a monument to bee remembred by , or else wish to be buried in oblivion : for it is better be inglorious than infamous . no man is so happy as the regenerate christian ; when he lookes up into heaven hee thinkes , that is my home , the god that made it and owes it , my father : the angels , more glorious in nature than my selfe , are my attendants . yea , those things that are most terrible to the wicked , are most pleasant to him . when hee heares god thunder above his head , he thinkes , this is the voice of my father . when he remembreth the tribunall of the last judgement , he thinkes , it is my saviour that sits in it . when death , he esteemes it but as the angel set before paradise , which with one blow admits him to eternall joy . and ( which is his greatest comfort ) nothing in earth or hell can make him miserable . an evill man is clay to god , waxe to the devill , god may stamp him into powder , or temper him anew , but none of his meanes will melt him . contrariwise , a good man is gods waxe , and sathans clay ; hee relents at every looke of god , but is not stirred by any temptation , knowing , that earth affoords no sound contentment . for what is there under heaven not troublesome , besides that which is called pleasure ? and that in the end we finde most irksome of all other . the spirits of christians are like the english iett , whereof we reade , that it is fired with water , quenched with oyle . and these two , prosperity and adversity are like heate and cold , the one gathers the powers of the soul together , and makes them abler to resist , by uniting them : the other diffuses them , and by such separation makes them easier to conquer . the sun more usually causeth the traveller to cast off his cloake than the winde . i hold it therefore as praise-worthy with god , for a man sometimes to contemne a proffered honour or pleasure for conscience sake , as on the rack not to deny his profession . there is no vice doth so cover a man with shame , as to be found false and perfidious : cleare and round dealing is the honour of mans nature . certainely it is heaven upon earth , to have a mans minde move in charity , rest in providence , and turne upon the poles of truth . that man which studies revenge , keepes his owne wounds greene , which otherwise would heale and doe well . revenge is a kinde of wilde justice , which the more mans nature runs to , the more ought law to roote it out . in taking revenge a man is but eaven with his enemy , but in passing over an injury he is superiour . children sweeten labours , but they make misfortunes more bitter : they increase the cares of life , but they mitigate the remembrance of death . parents joyes are secret , and so are their feares and griefes : they cannot utter the one , nor will they utter the other . the perpetuity by generation is common to beasts : but memory , merit , and noble workes are proper to men . hee that hath wife and children , hath given hostages to fortune , for they are impediments to great enterprises either of vertue or mischiefes . vnmarried men are best friends , best masters , best servants , but not alwayes best subjects , for they are light to run away , and almost all fugitives are of that condition . a single life doth well with church-men : for charity will hardly water the ground , where it must first fill a poole . grave natures led by custome , and therefore constant , are commonly loving husbanda . wives are young mens mistresses , companions for middle age , and old mens nurses . certainly great persons had need to borrow other mens opinions to thinke themselves happy ; for if they judge by their owne feeling , they cannot finde it so . men in great place are thrice servants , to the soveraigne or state , to fame , and to businesse : so as they have no freedome , either in their persons , actions , or time . it is a strange desire , to seeke power with losse of liberty ; or to seeke power over others , and to lose power over a mans selfe . the rising unto paines is laborious , and by paines men come to great paines . great persons are the first that finde their owne griefes , but the last that finde their owne faults . the vices of authority are chiefly foure , delaies , corruption , roughnesse , and facility . and it is an assured signe of a generous spirit , whom honour amends : for honour is or should be the place of vertue . goodnesse of nature is a character of the deity , and without it a man is a busie , mischievous , and wretched thing , no better than a vermine . goodnesse answers to the theologicall vertue , charity , and admits no excesse but error . seek the good of other men , but be not in bondage to their faces , for that is facility or softnesse , which soone taketh an honest minde prisoner . hee that denies a god , destroyes mans nobility : for certainly man is of kin to the beasts by his body : and if he be not of kin to god by his spirit , he is a base and ignoble creature . and doubtlesse hypocrites are the greatest atheists , who are ever handling holy things , but without feeling . hee that travelleth into a country before hee hath ●●●e entrance into the language , goeth to schoole , and not to travell . things to bee seene and observed in travell , are , the courts of princes , specially when they give audience unto embassadours : the courts of justice while they sit and heare causes : and so of consistories ecclesiastick , the churches and monasteries , with the monuments that are therein extant : the wals and fortifications of cities and townes , with their havens and harbors , antiquities and ruines : libraries , colledges , disputations and lectures , where any are : shipping and navies , houses and gardens of estate and pleasure neare great cities , armories , arsenalls , magazins , exchanges , burses , warehouses , exercises of horsmanship , fencing , training of souldiers , and the like : comedies , such as whereunto the better sort of persons doe resort . treasuries of iewels and robes , cabinets and rarities , and to conclude , whatsoever is memorable in the places where they goe . the minde of man is more cheared and refreshed by profiting in small things , than by standing at a stay in great . it is a miserable state of minde to have few things to desire , and many to feare . and yet that commonly is the case of kings : who are like to heavenly bodies , which cause good or evill times : having much veneration , but little or no rest . there is no greater wisdome , than well to tune the beginnings and onsets of things , that so neither hast may harme thee , nor delay deceive thee of what thou desirest . as in races it is not the large stride or high lift that makes the speed ; so in businesse , the keeping close to the matter , and not taking of it too much at once , procureth dispatch . true dispatch is a rich thing : for time is the measure of businesse , as money is of wares ; and businesse is bought at a deare hand , where there is not dispatch . seeing god hath given us an uncertaine life , and a certaine death , we ought to preserve the one , and shun the other , seeing the one failes us so soone , and the other infallibly will come . i had rather with charity help him that is miserable , as i may be , than despise him that is poore , as i would not be : they have filthy and steely hearts , that can adde calamities to him that is already but one entire masse thereof . our estates are then best , when they are neither distended with too much , nor narrowly pent up with too little . wee may be at ease in a roome larger than our selves ; in a roome that is lesse we cannot . hee that can be a worthy enemy , will , reconciled be a worthier friend : he that in a just cause can valiantly fight against thee , can in a like cause fight as valiantly for thee . and he that wilfully continueth an enemy , teacheth a man to do him a mischiefe if be can . some people cozen the world , are bad , and are not thought so : in some the world is cozened , beleeving them ill when they are not . no man can either like all , or be liked goodnesse lies not hid in himselfe alone , he is still strengthning his weaker brother . good workes , and good instructions are the generative acts of the soule , and hee ungratefully slinkes away , that dies , and doth nothing to reflect a glory to heaven . though all cannot leave alike , yet all may leave something answering their proportion and kindes . they be dead and withered graines of corne , out of which there will not one eare spring . svrely the world would bee much happier if there were no such thing in it as gold : but since it is now the fountaine whence all things flow , i will care for it as i would for a passe , to travell the world by without begging : if i have none , i shall have so much the more misery , because custome hath played the foole in makeing it materiall when it needed not . for the greatest worth without wealth , is like an able servant out of imployment : he is fit for all businesses , but wants wherewith to put himselfe into any : he hath good materials for a foundation , but misseth wherewith to reare the wals of his fame . certainly he that thinkes seriously of lifes casualties can neither be carelesse nor covetous : like leaves on trees , we are the sport of every puffe that blowes , and with the least gust may be shaken from our life and nutriment : we should never care too much for that we are not sure to keepe . there is no greater vexation to some , than to be advised by an inferiour . strange pride , that we should be ashamed of any honest meanes that may benefit us : he is sick to the ruine of himselfe , that refuseth a cordiall because presented in a spoone of wood . that wisdome is not lastingly good , that will command and speake all , without hearing the voice of another . even the slave may sometimes light on a way to enlarge his master , when his own invention failes . we thinke not gold the worse because it is brought us in a bag of leather : no more ought we to contemne good counsell , because it is presented us by a bad man , or an underling . a discontented man is a watch over-wound , wrested out of tune , and goes false . griefe is like inke poured into water , that fils the whole fountaine full of blacknesse and disuse : like mist , it spoiles the burnish of the silver minde . it casts the soule into the shade , and fils it more with consideration of the unhappinesse , than thought of the remedy . nay it is so busied in the mischiefe , as there is neither roome nor time for the wayes that should give us release : nor is the minde alone thus mudded , but even the body is disfaired , it thickens the complexion , and dyes it into an unpleasing swarthinesse : the eye is dim in the discoloured face , and the whole man becomes as if stated in stone and earth : but above all , those discontents sting deepest , that are such as may not with safety be communicated : for then the soul pines away and starves for want of counsell that should feed and cherish it . concealed sorrows are like vapours , which being shut up occasion earth-quakes , as if the world were plagued with a fit of the cholick . that man is truly miserable that cannot but keepe his miseries , and yet must not unfold them . vexations when they daily billow upon the minde , froward even the sweetest soule , and from a dainty affability turne it into spleene and testinesse . tart jests are never good : bitternesse is for serious potions , not for health and merriment , and the jollities of a pleasant feast . an offensive man is the devils bellows , wherewith he blowes up contentions and jarres . the souldier is not noble that makes himself sport with the wounds of his own companion . flouts proceed from a kinde of inward contempt ; and nothing cuts deeper into a generous minde than scorne . a man may spit out his friend from his tongue , or laugh him into an enemy . whosoever is delighted in solitude is either a wilde beast or a god . speech is like cloth of arras opened and put abroad , whereby the imagery doth appeare in figure : whereas in thoughts they lie but as in packs . better were it for a man to relate himselfe to a statue or picture , than to suffer his thoughts to passe in smother . suspitions among thoughts , are like batts among birds , ever flye by twilight . and certainly they are to be expressed , or at the least well garded , for they cloud the minde , lose friends , and check with businesse , whereby it cannot goe on currantly and constantly . these dispose kings to tyranny , husbands to jealousie , wise men to irresolution and melancholy . they are defects not in the heart , but in the braine , taking place in the stoutest natures . the best meanes to cleare the way in this wood of suspitions , is frankly to communicate them with the party we suspect , for thereby wee shall bee sure to know more of the truth of them than we did before , and withall shall make the party more circumspect , not to give farther cause of suspition . certaine things are to bee privileged from jesting , namely , religion , matters of state , great persons , any mans present businesse of importance , and any case that deserveth pitty . certainly he that hath a satyricall vaine , as he maketh others afraid of his riot , so he had need be afraid of their memory . speech of touch towards others should be sparingly used : for discourse ought to be as a field , without comming home to any man . discretion of speech is more than eloquence , and to speake agreeably to him with whom we have to deale , is more than to speake in good words , or good order . he that questioneth much , shall learne much ; but especially if he apply his questions to the skill of them whom he asketh , for hee shall thereby give them occasion to please themselves in speaking , and himselfe shall continually gather knowledge . to forsake or destitute a plantation once in forwardnesse is a great sin , for besides the dishonour , it betraies many commiserable persons to utter ruine . the planters chiefly ought to be gardeners , plowmen , labourers , smiths , carpenters , ioiners , fishermen , foulers , with some few apothecaries , surgeons , cookes , and bakers . when the plantation growes to strength , then ( and not before ) it is time to plant with women as well as men , that so the plantation may spread into generations , and not be ever pieces from without . as the baggage to an army , so is riches to vertue , it cannot be spared , nor left behinde , but it hindereth the march ; yea , and the care of it sometimes loseth or disturbeth the victory . beleeve them not that seeme to despise riches ; for they despise , that despaire of them , and none worse when they enjoy them . seeke no proud riches , but such as thou maist get justly , use soberly , distribute chearefully , and leave contentedly . a great state left to an heire is as a lure to all the birds of prey , round about to seise on him , if he be not the better established in years and judgement . ambition is like choler , as that is an humour which makes men active , earnest , full of alacrity , and stirring , while it hath vent ; being stopped becomes adust , and thereby maligne and venemous . so ambitious men , if they finde the way open for their rising , and still get forward , they are rather busie than dangerous : but if they bee checkt in their desires , they become secretly discontent , and looke upon men and matters with an evill eye , being best pleased when things goe backward . he that seekes eminence among able men hath a great taske ; but that is ever good for the publique . but he that plots to be the only figure among ciphers , is the decay of a whole age . mans nature runs either to herbes or weeds , therefore the one should be seasonably watered , and the other destroied . in custome , whatsoever a man commands upon himself , let him set houres for it : but what is agreeable to nature , let him take no care for any set times , for his thoughts will fly to it of themselves . a mans nature is best perceived in privacy , for there is no affectation in passion , for that puts a man out of his precepts : and in a new case or experiment , for there custome leaveth him . a man should not force a habit upon himself with perpetuall continuance , but with some intermission , for both the pause re-enforceth the new onset ; and if a man that is not perfect be ever in practise , he shall as well practise his errors , as his abilities , and induce one habit of both . he that seekes victory over his nature , should not set himselfe too great nor too small taskes : for the first will deject him by often failings ; and the second will make him a small proceeder , though by often prevailings : at the first he should use helps , as young swimmers doe bladders and rushes : but after a time let him practise with disadvantages , as dancers doe with thick shooes : for it breeds great perfection if the practise be harder than the use . nature is often hidden , sometimes overcome , but seldome extinguished . force makes nature more violent in the returne , doctrine and discourse makes it lesse importunate : only custome doth alter and subdue it . mens thoughts are much according to their inclinations ; their discourse and speech according to their learning and infused opinions ; but their deeds are ever as they have been accustomed . wherfore we should by all meanes endeavour to obtaine good customes in our younger yeares , for those customes are most perfect , and this we call education , which in effect is but an early custome . fortune is to be honoured and respected , and it be but for her two daughters confidence and reputation : for those two felicity breedeth : the first within a mans selfe , the later in others towards him . certainly there are not two more fortunate properties , than to have a little of the foole , and not too much of the honest . vertue is like a rich stone , best plaine set , and sutes best in a comely body , though not of delicate feature , but hath rather dignity of presence than beauty of aspect . neither is it almost seene , that very beautifull persons are otherwise of great vertue : as if nature were rather busie not to erre , than in labour to produce excellency : and therefore they prove accomplished , though not of great spirit , and study rather behaviour than vertue . but this is not alwaies though for the most part . beauty like summer fruits , is easily corrupted , and cannot last , and commonly it makes a dissolute youth , and an age a little out of countenance : but againe , doubtlesse if it light well , it makes vertues shine , and vices blush . deformed persons are commonly eaven with nature ; for as nature hath done ill by them , so doe they by nature , being for the most part ( as saith the scripture ) void of naturall affection , and so they have their revenge of nature . whosoever hath any thing fixed in his person inducing contempt , hath also a perpetuall spur in himselfe to rescue and deliver his person from scorne : wherefore almost all deformed persons are extreame bold ; first as in defence of themselves , exposed to scorne , but in processe of time by a generall habit . it stirs up also industry , especially of this kinde , to watch and observe the weaknesse of others , that they may have something to repay . in civill government it is good to use men of one ranke equally : for to countenance some extraordinarily makes them impudent , and the rest discontented , because they may claime a like due . to be governed by one is not safe , for it shewes softnesse , and gives a freedome to scandall and disreputation : for he that would not censure or speake ill of a man immediatly , will talke more boldly being so great with him , and perhaps wound his honour . yet to be distracted with many is worse : for it makes men to be of the last impression , full of change . to take advice of some few friends is very honourable : for lookers on many times see more than gamesters , and the vale best discovereth the hill . studies perfect nature , and are perfected by experience : for naturall abilities are like naturall plants , that need proyning by study . and studies themselves doe give forth directions too much at large , except they be bounded in by experience . to spend too much time in studies , is sloath : to use them too much for ornament is affectation : to make judgement wholly by their rules is the honour of a scholer . crafty men contemne studies , simple men admire them , only wise men use them . studies serve for delight , ornament , and ability : their chiefe use for delight is in privatenesse ; for ornament , in discourse : and for ability , in judgement and disposition of businesse : for expert men can execute and perhaps judge of particulars one by one : but the generall councells , and the plots and marshalling of affaires , come best from those that are learned . reade not to contradict and confute , nor to beleeve and take for granted ; not to finde talk and discourse , but to weigh and consider . some bookes are to be tasted only , others to be swallowed , and some few to bee chewed and digested : that is , some are to be read only in parts , others cursorily , and few wholly and with diligent attention . reading makes a full man , conference a ready man , and writing an exact man . wherfore he that writes little had need have a great memory : he that confers little had need have a present wit : and hee that reades little had need have much cunning , to seeme to know that he doth not . history makes men wise , poetry witty , naturall philosophy deepe , morall , grave : logick and rhetorick able to contend . there is no stone or impediment in the wit , but may be wrought out by fit studies : like as diseases of the body may have appropriate exercises ; bowling is good for the stone and reines : shooting for the lungs and breast : gentle walking for the stomach ; riding for the head , &c. so , wandring wits should study the mathematicks ; for in demonstrations , if fancy bee drawne away never so little , they must begin againe . let a wit not apt to distinguish or finde differences , study the school men . and he that is apt to beat over matters , and to call up one thing to prove and illustrate another , should study law cases : so every defect of the minde may have a speciall receit . ovr behaviour should bee like our apparell , not too straite or point device , but free for exercise or motion . men had need beware how they bee too perfect in complements ; for be they never so sufficient otherwise , their enviers will be sure to give them that attribute , to the disadvantage of their greater vertues . opinion many times perverteth verity : praise from the vulgar sort is commonly false : because they understand not many excellent vertues : the lowest vertues draw praise from them : middle vertues astonish them : but of the highest vertues they have no sence or perceiving at all . certainly fame is like a river , that beares up things light and swolne , and drownes things weighty and solid . vaine glorious men are the scorne of wise men , the admiration of fooles , the idols of parasites , and the slaves of their owne vaunts . vaine glory sutes best with commanders , and souldiers : for as iron sharpens iron , so by glory , one courage sharpeneth another . ivdges ought to bee more learned than witty , more reverend than plausible , more advised than confident : and ought also to remember , that their office is ius dicere , and not ius dare ; to interpret law , and not to make or give law . else will it be like the authority of the church of rome , which under pretext of exposition of scripture , doth not sticke to adde and alter , pronouncing what they doe not finde , and by shew of antiquity doe produce novelty . the principall duty of a iudge is to suppresse force and fraud : force being most pernitious , when open ; and fraud when it is close and disguised . one foule sentence doth more hurt than many foule examples : for these doe but corrupt the streame , the other corrupts the fountaine . in cases of life and death iudges ought ( as far as the law permitteth ) in justice to remember mercy ; and to cast a severe eye upon the example , but a mercifull eye upon the person . patience and gravity of hearing is an essentiall part of iustice : and an over speaking iudge is no well-tuned symbal . it is strange to see that boldnesse of advocates should prevaile with iudges : whereas they should imitate god , who represseth the presumptuous , and giveth grace to the modest . the place of iustice is an hallowed place , and therefore not only the bench , but the footpace and precincts thereof ought to be preserved without scandall or corruption . for certainly ( as the scripture saith ) grapes will not be gathered of thorns , nor figs of thistles : neither can iustice yeeld her fruit with sweetnesse , among the briars and brambles of catching and polling clerks and ministers . an ancient clerke , skilfull in presidents , wary in proceeding , and understanding in the businesse of the court , is an excellent finger of a court , and doth many times point the way to the iudge himselfe . anger is certainly a kind of basenesse , as it appears well in the weaknesse of those subjects in which it reignes . children , women , old folkes , sick folkes : only men must beware that they cary their anger rather with scorn than feare , so that they may seeme rather above the injury than below it ; which may easily be done , if we can master our passion by reason . the prime motive of anger is to be sencible of hurt : and therefore tender and delicate bodies must needs be oft angry , having so many things to trouble them , which robust natures have little sence of . pvblique reproofe is like striking a deere in the heard ; it not only wounds him to the losse of inabling blood , but betrayes him to the hound his enemy , and makes him be pushed out of company by his fellows . to be plaine in reproofe argues honesty , but to be pleasing argues discretion : sores are not to bee anguisht with a rustick pressure , but gently stroaked with a ladied hand . christian society is like a bundle of sticks laid together , whereof one kindles another : as solitary men have few provocations to evill , so againe have they fewest incitations to good . so much as doing good is better than not doing evill ; will i account christian good fellowship better than an hermitish and melancholy solitarinesse . ambitious men are like poysoned rats , who having tasted of their baine cannot rest till they drinke , and then rest much lesse till their death ; for ambition affoords as much discontentment in enjoying as in want . it is better to live in the wise mans stocks in a contented want , than in a fooles paradise , to be vexed with wilfull unquietnesse . svrely we deceive our selves , to thinke that on earth continued joyes would please : it is a way that crosses that which nature goes : nothing would be more tedious than to bee glutted with perpetuall jollities . were the body tyed to one ( though most delicate ) dish alwaies , after a small time it would complaine of loathing , and saciety ; and so would the soule if it did ever epicure it selfe in joy . i know not well which is the more usefull : ioy is to be chosen for pleasure ; but adversities are the best for profit : and sometimes these doe so far help us , that wee should without them want much of the joy we have . valour is then best tempered , when it can turne out of a sterne fortitude , into the milde straines of pitty . for though pitty be a downy vertue , yet she never shines more brightly than when she is clad in steele . a marshall man compassionate , shall conquer both in peace and war , and by a twofold way get victory with honour . with a generall swallow death still gapes upon the generall world : it is a sleepe eternall ; the bodies dissolution , the rich mans feare , the poore mans wish , an event inevitable , an uncertaine journey , a theefe that steales away man : sleepes father , lifes flight , the departure of the living , and the resolution of all . the idle man is like a dumbe iack in a virginall ; while all the other dance out a winning musick , this like a member out of joynt , sullens the whole body with an ill disturbing lazinesse . it is action only that keepes the soule both sweet and sound , whilest lying still doth rot it to an ordured noysomnesse . there is no creature but is busied in some action for the benefit of the restlesse world : nor is the teeming earth it selfe weary , after so many thousand yeares productions . men learne to doe ill , by doing what is next it nothing : for while we want businesse , wee are ready to drown in the mud of vice , and sloathfulnesse . the soule growes bright with use and negotiation : and beleeve it industry is never wholly unfruitfull , if it bring not joy with the in-comming profit , it will banish mischiefe from thy busied gates : there is a kinde of good angel waiting upon diligence , that ever carries a laurell in his hand to crowne her : but the bosomed fist beckens the approach of poverty , and leaves besides the noble head ungarded : while the lifted arme doth frighten want , and is ever a shield to the noble director . certainly they worke by a wrong engine , that seeke to gaine their ends by constraint : you may stroke the lion into bondage , but you may sooner hew him in pieces than beat him into a chaine . easie nature and free liberty will steale a man into a winy excesse , when urged healths doe but shew him the way to refuse . the noblest weapon wherewith man can conquer , is love and gentlest curtesie . nature is more apt to be led by the soft motions of the musicall tongue , than the rusticke threshings of a striking arme . how many have lost their hopes , while they have sought to ravish with too rude a hand . little fishes are twitched up with the violence of a sudden pull ; when the like action cracks the line whereon a great one hangs . i have knowne denials that had never been given but for the earnestnesse of the requester : vrge a grant to some men , and they are inexorable : seeme carelesse and they will force the thing upon you . the best object of bounty is either necessity , or desert : the best motive , thy own goodnesse : and the limit is , the safety of thy state . it is for none but him that is all , to give to all abundantly . to live well of a little , is a great deale more honour , than to spend a great deale vainly . it is not good to make our kindnesse to others , to be cruelty to our selves and ours . certainly if there bee any dalilah under heaven , it is in bad society : it bindes us , betrayes us , blindes us , undoes us . many a man had been good that is not , if he had but kept good company . ill company is an engine wherewith the devill is ever practising to lift man out of vertues seat : it is the spirituall whore , which toyes the good man to his soules undoing . good company should be cherished as the choice of men ; or as angels that are sent for guardians : but we should study to lose the society of the bad , lest by keeping them , we lose our selves in the end . the jollities of the villanous man stagger the religious minde : they live as if they were passing through the world in state , and the streame of prosperity turning it selfe to rowle with their applauded wayes : when how miserable is despised vertue , and how stormy is her sea ? certainly for the present the good man seemes to be in the disgrace of heaven : he smarts and pines , and saddens his incombered soule , living as it were in the frowne and nod of the traducing world : so that to view the vertuous but with natures eye , a man would think they were things that nature envyed ; or that the whole world were deluded with a poisonous lye , in making only the vertuous happy . innocence is become a staire , to let others rise to our abuse , and not to raise our selves to greatnesse . how rare is it to finde one raised for his sober worth and vertue . iosephs goodnesse alone brought him to the stocks and irons : whereas if he had coaped with his enticer it is like he might have swom in gold , and lived a lapling to the silkes and dainties . doubtlesse we may finde a soule within our soules which tels we doe unnobly , while we love sin more for the pleasure of it , than we doe vertue for the animall sweetnesse she yeelds in her selfe . svrely cowards have soules of a courser mixture than the common spirits of men . the coward really meets with far more dangers than the valiant man : every base nature will be ready to offer injuries where they thinke they will not be repaid : he will many times beat a coward , that would not dare to strike him if he thought him valiant . an unappalled looke doth daunt a base attempter , and oftentimes if a man hath nothing but a couragious eye , it protects him : the brave soule knowes no trembling : and indeed valour casts a kinde of honour upon god , in that wee shew we beleeve his goodness , when we trust our selves in danger upon his care only . wheras the coward eclipses his sufficiency , by unworthy doubting that god will not bring him off , so unjustly accusing either his power or his will , while he would make himselfe his owne saviour , he becomes his owne confounder : for , it is just with god to leave man when he distrusts him . no armour can defend a fearefull heart ; when hee would runne away , feare arrests him with a sencelesse amasement , which betraies him to the pursuite of his foes . i had rather have a minde confident and undaunted , with some troubles , than a pulse still beating feare in the flush of prosperity . it is comparison more than reality , that makes men both happy and miserable . were all the world ugly , deformity would be no monster . in those countries where all goe naked , they neither shame at their being uncovered , nor complaine that they are exposed to the violence of the sun and windes . many never finde themselves in want , till they have discovered the abundance of some others : and many againe doe beare their want with ease , when they finde others below themselves in happinesse : our adversity is lessened by seeing our enemies in worse estate than our selves . we pick our owne sorrowes out of the joyes of other men ; and out of their sorrowes likewise we assume our joyes . when we see the poore toiling labourer , we looke upon our selves with gladnesse : but when we eye the distributers of the earth in their royalty , then what poore atomes doe we count our selves , compared with those huge piles of state . the proud man and the cholerick , seldome arrive at any height of vertue . they are sometimes borne to good parts of nature , but they rarely , are knowne to adde by industry . it is the milde and suffering disposition that oftnest doth attaine to eminence . temper and humility are advantagious vertues for businesse , and to rise by . pride and choler make such a noise that they awake dangers , which the other with a soft tread steales by undiscovered . temper and humility are like the foxe when hee went into the garner : he could creep in a little hole , and arrive at plenty : pride and choler are like the foxe offering to goe out when his belly was full , which enlarging him bigger than the passage , made him stay and be taken with shame . they that would come to preferment by pride , are like them that ascend a paire of staires on horseback , it is ten to one but the beast will cast them before they come to tread their chamber . pride is an enemy to it selfe , the proud man cannot endure to see pride in another . pride and choler are both base vices , as being both awed by the most abject passion of the minde , feare : we dare neither be proud to one that can punish us ; nor cholerick to one much above us . why should we live like beasts , pusht at by all the world for loftinesse ? or like waspes , stinging upon every touch ? benefits are so long gratefull , as we thinke we can repay them , but when they challenge more , our thankes convert to hate : it is not good to make men owe us more than they are able to pay , except it be for vertuous deserts , which may in some sort challenge it . the malefactor which thou savest , will if he can condemne thee . some say that cicero was slaine by one , whom his oratory had defended when he was accused of his fathers murther . whatsoever favours thou impartest , let them be to those of desert : it will be much for thy honour , when by thy kindnesse men shall see thou affectest vertue . it is only in rank grounds that much rain makes weeds spring : where the soile is cleane , and well planted , there is the more fruit returned for the showres that did fall upon it . vertue gives us a safe conduct through all the various casualties of mortality ; and therefore when fortune meanes to ruine us , she flatters us first from this altar ; shee cannot hurt us till we be stript of this habiliment ; then shee doth both wound and laugh . it is for the most part true , fortune first fooles the man she meanes to foile . the vertuous man is the only cunning fencer , no man can either give a blow so soon , or ward himselfe so safely . foolish bashfulnesse betraies us to all inconveniences : it brings a foole in bond to his utter undoing : how many maids are undone by it , even blushing oftentimes brings them to their devirgination ; making their faces lures to enkindle lewd mens loves , which being expressed by large gifts , doe so work upon their natures , as they know not how to deny , so rather then be ungratefull , they oft become unchast . in friendship it is an odious vice , and lets a man run on in absurdities , for feare of displeasing by telling the fault : yet surely the graces sojourne with the blushing man . modesty is an excellent vertue to curbe and keep us from the stray and offence . i am perswaded many had been bad that are not , if they had not been bridled by a bashfull nature ; divers have hearts for vice , which have not face accordingly . bashfulnesse , with a silent kinde of majesty ( like a watch at the doore of a theeves den ) makes vice not dare peepe out of the heart , wherein it is lodged . modesty in women should be like the angels flaming sword , to keep vile men out of the paradise of their chastity . svspitious thoughts , like new wine , boile in our breasts , to the hazzard of the hogshead , for want of venting . the wise and honest are never fooled with this quality ; hee that knows he deserves not ill , tentment royall , that we know we are alwaies in the hands of a noble protector , who never gives ill but to him that hath deserved it . vainglory at best is but like a window cushion , specious without , and garnished with the tasseled pendant , but within nothing but hay or some such trash , not worth the looking on . where the heart is full the tongue is seldome liberall : the tongue is the hollow instrument that sounds lowdest . whatsoever good worke the hand builds , is again pulled downe by the folly of a boasting tongue . to doe well is as much as a good man labours for : the honest man takes more pleasure in knowing himselfe so , than in knowing that all the world approves him so . he that remembers too much his owne vertues , teacheth others to object his vices . we disgrace the worke of vertue , when we goe about any way to seduce voices for her approbation . hope is both a flatterer and a true friend ; it is the miserable mans god , which in the hardest gripe of calamity never failes to yeeld him beames of comfort : it is the presumptuous mans devill , which leads him a while in a smooth way , and then makes him breake his neck on the sudden , hope is to man , as a bladder to a learning swimmer , it keeps him from sinking in the bosome of the waves , and by that help he may attaine the exercise . but when it makes him venture beyond his heigth , and breakes , or a storm arises , he drownes without recovery . how many would die did not hope sustaine them ? how many have dyed by hoping too much ? she dandles us into killing flames , sings us into lethargies , and like an over-hasty surgeon , skinneth dangers that are full and foule within . againe , he that hopes for nothing , will never attaine to any thing . this good comes of over hoping , that it sweetens our passage through the world , and sometimes so sets us to worke , as it produces great actions , though not alwaies pat to our ends . the end of policy is to make a mans selfe great : the end of love is to advance another . therfore a polititian is one of the worst sorts of men to make a friend on : give me one that is vertuously wise , not cunningly hid and twined to himselfe . policy in friendship , is like logick in truth , something too subtill for the plainesse of disclosing hearts . for a friend to converse withall , let me rather meet with a sound affection , than a crafty braine : one may faile me by accident , but the other will doe it out of fore intent . the soundest affection is like to be where there cannot be expectation of sinister ends : and doubtlesse love encreaseth by adversity . the cup is the betrayer of the minde , and leaves the soule naked : reason only distinguisheth beast from man , and that it robs him of : he that would anatomize the soule , may doe it best when wine hath nummed the senses : certainly , for confession there is no such racke as wine ; nor could the devill ever finde a cunninger bait to angle both for acts and meaning . indeed drunkennesse besots a nation , and beastiates even the bravest spirits : i like a cup ad hilaritatem , but continuance dulls them : it is lesse labour to plough than to pot it . i had rather be disliked for not being a beast , than bee good fellowed with a hug for being one . let the drunkards pleasure crowne him , and his mirth abound , the next day he will stick in mud . hee that is perfect and marries not , may in some sort be said to be guilty of a contempt against nature : when the husband and wife are together , the world is contracted in a bed ; and without this , like the head and the body parted , either would consume without a possibility of reviving . a wise wife comprehends both sexes , she is woman for her body , and she is man within , for her soule is like her husbands . questionlesse a woman with a wise soul is the fittest companion for man , otherwise god would have given him a friend rather than a wife . it is the crowne of blessings , when in one woman a man findeth both a wife and a friend . poverty in wedlock is a great decayer of love and contentation : above all , therefore the generous minde should beware of marrying poore ; for though hee cares least for wealth , yet will he be most galled with the want of it . single life is to be liked in those who can suffer continency , but should all live thus , an hundred yeares would make the world a desart . nothing makes a man more like to god than charity . as all things are filled with his goodnesse , so the vniversall is partaker of the good mans spreading love . wealth in a misers hand is uselesse , as a lockt up treasure : it is charity only that makes riches worth the owning . to every thing that hath sence there is a kinde of pitty owing : solomons good man is mercifull to his beast . surely he that is right , must not think his charity to one in need , a curtesie , but a debt , which nature at his first being bound him to pay ; yet should we not water a strange ground to leave our owne in drought . mvsick is good or bad , as the end to which it tendeth : they that wholly despise ●t may well be suspected to be something of a savage nature : light notes are sometimes usefull , as in times of generall joy , and when the minde is pressed with sadnesse : whose dull blood will not caper in his veines , when the very aire he breathes in frisketh in a tickled motion ? we finde halelujahs are sung in heaven : and doubtlesse musick is a helper both to good and ill : it is therefore to be honoured when it moves to uertue ; as to bee shunned when it would flatter into vice . repentance is so powerfull , that it cannot be but a gift of the deity : he is not to be pittied in his sufferings , that may escape a torment by the compunction of a heart and teares . sometimes a returne after failing is a prompter to a surer hold . s. ambrose doubts not to say , that peter by his fall found more grace than he lost , his faith being thereby much stronger . the devill sometimes cosens himselfe by plunging man into a deepe offence . a sudden ill act grows often abhorred in the minde that did it : yet a man should beware the steps he once hath stumbled at . doubtlesse that is the best life that is a little sprinkled with the salt of crosses ; the other would quickly be ranke and tainted . there are whose paths are washt with butter , and the rose bud crownes them : but surely it is a misery to live in oily vice , when her waies are made slippery with her own slime . heaven is not had without repentance , and repentance seldome meets a man in jollity , in the careere of lust , and the bloods lose riot . commanders in war should be wise , valiant , and experienced : experience puts a credit on their actions , making them far more prompt in undertakings . and indeed there is a great deale of reason why we should respect him , that with an untainted valour hath growne old in armes , and hearing the drum beat . when every minute death seemes to passe by and shun him , he is as one that the supreame god hath cared for , and by a particular guard defended in the haile of death . it is true , it is a life tempting to exorbitancy ; yet this is more in the common sort , that are pressed , as the refuse and burthen of the land , than in those that by a nobler breeding are abler to command . want , idlenesse , and the desperate face of blood hath hardened them to outrages . nor may we wonder hereat , since even their life is but an ordered quarrell , raised to the feud of killing . wars have the same nature with offences , they must be , yet are they mightily in fault that cause them . when a just cause and a just deputation meet for war , i shall ever thinke this one of the noblest and most manly wayes of dying . blots appeare fouler in a strict life , than a loose one : no man wonders at the swines wallowing : but to see an ermin mired is a prodegy : where doe vices shew so foule as in a minister ? when he shall be heavenly in the pulpit only ? certainly they wound the gospell , that preach it to the world , and live as if they thought to goe to heaven some other way than that they teach the people . how unseemly is it when a grave cassock shall be lined with a wanton reveller ? and with crimes that make a loose one odious ? we should not professe that wee will not strive to practise . surely god will bee severest against those that will weare his badge , and seeme his servants , yet inwardly side with the devill and lusts : they spot his honour , and cause profane ones to jest at his holinesse . other offences god may punish , this he must , left the enemies of his truth triumph against him . if thou beest unsound within , soile not the glorious robe of truth by putting it upon thy beastlinesse . this is to be religiously rude : and even all the church of sincerest good men suffer in a seeming good mans fall . let not thy actions sight against thy tongue or pen : one ill life will pull downe more than many good tongues can build . the best way of speech is to be short , plaine , materiall . tedious admonitions dull the advised , and make the giver contemptible . it is a short reproofe that staies like a stab in the memory : and many times three words doe more good than an idle discourse of three houres . a limitlesse tongue is a strange unbitted beast to worry one with : a talkative fellow is the unbraced drum , which beats a wise man out of his wits . surely nature did not guard the tongue with the double fence of teeth and lips , but that shee meant it should not move too nimbly . good men have most right to the best of gods creatures : and seeing wine was given to cheare the heart , why should i not use it to that end : for surely the merry soule is freer from intended mischiefe , than the thoughtfull man : and a bounded mirth is a patent adding time and happinesse to the crazed life of man ; without which he is but a meere lumpe of quickned care : for as there are many that in their life assume too great a liberty : so doubtlesse there are some that abridge themselves of what they might lawfully use : forgetting what solomon saith , that the only profit to a man , is to eat , and drinke , and delight his soule in his labour ; for this is the hand of god . i never yet found pride in a noble nature ; nor humility in an unworthy minde . arrogance is a weed that ever growes in a dunghill ; it is from the ranknesse of that soile she hath her height and spreadings . to be humble to our superiours is duty ; to our equals curtesie ; to our inferiours noblenesse . if ever pride be lawfull , it is when it meets with audacious pride and conquers : for then many times the affronting man by his own folly may learne the way to his duty , and wit . vlee is a myery deepnesse : if thou strivest to helpe one out and doest not , thy stirring him sinkes him in the farther . fury is the madder for his chaine . when thou chidest thy wandring friend , do it secretly , in season , in love . certainly he is drunke himselfe , that prophanes reason so as to urge it to a drunken man . to admonish a man in the height of his passion , is to call a souldier to councell in the heat of a battell : let the combate slack , and then thou maist expect a hearing . who blowes out candles with too strong a breath , doth 〈…〉 a stinke , and blow them 〈◊〉 againe . and many times the tartnesse of speech makes a reprehension worse than the fault . to finde friends when wee have no need of them , and to want them when wee have , are both alike easie and common . and certainly it is not the least part of mans misery , that hee can neither bee truly happy without a friend , nor yet know him to be a true friend without his being unhappy . our fortunes and our selves are so closely linked that we know not to which of them our friends love al●es , till one of these two shall part , i confesse he is happy that findes a true friend in extremity ; but hee is happier that findes not extremity wherein to try his friend . infidelity is the cause of all our woes , the ground of all our sins : not trusting god , we discontent our selves with feares and solicitations ; and to cure these , we run into prohibited pathes : vnworthy earthen worme , to thinke that he that grasps the unemptied provisions of the world in his hand , can be a niggard to his sons , unlesse he sees it be for their good and benefit . o my god , let me finde my heart dutifull , and my faith upon triall stedfast , that i may but serve thee , and depend upon thee , and then i need beg no farther supply ; for these will bee ground enough for sufficient happinesse while i live here . neither example nor precept ( unlesse in matters wholly religious ) can be the absolute guides of a discreete man ; it is only a knowing and a practicall judgement of his owne that can direct him in the maze of this life , in the bustle of the world , in the twitches and twirles of fate : for mans life is like a state , still casuall in the future : and he that lives alwaies by booke rules , shall shew himselfe affected , and a foole . i will doe that which i see is comely , ( so it be not dishonest ) rather than take grave advice to the contrary . vice ruleth as a god in this present evill world , and it is impossible to live and not encounter her : wherefore it is good to be acquainted with vertue also ; that the true beauty of the one may draw our affections from the ugly deformity of the other : and happy is hee that makes other mens vices , steps for him to climbe to heaven by . the good man is he to whom life and death is indifferent : for he knowes , while he is here god will protect him ; and that when hee goes hence god will receive him . certainly we are never quiet in any thing long , till we have conquered the feare of death ; every spectacle of mortality terrifies , and every casuall danger affrights us . feare of death kils us often , when death it selfe can doe it but once . but he that would not die when he must , and he that would die when he must not , are cowards alike : and why should we feare to doe that at any time , which we know wee must doe once . but what wee cannot do till our time comes , let us not seeke to doe before . he that hath lived well , will seldome be unwilling to die : for death hath nothing in it terrible , but what our life hath made so . good men never die , but as the phoenix , from whose preserved ashes one or other still doth spring up like them : for surely nothing awakes our sleeping vertues like the noble acts of our predecessors . contemplation seconded by action , makes men happy ; without the first the later is defective : without the last the first is but abortive . contemplation like rachel , is fairest ; but action like leah , is most fruitfull . i will neither alwaies bee busie and doing ; nor ever will i be shut up in nothing but thoughts : yet that which some would call idlenesse , i will count the sweetest part of my life , and that is my thinking . vertue were but a kinde of misery , if fame only were all the garland that did crown her : but in heaven is laid up a more glorious and essentiall recompence . for a mean man to thirst for a mighty fame is a kinde of fond ambition . great fames are for princes and such as are the glories of humanity ; good ones may crowne the private : the same fire may be in the waxen taper , which is in the staved torch , but it is not equall either in quantity or advancement . a prince that leaveth law , and ruleth himselfe and others by his owne appetite and affections , is of all creatures the worst , and of all beasts the most furious and dangerous : for that nothing is so outragious as injustice armed , and no armour is so strong as wit and authority : whereof the first he hath as he is a man ; and the other as he is a prince . let this be my advice , and thy instruction : shun verbosity , speake seldome , and then to the purpose : have a pure conscience , and pray often : study much , and be familiar with few : shun superfluous discourse : follow the steps of godly and devout men : regard not from whom thou hearest what is good , and having heard it , forget it not : what thou readest or hearest , cease not till thou dost understand : be resolved of doubts , and search not too far into things which are not lawfull to know . those sins are greater which are committed through lust , than those which are committed through anger : for he that is angry seemes with a kinde of griefe and close contraction of himselfe to turne away from reason : but he that sins through lust , being overcome by pleasure , doth in his very sin bewray a more impotent and unmanlike disposition . for the angry man sinneth by anothers injury that provokes him : whereas the other doth of himselfe meerly resolve upon any evill action . it should be every mans duty to confine all his thoughts and cares to the attendance of that spirit which is within himselfe , namely to keepe himselfe pure from all violent passion and evill affection , from all rashnesse and vanity , and from all manner of discontent : knowing that all things happen from him from whom himselfe came : and with all meeknesse and chearefulnesse to expect death , as being a thing not to be feared , because common to nature , and nothing that is according to nature can be evill . an absolute puritan may justly bee called a church rebell , or one that would exclude order , that his braine might rule . but methinkes the reading of ecclesiastes should make him undresse his braine , and lay off all those phanatique toyes that gingle about his understanding , causing him through a needlessenicity to be a theefe to himselfe , of those benefits which god hath allowed him . mans wisdome connsists not in the not using , but in the well using of what god and the world affords him . extreame poverty is worse than abundance : the best estate is that which partakes of both , and consists of neither : he that hath too little , wants feathers to flye withall : and he that hath too much is but combred with too large a taile . imprisonment is nothing such a mischiefe as most do thinke it : the greatest is , in that the eye is debarred the delight of the worlds vanity . and i see not but a locall restraint , without want or enforced imployment , may very easily be converted to a happinesse , unlesse men will let their mindes run against the tydes of reason . it is no other but a place of retyring , or sequestration from the world , which many of the wisest have voluntarily put upon themselves ; and surely while a man is tossed among men and businesse , he cannot so freely enjoy himselfe as when hee is secluded from them both : and it is a misery , when a man must so apply himselfe to others , as hee cannot have leisure to account with himselfe . besides , be he never so at large , he doth but run over the same things , hee sees but the like world in another place . if he hath but light and any prospect , he may see by that what the rest is , and enjoy it by his boundlesse minde . indeed the most burdensome imprisonment is to be prisoner to diseases ; because for the most part these hold us , not without paine and the great trouble of our friends about us . a perfect soule in an imperfect body , is like a bright tapour in a darke lanthorne : the fault is not in the light , but in the case , which curtaines it with so dull an outside , as will not let the shine be transparent . and we may see this even in those that have been both able and ingenious , who after a hurt received in some vitall part , have growne mopish and almost insencible , that defect keeping the intellectuall so under , that it appeareth not to the outward apprehension . inward defects also , either in nature or generation , do often eclipse the lustre of noble spirits : yea , even from the wombe some malignant humour may interpose the true operation of the spirits internall . certainly god hath made man to dwell in doubt , that hee might bee awed to good by feare and expectation . we are led along by hope , to the ends that are appointed us , and by an uncertaine way we come at last to a certaine end , which yet we could neither know nor avoid . the great creator wisely put things to come , in the mist and twilight , that we might neither be overjoyed with the certainty of good , nor overmuch terrified with the assurance of an unavoidable ill . if fate be certain , it can be no good to know it , because we cannot prevent it : if it be uncertaine , we search in vaine to finde out that which but may be . he that lives vertuously needs not doubt of finding a happy fate : if our lives please god , the successe shall surely please us . vertue and vice are both prophets , the one of certain good , the other either of paine or penitence . without charity a man cannot be sociable : and take away that , and there is little else that a man hath to doe in the world : certainly if there be any thing sweet in meere humanity , it is in the intercourses of beloved society : a reverend humility towards god , and christian charity toward our neighbours , will give us a peace that shall fit us for whatsoever befalls . he that hath these graces shall not feare himselfe , for hee knowes his course is order : he shall not feare the world , for he knowes he hath done nothing that hath angerd it : he shall not bee afraid of heaven , for he knowes he shall there finde the favour of a servant of a son , and be protected against the malice and spleene of hell . as no physitian can be so abstemious , as to follow strictly all his owne prescriptions , so i thinke there is no christian so much his mindes master , as to keepe precisely all his resolutions : they may better shew what he would be , than what he is . nature hath too slow a foot to follow religion close at the heele : who can expect our dull flesh should wing it with the flights of the soule ? he is not a good man that lives perfect , but hee that lives as well as he can , and as humane frailties will let him : he that thus strives not , never began to bee vertuous , nor knowes he those transcending joyes that continually feast in the noble minded man . all the externall pleasures that mortality is capable of , can never inkindle a flame , that shall so bravely warme the soule as the love of vertue , and the certaine knowledge of the rule we have over our owne wilde passions . i never yet could meete the man that complained not of something . every one hath his turne of sorrow , some more , some lesse , all men are in their times miserable . wherefore it is wisdome before sorrow comes to prepare for it , when it comes to welcome it , and when it goes , to take but halfe a farewell of it , as still expecting its returne . the ill wishes of our impatience are oft-times heard : as those good things are not granted us which wee pray for without care , so those evils that we pray for and would not have , are often granted : the eares of god are not only open to the prayers of faith , but to the imprecations of infidelity . it is dangerous wishing evill to our selves or ours . it is just with god to take us at our word , and to effect that with his will , which our lips speake against our heart . sweetnesse of contemplation is a great helpe toward the good entertainment of an admonition . roughnesse and rigour many times harden those hearts , which meeknesse would have melted to repentance . whether we sue , or convince , or reprove , little good is gotten by bitternesse : detestation of the sin may well stand with favour to the person , and those two not distinguished , cause great wrong either in our charity or justice : for either we uncharitably hate the creature of god , or unjustly affect the persons of men . it is madnesse in a man not to be warned , but to run upon the same judgements wherewith he sees others miscarry , and not to beleeve till he cannot recover . our assent is purchased too late when wee over-stay prevention , and trust to that experience we cannot live to redeeme : nor is it wisdome to stay till a judgement come home to us , for the only way to avoid it is to meet it halfe way . there is the same remedy both or war and of danger : to provoke an enemy in his owne borders is the best stay of invasion : and to solicite god betimes in a manifest danger , is the best antidote against the greatest evils that can be fall us . it is a good signe when god chides us : his round reprehensions are ever gracious forerunners of mercy ; whereas his silent connivence at the wicked argues deep and secret displeasure . fond nature thinkes god should not suffer the winde to blow upon his deare ones , because her selfe makes this fond use of her own indulgence . but wheresoever god chastises , there he is , yea , there he is in mercy : nothing more proves us his than his stripes , he will not bestow whipping where he loves not . hee that commonly gives us power to crave , sometimes gives us without craving , that the benefit might be so much more welcome , by how much lesse it was suspected ; and we so much more thankfull , as he is forward : when he bids us aske , it is not that he needs to be entreated , but that he may make us more capable of blessings by desiring them : and where he sees fervent desires , he seldome staies for words : but how much more will he give when we aske , that so freely gives before we aske . by contrary paces to ours it pleases god to come to his owne ends , looking oft the contrary way to that we move . no man can measure the conclusion of gods acts by his beginnings : hee that fetches good out of evill , often raises the glory of men out of their ruine . wee love to goe the nearest way , and often faile : god commonly goes about , and in his owne time comes surely home . necessity will drive us to seeke all helpes , even those which our wantonnesse despised . it is a safe course to make much of those in our peace , whom wee must make use of in our extremity : else it is but just that we should be rejected by them we have rejected . vows are as they are made , like unto sents , if they be of ill composition nothing offends more , if well tempered , nothing more pleasant : either certainty of evill , or uncertainty of good , or impossibility of performance , make vowes of no service to god . when we vow that we cannot , or what wee ought not , wee mocke god in stead of honouring him : it is a vain thing for us to goe about to catch god hoodwinkt : for there is no comfort in peradventure i may please god . it fals out often , that those times and occasions which promise most contentment , prove most dolefull in the issue : as contrarily , the times and events which we have most distrusted , prove most beneficiall . it is good in a faire morning to think of the storme that may arise before night , and to enjoy both good and evill fearefully . as it becomes not children to be too forward in their choice , so parents ought not to bee too peremptory in their deniall . it is not safe for children to out-run their parents in setling their affections ; nor for parents , where the impediments are not very materiall , to come short of their children , when their affections are once setled : the one is disobedience , the other tyranny . the curtesies of the world are ever hollow and thanklesse , neither doth it ever purpose so ill , as when it shewes fairest : none are so neare dangers as those whom it entertaines with smiles . whilest it frownes wee know what to trust to , but the favours of it are worthy nothing but feares and suspitions : open defiance is better than false love . indulgences of parents is the refuge of vanity , the bawde of wickedness , the bane of children . how easily is that theefe induced to steale , that knowes his receiver ? when the lawlesnesse of youth knows where to finde pitty and toleration , what mischiefe can it forbeare ? good dispositions love not to pleasure themselves with the disadvantage of others , and had rather be miserable alone , than draw in partners to their sorrow : for the sight of anothers calamity doth even double their owne , and if themselves were free , would affect them with compassion . as contrarily , ill mindes care not how many companions they have in misery ; they can be content all the world were inwrapped with them in the same distresse . it is no love that cannot make us willing to be miserable for those we affect : the hollowest heart can be content to follow one that prospereth . adversity is the only furnace of friendship ; if love will not abide both fire and anvile it is but counterfeit : and in our love to god we doe but crack and vaunt in vaine , if we cannot bee willing to suffer for him . the rich exchanging their almes with the poore for their blessings , have no cause to complaine of an ill bargaine ; our gifts cannot be worth their faithfull prayers . therefore it is better to give than to receive ; because hee that receives hath but a worthlesse almes , he that gives receives an unvaluable blessing . wee cannot better please an adversary than by hurting our selves . this is no other than to honour envy , to serve the turne of those that maligne us , and to draw on that malice which will weary us . whereas carelesnesse puts ill will out of countenance , and makes it withdraw it selfe in a rage , as that which doth but shame the author , without the hurt of the patient . in causelesse wrongs the best remedy is contempt . gviltinesse is commonly clamorous and impatient ; whereas innocence is silent and carelesse of misreports . it is naturall to all men to wipe off from their names all aspersions of evill ; but none doe it with such violence , as they which for most part are faulty . 't is a signe the horse is galled which stirs too much when hee is toucht . even the best may erre , though not persist in it : when good natures have offended , they are unquiet till they have hastened satisfaction . it cannot be spoken how much ease and joy the heart of man findes , in having unloaded his cares , and poured out his supplications in the eares of god , since it is well assured , that the fruit which is faithfully asked , is already granted in heaven . the conscience may well rest when it tels us we have neglected no meanes of redressing our affliction : for then it may resolve to looke either for amendment or patience . those which are dearest to god , doe oft times with great difficulty work out those blessings which fall into the mouthes of the carelesse . the just disposer of all things holds it fit to keep us short of those favours we sue for , either for the triall of our patience , or the exercise of our faith , or the increasing of our importunity , or the doubling of our obligation . those hearts which are truly thankfull doe rejoyce no lesse in their restraint than in their receit ; and doe as much study how to shew their humble and fervent affections for what they have , as how to compasse favours when they want them . their debt is their burthen , which when they have discharged they are at ease . wicked men are upon all occasions glad to bee rid of god , but they can with no patience endure to be rid of their sinnes ; but whilest they are weary of the hand that punisheth them , they hold fast the cause of their punishment : their false hopes cost them deare . they could not bee so miserable , if their owne hearts did not deceive them with misexpectations of impossible favour . it is hard not to over-joy in a sudden prosperity : and to use happinesse is no lesse difficulty than to forbeare it . nature is too subject to extremities , and is ever either too dull in want , or too wanton in fruition : it is no easie matter to keepe a meane either in good or evill . the mercies of god draw more teares from his children , than his judgements doe from his enemies : there is no better signes of good nature and grace , than to be won to repentance by kindnesse . not to thinke of god unlesse we be beaten unto it , is servile ; no warning will serve obdurate hearts ; wicked men are even ambitious of destruction : iudgements need not goe to finde them out , they run headlong to meet their bane . god will never acknowledge any convert that stayes in a known sin : graces and vertues are so linkt together that hee which hath one hath all : the partiall conversion of men to god is hatefull hypocrisie , and the triall of our sincerity is the abandoning of our wonted sins . pride and wantonnesse have marred these times : great parents account it a dis-reputation to imploy their sons in courses of frugality , and their pampered children thinke it a shame to doe any thing , and so beare themselves , as those that hold it the only glory to be either idle or wicked . god never imployed any man in his service , whom he did not inable to the worke he set him , especially those whom he raiseth up to the supply of his owne place , and the representation of himselfe . it is no marvell though princes excell the vulgar in gifts , no lesse than in dignity : their crownes and their hearts are both in one and the same hand : if god did not adde to their powers as their honours , there would be no equality . gods children cannot by any means be discouraged from their honour and love to his ordinances , if they see thousands struck downe to hell by the scepter of gods kingdome , yet they will kisse it upon their knees ; and though their saviour be a rock of offence , and the occasion of others falling , they feed temperately on that whereof others have surfeited to death . nothing but grace can teach us to make use of others judgements : for wicked men are not moved with ought that falls beside them , they trust nothing but their owne smart , and notwithstanding the daily representation of gods judgements , their peremptory resolution takes no more notice of them than if god had never shewne a dislike of their wayes . how easie is it for us to mistake our owne estates ? to rejoyce in that which we shall finde the just cause of our just humiliation : the end of a thing is better than the beginning : the safest way is , to reserve our joy till we have good proofe of the worthinesse and fitnesse of the object : what are we the better for having a blessing , if we know not how to use it ? god may be angry enough with us while we outwardly prosper : it is his wisdome to take his best advantages ; he suffers us to goe on till wee should come to enjoy the fruit of our sin , till we seeme past the danger either of conscience or punishment , then ( even when we begin to be past the feeling of our sins ) we often begin to feele his displeasure for our sins : but this is only where he loves , for where hee meanes utter vengeance , hee lets men harden themselves to a reprobate senselesnesse , and make up their owne measure without contradiction , as purposing to reckon with them but once for ever . wee should ever dislike sins , but should not alwaies shew it : discretion in the choice of seasons for reproving , is no lesse commendable and necessary , than zeale and faithfulnesse in reproving . good physitians use not to evacuate the body in extremities of heate or cold . wise mariners doe not hoise their sailes in every winde . and as all times are not fit for reproofe , so all persons are not fit to bee reprovers : hee that casts a stone at an offendor , should bee free from the offence , otherwise he condemnes and executes himselfe in another person . the conscience stops the guilty mans mouth , and choakes him with that sin which lies in his owne breast : which having not come forth by a penitent confession , cannot finde the way out in a reproofe : and if he doe reprove , he doth more shame himselfe , than reforme another . a mans heart can best judge of himselfe , others can best judge of his actions : as another mans conscience and approbation cannot beare us out before god , so cannot our owne before men ; for oft-times those actions are censured by the beholders as wrongfull , wherein we applaud our owne justice . happy is the man that can be acquitted by himselfe in private , in publike by others , by god in both . standers by may see more : it is very safe for a man to looke into himselfe by others eyes : in vaine shall a mans heart absolve him , that is condemned by his actions . a good conscience will make a man undauntedly confident , and dares put him upon any triall : where his owne heart strikes him not it bids him challenge all the world , and all commers . how happy a thing is it for a man to be his owne friend and patron : he needs not feare forreine broiles , that hath true peace at home : but he that hath a false and soule heart , lies at every mans mercy , lives slavishly , and is faine to daube up a rotten peace with the basest conditions . truth is not afraid of any light , and therefore dares suffer her wares to bee carried from a dim shop-board to the street doore . perfect gold will be but the purer for trying , whereas falsehood being a worke of darknesse , loves darknesse , and therefore seekes where it may worke closest . the greatest earthly monarchs ought to walke by a rule , which if they doe transgresse , they shall be accountable to him who is higher than the highest , and desires not so much their precept as example . for the sins of our teachers are the teachers of sin : the sins of governours doe both command and countenance evill . hypocrites rest only in formalities ; if the outward act be done , it sufficeth them , though the ground be distrust , the manner unreverence , the carriage presumption . but god will have no worship of our owne devising , we may only doe what he bids us , not bid what he commands not . never did any true piety arise out of the corrupt puddle of mans braine ; if it flow not from heaven it is odious to heaven : the only way to bring comforts , and to intaile a comfortable prosperity upon our posterity , is our conscionable inward obedience to god . the services of our love to gods children are never thanklesse : when wee are dead and rotten , they shall live and procure blessings to those that never knew perhaps , nor heard of their progenitors . if we sow good workes , succession shall reape them , and wee shall be happy in making them so . doubtlesse that childe is happy , whose progenitors are in heaven ; for he is left an inheritor of blessings together with estate : whereas wicked ancestors lose the thankes of a rich patrimony , by the curse that attends it . a good heart hath learned to frame it selfe unto all conditions , and can change his estate without change of disposition , rising and falling according to occasion : whereas the worldly minde can rise easily , but knowes not how to descend either with patience , or safety . of all creatures , christians should have least interest in themselves , but should live as given to benefit of others : not caring much for what they have , and nothing for what they have not : seeing all worldly things , though they require long labour in getting , yet affoord but a short pleasure in enjoying them . wicked men that know the filthinesse of their soules , dare not so much as view them , but shift off all checks of their former iniquity with vaine excuses of good fellowship . whence it is that every small reprehension galls them , because it calls the eyes of the soule home to it selfe , making them see a glimpse of what they would not : like a foolish and timorous patient , who knowing his wound very deepe , cannot endure the surgeon should search it : whereof what can ensue but a festering of the part , and a danger of the whole body . the old proverbe is true , oft and even reckonings make long friends . many prodigall wasters runne so far in bookes , that they cannot abide to heare of a reckoning . happy is he that summes up his estate often with god : he shall thereby know what he hath to expect and answer for : neither shall his score run on so long , that he shall not know his debts , or feare an account , or despaire of paiment . few men feare to doe ill , every man to suffer ill : wherin if we consider right , we shall finde that wee feare our best friends : for prosperity usually makes us forget our death ; adversity on the other side makes us neglect our life . now if wee measure both of these by their effects ; forgetfulnesse of death makes us secure , neglect of this life makes us carefull of a better : so much therefore as neglect of life is better than forgetfulnes of death , and watchfulnesse better than security , so much more beneficiall should wee esteeme adversity than prosperity . t is a base thing to get goods only to keep them : wee see that god ( who is only infinite rich ) holdeth nothing in his own hands , but gives all to his creatures . but if wee wil needs lay up , where should wee rather repose it than in christs treasury , which is the poore mans hand : there should all our superfluity bee hoarded up , where doubtlesse it shall be safely kept , and surely returned us : if our money were anothers wee could but keepe it , onely expending it shewes it our owne : t is better to lay it out well , than to keep it safely . no worldly pleasure hath any absolute delight in it , but as a bee , having honey in the mouth , hath a sting in the taile . why then should wee be so foolish to rest our hearts upon any of them ? and not rather labour to aspire to that one absolute good , in whom is nothing savouring of griefe , nothing wanting to perfect happinesse . every man acts his part upon this worlds theatre : the good man is a comedian , who however hee begins , ever ends merrily : but the wicked man acts a tragedy , and therefore alwaies ends in horrour . who sees an oxe grazing in a fat and rank pasture , and thinks not that hee is neere to the slaughter ? whereas the leane beast that toiles under the yoke is farre enough from the shambles . the best wicked man cannot bee so glorious in his first shewes , as hee is miserable in the conclusion . that affection which is grounded on the best and most heavenly vertue must needs be the safest ; for as it unites man to god so inseparably , that no temptations , no torments , no not all the gates of hell can sever him : so it unites one christian soule to another so firmely , that no outward occurrents , no imperfections in the party loved can dissolve them . hee that loves not the childe of god for his owne and his fathers sake , more than a friend for his commodity , or a kinsman for bloud , never received any sparke of true heavenly love . it happens to christians in their pilgrimage to a better life , as it doth to travellers , who meet with many hosts , but few friends . good friends are a great happinesse , and therefore should not easily bee lost ; nor must they bee used as suits of apparell , which when wee have worne thred-bare wee cast off and call for new . nothing but death or villany should divorce us from an old friend , we should still follow him so farre as possibility or honesty can guide us , which if he chance to leave , we should yet leave him with sorrow . there is no man so pure in whom we may not mislike somewhat : and who may not as justly mislike somewhat in us ? our friends faults therefore , if little , should bee swallowed and digested : if great , they should be smothered , at least winked at to others , yet lovingly notified to him . why should we vexe our selves because another hath vexed us ? injuries hurt not more in the receiving , than in the remembrance . a small injury should goe as it comes : great ones may dine or sup with us , but if they lodge with us , we shall finde them very irksome . a friends death as it may moderately grieve us , so it may another way much benefit us in recompence of his want , for it should make us think more often and seriously of earth and of heaven : of earth , for his body which is reposed in it ; of heaven , for his soule wch possesseth it before us : of earth , to put us in minde of our like frailty and mortality ; of heaven , to make us desire , and after a sort emulate his happinesse and glory : and it is a true saying , he which hath himselfe hath lost nothing . it is better not know , than by knowledge to bee made miserable : he that never tasted the pleasures of sinne , longs least after those deceitfull contentments . 't is easier to deny a guest at the first , than to turn him out having stayed awhile . the senselesse man knowes not what joy hee loseth , when he fondly lasheth into new offences . while the conscience is unspotted it can make us smile even on the rack , and in flames ; but that once wounded , our joyes are buried at once , and wee throw a jewell from us which is richer than the worlds wealth : happy is he that desires to die unexperienced in the sweets of such sin he knowes not . he is not worthy of thanks that professeth kindnesse for his owne ends : hee that loves me for my gift sake , loves my gift above my selfe ; and if i should happen to light on adversity , i should not finde him then to appeare , there being no hope of a gainefull requitall : friendship won by large gifts resembles a straw fire , that having matter to feede upon burnes brightly , but let new fuell be neglected , it dies , consumes , and quite goes out . a good life is a fortresse against shame , and a good mans shame is his benefit ; the one keepes it away , the other when it comes makes it prove profitable : for nothing more saddens the soule of a good man , than the serious apprehension of a just shame : and by how much his honesty was more noted , by so much will his shame and griefe bee more ; because all will now bee ready to brand him with the odious and stygmaticall name of an hypocrite . wee should first strive to be voyd of the act may bring shame , and next not to cast it in the dish of the penitent . if our sufferings bee unjust , wee shall bee sure in the end to finde them comfortable . betweene friends it cannot be but discurtesies will appeare , though not intended by a willing act , yet so taken by a wrong suspect , which smothered in silence increase daily to a greater distaste , but once revealed in a friendly manner , oft meet with that satisfaction which doth in the disclosure banish them : there is not any thing eates out friendship sooner than concealed grudges : conceits of unkindnesse harboured and beleeved , will worke even a steady love to hatred . if a private thought of unkindnesse arise betweene my friend and my selfe , i presently tell it , and be reconciled : if he be cleare , i shall like him the better when i see his integrity : if faulty , confession gaines my pardon , and bindes me still to love him . fire almost quencht , and laid abroad , dies presently ; put together , it will burne the better : a little shaking helps the trees growth ; every such breach as this may unite affection faster . honour and high place upon earth can confer nothing unto us that may make our life more truly happy : if it add to our joys , it increaseth our feares : if it augment our pleasure , our trouble and care is the more : great persons are like flags in the tops of shipmasts , as more high and more visible , so more and ever open to the winde and stormes . what a snare hath wealth proved to many ? that like the sun , have in the morning of their time mounted themselves to the highest pitch of perspicuity and brightnesse ; which when they have once attained , they decline , fall , vanish , and are gone , leaving nothing behinde them but darke night , black reputation . the theefe that meets with a full purse , takes away it , and returns a stab ; whilest the empty pocket makes the life secure . hee is not a compleat christian that cannot be content with what be enjoyes : we should rather settle our mindes to a quiet rest in that we finde , than let her wander in a wearied solicitude after ungotten plenty : we should ever esteeme that estate best which god gives us : though we cannot thinke so , yet doubtlesse it is so , and to thinke against knowledge is a foolish suspition . as providence is the mother of happinesse , so negligence is the parent of misery : no vice so soone steales on us as the abuse of things in themselves : it is good the vine should flourish , but let it alone , and it ruines it selfe in superfluous branches . our pleasures are sometimes the inlivenings of a drooping soule , but they easily steale away our mindes , making us with a mad affection dote upon them to our destruction : we should ever be most circumspect in things veiled either with goodnesse or sweetnesse : for nothing steales more soules from god , than lewd courses that are outwardly glorious . the formall amity of the world is confined to a face , or to the possibility of a recompence , languishing in disability , and dying in the decease of the party affected : it is true love , that , over-living the person of a friend , will be inherited of his seed : but to love the posterity of an enemy , in a friend is the miracle of friendship : that love was ever false , that is not ever constant , and the most operative , when it cannot be either knowne or requited . we should not nourish the same spirits in our adverse estates , that we found in our highest prosperity : what use have wee made of gods hand , if we be not the lower in our fall ? gods intent is , we should carry our crosse , not make a fire of it to warme us by : it is no bearing up of sailes in a tempest , nor is there a more certaine way to glory and advancement , than a lowly dejection of our selves under gods chastisements . it is one of the mad principles of wickednesse , that it is weaknesse to relent , and rather to die than yeeld : even ill causes , once undertaken , must be upheld , although with blood : whereas the gracious heart , finding its owne mistaking , doth not only remit of an ungrounded displeasure , but studies to bee revenged on it selfe , and to give satisfaction to the offended . there can be no fitter invitation to temptation , than the down-bed of idlenesse : the industrious man hath no leisure to sin ; the idle hath neither leisure nor power to avoid sin . exercise is not more wholsome for the body , than for the soule , the omission whereof breeds matter of disease in both : the water that hath been heated , soonest freezeth ; and the most active spirit soonest tyreth with slacking : the earth stands still and is all dregs ; the heavens ever move and are pure . wee have no reason to complaine of the assiduity of worke ; the toile of action is answered by the benefit : if we did lesse we should suffer more . satan , like an idle companion , if he findes us busie flies back , and sees it no time to entertaine vaine purposes with us : we cannot please him better , than by casting away of our worke to hold chat with him ; we can not yeeld so far & be guiltless . there can bee no safety with that soule , where the senses are let loose ; hee can never keepe his covenant with god , that makes not a covenant with his eyes . it is an idle presumption to thinke the outward man may be free , while the inward is safe : he is more than a man , whose heart is not led by his eyes : he is no regenerate man whose eyes are not restrained by his heart . the griefe that goes before an evill , for remedy , can hardly be too much ; but that which followes an evill past remedy , can never be too little : even in the saddest accident , death , we may yeeld something to nature , nothing to impatience . immoderation of sorow for losses past hope of recovery , is more sullen than usefull : our stomack may be bewrayed by it , not our wisdome . there is no enmity so dangerous as that which comes masqued with love : open hostility calls us to our guard , but there is no fence against a trusted treachery . wee need not bee bidden to avoid an enemy , but who would run away from his friend ? thus spiritually deales the world with our soules , it kisses us , and stabs us at once : if it did not embrace us with one hand , it could not murther us with the other . only god deliver us from the danger of this trust , and wee shall be safe . wicked politiques care not so much for the commission of villany , as for the notice : smothered evills are as not done : if oppressions , murther , or treasons may bee hid from view , the obdurate-hearted offender complaines not of remorse : so vast are the gorges of some consciences , that they can swallow the greatest crimes , and finde no straine in the passage . the perfections of speculation argue not alwaies the inward powers of self-government : the eye may bee cleare , whilest the hand is palsied : it is not so much to bee heeded how the soule is informed , as how she is disciplined : the lighted of knowledge doth well , but the order of the affections doth better : there can bee no safety upon that soule where there is no strait curb upon the desires : if our lusts be not held under as slaves , they will rule as tyrants : nothing can prevent the extremity of our miscarriage , but early and strong denialls of our concupiscence : a competent estate well husbanded , is better than a vast patrimony neglected . there is no presuming upon time , or meanes , or strength : how many have begun , and proceeded well , who yet have shamed themselves in their last stage : if god uphold us not we cannot stand , if god uphold us we cannot fall : when wee are at the strongest , it is good to be weake in our selves : and when at our weakest , strong in him in whom we can doe all things . lord bee thou strong in our weaknesse , that our weake knees may be steady in thy strength . there are some whose speeches are witty , whilst their carriage is weake ; whose deeds are incongruities , whilst their words be apophthegms . it is not worth the name of wisdome that may be heard onely and not seene ; good discourse is but the froth of wisedome , the pure and solid substance of it is in well framed actions : and knowing these things , happy are we if we do them . as he is a foole that hath a price in his hand to get wisedome , and wants a heart ; so is hee unthankfull that hath a heart to get wisedome , and hath no price in his hand , a price not countervailable to what he seekes , but retributory to him of whom he seekes : it is a shame to come with close hands to them which teach us the great mysteries of salvation . expectation is no better than a kinde enemy to good deserts : we lose those things we over-looke : many had been admired , if they had not been overmuch befriended by fame , who now in our judgement are cast as much below their ranks , as they were fore-imagined above it . even our very permission appropriates our ruine : wee need no more guiltinesse of any sin , than our willing toleration : every accessary to sin is filthy , but the first authors of sin are abominable . and if the followers and abettors of evill be worthy of torment , no hell is too deep for the leaders of publique wickednesse . getting and saving are not ever the waies to abundance , but sometimes giving : the mercifull god crownes our beneficence with the blessing of store : it is a good signe of a wel meant devotion , when we can abide it chargeable : as contrarily , in the affaires of god , a niggardly hand argues a cold and narrow heart . sometimes god strikes in favour , but more often forbeares out of severity : the best are fittest for heaven , the earth is fittest for the worst : this is the region of sin and misery , that of immortality : it is no argument of disfavour to be taken only from a well fed life , as not of approbation to age in sin . god oft winkes at weaknesses , where he sees truth : o how pleasing a thing is sincerity , that in favour thereof the mercy of a god digests many an error . lord let our hearts goe upright , though our feet slide , the fall cannot ( through thy grace ) be deadly , however it may shame or pain us . wee cannot easily put upon god a greater wrong than the alienation of our trust : earthly meanes are for use , not for confidence : we may , we must imploy them , we may not , we must not rely upon them . policy and religion doe as well together , as they are ill asunder ; the dove without the serpent is easily caught : the serpent without the dove stings deadly : religion without policy is too simple to be safe : policy without religion is too subtle to be good : being matched they make themselves secure , and many happy . there is not alwaies the greatest efficacy where is the greatest noise : god loves to make way for himselfe by terror , but he conveyes himselfe to us in sweetnesse : it is happy for us , if after the flashes and gusts of the law , we have heard the soft voice of evangelicall mercy : it is fit they should be first humbled by his terror , that would be made capable of his mercy ; and by both won to repentance . nothing is more odious to god , than a prophane neutrality in maine oppositions in religion : to goe upright in a wrong way is a lesse eye-sore to god , than to halt betwixt right and wrong . the spirit wisheth that the laodiceans were either hot or cold : either temper would bee better borne than neither , than both . in reconcileable differences nothing is more safe than indifferency , both of practise and opinion : but in cases of so necessary hostility , as betwixt god and baal , he that is on neither side , is enemy to both : lesse hatefull are they to god that serve him not at all , than they that serve him with a rivall . foolish men are plagued for their offences , and it is no small part of their plague that they see it not . the only common disturber of men , families , cities , kingdomes , worlds , is sin : there is no such traitor to any state as the wilfully wicked : the quietest and most plausible offender is secretly seditious , and stirreth quarrels in heaven . our hearts are wells of bitter and venomous water ; our actions are the streames : in vaine shall we cleanse our hands , while our hearts are evill . if the fountaine bee redressed , the streames cannot be faulty ; as contrarily the purity and soundnesse of the streame availes nothing to the redresse of the fountaine : reformation must beginne at the well head of the abuse : the order of beeing is a good guide to the method of amending . as there are sometimes beardlesse sages , so are there oft times gray-headed children : not the ancient are wise , but the wise is ancient . it is vaine to looke for good of those children wee have neglected ; and as vaine to grieve for those miscarriages in elder age , which our care might have prevented betimes . children are such as their institution : infancy is led altogether by imitation : it hath neither words nor actions but infused by others ; their full growth in good or ill is but borrowed , and the shame or thank is due to those that lent it . next to being good , is the happinesse of conversing with them that are so : for if we be not bettered by their example , yet are we often blest by their protection . the contempt of honest callings in those which are well borne , argues pride without wit : humble resolutions are so much the more heroicall , as they fall into higher subjects . we may freely come to god , but wee may not come too neare him : when we meditate of the great mysteries of the word , wee come to him : we come too neare him when we search into his councels . a man may be too lowly in his dealings with men , even unto contempt : with god hee cannot , but the lower he falleth , the higher is his exaltation : and i never finde that any man bragged to god , although in a matter of truth , and within the compasse of his desert , and was accepted . it is a great skill to know what is enough , and great wisdome to care for no more . as in words , much talke argues a braine feeble and distempered ; so affectation of superfluity , is in all things a signe of weaknesse . in all humane things indifferency is safest : if our doubts be equal to our desires , our disappointment shall not be grievous , because our expectation was not peremptory . deceit is gracious company , for it alwaies studies to be faire and pleasant : but then like a theefe , having trained us from the road , it robs us ; where all the benefit we have left is this , that if we have time to see how wee are couzened , we may have so much happinesse as to die repenting . seeming wise men may make shift to get opinion , but i would wish no man to choose them for imployment : for certainly you were better to take for businesse a man somewhat absurd , than over-formall . there is but one way wherin a man may commend himselfe with good grace , and that is in commending vertue in another , especially if it bee such a vertue whereunto himselfe pretendeth . he that resteth upon gaines certaine , shall hardly grow to great riches : and hee that puts all upon adventures , doth oftentimes breake and come to poverty . it is good therefore to guard adventures with certainties , that may uphold losses . ⁂ finis . a description of true happinesse . long have i sought the wish of all to finde , and what it is men call true happinesse ; but cannot see the world has ought which it may be , or vvith it hold a sympathie . he that enjoyes vvhat here belovv fraile elements have to bestovv , shall finde most svveet , bare hopes at first , fruition by fruition burst : sea-vvater so allayes the thirst . whoever vvould be happy then , must be so to himselfe : for vvhen iudges are taken from vvithout , to judge vvhat vve fence close about , they erre , judge not , but guesse and doubt . he must have reason store , to spie natures hid vvaies , to satisfie his judgement : so may he be safe . from the vaine fret ; for fooles vvill chafe at that which makes a vvise man laugh . wealth to keep vvant avvay , and feare of it , not more : some friends still neare , and chosen vvell . nor must he misse a calling , yet some such as is imployment , not a businesse . his soule must hug no private sin , for that 's a thorne hid by the skin ; but innocence : shee , being nurst , plants valiant peace . so cato durst be godly good , when rome was worst . god-built he must be in his minde so deeply , that his faith no winde can shake , when boldly he relies on one so noble , he out flies low chance , and fate of destinies . life , as a middle way , immur'd 'twixt joy and griefe to be indur'd , not spurn'd and wanton'd hence : he knowes , in crooked bankes a spring so goes 'ore stone , mud , weeds , yet still cleare flowes . and as springs rest not till they lead meandring high , as their first head ; so soules rest not till man ha's trod deaths height ; then by that period they rest too ; rais'd as high as god . summe all : he happiest is that can in this worlds jar be honest man . be , since perfection is so high , beyond lives reach ; he that would try true happinesse indeed , must die . laus deo. a method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by thomas white. white, thomas, minister of gods word in london. 1672 approx. 280 kb of xml-encoded text transcribed from 168 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a65794 wing w1835 estc r25814 09144658 ocm 09144658 42514 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65794) transcribed from: (early english books online ; image set 42514) images scanned from microfilm: (early english books, 1641-1700 ; 1297:30) a method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by thomas white. white, thomas, minister of gods word in london. the second edition. [7], 304, [14] p. printed for tho. parkhurst, london : 1672. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditation. spiritual life -modern period, 1500 2004-10 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-01 john latta sampled and proofread 2006-01 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a method and instructions for the art of divine meditation , with instances of the several kindes of solemne meditation . by thomas white , late minister of gods word in london . the second edition . london , printed for tho. parkhurst , and are to be sold at his shop at the bible and three crowns at the lower end of cheapside near mercers chappel , 1672. errata . page 1. line the last read made . p. 4 l. 25. r. might be . p. 8. l. 14. and 17. r. blessednesses . l. 26. r. but blessed . p. 9. l. 15. r. them . l. 16. r. they . p 17. l. 5. r. one 's , p. 23. l. 11. r. obj. p. 26. l. 4. r. of christ. p. 31 l. 3. r. straining . p. 33. l. 11. r. to be . l. 15. r. body of , p. 38 l. 20. r. he . p 52 l. 6. r. to our l. 12. r. receipt . p. 54. l. 20. r. this . p. 57. l. 10 r. such a street . p 69. l. 12. r. inability p. 73. l 10 r. too : p. 74. l. 4. blot out every day . l. 13. blot out of . p. 77. l. 15 r. as i have . l. 17 r. in . p. 78. l. 16. r. affections . p. 80 l. 21. r. matter . p. 85. l. 2. blot out not . p. 89. l , . 4 : r. subject . p. 91. l 7. r out of doubt . p98 . l. 3. blot out grace p. 100. l. 23. r. by my . p. 102. l. 1. r. strange . p. 106. l. 14. blot out hath p 110. l. 6. r. heart p. 112. l 13 , r , heart , p , 113 , l , 22 , r. is it . p. 114. l , 11 , r. is i , p , 123 , l , 23 , r , god , p , 137 , l , 19 , r , she , p , 147 , l , 12 , blot out not , p , 148 , l , 24 , r , it is not , p , 192 blot out no. p , 228 , l , 18 , blot out me , p , 232 , l , 19 , r. here , p , 271 , l , 17 , r , tell , p , 274 , l. 20 , r , thou who p. 275 , for to , r , we should , p , 282 , l , 7 , r world , p , 292 , l , 19 r , soul , p , 299 l , 15 , r , world , p , 4 , of the conclusion l , 7 , r , though , p , 5 l , 18 , r , for this . the preface to the reader . christian reader , ovr active souls can no more forbear to think , then the eye can chuse but see when it is open ; and we being accountable to god for thoughts ( he being the searcher and judge of them ) it would be our wisdom and security to improve all means for the spirituallizing of them . 't is charged upon no less penalty then damnation , for jerusalem to purge her self from vain thoughts . the meditating mind is the beginner of all goodness . on the sinners part , it is the rise of his returning unto god , ezek. 18. 28. in saints , and persons converted , it is the way to a progressive conversion , and renewing repentance , psal. 119. 59. i considered my wayes and turned ; the more consideration , the more conversion ; mens bold and eager pursuite in sin , is greatly from want of consideration , jer. 8. 6. even in a nation when god intends to work great returnings , he stirs up great bethinkings , 1 king. 8. 47. if they shall bethink themselves . he minds them of considering to bring them to returning . in nature rational , the first mover is the mind by consideration ; in grace , the first mover is the mind , by meditation , luke 15. 17. and when the soul is returned to god , oh how sweet are the meditations of him ! the sweetness thereof is better felt then exprest ; thereby the christian doth improve his knowledge , quicken his affections , and excite practice . he that hath the grace and skill to be alwayes communing with god , or his own heart , will never want work or company , never need he complain of solitariness , or tedious hours , for there is no time wherein there is not some great business to be done between god and him . apious heart by meditation is least alone , when most alone ; his god with him , and he with god , are good company . he is doing the most and best business when he is imployed with his god about his own and other mens soules . it was the great design of the reverend and holy author mr. tho. white , at first in publishing this small treatise , to help christians forward in this so advantagious and heavenly duty . a few pages of manuscript are inserted which he left behind him for that purpose , if it came to be re-printed . all that knew the author , honoured and loved him . he was a burning and shining light ; he was too bright a star to shine longer in the terrestrial world ; god made use of him to turn many unto righteousnesse , and now he is gone to shine in the kingdome of his father . reader , if thou beest unskilful in the duty of meditation , here thou mayest be directed ; if thou beest backward in performance , here thou may'st be quickned ; the instances here given argue such a holy heart in him that used them , that it will be much thy own fault if they doe not make thy heart who perusest them , if it be bad , good , and if it be good , better : that it may doe so , shall be the prayers of r. a. a method or instructions for the art of divine meditation . psal. 1 , 2 ; but his delight is in the law of the lord , and in his law , he doth meditate day and night . chap. i. an introduction to the following discourse . a book wherein the lives of the most eminent saints were written , would be the delight of saints to read . yet to read of the wonderful discoveries god hath mad of himself to dying saints ; to hear the wonderful things that such souls filled with extasies of love and joy , do speak , is sweet as the honey and the honey combe ; it seemes to realize heaven unto us . to hear a dying saint just as entring into heaven saying blessed be god i am arrived safe to glory : the gates of heaven stand wide open for me , and christ stands with stretched out arms to receive me , blessed be god for free grace , blessed be god for jesus christ. to hear another ás he was on his sick bed expounding rom. 8. he stopped and said , what light is this i see ? they about him said it is the sunshine , nay said he it is my saviours shine . i doubt not but you all see this light ; but i feel a light within me which no one of you all can know , and turning himself to the minister that preached his funeral sermon , he said this night i dye , and speak this from me , i speak it confidently that god dealeth familiarly with man , i feel his mercy , i see his majesty , whether in the body or out of the body , i cannot tell , god he kn●weth ; i see things that are unutterable , and with many ●●●h like speeches he ended his life ▪ so it is no less delightful to he● the ravishing speeches of martyrs crying out with clapping of hands saying , o you papists , you talk of miracles here is a miracle , i feel no more pain in the midst of these torm●nts then if i was upon a bed of roses . another though in desertion to that very time , yet when come to the stake , he cryed out , o he is come , he is come whom my soul loved . yet to have an opportunity to hear one of the 〈◊〉 saint ; in the world in their s●●ret addresses unto god , is not less desireable then the former , when saints pray with others they refrain from several expressions , for fear of scandal , either of pride , or hypocrisie : there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liberty of speech in secret , which is not lawful if possible to be uttered , except by a soul in secret , when no one heareth but god alone . to hear a poor soul in desertion bemoaning it self like ephraim , to hear it fetch such sighs and groans for one glympse of gods smiling countenance , such sighs and groanes i say as never any one yet heard the sorrowfullest in the world fetch for the loss of a dying , or new dead friend , or child , or husband : nay such groanes as never any in the agonies of death , or in the midst of the greatest torments ever fetched : o how you would be affected to hear such sighs and such groanes as some of the people of god fetch , and such sighs they have , rom. 8. 26. they might and were actually expressed , if indulgent parents had them when they dyed , or men in torment had any equal to them . but the holy ghost saith that he helpeth the infirmities of his people with sighs and groanes that cannot be expressed . to hear a man sigh as if his heart would break because he could not enjoy the ordinances of god , oh how would it make one say , alass alass ! i was never thus affected because i could not enjoy the ordinances of god 1. oh how would it have aff●cted you could you have heard david in his secret addresses unto god ; see how affectionately he speaketh in the 119. psalm and the 20th verse , my soul breaketh for the longing that it hath unto thy judgment at all times . this was no strain of rhetorick , david would not lye to the holy ghost , and tel god his heart was ready to break if it was not , for he well knew god knew his heart ; nay for this to be constant when ever he thought of such things , then for his very soul to break gives a sufficient testimony to the truth of what i have asserted : doubtless hypocrites cannot in their actings of love or joy , come up to the real affections of some of gods people ; i say therefore to hear the expressions of gods people , in their secret addresses unto god , their love-sick pangs in their extasies of joy , were worth our hearing , for they would wonderfully affect this very thing is done in the book of psalms , where we have david writing his secret devotions , for abundance of the psalms are davids secret addresses unto god upon severall occasions , as by the titles of several of his psalms doth appear . chap. 2. a short explanation of the words together with some short observations upon the same . because the first verse is part of the description of the blessed man , and an introductory also to the following words , i shall speak something to them . the words of the first verse are far more emphatical then they are rendred in our english translarion : for indeed our english dialect will not bear to be translated exactly according to the hebrew ; but as near as it can be take it thus : o blessed is the man , or he man , ( i. e. whoever he be rich or poor , noble or ignoble ) that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sits in the seat of the scornfu : but his will is in the law of the lord , or of jehovah , and in his law he doth meditate in the day and by the night . give me leave to gather up the pearles that lye in the way to the text. let me a little consider the greatness and excellency of the righteous mans blessedness . he is blessed . 2. he is blessedness , made up o' blessedness , blessed in his body blessed in his soul , blessed in health , blessed in sickness , blessed in every state and condition . 3. he is blessedness , blessed in the highest degree : for the plural number is sometimes put for the superlative , or else blessedness signifieth all manner of blessednesses , temporal , spiritual , and eternal ; if riches be a blessing , he shall have them ; if poverty be a blessing , he shall have that ; for sometimes poverty is a blessing , sometimes riches : whatsoever is a blessing he shall have 4. a saint is not only blessed , blessed even to admiration . it is brought in here with an interjection , or note of admiration . o! blessedness is the man. 5. saints admire the saints blessedness , and it is no small matter will make the saints admire . the glory and happiness of the world , they despise , which the men of the world admire at , and they despise the happiness of the saints . 6. see the goodness of god , he gives the saints happiness beyond their understanding . f god should send the saints a book as large as heaven , and bid us write down what we would have , we should be losers by the bargain , for the happiness and blessedness of saints putteth the saints to a stand , and makes them silent , for admiration is , silentium intellectus . when the understanding perceiveth that there is more in the object then it is able to comprehend , it leaves off making notions of the subject , it then falleth to admiring of it . the platonists say of god that he is 〈◊〉 〈◊〉 〈◊〉 visibile , invisible , by reason of his excellency and abundance of light god may be praised well by many words but better by few , and best of all by none , but by silence , admiration and extasies of love and indefatigable desire after everlasting enjoyments of him , so i say of the blessedness of saints , surely as adam in his best estate was altogether vanity , psal. 39. so the saint the man , whosoever he be , is in his lowest condition altogether blessed : i shall pass by the gradation of the words , as walk , stand , sit , counsel , way , seat , wicked , sinner , scornful , though one may observe by the way , one groweth wicked by degrees , but i forbear : yet this i shall observe from the coherence of these words with the former , viz. that negative divinity damneth thousands ( is is luthers expression ) though we must first cease to do evil ; before we can do good , yet it is not enough so cease to do evil but we must also do good , for as sins of commission poyson the soul , so sins of omission starve the soul. from that his will is in the law of jehovah , we may observe , that we should have no will of our own , the law of god should be our will , if you would know the will of a saint , you may find it in gods law , saints will is the transcript of the law written by the finger of god , jer. 31. 33. i will put my law in their inward parts saith god , and write in their hearts , if any would know what a saint will do in such or such a case , you need not go to ask him , but see what god commandeth , he willeth nothing but what god commandeth , and whatsoever god commandeth is his will. further , we may observe , that it is not enough to do holy duties , but we must love holy duties , for the blessed man doth not only keep to the utmost of his power , the law , but delights in the law , the commandments are not grievous but delightful to him . a wicked man though he may pray , yet he loveth it not , a saint would not for all the world that god should say to him , you shall think so oft of me in a day ; it would be a great trouble to a saint that god should forbid , as it is to a wicked man that god commandeth him to think often . but passing by these i shall choose this observation as the foundation of the following discourse , viz. that to meditate upon the word of god , is the essential character and indispensible duty and constant practice of every one that is a true blessed man ; and that this meditation on scripture may be the easier understood and practised , i shall proceed as followeth . chap. iii. of the nature , kinds , and differences , of solemn , divine meditation . something seemeth necessary to be premised concerning the nature of meditation , what it is , and how it differeth from other acts of the understanding that seem like it , and how one kind of meditation differeth from another , else this treatise will be defective without it . first , for the nature or definition of divine meditation we may say , that it is a serious solemn thinking and considering of the things of god , to the end we might understand how much they concern us , and that our hearts thereby may be raised to some holy affections and resolutions . secondly , solemn divine meditation differeth from occasional meditation . 1. in that occasional meditations are shorter , like ejaculatory prayers which though they are as parenthesis in our worldly employments , yet they signifie more then all the rest of the business we are employed in , but meditation is generally of longer duration then ordinary solemn prayers . 2. such occasional meditations are things that we have in transitu , or by the by ; and this that i speak of is a solem set duty . thirdly , the subject from which occasional meditations arise are very frequently things artificial , civil or natural , indeed any thing that we see or hear but the subject of solemn meditation , are only things spiritual . thirdly , solemn divine meditation differeth from study . 1. in respect of the subject , wicked men : study and godly men meditate , and it may be the former , study more then the godly . nay it is the very distinguishing sign between saints and others . that they meditate in the law of god day and night , psal. 1. 2. and i believe it is a thing far more rare for a meditating christian to be an hypocrite , then for a christan that spendeth much in prayer , especicially if it be publick . 2. in respect of the subject of study ; so solemn meditation differeth from it , for 1. study is of all manner of things whether natural , civil , or artificial , or mathematical , &c. but meditation is only of matters that concern our eternal welfare . 2. the matters that are most knotty and difficult , and generally such as afford little spiritual nourishment , as criticisms , crenologies , and controversies : but the matter of meditation is of things plain , and of great spiritual advantage . 3. thirdly , the end of study is knowledge , but the end of meditation is holiness . if one seeth a learned man we may conclude that he hath been a great student ; and if we see a godly man , we may conclude that that man hath meditated much . fourthly , solemn meditation differeth from contemplation in these several particulars , as 1. contemplation is more like the beatificial vision which the angels have of god in heaven . mediation is like the kindling of fire and contemplation more like a fire when fully kindled ; the one is like the spouse seeking of christ and the other is like the spouse enjoying of christ 2. contemplation is one effect and end of meditation . 3. meditation is like the bees flying to several flowers , or like one , smelling to flowers particularly , and contemplation is like the smelling of them alltogether in a nosegay , or like the water that is distilled from them all . the spouse in her description of christ is like to meditation , her concluding that he is altogether lovely is like to contemplation . now there are four kinds of solemn meditation according to the four several subjects of it . 1. some solemn meditations are upon sermons that we hear , which is a very useful and necessary practise for christians , and it is better to hear one sermon only and meditate on that , then to hear two sermons and meditate on neither : neither is it necessary nor possible to set down a method for meditating on sermons , since th method of sermons is so various , i shall only say thus much in particular , that the end of such meditation is neither only , nor chiefly that we may the better fix the heads and substance of the sermon in our heads , not that we may the better understand , and be fuller instructed of the truth of the point we heard preached upon , but especially to work those truths , advices & motives upon our affections , that are proposed to us in the sermon . 2. the second kind of solemn meditation , is , when upon some providential occasion , or upon some spiritual distemper , or temptation , or almost any thing of that nature , we retire our selves and powre out our soules in prayers and soliloquies , which may not but in a very large sense be called prayers , being mixt of such various and differing parts , sometimes speaking to god and telling him how we stand affected to him , and his ordinances , sometimes speaking to our own soul , chiding encouraging or instructing of it , sometimes speaking to our selves what we resolve to do , what we intend to say unto god ; all which you may find in the 42. psalm , and many more of that nature both in that and many other psalms which may not properly be called prayers , but solemn occasional meditations , and the occasions of those meditations are often set down in the begining of the psalm , and they differ from those occasional meditations ( of which i spoke in the begining of this chaper ) only in their duration and solemnity just as solemn prayers differ from jaculatory prayers , and to set down any method for these is not convenient , because they observe no method , and differ very little in any thing else from that kind of meditation for which directions are set down in this treatise . 3. the next kind of meditation is upon some practical truths of religion : many directions for which and instances of the same are set down in this treatise . 4. the fourth and last kind of solemn meditation is that which is upon scripture , which shall be the subject of the fourteenth , fifteenth , and sixteenth chapters of this treatise . chap. iv. that solemn meditation is a duty . that this is a duty is evident , 1. from the practice of gods people , gen. 24. 63. that this was a solemn meditation is evident , because he went out into the field to perform it , and had no other business there but this ; 't is not said when he was in the field he meditated , as if it were occasiona but to shew that it was a set duty , 't is said that he went out to meditate . 2. 't is commanded josh. 1. 8 and this duty of meditation is set down as a chief means to be sanctified of god for the keeping of the law. 3. it is as a characteristical difference between a wicked man and a saint . 4. to consider , in scripture , and to meditate , are synonima's , and the necessity of it appears in this , because that the cause of sin is the want of consideration and not want of knowledge , isa. 1. 3. and 't is not much for us to hear sermons , nay , though we be neverso attentive , it will not serve the turn , psal. 41. 12. it is more then to know , for who is there almost in the world that knows not that he must dye , but few are there that consider it ? deut. 32. 29. 5. the necessity of meditation appeares in this , that no man is converted without meditation , for every one that is converted the method is this . 1. he heares the truths of god. 2. he is convinced of them . 3. he considers and meditates upon them , and sees how much they concern him . 4. he is affected with them . 5. being thus affected it raiseth holy resolutions of better obedience . but it will be objected , alass , i am not book learned , how shall i perform this duty of meditation ? this is rather for ministers , &c , ans. 1. i may say of meditation as 't is said of the mathematicks , he that is a rational man , and doth but improve his reason , though he hath neither tongues nor art to help him , may understand & grow to an extraordinary excellency in those arts ; so he that hath grace , if he doe but exercise and improve it , though he hath not learning , will excell the learnedest man in the world that hath not grace in the duty of meditation 't is not learning but devotion that enables a man to this duty . 2. can a man be a blessed man without learning ? then he may meditate without it , psal. 12. obs. but 't is a very hard duty . ans. 1. that shews it to be an excellent duty , for the harder any duty is , the more excellent ; the hardness consists in this , that 't is contrary to our corruptions and the more contrary any thing is to that which is bad , 't is so much the better . 2. can you expect any duty should be easie at first ? is there any thing so of temporal things which are of any excellency , as writing , playing on a lute , &c. 3. because 't is so powerful to mortifie corruptions ; sweet things nourish , and bitter things purge : therefore if you will only perform those duties that are delightful , they will nourish not purge out corruption . 4. get but your hearts inflamed with the love of god , then this duty will not only be easie and delightful , but it will be a duty that you cannot tell almost how to avoid ; for it is as hard not to think of what one loves as to think of what one hates ; bid the covetous man not think of his money , or bid him think of the things of god , and he will find an equal difficulty in both . indeed the love of god and desire of heavenly things are got by meditation , but when once our hearts are enflamed by meditation then our mediattions are enflamed by love : as an oven is first heated by fewel , and then it sets the fewel on fire , and as with the fewel you must put in fire and blow it , but afterwards it kindleth of it self , so the difficulty of meditation is at first : when there is but as it were a spark of love in the heart , it will cost him some pains by meditation to blow it up to a flame , but afterwards the heart will be so heated with these flames of love , that it will so inflame all the thoughts , that it will make us not only easily but necessarily to meditate on the things of god. 5. the people of god generally have found a great deal of difficulty in praying without a form at first . many godly ministers used a set form of prayer before their sermons not many years since and when they and priva●● christians came to pray at first without a form , they found a strangeness and an unreadiness thereunto ; so it is in meditation , christians being not used to it , it will seem a strange and difficult work unto them , but i may say of it , as is said of the yoke christ , gravè cum tollis , suave cum tuleris , thou wilt find it very delightful , or at least very profitable . ob. but if it be such a necessary duty , how comes it to pass that it hath been so generally neglected by the people of god. ans. it hath been practised by the people of god both in scripture as is proved , ( and it is evident that the psalmes of david are frequently nothing but meditations , though not in this method ) and by many in our dayes . 2. it being a private closet-duty , the omission nor performance of it could be taken notice of , and so the omission of it could not be reproved , nor performance observed . 3. the directions and instructions for meditation have been generally very abstruse and intricate . chap. v. preparatory directions for the circumstances of solemn meditation . 1. for the place , that must be private , remote from company and noise ; isaac went into the fields , our saviour into a garden , and david wisheth us to enter into our chamber , and be still , psal. 4. 4. and our saviour bids us enter into our closet , and shut the door , the place must be such as must be remote from noise and company , or any thing which might distract us in the duty ; and such a place that we may not be interrupted or forced to break off , before the duty be ended , it must be also private and remote from the observation of others , so that we may neither be he heard nor seen , because there are divers gestures and expressions , which are not convenient for any one but god and ones own soul to be privy to : which of those places you find to be most advantagious to you in the matters of meditation you may choose . 2. for the time when ; the best is in the morning . 1. because it is the first-fruits of the day , and the first-fruits being holy , all the rest are fanctified . 2. because our thoughts being then not soyled with worldly business , will not be so subject to be distracted . 3. because the body it self is more serene then after meals , and this duty needs an empty stomack , not only because the head will be more clear and fit for meditation , but also because many passages of meditation require so much intention of the mind and fervency of affection that they do hinder digestion . 4. because that it being in the morning will have an influence upon the whole day , but this is not an universal rule ; for we read that isaac went forth in the evening to meditate , gen. 24. 36. and in case the subject of your meditation be a sermon , then it may be the best time is , immediately after the hearing of it before your affections cool , or your memory fail you . 2. for the how long , considering the parts of meditation are so many , viz. preparation , considerations , affections , resolutions , &c. and none of them are to be past slightly over , for affections are not so quickly raised , nor are we to cease blowing the fire as soon as ever it beginneth to flame , until it be well kindled , half an hour may be thought to be the least for beginners , and an hour for those that are versed in this duty ; but there are two rules in this particular especially to be observed . 1. that as we ought not to leave off our prayers before that temper and frame of heart is wrought , which is suitable to the matter of our prayers , viz. we should not leave off the confession of sin till our hearts are made sensible of and humble for our sins , nor should we leave off our praises until our hearts are filled with holy admirings and adorings of god , and inflamed with his love ; so the end of meditation being affections and resolutions , we should not leave off until those are wrought . 2. as in private prayer , so long as we finde our hearts enlarged by the pourings of the spirit of supplication upon us , we are not to leave off unless by our continuance in that duty we must omit another duty to which we were more particularly obliged at that time ; so in meditation as long as we find the heart affected we are to continue it : but this caution must be given , that in such enlargements we must not continue them longer general●y then while they come freely and without much straing and compulsion , for that hony that comes freely of it self from the comb is pure , but that which is forced by heat and pressure is not so well relished , but this caution is for extraordinary enlargements , for if the heart be dead , we must use all means to awaken it ; but as fire must be blown till it be well kindled , but afterwards blowing hinders the boyling of any thing that is set over it ; so when once our hearts are inflamed and enlarged with holy affections in an extraordinary manner , 't is but a hindrance of our affections to return to the meditation of those points that raised them . chap. vi. rules for the subject , of solemn meditation . 1. by no means let it be controversie , for that will turn meditation into study . 2. nor nice speculations , for they be sapless , without nourishment : besides being so light they float in the brain , having no weight to sink them down into the heart , and indeed were they there , they have nothing in them to affect the heart withall . 3. let the subject of meditation be the plainest , powerfullest , and usefullest truths of god , as death , hell , heaven , judgement , mercies of god , our own sins , the love and sufferings of christ , &c. 4. let the subject of your meditation be that , that is most suitable to your spiritual wants ; as in time of desertion , meditate most of the love and mercies of god , &c. rules for meditation it self , they are of three sorts . 1. preparatory . 2. for the body of the duty . 3. for the conclusion . two things by way of preparation , besides the choice of the subject , the first is , be convinced of , and to be affected with the presence of god : the second is , prayer for assistance from god. 2. for the body meditation it self , it consists of three parts : the first i call consideration , which is nothing but the convincing our hearts of several truths that do belong to that subject whereof we meditate : as if the subject of our meditation be death , the considerations may go thus , alas o my soul , how , and when , and where we shall die we know not , generally men die sooner then they expect , and certain it is , whensoever that hour comes , we must bid adieu to honors , pleasures , riches , friends , and at last our own bodies , &c. the second part is affections , whether it be love of god or christ , or spiritual things , despising of the world , admiring of god or any other spiritual affection : the third part are resolutions to do this or that , or leave this or that ; now this is the most proper and genuine way of meditation appears by this . 1. because it is not artificial and such as requires learning , as those directions are which wish us to consider the efficient , final , formal , material cause of death , the adjuncts concomitants , &c. which though they may somewhat help the learned , yet such hard words and artificial methods fright the ignorant : ● . this is the very method of those meditations by which every one that is brought home to god is converted ; for the first thing in conversion is our being convinced of some truths , which conviction raiseth affections , for if the truths of god end in conviction , and go no no further , nay , if they end in affections only , and never come to resolutions of shunning evil and doing good , conversion can never be perfected , as for example , one is convinced that he is a miserable undone wretch by reason of original and actual abomination , upon this conviction fear and sorrow are raised yet if these do not work in us a firm resolution of leaving those sins , we are yet in our sins and unconverted . 3. there are several things for the concluding of meditation , as shall appear . chap. vii . directions for the working of our hearts to be convinced of , and affected with the presence of god. for being convinced of and affected with the presence of god , it may thus be wrought . 1. we are to consider that god is present every where , as truly , really , and essentially , as he is in heaven ; for god did not create heaven to continue still but to manifest his presence , for the heaven of heavens are not able to contain him , for god is neither included by , nor excluded from any place , and though jacob saith , surely the lord was in this place , and i knew it not , gen. 28. 16. yet we must not imagine that jacob was ignorant of that truth , but did not actually consider it ; but david in the 139 psalm is clear in explaining and clearing up the omnipresence of god. 2. we must consider that god doth more peculiarly observe his people , while they are performing of heavenly duties , whether it be , while they are speaking unto him , or he speaking unto them , he doth then more especially observe the motion and frame of their hearts , as when we are in any company we do more especially look upon and observe those to whom we speak , or who speak to us ; yet this is to be understood not as if god did observe us more at one time then another , in respect of gods knowledge it self ; but thus , that god is much more offended with us , if our carriage and frame of heart be more irreverent , and unholy in the time of prayer and meditation , then at such times as we are in the works of our particular calling . 3. we may consider with our selves that christ doth actually behold us , especially in these duties of holiness , for it is not the distance of place that doth hinder christs knowledge and exact observing of us . little did nathanael then think that christ saw him under the fig-tree ; nathonael did not see christ , nor was he corporally present then , yet christ beheld nathanael when he prayed ; so christ beheld stephen before the heavens were opened , and the opening of the heavens was not that that thereby christ might be enabled the better to behold stephen , but that stephen might thereby be the better enabled to see that christ looked on him ; without all controversie god knows and observes with what reverence , faith , love , &c. we pray , for else our prayers would be in vain , and our faith also vain , for how could he give us according to our faith if he knew not how much our faith were ? if the inward frame of our hearts were not observed by him , then an hypocrite that hath better expressions should get more by his prayers , then a true nathanael that hath a better heart . 4. suppose that thou hadst lived in christs time , or suppose that christ were now in england , consider with what joy , reverence , and confidence thou wouldest go to him for the pardon of thy sins , or for any other mercy thou stoodest in need of ; thou maist go so to him now , his distance from thee in respect of corporal presence doth not make him less able to know thy wants , or hear thy prayers , nor his being now glorified makes him less willing to grant them then if it were bodily present in the room with thee in the form of a servant , as he was once at jerusalem : the glory of christ doth not hinder his love and goodness , for christ is the express image of his father , and gods attributes do not not hinder one another ; the majesty of god doth not set bounds unto his goodness , and make that finite , nor doth his goodness make his majesty less glorious , his goodness makes his majesty more amiable , and his majesty makes his goodness more wonderful ; so neither doth the exaltation of christ cause him to abate any thing of his goodness unto his people , but if any way his love be altered , it is by being made more then it was , and when christ was upon earth , you must have come to him by faith , or you could obtain no mercy from him , and by faith though he be in heaven you may obtain any mercy now : you may consider any one or two or more of these considerations , until your heart be so convinced of and affected with the presence of god , that you may thereby be the better fitted for the carrying on the duty of meditation more effectually . chap. viii . concerning the preparatory prayer that is to be used before meditation : the next preparatory consideration is prayer , and it is to be performed in these words , or to like purpose : lord , my design in this duty of meditation is not to be an hour sequestred from worldly employments , for that were to be idle an hour , and to encrease my sinnes not my graces , but my business at this time is to be so convinced and affected with those spiritual truths revealed in thy word , that i may fully resolve by thy strenghth and power to reform my life , because i can neither understand the things that belong to my peace , nor understanding them , be convinced of the certainty and truth of them ; nay lord , though my understanding be enlightned , yet without thee mine affections cannot be enflamed ; i can neither know , resolve , nor perform what is good without thee , for from thee comes both the will and the deed of thy good pleasure , i beseech thee lord that thou wouldest give me thy grace to make conscience of performing this duty with my whole strength , and not carelesly and perfunctorily ; and lord do thou enlighten me with and convince me of thy truths , and so affect my heart with the love of holiness and hatred of sin , &c. that i may thereby be enabled fully , firmly ( notwithstanding all the opposition that the flesh , world , or devil can make ) to run the wayes of thy commandements with joy and with speed , and when thou hast wrought in me the will so to do , give me also the deed and that i may not trust to the strength of my resolutions , but to the continual gracious assistance of thy spirit for the performance of those things that through thee i shall resolve to do : holy and blessed god , christ hath sent me , wishing me to come to thee in his name for any mercies i stand in need of ; grant these things which i have begged for the lord jesus sake , amen . this , or a prayer to the like purpose thou art to put up unto god , but it is to be done with thy whole heart , for thou must know that it is by the strength which thou shalt get from god by prayer , whereby thou shalt be enabled to perform this or any other duty profitably , for it is he that teacheth us to profit , he that begins a holy duty without god , will end it without god also . it is a dangerous thing to think that we can by our natural parts , learning , or by the strength of grace already received without gods further assistance perform any thing that can please god , or edifie our own souls ; for though our mountain be made strong , yet if he shall hide his face , there will be trouble . we may with much more sense say , now the sunne shines so bright , and the air is so clear , that now we can do well enough for a while , though the sunne be eclipsed ; then to say , though our hearts be never so much inflamed with the love of god ; now we are so filled and inflamed by his love , we shall do well enough by our own strength , for at the present we need not gods further assistance ; give us but fewel , matter to meditate of , and we shall be able to continue and encrease our flames : do not count it a burthen but a mercy and priviledge , that god hath necessitated and commanded thee alwayes to draw strength from him . chap. ix . several rules for managing the duty of consideration . 1. they must be plain considerations , not intricate and abstruse , for the main end of meditation being the affecting of our heart , and resorming of our lives , and not informing of our understandings , our considerations should be so plain , that they may be without difficulty understood . 2. it must be certain and evident , not controversial and doubtful ; for the end of meditation is not properly to encrease our knowledge , but to improve our knowledge . 3. much less should our considerations be curious and nice speculations , or if we choose any book , by reading whereof to help our meditation , we must not choose such as are filled with flourishes and rhetorick , for let a truth be drest never so curiously , the wit and eloquence wherewith the truth is clothed , leaves the truth before it comes to the heart , as some meats that are made in curious works are spoiled of all those curiosities before they come to the stomack ; and the bee lights not upon the rose which hath the freshest colour , and the sweetest smell , but upon the thyme that is an herb of little beauty , besides eloquence to them that meditate is much like pictures in books to children , they neglect their lesson to look on their pictures , they will be looking on their pictures while they should be getting their lesson ? so the fancy will be playing with the eloquence , when the heart should be feeding on and affected with the truths we read . the less time the truth stayes in the understanding , the better ; for the work of the understanding in this business is not to retain , but to convey the truths to the heart ; as physicians use when they are to give medecines to cure any disease in the bladder ' , they give such as may soonest come to the part affected , for if they stay by the way they lose their vertue , before they come to the part which they shou'd cure ; so if the understanding shall stay dallying with the eloquence or searching out the meaning or certainty of the truth it considers any long while , the heart will lie cold and unaffected all that while : it is somewhat like that story concerning musi●ians that were to play before the emperor of the turks , who were so long tuning their instruments which they should have done before , that he would not stay to hear their musick ; therefore let the truths you consider of to raise affections be plain , certain , nourishing . 4. the fourth rule is , that in case any doubt ariseth upon a plain known truth ( for satan will be subject to cast in doubts against the most evident truths ) then do as the arch angel did with satan , you may enter the lists with satan , and it may be when you have a little considered and disputed the matter , the mist may vanish , and the sun shine clear , and satan being resisted will presently fly : but if satan shall still wrangle , and your blasphemous doubs shall not be removed , then dispute no more , but say as the arch angel did , the lord rebuke thee satan : as a woman that is attempted to be ravished will strive and struggle a while , and if she findes that she can quickly get loose , she flies , but othewrise she cries out for help : the arch angel first disputed , but when that would not speedily prevail , appealed unto god ; to this purpose it is good to be exceedingly well grounded in truths from the word of god , for that is the sword of the spirit , and that by which our saviour silenced satan in all his temptations . 't is a dangereous thing to dispute with satan by humane reason , we must put on the armour of god , if we will be able to stand in the evil day of temptation , and when all is done to stand . 5. the fifth rule is , that we should not over-multiply our considerations , but as soon as by considering of the truths of god we find our hearts strongly affected , ●hen we are to pass over that part : but this caution must be observed , that we must not as soon as we find our heart never so little affected , leave off our considerations ; the bee will not go from the flower so long as any honey is easily drawn out of it : and indeed it is a temptation which the people of god ought to take notice of ; that satan is subject to make one pass over duties before we have drawn half the strength of them , as for example , when we are confessing of our sins , as soon as ever our hearts begin in the least measure to be humbled , be fills them with joy , such joy may generally be suspected to be from satan , or our own naughty hearts , not from god. corn when it springs up too fast , and grows rank , husbandmen cut it down , a corrosive that is laid on to eat dead flesh , must not be taken off as soon as it begins to smart , the wheat in the stony ground did soonest spring up : we should let our considerations take deep root , and not passe over to affections and resolutions as soon as ever they take hold of our heart , but it is alwayes to be remembred , that in case our affections be very much inflamed , as soon as ever we begin our considerations we are to yield to the inspirations of god , and to follow the leading of the spirit ; for this method that is set down , is not to bind up and limit the extraordinry working of the spirit of god ; but if our hearts be only a little moved , we must do as i have said , not leave blowing the fire as soon as ever it begins a little to be kindled , for green wood ( for such are we in spiritual matters ) will suddenly go out , unless it be very well kindled . chap. x. concerning affections . knowledge is for consideration , and consideration is to raise affections , and the end of affections are resolutions , as the end of resolution is action and the reforming of our lives ; our affections are various according to the subject we meditate of ; sometimes we admire gods goodness , his majesty , his wisdom ; sometimes we admire and wonder at our own folly and madness , that we should live so contrary so our own principles , that those truths that god revealed unto us on purpose that we might improve them to our eternal welfare , we should lay by as things forgotten & useless ; as if one that had a recit to cure the stone , and were convinced of the excellency and efficacy of it , yet should make no other use of it , but to read it over and , lay it by ; sometimes the affection is despising the world , and abhorring our selves in dust and ashes , sometimes sorrow , sometimes joy , love , fear , &c. which you may find abundantly in the psalmes of david , which were but davids meditations , though not in this method , now a● soon as our affections are much stirred and raised , it is time to pass over to resolutions . chap. xi . rules concerning resolutions . 1. let your resolutions be firm and strong , not sleighty , let not them be velleities or wishes , but resolved purposes or determinations ; do not say with thy self , well , i see very well that the wrath of god comes upon the children of disobedience , and i must to hell , or leave my taking the name of god in vain ; i do not well to swear , and i wish i could leave it but say thus with thy self , i am resolved by the blessing of god whatsoever comes of it ; to leave my swearing ; there is no dallying with god , nor giving a faint denial to sinne ; i have heard of one who hearing the sin of swearing spoke much against by some in whose company he was , observed their discourse , and said , well , by the blessing of god i will never swear more , and though he was a common swearer before , he was never since heard to swear one oath to this day . 2. let thy resolutions be for the time present , not for the future ; do not say , well , i do intend to leave my drinking , but for the present i am engaged in such a meeting , and for that time i will do as i have done , but after that i will think of it , and take some order for the mending of it ; this is but one of satans wiles whereby he cosoneth thee of the whole life by dayes , which he could not do by years ; if satan should say unto thee , thou shal● never repent , never leave thy drunkenness , it may be it would startle thee , and he would be in danger of getting nothing of thee by asking so much : but he tempting thee only to let it alone this week , and afterwards for a week longer , &c. he obtains the same thing at several times which he could not obtain at once . 3. the third rule , let thy resolutions be not only against thy sin , but against the means , occasions , and temptations to it ; for it is better to discern satan , if it may be , then to put a sword in his hand , and say , thou canst well enough defend thy self against him : this is solomons advice , he doth not say to him that would fly adultery , you may talk with a harlot , but , be not inticed by her words to uncleanness , he will not give thee leave to go into her house , or so much as by her door , pro. 5. 8. so when he diswadeth the drunkard from drunkenness , he wisheth him not so much as to look upon the wine ; for as the beauty of a harlot , so the colour of wine will enflame our desires after it , prov. 23. 31. after this manner did job resolve , i have made a covenant with my eyes that i will not look upon a woman , and he resolved not onely against the sin it self , but against the beginnings and temptations to the sin , job 31. 1. and god forbidding the nazarites wine , forbad them to eat grapes , least by that they should be enticed to drink wine . now that i may press this rule , i shall answer an objection which generally wicked men are subject to make , as thus , when we perswade a drunkard that he would leave his drunkenness , that he would for two or three moneths resolve not to go into a tavern or an ale house , he cries out of preciseness , and saith , what , do you count it a sin to drink in tavern or ale-house ? i answer therefore , 1. that when our hearts are affected with the sinfulness of sin , and wrought up to a hatred of it , we do as when we exceedingly hate any man , we avoid all those places where we are likely to meet him ; i may bid such an one ask god why he forbids the adulterer to walk by the doors of the harlot ; may he not say , why , she lives in a street , and as honest and godly men walk that way as in any other place in the city . 2. consider that licitis perimus omnes is a good saying , we generally perish by lawful things , for in things that are unlawful we are generally more watchful . 3. know this , that though to be tempted be not a sin , yet when we have found by experience that going to a tavern , &c. hath been a snare and temptation that hath generally prevailed over us , then to be tempted with such a temptation is a sin though one yields not , because by going into temptation which we need not , we sin ; for if one shall say , i resolve that though i do speak with the harlot , i will not consent ; though thou dost so , and resisteth all her enticements , thou sinnest notwithstanding , for thou plainly breakest the command , pro. 5. 8. 5. but suppose that it were lawful for thee to drink wine in a tavern that thou hast been so often ensnared by it , yet one effect of true repentance is an holy revenge , by debarring our selves those things which are lawful , taking gods part against our selves , 2 cor. 7 , 11. 6. consider that if thy hatred of sin and love of god be not strong enough to stop thee from the beginnings , and keep thee from the occasions of sin , how canst thou expect that it should keep thee from committing the sinne it self , when it hath got some advantage over thee . he that cannot stop himself at first , will much less ( when he hath rolled down a steep hil half way ) be able to stop himself , for then he falls with more violence , and the same strength to hold will not serve then which would at first ; therefore i shall continue the advice , to resolve not only against the sin , but against the occasion , &c. but i must give you one caution , that though you finde your heart never so much resolving against and abhorring of any sin , yet take heed that you build not upon the strength of resolutions , but beg of god that he would enable you by his strength , and that as he hath given you the will , so he would give you the deed also . it was well observed by one as follows . in effect it is true that we do understand many things by experience which we should not understand by knowledge , as this , i having oftentimes determined to do many things , the one more pious , holy , and christian then another , and having seen for the most part the issue and effect to be quite contrary to what i determined ; and on the contrary , observing that other pious and christian things were done by me , without my praedetermination or forecast ; i stood as it were confounded in my self , not understanding in what this secret did consist ; i did not wonder that in things which i determined as a man , the contrary should come to pass of that which i would ; but i did wonder that in the things which i determined as a christian , the same should befall me ; and finding my self in this confusion , it came to pass that i read that resolution of saint peter , though i should die with thee , yet will i not deny thee ; and considering that though the resolution was pious , holy , and christian , the contrary of that which he resolved befel him ; i understand that my determinations had not their issue and effect according to my desire , because i did not well consider mine own utter disability to perform any holy and good work ; so that i understood by experince , that although god punished my inconsiderateness in not suffering that to come to pass which i intended ; yet on the other side he satisfied my general desire of doing good , by suffering that to came to pass which i did not procure , nor hope , nor pretend unto ; whence i have gathered , that the will of god is , that i should depend on him in such manner , that i should determine or propound nothing without holding him before mine eyes , shewing unto him my good will , and referring unto him the issue and success of my desires and endeavours . chap. xii . directions for vows . now because vows do very frequently , especially in young beginners follow upon resolutions , and because that very many pious and religious persons have been ensnared by rash vows , and after vows it is not fit to make enquiry , therefore i shall set down some cautions of , and directions for vows . 1. as we have said concerning resolutions , let your vows be rather against the occasions of sinne then against sin it self . 2. when the subject of your vows is of things indifferent in themselves . 1. take heed of making any perpetual vow , for the reason why you make any vows against any indifferent thing , as in drinking wine , &c. it is , because then it was a snare unto you , but in process of time , it may cease to be a snare unto you , nay , it may be a very great snare , and occasion sickness or death , not to drink it , as in some cases hath happened . 2. let all vows concerning indifferent things be conditional , and let these two constantly be two of the conditions . first , that you will abstain from such a thing , or do such a thing , unless you shall be otherwise advised by some godly minister or private christian. i knew a religious woman that had vowed to read many chapters every day ; when she was unmarried she made this vow , but afterwards in the time of her lying in , and other weaknesses , the chapters were so many , that the did much endanger the losse of her sight , and the neglect of all other duties , when her poverty and family grew great ; now had she added this caution to her vow , she might have been delivered out of that snare , and though it be true that in many cases a vow may be dispensed withall , when we cannot keep it without sin , as in this case , one hath vowed a weekly secret fast , ones health , or child with which one goes will certainly be destroyed by it , yet if it be but an inconvenience , though a very great one , it will not release one from ones vow , now the reason why i add that condition ( unless some minister or for want thereof some other godly christian shall otherwise advise ) is because the several cases that may happen are so various that it is impossible to specifie them all , or think of them all , and very difficult to judge of them all , when we make the vow : and moreover if we should leave it to our selves , we should be too partial , for as when our consciences are much touched for our sins , we are subject to be too violent in our spiritual revenge , so in a little time when that pang is over , we are subject to be too indulgent to our selves , therefore it is better to say thus , lord , i do vow unto thee , that i will keep every week a day of humiliation , or that i will not drink any wine this three moneths next following , unless some such occasion shall be ; that if it had then been , or then thought of when i made my vow , that such or such , or some other godly minister would ( had i consulted with him then ) wisht me not to make that vow ; then to say , i will do this or that , unless some such occasion be , that were the vow to be made again , i would not make it . 2. add this caution , viz. if i remember it i will not drink wine this moneth , the reason is , because if you drink wine , though you did not think of it , you sin if your vow be absolute ; but if it be with that condition it is not a sin , and yet by adding that condition , we give our selves no liberty , since it is not in our power to forget it . the next caution concerning vows in indifferent things is this , add a penalty upon the breach of your vow , which penalty is not added by way of hope of satisfaction , that 's gross ignorance and superstition , but it must needs run thus , i will spend half an hour an hour a day in prayer for the church to the end of this moneth , or else give so much to the poor , and in such a case if we do either , we sin not : the reason why we should add a penalty to it , because some inconveniencies may be so great , that it would bring some very great mischief upon us , and then we have liberty to take the other part of the vow , viz. and now this penalty must 1. not be two light and trivial , but it must be of such consequence that it may be a tye upon us , and yet not of so great weight as if it should happen , it might prove some great inconvenience to us ; for a rich man to say he will give 6 d. to the poor is not considerable , and yet the same may be to heavy a burthen for one that is very poor to give . the next rule is , let this penalty be alwayes of something that is materially good , as giving to the poor , spending some time in reading of scripture ; for as for popish penances , as whipping , pilgrimages , and such like , they are unprofitable and ridiculous : the next rule is , let this penalty be alwaies some holy duty that is most contrary to thy master sin , as if thy master sin be covetousness , let it be alms ; if it be voluptuousness , let it be fasting with prayer , or abstaining wholly for a time from that wherein thou most delightest , &c. the next rule is , let your vows be rather against the outward then the inward acts of sin , rather against speaking angrily then being angry , for though inward acts of sin are worse , yet they are not so much in our power . the next rule is , if your vows are concerning doing holy duties , it is better to vow to spend some time in reading holy scripture , or such like , then to read so many chapters for thou wilt be tempted to read them over too fast , that thou maist have ended , whereas if it be , so much time that thou hast resolved to spend , thou wilt not be so subject to this temptation . chap. xiii . rules for the concluding of meditation . 1. thou art earnestly to beg of god strength to perform whatever thou hast resolved to do in his service ; this must be done fexvently , though briefly and humbly , proceeding from an earnest desire to do what thou hast promised and resolved , and also from an humble sense of thine ability to perform it . 2. the second duty is thanksgiving , if thou shalt perceive any heavenly warmth of love or spiritual hatred of sin , or any other spiritual effect wrought in thy heart , thou art to give god the glory , and not to rejoyce in thy self , but in the lord , but thou art to rejoyce with trembling , knowing that if thou art puft up , though thou hast the will to do good wrought in thee , yet if thou provokest him , he can stop it , that thou shalt never be able to do what thou resolvest to do . the first is an humble acknowledgement of our failings in the performing of this duty ; for if we were not green wood , that love which is now but a spark , would have been a flame ; god is not wanting unto us , but we are wanting unto our selves and him ; after these are performed , there remain three duties more . 1. we are to remember what vows and promises we have made , and it is very usefull to write down all the vows ( as thou makest them ) in a book , because that we shall else be subject to forget the vow , or the time , or conditions upon which we made it : and it is good to have a book to keep a register of things in it ( besides a diary which i have spoken of , and given rules for in a manuel , entituled , a directory to christian perfection . 1. let one head be ( for which you are to leave some leaves ) for vows , under which you must write down all your vows or resolutions , as you make them , or spiritual promises for christians , and such like . the second must be for the mercies of god , eminent deliverances , and also answers of prayers ; these are to be set down with all pertinent circumstances that may any way encrease the mercy . the third head should be for grosser failings , which were good to be writ down , not in letters at length that every one may read them , but in characters known only to our selves ; there are other things which because i do not now speak purposely of that business i omit . the second thing after meditation is ended , is , to remember what passages in our meditation did most affect us , and as it were to lay them up in our thoughts , that frequntly we may in the rest of the day think of them ; as when we walk in a garden we content not our selves with enjoying the fragrancy of the flowers while we are there , but if we may have leave we often gather a nosegay to smell of the rest of the day . in this business of meditation do thou likewise . the third duty after meditation is by degrees warily and unwillingly to go out of the presence of god to wordly employments ; do not go from the presence of god ●● a bird out of the snare , with joy and with speed : and thou must go also watchfully and warily from such employments , as one that carries some precious liquor in a shallow , broad , brittle dish he looks to his way , to the dish and liquor that is in it , lest by holding of it awry by falls or stumblings , he should spill the one , or break the other : so must thou be watchful over thy wayes , else the grace that god hath powred into thy heart in this duty will be spilt . to rush into holy duties or out of them , argues two great undervaluing of the things of god. chap. xiv . of the duty and general rules for meditating upon scripture . there are three great designs the people of god have in reading of the holy scripture . 1. to be very ready and conversant in the holy writ , that so upon all occasion whether it be for direction or answering of a temptation . we may not be to seek , and to the end it is necessary that we read some chapters in the bible , every day three or four chapters every day will read over the bible once in a year . the next design and end that the people of god have in reading of the bible is , that they may understand it : the first had need be done with all serious attention , but this with much more ; and so i come to the third end of a saints reading the word , of which is that when he hath read it , he may meditate upon it , this is the most necessary and useful design of our reading the scripture , which is to be done with the greatest seriousness of mind as possibly can be . but as all scripture is not equally suited to this end , so neither can we think at all times to be in a fit frame and temper to perform this duty , we can go but slowly on in this way , and were every verse in the bible a fit subject matter for our meditation , our life were far too short to meditate it over , or the third part of it ; that this meditating upon scripture is a duty needeth no more proof then this , to wit , that the psalmist puts it as a necessary ingredient , into the character of a blessed man , viz. that he is one that meditateth in the law of the lord day and night , in the 1. psalm and the 2. verse ; if thou didst never meditate ( i do not say according to the method that i have set down ) upon the word of god , thou art an accursed creaturre ; there are but a few who think this to be true , or are perswaded that this duty of meditation is so indispensibly necessary , or at least , that live accordingly . let us look a little into the holy scripture , and see the practise of the saints , david the holiest man for his affections that we read of , and you shall find him very frequent , nay indeed daily exercised in this duty , psal. 63. 6. 77. 12. 119. 15 , 23 48 , 78 , 79 , 99 , 146. by this means he saith he got more wisdom then those who one would think are most likely to get wisdom , for first malice maketh a man very wise to do mischief , it is no wonder , for the divel helpeth such in their wicked devises . secondly , those who are aged are generally wise men , for vvisdom is with the aged . and then thirdly , tutors are wiser then their pupils , yet david went far beyond them all , which wisdom he attained unto by being much in meditation upon the scripture , as he telleth us in his 119. psal. & ver . 98 , 99 , 100 thou through thy commandments hast made me wiser then my enemies , for they are ever with me , nay further he saith in the 99. ver . i have more understanding then all my teachers ; how got he that wisdom ? why it was by making gods testimonies his meditation , and then he understood more then the ancients , because , i keep thy precepts , as he speaketh in the 100. vers . joshua a king , not withstanding his great and important affairs ( being the monarch of the jews ) yet he was commanded continually to meditate upon scripture . the book of the law was not to depart out of his mouth , but he was therein to meditate day and night , as you may read more at large in the 1 ch. of jos. v. 8. i have observed in other kinds of solemn meditation . so is this , there is little of learninng required for performance of it , as joshua was but a servant to moses , and so not likely to be so learned a man ; and david a man , the most conversant in meditation , and that with the best success that we do read of , yet he was but a shepheard , and afterwards a souldier , employments which require much learning to make a make a man capable of : as for the rules and direction of this duty , they differ as to the main not much from those i have hereafter given , for solemn meditation upon some particular points of religion : as for the preparatory acts they are the same in both ; we are to consider seriously with our selves of the scope of the words , that so we may the more fully understand their drift and aim , and we are not to let the truth pass , until we have by effections , examination , or resolution some wayes advantaged our selves in the most holy faith , or some wayes else benefitted our souls , by a general view taken of the words of the text , we may see the abundant sweetness and fragrancy of the word of god , as we do the odour of flowers by senting them ; now meditation draweth forth the honey of the flowers into our bowels , and nourisheth us thereby , the beauty and odour of flowers are very delightful , but they nourish not , so bare understanding of the words themselves do rather delight then profit us , and if we go no further , it is but so much on in order to solemn divine meditation . i look upon it as one of the greatest sins of the professors of england , that the reading , studying , and meditating upon scripture is so much neglected , hence people grow not in knowledge : i have writ the great things of my law , and they are strange things unto you saith god , hos. 8. 12. doth any man let the letters of his friends lye by him and never read them : if lawvers should never read law books , but have them in their studies , it would be very absurd ; how wonderful would they be to seek in the resolving of case , if upon the thousand part so good grounds as we have , that the scripture is the word of god , we should hear of some prophecy from god , setting down what would be the doom of england , and all these publick transactions , would not every one be industruous to get it , and read it ? we have a more sure word of prophecy , and that which teacheth of matters of far greater concernment , then the temporal welfare of this nation , and yet it lyeth by us as a thing forgotten . the rules for meditating upon the scripture , are either those which highly concern the matter of meditations , or the right manner of them ; for the right manner of our meditations , let it be with all reverence and humility , and sense of gods majesty upon our spirits , and how utterly unable we be to understand the vvord of god , without the spirit of god ; if any one in the pride of his heart shall think by the strength of his gifts and parts , savingly to understand the mysteries of salvation , he will find himself quite mistaken ; for as god sendeth the rich empty away , so he will send the wise , and the prudent , ignorant away . it seemeth a strange carriage in christ , to rejoyce in the spirit , that god had hidden the mysteries of the gospel from the wise and prudent : it is wonderfull arrogance for any one to think he can know god without his leave , whether he will or no , or think to see god by any light but by his own . he may as well see the sun without the sun ; one put a question why christ came not as moses , or as a prince , but in the form of a servant , nor as john the baptist in an outward austear way , but came eating and drinking , he was answered among many other things , especially for this , that he might deceive the reason of man. for had he come in the outward form and manner of a prince , then humane reason , might have something to build upon that he was the messias : outward mortification is in high esteem with the world , but inward mortification , and to be inwardly holy without proclamation , is most sincere . the second thing for the manner of your meditation , if you would meditate aright , is to come with an indifferent mind , and take heed of bringing the creature to your mind , but bring your mind to the scripture , and hear what the lord will say unto you . thirdly , let your meditations upon scripture be very serious , we are to know god as well as to love him with all our mind & strength : we may do the things of the world well enough , and yet mingle many thoughts of god with our worldly employments , but we cannot mingle the things of god and the world together . fourthly , let the end of your meditations be to raise holy affections , and to have stronger resolutions for god then ever you had before , not only to know more of , but that we may have a greater love to god , or else 't is not meditation but study . chap. xv. several rules for the subject of our spiritual meditation . 1. the first rule to be observed in the choice of a subject for your meditation , is this , viz : to choose those places of scripture to meditate upon , as are most suitable to your master sin , as if your master sin be pride , choose those scriptures to meditate upon which is most in speaking against pride , and set down gods hatred and detestation of it , or his severe judgements executed upon it ; and all his threatnings against it , as you may see in several places that set down the evil nature or effects of it , and so of any other sinne that is not thy master sinne , for it is of great concernment , and a sure sign of sincerity to keep our selves from our own iniquity : thus you find david speaking of himself , that he kept himself from his own iniquity , psal. 18 , 23. 2. meditate upon those scriptures which you find suitable to the dispensation of gods providences , as when the church is in danger of persecution , then meditate upon those scriptures which either command you to have , or do commend the saints of god for having a sence of the saints sufferings upon their spirits , set down the places that make promises to those that are sensible of the sufferings of the saints , and also those places that do set out gods love to his people , and promises of support , and deliverance to them in the time of their adversity meditate also upon the histories of gods deliverance of his people in their great straights , and also of the way and method of his deliverance , of those prayers also that prevaileth with god for their deliverance in such cases . 3. meditate upon those scriptures which are suitable to mens personal providences , as if thou art rich , then meditate upon those scriptures that set down the danger , and the duty of the rich : if thou art afflicted with sickness , poverty , or disgrace , imprisonment , meditate upon those places which set down thy duty in those conditions , and those promises that set down comfort for thee in those conditions . meditate upon those scriptures which set down the carriage of saints in thy condition , and how god supported them , and at last delivered them . 4. let your meditation be upon scriptures suitable to your temptation : as if you are tempted to uncleanness as joseph was , then meditate upon those scriptures which speak against uncleanness ; it is fit to meditate of the hainousness of sin in such cases , and not of those scriptures that may increase your temptations , but of those that may remove them , as a person under desertion is not to meditate of those scriptures which do speak of the sinfulness of sin , or of the majesty of god , and his terrible wrath executing judgements upon sinners , all which serve rather to terrifie a poor drooping soul then to comfort it , but let him rather meditate upon those scriptures which do speak of the merciful nature of god , of the full satifaction of christ , and of his great love to poor sinners , as to paul , manasses , mary magdalen , and some such other great sinners whom god hath pardoned . 5. let your meditations be suitable to the ordinances that you are to be made partakers of , as if you are to receive the sacrament , then meditate upon your preparatory , concomitant and subsequent duties : meditate upon the love of god the father , upon the love of god the son , jesus christ , consider the excellency of his person , the greatness of his sufferings , and how valid they be to the satisfaction of gods justice , and so likewise to consider of the excellency , nature , and use of the sacrament . so if thou hast a child to be baptized , consider the duties and promises of belonging to that ordinance , the duties thereof belonging to thee for the present , but to the child for the future . 6. the scripture is not to be meditated on as it is to be read : there is no part of the scripture but what is to be read by us , but there is a great deal of scripture which cannot be a fit suject for us to meditate upon , but such as i shall mention , though there be many parts of scripture besides , which may be fit proper subjects for us to meditate upon , but these most especially , as the psalms of david , many chapters of the proverbs of solomon , some choice places of the canticles , most of the holy gospels , and most of the epistles , something of the revelation , and then all promises in general , and that for two reasons , the one is , because the promises themselves put us upon the duty , and then the promises bring comfort ; far be it from us to despise the consolations of our heavenly lord : meditate also upon the holy and blessed commands of god , and the examples of saints ; and let this be your meditation to say thus within your selves , why should abraham love god , or david love god more then i ? why should the angels love god more then i ? god hath forgiven me thousands of iniquities and transgressions , but never forgave the angels one . when thou readest holy examples of the old testament , you may see that not only such and such things are feasible , but that with far less help it was done , then now we in these gospel times have to do it with . 7. let christ be very much the subject of your meditation , when i consider the whole business of the worship of god from the beginning of the world to christ , and how god doth acquiesse in christ , and that the highest angels desire to know him . i fully conclude , that christ is wonderfully worththy , to take up our thoughts , our chiefest love , and our greatest joy , so that the question will not be , whether christ be worthy of our love , but rather whether our love be worthy of christ , and as the other , so this is unquestionable and of doubt , that it is not . instances of solemn divine meditation . meditation i. alas my god , i am in a sad condition , mine afflictions grow daily upon me , and that which is mine unsupportable misery , my corruptions grow faster upon me then my affliction ; what before made me weep will not now make me sigh ; the heavy burthen of a great abomination doth not lie upon me so much as before i was oppressed with a vain thought in my prayers : alas lord , alas , i am undone , alas my corruptions have almost made me love them , and make me weary of duties , and careless of graces , my joyes are gone , and my sorrows are gone that were suitable to thy word , and now my joys are but the laughter of fools , and my sorrows are carnal , sensual , and more of hell in them then of heaven , and as now i can scarce tel my sorrows , so have i scarce any sorrow to tell ; i have sate down and wept to consider the great decayes of holiness in me , but now i can see my god going from me , and when as now he is even out of sight , mine eyes are as dry as my heart is hard ; alas lord if thou wilt not return , thou wilt lose a poor soul that hath loved thee , and is somewhat troubled ; now poorsad soul that it is so wicked as it is . meditat. ii. lord , thou seest the strange distempered temper of mine heart and spirit , ah blessed god i should take more comfort if i should see my heart-blood running forth before mine eye , then to see mine eyes so dry and my heart so hard , i have worn out almost all motives to holiness , they now take no impression in me which before were too strong for me to bear , they ravisht me which now do not move me : i scarce ever go to prayer but i have enough and too many spiritual complaints to employ it to express ; if every day i had not just cause to bewail a continued decay of grace , i might have some respite of my griefs : but what shall i now do ? vvhen every day shall bear witness against me , and every night my sin shall go to bed with me , and lie in my bosome , and rise in the morning more strong then at night : ah when my former holy life shall be more terrible then others wicked lives ; when my former prayers shall be like the gall of asps unto me , vvhen those duties which should be my comfort are my terrour : alas what can my poor soul do ? when my present sins , and my past duties , which of them are the heaviest burthen unto me , i do not know , what shall i do ? when i consider these things , then the thoughts of the affliction that lies upon me makes me weep a tear or two , and my vain heart , my deceitful heart , would perswade me that i weep for my sins : those in desertion are in a blessed condition to me , they are sad and i am miserable ; i am guilty of that which their consciences do but accuse them off : alas , have i my communion with god ? my sweet communion , and the power i had to prevail with him for any mercy almost that i prayed for ; now i can pray , and pray , and pray , and go away without a blessing , i can almost be content to be wicked , thou knowest mine heart , or else my tears would deceive thee as well as me : if they are worldly thoughts that have estranged me from thee , thou knowest how to cure me ; if mine utter impoverishings will cure me , let me be as poor job ; if thou wast not such a physician as thou art , i was past cure . meditat. iii. lord , i am come now to power out my soul before thee , and my tears in thy bosome , to tell thee the sad thoughts and sorrows of my heart ; ah my god , in this bitterness of my soul , and with tears in mine eyes , and pride in my heart , and sencelesness upon my spirit , i speak these things : ah lord , thou hast scourged me with scorpions , for my sins do encrease as well as my afflictions , these afflictions to me are scorpions , to me they have poyson in them , and at once i am scourged and stung with them , a sad ease it is when my punishment is heavier than i can bear , and yet notwithstanding i go from the presence of god too , and that more and more . my tears dry up in mine eyes , and my love goes out of my heart as soon as kindled ; when the candle of the lord shined upon my tabernacle in my first conversion , when the fire of thy love was kindled in my heart , i have had some discourses , of devotion , that i was not able to bear the ravishment that the remembrance and meditation of them brought to my soul , now almost as full of sadness as then of joy : after those times , as those after the flood ; my joyes and the acts and workings of my grace grace grew very short liv'd in comparison of what they were before ; then they were methusalems for age , and sampsons for strength to what they are now ; before though i fell spiritually sick , and my strength and comfort was gone , yet i was sensible of my weakness , it was a pain and a grief unto me that i could not walk into the delightful garden of the spouse , and to the sweet bed of his spices ; i could weep for want of tears ; if not , i could mourn for sorrow , but now like a man that groaned and strugled so long that he can struggle no longer , but grown senceless , can hardly be perceived to breathe or live ; if the sweetest musick should be plaid by him , or the dearest friend in the world should come and ask him with tears in his eyes , dear husband , or dear wife , how do you ? the poor sick one doth not so much as open the eye to see who it is that speaks , or if open them , they being presently heavy with death , fall down again , and he dies ; so is it with my poor soul sometimes , i can hear my saviour as it were saying unto me ( for sometimes methinks i see him about my sick soul , ) ah poor soul how dost thou do ? is my joseph yet living ? but alas , lord , thou knowest i have scarce strength or life to lift up mine eye to thee , lord , can these dry bones live ? can these dry eyes weep ? can this frozen heart be enflamed ? meditat. iv. lord , i am ashamed to consider what i know of thee , when i think what i do for thee : ah my god , the cares of the world lie heavy upon me , resolutions though never so strong are too weak to overcome my corruptions ; alas , i can scarce say any more then i have said in the confessing and bewailing my sad spiritual condition , though i have said nothing to what i should say , have i not told thee lord , with tears in mine eyes , and with a sad heart , that i found my corruptions get ground of me ? my prayers , my tears , my resolutions , and some endeavours do resist , but cannot overcome them , these keep them from prevailing so soon , but not from prevailing ; i humbly confess or desire so to do , that i may complain to thee , but i should add to mine abominations exceedingly if i should complain of thee ; mine heart doth alwayes tempt me to it , when i consider what i was , and what i am , it is a talent of lead upon my soul , yet since my preaching thou art glorified , and thy people edified more then if i should spend all my time in private meditation , i am willing to submit , only i do humbly beseech thee with tears in mine eyes , that though i have less time to spend in such private duties , yet that my poor soul may not lose her love to them , and though i perform fewer duties , i may not perform them worse then i did when i performed more . meditat. v. i do much wonder at my self and at many , nay some what at all christians upon dayes of humiliation , but most at my self to hear the tongue of a poor christian confessing , and his eyes weeping for his sins , and speaking of them with such expressions and such fighs that one would think . surely this christian keeps a strict communion with god , surely he would not sin for a world , surely god is in all this mans thoughts : and yet stay but whil'st he hath done his prayer , and you find in him such strong thoughts , words , and actions , that are almost incredible , loose and idle words , and vain thoughts , i but too often experience it , and makes it even past hope it should be otherwise with me : if any town that was straightly besieged with cruel enemies , should send for aid to such or such , and when they came they should send out most of the town to joyn with the enemy against those that came to help them , what should we say of such people ! lord , just thus are we , we have a world of corruptions and temptations , sin and hell , and satan , all beset us , and violently assault us , we pray for the help of god against them , day after day , we send our prayers to heaven for assistance , well , god doth send his holy spirit to helpt his poor soul , in the ministery of the word tells us what we should do to overcome these enemies , and sending many motions of the spirit to bring into our souls grace to strengthen us ; we will not do what he adviseth us to do , nay , but we take part with our corruptions , and resist and fight against the power of ●he world to come ; o thy patience is not to be understood , i am weary , to think before i go to prayer , how little fruit i expect from them , i pray , and pray , and weep , and hear , and sigh , and confess these as well as other of my sins , and yet as a ship in the sea they do divide my corruptions for the present ; but they presently return to their former course ; lord do not the bowels of thy compassion yern within thee to see me thy poor servant in such a miserable condition as i am in ? dost not thou see how sin and corruption do as it were lye gnawing upon me , and eating up my very flesh , and destroying my soul , and i have neither hand nor foot to move against them ? lord , who is it that must make me hate corruption , is it not thy spirit ? who must overcome my resisting of thy spirit , is it not thy spirit ? lord , i do not know in the world what to do , to leave off striving were not only to despair of thy goodness , because thou dost not help as much and when i will , and besides if i cannot get ground , nay , though notwithstanding i lose ground , yet doubtless i shall not go so swiftly down the stream as if i strove not at all : if i must be forsaken by thee to all eternity , yet lord , let me not while i live so fall that i should be a scandal to religion ; alass , is it come to this , o my soul , that i must say , if god will forsake me for ever ! meditat. vi. since our dear lord jesus christ hath loved me and given himself for me , oh that my heart was ravisht with his love ! oh that he was the beloved of my soul , and that i were sick of his love who dyed for the love of me ! oh that i could not be stayed but with his flaggons ; this my jesus the chiefest of ten thousand hath told me that he that saw thee , saw the father , whereby i understand that thou art just as he was , as pittiful , as gracious , as willing to forgive , as sweet and as easie to be entreated as my good saviour ; and in all the things and passages that thy word hath made known to us of him , i read not of one of all that came to him , not one poor soul that ever begged any grace or any pardon , nor never did any come to be healed of any bodily disease in vain ; lord , thou art as he was , lord jesus thou art as thou wast , thy being in heaven makes thee not less like thy father , or thy self ; blessed god , i do beseech thee , to give me , thy poor hard-hearted servant a soft heart ; lord jesus i beseech thee ( thou seest mine heart , my poor heart desire as imperfectly , as coldly ) to make intercession for me , me , for whom thou hast paid a dear price , as one that hath been so long from his friend hath he can hardly call to remembrance what countenance he hath , so i , poor i , that cannot chuse but pity the sad condition of mine own heart , which though it doth not uncessantly and importunately desire grace as it should , yet methinks it is a sad thing to see it in such a careless temper , i am such a stranger to thee that i have much ado to make one thought of thy sweet love and excellencies that may affect my heart , and bring the sweet apprehensions of thee to remembrance . thy tender mercies and former relishes of thy goodness are to me like the shadow of death , they are as christ walking upon the waters , they terrifie me ; lord let me weep thee to me again ; oh my god i am undone , undone , undone ; a poor undone creature ; those in desertion are in a thousand times better condition then i am , they want the comforts , but then indeed they have the graces of the spirit , but is not my poor soul that wants both in a sad condition , that can sit down and fall asleep when i should seek my saviour ? i have a soul of such a temper as makes me wonder at my self , as in the spring , and sometimes there will come a cloud that will seem to overspread the heavens , and yet on the sudden all will be blown over , and the day so fair that there will not be a cloud to be seen ; so am i , sometimes my heart is full of sorrow , and mine eyes full of tears , and yet upon the sudden , my heart loseth that sweet sad temper , and all is blown over , and not a cloud appears , and these clouds of grief are not dispersed with the comforts and joyes of thy spirit , but with worldly business or company : when i do grieve for my sins , carnal grief bears a share in it and carnal joy abolisheth it . meditat. vii . to confess my sins without any sense of them , without any hatred of them , to pray for grace , and not to be sensible of the necessity or excellency of it , to come to thine ordinances without reaping any good from them , to think and meditate of thee , and neither admire nor love thee , nor long and delight to be in thy company , to what purpose are these things ? thou desirest of us our hearts and not our works , words , or thoughts , without that : ah my lord and my god , shall all be in vain , and wilt thou cast me off for ever ? dost thou hate my soul , and am i an abomination unto thee ? must i be shut out for ever , and never enjoy the sweetness of thy presence ? thou wilt not o my god , thou wilt not , thou canst not o my god , thou canst not , for thou hast made a covenant withme , and i claim that covenant , for i have not any thing in world besides thy covenant in the lord jesus christ , that i can so much as have the least hope that will do me any good : if the lord jesus christ did not sit at thy right hand to make intercession for me my sins continually , daily , hourly clamoring against me , and accusing of me , must needs prevail against me . alass my hear is far from that spiritual frame that thou requirest , for the miseries that sin brings are more troublesome and heavy to me then the silthiness that is in fin ; thy blessings are more lovely in my eyes then thy self ; every duty hardens me in my formality ; lord , thouart the father of mercies , oh have mercy upon me , for my case is not the common case of thy people , but few , few of many , may be found whose soul is like my poor soul , for where is there any that can say so , and yet be so little affected as i am . meditat. viii . mine hopes are false , and my fears are true , the deadliest poysons do not make me sick , nor the excellentest cordials do not comfort me ; i am not sick of sin , nor doth the sacrament of the body and blood of christ fill me with joy , nay , rather doth it not fill me with griefs and fears ? if my fears and griefs were not carnal , would they were more , but my carnal joyes eat out my spiritual grief , and my joyes also : i am as it were like absalom , i hang between heaven and earth , i would fain have heaven , and yet would not part with earth : oh my lord jesus christ , art thou of no more excellency in mine eyes ? doth thy love to me raise up no more love in me then to stand deliberating what to do , when thou standest with stretched out arms to receive me to thy bosome ? canst thou love one that loves thee so little as i do ? thou didst love me when i loved thee not at all : why sittest thou so sad o my soul ? go cast thy self into the arms and bosome of the lord jesus christ , there lie and hear the beatings of his heart toward thee , and it may be thou maiest be warmed with the heat of his love ; christ pours out the boyling streams of his heart-blood upon thy poor soul , for his hear , boyled in love towards thee , and can thine heart still be frozen ? oh infidelity thou art the poyson of my soul , thou with thy cold blasts hast frozen m●ne heart and keep'st it so ; lord give me faith , or else all thy mercies are in vain , thy love is , and hath been too great for me to believe : lord , thou that lovest me so much as to give me christ , oh love me so much as to give me saith to believe it ; there remains in mine heart no more then the first spark of thy love , and the first principle of grace that thou didst put into my soul when thou didst regenerate me ; all the flames are gone out that were once kindled in me : all the fruit , and leaves , and boughs are stript from me , there are all things to doe beside bare regeneration , i am as an arm cut off , so that it hangs only by a little skin , a slender thread ; lord , this is my hope , that my corruptions and satan that have quenched these flames that i have had , shall never be able to quench this spark : but alas that is a poor comfort , that this is all my comfort , that i shall not lose heaven , though it be a thousand times too great a comfort for such a wretched sinner as i am , to have : it it nothing to lose all my comforts , all my duties , all my sweet communion with thee , or at least only so much of these remains as to keep me from being utterly cast off ; for one that had fared deliciously every day , to come to have no more bread then to keep life and soul together , though he dies not , yet he hath a miserable life : thus , thus , and far worse it is with me . meditat. ix . i. i stood clear before thee o my god , of those many sins , of sencelesness under judgements , fruitlesness under ordinances , mispending of time , want of watchfulness of mine one wayes , and for the appearing of the lord jesus christ ; only my sins of unkindness to the lord jesus christ , were enough to cause thee to take away thy mercies from me ; i have heard and read the great mystery of my redemption , of his being scourged , and crowned , and nailed , of his bleeding and dying for me , of his great love , and such things , that if a friend of this world had done or suffered the thousandth part so much , his memory would have been precious . meditat. x. ah my dear god , thou hast been my god , and therefore thou art my god , how little can my soul know by any thing that i now either do or feel ? i am fain to fetch evidences and signs from actions done many years since : my prayers and other holy duties were matter of more joy when i did them than now ; they have terrour in them : now i think i do them not as heretofore : i have been assisted by thy grace , oh my lost joyes and my lost duties , where i shall find you i know not , the joyes i had formerly , and the great zeal of mine heart made me pray , but now not out of feeling and zeal , but for zeal and joy , and i go from prayer with a sad heart and a hard heart : my prayers come neither from my heart nor reach to my heart : oh my lord jesus christ where are thy motions and the joyes of thy spirit to work thine own work in me ? why do i walk in this valley of tears not only without comfort , but without grace , i do even stand astonisht at my self to see the vast difference between my self now and when i was thine ; when the candle of the almighty shone upon my soul , and the spirit of my god dwelt in me , then sorrow and weeping flew away : alas ! i now have scarce any thing left me but carnal tears , and one great cause of my grief and part of my misery is , that i can weep no more ; sometimes indeed tears stand in mine eyes when i consider these things ; lord give me faith , o give me faith , i feel a deal of atheism in my heart ; mine heart is so full of corruption , of all kind , and all degrees , that i can feel no bottom of this stinking ditch ; mine imagination is divers times a through-fare for satans blasphemous thoughts , which my soul abhors , i may even sit down and spend the remainder of my wicked life in weeping and wailing , and wringing of my hands , and tearing off the hairs of my head : my sad soul may say to my god , art thou quite gone from me , have all my hopes of thee been as dreams and empty shadows unto me , and hast thou shown me so much of heaven , and wilt thou make hell more terrible and bitter to me ? shall thy sweet mercies be turned into the gall of aspes to me , not only to be bitter but deadly ? i have cause , i have cause , lord , to mingle my drink with my tears , to water my couch with weeping : thou art too great a god to be dallyed withall , and what do i else ? as our dearest friends , though we never so much delighted in their company while they were living , yet we are afraid to be alone with them , they are a terrour to us after the souls have left their earthly tabernacles ; so my prayers while they were living prayers were a great comfort to my poor soul , but now my prayers are without life , and my supplications are dead , they are a terrour to me , they look gashly upon me , and i upon them . meditat. xi . my dear god , thou art not moved with words , if we had the tongue of men and angels , if we could speak as never man spake , if our hearts meant no more than they do , what would our vain words do ? i am ever weary of my life because of my corruptions , i can go no where nor do any thing , but my coruptions follow me , and tire me even out of my patience : o that i could weep over my prayers to see how dead they are , which way to turn i know not , i have prayed a thousand times for another heart , and yet mine heart is as hard as a stone , and so full of hypocrisie : lord , shall i cast away my confidence , and lay down my weapons , and put off mine armour , because my corruptions are so strong and impetuous , and deaden my very soul ? but alass what am i weary of ? not of my sins , but of the accusations of my conscience . that will not let me alone ; blessed be thy name that i am troubled that i do not live holily ; lord , mine heart is entangled in the snares of the world , blessed saviour , thou which hast overcome the world , deliver me from the cares and love of the world ; alass what good do my tears do me ? dost thou bottle up such tears , such puddle water in thy bottles ? let the bowels of thy compassion yern within thee towards my poor soul. it is full of sin , but my sin is my sorrow , though my sorrow itself is sinful , if thou standest as a stranger to me i must give over my self for lost , then i may say , farewell prayers ; better to say , farewel , then to add to my former sins a greater guilt by defiling my prayers that are as chariots to carry out my soul into the bosome of god ; what am i to stand against corruption or temprations ? i am no more able to overcome , nay to resist them , than to remove mountains . i have sinned away my joyes , and sinned away mine hopes , and even my god , if thy mercies be not greater , and what remains for my poor soul to do , but to sit down in sorrow , and even to mourn until my soul be heavy unto death ? it had been better for me that i had not been one to shew the way to others : nay , but oh my god , that is best for me that thou hast done for me ; blessed god , do but make me thine . meditat. xiii . in the most serious addresses of my soul to take hold upon god , i find an unhappy frozenness benum the best of my devotions , and thereby i shew either that i am extreamly ignorant of thee lord , or what is worse , sensless of thee ; the truth is i may justly tremble when i come to keep any day of humiliation in thy sight , not only because of the desperate sins i am guilty of , but especially because such duties do work little or nothing upon me , and this is sure enough , that those ordinances that do not soften , do harden ; i am in a great straight , my conscience drives me upon duties , and i dare not omit them , and yet my heart is so hard and filthy that they do not purifie me , so i am more defiled than before : ah my god , thou knowest what afflictions are bitter and strong enough to purge these corruptions ; lord , send them , and though i am so vile that i do not now fervently and earnestly enough desire to be cured , but yet lord i know my want of desires of reformation is one of my greatest corruptions , i desire to be cured of that , or at least lord , thy fatherly goodness i hope will take care to cure me of that , and lord , this i know , that when thou shalt send any such affliction upon me , i shall it is too likely murmure and be weary of the chastisment of the lord ; it may be i shall pray for the taking off of that corrosive before it hath eaten away that deadness of heart and other corruptions that now lie upon me , yet lord do not yield to such prayers , go on with thy cure , and if i be impatient , cure that corruption also , and every other corruption that shall appear in the time of cure of any corruption , i shall bless thee one day for not hearing , and not granting such prayers as shall be for my spiritual harm : lord death is very bitter unto me , surely it would not be so bitter , if there were no root of bitterness in me ; if i kept a stricter communion with thee in this world , i should long for a full communion with thee in heaven for ever . meditat. xiii . alas , oh my soul , may not i justly spend the remainder of my dayes in sighing , to perceive my good , from whose presence i have in former times had so much grace and comfort , to be such a stranger now to me , and what is worse , mine heart so sensless of his absence ! the time hath been when my heart hath almost bled within me to think what a miserable condition i should be in , if ever it should come to pass that it should be thus ; lord , why dost thou absent thy self from my poor soul ? if i were in a desertion of comforts , i were in a far better condition , but to be in a desertion of graces and not to be troubled , is a sad condition : me thinks i see my stock of grace grow weaker and weaker , and more and more to languish , as one that is dying , the pulse grows weaker and weaker , until at last it be no more . o lord , what to say , i do not know ; alas ! i cannot but call , and cry & pray , lord if ever thou wilt take pity upon a poor miserable speechless sinner ; lord , if thou wilt that i may overcome , lord , i cannot get my heart to be content to be damned , and indeed since then i must eternally be separated from thee , i do not desire to get mine heart to be content , but to struggle against it as long as i am able . meditat. xiv . to have satan and corruption come and beset me as soon as i awake , and to follow me all the day long , and go to bed with me , and to keep me waking , to have no respite , is a sad condition : when i should awake with my god , my good god , who kept me , and watched over me whil'st i slept ; to have satan stand ready , and hold his temptations before mine eyes which way soever i look , and to prevail so far with me , as at last to make me scarce to hate the sin he tempts me to : i feel in my spiritual part an utter abhorring of the sin , i would give ten thousand worlds rather than commit the sin , and yet i have much ado to refrain ; alas , can my secure soul live ? meditat. xv. i am in such a wretched temper as to be willing to offend my god , and when i go about to grieve , sorrow is far from me ; nay , the grief which sometimes i feel , is not strong enough to conquer the temptation , when tears stand in mine eyes to consider the miserable condition of my soul in being so pro●e to sin , the temptation encreaseth ; to hear one of thy servants groaning under thy hand , and then to stand parlying with temptation , and not rather be afraid that the same affliction , &c. lord , i am in thy hand , for affliction , lay what thou wilt upon me , i must bear it , and i would bear it patiently ; nay lord , though this temptation be such an unwelcome guest , and i am two weary of it , yet so thou wilt give me grace to overcome my impatience , i am content lord as much as i can ; but alas my god , to have satan my companion instead of my god , i hope will never be pleasing to me . meditat. xvi . lord , what vain heart thinks of thee it matters not , except it be to discover the wretchedness of it , thou hast more glorious creatures to praise thee : my praises , and my thoughts of thee are so low and so unworthy of thee , that thou mightest forbid me as thou didst the devils to confess thee , or to say any thing of thee : my dear god , if a world would buy it for one such sight of thee as might so ravish my soul , that i might never more see any beauty , or taste any sweetness in any thing but in thee , that i might see thee with open face , that i might be transformed into thy image from glory to glory : lord , thou art still beyond me , the higher my thoughts are of thee the more thou art beyond me and above me ; when my thoughts are best , my thoughts are lost in the meditation of thee , as the stone that is thrown into the calm sea , makes greater and greater circles , but can never reach the shoar : lord , i am content i may be lost in my self so i may find thee , lord , though there were none but thou and i in the world , i had enough , nay , though there were none but thou and i in heaven , i had enough , enough ; though i have nothing to say to thee but what i have said a thousand times , thou art my god my saviour , my all , thou art he whom my soul loveth ; yet though i have nothing else to say , nor case there is any new rellish yet i delight to be alone with thee : nay , though thou saist nothing to my poor soul but what i have heard from thee , yet let me still be in thy company : i had rather weep and mourn for mine offending thee , then enjoy all delights in the world ; those salt waters are more precious then their wine . meditat. xvii . lord , i beseech thee to order all mine affairs by thy wisdom , thou knowest what afflictions are needful for me ; i murmure oftentimes when thou afflictest me , although i have again and again desired thee to direct all things that belong unto me : but blessed god , let not my murmurings so provoke thee as to leave me to mine own self ; give me not what i desire but what i want , my judgement in judging what is good or bad for me is little worth ; for many times i have judged such a thing to be for my hurt , yet it hath proved much for my good , and so on the contrary , but then i have by experience found it evidently for my good , when i have yielded my self wholly to be guided by thee , all things lord make me know my self ; i am a poor creature with teares in mine eyes , and hypocrisie in my heart . meditat. xviii . lord , it fares with me as it fares with one that hath been a long time from his friend , he hath many things to tell him of , several particulars that befell him since their last being together , so lord , i have been a stranger to thee , and i have much to say to thee , much have i suffered from mine own corruptions , and little have i done ; i have a heart will let me do nothing for thee ; lord , i am but a child , pardon my bablings ; i have none to make my complaint to , no not one ; thou hast caused me to live in mesech , and to have my habitation in the tents of kedar , and if thou lord wilt supply the want of those christian friends i am now deprived of , lord , my heart is so deceitful , that i have much a do to know whether i ever was , or am yet thine : i know lord how i have spent dayes , sometimes whole weeks together in prayer , and meditation , and reading devotionary bookes to prepare my self for the communion , and yet then i had gross sailings , for there was a world of covetousness in me , and thirsting after humane learning exceedingly , and little prizing the knowledge of christ in my sermons , i did little aim at thy glory but to preach my self : now in these things i find some healings , but my duties are fewer , and now there is far more wanting in comparison of what i should be , then was then , of what i am now : nay lord , thou only knowest i shall be a gainer : but alas ! if now i am alone i shall have no more fire of thy love then i had when i lived in the midst of glowing coals of devotion , how can i but go out now , since i had much ado to burn then ? when i think of serving thee , then my heart is so perverse as to put in a carnal motive , and saith , if thou dost so , then god will bless thee in such or such a temporal blessing , and my heart closeth with that motive . meditat. xix o my god , as thou art my father , so let me know that thy love to me being known by me , may put wheels to my obedience , that now goes so heavily & that it may make mine obedience more pure that now is so full of insufficiency : i am fain to be glad almost of any motive to make me serve thee , but yet it is my burthen that fear should make me do that which love should make me do , for besides that such obedience is painful , that which is worse , it is impure also : alas , i am a stranger too much unto thee , and in being so , an enemy to my self ; lord this is the first day i have given thee this great while , it doth appear it is so by the poor and weak duties i perform ; my poor soul is like a poor desolate widdow that hath lost her dear husband , every one trampleth upon her , and oppreiseth her . meditat. xx. lord , where are those sweet embrances and manifestations of thy love , that thou hast bestowed on me in former times ? when i have gone unto the treasury of thy mercies , and fetched any mercy from thence that i wanted . thou hast given unto my prayers my dear brother , who went forth a blasphemer , or at least a common swearer , and came home , i seeking thee for him , a convert , after thou gavest me his life and the life of my mother , and indeed lord , what was it but i had of thee ? thou didst almost miraculously restore one of my sisters to comfort : but now when i cry and shout thou shuttest out my prayers , and art almost as if i never had any acquaintance with thee : lord , i know that the fault is mine own , indeed lord i then was scarce ever from thee , or out of thy thoughts : for were i but as i have been , so often keeping dayes of humbling before thee ; it could not be that my duties should be such as they are , but lord thou seest the tears th●se thoughts cause me to shed , they are thine , do thou encrease them , but take away this dulness and deadness of heart that is the just reason why i shed them , and if thou shalt once purifie and inflame mine heart by faith and love , i shall shed abundant more tears for my wandring thoughts in prayer , then now i do , for all the abominations i am guilty of ; alas , lord , the ordinary dayes of thy saints are far more holy then the dayes i set apart for special service of thee ; and their thoughts in the midst of their worldly businesses , are more devout and zealous then my thoughts in my prayers , were alwayes with thee : i scarce did any thing , though almost of never so small moment , but the reason why i did it this or that way , was , because it was some way or other more for thy glory : lord , it is not thy fault , for thou dost wait to shew mercy , whether my wretched heart will consent to it or no : this i do set down as an infallible truth , and let all the world give thee the glory of it , all thy ways are holy , just and good , and thou dost stretch out thine arms to embrace us , it is our fault that we do not run into thy bosome , the infidelity and other corruptions that are in our bosomes , make us think that thou art not willing to receive us , or imbrace us , and so we not coming , we want that experimental knowledge of thee , that would ( if we had it ) make us not so timorous of coming to thee as we are . meditat. xxi . before i begin to write , i know i have more cause to write in blood , or tears , then in ink ; can a mother forget her child ? it is not , can a child forget the mother ? nor is it , can a mother her child , if the child forget her ? or , can there be any case wherein the mother can forget her child ? lord , do thou awaken my heart for it is a sleep ; lord , do thou raise mine heart , for it is dead ; do thou thaw my heart , for it is frozen ; lord , thou art that celestial fire that enflames all thine angels with love , i have no way but to come before thy presence in hope that at the last shall be thawed , if not inflamed , thou wilt not put out the smoaking snuff of a candle , i am such an one , enlightned and enflamed , though now i send forth nothing but an unsavoury stench : what , shall i stand imperfect as i am thus speaking , what i may , and what i have to lay , to my god , lord. thou hast commanded in thy word , that if an adulterer defile a woman , and she cry not out , then he shall be put to death : lord , infidelity , hypocrisie , and vain-glory are come to undo me , to defile my soul , and they have almost perswaded my soul not to cry out ; to be ravished is a great affliction , but to embrace the adulterer is an abomination . if i cry to men for succour , if i go to ordinances , alas the adulterer is a strong man , he hath locked the doors of my soul , and none can break them open but thou only : lord , do not thou stand knocking at the door of my heart , for the strong man will not , and i am kept so fast by my corruptions , i cannot come to let thee in ; lord , break open the doors , and come in to help me before i am utterly undone , as it was with the levites concubine , so will it be with my poor soul , corruption after corruption , and sinne after sinne , will so abuse her , that she will be at last dead : alas ! me thinks i look upon my poor soul as one looks upon a ship tossed among rocks in the seas , one sees it , and pities it , but knows not how to help it ; there comes a wave , and carries it with violence amongst the mid'st of the rocks , and makes it reel and stagger like a drunken man , and then all in the ship are fain to pump and toil to save their lives , at last it was dasht in pieces , and all fain to get upon broken pieces of the ship to swim to the shore , if it may be : my soul is even labouring for life ; lord , what wilt thou do ? wilt thou be as a man astonish't , and as a mighty man that cannot help ? then i am undone , then i may say if thou wilt not , then farewel all my duties , farewel all my graces , and all my comforts which i have had in the dear embraces of my god : ah , must i not pray but with my tongue ? mast i have no more comforts but what poor creatures can give me ? lord , if i must perish , let me perish in thy way , let me convert many unto thee ; though i know my damnation shall be greater if i perish for living so contrary to mine owne doctrine : lord , i am a poor miserable man , and a more miserable christian , thou art , i cannot possibly imagine what , but i hope lord , i shall know ; these dayes of ignorance and sin will not alwayes last : when my change comes , i shall nomore sin and repent , and repent , and sin , as i do now : oh my corruptions i hope one day i shall leave you all in the grave behind me ; the day is coming , when while i am praising god you shall not come and lie as a talent of lead upon my soul ; and hinder my flight , come lord jesus , come quickly , come while my soul is filled with joy to think of thy coming ; o my god , thou art enough for me , for my soul can hold no more ; lord , i am afraid of the joyes sometimes i have to think of thee , tears for my sins are fitter for me then tears of joy , yet i dare not refuse them , nay , i cannot if i would , they are so sweet , so sweet ; heaven is but a greater measure of them ; lord , thou art enough , enough for them that love thee . meditat. xxii . to see a dead man arrayed with all the richest clothes , still there is more horrour to behold him then delight ; so my poor soul looks gashly in all the duties i perform , i have a cold and dead soul for all them , and more terrour there is in the deadness then there is comfort in the multitude of them , this i know by experience ; yet christ is not sweet unto me , my dear saviour , to whom i was so dear : lord jesus give me a heart that may feel thy sweetness , i am convinced that thou art so , but my poor heart hath not enough tasted the sweetness of this truth , that all things are dross and dung in comparison of christ : lord here is mine estate , mine health , my life , my liberty , and all that i have , and had i more , i would freely give all ; give but such a heart as i desire , and the same will i consecrate unto thee in spiritual affections all my dayes : now i think thus with my self , when i was most desirous of , and addicted to humane learning , it was wonderful delightful to me to be instructed in some new truth , or to have some difficult question clearly resolved ; to read the mathematicks was wonderful delightful , because they prove such strange things , then i have recourse to the word of god , and by that i am assured that all the treasures of wisdom and knowledge are hid in christ , and in his gospel , then further i have recourse to the experience of the people of god in the word of god , and in particular to paul , who being a learned man , yet accounted all things as dross and dung in comparison of christ ; i have also recourse to the experience of several godly persons i know , of the abundant sweetness , and excellency of the knowledge of christ , therefore lord though i have not at this present the power and ravishing feelings of christs excellency , yet assuring my self all these wayes whereby i fully do assent to that truth , that it is life eternal to know thee , and jesus christ : i do beseech thee , o lord to give me a fuller knowledge of thee in christ ; i beseech thee , i beseech thee , let not my undervaluing of this knowledge cause thee to deny it , i shall more value it , if i had more of it : lord , i know if thou shouldest look in me and my life , to see what thou canst find to hinder the granting of this request , thou maist find enough ; nay , i that know my self not so well as thou dost , know enough , and enough , nay , i know nothing to move thee in my self , except something i have had from thee , those things i have so abused , that i know they may be swift witnesses against me : but lord , if thou shouldest give me this knowledge of them , i might do great things for thee ; lord hear me : alas , lord , my desires to know christ do even die , while i am praying to know him ; alas , lord , such an heart as i have is fit for none but thee , for none in the world can tell what to do with it , but thou only ; it is past the skill of all in heaven and earth but thee , it is not in the power of ordinances and duties , if thou shouldst not set in . i would pity the soul of my greatest enemy , if i should see it in such continual storms & troubles as are in mine , there are new corruptions appear , such as i may term them nothing so fitly as sparks of of the fire of hell , to have ones heart rise against god , when the continual desire of ones soul and prayer is , that one might be inflamed with the love of god ; lord , while i am working my heart to a serious thought of thee , endeavouring to have my heart full of admiration of thee , and affiance in thee , before i pray unto thee , that if it may be my prayers may be as an arrow drawn up to the head , but when i go about to pray , and send up my petitions , my thoughts of thy glory and goodness slack , and it fares with me , oh my soul , as sometimes it doth with one that is tying knots , when one hath pulled the first very hard , yet it slacks before one can tye the second ; it i keep but a strict communion with thee , and did as thou desirest , ( lord , why shouldest thou desire us alwayes to be with thee , how should we be acquainted with thee far more then we are , and if we knew thee more , how shoould we love thee more ; and if we loved thee more , how should we know thee more ? for thou revealest thy self to them that love thee ; alas ! o my soul , why should not we alwayes be with god ▪ since he gives us leave ? how gracious art thou to invite such sinners as we are to come to thee ! for thee to wash our souls clean with the immaculate blood of the lord jesus christ ; alas , lord , i am mine own enemy , nay , i see it and know it , and it cannot be otherwise : lord , i am so tired out with my corruptions , that i am even weary of my life , and almost weary of my duties ; lord , even at this present , how when my ●oul was so troubled that mine 〈…〉 were ready to weep , there 〈◊〉 a thought of a poore worldly business into my soul , and my thoughts and sorrows for heavenly matters are gone ! meditat. xxiii . o my god , how coldly without love , how doubtingly without faith do i call thee my god! lord , how careless am i in thy service ? how very careless ? how long lord , holy and true , shall i be thus laden with corruptions ? nay , which is my greatest misery , i am not but very little sensible of my own vileness , that makes me that i do not hunger after righteousness . blessed lord , i do humbly prostrate my soul before thee , and do with all the weak power of my soul importune the merits of my dear saviour ; i pray thee to look upon me in mercy : when the poor wounded man that went from jerusalem to jericho , lay half dead , and speechless in the way , though he was not sensible of his misery , yet the good samaritan was ; though in his tongue did not , could not , call for pity , yet his wounds opened their mouthes wide , and spake aloud to the samaritan , though his eyes shed no tears , yet his heart wept blood at his wounds , and mov'd compassion . like to that poor wounded man i am , so weak , so sick that i am scarce sensible of mine own desperate condition ; lord , though my heart be not full of love , it is full of wounds ; lord , thou knowest my miseries , i humbly beseech thee to pity me , not according to my prayers , but according to my wants . lord , that i do not desire to serve thee , that i do not hunger nor thirst after righteousness , it is the greatest misery that i have . meditat. xxiv . oh how terrible is the thought of death to me , is it not so much for want of faith as holiness , and indeed i find that i can never with comfort think on death , but when i have liv'd very holily before , for what will faith in that case help me , without holiness ? for faith without holiness , is not faith but presumption : oh how sweet ! how dear ! how excellent a thing is holiness ? oh how full of peace and joy is my soul , when i am full of that ? and yet lord , how careless am i of thy service ? how many times in the day when i might think of thee without any hindrance of my studies , do i choose rather to think of vanity ? o wean my soul , o god , from every thing that is not thee . fill my heart with thy self , dwell in me , my dear god! why do i call thee dear ? when i prefer every trifle before thee , o most glorious lord god , whom ten thousand worlds cannot sufficiently praise , nor love , which art thy self , and canst be no more , nor canst be no less ; how easie lord , is it for thee to change my heart , mine heart of stone for an heart of flesh : lord , as long as i have this heart of stone , there is no hope that i should serve thee with any chearfulness , or any constancy ; lord , hear my prayer . meditat. xxv . o blessed god , if the way of thy providence be such , that thou wilt not give so much grace as to make me , through the abundance of it , almost whether i will or no , to serve thee , yet to whom thou dost give so much grace as to desire more grace , o let not this desire which is of thy own infusing ; be in vain , if there be any thing in the whole world that i desire more then thy grace , then let me want grace to desire it any more ; lord , if the reason why thou deniest my prayer , be , because i do not desire as i ought , i humbly beseech thee to grant that i ask aright ; alas my afflictions lie heavier on me then ever they did , and i am more wicked , or at least less holy then ever since my conversion i was ; how little am i affected with any thing that belongs to thy service , nor yet doth it affect me that i am not affected : lord , if there were any in heaven or in earth that could help me besides thee , then considering my manifold sins , i should ; i but lord , i would not , thy mercies are so great , go to any other : now lord , now is the time to have mercy upon me ; i am like the man that went from jerusalem to jericho , wounded , naked , and half dead , i cannot call for help , o let my wounds move thee to compassion ; if i could bewail my sinful misery with tears of repentance , i know thou wouldest deliver me , but i cannot weep , nay , hardly mourn ; oh saint , faint is my grief , and cold is my love ? what wilt thou do , lord , with one that scarcely from his heart desires to serve thee : alas , what canst thou do for me more or less , then to make me desire to serve thee ! accept i must , or for ever be lost : what a low degree of goodness am i come unto ? a soul full of sadness , and empty of goodness ; to morrow , lord , i am to receive thee into my soul , thee my blessed saviour : lord , thou knowest i did not use to have a heart so empty of goodness , when i expected thee to come next day . meditat. xxvi . lord , now i do resolve to serve thee , and in this particular especially ; i will not speak evil of any man what injury soever he doth me , now i will so watch over my words , that i will not offend with my tongue , and that by degrees i may attain some perfection herein , i here vow every week between this and the next communion to keep one day so strictly , that i will not , during that day , speak so much as one idle word that day , if i do , i will give to the poor . lord , how excellent is thy service ? so pure , so sweet ; o that there were such a heart in me , that i might for ever serve thee . meditat. xxvii . when i read the story of the martyrs , i do wish that i had lived in those dayes , that i might also die as they did ; or methinks i could now willingly lay down my life , rather then yield to the abominable idolatry , and superstitions of the sea of rome ; but when i search & try my heart , i much fear that the reason of this my desire is , because i think it easier to lay down my life for christs sake , then for his sake to overcome my corruptions ; for it being but one act , though it hath more pain , yet being but of small continuance , it is less trouble , then all my life long to fight against sin ; and thus i do ill even in my best wishes , in divers respects ; for i chose martyrdom , not because thereby i might more honour god , but that i might the sooner and easier come to heaven ; and again , that i think i might content my self though i did not so much hate corruption , if i died a martyr , all would be well ; whereas though i give my body to be burnt , and have not charity , it would profit nothing , and to love god , it is impossible for him that doth not hate , and fight against his corruptions : alas , o my soul , how weary are we of our spiritual fight , and we would fain find some other way to heaven , then by the continuance of it ; o that i were dead to the world ? yet while we know something better , we shal not think so ; we talk much of the vanity of the world , but who believes that the world is vanity and vexation of spirit ? or who is sensible of this truth ? or if he were sensible of it , and sometimes affected with it , yet it soon wanisheth , and we do not live accordingly , how much easier is it to speak like an angel , then live like a saints ! meditat. xxviii . lord , that thou wouldest do it for me take my soul and my body , what shall i do with them any longer ? i govern them so ill , and indeed am so unable to govern them , that they govern me ; lord , if thou shalt condemn me at the last day , i do now justifie thee , and testifie to all the world that thou art just , though then ( if such a time shall come ) i shall blaspheme thee ; my dear god , i have yet a spark of thy love , i will not leave that small hold of thee for ten thousand worlds ; i know , lord , there is no dallying with thee : what if i spoke with the tongue , and writ with the pen of men and angels ? it is nothing ; lord , take a poor soul at his word , lord , i am thine , and do now give my self , and ten thousand worlds if i had them , to thee ; yet when thou dost take from me some poor part of my estate , i murmure ; alas , i have a poor weak heart . meditat. xxix . lord , my knowledge of thee is but small , and that which is , is but little spiritual or experimental ; to know thee by what others write and say of thee , is sweet to them that can set their seal to it from their own experience ; lord , what is it that hath kept me so long from thee , or kept thee so long from me ? i know that i have been wanting to thee , and to my self ; lord , take my heart , i have too much love for any besides thee ; though i have too little for thee : oh how sweet are the thoughts of thee , and would be sweeter , if i thought oftner , and longer , and more attentively of thee : alas , i am almost grown out of acquaintance with thee ; i do not perceive my corruptions in any thing more then in this , that though to think of thee be a thing so easie and so profitable , yet i think so seldom : my dear god , deliver me from the business of the world , suits of law , and such things , they undo me , they take up my thoughts that i cannot be rid of them , i feel upon me the curse which thou threatnest upon the people of israel , if they would not serve thee with joy , they should serve strangers with a great deal of hardship : i was well while i was with thee , then i had my songs in the night , now my dayes are turned into the shadow of death : lord , draw me , draw me , make the cords of thy love stronger , or rather then i should perish , make the cords of thine afflictions stronger , and if i murmure , scourge me while i leave murmuring ; how true do i finde that saying , he that injures , forgives not ; my wickedness i have committed against thee , makes me not able to believe almost that thou art , or canst be reconciled unto me : when i should do more for thee , and less against thee , i shall easilier believe thy loves , or rather when thy spirit shall shed abroad thy love in my heart ; i shall know thou lovest me , i sigh and mourn , and weep over my poor soul , but cannot help it : dear lord , let my tears prevail with thee ; pity , pity , have pity upon a poor languishing soul that is even gasping out his last breath ; it grieves me to see what a sad condition i am in , i am not yet in hell , and by thy mercy i may never come thither , but i am running thither ; wo is me that i am constrained to live in mesech , and to have my habitation in the tents of kedar . meditat. xxx . lord , i pray for mercies , and when i have them , to see the unsuitableness of my spirit to them , and mine unthankfulness for them , brings more sadness upon me then to want them ; all the things i begged of thee for temporal mercies , both in carrying me forth and bringing me home , and concerning my business i went about not finding things in such a sad condition at home , yet my poor heart is the same still , and is as hard , and as stony , not willing to yield it self , and all up to thee , as if i were more able to order matters then thou . now my heart is subject to murmure that it is so hard when it should mourn : lord thou hast done enough to justifie thy love , and thy tender compassions to me , if thou shouldest never do more , and not only thy justice could not be blamed , but not thy mercy . medit. xxxi . accept of my poor prayers and when at the last day , when the secrets of all hearts shall be known , the hypocrisie and cold — and my desires shall be known , and thy goodness shall be admired in hearing such prayers as mine are : for the light of thy countenance to shine upon , and the breathings of thy spirit to blow upon a garden of spices , is not so much for the advancement of thy free grace , as for thee to shine upon , and thy spirit to breath upon such a dunghil as i am , that sends forth such unisome savours as i do : lord , if thou wilt be my god , i have a body and a soul , i will give thee them ; 't is true , they are thine already , but alas , if i had any thing to give that were not thine , i would ; but i have not . meditat. xxxii . lord , i wait to see the day of my salvation , and the hour when thou wilt shew me thy loves , and when i shall lie in thy bosome and arms and hear the beatings of thy heart in love , and the soundings of thy bowels towards me , and know thy everlasting thoughts of love to me , when thou shalt seal the pardon of my sinnes to me , and make me read thee counterpain of the covenant of love between thee and me , which thou reservest in heaven , and is fair and not blotted as mine is , and when shall the day of the love and joyes of my espousals return , and my thoughts be swallowed up in love ! lord , why shouldest thou with-hold thy love , the manifestations of thy love ? can thy love be concealed from thy beloved ? i will wait for the discoveries of thy love , i am loth to do any thing before thou comest whom my soul loveth , for fear thou shouldest come when i am not looking for thee , and thou escapest me . i look every prayer to see thee come leaping on the mountains , and skipping upon the hills , as a row or an hinde ; but i see thee not , why dost thou put a spark of love into my heart ; if thou wilt leave me , why didst thou cast thy mantle upon me , and when i low after thee , say , what hast thou done ? thy loves are better then wine , sweeter then honey , even more to be desired then life it self ; lord , if the small sparks and relishes of thy love be so sweet to me , what will the feeding on this heavenly manna be ? if a drop of thy love be so sweet ? what will the overflowing be ? if thy smiles bring so much joy , what will thy embraces do ? lord , i long till i am undone with thy love ; all my carnal and worldly joyes undone . lord , it is not my unworthiness that should hinder me , nor will hinder me from bestowing ; lord , help my unbelief ; vvell lord , if i must walk in darkness and see no light , yet give me thy grace that i may stay my self upon my god , my life is but short , and when the hour of my departure shall come , then i shall enjoy him whom my soul loveth , and know as i am known ; then i shall forget the sorrows , pains and throws of my travel , for the joy that shall be revealed . my bride saith come , and the spirit saith come : come lord jesus , come quickly . meditat. xxiii . i wait for the appearing of the lord jesus christ , if thy love be as fire in straw , or such like matter , lie smoaking , and makes ones eyes weep while one strives to find the fire ; at last it being able to hold no longer , breaks forth into a great flame ; and the longer it is before it discovers it self , the greatter is the flame and light when they do break forth : lord , whil●st i am looking for thy love , thou makest me weary , let the length of thy stay be made up by the fulness of thy presence , and greatness of thy manifestations when thou comest ; i seek thee in my prayers , and i say , o where art thou whom my soul loveth , and yet thou sendest me away weeping and mourning : i seek on my bed when i awake in the night , but i find thee not ; i speak with those which have found thee , and they tell me , nay ; i know it by thy word , that thou art near to every soul that seeks thee ; and when a poor soul cries , thou wilt answer it , then i multiply my prayers , and call lowder , and yet my prayers are as the wind that passeth away , and returns no more ; o my lord and my god , thy love was strong enough to suffer , and thou didst suffer , and thou didst die , that thou mightest make known and commend thy love unto the sons of men , and now thou hast done all this to manifest thy love , and wilt thou hide it from me ? creature-love hath wrought strange in me , i have never been weary of their discourses and humane learning , how hath it made me ravisht with some learned saying : and if thou wouldest discover thy love , and shed that abroad in my heart , certainly it would work wonders : for the creatures flames of love are but as a blaze that straw makes , but is soon out , it hath not substance enough to nourish and maintain what it begets ; for creature-excellencies are not strong enough to keep up the delight we take in them ; but thou lord art love , and thou art such a treasure of excellencies that the poor soul makes new discoveries of those treasures every day . to all eternity thou art enough to keep alive and in full strength all the love and joys , and praises of saints and angels . lord , thou art enough to answer thine own love , but what am i that i should speak of thee ? thou art so glorious that i am afraid to speak of thee . meditat. xxxiv . lord i call , and thou dost not answer , i am even tired out if thou dost not support , i sink under the burden , i long and look to see thy beauty , but i cannot behold nor perceive one glympse : that thou art excellent , i see by the eye of faith , but excellencies do not affect me : all my prayers are turned unto this , lord shew me christ , and him whom my soul loveth , for i have heard of him , and the same of his excellencies have come unto me , yet mine eyes have not seen him ; i think with my self , surely christ manifesting himself , and to be filled with all the fulness of god , and to have a conversation in heaven , must needs signifie more then ever i have experienced in my self ; for such poor things as i have found wrought in my soul cannot fill up those expressions , then i hear of those whose lives are spiritual and christ-like , not glorious in out ward mortifications . thou art blameless that way speaking of such things which god hath wrought for them and in them , which i have not found , but are the very same things which are in my view , and i follow after to attain but cannot : then from their relation of the lords dealings with them i perceive that god did humble them more before he did discover himself unto them then ever he hath as yet humbled me , so that i find no rest day nor night in my spirit , and yet though i am thus restless in seeking after something which i cannot know what is it i seek for , i cannot discern any true , sincere , constant love to christ. he neither lets me know that he lovesme , nor that i love him , so that i stand amazed , and know not what to do , and still by the help of god i will not cease to cry and call upon him for whom my soul i doubt not but would love , if he discover his beauties and love unto me , and work them on my heart : i seek for one , who i cannot tell who he is before i find him , then i shall know , and shall tell to all who he is , and set forth his excellencies , though they shall as little understand me , a i do them , who declare the things that god hath wrought for them . medit. xxxv . there is not such an one in the world as i am that i know ; publicans and harlots , i justifie them ; i in the midst of ordinanees and mercies , in the midst of the flames of love , nay , when thou layest on me that affliction that is now fresh bleeding in mine eyes , or rather despised and forgotten , i should have learnt obedience by things i suffered , and i have done as if i were to learn to sin by them ; thou hast chastised me with rods , and i have put the sting of sin into them , and have made them scorpions ; thou sendest them for antidotes , and i have turned them into poyson ; lord , teach me what it is wherein thou art so offended , to leave me thus : lord , i believe thou hast pardoned me , but small is my comfort , when thou pardonest sin , but subduest it not . meditat. xxxvi . lord , i do so evidently find my self unable to judge of truths , or to resist temptations , that i almost , nay altogether lye at the mercy of every temptation , and to be carried about with the wind of every vain doctrine , if thou dost not stand by me : what should i tell thee the secret puddle of my heart ? i am weary of the stench and filthiness of it ; there is not a prayer but they meet me at it , and lye as a talent of lead upon me : if my heart were all on fire with thy love , these things could not be : i sometimes have thoughts rising in my heart that are wicked , proud , and foolish thoughts ; i begin to be offended , that i begging for the manifestations of thy love , yet have them not ; but those thoughts no sooner begin to arise , but i consider what am i that thou shouldest give me thy love ! sand how can i expect the manifestations of thy love when i will not give thee my love , but let it run wast upon the creature ? how many times do i chuse to do anything rather then spend my time in meditation and prayer , nay to do nothing and be idle ; for although thou lovest us first , yet thou dost not usually discover thy thoughts of love to a soul , before she hath made over her love and her self unto thee ; then i think thou canst by the power of thy spirit bring in my heart , my soul , and my love , and that usually ere thou dost ravish the soul with the discoveries of thy love : this i know , and let all the world know it , that whatsoever wicked thoughts do arise in my weak heart , which i cannot answer , i know that all thy wayes are holy , just , and good ; lord , what shall i give for the sheddings abroad of love in my heart ? that which should be given for it , were it at the utmost parts of the world , i could fetch it thence . but lord , the price of it already paid , 't is near unto thee , even at thy right hand , o thou most high , he hath paid for this mercy by his blood long ago , and my prayers thou requirest , not as a price : lord , fill me with these spiritual supplications , that i may give thee no rest , nor take any rest my self , until i have found him whom my soul loveth ? come lord jesus , come quickly . meditat. xxxvii . o lord , beat me , and drive me with storms and tempests , i am come unto thee like the prodigal son , for all but that which most of all i should have , a spiritual sorrow , ragged , and tatter'd , and undone ; my sins and misery are like his , not my sorrow ; for me to see my self languishing , my graces daily grow weaker , my love colder , and even almost to be speechless in prayer ; alas , the sorrow that i have is rather bewailing my misery then my sin ; i know not what it is lord , but thou dost ; sure i am , my condition is sad , and i am sad , and my sadness is all the poor remains of comfort that i have ; and yet i no sooner begin to take any comfort in my grief , but i perceive so much hypocrisie in my grief , that the poor spark of comfort that i have is put out ; alas , tears of blood were fitter for me then dry eyes ; o lord , must every trifle steal away my heart from thee ? thine excellencies are too high for me , wisdom is too high for fools : o that thou wouldest take me out of my own hands , and deliver me from my self ; and howsoever my heart is not importunate enough now , i shall thank and praise thee to all eternity , if thou wilt make me thine ; thou hast done as much to draw me with the cords of love , even to wonder : lord , do thou snatch me as a fire brand out of the fir● : if thou shouldst stay till i am willing without thy making me so , i am lost : for i shall never part with these painted vanities , for all the glory in heaven , except thou givest me the eye of faith to see it , and a spiritual palat to relish it . meditat. xxxviii . o lord , wilt thou let a poor sinner lie gasping out his last breath at thy feet , and die in thine arms : i have aboundance of love for the world , o that thou hadst it all : i am sure i am not , and shall never be at quiet , untill thou hast it ; nor would i sleep until i am in thine arms of love ; my dearest god , how comes it to pass that my heart cannot give it self to whom it will ? had i a thousand worlds , i would give all for thee , that i might be thine ; o my soul , why should we stand consulting and contriving what to do ? god is ten thousand times more then all things ; why should we weigh a talent of lead and a feather together to see which is heaviest : o lord , my soul hath chosen thee long ago , i have abundance of experience of the truth of those things which i have believed : i am thine , and thou art my god ; thou hast chosen me , and i have chosen thee ; is i should be so vain at any time as to leave thee , thou art the same , and thy choice fails not ; thou lord which mad'st me chuse thee , whilest i had no experience of thy love , wilt make me continue my choice . lord , that any one should choose hell befor● thee ! it makes thee not to be less glorious ; lord , must my blasphemies praise thee ? i find so much hell in my heart , that it is not troubled in any proportionable measure , that there is so much hell in it . when i set apart an hour for meditation and prayer , then i kept my heart somewhat close ; but at other times , i am little careful to improve what i read or hear to enflame my heart ; i had better not set an hour apart , and give thee all the day by thinking alwayes of thee ; lord , i do now acknowledge ; for then i shall not , but if thou shouldest leave me , i should be too much given to blaspheme thee ; nay bl●ssed god , let that never be ; lord it shall never be : when i consider the desperate hypocrisie of my heart , i may every morning expect that thou shouldst give me up to a r●probate sense , to commit sin with greediness ; when i think of these things , i pour out my soul within me : to think with my self , i shall lose my estate , a little troubles me , to think i shall lose such a friend , it affects me more , but to think i shall lose my god , and become an apostate , that 's a hell unto me ; i have begged of thee , as for my life , that thou wouldest not leave me , and now i beg , o forsake me not utterly ; to have such a heart , that will neither inflame my words , nor be inflamed by them , is that which hath not been so ; lord , except thou wilt follow one , that will not stay when thou callest , and overtake one that runs from thee when thou followest , i am lost : well , i am sure my froward and careless carriage will justifie thy justice if thou condemn me , and magnifie thy mercy , if thou savest me . meditat. xxxix . lord , this day is thine own , and by being thine , is the more mine , i must now burn without coals about me ; the time hath been , when if i had been cold and dull , the society , expr●ssions , and examples of others in dayes set apart to thee , would have in●lamed me ; now the company i have is water and snow ; wo is me that i am constrained to have my habitation in the tents of kedar , and yet lord , thou art never wanting ; thou sendest forth thy beams of light and heat , if i bring not clouds over mine own head , i may have enough light from thee ; lord , when will these dayes of sin be ended , and the time of refreshing from the presence of the lord come ? i come into thy presence , but when i am come , i am silent and deaf , neither able to speak to thee , nor hear the sweet whisperings of thy spirit ; o that i had a heart to give my self unto thee , or that thou wouldest take these poor longings of my soul for a gift , and thereupon take possession of my soul , my dayes of leaping for joy to think of thee are gone , and now my dayes of sorrow to see mine own vileness are come ; my tears are now my meat and drink , o that i had more of them , so they were more spiritual ; i am a poor creature , but thou art the rich god. my poor heart , why dost thou not speak ? why art thou silent ? what saist thou ? is not god a good god ? what relish or sweetness is there in these words , if thou dost not set to thy seal , lord , to thy glory , though not to my comfort be it spoken , thou hast been a good god to me , but i have no comfort from this truth , if i never relish it ; yet if mine heart will be so wicked and vile , and base , as not to acknowledge it , yet my hand shall write that which shall witness for my god , against my self ; thou art good , patient , and merciful unto me , enough to make earth and heaven to wonder at thy goodness , and my vileness : ah my god , my god , must my words go beyond my thoughts of love to thee ? lord , thou art enough for heaven , enough for thy self , and art thou not enough for me ? try o my soul , try , thou wilt never trust before thou knowest this by experience ; thou knowest abundantly that the creature hath told thee , it is not in me , this thou knowest by experience , and by faith thou knowest it is in god ; well then , lay all thy weight and strength upon him , and none upon the creature ; hold upon him with both hands , or else thou wilt attribute the greatest failing unto god ; for as he that stands upon never so strong a place , if he lean against a rotten wall he shall fall , and one that is asleep , when he falls , will not know whether fail'd him , and so if we do but lean to our own wisdom , we shall happily think that god fails ; lord , i wait , i long for thine appearance ; thou art enough lord , i know not what to say , i am undone without thee ; lord , i hear the poor fly , oh how it flies up and down ; now it is warmed and revived with the warmth of the sun ; yesterday it lay still as dead ; surely lord , if thou wilt shine upon my soul , i should be active and chearful in thy service : no marvel heaven is so full of thy praises , when thou communicatest thy self so fully to them ; the crumbs that fall from thy table are too much for me , these temporal blessings are more then i can challenge , yet lord , i cannot be content with them , give me thy self , and it sufficeth , for all is nothing and shares without thee . meditat. xl. alas my god , pride and despair divide my life . when i find any thing i do in some manner as i should , i begin to be pust up , and think , that i do more then some others of gods people ; and when i look upon my failings , these thoughts begin to arise , it is in vain , i shall never overcome such corruptions , my sinnes doe me more harm by discouraging me , then in the commission . meditat. xli . lord , there is no peace until thou hast all our love , while our heart is divided between the world and thee , we can have no quiet , natural conscience draws one way , and natural corruptions another way : it is our ignorance that makes us think that there is not enough in thee to satisfie all our desires , and supply our wants , which makes us joyn the creature with thee : when lord , when shall all my thoughts be of thee ? i am weary of being thus divided ; lord , if i can dispose of my self , i give my self wholly to thee ; o refuse not that gift which thou hast so often desired , thou hast said , give me thy heart , lord , my heart longs whilest thou hast it : if thou saist that i do not give my self freely and wholly enough , alas , nor never shall until thou take my heart , and discoverest the secrets of thy love unto me ; when thou dost that i shall run after thee ; lord , he●e's my poor soul , it lies at thy feet , groveling and gasping for life ; the creature hath left me , and i have left the creature , and would not that it should have any more of my love , but it still woes me , and follows me for my love , unless thou overcomest these strong corruptions , i shall never be at quiet . meditat. xlii . sometimes my heart begins to be fill'd with joy , so that i am ready to cry out , thou art mine exceeding joy , and then i consider what i shall do , for i am afraid that my joy is false , when i consider how i came by it ; whether my prayers have been more servent and frequent of late , or my repentance more profound : in the midst of this consideration , i can hardly say but think with my self , vvhy should i delay or refrain my enjoyment of god ? and am ready to say within my self , the false joyes in god are better then the true joyes of the world ; these joyes are too sweet to let go ; lord jesus when thou kissest me with the kisses of thy mouth , i will kiss the son lest he be angry ; lord , thou art too good for me , if i may say so ; how could i ever expect that thou shouldest come near me more ? the poor love i have , makes me say a thousand worlds , and a thousand heavens for my god ; the small beams of the light of thy countenance are so sweet ; lord , if thou wouldest but continue the joyes thou sometimes affordest , i had enough ; i need not the comforts of the world to make it up , nor fear the afflictions of the world : though one need continual supplies comforts to support one , yet they could not spend them . meditat. xliii . i will go to god , saith david , he is mine exceeding joy : a sweet saying ! o that there were such a heart in me ; yet i have an un●nflamed heart , a frozen heart : if i leave all things and my self , i should find thee , but these poor joyes of the world quench the joys of the spirit , i shut out the glorious beams of thy heat and light , and light up the candles of the creatures , which have neither heat nor light in comparison of thine ; when i go about to rejoyce in thee , my sins come and tell me that they must be mourned for first : any thing , lord , any thing , so that i may do what is pleasing in thy sight ; i am willing to stay for my joyes while thou art pleased to give them ; only i beseech and desire these three things of thee . 1. that i may not want grace , though i want joyes . 2. that i may not go about to make up the want of thy joyes with carnal joyes : let me not kindle a fire , & walk and rejoyce in the light and sparks of what i have kindled , &c. 3. that though thou hast kindled joy , yet that i may have sorrows that are spiritual : lord , how abundantly good art thou to them that love thee ! i lie under the weight of thy love and thy joy , when i come hungry and thirsty to 〈◊〉 to be satisfied with thy joy to 〈…〉 lie now as a ship upon 〈…〉 , while the tide of thy 〈…〉 and lift me up , and carry me into the ocean of thy goodness . when mary magdalen stood weeping at the sepulchre , thou didst call her by her name , and she forgot all her sorrows , she left her tears , the sepulchre , and the a●gel , and cried out rabboni . my heart makes me believe that i would give the whole world to see jesus christ , for i think if i could see him i should lie down at his feet , and beg his grace , and he would not deny me ; this is part of my weakness and want of faith , for he hears my prayers as fully , and is as willing to grant them now he is in heaven , as if he were on earth ; lord jesus , thou that never did'st deny any poor soul that came to thee for grace and pardon , thou never sendest them empty away , but grantest their request , have mercy upon me , o lord , my need and wants are as many , and as great as many , and as great as any of them all ; and if my sense of my misery be not so great , my misery is so much the greater . meditat. xliv . lord , i perceive that spiritual sorrows and spiritual joys are wholly thy work , for my sins are as many , as great , and of as deep a dye as any in the world , that is not the sin against the holy ghost , and i am fully and sensibly convinced of it that they are so , and yet i am as senceless as if my condition were quite hopeless ; for were it not so , could i possibly be so feared as i am ? thou hast said , i will take away the stony heart , lord , if thou wilt work , who or what can hinder ? my corruptions and my sins have , and do harden my heart by having and committing them , nor will they soften it by considering them ; what hinders thee from taking away the infidelity and stoniness of my heart ? if that hardness and infidelity doth , why that is the thing to be cured : if i were not sick i need not a physitian : lord , i say not this to justifie my self , for it is thou of thy free grace that must justifie me ; for i am lost : and so for joyes and comforts , though i read and hear of the comforts that thou pourest out on others , i am not moved ; nay , those very stories and sayings which have formerly inflamed me , now are as sparks falling into the sea , warm not at all : alas , when i shall meet thee at the last day , thy mercies they shall testifie against me , when they shall witness my sleightings of them , my fruitlesness under them , and unthankfulness for them : what can i say , alas , my poor soul , we are undone ; but that day is not come yet , one hour more the lord it may be will give me , come lord jesus , come quickly , come into my poor soul , for i am afraid to meet thee at the tribunal of thy judgement : if thou wert on the earth , methinks i could go with confidence to thee that thou wouldest hear me , but now thou art in heaven i cannot ; blessed are they who have not seen , and yet believe : lord , i have received double for all my sins in respect of any profit or pleasure i have had by them : i have had full measure , prest down , and running over ; but alas , my vexation of spirit is more gall then all the pleasures that i have had , that have been worldly . the loss and want of the discoveries of thy love , cannot be recompensed with all that the world hath ; thy loves are better then wine . indeed in respect of the offence to thee , every prayer deserves hell . meditat. xlv . lord , i am as afraid of comforts as of terrours , for when i have comforts i am subject to pride my self in them , and instead of having sweet thoughts of thee , have high thoughts of my self ; afflictions breed sorrow , and comforts pride ; sorrow is better then pride . my preaching is my temptation , and and my accuser ; if i preach not the strictest wayes of god , my negligence condemns me ; and if i domy sermons condemn me ; for my life is hell , i am afraid of publishing something i have by the help of thy spirit written , left my life should do no more harm by scandal , then the writings should do good by directing to holiness , and yet sometimes i think that if i publish and own such writings , they would be a strong engagement to live more holily : but i have something against that also ; for that motive would in short time lose its strength ; such waxen wings would melt , and let me fall to my former wayes , and that holiness which is born up with such carnal motives is a poor thing ; lord , how am i distracted and torn in pieces with these thoughts ; nay lord , if thou wilt have me go with these burthens on my soul , do whatever seems good in thine eyes ; if i may but drudge in thy house , though i lie among the pots , yet to be a skullion in thy house is better then to sit at the table of princes ; lord , i am undone except thou work a miracle of mercy ; yet if i am undone , it may be , before thou givest me over , and discoverest me to the world , thou wilt let me do something more that i may glorifie thee , and edifie the people , nay , it may be thou maist suffer me as long as i live to do much of which thou maist have glory ; lord , if my heart be not upright , yet o that my actions and my preachings may be such , that men seeing and hearing them may be stirred up to glorifie thee , by doing those things sincerely , which i it may be do out of hypocrisie , i am sure too much hypocrisie ; lord , i have begged for such a heart as may not deceive me , nor dishonour thee ; o my god , what shall i doe ? nay , lord , what wilt thou doe ? i am undone , unless thou dost work mightily above all that i can speak or think , according to that mighty power wherewith thou didst raise the lord from the dead : o that i might be so raised that i might return no more to corruption . medit. xlvi . by this i know and am sensible , it is not for any man to live by his own strength , by my knowing how impossible it is for a sick man to recover without thee : if a living man cannot speak , how can a condemned man live without thee ? if living bones cannot move , how can dry bones live ? lord , thou meetest me not at duties , thou speakest not to me there ; thou speakest to me in mercies , and i answer not ; in judgements , and i carry my self as a sleepy man that is unwilling to be awaked ; what wilt thou do with me lord , when i will neither speak to thee , nor answer thee when thou speakest ! o the weakness of my graces , and the power of thy mercies ! those sins i have had a mind to commit , thou hast taken from me the opportunity to commit ; it is a comfort to me that i had not opportunity , but it would be a greater comfort not to have a mind . an instance according to the rules given for meditating on the scripture . a meditation on these words . isa 66. 2. but to this man will i look , even to him that is poor , and of a contrite spirit , and trembleth at my word . let us seriously consider , o my soul , that if an angel , or god himself from heaven had spoken these words in our hearing , as once christ did to paul , when he was going to damascus , surely i think they would have very much affected us : is the word of god less his word because it is written ? i read that the apostle , 2 pet. 1. 17 , 18 , 19. speaking of a voice that he himself heard from heaven , saith , that he had a more sure word of prophecy , that is , as i conceive , that he was no less sure that the words of the prophets were the very words of god , then those that he heard with his ears ; then l●t us not be less affected with these words , then if we our selves had heard god hims●lf speak them . 2. nor let us think that they less concern us , then if we had earnestly begged of god to tell us what he would have us to be & do ; and as an answer of our prayers we had heard him speak to us from heaven in particular , to this man will i look that is of a poor and contrite spirit , and trembleth at my word : for doubtless god hath not caused his vvord to be written in vain , at a venture , for whomsoever should read it , but knew not who they were should read it , but he knew every particular person , to whose hand his vvord should come , and knew his word should come to my hands , and i should read these wery words , and therefore caused them to be written in particular for my sake , though not exclusively : christ died for all his people , yet paul saith , that he loved me , and gave himself for me ; and christ did think particularly of paul , and so of every one else for whom he died , and gave himself up as a sacrifice and ransome , particularly thinking on , and intending every one that should be saved by his death : if a minister should go to one that is given to swearing , and tell him of the hainousness of that sin , and lay it home to his conscience in private , it generally doth affect him more then to hear the same sin reproved in publick , yet he should as particularly apply it then , though he had not in this respect so much reason to apply it , as i have to apply these words to mine own soul ; for the minister doth not , nor can actually and particularly intend every one that is guilty of the sins he reproves ( for he knows not every particular person that is guilty of the sin he reproves ) as god doth every one that reads his word ; therefore let us take this and apply it to our selves , as if god had sent these words written with his own hand to us in particular : vvhen it is said that the scripture is written for our learning , &c. rom. 15. 4. i conceive the meaning is not only by way of sufficiency , but by way of intention , efficacy , & decree , in resgect of his people , that is , not only that there is a sufficient matter in scripture to instruct us , but that god did intend and decree that this place of scripture should instruct every particular one of his people that is instructed by it . 3. and indeed what is the reason that i now read these words , and do now intend to meditate on them ? is it not , or certainly it ought to be , that i should try whether i am such , or whether i have such an heart and spirit as these words signifie ? and if i am not so much as i ought to be , that i should humble my self , and be as truly sensible , and as much affected , and much more , then i am with those bodily infirmities that lie upon me ; and if so be there were a receit given me , which i had a long time sought for , and endeavoured to get , being assured that if i had it , it would cure me ; surely i should not only read it , because i might be able to tell others what would cure such a disease , or to enable my self to discourse of that matter , but i should read it with abundance of joy , and unquestionable resolution to take it : alas , lord , why do i not read thy word so also , where the unquestionable remedies of all spiritual diseases are set down ? surely it is my senselesness of the mischiefs of these spiritual distempers that makes me so little affected with grief for them , and with joy that i have found out the remedies for them . 4. blessed god , it is no more in my power to know thee by the strength of mine own abilities , if thou dost not manifest thy self and thy truths unto me , then it is for me to see the sun without the sun ; therefore lord do thou take off the veil that is upon my heart and understanding , and that which is upon thy truths . i read in thy word that my blessed saviour did rejoyce in spirit , and give thee thanks , because thou did'st hide thy truths from those that were wise and prudent , and reveal them unto babies ; o that i were of the number of those babes to whom thou wouldest reveal thy truths : lord , give me a powerful , experimental knowledge of the truths that are included in these words . 5. and holy and blessed father , if thou wilt be pleased to let me know thy mind in thy word , though thy commands should be never so cross to my corruptions , ( my base corruptions , which have hindred me from a world of joyes , grace , and communion with thee , which if it had not been for them i might have had long ago i will do them by the power of thy might ; lord forbid that i should be so wicked as to enquire of thee the lord , ( which i do or should do as often as i read the scripture ) as we read the jews did desire the prophet jeremiah , to enquire of thee for them , though they were resolved before-hand what to do ; yet they said , they would do whatever thou shouldest command , whether it were good or evil : o that i had at least a heart to resolve to serve thee ; if i must want , let me want riches , health , liberty , rather then grace ; rather let me want strength , then want a will to serve thee ; i had as good sin unwillingly , as to do what thou commandest unwillingly ; lord , give me truth in the inward parts . 6. those things that lie plain in these words is , that those that are of a poor and contrite spirit , that tremble at the word of god , are highly esteemed of him ; so that poverty of spirit , and contrition of spirit , and trembling at the word of god , are the three things that are here so highly commended and prized by god. 7. but now let us seriously consider whether we are thus qualified : am i poor in spirit ? those that are so , have low thoughts of themselves , and are not troubled that others have low thoughts of them too ; they like reproofs better then praises ; they do not murmure under afflictions , but rather wonder they are no more afflicted . is it thus with us ? 8. lord , if there be any thing of poverry of spirit in me , if i take reproofs well , or afflictions in any measure patiently , certain it is , it is not at all from my self : i was born with as proud a heart as any , and certain i am that i did not change mine own heart ; thou takest away the stony heart , we do not give thee it . 9. but alas , lord , i am far from being poor in spirit in any measure , according to that which thou in thy vvord requirest . my passion , and the boylings of my heart , my loving to be called rabbi , and to be esteemed by others , and many other distempers and corruptions of that nature , which i have daily to struggle withal , evidently prove the pride of my heart ; nay , and the afflictions that thou laeyst upon me plainly show what the corruption is that thou intendest especially to cure : by the medicine oft times one may know what the disease is ; and lord , it is in vain ( if there were no other end in it , then to manifest my distempers to thee ) for me to confess the secret pride of mine heart , the strange windings , turnings , depths , and the strange and new monsters of pride and hypocrisie , that i might daily discover in my self ; alass lord , thou knowest these altogether , and since thou dost so , what cause have i to wonder that thou shouldest shine upon such a dunghil as i am ! but lord , thou only canst cure me of this pride and hypocrisie of heart , for my prayers cannot ; nay , though i consider and am convinced of rhe desperate wickedness of mine own heart , the vileness of my nature ; the abominations of my life , yet these cannot work without thee , as a plaister though it be never so excellent , laid on the wounds of a dead man , it draws not ; it heals not , so are all consideration and convictons to a dead heart . 2 but alass , what is there in me , whereof i should in any measure pride my self ? for others to have good thoughts of me is no very strange thing , for so they had of the scribes and p●aris●es ; but for one that knows the baseness of his own heart , the cernal grounds , manner , and ends of his actions , and a thousand other distempers and corruptions , for such an one to have high thoughts of himself , is , one would think , impossible . but , as to god nothing is impossible , that argues power ; so to such a heart as every one hath by nature nothing isimpossible , that argues sin ; and we have more cause to wonder that we have not committed the sin against the holy ghost , then that we have done the evils that we have ; for certainly , had god but given us up to the strength of our own corruptions , and to satans subtlety and malice to improve them , we had committed that sin long ago . and alass , what good doth the high esteem of others do us ? are we ever a whit the more holy because they think us so ? nay , hath it not proved a means to make us more sinful ? god hath abundantly declared his wrath against this sin , by that vengeance which he hath poured out upon satan for being guilty of it : how many severe threatnings are there in the word of god against pride ? and how many precious promises to those that are humble ? the lord beholds the proud afar off ; but to this man will he look that is of a poor and contrite spirit , and trembleth at his word : 3. what are the things that cause thee to pride thy self ? are they thy gifts either of edification or sanctification ? consider that 1. they are very mean ; scarce any of thy calling , hath weaker gifts of edification ; and no saint under heaven hath weaker gifts of sanctification . 2. suppose thy gifts were great , o what an heavy account must there be for mis-spending such talents ? what way canst thou worse mis-spend them then by priding thy self in them ? do men praise thee ? alass thou mayest go to hell with their praises , for so did the scribes and pharisees : do all men speak well of thee ? and dost thou pride thy self and rejoyce in that ? fear and tremble at what our saviour saith , wo unto you when all men speak well of you , for so did their fathers of the false prophets . 3. consider how unkindly thou dealest with god ; thou dost as a woman that should deck her self with the jewels that her husband had given her , but despighting his love , gives away those jewels to those with whom she played the harlot , the more to entice them ; is not this the act of an imperious whorish woman ? as god himself doth phrase it , ezek. 16. 30. and do but read that chapter , and you shall see whether you have not a bused all the blessings of god more then they did ; they spent them in honour to , and in worshipping of idols ; and can one make a baser idol in the world to fall down and worship it then ones self ? 4. let us consider what are the remedies of this sin . 1. consider how much hell there is in thy heart , what a base and vile wretched nature thou hast : consider what the scripture speaks of men in their natural condition ; and be sure the scripture which was written by the spirit of god , doth not use to do as those vain men do , who when they praise or dispraise , care not whether their expressions are true or false , so they be high enough ; and they rather strive to speak as much as they can , as then much as they ought . surely whatsoever the scripture hath spoken is made good to the utmost by those that are in hell , and would by every man on earth , did god withdraw his restraining , sanctifying grace , and were those sparkes of hell fire that is in every one by nature blown up to a flame , and heightned by those sufferings that are there inflicted . 2. consider how little good and how much corruption there is in our best actions , from what carnal grounds , and for what carnal ends we perform our holy duties ; surely there is more sin in our best actions then ever yet we have discovered in our greatest abominations : do but meditate upon those several considerations set down in the meditation of our sins , & it will be a great preservative and remedy against pride . lastly , resolve with thy self never ( unless the glory of god may be thereby advanced ) to speak or do any thing that may cause others to have high thoughts of thee , or at least not to that end ; what-ever good duties thou dost , whether of prayer or alms , &c. do them as secretly as may be , let not thy left hand know what thy right hand doth . though thou art exceedingly to be humbled for thy sins , because they offend and dishonour god , and scandalize religion , yet let not this at all trouble thee , that thereby the esteem that men have of thee is much abated : to conclude , pray earnestly as if thou wert to pray for thy life , for it is thy life , that god would humble thee ; desire god to afflict thee , or use any means that he would sanctifie to that end ; and when thou hast finisht thy meditation , consider what passage hath most aff●cted thee , and keep it in thy thoughts , that by of ten thinking of it thou mai'st be humbled , and made to be of a poor and contrite spirit , that god may delight in thee , and that thou mai'st delight in him now to the king eternal , the immortal , invisible , and only wise god , be honour and glory , for ever and ever . amen . meditat. i. of the end for which we were created preparation . 1. be convinced of and affected with the presence of god. 2. desire of god to assist thee with his spirit . considerations . 1. consider , god did not create thee for any need he had of thèe ( for though thou shouldest doe all that he commands thee , thou art an unprofitable servant to him ; but thou comest wonderfully short of doing what god commands ) but only to declare and exercise his bounty and goodness to thee , in bestowing upon thee his grace in this life , and his glory in the life to come . but as it is in deuteronomy plainly set down , thou shalt love the lord thy god w●th all thy heart , and all thy strength and all thy mind : and to this end he hath enriched thee with understanding to know him , remembrance to be mindful of him , will to love him , imagination to represent his benefits to thy thoughts eyes to behold the wonders of his works , and a tongue to praise him , &c. 1. thou being fully convinced of this , thou wilt plainly see that it evidently follows which is the next thing to consider ) that whatsoever is contrary to this end , that hinders thee in or from knowing , loving , serving , and enjoying of god , must be avoided and abhorred as the greatest mischief that can befall thee in the whole world . 2. the second thing that plainely follows from this , is , that thou shouldest be little or nothing troubled for the loss of any thing , which though thou losest , thou maist notwithstanding serve god ; thou mai'st lose thy riches , and yet thou mai'st be holy , therefore thou must not mourn nor grieve for the loss of friends , of health , &c. 3. nor must thou much desire and endeavour for those things which no way further thee in this great business of knowing , serving , and following god , but they are to be accounted superfluous and frivolous . 2. consider the folly and madness of those who live no otherwise then as if they had been created for no other end then to drink , and eat , and sleep , and dance , and game , or to get riches , or such like fooleries . certainly if these people were asked whether they did in their consciences think that god created them , that they might spend their lives in dancing , &c they could not say , yes ; none can imagine , that have any understanding , that at the day of judgement god will ask them why they did not dance more , and game more , and gain more riches . 3. consider seriously with thy self , whether thou livest suitable to the end of thy creation ; think with thy self , that when that time which thou spendest in eating , drinking , sleeping , recreation , visits , vanities , is taken from thy life , what a small pi●tance is left for god , and for the works of thy particular calling nay , thy sleeping , eating , drinking , recreation , should all be done some way or other to enable and fit thee the better for the service of god ; but alass how seldome is it that thou hast thought of fitting thy self for gods service by eating , drinking , &c. nay how many times hast thou made thy self unfit for gods service by such things ? now before thou goest any further be fully convinced of these truths ; and if any scruple should remain ( which cannot though a man be but truly rational ) argue and pray them away ; for though it may be some objections may be too hard for thy arguments ( which notwithstanding seldome comes to pass , since thy consideration must be of truths so plain , evident and obvious , which all grant ) yet no scruples will be too hard for thy prayers . affections . 1. be ashamed and confounded within thy self , that thou hast lived so contrary to thine own principles , and that thou hast minded that little or nothing in doing of it as a thing by the bye , which if now thou dost but seriously think of it , thou plainly seest to be the main business of thy life , saying thus , alas , o my god , what did i think of when i thought not of thee ? what was i mindful of when i forgot thee ? alas , o my soul , how comes it to pass that we thought of these things no sooner ? 't is a strange thing that our hearts and the world should so far deceive us , that we should prefer every trifling thing before that which concerns us more then ten thousand worlds ? we have served the world , which was not made but to serve us . 1. abhor thy life past ; well , i am resolved to leave you , ye vain and sinful pleasures , i will no longer dote upon you , you have but too long bewitcht my soul. i might have had a thousand holy thoughts and prayers and treasures of alms laid up for eternity , which i am sure i should not have repented of when i come to die , and you vanities have took up my time , and stole away my heart and thoughts from these things : well , i have enough of you , i have done with you , for the rest of my strength and dayes i will give unto my god. 3. turn thy self to god , and say , blessed god , wilt thou accept of the service of a poor wretch , that hath spent so much of his time and strength upon base lusts & vanities ? nay , surely lord , if thou wilt accept of such a wretch as i am , such a heart , such love , such service as i have , i will give to thee ; and for the time to come , thou shalt be the very joy of my soul , and the deliciousness of my thoughts , and dost thou indeed entreat and importune me to be reconciled , how wonderful is thy mercy , that notwithstanding i provok't thee hitherto daily to thy face , yet that thou shouldest follow after me to embrace me ! whereas what could be expected but that thou shouldest pursue me to destroy me ? resolutions . well , by the blessing of god , i am resolved , that though heretofore i have spent whole dayes in such and such like recreations , which at best are but vanities , for this moneth i will either not use such and such recreations at all , or at least spend no more time any day in them , then i do in prayer and meditation , and i hope one day the lord will work in me such a heavenly frame of spirit , that prayer and meditation shall be in stead of a thousand recreations ; david was of that temper , for he saith , that he will go to god his exceeding joy , and that the law of god was dearer to him then thousands of gold and silver , and that his heart was ready to break for the very desires and longings that he had after god ; o my soul , that will be a rare time when it shall be thus with us ; why should david love ●od more then we ? ●e forgave david much , but he hath forgiven us more , w●ll o my soul , if thou wilt pray hard , and follow hard after god , thou little knowest what he will doe for thee , and the joyes that he hath laid up for them that love him , even in this world are unspeakable and glorious . conclusion . 1. pray : lord , thou knowest the deceitfulness of my heart , the strength of my corruptions , and the multitude of snares and temptations which encompass me on every side , especially when i am in worldly employments in company , thou knowest how subject holy flames are to go out , therefore be thou pleased by the holy breathings of thy spirit to keep these holy fervours of love from being quench't ; 't is not the strength of my resolutions , that can enable me to resist temptations ; if i am not kept by the mighty power of thee my god , i am lost . 2. praise god , blessed be thou , o god , for an heavenly motion or desire that hath been wrought in me , thou might'st have suffered me as thou dost thousands ( i have provoked thee as much as they ) never to be convinced of , or affected with these truths . 't is thy wonderful mercy that thou didst make me for such a blessed end as the enjoyment of thy self ; and much greater mercy , that thou hast let me know so much , but most of all that thou hast given me a heart to desire and endeavour after it , bless the lord , o my soul ! 3. acknowledge thy failings , alas , lord , whatsoever is wrought in me that 's good , had been far greater , but that i am green wood to the sparks of thy love ; lord , pardon the iniquity of my holy services ; my highest and most inflamed thoughts of thee are unworthy of thee : it is well that i have thee to love , whom i need not fear loving too much . after the meditation is ended . 1. think with thy self which of these truths , or what passage of this meditation did most warm thy heart and affect thee , and fix it , and treasure it up in thy thoughts , keeping it ( as it were a nosegay in thy hand to smell unto all the day . 2. set down this that thou hast resolved to spend no more time in such a recreation , then thou shalt spend in prayer and meditation . 3. go unwillingly from this duty , and do not rush into worldly businesses , but look to thy heart which is a slippery deceitful thing . meditat. ii. of the mercies of god. 1. be convinced of , and affected with the presence of god. 2. pray , beg of god that he would put such considerations and thoughts into thy heart , that thou maist be so convinced of , and affected with his goodness , that thou maï'st love , praise , and serve him . considerations . 1. consider how much thou art engaged to god for bodily mercies , he hath given thee thy senses , sight , hearing , and other parts of thy body ; it thou did'st want thy sight , what woulst thou give for it if thou wast emperour of the world ? how many thousand pound ; wouldst thou give ? a diamond is not therefore worth no more then 6 d because a poor man can give no more : if thou shouldst reckon up what thy hands , feet , health , liberty were worth , to what a vast sum would they arise ? thou hast all these things from god , thou hast not them from thy parents , they know not before thou wert born whether thou shouldest be male a female , thou ma●'st say to god , as david did , in thy book were all my members written . 2. consider what faculties of soul god hath given thee ; what a miserable condition are mad men in , those that are born natural fools ; thou art well , and thousands are sick , thou hast plenty when thousands beg their bread . 3. consider what spirituality of mercies god hath given thee , how many thousand poor ignorant heathens are there which never heard of god and of christ , who were born and bread where the gospel is not preached , but worship the devil , but thou dwellest in the sunshine , and under the droppings of the gospel , and are not these great mercies and unvaluable ? if thou dost not value them , it argues so much the greater goodness in god to bestow them upon thee ; nay , hath not god made thee to know him ; he hath not only given thee the light of the gospel , but eyes to behold it . 4. consider the greatness of god ; why should he look after thee , nay , why doth he not destroy thee ? thou art but a worm , nay , a viper : why doth he let thee hang upon his hand of providence , and not shake thee off into hell fire ? as we walk we do not step out of our way , to avoid crushing a worm to death : if we see an adder , or such a venomous creature , we go out of out way to destroy it ; god hath not dealt so with thee , but when thou hast run from god , he hath called after thee ▪ and would not suffer thee to perish though thou wouldest ; and when thou hast come against him with thy sins , and thy rebellions , he hath stood with stretched out arms to imbrace thee , are not these miracles of mercy , o my soul ? how many mercies dost thou receive from god , even at that very time when thou sinnest against him ? 5. consider the innumerable multitude , the infinite greatness of his mercies , and the wonderful love wherewithall he bestows them : how precious are thy thoughts toward me , o god ( saith david , ) i am sure thou had just cause to say also , o my soul. the mercies that god hath bestowed are , wonderful , but those that he hath promised , are far greater : what manner of love hath the father bestowed upon us , that we should be called the sons of god! now we are the sons of god , and it doth not appear what we shall be ; that he should make us his sons is very much ; but that he should not spare his own son , that he might spare us , is beyond all admiration . affections . admire the goodness of god ; lord , what is man ? what is sinful man , that thou shouldest so regard him ? what am i that am the worst of men ? why art thou so good to me that have been , and am so bad ? when i was in my blood to the loathing of my person thou said'st unto me in my blood , live ; nay , not only when i was weltering in my own blood , but in the blood of christ , thou said'st unto me , live ; what did i ever do to deserve those mercies ? or what have i , or can i do to require them ? as thy glorious name , so thy metcies are extolled above all praises . 2 admire thine own ingratitude ; have i so requited my god , o my soul , as to return rebellious for m● mercies ! hath god heaped upon me , many glowings coals of love & mercy , and is my heart still ●ozen ? must god on y be a looser by his blessings ? if m●n ( who is bound to do me good when i● lies in his power ) ●e●●o vs a small co●rtesie on me , how do i thank him whensoever i meet him ? but though god ( who is no way engaged , of his free grace bestows thousands of thousands of blessings , how do i live in the midst of them , without ever regarding of them ? nay , my ingratitude is such , that i make god a looser by his mercies : if thou , lord , hadst made me to beg my bread i should have been more thankful for one dayes food then i am now for a years ; are his mercies less because they are continued ? alas , o my soul , how foolish are we ? we do even daily provoke god to take away his blessings , because we will not pr●ze them while we have them ; and th●● there is another thing wherein we do wonderfully ill , if god doth but lay any affliction up 〈◊〉 us , and take away but one mercy , in stead of being thankful we have enjoyed it so ●ong , and that he hath not taken away all , we murmure and repine , and rob him of all the praise that is due for the rest of the mercies we enjoy . alas , what doth god require of us for all his mercies but this , that we should love him with all our heart , soul , and strength ? 3. stir up thy heart to praise and thansgiving ; bless the lord , o my soul , and all that is within me , bless his holy name ; forget not all his benefits , who forgiveth all thine iniquities , who healeth all thy diseases ; who redeemeth thy life from destruction , who crowneth thee with loving-kindness and tender mercies : not love god , not not praise god , o my soul ! why what could god require less at thy hands then these ? i have heard of one that being delivered out of a great and long desertion , had much ado to stay within doors and not run into the streets and stay every one she met , that she might tell them what god had done for her soul : how do the angels love and praise god to all eternity ? and why should the angels love and praise god more then i ? he never forgave them one sin , he hath forgiven me thousands : 't is true they are in glory , so shall i be too if i be not unthankful for the mercies i have received . resolutions . i am resolved for the time to come to sing psalms the oftner , i have not enough delighted in that duty : 't is strange that that which is the happiness of heaven , i should find so little delight in : well , for this next moneth i will spend one hour a week in meditating upon the mercies and love of god ; his mercies are enough , and great enough surely to take up so much time ; for in heaven eternity is little enough to admire them . conclusion . 1. pray , desire god that he would by his spirit blow these co●ls of mercies , that he may enflame thy heart with love and joy , and prase of him ; alas otherwise the judgements of god will not affect us , nor the mercies of god enflame us ; 't is the spirit that quickneth , else mercies will not profit . 2. praise god , call upon thy soul again , and again , aw●ken thy heart , let it not be so drowsie at a work of so great importance . 3. acknowledge , that were thy heart ought , thy ●outh and thy heart would be filled with the praises of god , acknowledge that is no w●nt of m●tt●r , and motives of praise in the truths which thou hast considered , but thy heart is so dead that nothing almost will work upon it after the meditation is ended think with thy self what truths did most affect thee , &c. 2. write down thy resolution , &c. 3. go unwilingly from this duty . meditat. iii. of sin. 1. be convinced of , and affected with the presence of god. 2 desire god to assist thee in this meditation . considerations . 1. consider seriously how much god abhors sin , and how odious it is to him , this you may see both by what god hath said , and what god hath done to shew the abhorrence of it . 2. sinners , it is said , that god loatheth them , and they loathe god , zec. 11. 8. and god by his prophet cryeth out , saying , o do not this abominable thing which i hate ; how often doth god prosess his hatred of sin ? if one should spit in a mans face , or lay toads or serpents in his bosome , or whatsoever you could imagine , it could not be so abominable to him , as sin is to god , he hates it more then we hate hel , how can we know any ones hatred of any thing , but by his expressions and his actions ? suppose you should see one take some curious , costly , or rare dish of meat which he loved above any thing in the world , and because there was some small crum of another meat which he had an antipathy against , he should fling all with violence and detestation away , were not this enough to satisfie you that he abhorred that meat , a crum whereof made him abhor that which he so much loved ? suppose you should see one take a watch , whose wheels and all the rest were cut out of intire diamonds and spying some little small and almost undiscernable spider in it , should fling it to the ground with so much violence that he should break it all to pieces , it would evidently argue how much he detested a spider : what excellent creatures are angels , and yet because a sin though but of thought was found in them , how doth it cast them like lightning into hell ! suppose further , thou shouldest see the meekest , wisest man , & lovingest father in the world , taking his son , and scourging of him with rod after rod , until that he were all of gore blood from head to foot , and though he cried out and begged of his father to spare , yet he would not spare him , but scourged him to death : would you not say that the son had done somewhat that the father did wonderfully abhor ? hath not god dealt thus with christ ? did he not chastise him until he shed blood from the crown of the head to the sole of the feet ? did not christ die under his correcting hand ; did not christ cry out again and again father , if it be possible let this cup pass from me ? and did he not love christ more then any father loved his son , and all this because christ was guilty of sin , though but as a surety ; these things are not inventions of wit or rhetorick , but real truths ; if the dostroying of sodom , gomorrha , jerusalem , angels and the most part of adams posterity and the whole world , save eight persons ; if the sufferings of christ be not enough to satisfie thee of gods hatred of sin , then thou maist go on to thy own destruction : but know this , that it will be bitterness at the last . 2. consider what thou dost when thou sinnest , every sinner doth virtually put heaven and christ , and god , and his favour and loving-kindness , and all his promises in one scale , and that pleasure , profit , or honour , which sin promiseth , with a wouded conscience , the torments of hell , the wrath of god in the other scale , and doubtless virtually a sinner chooseth sin with all these mischiefs , before the service of god with all his mercies . it is as if a sinner should say , rather then i wil● not satisfie my base lust ; i will part with god , with christ , with heaven and all ; i will suffer his wrath , let god do his worst i will have my will ; every obstinate sinner doth in his heart say thus , and though now thou 〈◊〉 imaginest it . yet at the day of judgment this will be made manifest to thee as i● it were writ with a beam of the sun ; things that now seem less consequent , shall then be made evident : a wicked wretch that sees one of gods people hungry , naked , imprisoned , and doth not releive him he little thinks , that is all one , as if he had seen christ so , and not relieved him ; but at the day of judgment christ will make it manifest unto him . 3. consider how often thou hast sinned against god , every unconverted man doth nothing else ; his plowing is an abomination , all his imaginations are only evil and that continually : nay , though thou art one of gods people , yet david cries out , that his sins are more in number than the hairs on his head , and dost thou think thy sins are fewer then davids ? how many years hast thou lived ? how many dayes , hours , minutes ? thy sins are more ; the hour-glass that runs hath not so many sands in it as the sins that thou committest in that hour ; if thou dost not beleive this , consider , that there is not one of thy thoughts , words , actions , but is polluted with abundance of sins ; if thou sayest ( our father ) since thou dost not speak it with that reverence , attention , fervency , faith , love , joy , confidence , admiration of his goodness , and many other which we are engaged to have , when we call god by the name of father , thou becomest guilty of all the contrary sins , and many more that are not named , in speaking that one word in thy prayer not as thou oughtest . fear not making thy sins seem greater or more then then they are . 4. consider further for what trifling vanity , nay for what base things that thou wilt be ashamed to own before men , thou hast lost god , lost thine own soul , if thou returnest not , and hast brought on thy self more miseries than the tongue of man can express , or the heart of man concieve : the●e is nothing thou ●●●st with thy eyes , or hearest with thy eares , or f●●lest with thy hands , is more certainly true than this . but alass , b●●ause thou h●st he●rd i● so ●ft●n , and , god or his ●●fin●te goodness and patience hath no● made thee yet to feel the stroak of his justice , and the misery due to sin ; thou wilt not believe 〈◊〉 , though his threa●nings be never so clearly for down , and with much earnestness . 5. consider , against what precious mercies , what sweet love , what blessed experience , holy inspirations , what abundance of means , strong resolutions 〈◊〉 promises , clear light , & c. ●hou hast ●inned . affections . 1. pray to god to help to a further sense of the sinfulnesse of sin . blessed god , must all these considerations pass as a serpent on a stone without making any impression upon my soul ? lord give me an affecting knowledge of the sinfulness of sin , and not have such slight thoughts of sinne as i have had ; but grant that i may esteem of sinne as thou esteemest it . 2. talk with thine own soul about this matter . o my soul , are these considerations true or false ? if thou thinkest them false , bring thy objection , shew wherein the errour lies , which thou canst never do ; but if they be true ( as certainly they are ) how comes it to pass that we have made nothing of sin ? 't is vain for us to put off the sence of our sins until it be too late . 3. be confounded and ashamed in the presence of god ; alas , o lord my god , as a thief is ashamed when he is taken , or as a woman is ashamed when her adulteries are found out by her loving husband ; so , & a thousand times more i desire to be confounded and ashamed in thy presence , when i consider , how abominable my life hath been ; and how that i have committed my abominations even in thy sight , and provok't thee to thy face ; and had not thy patience and mercy been infinite , thou could'st never have stood out against so many provocations : i had been in hell roaring and blaspherning long before this day ; and then i had been past prayers , and past mercies , and past pardon . what shall i say unto thee , o thou preserver of men ? to excuse my sins i cannot , i have nothing but the multitude of thy tender compassions , and thy free grace in jesus christ to flie unto ; lord lay my sins home to me to humble me , and to break my stony heart , but lay them not to my charge to condemn me . if thou had'st not in thy word promised forgiveness to sinners through jesus christ , i could no more hope to obtain pardon , then ever the devils themselves . resolutions . it is enough , o my soul , and too too much , that we have been undoing our selves , and provoking god thus long ; that we have as it were with all our power pulled down the vengeance of god upon us , and as it were kindling his wrath against us , but he hath not suffered his whole displeasure to arise , nor suffered us to perish though we would ; blessed be his name that we have not committed the sinne against the holy ghost ; which we certainly had done , had he given us up to the strength of our own corruptions , and to the power and malice of satan to improve them to our destruction . is it true indeed that god saith , yet return , and i will save thee ; doth he stand with stretched out arms ? doth he indeed stand with stretched out arms to imbrace us ? is it possible he should be so gracious to forgive such and so many sins , and of such long continuance ? well , blessed be god , we will go unto him , and never offend him more . we will hereafter whensoever we are tempted unto sinne , say , what ▪ sinne against such love , such mercy , such experiences ? offend that god that hath pardoned us ? that hath done such things for us , and is not content with that , but hath promised to doe more ? i will not hereafter stand parlying with temptations ; but i will cry out unto god , and say , lord help me , for i suffer violence , and in particular , i am in some measure sensible that i pray not with that servency and reverénce as i ought to do ; for the time to come , i shall ( by the blessing of god ) mend that : i am too passionate , well , since god hath been so gracious , as to forgive so many , so great , so grievous sins , that mine own heart is not able to understand their vileness or number ; i will not hereafter be troubled when i hear my neighbour , or underling , or when i hear my fellow n. use such or such taunting words against me ; i will not be provoked by this or that despight or contemptuous trick , that he or she doth use against me , but rather i will endeavour to say or do such a thing , to gain his good will , and to pacifie his anger conceived against me ; for certainly his injuries are not comparable to my sinnes ; and yet god forgives me them : there is a difference between i. n. and me , i am resolved i will go to him , and be reconciled this very day , or if i cannot , i will pray for him , and speak well of him this very day , if i have occasion to speak of him at all : howsoever i will pray for him now . conclusion . 1. pray ; desire god that he would increase thy detestation of sin , and that thou mightest as well hate sin , as leave sin , and that he would not let any spark that hath been kindled by his own spirit go out in thee : say unto him ; lord , i doe not beg riches , i can go to heaven without them , please thee without them ; but i beg of thee grace , and strength against corruptions , pardon of sins , if thou deniest me these , i am undone . 2. praise god : blessed be thy name that my heart hath been in any measure affected with the hatred of sin , that i have in any measure known and considered the things that belong to my peace ; thou might'st have suffered me to drop into hell , and never to have thought of it before i had been there , but thou hast not dealt so with me . 3. acknowledge thine one unworthiness of so great patience as god hath exercised towards thee ; thine inability to think any of those good thoughts that thou hast had , &c. as in the first meditation . after all , think what passages most affected thee . 2. write down thy resolutions , &c. 3. go unwillingly from the duty . meditat. iv. of death . 1. be convinced of , and affected with the presence of god. 2. pray for his assistance . considerations . 1. canst thou not remember that thou wert by such an one when he died ? didst thou not see how his countenance failed , his eye-strings broke , how he grew weaker and weaker , at last grew speechless ; how he throtled in the throat how his teeth grated , how he sweated and strugled for life , and at last gaspt and died : consider that thus thou must do likewise , how soon the lord only knows ; that thou art well now is nothing ; that thou art young and strong now , is nothing ; for how many are there that have been strong , and well , and as young as thou , within a very few dayes after have been in their grave . that thou must die is certain , when , where , how , none knows but he that made thee : only this is true , that generally men die sooner then they expect . 2. consider that there will be an end of the world as to thee ; thou must leave riches , friends , wife , children , houses , lands , and thine one body also . thy friends may stand weeping by , but they cannot prolong thy life one minute . 3. consider that when thou comest to die , it will certainly not repent thee that thou hast spent so much time in prayer , so much in meditation , so much in holy duties , it was never known since the world began , that any one did then say , o that i had prayed less ; though these holy duties now seem irksome and troublesome to thee , doubtless then they shall bring more comfort to thee , then all those riches and vanities in which thou hast spent so much time , and took so much delight in . these things are certain and infallible , our understandings cannot ( o that our lives did not ) deny them . consider how that the dearest friends thou hast in the world , will hasten thy filthy carkass out of the doors ; they will scarce dare to stay with it alone , but say as abraham did , let me bury my dead out of my sight : and then how seldom will they think or speak of thee ; or if they do , what good will it do thee ? 5. consider , alas , poor man , whether will thy soul go then , to hell or to heaven : dost thou know to which ? dost thou not think thou shalt go that way which thou hast gone all thy life long ? if thou hast walk't in the wayes of hell , how canst thou imagine that at the end of that journey thou should'st arrive at heaven ? 6. consider , what good will all thy wealth , all thy pleasures , all thy vanities do thee at that day ? they will all vanish as doth the morning dew . alas , who knows not all these things , and yet not one of a thousand consider and lay them to heart ; and to know these truths , & live unsuitably to them , doth but add to our folly & madness : o that they were wise , saith god , that they would consider their latter end . these serious considerations of our death , and preparations for it , is one of the chiefest points of wisdom in the world . 7. consider if thou miscarry in this great work of concernment , viz. thy death , thou art undone for ever . if thou mightest live again , and mend that errour which thou committedst in thy dying ill , then there were some hope , but it is appointed for all men once to die , and but once . affections . 1. abhor sin ; it is you , and you only that can make that hour miserable unto me ; alas , o my soul , though we now have slight thoughts of such and such sinnes , through the deceitfulness of satau and our own hearts , yet at that hour if we had a thousand worlds , we would give them all , for that which we have so little regarded while we live , viz. that we had kept a strict communion with god , and watch over our own hearts . 2. despise the world ; o ye vanities and fooleries of the world , why should i spend my time and strength in following after you ? what have ye done for me , or what can you do ? when i shall stand most in need of comfort , you will not only prove vanities , but vexation of spirit : solomon hath tried you , and he hath from his own experience , and from the teachings of the spirit , hath told me , that you are but vanity ; and all men when they come to die , set their seal to this truth : shall i to mine own destruction yield to your enticements ? why should i not have the same opinion of you now , as i certainly shall have when i come to die ? 3. humble thy self before god , and cast thy self into his arms of love ; beg wisdom of him ; every night i am a day nearer my grave then in the morning ; i am nearer to it ; but lord make me fitter for my grave , and when that hour shall come , let it not come as a thief in the night to rob me of my comforts ; and rather then that hour should not be an happy hour , let my whole life be nothing but affliction and misery ; alas , lord , if thou deniest me this petition , what wilt thou give me ? thou hast said , o that they were wise , that they would consider their latter end ; and i said , lord , teach me so to number my dayes , that i may apply my heart unto wisdom . resolutions . o my soul , since things are thus , let us not resist known truths : shall we neglect these truths because they are plain ? if they are abstruce , then we doubt them ; if they are plain , shall we despise them ? dost thou not know how soon thou shalt die , then what have we to doe that must be done before we die , do it with all thy might , for the night comes , wherein no man works : my children are not yet sufficiently instructed in the wayes of god ; i will set apart half an hour in a day to instruct them for this moneth , or give so much to the poor every time i miss : there is such a neighbour or acquaintance who goes on in wicked wayes , and my words have so much power with him , that i am confident if i do earnestly beg of god to bless me in the work , and take him privately , and lay before him his danger , and press him to holiness , he may be wrought upon ; i have omitted it hitherto , but i am resolved sometime within a week to take some opportunity to speak seriously and home unto him , or give so much to the poor ; and so every week give so much to the poor , until i have spoke with him , &c. and since it so much concerns me to be prepared for death , i will every day make it one special clause of my prayer , to beg of god that he would fit me for that hour , and i will lay up a treasury in heaven by giving to the poor , and make my self friends of this unrighteous mammon , that when i fail , they may receive me into their habitations . conclusion . 1. pray ; beg of god that he would increase in thee strong spiritual apprehensions of death , and that the thoughts of death might imbitter every unlawful pleasure to thee ; say unto god , lord , how few dayes are between me and eternity , whether of horrour or of glory , i am not yet fully satisfied ; it is a sad thing , that a thing of so great concernment i should be uncertain of : o blessed god , let this meditation so work upon me , that i may not cease to pray unto thee , and to examine my self , and use all holy means for the making of my calling and election sure ; for very shortly i shall be past praying , past examining ; for when thou shalt summon me out of this life , then i must come to judgement ; therefore those resolutions that i have made of walking more strictly , give me grace to perform them to the utmost . 2. praise god , blessed be thy name , o god : for any inward motions of thy spirit , that thou hast afforded me , and for any &c. 3. acknowledge thy weakness , &c. blessed god , if my heart were not so base , so hard , so vile , that it alwayes hindereth me either in holy duties , or from holy duties ; it were not possible but that such serious truths , such powerful , spiritual , practical truths , should have wrought so mightily upon me , that i should never from this very hour be deceived any more with the vanities of the world , but should have set my self , and made it my business to prepare for that great day , &c. after all , 1. think what passages most affected thee . 2. write down thy resolutions , &c. 3. go unwillingly from the duty . meditat. v. of the day of judgement . 1. be convinced of , and affected with the presence of god. 2. beg of god that he would enable thee seriously to think of , firmly to believe , and strongly to be affected with the truths concerning the day of judgement : considerations . 1. consider how dreadful and terrible that day will be when the sea shall roar , when the very powers of heaven shall be shaken , when christ shall come with thousands of his angels in flaming fire : when an angel came down from heaven to rowl away the stone , the souldiers that watched there became as dead men ; nay , the holiest men that have liv'd , have been exceedingly afraid at things of far less terrour then those things are which will be at the day of judgement ; for moses himself did exceedingly fear and tremble , when he heard and saw the terrible signs that were at the giving of the law : and the blessed apostle , hebr. 12. 21. became as a dead man , when he saw christ not in a flaming fire , as he shall appear at the day of judgement , rev. 1. 17. 2. consider , that at the day of judgement sin will appear out of measure sinful , for then it will appear with all its aggravations , for the majesty , holiness , and mercies of god will appear in their perfect glory ; men shall then know what it is to sinne against god ; our ignorance of god now makes us senseless of the sinfulness of sin , but when god shall appear like himself , how shall those sins that men now make light of , make them run mad with despair . 3. consider , o my soul , that those excuses that now quiet thee , will not serve at that day , nay , thou wilt be ashamed to own them . 4. consider how strict an account god will require of thee at that day , if only thy grosser abominations that are odious in the sight of all men , should be brought to judgement ; but the smallest sin that ever thou committest , every idle word and every vam thought , the very grounds , manner , and ends of thy most holy performances shall then appear more dreadfully sinful , then now the most crying sin that ever thou committest doth . 5. consider that every one o thy thoughts , words , and actions , whether good or evil , shall be brought to judgement , even thy most secret and unknown sins to thy self , or others . consider o my soul , what shame and confusion will cover thee at that day ; dost thou not remember what at such and such a time thou didst in secret : suppose all those sins that ever thou committest in private , should be known to all in england , or should be writ on thy forehead , that all that saw thee might read them : wouldest thou not be ashamed to come into any company ? but what is this ●o that which shall be at that day , when all thy secret sins shall be published before all men , angels , and god himself ; these are not inventions of men to terrifie thee , but truths of god to reform thee . 6. consider how fully and ●●●rly thou shalt be convinced that day of thy sins , those with whom thou hast committed them will witness against thee , thy dearst friends that thou had'st in the world , must and will testifie against thee , nay , satan , that tempted thee to those sins , and god that or bad thee those sinnes nay , ●ine own conscience ( which ●hen will as perfectly remember ●very sin , with its aggravating circumstances , as if it were but ●hen committed ) will be a swift witness against thee ; this will be that worm that dies not ; a clamorous and a wounded conscience are insupportable even in this life ; but neither are the clamours so loud , nor the wounds so deep and pestilent as they will be . 7. consider the dreadful sentence of condemnation that god will pass upon the wicked , viz. go ye cursed into everlasting fire , prepared for the devil and his angels ; wicked men know not now what it is to depart from god ▪ but then they shall know ; for god , before men and angels , in fury poured out , to bid them be gone , and call them cursed wretches , who knows the horrour o● it ? if the wrath of a king be as th● roaring of a lion , what will th● wrath of god be ? consider further , that word is everlasti●● fire and eternity ; how dread● art thou further to have such miserable companions as devils ; the devil should appear to thee when thou art alone , how could'st thou bear it ? 8. consider the sweet sentence that shall pass from the gracious mouth of christ to his people , viz. come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world : and how sweet will those words be , when in the mid'st of all their fears and troubles , the righteous shall hear the sentence of absolution : what abundance of comfort have the people of god , when god manifesteth and gives them his loves even in this life , and seals them to the day of redemption , and lets them see their names written in the book of life , giving them full assurance that he is theirs , and they are his ; but alas , all those joyes may not be compared to these : the testimony of our own conscience , and the witnessing of the spirit , the manifestations of his love , and the smiles of his countenance are not so clear , so full , so lasting , as they shall then be , no more to be compared to them , then the light of the sun is to that of a spark of fire : for christ to call us blessed , is more then for all the world , and for all the angels in heaven to call us so : doubtless it did exceedingly affect daniel , when the angel told him that he was greatly beloved , dan. 9. 23. if thou had'st a thousand worlds , o my soul , wouldest thou not give all for this , that god would say so to thee ; well , if thou wilt be watchful over thy wayes , live holily , love , and believe in christ , and repent , the day will shortly come , when christ shall say that , and much more . affections and resolutions . 1. tremble , o my soul , when thou thinkest of these things ; why art not thou exceedingly affected with the thought of them ? hast thou such a full assurance , or is thy life such , that thou needest not fear ; was not moses and john as holy as thou ? was not john the beloved disciple , and moses one with whom god spake face to face , and yet they trembled : o my soul , it is much to be feared , that it is ignorance and infidelity , not a gospel-assurance that makes thee so senceless ; nay , it is infallibly certain , that whosoever lives wickedly , and trembles not at the thought of judgement , it proceeds from a conscience feared with a hot iron . 2. admire and be astonisht at the miserable condition of all those that live without god in the world , such are all they that repent not , and believe not the gospel . 3. examine and try thy self , o my soul , let us judge our selves that we be not judged ; we may easily know what questions shall be put to us that day , we must be judged by the word of god , then let us judge our selves by it now ; do we indeed strive to enter in at the strait gate ; may that which we do in the service of god be truly called striving or no ? can a faint prayer be called striving , or no ? when every temptation at the first assault overcomes thee , and thou fightest not a stroake ; is this striving ? is this to fight a good fight ? and resisting unto blood ? do we think that god at the day of judgement will avouch this striving ? nay , can your own conscience think it so now ? be not deceived , god is not mocked . 4. pray , o blessed god , thou that art the great and just judge of all men , be pleased to fit and prepare me for that , that that day may not come a● a thief in the night , as to rob me of all my comforts , deal with me how it seemes good in thy eyes , afflict me , chastise me , only let me be saved in the day of the lord. 5. o my soul , let us truly consider what we are to do , and how we are to live , that when others at that day shall call to the hills and to the mountains to fall upon them , and to hide them from the wrath of the lamb ; we may lift up our heads , because our salvation draweth near : well , o my soul , i read in the word of god , that the neglecting to judge our selves , and the judgeing of others , are two sins that will cause all those to be judged and condemned that live in them , therefore i am resolved by the gracious assistance of the spirit of god for the time to come , never to censure or judge any one , as i have done ; and frequently to examine my self , and as frequently and severely to judge my self as formerly i have used to censure and judge others , and to use as much lenity , mildness in judging and censuring others , as ever i did in censuring my own wayes , and if i doe speak ill of any one i will , if i remember it when i am before the throne of grace , not only beg pardon of my sin in rash judging , but as much as in me lies , make him some restitution by putting up as many prayers for him as i have spoke evil things of him : and let us further resolve of my soul , and by thy blessed assistance , o god , i am resolved , and do promise before thee for the time to come , frequently , and i beseech thee that i may alwayes do it before i do or speak any thing , consider whether i dare own that action or that word at the day of judgement , and if i dare not own it , i will not dare to do or speak it ; and when at any time i think of omitting of any holy duty , and think that such or such an excuse will serve , i will bring it befor● the judgment seat of god by seriously considering with my self whether in my conscience i think that god will take that for a sufficient excuse at that great day : for the conclusion of this exercise i refer you to the conclusions of the former meditations , for i am loath this manual should swell too much . meditat. vi. of hell. be convinced of , and affected with the presence of god. considerations . 1 consider , o my soul the greatness of these torments ; certainly if god so heavily afflicts his own people as he did job , heman , and divers of his people who have been in disertion many years : how sad are the expressions of david , he saith , he roar'd for the disquietness of his soul : and how many sad expressions had job , that he had not time to swallow his spittle , and how that he chose rather a strangling then life , and many other exceeding sad expressions , which could never have proceeded from an holy man , who is set before us as a pattern of patience , if his afflictions had not been very great : and heman said , that the terrours of the lord were so great , that he was almost distracted with them : and so from his youth up until that time that he writ that psalm . psal. 88. if this be done to the green tree , what shall be done to the dry ? and if god chastise his people with such rods , what scorpions shall the damned be scourged with ? and if the righteous have been thus afflicted , tossed with tempests , and not comforted , where shall the wicked and ungodly appear ? what shall the portion of their cup be ? even the dregs of the vials of gods wrath , for upon the wicked he shall rain snares , fire and brimstone , and a horrible tempest . 2. consider what the sufferings of christ were ; if we do truly and seriously consider how much those words signifie , when our saviour saith , my soul is heavy to the death , we shall be helped to understand what our saviours sorrows were . if the wisest , holiest and patientest man in the world , who was not oppressed or distempered at all by reason of any bodily distemper of mclancholly , i say , if such a man should come to an intimate bosome friend , and with a sad countenance should fell him that he was even ready to die because of the abundance of grief and sadness that lay upon his spirit , would not this argue that his sorrows were exceeding great ? especially when his friend never heard him to complain in all his life , though the injuries and sufferings had been very great all along : if he should further say unto his friend , i beseech you to watch with me ; surely it would argue an heart overwhelmed with grief . now i say , for a saviour to say so to his disciple , and afterward to sweat blood ; o what unknown sorrows did our saviour feel ! how then is it possible for the wicked to escape , when god spared not his own son though he was but a surety ; and those sorrows that made him groan , will crush thee to pieces ; woe be to that man that is to satisfie the justice of god in his own person . 3. consider , o my soul , the sad aggravating concomitants of these torments ; every member and faculty both of body and soul shall be tormented : here if our head akes , may be our heart doth not ake ; if we have the stone , we have not the gout , or if both them , yet not some other torturing disease ; or if the whole body be tortured , yet one may possess his soul in patience ; but to have a tortured body , and a wounded conscience , who can bear it ; besides all this , none can help , none will pity those that are in hell ; nay , what is the height of misery , that way god himself shall in the mid'st of all their roarings and tortures , laugh at their calamity when it comes , as desolaion , and as a whirlwind upon them . 4 consider seriously what eternity means ; for ever , ever , ever , to be tormented , is an overwhelming consideration : to lie under the torture of the stone but one night , how tedious is it ; but to be tormented to all eternity , o it is the hell of hells . affections and resolutions . be aostnished , and tremble at the wrath of the lord : alas , o my soul , why dost thou not tremble as felix did , when thou considerest these things , why art not thou more sensible of the power of his wrath ? do not the foundations of the earth tremble , and the pillars of heaven shake when he is angry ; and how comes it to pass , that thou art so little affected with these things ? hast thou full assurance of the favour of god ? when was it sealed ? sureley the very possibility that these things should come upon us , should very much affect us . 2. pray : o blessed god , thou that hast the keyes of death and of hell , take pity of me ; and though i neither understand , nor am sensible in any considerable measure , either of the the misery of hell , or of my own danger in falling into them ; lord , how thou knowest both , let the bowels of thy compassion earn towards me , and never suffer me to fall into that devouring fire , and into those everlasting burnings : blessed be thy name that i am on this side of hell , if thou hadst cast me into that place of torment , as i have daily provoked thee to do , i had been past hopes , past prayers , past mercies , past repentance ; i beseech the● , o lord , that thou wilt chasten me , that i may not be condemned with the world . 3. despise and abhor the sinful vanities and pleasures of the world : o vain world , there is nothing in thee but sin and misery , temptations , vanity and vexation of spirit , and are thy vain profits and pleasures so much to be valued , as for them to dwell in devouring fire ? and are the pleasures of sin that are but for a season , to much worth , that for them we should dwell in everlasting burnings ? have we not had frequent experiences , that the sorrows we have had for committing of sin , have far exceeded the pleasures that we have had in committing of it , and surely the terrors of an awakened conscience , are not to be compared with the horrors of the damned , and other insupportable and endless miseries of that place of torment . come , o my soul , let us not deceive and flatter our selves with vain and false hopes of the mercies of god : it is true , god is very merciful to them that fear him , and we may be sure of this , that if we do sincerely desire and endeavour to serve him , that we shall find his mercies as much above our thoughts and expectations of them , as the heavens are above the earth ; but if we slight them , and are careless of his service , and turn his grace into wantonness , let us not deceive our selves with vain words , for because of these things comes the wrath of god upon the children of disobedience : and those that live so , shall surely find , that at that day the mercies of god will not serve at all to mitigate , but abundantly to justifie the wrath and fury of god , that he shall pour out upon the wicked : then they shall pay for every mercy they have received , and the riches of his despised goodness shall but increase the treasures of his wrath : therefore , o my soul , since these things are so , what are we to do ? why do we not fear him that can cast both body and soul into hell ? the prophet habaccue , when he did but think but of some temporal judgements that god had threatned , rottenness entred into his bones . if indeed the love of god did constrain us , so that we did from a principle of love make conscience of sin , so that we never offend god , it were well ; but since we plainly find that it is not strong enough alone , let us not fear to call in and improve the consideration of the torments of hell to defer us from sin ; the motive is imperfect , but not sinful ; our great work we have to do in the world , next to the glory of god , is to avoid hell , and obtain heaven , and to resist our now three great enemies , the world the flesh , and the devil , who endeavour day and night , to drive us headlong into perdition if any one in the world , much more if the devil should appear to us , and offer us such a sum of money if we would give him our souls that we might be dam'd , we think we should abhor him and his offer ; but alas , doth not every one that useth by extortion and violence either getteth or keepeth what is not his , do the same thing ? his damnation is as certain and as infallible , though more secretly and invisibly contrived by satan , as if satan should visibly appear to him and he make a contract with him : therefore , o my soul , let us take heed of the wiles of satan , for he generally works by the world , and the flesh to deceive us , therefore let us now resolve by the blessing of god to look upon the world and the flesh , to be as dangerous and implacable enemies as satan himself , let us not endeavour to please the world by vain discourses , by omitting what god commands , or doing what he forbids : let us not be troubled , but rather rejoyce ; when we are reviled and scorned for righteousness sake ; for the time to come , when i am to do any religious duty , i will not so much as consider what men will judge or say of me , nor endeavour to make the world my friend , since god himself hath set enmity between us , and as for the flesh , i am sure we are no debtors unto that , we have paid it far more then ever we owed it , therefore for the time to come , i will rather abstain from lawful , then use unlawful pleasures , and i will take heed not only of those pleasures that are unlawful in kind , but those also that are unlawful in degree : and that i may better avoid unlawful pleasures , i will sometimes abstain from those that are lawful ; and having seriously considered , i am convinc'd of this , that i have not made conscience enough in the matter of sleep , i have not redeemed the time from that , nor have enough considered the sinfulness of it , but like the sluggard that solomon speaks of , have turned upon my bed as a door upon the hinges , therefore henceforth i shall endeavour to get as much time from sleep , as the health and strength of my body will permit : and bcause i am confident that if the damned were in their natures changed , and were to live again on earth , they would think it a blessed change , to change their howlings into singing of psalms , and their roarings into prayers , nay if they were to live methuselahs age upon the rack : therefore whensoever i am at any time tempted to be weary of this labour of love that is to be undertaken in the hardest duties of religion , i will endeavour to shame my self out of that temptation , by thinking thus with my self , that hell is so much worse then we can suffer in this world , either in gods service , or for gods service ; that it were not only a desperate wickedness but madness , for the avoiding of the one , to fall into the other . for the conclusion of this meditation , observe the directions and instances of former meditations . meditat. vii . of heaven . 1. be convinced of , and affected with the presence of god. 2. pray to god to assist and enable thee in the work . considerations . 1. consider , o my soul the wonderful greatness and incomprehensibleness of those joyes . for , 1. consider what great things god hath given to wicked men in this work , what vast dominions , power , wisdom , learning , majesty , and indeed as to the things of the world , as much as their hearts can desire ; if god gives such things to doggs and swine , what may we think are the dainties of that banquet which god feasts his children withal . 2. behold the earth and the heavens in the height of the beauty of the spring , and in the strengh of the glory of the sun , how delightful a sight is it to behold the works of gods creation here below , the commonness of this sight much abates the delight and wonder of it ; but doubtless if a man that were born blind should when he had attained to the full perfection of his age and understanding , be placed in a paradise as adam was , and should see as soon as his eyes were opened , the earth adorned with all manner of curious flowers and trees laden with all manner of fruits , and sun shining in its full strength , how wonderfully delightful would such a fight be ? and if the foot stool of god be so rich , how glorious is his throne . 3. consider the wondeful manifestations and joyes that god hath bestowed upon his people in this life , they are unspeakable and glorious : some have cried out , lord , either with-hold thy comforts , or enlarge the vessel , for i am not able to bear my joys . we read of daniel , that the manifestations that god gave him , drunk up his spirit , and made him sick some dayes after , dan. 8. 27. such joyes have been so great , that they have sweetned the bitterest persecutions ; they have made them clap their hands for joy in the mid'st of flames , and cry out in the ravishment of their spirits , o ye papists , you talk of miracles , but here is a miracle , i am in the midst of these flames , as in a bed of roses but alas , what are the joyes that god communicates to his people in this life , they are but as the drop of the bucket to the whole ocean : the apostle tells us , that it doth not appear what w● shall be . we would give it we had it a thousand worlds , one would give all to enjoy these spiritual sanctifying ravishments of spirit one day ; if these then are so sweet , what are those things that thou hast laid up for them that love thee ! 4. consider that god hath prepared these joyes , on purpose to glorifie his goodness , and power , and wisdom , in preparing joyes for his people worthy of his magnificence and love ; he doth it for that end , that he may be glorified and admired in all his saints ; and what cannot infinite power and wisdom , and what will not infinite love and goodness do , when they set themselves to prepare an entertainment , and to bestow a reward that may set forth their greatness ? what do kings do in such cases ? that which is accounted a feast amongst poor people , is a rich mans fast . if the strength of this consideration were drawn forth , it would wonderfully affect us . 2. consider wherein these joys consist for the negative part of them : there will be no sickness , no pain no death no temporal misery or imperfection ; nay , there shall be no sin , no temptations nor corruptions , no desertions , no imperfections of graces , or duties , or comforts what would a poor 〈…〉 from this body of sin and death , there we shall see god clearly , fully , everlastingly ; there our enjoyments shall be incomprehensible , our union wonderful and inseparable , and all shall be eternal . what a world of difference is there betwixt a dead carcass , and the same body when he liv'd ? when it is dead , it is sensless , ga●●ly , filthy : how beautiful , how active , how many rare endowments had ●● when it liv'd ? and all these pr●ceeded from the union of the so●● with it ; and if the soul which but a poor creature by its union , doth communicate such rare things to the body , what do we imagin will be communicated both to the body and the soul , when god shall be more neerly united to them , then they are one to another ; when they shall be made more capable of receiving , and god will be more abundant in communicating : affections and resolutions . 1. admire the love and goodness of god , o blessed god , from the beginning of the world , men have not perceived by the hearing of the ear , nor have they seen with their eyes , nor have any understood , save only thou , o god , what thou hast prepared for them that love thee ; how hast thou commended thy love to us , that we are thy sons , but it doth not yet appear what we shall be ; o the length , and breadth , and h●igth , and depth of thy love that cannot he known ; lord , what are our duties , or what are our persons , that thou shouldest so highly reward them and us ; our best righteousness is as filthy rags , and for us we are worms , nay , a generation of vipers ; is it not enough that thou dost not shake us off from thine hand of providence into hell fi●e , but that thou shouldest lay such vipers in thy bosome , and warm us with thy love ; is it not enough for thee to forgive us our rebellions , but that thou shouldest give us such blessings : were it not a miracle of bounty and goodness , for thee to bid us seriously to consult and think what to ask of thee , and thou wouldest give it us , though it were to the half of thy kingdom , but that thou shouldest set thy wisdom on work in preparing and thy liberality in bestowing such incomprehensible reward that we could neither ask no think , but as far as the heaven is above the earth , so are thy thoughts of love above our thoughts ; for thee to give thy kingdom , thy christ , thy self , these are acts of goodness , that are infinitely above us , yet worthy of thee , that delightest to magnifie thy goodness , that rejoycest over thy people , as the bridegroom rejoyceth over his bride . despise the world , what are the things of this world , o my soul , what is there here to be desired but sin and misery , snares and temptations , vanity of vanities , and vexation of spirit ; one hours communion with god , and the joyes of the holy ghost , that he hath given to his people in this world , are worth more then the world can know of ; why do we spend our strength and money for that which is not bread , and our labours for that which doth not satisfie : o vain world , god hath out bidden thee , thou offerest trifles , he offers me heaven for my love and service , though my love be unworthy , too little for him , yet it is too much , too good for thee . 3. long for , and breathe after heaven ; as the hartpanteth after the water-books , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before god ? when shall i be delivered from my absence from thee , and from mine ignorance of thee ; make hast , o my beloved , and be thou like a roe , or a young hart upon the mountains of spices : the spirit sath come , and the bride saith come , and the bridegroom sath , surely i come quickly , even so come lord jesus , come quickly . 4. encourage , and stir up thy felt to the love and service of god ; come o my soul , let us be steadfast and unmovable , alwayes abounding in the work of the lord , forasmuch as we know that our labour is not in vain in the lord ; let us not be weary of well doing , nor of the labour of love , for we shall reap if we faint not ? we have known , and in some measure endeavoured to serve god thus many years , were it not a sad thing for the want of continuing one year , one month , it may be but one week , or one day more , i should lose all my hopes and expectations of glory : god forbid ; o my soul , let us encourage our selves in the lord , we are not kept by our own , but by the mighty power of god through faith to salvation , and be thou assured of this , that the first minute thou art in heaven , thou shalt have such full measure , pre'st down , heapt up , and running over , that thou shalt break forth in the songs of joy and praise to all eternity , maynifying , admiring and adoring god , that ever he gave thee leave , and grace to serve him , then shalt thou see , and so thy experience shall make thee confess with joy and wonder , that the light afflictions and labours of love that thou endurest in this life , are not worthy to be compared to the joyes that shall be revealed in thee , ; vvhen at any time thou beginnest to be weary , look to the price of thine high calling , and when thou comest to heaven , thou shalt admire , when thou seest how abundantly thou art over recompensed , and thou wilt have just cause to say , lord , what is this that thou hast done for me , alas , what were the things that i either did , or suffered in thy service , what were my filthy rags that thou shouldest give me such a robe and crown of glory ; o my soul , what if we do weep , now the time is at hand when god will wipe all tears from our eyes . o my son , these things cannot be believed and slighted , and understood and neglected ; if thou dost not believe them , what is the reason ? are they too glorious things for god to bestow upon such wretched sinners ? why dost thou set bounds to the goodness of god , and say , hitherto thou shalt go , and no further , nay , doubtless since god hath said , that he will do that which shall glorifie his goodness to his people , the incredibility of it makes it more credible , but if thou art convinced of the truth , why art thou not affected with the excellencies of these joyes ? dost thou not relish them ? well , for the time to come i will meditate more of these things , i will by giving to the poor , lay up my treasures in heaven , i will part with such and such vain delights for it , i will spend more time and communion with god in praising , admiring and adoring of him , that if it be possible , by frequent performing of these duties , i may at last taste and relish the incomprehensible sweetness of them , that i may be enamoured more of heaven , and because all my endeavours are in vain , if the lord reveals not these things unto me , therefore i will beg of god that he will discover the riches o● his goodness to me , i have not been careful enough , nor sensible enough of sins of omission , when i have had no just thing to take up ●y thoughts , yet i have not thought of thee ; henceforth when my heart is affected with thy excellencies , thy love , thy mercies , i will praise thee , when it is not , i will pray to thee that it may , and for my master-sin , mine iniquity , i will be most frequent in those duties that are most contrary to it ; i will especially in my reading of scripture , take notice of , and write down those places , and those examples that are most proper for the cure ; i will speak against my iniquity , that if it may be i may thereby the more engage my self to leave it . meditat. vii . of the excellencies of christ. 1. be convinced of , and affected with the prefence of god. 2. desire of him who only can to manifest the excellency of christ unto thee . considerations . 1. consider , that if the holiest man that ever lived , lived near thee , what high expectations wouldest thou have of his carriage and conference , when thou sawest his zeal and patience , &c. but no man lived ever without sinne ; therefore suppose an angel should take upon him humane nature , and live amongst us , with what enflamed expressions and affections would he speak of god , of heaven , and every thing that is spiritual ; but alas , his carriage , his holiness , his wisdom , where as nothing in comparison of christs ; for there was not any word , or action that eyer christ spoke , or did , that if all the angels of heaven had studied and set down how it ought to have been done , or they themselves should have been to have done it , they could not have equalled it , nay , even god the father had he taken our nature , he would not have spoke or done any word or thin̄g which should have had ( in respect of it self , or any circumstance ) more holiness or wisdom then christs words and actions had so that certainly in this respect , he that saw christ , saw the father , as he himself saith . 2. consider the wonderful wisdom of christ , certainly he was greater then solomon ; for though he was the humblest man that ever lived , yet he himself said so , nor did it any more argue pride in christ to say that he was wiser then solomon , then it would have argued in solomon that he knew more then a new-born babe . vvhen his most malicious and cunning adversaries came to e●snare him in his words , so that they thought it were impossible for him to say , i or no to their questions , without extraordinary prejudice to himself , yet he answered with such admirable wisdom and innocence , that they went away ashamed of their folly , nay , when satan himself came and set upon him with his subtilest temptations that he could possibly find out , yet our saviour without deliberation and study , immediately answered him so fully , that he could not so much as reply , but was fain to fly to another temptation ; and no marvel , for he was the wisdom of the father . 3. consider the wondeful and exceeding holiness of christ , when he was in the height of all his agonies and sufferings , he abated not any thing of his love and confidence in god ; for his sufferings did not make him forget , or diminish any thing , no , not in the least circumstance of his graces , or of any thing that the law required at his hands : to be so freely willing 〈…〉 that agony continue , which was unspeakable and as the torments of h●ll ( ●f his father pleased ) was more then if those in hell should freely submit to endure the torments they suffer . the holiness of those in heaven is not comparably so much greater then the weakest saint on earth : as the holiness of christ was greater whilest he lived on earth , then that of those in heaven ; nay all the saints on earth are fil'd from his fulness ; for he is the fountain that conveyes to his saints , as they are able to receive the infinite ocean of the holiness of the god-head ; no marvel that the angels when they saw his glory , cryed out , holy , holy , lord god of sabbaths . 4. consider , that not withstanding all these infinite excellencies in christ , he thought it no robbery to be equal to the father ; yet how exceedingly did he humble himself , and how gracious was he : the poorest man or woman in the word , nay , the greatest sinner that truly repented , with what love did he receive them : he was the son of righteousness , from whom the angels receive their glory , and yet he disdains not to shine upon such dunghills as we are : it is strange , o my soul , to consider how willing christ was to please every one ; only provided it was in things that were not for their hurt that desired them ; many times , nay , most times , when others were with him , when he in respect of himself , only would have done otherwise , yet he did as their desires required , rom. 15. 3. the apostle saith , even christ pleased not himself , many times when he was hungry ; if any came to him that needed instruction , or if he were sleepy , and any came to him that needed consolation , he would abstain from meat and sleep that he might do them good ; it is not so with great men , but it was so with christ , who was the great god. affections and resolutions . 1. admire the excellencies of christ ; o blessed saviour , thou art the chiefest of ten thousand ; thou art altogether lovely , thou hast a name above all names , that at thy name every knee should bow ; thou lord , art set at the right hand of the father in the heavenly places ; far above all principality & power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; thou art the brightness of thy fathers glory , and the express image of his person ; consider , o my soul , what can these words mean ; surely if god commanded all the angel to worship him , when he brought him into the vvorld , how much more should we for whom he hath done , much more admire and adore him in spirit and in truth . be confounded and ashamed , that thou art no more affected with these things : doubtless , o my soul , it is not for want of excellency in christ , for he is the lord of glory , but for want of a clearer faith in thee to behold his excellencies ; if the scripture had not spoke the thousandth part of christ as it doth , how could thy thoughts have been lower of him then they are ; how could thy heart be more senceless : it is a shame that every vanity should steal away our hearts from christ , much more abominable is it that our very sins that murthered him , should ever prevail with us in the least . pray , blessed god , 't is not in man by all his wisdom and industry , to know , or be affected with the excellencies of christ , if thou dost not reveal them ; if i had a thousand worlds , they were too small a price for so great a mercy ; o shew me thy self , and thy son , and it sufficeth ; and now , o my soul , are the excellencies of christ nothing unto us ? do we indeed admire them ? surely all is but meer words , and vain thoughts , if we do not strive as far as we may to imitate him in those excellencies , for which we pretend to admire him ; are we as patient as he was , meck , humble , holy , who when he was reviled , reviled not again , &c. we do but deceive our own souls in giving glorious titles , and speaking high things of christ , and in the mean while not endeavour to transform into his image ; it is impossible we should love him for his patience and holiness , and not love patience and holiness , nor yet never care to practise and get them ; therefore for the time to come , the life of christ shall be the example whereby i shall endeavour to frame mine : and that i may the better do so , i will read over especially the new testament , and observe in every particular what christ did , how he spoke to his friends , to his enemies , how he demeaned himself in every action , whether civil or natural , or religious , how in all his relations : and when i have written them down , i shall often peruse them , and shall endeavour in every action that i do , and word that i speak , to remember if i can , wh●ther there be any parallel instance in the life of christ , if there be , i shall make that my pattern , and do likewise , but if there be none , that i can think of , then i would do that which in my conscience i think christ would have done in like case . for the conclusion , i refer you to the directions and instances of former meditations . the conclusion of the whole . i found a great deal of difficulty in writing this small treatise of meditation , not into the doctrinal or directory part , because christian experience and study are things by which that party is managed , but in the setting down of instances and examples therein i found the difficulty to lie : for meditation is an harder work then to give directions thereunto : and i have generally found it easier to study a day , then to meditate an hour ; but of all the kinds of meditation whereof instances are set down in this book , i found the greatest difficulty in those of solemn meditations , they consisting for the most part of prayer , which the devout soul when it hath ended forgets so that if one might gain a world , when the heart is overwhelmed with grief , or inflamed with love , or ravished with joy , one could not remember the powrings out of the soul : in such cases , one may say of such meditations , as saint paul speaks of those glorious things which he saw when he was wrapt into the third heavens : they are neither lawful , nor possible to be uttered , many times the secrets in our communion with god , are of that nature , that it is not lawful by reason of that scandal , nor possible to utter , because the affections being so intensly employ'd invention , memory , and intellectual actings of the soul , during that time do almost quite cease , and indeed whosoever goes about to invent instances of meditation , if it be only a learned man , and not holy , his studies may exceed his actings that way , but if it be an holy experienced christian , as his inward thoughts of love , joy , grief , and admirings of god are above all that his tongue doth or can utter , so those secret expressions which he useth between god and his own soul , when his thoughts are full of heaven , and of god , are much beyond what he can invent , or by study expresseth ; therefore since those meditations that are fullest of devotion cannot be remembred , to set down instances of meditations , except one should take them from some saint as he was powring out his soul before god in secret ; one can never set them fully down in secret i say ; for the soul is never so free , nor may be before others , as with god alone , and the truth is , if i had not had these instances of solemn meditation by me , i think i should hardly have set down any of that kind ; i should only have referred him to the psalms , it was so that i wrote these from the mouth of one to whom these unseen , i was oft-times so near that i could hear his secretest devotions , if uttered though but with an ordinary voice ; i am very confident for his part , he thought that none but god and his own soul were privy to his prayers , i have sometimes considered it as a case of conscience , whether it was lawful by stealth to hear , and afterwards to publish the private meditations of others , but considering how much advantage it may bring to others , and how the party himself can suffer nothing in it , his name being concealed by me , i resove to publish them , besides . i very well know ( as i said before ) that the spiritual expressions between god and ones own soul in secret , are forgotten almost as soon as ended ; it is very unlikely that any should remember then ten years after , as the most of these are : i thought good to give an account of this matter , lest i should be thought to have that holy frame of heart , which many of the expressions in these meditations argues , that he had that used them , and arrogate to my self that which is farre from me . if any shall be offended at the brevity and shortnesse of my directions of this great and weighty businesse of meditation , i shall onely say thus much as to that . 1. that i am not willing to overcharge or affright new beginners ( for , for such i do very much intend this treatise ) with too great a number of particulars . 2. i would not have this swell above the bigness of a manual , for i have often observed , that when one hath perswaded some to buy some book , and told them it hath been but a small price , it hath been almost as strong a motive ( the smallness of the price ) as the goodness of the book : and i would not be willing that both these motives should be wanting to the buying of this book . as for the plainnesse of the s●ile or matter , i shall thus excuse it , if it ought to be excused , i wrote this for the meanest and ignorantest sort of christians that they might buy , and understand it , that they might buy it , i have made it a manaul , that they might understand it , i have made it plain , and spoke to them in their own language ; and to the learned i say , if any such shall read this treatise , indocti rapiunt coelum , and though i highly prize learning , yet i know that as to prayer and meditation , and all other acts of devotion , wherein we keep a strict communion with god , and watch over our own souls , and experimental knowledge and acquaintance with , and inflamed affections towards god , will more avail us then all the learning in the vvorld , and doubtless it is not generally ignorance in those that live under ordinances , but the non-improvement of the truths we know , that will undo us , if we do but improve these plain truths , viz that god is , that there will be a day of judgement , that we must die , that we ought to love god with all our heart , with all our soul , with all our mind , with all our strength , that we should do as we would be done to i say , if we did but improve these into practice , we should attain to more holiness , then if we knew a thousand times more , and left those truths ( as generally men do ) by them , as things forgotten , i doe very much think that the truths of religion have been spun into too fine a thred of late dayes , and some have observed , that fewer have been converted of late years then formerly , when fundamentals have been plainly , powerfully , and practically prest upon the conscience , it is an errour to think that notions , so they be spiritual , cannot be two accute or speculative ; i have one thing to entreat of the christian reader , and it was one end of publinging this treatise that i might with it publish th●se my desires . the thing that i am to request of you , will neither be charge nor trouble ; it is your frequent , serious , servent prayers that i desire of you ; i know it is used too much as a complement among christians , to desire prayers of their christian friends , and they are too often superficially promised , and too seldom conscienciously performed : nor would i have thee , whosoever thou art that fearest god , account this my request a thing of course , and that it is at thy liberty to grant it or no ; for suppose a poor distressed man overwhelmed , & almost swallowed up with the sense of his miseries and wants , should with tears and strong importunities beg relief of thee ; dost thou think it were an arbitrary thing ( when it was in thy power ) to relieve him or not ? mightest thou not justly expect that the next time thou wentest to pour out thy soul before god , that he should keep by him the denial that thou gavest that poor man , and give it thee , when thou in the distressed thoughts of thy heart , makest thy prayer to him ? and dost thou think that the lord will hold thee guiltless , when one whose afflictions are many , corruptions strong , temptations to undergo , shall in the anguish and bitterness of his spirit desire thy prayers , and thou refuse , or neglect : consider whether at the day of judgment thou wilt have any sufficient excuse to plead . i have sometimes thought that the bills that have publickly been put up for the prayers of the congregation have been too little regarded , it may be they have been too customarily and formally put up , it may be ●o , but it is not good for us to be judges of evil thoughts , little do we know what terrours and fears , and anguishes of spirit overwhelm them , while they are so little regarded by us ; o that we were sensible of others afflictions and sorrows , whether spiritual or temporal , as they themselves are , and as we would have them to be of ours , were our souls in their souls stead : and if the lord should so by his providence order it as to bring us into those straits which we saw our brother in , and would not afford him so much as our prayers , may we not justly expect that the next time that we our selves are in streights , our consciences should take up a parable and taunting proverb against us , and say as josephs brethren did , we are verily guilty concerning our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear , therefore is all this distress come upon us . and that which i would desire thee to beg of god for me is , that he would give me sincerely to aim at his glory in all my actions , but especially those that belong to my ministry , that i might not be as a broken vessel , and that he would give me greater discoveries of , and love to himself and the lord jesus christ ; and that he would give me gifts , and strength , and wisdom , opportunity , and a heart to serve him , and mercies suitable to my wants , that my afflictions may be sanctified , my temptations conquered , and my corruptions mortified . one thing more i am to request of thee , that is , to do what i know is too much neglected by my self , and i fear by others ; thou art to pray for a blessing upon thy self when thou readest this treatise , and that god would make it a blessing unto others also , into whose hands it shall come : i desire you that you would help me with your prayers in this particular ; when we do but take our ordinary daily bread , we crave a blessing , how much more when we doe things that concern our eternal good ? when we take a book , to that end , spiritually to benefit by it , do we think that it is in our own power , or in the power of any treatise that we read , ( without gods assistance ) to do us good ? nay , the word of god it self is but a dead letter , if the holy spirit be absent when we hear or read it . but that thou shouldest desire a blessing upon thy self in reading of this book , is not all i request of thee , but that thou wouldest also extend thy prayers further , even for others , that it may be also for their edification whosoever shall read it ; for as we are to pray that every sermon we hear may be for the spiritual advantage of others , as well as of our selves ; it holds also in reading of treatises of devotion . finis ; books to be sold by thomas parkhurst , at the bible and three crowns in cheapside near mercers chappel . a commentary on the hebrews , by john owen d. d. fol. an exposition of temptation , on mat. 4 verse 1. to the end of the eleventh , by dr. tho taylor , fol. a practical exposition on the the third chapter of the first episile of st. paul to the corinthians , with the godly mans choice , on psal. 4. vers . 6 , 7 , 8. by anthony burgess , fol. the view of the holy scriptures , by hugh broughton , fol. christianographia o● , a description of the multitude , and sundry sorts of christians in the world , not subject to the pope , by eph. pagit . these six treatises next following , are written by mr. george swinnock . 1. the christian mans calling , or , a treatise of making religion ones business , in religious duties , natural actions , his particular vocation , his family directions , and his own recreation ; the first , part . 2. likewise a second part , wherein christians are directed to perform their duties , as husbands and wives , parents and children , masters and servants , in the conditions of prosperity and adversity . 3. the third and last part of the christian mans calling , wherein the christian is directed how to make religion his business , in his dealings with all men , in the choice of his companions , in his carriage in good and bad company , in solitariness , on a week day from morning to night ; in visiting the sick on a dying bed . 4. the door of salvation opened , by the key of regeneration . 5. heaven and hell epitomised : and the true christian characterized . 6. the fading of the flesh , and the flourishing of faith : or , one cast for eternity , with the only way to throw it well : all these by george swinnock 4 to . an exposition on the five first chapters of ezekiel , with useful observations thereupon , by will. greenhill , 4 to . the gospel covenant , or the covenant of grace opened : preached in new england , by peter bulkely . 4 to : an antidote against quakerisin , by stephen scandret . gods holy mind touching matters moral , which himself uttered in ten words , or ten commandments ; also an exposition on the lords prayer , by edward elton , b. d. 410. fiery jesuite , or an historical collection of the rise , increase , doctrines , and deeds of the jesuites . exposed to the view for the sake of london . 410. horologiographia optica ; dialling universal , and particular , speculative and practical ; together with the description of the court of arts , by a new method , by silvanus morgan . 410. heart-treasure . or , a treatise tending to fill and furnish the head and heart of every christian , with soul-inriching treasury of truths , graces , experiences and comforts . octavo 1 part . sure mercies of david : being the second part of heart-treasure . closet prayer . a christians duty ; all three by oliver heywood . a practical discourse of prayer , by tho cobbet . of quenching the spirit , the evil of it in respect both of its causes and effects , discovered , by theophilus polwheile . the re-building of london encouraged and improved in several meditations , by samuel rolles . the sure way to salvation : or , a treatise of the saints mystical union with christ. antidote against infection of a multitude ; these two by rowland stedman , m a. the greatest loss , upon matth. 16. 26. by james lives●y , octavo . a. defence against the fear of death ; by zach. crofton . gods soveraignty displayed ; by will. geering . the godly mans ark : or , city of refuge in the day of his distress , in five sermons ; with mris. moors evidences for heaven , by edm. calamy . the almost christian discovered : or the false professor tryed and cast ; by mr. mead. spiritual wisdom improved against temptations . by mr. mead. 1. heaven taken by storm . 2. the holy eucharist : or the sacrament of the lords supper , briefly opened . these two by mr : tho. watson . nonconformity without contravercy , by ben. baxter . the parable of the great supper . by john crump , late of maidstone . finis . notes, typically marginal, from the original text notes for div a65794-e1220 mr. holland . a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, 1576-1632. 1629 approx. 206 kb of xml-encoded text transcribed from 133 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a13542) transcribed from: (early english books online ; image set 2129) images scanned from microfilm: (early english books, 1475-1640 ; 1037:04) a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, 1576-1632. the second edition. corrected by the author. [2], 131, [1]+ p. printed [by h. lownes] for i. bartlet at the gilt cup in cheapeside, london : 1629. printer's name from stc. in two parts. imperfect: consists of part 1 only. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. meditations -early works to 1800. 2004-07 tcp assigned for keying and markup 2004-07 apex covantage keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion a man in christ , or a new creatvre . to which is added a treatise , containing meditations from the creatvres . by thomas taylor , d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , 1635. a man in christ , or a new creatvre . 2. cor. 5. 17. if any man be in christ let him be a new creature . in the first adam , all the sonnes of adam had an happy estate : in which while hee stood , we stood and enjoyed the whole image of god , and all perfections which humane nature was capable of ; and when he fell , wee fell , and with him lost the whole estate of grace and glory . and so are fallen into an old ruinous condition of the old adam , which threatneth us dayly with deserved destruction , and thrusteth us under the regiment of death . now for our repaire out of such misery , hee that made us at first must make us a new , and give us a new stocke and estate , by transplanting us out of the old stocke into a new roote , and by removing us out of the old adam , and setting us into the new adam , iesus christ ▪ the meanes whereof , this text will teach us . in the which there are two generall points : first , the estate of a man converted , [ hee is in christ : ] secondly , the note of such a covenant , [ hee is a new creature . ] to open the former , there are sundry questions . quest. 1. how a man is said to be in christ. answer . two wayes : first , as a man , or creature : secondly , as a member , or new creature . first , as a man , or creature among others : hee is so both in respect of creation , and preservation . the former , because every man is said to be created , not only by him , but in him : as hee is the beginning of all the creatures of god. the latter : because every man subsisteth in him , col. 1. 16 , 17. for he is not like the carpenter that maketh an house or shippe , and leaveth it to the winde and weather when hee hath done : but hee abideth with his creature , to continue and uphold it in its being ; which else would suddenly fall to nothing . according to act. 17. verse 28. [ in him we live and move , and have our beeing : ] and not only by him . secondly , but our text speaketh not of that , but of the second beeing in christ : namely , as a member . and thus onely the church is in him . and as a member , one is said to be in christ two wayes : first , externally : onely as an outward member of the church , and in the judgement of charity ; of which number are such as professe christ , and joyne with the members in outward profession of religion , and use of the meanes . of the which , reade iohn 15. 6. secondly , inwardly and effectually : which is , when first a man is knit by faith to the head himselfe : secondly , by love , to all the members , even invisible : thirdly , by outward profession to the visible church , and produceth fruits of this inward union with christ. and of this our text here speaketh . for hee that is thus in christ , is a new creature : so are not the others . the second question is , how commeth a man to bee in christ ? answer . by the straight union and communion betweene christ and the christian : who are farre nearer than friends , or men that dwell together in one house . for christ and the chrian dwelleth not one with another : but one in another . as it is in the naturall body , the being of a member is not properly with the head , but in the head : so in the mysticall body , the being of the beleever is in christ the head . and as the beeing of the branch is in the roote : so it is betweene christ , the vine , and the beleevers , who are the branches , iohn 15. this straightnesse of union commeth from the straightnesse of the band , which is , first , on christ his part , namely his spirit of fortitude put into their hearts . secondly , on our part , which is our faith , by which wee are set into christ. faith onely giveth a beeing in the second adam . god offereth in his covenant of grace , iesus christ to bee the head and saviour of his body . faith receiveth this offer , and putteth our name into the deede : onely faith draweth and sucketh vertue from christ ; and rom. 11. 24. [ thou art grafted in by faith . ] object . but christ is in us , how can we then be in christ ? answ. this beeing in christ , is relative : for we connot be in him , but he must be in us . 1. iohn 3. 10. hee that keepeth his commandements , dwelleth in him and he in him . but it is with this difference , he is in us , and abideth in us by his spirit , and by upholding grace in us : wee are in him by faith , and by the exercise of grace : and those two are inseparable . object . but christ is in heaven , how can we bee in him , and not be there ? answ. if our being in christ were after a corporall manner , then to be in him , wee must bee locally in heaven as hee is : but this conjunction is spirituall ▪ and the meanes of it , which is faith , is spirituall : not hindred by distance of time or place , from this most straight union . thus abraham by faith saw the day of christ , and was in christ sundry thousands of yeares before christs incarnation : for he that is joyned to the lord is one spirit : and the beleever is now in heaven after a spirituall manner , where christ is . doct. learne the happy estate of a man converted , that hee is now in christ , 1 ioh. 5. 20. wee are in him that is true ; namely , in his sonne iesus christ ; the same is very god , 2 cor. 12. 2. i know a man in christ , &c. reason 1. because they stand not onely in generall relation to christ as other men , and creatures doe , which are subject unto him as their lord , but in nearer and speciall relation , as they are members of his body : for all which hee is most tender , and carefull , as a most loving and respective head . secondly , from this union floweth all the efficacie of his merits upon us : for nothing can proceed from christ to us , till wee be in him ; but being set into him ; wee partake in all that christ hath , as a loving husband first communicateth himselfe ▪ and then all he hath with the wife of his bosome . hence it is that christ being elected of god , wee are elected in him , ephes. 1. verse 9. and christ being acquitted from our sinnes , wee are justified in him : for being found in christ , as philippians 3. 11. his righteousnesse is imputed unto us . if christ be rich , and have treasures of wisedome , and grace ; the christian cannot be poore ▪ [ for in him we are made rich , ] ● cor. 1. 5. ephe. 4. 27. [ which riches is christ in you . ] thirdly , as all the promises of god are made in christ , who is the foundation of them all ; so they are made good onely to them that are in christ , 2 cor. 1. 20. in him are all the promises , yea and amen : but to whom ? even to the heires of promise : and who be they ? even abrahams seed , the faithfull posteritie of faithfull abraham , gal. 3. 10. fourthly , by being in christ , the christian hath a sure estate : first , in this life , strength , and assurance in temptations , tryals , and dangers , to bee upheld unto victorie . 2 cor. 12. 2. i know a man in christ : and vers . 9. my grace is sufficient for thee . iohn 10. the sheepe of christ , can none plucke out of his hands ; his estate is not lyable to casualtie : no cheater nor robber shall defraud him of it . secondly , in death hee hath hope and assurance , in which state hee is a member of christ , and hee that sleepeth in christ , perisheth not ; nay , being in christ , but he shall be made alive againe . 1 cor. 15. 18 , 22. 1. thes. 4. 14 , 18. thirdly , in that day of judgement hee shall stand with boldnesse . 1 ioh. 2. 28. little children abide in him , that when hee shall appeare , we may be bold , and not ashamed before him at his comming . vse 1. labour to know thy selfe in this happy condition , else is christ appeared in vaine unto thee , the whole gospel is in vaine unto thee . quest. but how may i know this , namely , that i am in christ ? first , hast thou disclaimed thy owne righteousnesse , and given thy selfe wholly unto him ? phil. 3. paul could not be found in him , till hee had disclaimed his owne righteousnesse , and esteemed it as dung . papists cannot be in christ , because they doe not this . hast thou denied thy selfe ? thy head did so . takest thou up the crosse daily ? so did hee . canst thou abide to crucifie the flesh and lusts of it ? thy head was crucified : but if thou canst not take thy selfe short in carnall delights , nor renounce the fashions of the world , nor abide the doctrine and practice of mortification ; never say thou art in christ : can a member be so contrary to the head ? gal. 5. 24. the second note is subjection unto christ as a head . the most gracelesse men in the world , yea the devils are subject unto christ as a lord : but art thou subject as a member unto such a head ? quest. how is the member subject unto the head ? answ , 1. sweetly , and willingly , not by force and compulsion . now aske thy selfe , is christs yoake irkesome and tedious ? are his commandements grievous ? is it grievous unto a member to obey the head , into which it is set ? secondly , universally , it doth all that the head enjoyneth : art thou subject in some commandements , but not in others ? thou canst forbeare murther , adultery , drunkennesse ; but must sweare , lie , prophane the sabbath , spend thy time idly which is given thee to repent in : doe the members thus picke and chuse with the heads commands ? thirdly , sincerely : in all things seeking the good of the head , above it selfe : a member will venture it selfe to be cut off for the safety of the head . now what is thy aime in thy subjection ? is it thy owne name , reputation , thy wealth , or ease , or any base respect ? how doth a member neglect it selfe for the head ? fourthly , constantly : a member is never weary of obeying the head ; but how fickle and inconstant art thou in the wayes of god ? thou wilt obey on the sabbath , but wilt not be tied to daily duties , some occasions must give thee dispensation . if some seasons of the yeare can win of thee to cast off thy calling , and live like an epicure ▪ eating , drinking , scorning , gaming , chafing , coveting , swearing , and the like : is this to be in christ ? the head setteth thee on no such worke : and if a man be not commanded by christ in his actions , hee may easily know who is his master , and pay-paster . what man dare goe to god for such workes to have them rewarded ? the third note : he that is in christ , and abideth in him ▪ there is no abiding for sinne , 1 iohn 3. 6. hee that abideth in him sinneth not . quest. is there any that sins not . answ. 1. he sinneth not studiously : he purposeth not sin , but holdeth a resolute purpose against it . hast thou this note of christ his being in thee , that thou sinnest not , who canst deliberate , and purpose , and willingly venture on sinne ? secondly , he sinneth not willingly ; namely , with his whole will , and full consent : for the will , so farre as it is renewed , is not gained to his sinne , but striveth relucteth , and resisteth . thirdly , hee sinneth not affectedly , or with full delight in sin ; hee sinneth sometimes : but if i have delight to sinne , saith dauid , god will not heare me : hee sinneth , but loveth not his sinne , but hateth what hee doth : canst thou love thy sinnes and lusts , and delight in workes of darkenesse , in thy selfe or others ? christ abideth not in thee ▪ fourthly , hee sinneth not deadly , or not to death ; he abideth not in his sinne , in whom christ abideth : his sin hath after it three things : 1 sorrow and griefe that hee hath sinned . 2 care to rise and recover himselfe . 3 feare not to sinne againe . canst thou run on in sin without remorse , without returning , without care of repentance , or feare of gods justice ? canst thou turne head against the wayes of god and good men desperately , as if thy conscience were turned into a rotten post ? thinkest thou that so living a roote can admit such dead branches ? or can the surpassing holinesse of christ the head , receive into it such rotten and gangrenous members ? no , no tye thy selfe by a thread of profession , so long as thou wilt , unto this stock thou wert never ingrafted as yet , that bringest such wilde and unsavory fruits , rom. 8. 10 , if christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse ; that is , the spirit liveth by grace , and manifesteth that life in motions of grace and holinesse . and a plaine marke of a man in iesus christ is that in rom. 8. 1. [ he walketh not after the flesh , but after the spirit . ] fourthly , hee that is in christ and abideth in him , the word of god abideth in him : for these two are inseparably joyned , iohn chap. 15. verse 7. [ if you abide in mee ▪ and my word abide in you . ] and this is made a sure signe of our being in christ , 1 ioh. 2. 5. hee that keepeth his word , in him is the love of god perfect . by this we know that we are in him . this is more than to heare the word , than to understand it , or to retaine it , as many doe , who can entertaine it , as they do strangers , for a meale , or a nights lodging , or a short time : but it must abide as an in-dweller ; for wee dwell no longer in christ , than his word dwelleth in us , 1 ioh. 3. 14. hee that keepeth his commandements , dwelleth in him , and hee in him . and on this condition onely he commeth in , and dwelleth in us , iohn 14. 23. if any man love mee , and keepe my word , my father will love him , and we will come into him ▪ and dwell with him . wee heare many good things , but we heed and hold but a few ; and those few but a little while : as riven vessels we let them slip . for , first , how weake an account can wee give unto god ( as we must ) of all the good lessons we have heard , and ought to have remembred ? secondly , how could we continue the same men from yeare to yeare unchanged , if the word did continue in us . thirdly , what strangers are many of us to the scripture , and grounds of religion ? whereas , if it did dwell in us , it would be as well knowne unto us , as those that are in house with us . fourthly , how far is it to seeke , and absent from us , when our mindes understand it not , our hearts affect it not , our consciences are not guided by it , nor our actions , nor the creatures are sanctified by it ? as 1 tim. 4. 4. how plaine is it now , that thou art not in christ , who wilt not affoord his word a resting place in thy soule ? remember that place , 1 iohn 2. 24. if that which yee have heard from the beginning shall remaine in you , yee shall continue in the son and in the father . the fift note : examine whether thou hast the spirit of christ. this is made a note of such a one . 1 iohn 3. 10. hereby we know that hee abideth in us , by the spirit which hee hath given us : and chap. 4. 13. hereby we know that wee dwell in him , and hee in us , because hee hath given us of his spirit : and if any man ▪ have not the spirit of christ , the same is none of his ; that is , no member of his body , set into him , but in shew , as a woodden legge , which receiveth not vitall powers from the head . object . this is a difficult marke : but how shall i know the spirit of christ to be in mee ? answ. many finde and conceive it to be harder than it is , because they hold it no sinne to doubt whether they have the spirit or no ; when as they may as lawfully doubt whether they be christians or no. but try thy selfe by this note : first , wheresoever the spirit is , he rebuketh sin , ioh. 16. 8. the spirit pricketh the heart of every convert : and if thou hast him , thou must finde him a spirit of conviction . object . i have beene often checked for my sinne , and that is my comfort . answ. but deceive not thy selfe . to the spirits conviction are required three things : first , sense and sorrow that thou hast sinned : secondly , earnest desire of mercy , expressed in vehement hunger and thirst : thirldly , a loathing and leaving of sinne . never any received the spirit , but thus was sinne rebuked in them . secondly , the spirit writeth the law in the heart where he is , ier. 31. 31. and leadeth into all truth , iohn 16. 13. hast thou this spirit of direction and counsell , teaching thee , and leading thee into duty ? object . i know as much as any can teach me . answ. but art thou led by the spirit , or mis-led by the flesh and doctrine of carnall libertie ? many are taught , few are led , and yet onely they that are led by the spirit , are the sonnes of god : the spirit must be the guider of thy course , as the pilot in the ship : thou must shut thine owne eyes of carnall reason , and as a blinde man , give thy selfe to be led by the spirit . thirdly , the spirit where hee is , ruleth and commandeth : yea , reformeth and casteth out old errors of heart and life : for hee will not dwell as an underling , but as a commander : his worke is to cast downe all high things exalted against grace , and to bring every thought into the obedience of christ. findest thou a spirit in thee prevailing against fleshly thoughts , carnall affections , desires , conversation ? findest thou a spirit , framing thoughts , speeches , actions to the conformitie of the word ? a spirit quickning to all that is good ? this is the spirit of iesus christ. fourthly , he being the spirit of supplication . zae. 12. 10 maketh the elect to cry with unspeakeable groanes . dost thou finde not the words of prayer which any hypocrite may , but the spirit of prayer ? who alwayes in prayer , first , leadeth into the sense of sin : secondly , into the apprehension of the excellency of mercy , which maketh him servent : thirdly , letteth the soule see god appeased in christ : fourthly , it sealeth to it the truth of gods promises , who will heare , psal. 50. 15. fiftly , assureth it selfe to be in state of christ his merits and intercession , to whom the father denieth nothing ; all which must needes quicken the heart to fervent and frequent prayer . the sixth note : if thou canst discerne christ in thy selfe , thou maist be sure thou art in him : for one ralative affirmes the other . and knowest thou not that christ is in thee , except thou be a reprobate ? 2 cor. 12. 5. quest. how may i know this ? answ. first , examine if christ be formed in thee , gal. 4. 12. and then christ is formed in thine heart , when god hath begun a change in thy soule , by his grace laying in thee the beginnings , and seedes of grace . the apostle useth a comparison drawne from the forming of an infant in the wombe , which is not formed all at once , but the principall vitall parts first ; the heart , braine , and liver , and then the other by degrees : so grace is not wrought all at once , but by degrees : first , the beginnings of faith , repentance , and holy desires , and then a more lively impression of the image of christ imprinted in their heart ; which standeth in knowledge , holines , and conformity to iesus christ in practice and passion , in suffering and doing as he did in some measure : now if there bee no new lumpe which was not in nature , no forming , no reforming of heart and life , christ is not there . secondly , try if christ liveth in thee : and then christ liveth in thee , when thou livest by faith in the sonne of god : making thy faith thy stay in all estates , in all actions , temptations , afflictions , when faith carrieth a sway , and hath a stroke in every thing , and in life and death maketh the heart and life leane upon christ. thirdly , if christ bee in thee , then hee moveth in thee , and thou in him . the infant in the wombe is discerned by the moving of it and so is christ discerned in the heart : and then christ moveth in the heart , when his spirit moveth and inclineth it by a still and secret voyce unto all good speeches and duties ; and then thou movest in him , when thou cherishest , fosterest , and followest his motions agreeable unto the word , and sufferest them not to die in thee . as for example : the spirit moveth thee to redeeme the time , to read in gods booke , there to acquaint thy selfe with gods will , in time to worke the workes of god , to mind thy account and reckoning ; but thou resistest those motions , carnall and contrary motions thrust them our , and call thee to cards , dice , epicurisme , merriments , wasting thy time , putting off the evill day , as the heathens . now christ moveth not in thee , but the spirit that ruleth in the world ; for gods sweete motions are so strong , as that ordinarily they come to a birth . vse 2. if thou beest in christ , thou must imitate christ ; imitate him in his nature and holy example : the member is of the same nature , and doth the same things with the head : they all compose themselves to the motion of the head , into which they are set , 1 ioh. 2. 6. hee that saith he is in him , ought to walke , as he hath walked . quest. how did christ walke , that we may walke so ? answ. christ walked first , religiously : hee began all things with god , did all things for god , and referred all things unto god. first , hee began all things with prayer , and continued long together therein : sometimes whole nights in prayer , as the occasions were more serious . doe wee so ? doe wee sanctifie every ordinance with prayer ? doe wee continue in prayer ? doe not many sit up whole nights to play ? when would they sit up so to prayer ? secondly , hee did all things by the warrant and word of his father : he contemned his owne will , that hee might doe his fathers will : not my will , but thy will be done ; yea , he would lose his life before his obedience . doe we so ? wee say , thy will bee done , as if wee would doe all the wil of god , & as if there were but one will betweene christ and us : but as the scribes and pharisees , wee say and doe not : we will not give our wils up to gods will and word , further than our selves list and like : nay , many say , as that rebellious generation ; the word of the lord spoken unto us by the ministers , will not doe . when or where see we any thing reformed by the power of the word ? thirdly , hee referred every thing unto his fathers glory : hee never sought his owne praise and reputation , but avoyded it : doe we so ? who dare say he seeketh to glorifie god in casting off his calling , and spending dayes and nights in idlenes , or worse ? when did our lord walke so , that we might doe so also ? fye upon such heathenish christianity . this glorious head will not bee so disgraced , as to take in such monsters for members . secondly , hee walked holily , and commanded us to learne of him ; but wee that say wee are in christ , lay aside this glasse , and strive in pride to be beyond each other : wee cannot keepe filthy fashions out of christians , because neither the mind of christ , nor himselfe is in us . thirdly , hee walked fruitfully and diligently in his calling , acts 10. hee went about doing good : hee watched and apprehended all accasions of helping mens soules and bodies . hee spent all his time in painefull performance of his calling . how doe wee so , who spend so much time in unfruitfull courses , wherein wee doe no man good , but our selves and others much harme ? and sometimes through the day scarce doing any thing , which may in the night minister comfort unto us . if men should say to themselves every night , how much time have i vainely spent this day , which i might have redeemed to prayer , reading , or some fruitfull meditation for my soules good ? to some worke of repentance , or of charity , or of mercy , or iustice ? alas , what a cooling card would this be , if he inferre , my lord never walked so ; and i must walke as hee walked , if i bee in him , further than in outward profession . was he ever in gods worke ? so must i bee , if i be in him . fourthly , hee walked righteously and justly . an admirable patterne of civill righteousnesse . he never deceived any man neither by word nor deede : never was guile found in his lips or hands : never covetousnesse of any mans goods was found in him : hee gave his due to every man , high and low . doe we walke so ? many of us take liberty to deceive our brethren by word or deede , lyes , oathes , and false trickes : and hold it lawfull to cover our neighbours money under a cover and colour of play , and so get his money into our hands , which neither god , nor any good meanes giveth us , and maketh us masters of . a most grosse and hatefull injustice , condemned by the light of nature amongst the heathen : and yet neither the light of nature , nor of grace , can cry it downe amongst christians . never sew a fig leafe over thy sinne , to say , i care not whether i win or lose : thou shouldest care to walke as christ walked , who in this case did neither win nor lose . besides , thy chaffing and swearing giveth thy tongue the lye . and sure i am , many would take great care before they would part with so much mony to the poore , or ministry , or any good use in a whole yeare , as they can set at the stake of one cast of an unlawfull dice . fiftly , christ walked in the light , namely in the purity of his nature . there was no darkenesse of ignorance in his minde , no darkenesse nor disorder in his will and affections : secondly , in the purity and light of holy conversation , he never committed any works of darkenesse : thirdly ; in communion and fellowship with his father , with whom no darkenesse hath fellowship ; himselfe being the most pure and inaccessible light . and thus must wee walke , if we be in him . 1 iohn 1. 6 , 7. if we walke in the light , as hee is in the light , we have fellowship with him . but doe we so ? doe not many walke like gentiles , having their understandings darkened ; not because they want light , but because they hate the light of god , and fight against the light of the word and of their owne consciences ? and doe not many walke in the fruitlesse workes of darkenesse ? i say not , slip into some works of darkenesse , which often a godly man may doe : but walke , trade and continue in the workes of darkenesse ; and goe on to blacke darkenesse . such impure persons of fowle hearts , hands , and lives : and libertines , that take liberty to doe as they list , and cast off all counsell of the word : scorners of their teachers and instructers , and more of their godly instructions , followers of the fashions of the world , in the loathsome guises of it ; fearing nothing so much as to bee good ; hating nothing more , than to bee fashioned according to the word of god , are farre from walking as christ walked . lastly , how doe wee embracē communion with god , who are never so merry as when the thoughts of god are shut out ; are most heavie and weary , in the place and meanes of his presence , in which hee communicateth himselfe with his people ? our sore eyes cannot abide so cleare a light : and what communion can there bee betweene light and darkenesse ? all this while the apostle telleth us , that we are far enough from being in christ. the third use . is this so happie a condition to bee in christ ? let it provoke us to labour to get into so happy an estate . to which end , let us looke upon it , not as the world , who seeth nothing but basenesse and contempt in christ himselfe , but with eyes cleared , and then we shall discerne it ; first , to be an honourable condition : to become one , not with christ , but in christ : to bee a member of christ. so christ appeared in great humilitie to advance us to this honour . secondly , it is a most comfortable condition : for , first , now there is no condemnation to them that are in iesus christ , rom. 8. 1. secondly , all thy debts are discharged . thou hast in him satisfied , and in him fulfilled al righteousnesse : for who payeth the wives debt , but the husband ? and the bebt being once payed , it shall never be demanded more . thirdly , all the grace and good that christ hath in himselfe , is thine : whole christ is thine by imputation of his merits , holinesse , obedience , active and passive . this loving husband hath all holinesse and happinesse for his spouse . his life is thine : for hee that hath the sonne , hath life ; his death is thine , and all the fruits of his passion ; his resurrection and ascension is thine , that thou mayest boldly ascend in affection , and cause thy prayers to ascend ; yea , and in person to ascend into thy fathers house , and pull downe his intercession . oh what a rich estate is this , that a man can aske nothing , but hee shall have it , iohn 15. 7. thirdly , it is a most safe condition to bee in christ ; our head is above water : an able head will save and protect the members . all sinnes and imperfections are now covered and hid : for the head will hide the defects of the members . he takes upon him all the quarrels of the christian , and mightily overcommeth hell , the grave , death , the devill , and all adversary power : so as the elect cannot bee seduced , nor severed from god. fourthly , it is a most fruitfull condition . iohn 15. 2. every branch that beareth fruit in mee , hee purgeth , that it might bring forth more fruit . how can a branch set into such a roote , but bee fruitfull ? et contra . whereas the misery of one that is out of christ , is , that hee can doe nothing at all . no branch can bring any fruit , that abideth not in him . and whatsoever branch bringeth not fruit in him , is cast out as a withered branch into the fire , a fruitlesse barren tree dishonoureth god. herein is the father glorified , &c. hee disgraceth the stocke into which he is set . fftly , it is the onely state of perfection in this life . for all perfection is originally in him , and derived to us , because wee are in him . so as that in him , wee attaine all that maketh for grace or glory . col. 2. 10. ye are compleat in him , who leadeth into all truth , who giveth all graces in their kinde , and addeth all degrees of those graces , which makes up their full happinesse . yea , the perfection of this state , is also in the preservance and continuance of it . for wee beare not the roote , but the roote beareth us . our salvation dependeth not on our selves , but on him : for being in him , we not onely grow , but increase , and the older we grow , the more we flourish , and bring fruit , psalme 92. 20. all other branches may bee plucked away from their stocke by violence of windes , or mans hand , or consumed by time and age ; but it is not so with those that are in this roote ; life nor death , things present nor things to come , can separate them , &c. from the state of a man renewed , we come , to the note of him , [ hee is a new creature . ] where consider : first , what is meant by a new creature , and why a man in christ is so called : secondly , how a man may know himselfe to bee a new creature , which is here implyed : thirdly , how a man may become a new creature , seeing hee must bee so : fourthly , why he must be a new creature ; fiftly , vse both for instruction , and secondly , consolation . first , the new creature , is the regenerate man , who is indued with new qualities of righteousnesse and holinesse , according to the image of the new or second adam . to understand which , consider in man three things : 1 the substance of soule and body . 2 the faculties of them . 3 the qualities of both . for the first , the same substance of soule and body remaineth , which god created at first . for the second : the faculties be the same ; the same understanding , will , memory , affections , senses , naturall motions the same they were ; but the qualities of them all are changed and new framed ; for whereas in the old adam , the understanding was blind , now it is inlightened ; the will that was rebellious , is now bored in part unto dutie : the conscience , memory , thoughts , desires , which were dull , earthly , dead , estranged from god , now are quickned , wakened , raised upwards : the affections , which were crooked and corrupt , are changed and straightened : the senses which were servants of sin , are servants of grace , senses of discipline : the members that were weapons of unrighteousnesse , are now become members of christ : in one word , the whole man is in these qualities repaired and renewed , and made as here , a new creature ; so elsewhere a new man , col. 3. 10. the qualities thus framed in the hearts of the elect , at their first , conversion , are called a new creature . the man being the same in substance , faculties , and members ; onely in the frame and order of them , not the same . the new creature is not in respect of substance , but of malice . quest. but why is hee called a new creature ? answer . the worke of grace is a kinde of creation , psal. 51. 10. create in me a new heart . now if restoring of grace , where it was , be a kind of creation ; much more the framing of grace at the first where it is not . secondly , there is a great resemblance betweene these two great workes of god , the first creation and the second . first , the author of the creation , was the sonne of god : god by christ made all things . by him were all things made , 1 cor. 8. 6. there is one lord iesus christ , by whom are all things , and we by him ; he is the beginning of the creatures , acts 15. 15. he being the mighty iehovah , giveth being , and beginning to all creatures , not in nature-onely , but in grace and glory . againe , none can re-creat , but hee that first created . what is decayed in nature , must bee restored by the author of nature : hee that brought his whole order out of confusion , can onely bring our confusion into order . secondly , the matter of the creation was of nothing , which is the difference of creation from generation , which is the producing of a substance from a substance : so here was no preiacent grace , no preparing grace : for how could adam prepare himselfe to his owne creation ? and as little can a man , dead in sinne , prepare himselfe to the life of god : nay , in the first creation , was nothing to resist , but here is nothing but an old rubbish , strong in resistance . thirdly , the manner in the first creation , all was made by a word . psal. 33. 6 , 9. by the word of god were the heavens made : and psal. 148. 1. and 9. he spake the word , and all things were made ; so this is done by the same mighty creating word of god , which is the immortall seede in the worke of regeneration . fourthly , for the order : in that the light was first made ; the first word that god spake , was , let there be light , and it was so . so the beginning of this creation is an infused light of knowledge , col. 3. 10. the image is renewed in knowledge : and never could a world of beleevers have beene created , or a church raised , but by the light of the gospel . fiftly , for the quality ; in that creation , all that god made , was exceeding good ; but here is a further degree of goodnesse , to which new creatures , are made farre beyond them . they were all exceeding good in their naturall goodnesse , but this in a spirituall and supernaturall goodnesse . and whereas man was made to the image of god , hee is here also framed to the image of him that created him , col. 3. 10. but with this addition , that he is now created to a more sure estate in that image . sixthly , for relation ; in that the creature had absolute dependance on the creatour for his being and wel-being , as also for his working : so this new creature must absolutely depend upon god , both for new qualities and every new act , and the motions of them ; for we also live , and move , and have being in him alone . for as all motion is from the power of some first mover ; so must our dependance bee on him , as well for working , and moving in grace , as for our being , and beginning in it . thus we see what is meant by the new creature , and why so called . the second generall point , is how this new creature may bee knowne , seeing it is a note , by which a man must discerne himselfe to be in christ. answ. a new creature may be discerned by foure properties . 1 by a new light of sound and saving knowledge : for here the work beginneth , this knowledge is not naturall , nor historicall , nor a generall knowledge of points in divinity , ( which even the devils are not without ) nor a bare knowledge in the theory , or speculation of divine things ; but a sound and saving knowledge , whereby the mysteries of gods kingdome are not onely revealed , but applyed , and locked up , to the change of the man into it selfe : it transformeth a man into the image of christ ; from glory to glory , 2 cor. 3. 10. it is a practicall knowledge , that keepeth a man from every evill way , pro. 2. and a wisedome full of mercy , and good fruits , iames 3. 17. then are ignorant persons no new creatures , nor persons inlightned , but not changed ; but haters of knowledge and the meanes , are much lesse new creatures . secondly , because no creature can be both old and new at once : the new creation may be known by the passing away of all things , 2 cor. 5. 17. in the old creature was a generall leprosie of sinne , spread over all the parts ; and if this bee not in part cured , thou art no new creature . no man can put the new man upon the old , but must first put off the old man. ephes. 4. 22. called the old conversation in times past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so as if the old adam live and prosper in thee , thou art no new creature . if thou beest as earthly minded as once thou wast , if thy will be carried against the will of god , if thy affections settle upon earthly , and vaine things , onely or principally : if thy conversion be to the fashions of the world , and thou livest according to nature ; thou didest never attaine this happy estate by new creation . here is no patching of a new peece upon an old ; if thou beest the same man thou wast borne , thou hast no part in this businesse . thirdly , in a new creature , the whole is created a new . all things are now new : first , grace is totall in all parts ; as in the birth of a child , the whole child is borne in all the parts . this worke of creation , christ compareth to the leaven hid in three peckes of meale , till all bee leavened : so god by a secret but powerfull worke , changeth the whole man , and all the parts . i say the whole , and parts of the new creature , are renewed , and have attained a new nature , which is called , 2 pet. 1. 4. a divine nature , standing of divine and heavenly qualities . the new creature is sanctified throughout , in spirit , soule , and body ; all is new both within and without . see it in the particulars , and apply them : first , the new creature hath a new life , by which it liveth now the life of god : that is , whereby god liveth in his saints ; and the life of christ , from which hee was a stranger . hee liveth now the life of grace , which , when it is perfect in heaven , doth become the life of glory : hee hath begun eternall life below . secondly , a new birth ? the new creature is now borne of a new father , begetting him which is god by his minister ; and a new mother , sucking and feeding him , which is the church , by her two breasts and testaments . thirdly , a new soule : and here god beginneth , wherein this condition differeth from the other : there god made the body first , and then breathed a living soule : but here hee maketh the soule new first , and worketh first a new spirit without guile , or raigning hypocrisie : secondly , a new judgement , or a new manner of esteeming things : those things he accounted advantage , are now losse ; & he esteemeth of all things as they are helps to heaven : thirdly , new desires : before hee desired earth , profits , and sinfull lusts ; to live at large out of the sight of god ; but now he desireth freedome from sin , puritie of nature , pardon of sinne , the presence of god in his ordinances , the comming of christ , the prosperity of the gospel , the salvation of all gods people . fourthly , new affections . as first , new joy in the law of god , in gods ordicances of word and sacraments , psal. 122. 1. in gods people that excel in vertue . yea , and in afflictions for well-doing , rom. 5. 5. thus he could never joy before . secondly , new sorrowes ; not now for worldly things , losses , crosses , shame , sicknesse ; but for sin , for want , or weaknes of grace , for spirituall judgements more than temporall , for iosephs affliction , when the enemy prevaileth against the church , when gods wrath breaketh out against his people . incourage thy selfe in these sorrowes , which are a part of the new creature . thirdly , new love , where hee most hated : he loveth god most of all , he loveth to obey him , even when hee doth not ; hee loveth most that , which most crosseth his owne nature ; thē smitings of the word , the crosse of christ , mortification , fasting , prayer . hee loveth dearely the honour of god , and the place where his honour dwelleth ; he loveth the way to happinesse , as well as happinesse it selfe . fourthly , new hatred : he hateth his sin as the greatest evill , and his owne sinne , more than another mans : yea , his most secret and deare sinnes most of all : he hateth not persons now , but sins : he hateth all sinnes , even those which himselfe doth ; small and great he spareth none : nay he hateth his life , and loveth it not to the death , in comparison of christ. these are strange affections , but inseparable to the new creature . fifthly , new senses ; a new cleared eye to discerne the things of god , ephes. 1. 15. a new eare opened , boared , circumcised to heare and obey , psam . 40. 6. a new taste how good god is , and rellish of the things of god. a new smell to savour the things of the spirit , rom. 8. 5. which before were unsavoury , and tastelesse . a new feeling : hee feeleth the worke of the word and spirit in him , hee feeleth a sweete apprehension of remission of sins and gods favour in christ ; hee feeleth the peace and joy of a good conscience , and fellowfeeleth the affliction of his brethren . sixthly , a whole new estate : hee is in state of regeneration , and in state of salvation , being before in state of death and damnation . a new name , esay , 62. 1. being married to christ , is called by the husbands name , christian. a new language of canaan , he is of a pure language . hee hath new food , new milke from the breasts of the church ; mannah from heaven to grow by . every creature hath his proper foode to live by : so here , he hath new raiment to cloath him ; the righteousnesse of christ , the elder brother : new attendants and servants to keepe him in his way : the angels , psal. 34. a new and living way by iesus christ to walke into heaven , contrary to the way of the world . seventhly , a new death ; not of his soule in sin , as before ; but of sinne in his soule : nay , his body dyeth not the common death of all men , but a new death , sanctified , seasoned in the death of christ : yea more , he hath a new grave and buriall of sinne in his soule : and his body is layd in a tombe wherein never wicked man was layd , al perfumed in the buriall and grave of iesus christ. here is a new creature ; all new , all tending to perfection . the fourth note of a new creature , is , new motion , called new obedience : first , from the original : secondly , the matter : thirdly , the manner : fourthly , the end of it . first , the spring or rise of the new creatures motion is from within : all hee doth is from the spirit within him . the old mans obedience is from without , hee beginneth at his finger ends , is drawne by outward inducements ; hee setteth his service to sale , to the view of men , as a clocke that worketh not from within , but is moved by plummets and weights without : but the new creature performeth new obedience from a new ground ; he hath not onely spiritum adstantem , but assistentem ; that is , hee hath not the presence of the spirit only , but his assistance . of all sins hee shunneth the most inward and spirituall : of all judgements hee most dreadeth inward and spirituall : of all places hee would have his heart within sweetest , cleanest , and best trimmed . secondly , the matter of his obedience is grounded in the word , either in some precept generall or speciall , or in some example : in all his motion hee looketh to the rule , as the israelites to the cloud : hee hath a new commandement to observe , iohn 13. from a new master , whom his desire is to please in all things ; which cannot be in any thing , but commanded by himselfe . thirdly , the manner of his motion is new , and diverse from other men ; yea , from himselfe . a beast may doe the same things that a man doth , eate , drinke , sleepe : but the manner is not the same . a wicked man may doe some things that are good and commanded , as hearing , reading , praying , fasting : but hee slubbers it over , and contenteth himselfe to doe it in any fashion , to get it over : but a new creature aimeth as much at the right manner of doing , as the thing it selfe . the maine difference in the manner of doing betweene the old and new creature , is in two things : 1 as every creature hath his severall delight in his proper action : so the new creature doth duties with delight , freedome , cheerefulnesse . the bird delighteth in singing : so the new creature delighteth in his new motion , and the commandement is not a burthen . 2 as every creature is uniforme in his proper action ; it doth them all alike every where : so the new creature is the same in his obedience every where . ioseph is ioseph in the dungeon , as well as in the top of the kingdome . iob is iob on the dung-hill . fourthly , the end of his motion and obedience is new , gods glory directly ; as the glory of god shareth in all the workes of the creation , rom. 1 〈◊〉 the heavens declare his glory , and the earth show his handy workes : much more this new creature , in his motion , expresseth the glory of god. carnall men are like blazing-starres , which so long as they are fed with vapours , shine as if they were stars : but let the vapours dry up , presently they vanish and disappeare . so , so long as earthly vapours of profit , preferment , vaine-glory , feed naturall men , so long they appeare in motion , and shine as starres , but no longer . but the new creature is of anothet mould , he is a new wonkemanship , that will serve to the praise of the glory of the grace of the workeman , ephes. 1. 6. the third point is , how may a man become a new creature ? the text saith , [ let him be a new creature : ] as if it were in our power to be so , or not to be . answ. this implieth our dutie , not our abilitie of our selves . our duty is to labour after this new creation , to get into this new estate , and to be sure wee have our being in grace : secondly , the text speaketh of one in christ , whose will is freed in part . ob. but how can i seeke a being in grace , having no being in it ? i can resist it , but how can i helpe it forward ? can a dead man move to life . answ. 1. all such places ; as ier. 4. 4. doe shew us , 1. what wee cannot doe : 2. what wee ought to doe : 3. what we must attaine by grace . 2 the lord who doth the wole worke of creation , doth it not so immediatly as hee did the creation of naturall things : but ordinarily useth meanes sanctified to this worke . god that made us without our selves will not save us without our selves : nor worketh in the elect as in stockes and stones ; but as in reasonable instruments . first , hee hath appointed meanes for our regeneration and salvation : secondly , commandeth us to use them : thirdly , promiseth , that in the right use of them , hee will put forth his mighty power upon his own meanes . therefore thou maist present thy selfe to the meanes , and submit thy selfe unto gods ordinances ; beware of thrusting away the offers of grace . no man can helpe himselfe into life ; but being quickned by god , knoweth that he liveth , and doth the actions of life . quest. but how can i , having no grace , seeke after grace in the meanes ? ans. no man can seeke grace , but by grace : but being sought and found of god , can seeke . to understand which , some distinguish of the meanes of grace . first , some are of preparation , some of operation . in the former we are meere patients , in the latter acti agimus , that is , being moved we move : he workes the will and the deed , and then we will and doe . meanes of preparation are , 1. civilitie : 2. humility . first , a man must be ordinarily civill , before hee be converted : for though every man be in nature equally distant from grace , all of them being dead in sin ; yet as of dead men some are not so rotten as others : so by restraining grace some are more civilized than other . and though not in respect of themselves , yet of the common grace of god , they may be said not to be so farre from the kingdome of god , as some others . lazarus was in a further degree of death , than iairus daughter , yet both dead all are in themselves alike , as clay before the potter : but by common grace some may be nearer the potters hand than others . and there is more hope , ( though no more power in himselfe ) of a sober and well tempered man to be converted , than of a deboist drunkard , or whoo●emaster , or an unruly scorner of grace . secondly , humility : which is a sense of his utter nothing in grace ; and it is a mornefull griefe of spirit in absence of grace , and presence of corruption . here is an emptying of the soule , which is a requisite disposition to the filling of it . the application of the law , maketh way for the gospel . a man that setteth out to heaven , must saile by hell . as creation was out of nothing ; so it must be out of sense of nothing in it selfe : and then the lord is about a change , when a man seeth his neede of being changed . it is the poore in spirit whom the lord looketh towards ; it is the hungry soule whom he filleth with goodnesse : and never was this through search and serious sorrow sent away e●●●y , romans , 7. 〈◊〉 . oh wretched man , &c. who shall deliver me ? i thank god in iesus christ , &c. now the meanes of operation which thou must use , are . first , an outward meanes , is , the preaching of the word of god , which is the word of truth , wherby we are begotten to god , iames 1. 18. this word god ordinarily reacheth into the heart for the producing of the new creature . if thou neglectest this powerfull meanes , without which no man can have ordinarily a being in grace , thou art yet no new creature . thou must come to the poole and wait , and observe the stirring of this water , and god , by the ministery of his word and sacraments , will put thee in for thy cure . adde hereunto , that seeing god useth his ministers , in begetting men by the gospel ; thou must acknowledge them thy fathers in christ , if thou wilt not proclaime thy selfe a bastard : if thou despise them , ( as some do ) then thou despisest god himselfe , and this whole new creation , acts 15. 9. the second meanes is faith ; which is an internall cause of this new creation , and the first steppe and degree in this happy change . he that had no being in christ before faith , hath now a being in him : for faith maketh him a sonne of god. thou that wouldest know thy selfe to be a new creature ; must first , magnifie and highly esteeme of faith . secondly , get it in the meanes , and keepe it surer than thy life . thirdly , study to increase it ; oh how rich might wee be in grace , if our hearts were more large in faith ? so much faith as we bring , so much grace we carrie away ; this is a purifier and renewer . thirdly , this motion to a new creature , is not without strife ; as it is in nature , so in grace , every creature hath his antipathy , gal. 5. 17. thinke not to get so great a worke over , nor such a change without strife . thou must therefore resist first , whatsoever is contrary to grace without thee ; bad counsels , bad examples , the fashions of the world , corruption of thy calling , and the like . secondly , but especially that which is within thee : grace setteth men against themselves : regeneration will make them plucke out their right eyes , cut off their right hands : raise thy spirit to take part against thy flesh , and daily subdue thy lusts . nature strives against sicknesse , and so grace against temptation . fourthly , in sense of thy beggery at home , thou must see●e abroad . goe to god , earnestly intreat him : o create in me a new heart , and renew a right spirit within me . vrge god with his promises of the new covenant , for the circumcising of thy heart , for taking away the heart of stone , and giving in stead of it a heart of flesh . these are the meanes by which the lord putteth forth his power of new creation ; the neglect of them , depriveth us of this . the fourth point : why must a man be a new creature ? first , this is the best creation , as the greatest ; even the best worke that ever god did for us ; for he never changeth , but to the best ; for first , the right of the second adam is better , the state surer , the glory greater than any we have in the first adam . secondly , if it be farre better than our best estate in this first adam , how infinitely doth this state of new creation exceed the state of our present corruption ? wherein of sonnes of wrath , wee become sonnes of god ; of children of hell , wee become heires of heaven ; of limbs of sathan , we become members of christ ; of sties and stables of devils , and lusts , wee become temples of the holy ghost ; of lost men , and cast-a-wayes , wee become found in the right of the second adam : the common care of angels , and all things , are made to conspire for our good . secondly , onely this new creation can bring thee into request , and acceptance with god : first , thy person . no outward respect or priviledge can draw the eye of gods approbation upon thee , act. 10. god is no respecter of persons : wealth , learning , honor , civill righteousnesse , all is dung in respect of this new creature , phil. 3. neither can any outward worship : no devotion , no ceremonie , no circumcision , no uncircumcision , but a new creature , gal. 6. no almes , no fasting , no meate , no outward worke or observation , commendeth a man to god without this new workemanship . secondly , for duties ; untill a man be new created in christ , he can doe no good worke : an ill tree can bring no good fruit . without me ye can doe nothing , iohn 15. and we must be created to good workes , before we can doe any , ephes. 2. 10. let the blind papists teach us how they can justifie their persons before god , seeing they must proceede from a person justified already . sequuntur justificatum , non precedunt justificandum , saith augustine ; that is , good workes follow the justified person , but goe not before him that is to be justified . good , many actions may be materially , but not morally ; in themselves perhaps commanded and commendable , but in the doer , splendida peccata ; that is , glorious sinnes . thirdly , the want of this blessed worke , strippeth us of all comfort at once ; and better were it to be no creature , as no new creature . first , for the present : if we be not new creatures , wee usurpe all that we have , because we have nothing in and by christ : for looke what tenure we had in the old adam , we have forfeited all ; nay , the more endowments wee have of knowledge , riches , meanes , place , authority ; if not in christ , the greater will the abuse of them , and consequently , our owne damnation , be . secondly , for time to come ; it strippeth a man of all comfort of heaven , of happinesse : for except a man be borne a new , hee shall never see the kingdome of god. to him that is not in christ , there is no hope of salvation ; and that not as a professed member ; but as one tied to the head first : flesh and bloud shal not inherit the kingdome of god. hearken , silly people , that have nothing more ordinary in your mouthes , than this ; that god that made me , will save me . god saveth thee not , because he made thee once , unlesse hee make thee againe . god saveth no man , because he is his creature ; for who is not ? but because hee is a new creature : if thou beest not created againe in the second adam , as thou wert once in the first , thou canst not be saved . fourthly , every wise man will lay out most diligently , for that which will most bestead him , and that which hee esteemeth best for himselfe , and for his good and lasting estate . now if a man aske the word , what is the best thing in all the world ; it answereth us , a new creature . looke upon the heavens , earth , man , beasts , or any other creatures , they are all old creatures , and waxe old as a garment , and tend all to dissolution : they being not lasting themselves , cannot yeeld a lasting happinesse . looke upon princes , nobles , friends , wives , children , where a man looketh for most content ; all flesh is grasse , waxeth old and withereth . looke upon all the meanes , and supports of life : suppose it were mannah from heaven , and water out of the rocke ; this cannot preserve us from waxing old , nor from dissolution : the fathers did eate mannah , and are dead : onely the worke of sound grace in us , which frameth us to be new creatures shall outlast the world . the poorest man in the world , with the least measure of sound grace , shall outlast the noble and rich , with contempt of the honours and profits of the world ; seeing this workemanship is ever new , and falleth not to ruine , as the former doe . secondly , this is that which wee must sticke unto in time of temptation and triall ; for this creation and workemanship , no created force can deface or demolish , no more than any kinde of creature can be destroyed out of the world by all the power and art of men . the gates of hell cannot prevaile against it : he that giveth this creature a being , continueth it in being . sometimes sathan would , make the childe of god beleeve , that the whole worke is defaced , and fallen to pieces . object . oh thou hast no grace at all , but a vaine conceit of it ; or if thou hast any faith , it is so weake , it shall not hold out . ans. yes , but first , i have faith and grace ; for i desire to beleeve , and will hope above hope , and above all that i can feele . a sincere desire of good , argueth a presence of that same good desired in some measure . secondly , this smoaking week shall not be quenched , but dressed to clearenesse . thirdly , though my selfe bee weake to hold any grace that i have , yet i know that god who created it , will uphold it ; his covenant is , that as certainely as he created the heavens , so certainely he will save israel ; and put forth as mighty a power for the saving of his new creation , as hee did in spreading the heavens at first , jsay 45. 17 , 18. fourthly , though i feele and confesse my grace to bee weake , yet grace is not a ground of comfort to me , as it is great or little ; but as it is an argument that i am in christ , who is my strength and salvation : and in whom i have right to a new heaven , and a new earth , in which dwelleth righteousnesse . thirdly , this is that which we must sticke unto for solid comfort in the day of death , and of judgement : first , when thou gaspest for life , this new workemanship will onely make thee able to commend thy selfe confidently to him , as unto a faithfull creator , a new death attendeth a new life : secondly , in the day of judgement , this will make thee lift up thy head ; for there is no condemnation to them that are in christ : but thee the lord will then bring with him to take possession of that new heaven , wherein they shall be ever with the lord. fiftly , without this new creature , is no salvation . revelat. 21. 27. no uncleane thing can enter : without holinesse no man shall see god. o then stand not on any thing else : many things may bring thee in account with men , but nothing but this into account with god : not temporall , or carnall ; but spirituall , and internall . first , stand not on kindred ; that is a respect of old adam ; no comfort in being of that old house , but of a new family , of the bloud of christ. maries highest priviledge was to beare christ in her heart . secondly , nor upon wealth ; if not rich in god , in grace , in good workes ; for that is a piece of the old earth . thirdly , nor upon calling ; if kings , prophets , apostles ; if not kings and prophets to god ; in christ all are one . fourthly , nor upon circumcision , baptisme ; if a broken vow : nor in profession , as did the foolish virgins , wanting oyle . fifthly , nor upon illumination and hearing ; the new creature is not only illumination of mind , but renovation of will : see there be a new heart . sixthly , nor an idle and fruitlesse course in christianity . look to a new life , that thou be a new lumpe , and to a new course ; else thou art no new creature . when i see a christian stand as an image in the church , without the powerfull motion of godlinesse ; can i thinke him a new creature ? no , as god inspired a living soule into the old adam so here ; and motion is inseparable to life , and all the motion is towards heaven . now having heard , first , what this new creature is : secondly , the notes of him : thirdly , the meanes to be one : fourthly , the reasons of this new creation ; the vse is , first , for instruction . the worke of grace is a worke of almighty power : for it is a creation , and so peculiar to god alone . to regenerate a man , is as mighty a worke , as to create a world , nay more : howsoever in gods power , simply considered , nothing is easier or harder , who could as easily have made so many worlds , as creatures ; yet qu●ad nos , in respect of our judgement , it must require a stronger power to create a new heart , than to create a new world . for as it is more easie for a potter or glasse man to make a whole house full of pots , or glasses , than to take one broken all to peeces , to set the s●eards together as strong and handsome as they were ; so is it here : for wee may conceive a higher power , first , in setting an eternall frame than a temporary . secondly , where a greater opposition and resistance is , as here , there being none in the other . thirdly , that creation was to make something of nothing ; here of worse than nothing . fourthly , in that christ made man by a word , but to this christ must bee made a man , and set his arme to his word . luke 1. 51. yea , hee must set his side to it , and sweat droppes of water and bloud , before hee can produce it . fifthly , as that was out of nothing , so it cost nothing ; but this cost a greater price than heaven or earth could containe : for god must shed his bloud to redeeme his church . sixthly , that was done in sixe dayes : this is not perfected of a long time , being done by degrees , the whole life after conversion is little enough for it . seventhly , that was one powerfull miracle ; but in every new creature are a number of miracles ; in every one a blinde man restored to sight , a deafe man to hearing , a man possessed with many devils , dispossessed ; yea a dead man , as lazarns , raised from the dead : in every one a stone turned into flesh . from this creating power , i gather these conclusions ; first , that the worke of gods grace , where god pleaseth to worke it , can neither be resisted nor frustrated . what creature could resist the being and forming of it selfe ? indeed before the worke of grace commeth , wee cannot but resist it : but in the instant of grace , wee neither can nor will resist . for god that found no will to grace : hath made a will , and doth so over-power and over-rule it , as that paul , being converted , shall as willingly preach christ , as ever before he persecuted him . and no marvell , seeing the workeman is the spirit of strength and fortitude , and the instruments which hee useth , are mightie through god , to cast downe all contrarieties . the late refiners of palegianisme and popery , followers of arminius , lest they should lose all nature ; hold the doctrine of free-will in man to his own conversion ; and say , that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur deus : manet tamen ipsa conversio ità in nostra potestate , ut possumus non converti ; that is , grant all the operations which god useth to worke conversion in us : yet conversion so abideth in our owne power , that we may be not converted ; and perpetually put a resistability in mans will to frustrate gods worke of conversion . which rightly and plainly in few words to conceive . first , wee deny not but there is a rebellion and a resistance of grace in depraved nature , quantum in se est ; that is , so farre as it can to hinder grace , act. 7. you have alwayes resisted the holy ghost , as your fathers did . nay , in the regenerate themselves , the flesh lusteth against the spirit . secondly , but though wee grant some act of resisting , yet wee deny any such resistance as is superans , and prorsus impediens ; that is , there is no such power or resistance in corruption , as to frustrate gods intention , or altogether hinder the efficacy of his grace , where he will put it forth , so as it may remaine in our power to bee converted or not . which wee may prove by these testimonies of scripture . ier. 31. 18 [ convert me & i shal be converted : ] therfore the lord worketh inresistably . ezek. 36. 26 [ a new heart i will give you . ] ob. yea , hee may give it : but we may resist the gift , and choose whether we will receive it . answ. no saith the text , [ i will make you walke in my statutes ] acts. 16. 14. [ god opened the heart of lidia . ] ob. shee might have resisted . answer . no , the metaphor is taken from opening a doore or locke ; and hee that is the opener is hee that hath the key of david , and hee openeth , and no man shutteth , revelat , 3. 7 which is as much as to say , hee worketh irresistably . reason 1. if mans corruption could hinder the worke of grace , where god is pleased to worke it , then gods counsell and decree may bee hindred and frustrate : for the lord never intendeth any execution or action , without any eternall decree . but this position is contrary to scripture isay. 46. 10. [ my counsell shall stand . ] isay 14. 27. [ hath the lord determined , who shall frustrate it ? ] therefore the lord effecteth his counsell irresistably . secondly , if mans corrupt will can hinder the efficacy of gods grace where hee will please to bestow it , then the corrupt and finite will of man is of more power than the omnipotent power of god , which hee alwaies putteth forth in the worke of mans conversion , ephes. 1. 19. the apostle prayeth they may know what is the greatnesse of the power of god , in them that beleeve . why , how great ? even the same which hee put forth when hee raised christ from the dead : and the same power hee putteth forth in raysing us from the dead . who ever saw a dead man either helpe or hinder his owne quickning ? so as we conclude , this putting of gods grace and aid under the power of man , and the not putting of mans will under the power of him , who quickneth where hee will , iohn 5. 21. to say that god by his omnipotent power doth not incline our wils to his will , or that hee hath not our wills more in his power than our selves have ; all this is the pelagian heresie . let sharpe wits busie themselves in it as much as they will : god setteth not forth his grace as chapmen doe their wares , to see whether a customer will chuse , and buy , or not . is his power almighty ? then it is not resistable . if it be resisted , how is it almighty ? object . but the word which is the meanes of creation , may be resisted . answ. 1. the word it selfe , without the presence and concomitance of the spirit , is not an able instrument of conversion ; for paul is nothing , appollos nothing . secondly , the word as an ordained instrument of gods will to effect this or that , attended with the spirit of fortitude , can no more bee resisted , than the omnipotent will of god : but now it doth ever that for which it is sent . isa. 55. conclus . 2. the gift of saving grace is no exciting or reviving grace , as papists and pelagians teach : but it is more , even a creating grace , which is a framing of something out of flat nothing in grace and godlinesse . if it were so , that every man had such an internum principium ; that is , an inward principle , as they speake of , to dispose himselfe to will that which is truely good : or if a man were but halfe dead , and wounded as the samaritan , here were no creation . if in conversion christ onely removed an impediment , as the goaler when hee taketh off the prisoners shackles , and hee were only an instrument to helpe us to save our selves , this were to cease to bee a second creator . but christ remaineth a saviour , and hath not resigned his worke over to us , to bee saviours of our selves . conclus . 3. nothing in us , either in being , or foreseene to bee in us , was any cause of gods decree , thus to create us the second time , more than the first : for , creatio est causa totius entis ; that is , creation is the cause of the whole beeing : secondly , what faith or good workes could bee foreseene in them , who were all in a forelorne and lost estate ? all the sonnes of the first adam must needes bee beheld in the state of sin and death , before the second adam take them in hand : thirdly , non ens , nihil agit adens ; that is , that which hath no beeing , doth nothing to a beeing : how can that which hath no beeing at all , perswade to the being of it selfe ? concl. 4. neither the word nor sacraments have any power in themselves to conferre grace . this were to idolize them , and to set them up for gods . the minister may allure and perswade grace : but gods power must worke it . for , what is paul , what is apollos , if god give not the increase ? in the ministery may bee suavis motus ; but in god only is fortius tractus : that is , in the ministery is a sweet motion , but god onely strongly drawes us , and then wee run after him , cant. 1. 3. objection . the gospel is the power of god to salvation , rom. 1. answer . that is only when the lord in it putteth forth this creating power , else it becommeth a savour of death unto death . for in this ministery god onely must bee depended on for working and increasing of grace : he must bee of infinite power that can conferre grace ; for it is a creation . is creation to bee ascribed to any power , which is not almighty ? gods grace raiseth dead men in sinnes : can any but the almighty power do this ? it rescueth us from the strong man , that keepeth hold till a stronger come : and must it not bee an almighty power that must doe this ? it lifteth us to an unutterable glorious estate in heaven : must not this be the working of an almighty power ? esteeme therefore the ministery , gods instrument ; but all the power to be from god : as in lazarus raising , the principall efficient was gods almighty power , the voyce was his instrument , which power by his voyce restored the spirit of naturall life to this dead body . conclus . 5. it is not in our owne power to repent when wee will , nor so soone done as wee thinke , nor so easie a thing as most conceive . for it is a creation , a worke of almighty power : a worke of as much difficulty to make a new heart , as a new world . there needeth no such power to worke such a fancie as men dreame repentance to bee ; to this worke the same power is required , as commanded light out of darkenesse ; the same power which raised christ out of the earth , and lifted him to heaven . colos. 1. 12. tellest thou me that thou canst repent when thou list , i will assoone beleeve thee to tell mee thou canst make a world when thou listest . conclusion 6. whosoever is a new creature , may finde in himselfe the effects of this mighty power . when god had created the world , a man could looke nō where , but hee should espie the effects of god his almighty power in severall kindes of creatures . first , a number of things which were dead , were now quickned with life : so must every new creature bee called effectually out of the death of sin , and finde in himselfe a new life ; that he may truly say after a sort , as christ , i was dead , but am alive , revelat. 1. 18. though it be with him as it was with lazarus , after hee was raised , that hee carry a while the bands and napkins of death about him , yet hee hath heard the voyce of christ quickning him , and hee is alive againe . secondly , gods power appeared , in inlightening of the world at first : so must thou finde this second creation powerfull in the understanding , changing it , and inabling it to discerne the things of god though contrary to sense and nature : yea , foolish and absurd to reason . every new creature must truely say with the blinde man , iohn 2. where as i was blinde , i am sure i see : and get his eyes daily cleered to see gods favour smiting , killing ; to espie righteousnesse in a cloude of miserable earth , heaven in the midst of hell . in looking upon the creatures , the nearer adam could behold them , the more did the power of god shine in every part of every creature : so in this new creature . the greatest power is most observable in the most noble faculties and abilities . thirdly , what a power discovered it selfe in the change of that confusion , in such rankes or orders of the creatures ? and no lesse power is seene in the change of the new creature . of a lyon , hee is become a lambe : of a proud rebell , hee is become humble and lowly : as hard a thing as it is for a cammell to passe through a needles eye : a stronge is come to cast out those confusions of lust , and concupiscence , once so powerfull commanders over us . fourthly , what a power is discovered in upholding the creatures in their kinde ? so here in the new creature : to continue and uphold the worke of grace in the middest of our corruptions , is as strange and powerfull , as to make fire burne and increase in the water . fifthly , what a power is put forth in ordering the severall wils of the severall creatures ? so in the new creature , who readily denyeth his owne will , reason , wisedome , liberty , life , and all to give up it selfe to gods will in all things . how marveilous is it , that of so rebellious a will , it should bee framed to cheerefull obedience of gods commandements , thinking none of them grievous ? sixthly , what mighty and divine power is that that over-ruleth all the motions of the creatures ; which else would turne to the dissolution of the whole ? the same is put forth in the motions of the new creature , inward and outward : to quicken us with heavenly desires and affctions , is not lesse wonderous , than to see lead flying upward , or iron float on the water ; as to love god and his word and ministers ; all which set themselves against the swinge of corrupt nature , of his deare and profitable sinnes . to make gods ordinances , worship , sabbath , his delight , to which hee was as heavy as a beare to a stake : to rejoyce in losses , and crosses for christ , rather than feare them : which nature in times past , hated above hell . to hate the workes of the flesh , which formerly were meate and drinke , and sweet morsels under the tongue ; and thought it as necessary as water to a fish : here is digitus dei , gods finger , a workemanship of god , a new creature . seventhly , how mightily did gods power manifest it selfe in over-comming all difficulties in that creation ? no finite power could turne hand to it . so in the new creature , this power first , maketh him runne through thicke and thinne , fire and water , sword and bands ; and thousands of deaths for christ. in gods wayes hee can runne scarce interrupted with those rubs that overturne others : the cords that binde others hands and feete , are sampsons flaxe to him ; difficult commandements are easie to him . at one word , hee can sacrifice his isaac , leave his countrey , not questioning or reasoning the case . secondly , hee can overcome the most grievous temptations ; he can wrestle with iacob , till hee have never a limbe left , and prevaile with god himselfe . the keenest weapons of death cannot conquer this power ; no water drowne it : let him kill , yet it will trust ; hee may kill the creature , but the new creature is unconquerable . vse 2. content not thy selfe with the first creation , for had that continued good , wee had not needed a second : and if thou hast no more then the first creation , it were better thou haddest never beene a creature . labour therefore to grow up in this workemanship , till thou beest wholly new . to which purpose , thou must dayly , first , grow up in humilitie , and in consciousnesse of thine owne inability to every good word and worke . paul after conversion , was much and often in this sense . wee are not able to thinke the least good thought ; and the good i would doe , i cannot . for as the power of god in this new creation , did put forth it selfe , when wee were of no strength : rom. 5. 6. so will it still manifest it selfe more in the sense of our infirmities . 2. cor. 12. 9. my power is made perfect in weakenesse : and , when i am weake , then i am strong : verse 10. secondly , grow up in faith , by dayly renewing of it , and use of meanes . abridge not thy selfe in the use of meanes , neither publike nor private ; the more thou wouldest finde this powerfull worke , the more must thou labour in increase of faith , christ could not shew his mighty and miraculous power , where unbeleefe hindred : and the want of faith hindreth the displaying of this creating power , matth. 13. 10. thirdly , daily decking and adorning thy soule with graces , by growing from faith to faith , from grace to grace . hereby thou makest roome for christ in thy heart , and fittest it as his temple , wherein hee will reside for the upholding of his owne most gracious worke . thus whereas every other creature waxeth older and older ; onely the new creature groweth newer and newer , more flourishing in his age . vse 3. let us demeane our selves as new creatures , col. 1. 10. 1. thes. 2. 12. [ walke worthy of the lord. ] quest. how shall we so doe ? answ. 1. manifest and maintaine that new image which is imprinted upon thee . in the first creation , every creature came forth and appeared in their severall formes and kindes wherein they were created : so the new creature must appeare in his owne likenesse . this was adams advancement above all the creatures , that hee was made in the image of god , as none of them were . and this is the honour of all the saints , that they are advanced to a farre more excellent image of the second adam : for shall the first adam beget children in his owne likenesse , and shall not the second adam ? shall earthly fathers beget creatures like unto themselves , and will our heavenly father beget children to another similitude , than his owne ? who art thou then that professest thy selfe a sonne of god , and in thy life resemblest the image of sathan , sin , and unrighteousnesse ? that professest the second adam , but bearest the image of the first ? secondly , maintaine this image of god thy selfe . the first adam , made in the image of god , soone departed from this image . satan stole this image from the first creature : and is no lesse envious against the image of god in the new creature ; but will assay whether by temptation , hee can rob us againe . take heede of temptation : let not the new creature meddle with forbidden fruit ; consider the danger of disordering this workemanship by sin . adam by creation was a most lovely , innocent , and familiar creature with god : yet by one sinne of the most excellent and beloved creature , was rejected and punished in himselfe , and all his posterity ; yea behold the whole frame of this goodly world , and all the creatures ; how this excellent workemanship , defiled and disordered by sinne , was destroyed with an universall deluge . let not the new creature sin against greater grace . the lord knoweth none that want this image ; but will say one day , depart from me , i know you not . secondly , to demeane our selves as new creatures ; we must resigne up our selves wholy to christ whose creatures wee are : for all creatures else resigne themselves to the glory of their maker . man in his first creation had the name adam imposed upon him , to note his frailtie ; that hee was taken out of the dust of the earth : but in his second creation , which is from heaven , hee hath a more honorable name : as the name of christian , of a member of christ , of a brother of christ ; to note , that as he was taken from the side of christ , so hee should not abase himselfe to the service of sinne , sathan , earth , or lusts : but onely devote himselfe to christ , and walke worthy of this honourable name . first , desire to know and mind nothing but him . in the first creation , man was indued with a cleare knowledge of god the creator ; and while hee stood , all his thoughts and meditations were taken up with sweetest contemplations of god his creator . now in the second creation hee is indued with the knowledge of the highest mysteries of god the redeemer : and now all his thoughts should runne after christ , and his desires should fixe themselves upon christ : and as paul , i desire to know nothing else but christ , and him crucified ; and as the martyr , onely christ , onely christ. secondly , desire to be wholly imployed for him . the creatures of kings and great ones , as they are abusively called , apply themselves wholly to the will of their masters , that have made them so great : and they be not their owne ; their wills , their times , their motions , their actions , and themselves , are not themselves , but wholly their masters . and so here it is the apostles argument . 1 cor. 6. yee are not your owne : glorifie therefore god in your soules and bodies , for they are his . thirdly , onely feare to displease him by sin ; seeing as creatures we depend upon him , both fot our being and working . if he withdraw himselfe , or by sin be driven from us , wee stand not in grace one moment . thirdly , to demeane our selves as new creatures , we must move according to the motion of the new creature . adam in the innocency was not to bee idle , but to live in labour , and in the exercise of a calling : so cain and abel , lords of the world , were trayned up in a calling ; so was the second adam : so must wee be diligent in the calling of a new creature , ( that is ) the calling of a christian : wee must neither be idle nor unfruitfull in the worke of the lord. this is a notable meanes to attaine to the perfection of the new creature . for as every creature in nature mooveth from imperfect to perfect , so it is in grace ; which our saviour expresseth by the corne in the field , marke 4. which first riseth to a blade , and then moveth to an eare , and then to ripe corne in the eare : so the new creature riseth by degrees to perfction . the exercise of the body causeth growth : which is not so much action as strength of action . not the trade , but diligence in the trade and calling , increaseth the stroke . the diligent hand maketh rich : so diligence in the meanes of grace , and earnestnesse in good things , addeth unto the stocke of grace . therefore as paul , forgetting what is behind , let us presse hard to the marke , and high calling : phil. 3. 13. fourthly , to demeane our selves as new creatures , we must converse among new creatures . every creature by nature gather to their likes : birds of a feather , beasts of one kinde . for every creature hath agreement , and sympathy with his kinde : and things thrive best among their like ; even so the new man will be among new men . a dove of christ cannot affect , nor thrive , to live among ravens : nor the sheep of christ among the swine , that wallow in earthlinesse and lust . the new creature contemneth a vile person : but honoureth them that feare the lord. first , joyne thy selfe now to the societie of the saints . for as the lord at first made man a sociable creature above all the rest : so when hee maketh him a new creature , it is not to thrust him into a cloyster ; but to live in holy and fruitfull society , and shine as lights , not thrust under bushels , but set in candlestickes , in the midst of a froward generation . secondly , admire this new workemanship in the meanest beginnings of grace , and that in the meanest professor of godlinesse : and honour it above the creation of a duke or a prince , that professeth against it . esteeme a godly man not according to his first birth , but according to his new birth , i know no man after the flesh , saith paul , that is , not according to their minority in the first creation , but according to the state into which they are new borne , and brought into by a second creation . and therefore men despise the new creature , because they see nothing but a peece of old earth upon them , which is base in outward appearance . and so they beheld christ himselfe , and saw no forme and beauty on him . they gaze on the earthen vessell : but see no hidden treasure . thirdly , agreement in judgement and opinion knitteth men in societie , rom. 15. 6. the new creatures have but one faith , one lord , one hope , one religion , one profession . and herein thou must agree with them : gal. 6. 16. they have one rule : hardly shall we finde a new creature among the papists , who say , they are of the old religion : which indeed in sundry senses may be called old , though it be a new device , and humane policy . first , because it is every way agreeable to the old man , a pleaser of naturall corruption : requiring nothing which corrupt nature will not willingly afford . secondly , it may be said to be old , because it can never beget a new creature . thirdly , it is so old and doting , as that it is tottering and falling to ruine , as it selfe hath shifted long since off the foundation laid by the prophets and apostles . fourthly , conformity and similitude of manners linke men together in good or evill , phil. 3. 17. looke on them which walke so : walke with the wise . the surest band of societie in the new creature , is , the similitude of manners , and converse in the communion of saints : where each one chooseth his companion , for the grace of god hee espieth in him , and from whom hee may hope to get good . he never looketh to gather grapes of thornes , nor figges of thistles : and therefore his delight is in the fellowship of saints , in gods house , in their houses , in publike duties of gods worship , in private duties of edification . who would looke for these new creatures in tavernes , play-houses , ale-houses , places of riotous meeting , and hellish resort ? where ordinarily is no mention of grace , but to disgrace and wound it , and all the friends of it . follow the light side of the cloud , and not the darke side of it . fifthly , to demeane our selves as new creatures , wee must live to the good of others . no creature liveth for it selfe , but for the whole : the sunne shineth not for it selfe , but for the world : trees beare not fruit for themselves : nor doe clouds breed raine for themselves , but to water the earth . so the new creature must not onely be good : but doe good to others . the commandement is , gal. 6. [ doe good unto all , but especially to the houshold of faith. ] these trees of righteousnesse must be laden with fruits , that every man may gather and taste . a private man , but a publike good . light is a most communicative , and diffusive creature ; and the more it imparteth , it hath never the lesse : much more the light of grace ; it feares nothing so much as a bushell , as truth feareth nothing but to be hid . aske thy selfe , of what good use art thou in the world , that professest thy selfe a new creature : art thou a private minded man , a worldling , a man without bowels and compassion , a man without hands , from whom nothing can be wrung , for god , for his church , his ministerie , or any good use ? thou art farre from a new creature , and as yet an unprofitable lumpe of earth , without sense of heaven . christs whole life was in doing good to all . vse 4. let no man pretend his old man as a plea to maintaine his lusts . oh i was angry , saith one , and i cannot beare an injury , it is my nature to be hastie : and i , saith another , was overcome in company with drinke , and my nature is to be soone overcome ; and so in other lusts . but hast thou not now made a good plea ? is it not all one to say , thou art no new creature , who hast nothing but nature in thee ? why art thou a christian , and no new creature ? or a new creature without the spirit , which lusteth and subdueth the rising of the flesh ? others by the same plea excuse the sinnes of their callings , others doe so , and i must doe as other men : but a new creature must differ from all old and sinfull courses . others follow the courses of the world with full spirits , in every new disguised fashion of apparell , in excessive pride , in riotous gaming , feasting &c. and say , it is the fashion , course , and custome of the age and time : but wert thou a new creature , thou wouldst not then plead for the old corruption of the world . a new creature is called out of the world , and hath a new constitution and frame of life , answerable to that calling , but contrary to the world . the defence is worse than the fault . the last vse , is a ground of consolation to all gods children , in that they are new creatures . the priviledges of the new creature are like that white stone , and the new name , revel . 2. 17. which no man knoweth , but hee that receiveth it . the stranger entereth not into his joy . i speake now of childrens bread , which is not cast to dogs , and of things that are riddles to the greatest part of the world . it could not be but that men in hearing what honour all the saints have in their new estate , should reach at them as men ravished , if the vaile were not over our hearts , as over the iewes , when moses was read . but the covenant was ever sealed amongst the disciples . these priviledges of the new creature , are in respect , first , of their renovation , and newnesse ; and this both of their nature and condition . first , hee hath attained a new and divine nature , 2 pet. 1. 4. and this both in respect of a new father , and a new image : for wheras we be children of wrath , of disobedience , and of our father the devill , whose workes wee doe , iohn 8. and by nature the seed of the wicked : wee by the second creation , become the sonnes of god , the seed of christ , and gods very off-spring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 17. 28. for now of his own good will he begate us by the word of truth , iames 1. 17. and what a dignity and honor is this to be gods children , kings children ? seemeth it a small thing , saith david , to be sonne in law to a king ? what am i , or what is my fathers house , to be sonne to a king ? in the first creation , thou sayest to corruption , thou art my father ; in the second , thou sayest to god ; thou art my father : 1. iohn 3. 1. and secondly , whereas wee beare the image of the first adam in sinne and corruption ; and by sinne no childe can be liker his father , than wee are like the devill : by this second creation , wee attaine a new image of the second adam , wherein we resemble our heavenly father . oh what a forlorne estate was that in the first adam , wherein the image of god , by the fall became as a dead child , having some lineaments and image of the father , but a loathsome and rotten carkase , left onely as a monument of that image which once was there , to leave them without excuse ? rom. 1. 20. but now wee are renewed to the image of god againe ; which the apostle placeth in , first , knowledge ; secondly , holinesse and righteousnesse . for knowledge , whereas in the first adam , wee are as blinde as moles ; our mindes are in darknesse , more miserable than that of egypt : a comfortable light of saving knowledge is created in our mindes , which are renewed in knowledge . a sunne of grace , and righteousnesse is risen to us , and our eyes are open to behold it . a sanctified knowledge , not of the history of christ , but of the vertue and power of christ , in our owne new workmanship . not a speculative , but a feeling knowledge , not like that of carnall men and hypocrites , whose knowledge of the truth reflecteth not on themselves ; being like to stone vessels , which hold sweet waters , but are not sweetned by it : but it is a knowledge changing the minde and man into it selfe , 2 cor. 3. 10. and for holinesse , the saints carry upon them the image of god , both inwardly and outwardly . in the soule , the new creature resembleth god himselfe , in holy wisedome , truth purity , and so in many his most holy attributes ; and in holy affections : loving , where god loveth ; approving , what hee approveth ; hating , what he hateth ; delighting in the persons most , in whom god most delighteth : shewing kindnesse , patience , mercy , even to enemies , as the lord himselfe doth . and for outward holinesse of obedience and conversation ; whereas when hee was in the old adam , hee walked in the wayes of the world , without god , and without hope ; expressing the old adam in all bad customes and habits of sinne , and the man being wholly dead in sin , onely his sin was alive : now being a new creature , he beareth holines written in his fore-head , as being made a priest unto god. a new man hath new manners , new obedience , new carriage , and conversation : he now walketh after christ , the most absolute patterne of all purity and holinesse . oh what a comfortable change is here ? for whosoever beareth this image of god in any measure , are deare unto the lord : how pleasing is it to a father to see his owne favour , countenance , and conditions upon his children ? and commonly children that most resemble their father , are dearer unto them . secondly , this renovation is unto a new condition : and this in a new covenant , life , inheritance . first , for the first : in our old creation , god had covenanted nothing but wrath , which by sinne wee incurred : now we are become enemies of god , and god to us : he is whetting his glittering sword , upon the edge of which we cast our selves . our necks are laid on the blocke , and all ready to execution : hee pleased to grant us a pardon , and renew with us another covenant of grace ; whereby hee hath both discharged the offence , and released the punishment : and yet more , bestoweth righteousnesse upon us , and entereth into perfect reconciliation , beholding us as friends : iames 2. 23. abraham was the friend of god , as a man after his owne heart : so david , act. ●3 . 22. as beloved of god. let the new creature cast out the spirit of bondage to feare : now thy sins are forgiven , the law satisfied , gods wrath appeased , all old bonds discharged , go in peace . secondly , for the second ; whereas all the sonnes of adam were altogether dead in sin , neither was it possible that our first parents , being altogether dead to god , and without the life of god , could convey any life of god to their posterity , no more than a roote or stocke of a tree , altogether dead , could beare any live branches : no more than men and women naturally dead , can bring forth living children . what an happy change is made in the new creature , by regeneration and incorporation into christ , who hath abolished death , and brought life and immortality to light by the gospel ? 2 tim. 1. 10. and who hath quickned us being dead in sins and trespasses , ephes. 2. 4. now what a distance is betweene life and death ; especially , life to grace , and death in sin ? so much is the comfort of a new creature , above a man unregenerate . object . alas , i finde not this life of god , but am assailed and daily foiled by sinne . answ. our life created in christ , is not altogether perfect in this world , but some remnant of the old adam , will still bewray it selfe . for as in a field , the dead carkases remaine , to shew what a victory is atchieved ; so the carkases of sinnes remaine , to shew what a victory we have by christ : but without life and power to conquer us ; or if any life be in sinne , it is as the life of a serpent , whose head is crushed in peeces . secondly , life in all living men is not alike : but in some stronger , in some weaker ; in some more healthfull ; in some more conflicted with diseases ; in some more aged and tall ; in some weaker and younger : and so it is in the life of god. but canst thou find it in any measure or degree ? happy art thou . if naturall life be so precious and desireable , what is spirituall and eternall ? object . oh that i could finde this life in any measure ! answ. first , where life is in man , there is a breathing . hast thou holy affections , petitions . secondly , where life is , there it is maintained by food . dost thou desire the sincere milke , the mannah ? dost thou thrive , and grow by it ? canst thou digest strong meate ? thirdly , where life is , there is growth to the full vigour . dost thou grow in stature , and strength , outgrowing the weakenesse and infancy of grace , passing the severall ages of christianity ? fourthly , where life is , there is motion . dost thou move in the manly actions of grace ? walkest thou diligently in the calling of a christian , abroad and at home ? fifthly , canst thou beare burthens , afflictions , from god , without murmuring ? wrong from men without revenge ? here is the life of god. thirdly , for the third ; whereas in the first adam , wee are all cast out of paradise of the third heaven , as persons in disgrace with their soveraigne , are banished from the court , as absalom after his slaying his brother , was commanded out of the kings presence , and might not see the kings face , 2 sam. 14. 24. the new creature restored to favour , hath a tenure and certainty of the inheritance of saints , and not onely so , but present possession , though not full possession , both in christ , who tooke possession as a head , not for himselfe , but for his members , both in their name , and to their use : as also in beginnings of heavenly life , and conversation already ; what comfort can a saint in heaven want ? but of every new creature the apostle saith expresly : [ hee is raised to heavenly places already . ] ● . pet. 1. 6. the second ground of comfort hence , is from gods gracious acceptation , who calleth them new creatures , that are very imperfectly new . wee have cleaving to us a great deale of old rubbish and corruption , from the old man : but if wee have the least beginnings of new creation , and the least seeds of sound grace ( but as a graine of mustard-seede ) he pleaseth to stile us thereby , as if no old thing were left in us . so in canticles the fourth [ thou art all faire , my love , and there is no spot in thee : ] and in the context . all old things are past . reas. 1. he nameth the end from the beginning , and those new , that onely tend to newnesse , and speaketh of us as wee are in his account , not our constitution . secondly , for our incouragement , our god telleth us wee have crucified the flesh and lusts , gal. 5. 29. when we are not yet halfe way in the worke : that we are sanctified and saved , when wee are but in the beginning of both ; both to hold us on in those beginnings , ( for , what account will hee make of us , when wee are all new creatures , that thus esteemeth of us now ? ] as also to assure us of perfection , as the harvest was in the first fruits . the new creature shall be as surely perfect , as if he were already . thirdly , that wee should admire this grace , and imitate it , in espying the grace of god in others , and esteeme them from that , and not from their corruptions . whereas cleane contrary , we can fixe both our eyes upon the least frailties to disgrace them , and the whole profession for their sakes : but passe over many excellent graces . is this to be like god ? would we have god doe so by us ? or if he should , should we ever carry the name of new creatures ? the third ground of comfort , is in respect of the lord his gracious preservation , and perfecting this worke . now the lord upholdeth this new creature : 1. partly , by conquering oppositions and enmities against it . 2. partly , by confirming it against all encounters and impediments . to the former : sathan and our owne corruption could cast us off the happinesse of our first creation , but not of the second . reas. 1. when god once bēginneth true grace , it is followed with grace , till all be new . deut. chap. 31. ver . 4 [ perfect is the worke of god. ] in the creation he never gave over till he had perfected all the creatures : so will he never give over the worke , till there be a perfect new creature . secondly , true grace , though never so small , is gods earnest of glory : and the lord never tepenteth him of his earnest . thirdly , sound grace is as the light that shineth more and more till perfect day , prov. 4. 18. the golden chaine cleareth it : rom. 8. 30. once justified , ever glorified . fourthly , to destroy the new creature , requireth a stronger power than that which set it up . therefore all the gates of hell , nor any created power can demolish this frame : which made the apostle triumph as in a victory gotten , rom. 8. 37. here is the comfort of perseverance . secondly , the lord upholdeth his owne workemanship , by confirming it against all encounters . first , of worldly basenesse . art thou in a meane condition , a poore creature , despised , and cast off of men ? yet being a new creature , thou art the son of god , an heire of grace : thou hast a new name , a new stone of absolution , a new title to a new heaven , and those new mansions which christ is gone to trim up for thee . secondly , of worldly wants . art thou poore , and in want of necessaries , and hast scarce from hand to mouth to provide foode and rayment ? yet being a new creature , thou wantest not a full treasurie and store-house . the same full and liberall hand that feedeth and sustaineth all the baser and inferiour creatures , will much more sustaine thee a new creature . the lord that looketh on thee not as a creator , but as a father , will looke to thee , and will supply all wants , with a new tree of life in the middest of the paradise of god , and with that new garment of immortality which never waxeth old . thirdly , of worldly persecutions . because himselfe hath noted the true reason , why the new creature is so hated in the world . the reason is , because it is new , and called out of the old estate of the world : for first , every new thing is a wonderment for a time : therefore men gaze at grace , as if it were a comet , or new starre . whence the apostle saith of himselfe , and the rest , that they were as gazing stocks to men and angels . secondly , contrariety betweene the godly and wicked : in one , all is new , a new judgement , will , affections , actions : in the other , all is old still ; and a new patch will never agree with an old cloath . hence an old ungracious man will better agree with a sinner of any kinde , than with a godly christian. a naturall man can agree with papists or turkes , better than professors : for both agree with him in oldnesse and darknesse ; and darkenesse is not contrary to darknesse , but to light : but with a sincere christian he cannot agree ; for his light is contrary to his darkenesse . thirdly , grace in the new creature , is a secret disgrace to the old man. a new thing quite putteth down the old , and disgraceth it , and therefore no marvell , if the world , lying in the old suddes of sinne , endureth it not . to conclude all : hast thou felt the power of the word and spirit renewing thy soule ? oh rejoyce abundantly in this great mercy . if god had created thee an angel from heaven , he had not honoured thee with such a priviledge , as to create thee anew in iesus christ : for then they are but servants and ministers to thee that art an heire of salvation . if thou dost not feele it , awake out of security , die not in this sleepe . consider ? the image of god defaced in thee , the fearefull sentence of the law , the ghastly face of death , the terrours of the last judgement , the millions of men that are in hell already for want of this new creature ; and the patience of god towards thee , waiting for thy conversion , and offering thee good meanes of salvation , that thou mightest get at length into christ , and be a new creature . finis . meditations from the creatvres . as it was preached in aldermanbury by thomas taylor d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , 1635. meditations from the creatvres . psal. 8. 3. when i behold thine heavens even the workes of thy fingers , the moone and the starres which thou hast ordained : what is man ( say i ) that thou art mindefull of him ? and the sonne of man that thou visitest him ? &c. considering with my selfe of the benefit of meditation , together with the difficulty of it , which hath almost worne it out of use amongst christians ; i thought fit to afford a little helpe , to lead up carefull christians into this mount of meditation : in which mount god will bee seene . and who seeth the clogge of earth pressing downe his soule , and needeth not this pulley to fetch it up againe ? and , who is sensible of legions of noysome lusts , that take up the heart as their proper habitation , and desireth not better guests ? who can discerne the darkenesse of his minde , and not open his windowes , and hereby let in some light into his darke house ? now as the lord himselfe , his word and decrees , are the principall object of ordinarie meditation : so are his workes ; and execution of his decrees a fit object for extraordinary . whereby wee have not onely a sensuall use of the creatures , as the bruit beast : but a spirituall ; and profit not onely our bodies , but our soules by them . wherefore else did the lord create them ? not , as hee might , all in a moment , or in a day , but in sixe dayes : but that we might orderly meditate of them , even in particular , and gaine by them some sound knowledge , which might reflect upon the will and understanding . wherefore hath his wisedome afforded such variety and plenty of them ? but that we should be alwaies stored with matter of fruitfull meditation , and never be without the object or matter of our owne good . and what else is the cause that many are so fruitlesse and barren in their course , and such wasters of precious time ? but that they never intended to carry their mindes along in such profitable meditations : which , where they dwell , suffer not a man to be idle or unprofitable in the workes of the lord. for , whereas a good man may bee cast into such circumstances , as hee cannot alway be in good actions : yet were it hard , if hee might not bee alwaies in some good meditation , wherein to improve his time . but to the words . this psalme is inscribed to him that excelleth on gittith : so also are 81. and 89. psalmes . some thinke 1. because david compounded it in gath , in his banishment . 2. some , from a musicall instrument so called , because either invented or most used in gath. 3. some , from a kinde of melodious verse , or song . 4. but i thinke , it respecteth the time when this and those songs used to bee sung , namely , at the time haggittith , that is , of winepresses or vintage : which feast was solemnely celebrated by the israelites , in which feast , they especially praysed the name of god , for the great and manifold benefits conferred upon men . which is the substance of this psalme : wherein the prophet extolleth the majesty of god. 1. by contemplating the workes of nature , in the world , to the fifth verse . 2. by considering his worke of grace in gathering him a church , from the miserable masse of mankinde . these two are the great workes , wherein the lords greatnesse shineth out : the creation and redemption ; the one written in the volume of the creatures , the other in the volume of the scriptures . in this verse 1. hee acknowledgeth himselfe occupied in contemplation of the heavens and stars . looketh on them not with the eyes of the body onely , but with the eye of faith . 2. that hee is led to god by them : for , 1. hee saith not the heavens , but thine heavens : that is , 1. of which thou art maker . 2. of which thou art the owner , possessor , and indweller , psalms 89. 12. [ thine are the heavens , and thine is the earth . ] gen. 14. 19. he is possessor of heaven and earth . 2. hee addeth , the worke of thy fingers : hands and fingers are ascribed to god metaphorically . and here the heavens are called not the workes of his hands , but of his fingers : to note his singular industry , his exquisite workemanship and art , and also his speciall love and care over these workes . 3. the moone and starres thou hast established , that is , thou hast assigned every one their place , and confirmed them by a perpetuall law , written in their nature , and set them sure & firme bounds which they cannot passe . 3. in this contemplation hee casteth his eye upon himselfe , to cast himselfe low before god. when i consider both the greatnesse of the workeman , and the largenesse of the worke , and for whom they were framed ; then in sense of my basenesse , thinke i , [ lord what is man , or the son of man as thou visitest him ? &c. ] not , what is adam , which were no great matter of pride : but what is enosh ? fraile , mortall , infirme and miserable man , now after his fall , that hee should enjoy such a workemanship . from hence in generall observe . obser. that the voyce of the creatures is not to bee banished out of the church . reason 1. if all scriptures bee profitable to teach and improve , then those that teach divine things from naturall . reason 2. the profits and apostles , and christ himselfe were most in this kinde of instruction , by parables and similitudes ; therefore ministers and pastors may doe the like . objection . the creatures onely conceive ; they convert not . sol. must no doctrine of conviction bee heard in the church ? the frivolous conceit of antinomists is , away with the law , let it bee buried with moses , and let no man know where , after men are once come to christ. but though wee have a superiour doctrine and helpe in the church , must we therefore refuse this ? object . the heathens had this knowledge , and it is fitter for them . sol. must not wee know god in his workes , because the heathens did ? nay , if they by his workes came to know the invisible things of god , may not wee much more , who by faith know , that the world was made by the word of god ? heb. 11. 2. 2. did not the philosophers discourse of god , iustice , vertue , the chiefe good , all moralitie , all civill and oeconomicall duties ? must a christian bee therefore locked up from them ? 3. david was able to distinguish betweene things handled , and the manner of handling , between the same object , and differing considerations of them . so christians consider the same heavens , earth , &c. but spiritually and supernaturally : as ● : to magnifie the creator : 2. to excite our faith and confidence : 3. to humble our selves . ob. wee must desire to know and preach nothing but christ , & him crucified : therefore away with all the law , and all the preparatives to christ ; away with all rules and directions of the law , when men are come to christ. sol. surely , these men must blot out a great deale of scripture ; as , all the creation , all the law and explication of it , all the history , all the parables and similitudes , all that part of scripture of the booke of iob , of psalmes , of prophets , wherein gods majesty is exalted in the creatures ; or put in some more to it , to prohibit us the use , and shew us the exposition of them . vse . as the prophet here looketh fruitfully on the heavens , the sun , moone , & starres : so must wee . so did hee also in psalme 19. and , there is no language , tongue , or speech , where their sound is not heard . wee will not discourse of this voice , as if wee were in the schoole of plato , or aristotle , or tully de natura deorum : but as in the schoole of christ , taught by the scriptures , and the spirit speaking in them . for , 1. hath not the lord in wisedome made them all ? 2. hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them , and from them ? 3. shall philosophers , physicians , naturalists , and heathens learne many good lessons from them ? and onely shall not christians . 4. have wee beene set to this schoole ever since wee were of yeares of discretion , and have taken out no lessons of wisedom , out of this great booke ? or shall wee still looke upon these things as on faire papers that have no letters ? or as illitterated men looke upon written papers ? but not able to reade a word ? know then that we may learne somewhat . 1. from all the creatures in generall . 2. from every creature in particular . the voce of the creatures in generall , is seene in these seven particulars . all of them teach us to bewaile our rebellion against god , which all of them reproove . for they all stand in their kinde and station , in which god set them at first : the sunne rejoyceth to runne his course ; the sea keepeth his bounds and bankes miraculously by the law of his creation ; the earth stands upon his foundation : the heavens keepe their motion ; the waters ebbe and flow ; the very cocke croweth and keepeth his appointed watch . yea , all of them , further than mans sinne hath disordered them , keepe the law of their creation : but no man doth so ; they have all strayed away from god. man hath fallen from his station , hath stopped in all his supernaturall motion : nay , a man regenerate , as great a disciple as peter , sleepeth and snorteth in grievous sinnes , and cannot watch one houre with his lord. all of them teach us obedience and service unto god. because , 1. all they serve the lord by a perpetuall law : the heavens declare the glory of god , the earth sheweth his handy worke ; the windes and seas obey him ; fire , snow , haile , vapours , stormy winds fulfill his word . psal. 148. 8. frogs , grassehoppers , lice , come by armies at his word : nay , they will runne from themselves , and cease to bee themselves in obedience to him . the fire shall not burne if hee say the word : the fluid sea shall bee a solid wall and pavement : the river iordan shall runne backe : nay , the sun shall stand still , and goe backe ten degrees if hee will appoint him : fire will descend , iron swimme , water ascend upward . now , shall the senselesse creatures have eares to heare their creator , and man be deafe ? shall his word binde them , and not us reasonable creatures to whom it is given ? 2. they all serve us on condition that wee serve him ; and willingly are ruled by us , no further than wee are ruled by him ; and therefore we are called the lords hosts , souldiers , and armies , both to defend us in his service , and to force into ranke the rebellious and disobedient . 3. their service of us , is not a motive onely , but a measure of our service of him . for , 1. they serve us onely ; so we ought him onely as our lord. 2. alwaies , night and day they never cease ; so should wee serve the lord. 3. they serve us freely without hope of reward ; not forced , but most willingly by naturall instruction : so ought our obedience to our god , to bee free and cheerefull . 4. they serve us with their best and sweetest gifts : the sunne with comfort , influence of heate and light : the trees with their sweetest and ripest fruite , the beasts with their sweete , fat fleece , and sweetest life . so ought we the lord with our best parts , affections , strength , indeavours , and whatsoever we have , being his , of him , and from him . 5. they serve us to the wasting of themselves , and losse of their beeing . we ought also to serve our god , though to the losse of our selves , our dearest thinges and lives . here are lay-mens bookes enough ; every creature in his eye , hand , or use , readeth this lesson to him ; i serve thee my lord , serve thou thy lord. all of them are the lords professours , teaching us the invisible things of god. rom. 1. 20. 1. his eternity ; for as they could not make themselves , so their maker must needes bee before the things made ; and consequently he must be eternall . 2. his wisedome shineth in the exquisite , and artificiall cunning , in the frame of the smallest creature : as of the bees or ant. consider the beauty , order of them all ; and therein doth his wisedome shine : as also in the variety and distinction of them . so in the excellent order and subordination of them one to the service of another . so that an heathen might say , in wisedome hee made them all : and shall bee condemned , for not seeing the wisedome and art of the workeman . 3. his power ; must not hee bee almightie , that makes all things of nothing ; that hangeth the huge vastnesse of the earth as a ball without any pillar to support it ; that can bound the sea with his word onely ; that can sustaine such a masse of creatures ? 4. his bountifulnesse and goodnesse . in his endowments of every creature in this kinde : in his large provision for them in their severall necessities : in making them all so good in themselves , and for our good and benefit . all of them call on us to taste and see how good god is in himselfe , who is so good in these : how good unto us hee will bee in his pallace , who is so good to us in our prison . here bee millions of ministers and apostles sent by god into the world , to preach unto men the inexhaust treasures of their lords goodnesse , wisedome , and power . all of them teach us to depend upon him , as they doe for their being and well-being , for their motion or station . psal. 145. 15. [ the eyes of all things waite on thee , and thou givest them food in due season : ] and psal. 147. ● . [ the young ravens cry to him for food , and hee feedeth them . ] so should wee much more , not onely cast our care on him , and expect all our good from him ; which is to knocke at the right doore , and to goe to the fountaine : but also receive all , as from his hand , not shifting for our selves by unlawfull meanes , and taking our estate at the hand of the devill , in lying , deceiving , usury , &c. and to returne all in a sober , moderate , and sanctified use unto him againe : for how unkindly did the lord take it at israels hands , that they should take his wooll , and flaxe , and oyle , and bestow it on baals service ? hos. 2. 8. thinke now with our selves how disdainefully wee should heare ; the oxe and asse know their feeder , but wee doe not ours . all of them teach us to love him , and returne all fruits of love to him ; because 1. they are all fruits of his love , his love-tokens to us . 2. god loveth us better than all them , whom hee made their lords ; and should not wee love him better than all creatures ? 3. all threaten us failing in our love , for that turneth them against us , and they become revengers of his quarrell : the sun will burne up our fruites , or deny his comfort and shine : the clouds will drowne our fruits , the aire pinch them , and punish us . 4. shall every creature , of which i am lord , yeeld me fruit ; my cattell , my trees , my ground ? and shall my love bee fruitlesse unto my lord ? all of them teach us unitie , love and peace one with another : all of them doe conspire in unity , and harmony among themselves , for the good of the whole : they preferre the good of the universall before the particular good of themselves . fire will descend , water will ascend , and all to hinder a rupture and vacuum or emptinesse in nature . they all have their severall contrary qualities and motions , but trouble not one another . the fire doth warme the aire ; the aire preserveth the water ; the water moysteneth , and maketh the earth fruitfull : one element is a good neighbour to another , though never so contrary in qualities . they have all their severall degrees and differences ; some high , some low , some light , some darke . the sunne excelleth all the starres in splendour ; the starres , one differ from another in glory : gold excels amongst mettals . in the sensible creatures , the heart and vitals are most noble ; yet nature hath so sowdred them together , as there is no disdaine , no contention ; but superiour creatures are bound to the inferiours , and communicate themselves in governing ; the inferiour communicate in obeying . nay , they all conspire to set forward mans happinesse and welfare . so ought we to preferre the publike , before the private good of our selves ; and bee helpefull to one another in our severall wayes . also in our severall degrees of superiority , and inferiority , bee beneficiall , and communicative of our gifts and services . all must conspite and consent to set forward the good of every man , and helpe up his happinesse , heavenly and earthly . all of them teach us to grow weary of our present fervitude of sinne , and waite for our promised deliverance , rom. 8. 22. for if they shall sigh under our burthens , shall not we our selves ? shall wee bee more senselesse of our misery , than they bee of it ? shall we goe on in sinne , which is so burthensome and dangerous ? aske the beasts , and they will tell thee , sinne is an intolerable burthen ; and takest thou pleasure in sinne ? seest thou not the beasts wanting reason , saving themselves from danger , as they may ? balaams asse will shun and not goe forward against a drawn sword ; and shall we against the sword of the lords hand drawne out against sinne ? thus the creation of the world is a scripture of god , and the voyce of god in all the creatures , and by them all speaketh unto us alwaies , and every where . the whole world is his booke : so many pages , as there are severall creatures ; no page is empty , but full of lines ; every qualitie of the creature , is a severall letter of these lines , and no letter without a part of gods wisedom in it . thus of the creatures voice in generall . now come we to shew the voce of god in the particular creatures , which are so infinite in number , so divers in qualities , as this discourse would swell to an exceeding great volume : therefore i will onely instance in some few particular creatures , which our prophet here specifies in this psalme , as the heavens , the sun , the moone , and starres , &c. holding these instances sufficient samplers , whereby wee may patterne out our meditations ; and as occasion shall serve , sucke out the sweet even out of every creature , as shall be obvious : dealing as geographers , who being to contract the great world in a little sheete , for great rivers , they draw small lines , and for great citties , onely a period . the first particular creature that the prophet mentioneth as the subject of his meditation , is the heavens and firmament . in which , consider how the heavens and firmament have a voyce to declare the glory of god , is plaine : neither is there any speech or language where this voyce is not heard , psal. 19 , 3. let us see what lessons the spirit will speake to us in them . 1. the height of the heavens above the earth , sheweth the infinite height and honour of him , whose standing house is above all aspectable heavens . how great is himselfe that thus stretcheth the heavens with his span ? isay 40 , 5. 2. this may put us in minde of the infinite mercy and goodnesse of god. so david in psal. 103. 3. [ how much higher the heavens are above the earth , so great is his goodnes to them that feare him . 3. this mindeth us of the majesty of god. kings have their palaces to shew their majesty and glory in : now heaven above is the pavillion of the lord , psal. 104. [ his throne and seate is in heaven . ] 2. the matter of them is so pure , subtile , and excellent , as mans wit cannot reach : all this preacheth the purity and divinity of the workeman . 2 this may remember us how pure that heart and mansion must be , wherein the lord will dwell ; our hearts are gods heaven upon earth . 3 by this wee may remember , revel . 21. 27. no impure thing shall enter therein ; nothing that worketh abominations or lyes . how ought we to study for purity and holinesse , to fit our selves for what god hath prepared for us ? 3 the forme of the heavens being round and circular , this may minde us of , 1 the infinitenesse of the maker : a circle is an infinite figure . 2 the perfection of god ; a circle being the most perfect and capacious figure . hence is said , [ in my fathers house are many mansions , ] john 14. 2. 3 as the circle of the heavens is equally distant from the point and center of the earth ; it may minde us that heaven is equally distant to all beleevers ; and in every nation , hee that feareth god , and worketh righteousnesse shall be accepted . 4 the firmenesse and constancie of it , preach the truth and unchangeablenesse of him , whose onely word is the pillars on which this great frame leaneth , and though the mountaines are called the pillars of heaven , iob 26. 11. and 2. sam. 21. 8. because they so appeare to be , yet indeed , his word , power , and truth , are the pillars . this may undershore the faith of the saints . doth his truth uphold the great frame of the heavens , and will hee not uphold thee ? 2 this assureth us heaven is a safe place to treasure in , no thiefe nor robber can spoile or deprive us of what we lay there : therefore the latins hence call it firmamentum . christ exhorteth us to treasure up in heaven , mat. 6. 5. the admirable rapt and swift motion : and revolution in 24. houres , which our conceits cannot follow ; leadeth us to the mighty power of the first mover , who is far more swift and ready to helpe us in our needes : it guideth us also to that hand that ordereth the falling and moving of the sparrowes , of our haires ; and in whom we live and move . 2. it teacheth us to be as ready and constant in our motions , and duties , as they who never stand still , but are in perpetuall swift motion and execution of his will. 6. what a number of gracious meditations doe the heavens affoord a heart that doth desire to be fruitfull ? i see every where the heavens , oh that is the place whither christ ascended , and where he is , which must containe him till his second comming . and shall not my desires bee there ? 2. it is a place from whence i expect a saviour , and shall not my conversation be there where christ is ? col. 3. 3. it is my owne countrey : there is my fathers house , my kindred , my home and inheritance , my brothers and sisters , my elder brother , shall not i then esteeme my selfe a stranger here and hasten thither ? 4. it is the most goodly creature , and yet reserved for the fire of the great day , for mans sinne : should not i herein behold gods infinite hatred of sin , who will set his owne house on fire for it ? should not i hate and tremble at sinne ? and seeing all this goodly frame shall be dissolved , what manner of men ought we to be in all manner of conversation ? 2 pet. 3. 11. how richly might wee furnish our mindes with matter of fruitfull meditations , should wee thus looke on the heavens ? thus cannot the heavens , nor never did . in the heavens , behold the light , the first creature that god made , his first word was , fiat lux : that is , let there be light . as a man that builds a house , hee first considereth how hee may let light into it ; without which it were but a dungeon , and cave of darkenesse ; and so had the whole world bin a chaos and confused heape without the light from heaven . as no quality of bodies doth more resemble divinity , than the light ; so nothing in the world of naturall things , more aptly preacheth unto us the nature of god , who pleaseth to call himselfe light : dwelling in light in accessable , yea being himselfe that essentiall , infinite , uncreated light , wherein is no darkenesse at all . 1 doe i see the light , the nature of which no man can perfectly attaine ? iob 38. 19. tell me ( saith god ) if thou knowest this ; where is the way where light dwelleth ? doth not this carry my mind to god himselfe , that eternall and infinite light , whose infinite nature none could ever comprehend ? 2 doe i see that god made not the light for himselfe ; for he being light it selfe , needed it not ; but for me amongst others : how can i but admire his care and goodnesse ? how can i choose but gather what light and comfort is in himselfe , who hath put so much in the creature ? and rise by it to his divinity , who ( as light ) so communicateth himselfe , that no man the lesse , because another more ? 3 doe i see the light made so pure , faire , cleare , and perfect , as nothing can pollute it ? if it looketh into all filthinesse , it contracts none . how can i but herein see an excellent resemblance of gods infinite purity and perfection of his essence , in his eternall love , in whom is no darkenesse , to whom nothing is more contrary then darkenesse ? and though he behold all darkenesse and order all confusion , yet in his divine understanding , is not any obscurity or dimnesse . 4. doe i see the light freely and perpetually communicating it selfe , and diffusing it selfe to all men . i cannot but see god himselfe , alwayes abundantly communicating himselfe with all men , either by the light of nature which is the chiefe ornament of a man , or by the light of grace , which is the chiefe beauty of a christian , or by the light of glory : which is the chiefe and highest pitch of an happy and glorified man. iohn . 1. 9. 5. doe i see the light alway like it selfe , never communicating with darkenesse , but fighting against darkenesse , and irreconcilably resisting it ? even so may i conceive god to be one , and alwayes the same , and ever like himselfe , in his nature , words , and actions : never favouring , but fighting against darkenesse , and works of darkenesse , sins and corruptions , which are as clouds , sometime getting betweene the light and us , and hindering the comforts of his beames from us . 6. doe i see light driving away darkenesse ; distinguishing things that were involued in darknesse ; producing things out of darkenesse and secrecy ? how can i but contemplate , that god , that eternall light , will one day discover all things that are in darkenesse , and bring all secret workes , words , or thoughts , and set them in a cleare light : nothing is so secret which shall not be revealed ; and god and his truth shall at last prevaile against all errour , powers , and wicked opposites set against it . besides , light leadeth mee to christ the light of the world : but of that more conveniently in handling the great light , the sun. 7 how can i behold so noble a creature without some use concerning my selfe ? 1 doe i see a man cannot see light without light ? and can i know god without gods teaching ? 2 i see the more light the creature hath , the more excellent , profitable , and usefull it is : the starres more excellent than stones for their light , the sunne than the starres : of stones , the more light and shining , the more price and value , and vertue are they of . so should i thinke of my selfe , the more light of god and grace i can get , sure the more worthy i am ; and of others , as they excell in knowledge and grace so should i thinke of them , as of stars which differ in glory according to the proportion of their light . 3 i see the greater light obscure the lesse : and it is absurd to light a candle to the sunne . why then should i sticke unto worldly wisedome , worldly comforts , earthly contentments , which are as candles to the sun : the great light of the day , of heavenly wisedome , spirituall comforts , durable contentments ? 4 i see the light bringeth comfort and refreshing , draweth all eyes unto it , all creatures follow it , but hatefull bats and owles , &c. when i have slept all night , the light wakeneth mee , raiseth me to the actions of the day . oh what joy bringeth it to the soule , when god sheweth himselfe lightsome to it ? should not his glorious light be the sweetest object of the eye of my soule ? why should not this light awaken my soule , and raise mee from the sleepe of sin and lusts ? if light goe away , darkenesse succeedeth , in darkenesse none can see the way before him . o therefore why should not i lay fast hold of the lord , who is my light , and walke in his light , by which alone i can hold the plaine and direct way to eternall life and light ? 5. i see the light in an instant presenting it self , as the lightning is suddenly dispersed from one side of heaven to another . if i be in darkenesse and desertion , the lord , my light , can and will suddenly present himselfe with joy and comfort to my soule . 6 was i darkenesse ? now i am light in the lord , that is , enlightned by the word of truth . 2. enlightening others by holy instruction and conversation . thus we must be wary and walke as in the light . in the heavens consider wee all the light bodies . as the 1. sunne , 2. moone , 3. starres . these rightly considered will bring much light to the eyes of the minde : and though we have in the church a superiour meanes by the voyce of the scriptures ; yet wee may not despise the day breake , because the noone is brighter . quest. but why doth the prophet here not mention the sun , but the moone and starres ? ans. when a man beholdeth the moone and stars , the sun is absent , as in the night . it seemes it was his manner to walke forth in the night season , to behold and contemplate the lords greatnesse and goodnesse , in these servants of the night : and wee should finde some times of the night not unfruitfully spent , if wee would take up this practice . but if the glory of god shine so much in these obscure lights : and if david could so teach , and admonish his heart by them : how much more by the brightnesse of the sunne ? and if david by day looke upon the heavens , as psalme 19. 1. he can say , the heavens declare the glory of god , because in them hee hath set a tabernacle for the sunne , which commeth forth as a bridegroome out of his chamber , arraied with nuptiall and glorious garments , turning all eyes towards him ; and as a gyant strong and speedy to make a swift and long course , such as even our thoughts want wings to follow . 1 when i behold the sunne in his wounderfull magnitude , being an hundred sixty and sixe times ( at least ) bigger than all the vast body of the earth ; how can i choose but be ledde unto the lord ? and say , great is the lord , great is his power , and there is no end of his goodnesse . for , how much greater is the creator of the sun and heavens , than the things created . 2 when i behold the pulchritude and brightnesse of the sunne , which is such as blindeth and destroyeth my sight , as too weake to behold it ; what infinite light and brightnesse must i conceive in the father of lights ; in that bright and eternall sunne , who never setteth , in whom is no shadow of change ? who can but here admire at the majesty of the creatour ? 3 when i behold the sun ever in his motion , never standing still but by miracle , never slacking his motion , but alwayes keeping the same pace ; should not i learne to be constant in my motion , never to be idle , or make stop in my course or duty ? 2 when i see that god himselfe and his word is as the soule and spring of the suns motion ; hee commandeth him to come forth as a gyant to run his race ; hee can stop him in his race , and by a word command him to stand still , or runne backe : i must learne hereby to be sure , that gods word , as a soule , giveth life to my actions , my motions , and courses : i must move where his word bids mee , i must stand , and be every thing at his word . 3 when i see the sun in his motion keepe his bounds and zodiacke , never going without his owne line , but precisely keeping his course , and not so much as slugging therein , must not i learne hence to containe my selfe within the bounds of my calling , and his command ? 4 when i see the sun in all his motions carry heate , light , comfort , and direction , and is the chiefe ornament of this inferiour world ; and that he goeth no where but the world is better for him : should not i in all my course , strive to be profitable ? and by the light of my conversation be comforting , directing , and shining to others in good workes ? and when i see the sun impart his light , and shine unpartially on good and bad , i must learne to doe good to all , good , bad , friends , enemies , envying my light to none , no more than the sun doth his to any . 4 doe i see the sun set every day , and rise every day ? salomon would have me see therein , my owne misery and vanity . eccles. 1. 4. thus hath the sunne continued his course for many generations : but i rise but once , and have but one day of naturall life allotted me : and if my selfe and others once set , and the night of my life be come , there is no more returning to this life . 5 i see this glorious sun sometime clouded , sometime eclipsed : and this calleth on me to see the eclypse of heavenly light in my selfe : my sin hath reached unto heaven , and often inverteth even the order of nature in obscuring light bodies : for light bodies not to shine , is besides their nature : as in the death of christ , god would let the world see her sinne , in crucifying the sonne of god. never see the sunne hide his comfortable presence , but confesse thou deservest never to see it any more . 6 i see sometime the sunne by his extreame heate , scorch and burne up the plants and fruits of the earth . herein our lord in the parable , hath directed mans eyes to behold the persecution and affliction of the church , which often scorcheth the greennesse of grace , and maketh many professors wither and fall away , cant. 1. 5. i am blacke , for the sunne hath looked on mee : and indeed , 1 the sunne doth not more ordinarily or daily arise , than persecution daily waiteth on the word . 2 as the sun-beames diffuse and disperse themselves into every place ; and no man can hide himselfe from the heate of the sunne , psalme 19. 3. so doe the beames of this sunne of persecution , dart into every place where the sunne of grace shineth in the church . no godly man can hide himselfe from the heate of this sunne , but one time or other it will finde him out . 3 the sunne hath not more beames to scorch , and dry up the moysture of the earth , than sathan and the wicked world have to dry up the moysture of grace , where it is not sound ; sometimes by armies of inward and spirituall temptations , sometimes by open tyranny and hostility . that is not a true marke of a true church , which bellarmine designeth , outward splendor and prosperity , but the crosse and persecution . 7 but above all other , the sweetest use of the sunne is to see in it iesus christ the sonne of righteousnesse , mal. 4. 2. rev. 1. 12. for , 1. as there is but one sunne in the heavens , so but one sonne of righteousnesse , the onely begotten son of god , ioh. 1. 14. and as this sunne is not onely light , but the fountaine of light , and in it selfe a body of most surpassing and shining light : so iesus christ is light in his essence ; an heavenly light as the sunne , a light that none can reach or attaine , the light of the world ; as the sunne is a light in whom is no darkenesse : so his face shineth as the brightest sunne , rev. 1. 16. and as in the middest of planets , inlighteneth those that are about him . 2. i see of all creatures , the sunne most admirable , all the world admireth it . a great part doe idolatrously adore it . and the whole church must admire her sunne ; yea , let all the angels of heaven adore him , as tenne thousand times passing the sunne of the world . for 1. that is but a meere creature , though very glorious : but this is the mighty god , the maker of that . 2 that serveth the outward man in things of this life . but this the inward man in things spirituall and eternall . 3 that riseth and shineth on good and bad : but this onely on the good , onely on his ierusalem , esay 60. 1. 4 that rising , obscureth the starres , but this inlighteneth all beleevers , who by his presence shine as lights in the worlds darknesse . 5 that may be eclypsed and darkened , and though it rise every day , it every day setteth : but this sunne of the church being eternall , shall never lose or lessen his shine and glory ; and once risen , shall never set more , esay 60. 20. 3. i admire the sunne for his purity and piercing nature ; the sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of many eyes , who disperseth from himselfe on all sides , infinite beames of light , as so many eyes on every creature : and none can hide it selfe from this great eye of the world : and so pure , that looking on all filthinesse , contracteth none . but how much more am i to admire the surpassing purity of christ , whose most piercing eye none can avoyde : for all things are naked to him , with whom we have to deale : and so pure is this son , that though hee was borne of sinners , lived and conversed with sinners , yea , died with and for sinners , and as a sinner , yet no man could justly accuse him of sin , but hee remained in his nature and life purer than the sun in his strength . and must not the saints imitate this their son , though they live amongst sinners , and see much foule behaviour amongst men ? yet to keepe themselves pure in the midst of a crooked and perverse generation . 4. i behold the sunne , a most powerfull creature ; for though his body be in heaven , yet his comfortable beames reach to the extreame parts of the earth . may i not now behold iesus christ being in heaven bodily , and ascended thither in that his flesh ; yet by his spirit , grace , and power , present with his church , in all parts of the world unto the end ? mat. 28. 10. and as the sun rising , commeth forth as a gyant to run his course , and maketh such haste in his way , as no created force can hinder him : so this powerfull sonne of his church , maketh haste in his way to her ; all created power of men and angels , cannot hinder him . [ hee skippeth over mountaines and hils in his haste unto her . ] 5 , what comfort have we by the sunne ; and shall we not have the same in christ ? 1. doth the sun drive away the darkenesse of the night ? and doth not christ the thicke mists of sinnes , the darkenesse of ignorance , errour , wrath , damnation , and of hell it selfe ? but for the sun of the world , were a perpetuall night ; much more by the absence of this sunne of righteousnesse , were it so in the church . 2. doth the sun by his beames give direction for this naturall life ? &c. so doth iesus christ by his beames of wisedome and grace , directing us , worke in us spirituall and heavenly life . what can a man doe commendably without the sunne ? so what is that wee can doe , that can be acceptable without christ ? 3. is the sun under god , the life , quickner , and comforter of the world , otherwise dead ? and see ●e not christ quickning al the elect , dead in sins and trespasses , warming them with beames of his love , which as sunne-beames , doe reflect backe on himselfe ? 4 doth the sun make and preserve the seasons of the yeare , summer , winter , spring , autumne ? see iesus christ , having all seasons in his hand ; the seed-time of grace here , that harvest of glory hereafter . hee appointeth the summer and prosperity of his church , and changeth it into a sharpe winter of adversity . all vicissitudes and changes of the church , are appointed by his wisedome , daniel 2. 21. whence wee may learne a number of duties . as ; 1. doe all creatures rejoyce in the sun , but hatefull bats and owles ? doe they follow the sun , thrive and prosper in the sunne , turne after the sun , as mari-gold , dazy , turnesole ? &c. should not new creatures draw neere and follow this sun to prosper it it ? doe we open our windowes and doores to take in the beames of the sun , and not open the doores of our hearts for the word , that the beames from christ may inlighten and warme us ? 2. when the sun riseth , men goe forth to labour . when christ our sonne is risen , and present in his offers and ordinances , wee must worke and walke before the night come . 3 men in the sun walke uprightly : in a misty night to stumble and fall , is more hurt than shame ; but to fall at noone , is headdinesse or distemper . so to sinne against such a light , in the sun-shine of the gospel , is farre more shamefull , than in the night . 4. see wee men in the sun doe decent things ? ashamed of things unseemely or unlawfull , because all eyes are on them , and themselves are in the light ? should not this teach christians to walke in their sunne ? let the theefe cover himselfe with darknesse : the adulterer watch for the twilight : papists , atheists , &c. persevere to do shamefull things without blushing . let our sun make us ashamed of uncomely or unconscionable things . let not men see us runne naked in the sun-shine . 5. wee see the greater light drownes the lesse , and the sunne obscures all other lights : and if men have the sun , they care but little for the moone . let it teach the soule cloathed with iesus christ the son , to tread the moon under feete , revel . 12 1. that is , things earthly and mutable : shall not the sunne-shine darken the moone ? zucheus , so soone as he got christ into his heart , presently giveth halfe his goods to the poore , and with the other halfe makes restitution . but men that admire the moone , are surely in the night still . if the sunne appeareth , the moone disappeareth . now come we to consider the moone , that other eye of the world , and queene of heaven . grace will draw much light to our soules out of this . the consideration thereof will leade us to see our owne impurity ; for though in it there be brightnesse , clearenesse , &c. yet all is darkenesse compared with the sunne . so whatsoever excellency there is in us it is meere darkenesse in respect of christ , the fountaine of all excellencies . this use iob made thereof , chap. 25. 4 , 5. the moone and stars are not pure in his sight , how much lesse man , a worme ? &c. in beholding the moone , i am taught to consider the image , of the church on earth , cant. 6. 10. [ who is faire as the moone . ] 1 as the moone borroweth all her light from the sun , whereby shee shineth : so doth the church receive all her endowments from christ the son of righteousnesse , and fountaine of light , in whom they are originally . hence christ is called the light , ioh. 1. that is , that very light and true light ; the church being onely a witnesse of this light in him , as the moone is of the sunne . this consideration may teach us two things . 1. it may humble us , in that all the light wee have , it is but borrowed : wee of our selves are but darkenesse . what have wee which we have not received ? 2. it teacheth us to depend so farre on the light of the church , as wee are sure she borroweth her light of christ. therefore to give the church authority over the scriptures , is as if one should send the sun to the moone for light ; therefore the voice of the church is not the formall object of faith . 2. the moone somewhat doth resemble the sunne in her light , motion , figure , and influence , and vertue over hearbes , and plants , &c. the moone also is led by the sunne , shee followeth his circle . so every member of christ should stand in conformity to the sonne of god ; wee should be fruitfull and profitable in our motions , and follow the examples of christ , who is gone before us . 3. as there is in the moone many changes eclypses , sometime darke , sometime light ; never looking on inferiour bodies , with one face : constant in nothing but inconstancy . so the church on earth is oft changed , sometime seeming more glorious , sometimes lesse : and the son of righteousnesse , iesus christ is farther or nearer unto it in his gracious presence and spirit . this meditation , saint ambrose did much ruminate . 4. as the moone when shee appeareth not unto us , but is in darkenesse , hath both light in her selfe , and light and beauty from the sunne : so the church may be obscured , and disappeare to our sight ; but at the same time it hath not onely a being , but a communion , and enlightening from christ her sun ; christ is as a faithfull and skilfull pilote , the church as a ship , the world as the sea ; and christ hath promised not to leave his church in this dangerous sea , but to bring her to the haven safe . saint ambrose followeth this meditation thus . the moone may have a diminution of her light , but not of her body : the orbe of the moone is whole , though the shine be but in one quarter : so it is also with the church . in the moone i am taught to set a resemblance of this world and earthly things , revelat. 12. 1. there the moone is taken for earthly , wordly things . 1. in respect of inferiority , the moone is the lowest of all celestiall bodies . so the world , and externall blessings of it , are the least and lowest of all ; and there is no comparison betweene heavenly and earthly things : so ought wee to esteeme of the things of this world , and give them the lowest place in our affections . hence the woman , that is , the church , revel . 12. 1. when she was cloathed with the sunne , that is , when shee had christ his righteousnesse applyed unto her by faith ; shee trod the moone under her feete ; that is , she held all sublunary things , worldly , earthly things , base and low in her affections . 2. in respect of mutability and change : if shee increase now , straight shee doth decrease as fast : if she be now in the full , she is presently in the waine , shee is never seene two nights with one face : even so is the fraile estate and inconstant condition of all sublunary things . now , to day full and increased in wealth , honour , pleasure ; to morrow in the waine , and no appearance of it : to day flourishing in health , strength , to morrow faded and fallen . are not all worldly things of as round a figure as the moone , unstable and unconstant ? 1 iohn 2. 17. [ the world passeth away and the lusts of it : ] so doth the lustre of it , and whatsoever is desirable in it . 3. in respect of her obscurity and spots : for the moone in her chiefe brightnesse is clouded and speckled with blacke spots , a darkenesse within her selfe obscureth her : so are all worldly things : the greatest wealth in the world is spotted with many wants , cares , feares ; the highest glory with sadde adversity , and some sense of misery . the most choice and delicate pleasures are but bitter-sweete , moth-eaten , and very alluring baites , covering mortall hookes : here is no light without some darknesse . 4. in respect of her end and use . for by gods ordinance the moone is set to governe the night , as the sun to rule the day : so the profits and pleasures , and earthly comforts , serve onely for our use and benefit while we are in the night of this world , and vaile of darkenesse compassed and clouded with vailes of sin and calamities , the fruits thereof . 5. the sunne rising , i see the moone disappeare , and there is no neede of her shine : so when the blessed son of righteousnesse shall rise in the glory upon us , and wee shall walke in that blessed and celestiall light , there is no more need of earthly comforts , that blessed sonne shall drowne and swallow up all the lights of these candles , and of the moone it selfe . as that holy woman and martyr going to her death said , i am now going to a place where money beareth no mastery , rev. 21. 23. that city hath no neede of the worlds sun nor moone ; for the glory of god and the lambe are the light of it . now wee proceed to the starres of the firmament , the handmaides of the queene of heaven , who in their nature call us all to the knowledge of god. and by the teaching of grace , they all may be as the starre that led the wise men to christ. in them let us consider , the unconceiveable magnitude of them , the swiftnesse of their motion , their secret , but admirable efficacie and influence ; and all this to be put forth or restrained at the lords pleasure , must needs argue him to be wise of heart , and strong of power , iob 9. verses 4 , 7 , 9 , 10. to order so great things , and unsearchable , yea , marvelous things without number . adde hereunto the multitude of them , which thou canst not number : the force and power of them , as mighty armies , for the execution of the lords justice and mercie , which thou canst not reach all this leadeth us into the sense of our owne imperfection in knowledge to apprehend his perfections , that calleth them all by their names . and hence we are called both to acknowledge the power of him that made pleiades and orion , amos 5. 8. as also to praise his goodnesse , that made the great lights ; the sun to governe the day , the moone and starres to rule the night . this might stirre up our faith concerning the multitudes of beleevers in the kingdome of christ , which shall be as the starres of the firmament , genes . 22. 17. this consideration the lord useth as an argument to confirme the faith of his church , ierem. 33. 22. therefore is the lord worthy of praise , psal. 136. 7. the stars keepe their courses , and motions , and orbes constantly , and unweariably : they suffer no eclypses in themselves as the greater lights doe : they never deny their light unto others . by which both our faith may be strengthened , and our duty directed . the former the lord urgeth to confirme our faith in the stability , and truth of his promises , ier. 31. 35. if the courses of the moone and starres can be broken , then may the seed of israel cease . the latter directeth us , 1. to stand in our owne orbes with constancy , doing our owne duty as fixed starres , iude 13. not as the shooting or wandring starres , that is , unconstant and unstable men , carried about with every winde of temptation , doctrin , lust : but we must hold on anweariably in doing our duty . 2. to shine in grace without eclypses , so farre as is possible . 3. to deny to none our helpe and light that stand in need . we see one starre differ from another in magnitude , claritie , glory and motion : yet one hindereth not another , one envieth not at another . which noteth 1. the divers degrees of grace here . for the saints have diversity of gifts , which maketh them as stars , divers in their use and shining , site and magnitude : yet must not be adverse , not envious , not in pride advance our selves above others ; the stars doe not so . the stars have each one their glory : but none of them from themselves . and what hast thou which thou hast not received ? 2. the divers degrees of glory hereafter , proved by the apostle , 1 cor. 15. 41. what a sweet elevation of the soule were it , in beholding the starres , to put our selves in minde of that heavenly glory , wherewith we shall be cloathed ? as the scripture doth , dan. 12. 3. they that turne many to righteousnes shall shine as the starres . wee see the stars shine brightest in darkest nights , to teach and excite us in darkest nights of triall , afflictions , and dangers , most to manifest our light of faith , patience , fortitude , and graces . where should fortitude demonstrate it selfe , but in the field and combate ? where doe spices send forth their odoriferous smels , but in the mortar under the pestle ? in every starre we must labour to see iesus christ , who calleth himselfe 1. the morning starre , revel . 2. 28. and the bright morning starre , rev. 21. 16. he that overcommeth , i will give him the morning starre , that is , i will communicate my selfe wholly unto him , and make him conformable unto me im my glory : alwayes the proportion of head and members observed . the morning starre is the most bright and shining of all the starres in heaven : see in it the most excellent light , and celestiall glory of christ , wherein the lord iesus excelleth all men and angels , as farre as the morning starre , all the starres of heaven . the morning starre communicateth all his light to the world . in this see christ communicating to the world of beleevers all light of grace and glory . the morning starre dispelleth the nights darkenesse , hence conceive christ that day starre rising in our hearts , 2 pet. 1. 19. who by the light of his propheticall and apostolicall word , his spirit accompanying the same , dispelleth the darkenesse of ignorance and errors , wherein we were wrapped in the night of sinne , and unregenerate estate . the morning starre is anteambulo solis , and fitly said to be the suns harbenger , and fore-runner of perfect day : conceive christ our morning star , not onely dispelling and dispersing with the beames of his light , the darkenesse of this present life , which is a night in comparison : but is a pledge of our perfect day , and future glory , who in the morning of our common resurrection will shew himselfe to all his saints in surpassing glory and majesty , above the perfect light of a thousand sunnes . thus wee see the use of the starres in their naturall use excellent and usefull : but in spirituall and supernaturall farre more to the christian and beleever . 2. behold christ termed the starre of iacob , num. 24. 17. here observe . 1. the originall of a starre is from heaven , not earth : i must conceive of christ otherwise than of other men , which have their originall on earth . but he is the lord from heaven , as god he is from heaven . 2. yet a starre of jacob. as a man of the posterity of iacob : so i must conceive him both god and man. 3. this starre first riseth in the horizon of iudea , and ierusalem , see psal. 60. 1. and carrieth his light round about to all nations , as the starres . 4. the use of this starre , is to be a load-starre to helpe us to our haven , that as marriners on the sea behold the pole-star to saile safely , and avoid rockes and shelves : so must wee on the sea of this world looke at this starre , and feare no shipwracke . now come we to consider the inferiour heavens , and in these consider the clouds , aire , windes . the clouds have a voice to teach us , not onely that mighty voice of thunder , which made proud pharaoh confesse his owne wickednesse , and begge prayers , as exodus 9. 21. but also a silent voice , every of them being as that pillar of the cloud , which was a signe of gods presence amongst his people , as exod. 13. 21. yea , every cloud herein like the cloud of the tabernacle , whereof is said , the glory of god appeared in the cloud , exodus 16. 10. i may say as iob 37. 14. hearken and give heede to these wondrous workes of god. who is the father of rame , iob 38. 28. that is , besides the lord ? what power is there that bindes the waters in the thicke clouds , so that the cloud breaketh not ? iob 26. 29. and if thou dost know who it is that maketh the clouds to labour to water the earth , and who it is that turneth them about by his government to doe whatsoever hee commands them on the world for punishment or mercie ? yet dost thou know how god disposeth them ? the varietie of them , the wondrous workes of him that is perfect in knowledge ? iob 37. from verse 11. to 17. canst thou tell how the bottles of heaven are filled ? how they being of infinite weight and magnitude , are hung as in a ballance in the soft aire , without any other , stay than his word ? how the windowes of heaven be open to raine downe fatnesse and plenty ? psal. 65. 12. surely in these things the lord left not himselfe without witnesse amongst the gentiles in giving them raine and fruitfull seasons , act. 14. 17. and much lesse among us in the church , to whom by the teaching of grace they proelaime his wisedome , power , justice , mercy , as also his glory and majesty , who rideth on the clouds as on a horse , and turneth them what way soever he pleaseth . as they leade us to god , so they serve to afford us many excellent meditations . 1 doe i see the raine fall from the clouds to water the earth , and returneth not in vaine ? isa. 55. 10. i must see the worke of the word preached upon my earthly heart , for the moystening , softening , and changing of my heart ; for preparing it to fruitfulnesse : and preserving it in fruitfulnesse , for it shall never be in vaine , but doth the worke for which it is sent . never was a greater plague in israel , than when for three yeares and a halfe it rained not on the earth in ababs time : a greater plague cannot be in this life , than when the raine falleth not to the moystening the furrowes of our hearts . 2. doe i see the clouds to be as a shadow , and cover against the heate , parching and burning of the sun : i must herein behold the lords protection , as a covering cloud , or shadow , saving his saints from the sunne of affliction and persecution ; which will burne up those that are not defended , psal. 91. 1. they shall abide under the shadow of the almighty . here is another manner of shadow than iona'hs gourd . i will run under this shadow , ( saith david , psal. 121. 6. ) and the sunne shall not smite me by day . 3. doe i see the raine-bow in the clouds ? i must meditate of gods faithfulnesse , who hath set it as a signe of mercy and patience : yea , i may carry my mind beyond the temporall ; and conceive of gods everlasting mercy in christ , in whom i come to the throne of grace , which is described to have a raine-bow round about it , rev. 4. 3. 4. when i see the cloud disperse it selfe upon all grounds , and raines fall on good and bad ; i must learne to distill my goodnesse to all in generall ; good and bad , friends and enemies . and so show my selfe a childe of my heavenly father , who letteth his raine fall on the just and unjust , mat. 5. 45. 5. when i see the dewes of small raines , which is the joy and life of flowers ; i must in them beheld iesus christ , who compareth himselfe unto dew , hosea 14. 5. i will be a dew to israel : the dew presenteth it selfe in faire weather : so christ is neare , when gods face and favour is calme and pacified . the dew refresheth and reviveth withering medowes : so christ by his grace , refresheth and quickneth drie and dead hearts , remitting sinnes , and infusing moysture of grace and holinesse , to make them fruitfull in all good workes . the dewes temper and allay great heate and parching of the sunne : so doth christ coole the burning heate of his fathers wrath ; and quencheth the fiery darts of the devill , cooleth the heate of persecution ; and all , that wee may become and continue fruitfull . without these dewes from heaven , is no expectation of fruits in earth , and without christ and his grace , we can doe nothing at all . 6. i see a morning dew and suddaine raine soone dryed up : i must looke to the soundnesse of my grace , faith , and comfort , that it bee not as an hasty raine , or an heritage hastily gotten : that it bee not as the righteousnesse of ephraim . hos. 6. 4. as a morning dew , by sun-rising suddenly vanished and gone , when is most neede of it . hence learne to strive against hypocrisie . 7. in beholding the clouds , what a profitable meditation were it to consider them as the glorious charriot of christ , wherin hee ascended to heaven , and was taken up in the cloude from the sight of his disciples , acts 1. 9. and wherein hee shall descend in great glory and majesty to judge the quicke and dead , matth. 26. 64. as also how serviceable the cloudes shall be unto us , as unto our head ; when in the last day we shall be taken up into the clouds to meete the lord in the ayre , and so shall bee ever with him , 1 thes. 4. 17. now come wee to the ayre , which is not in vaine , but may also leade us to god ; for it hath expresse impressions of his fingers . for , it truely and really subsisteth , though it bee not seene : so hath also the lord the maker thereof , a reall but invisible existence . it leadeth us by the hand , to the ubiquitie of god ; for it is every where , and in every open place and secret , in townes and fields , and widest deserts ; it is in the bowels of the earth , in the bottome of the sea , within us , without us . euen so must i conceive god present , at and in all places , immediately compassing me every where as the ayre . nay , hath place in my heart and minde , that as surely as i continually draw the ayre into my body , heart , and braines : so is the lord much more present within mee . this will not let me shut him up in heaven , whose essence is not more there , than in this inferiour world ; though his glory and majesty shine clearer there . neither to thinke him far absent , nor by walls , doores , windowes , closets or chambers , kept from seeing or knowing my waies , no more than ayre : but i shall continually stand in awe , and feare to offend him . i see the ayre , the preserver of my life , that without it , i cannot continue any whit , but presently perish , so as wee may say of it truly , as the apostle of god himselfe : in it under god wee live , move , and have our beeing , acts 17. 28. the ayre of it selfe is darke , but yet admitteth the sun-beames to penetrate it , and lighten it . so must i , a chaos of darkenesse in my selfe by nature , become a receptacle of light , and receive the beames of grace , from the sunne of grace and righteousnesse . as no creature wanteth a voyce to teach man ; so no man ought to be ashamed to learne , by whatsoever god will teach him : amongst the rest , there is not almost any naturall thing which poynteth us out to more spirituall use , nor affordeth more sweete matter of divine meditation than the words , which both leade us unto god , and into our selves , both for humiliation and direction . it hath an apt resemblance and image of god in it . 1. in the subtilenesse and invisibilitie of the nature of it . no man ever saw the winde : thou canst notisee it , saith christ ; the way of the winde is not known : so no man saw god at any time , and his waies are unsearchable , and past finding out . the swiftnesse of the windes may note gods omni-presence , who is saide to ride on the wings of the winde . 2. in powerfull motion and efficacy of it , which no man can hinder or resist . for this invisible creature , hath a mighty force in tearing , rending , driving afore it whatsoever standeth in the way ; trees , houses , nay , the raging seas , the ponderous clouds , yea , the rockes and mountaines , and is able to shake the very foundations of the earth : and who seeth not here a lively resemblance of the omnipotent power of god , whose mighty arme worketh so unresistably in all the things of nature , yea , of grace , rending the hard rockes of our hearts , and casting downe lofty mountaines , exalted against grace ? who art thou that canst resist the spirit in man ? 3. in the freedome of his motion , the winde bloweth where it listeth , iohn 3. 7. no man can make the winde blow , nor leave blowing , but it mooveth it selfe , and resteth freely . and herein should wee cast our eyes on the lords free working , as in all the workes of nature , so of grace . he will have mercy where hee will ; and harden whom hee will. he will send the windes of his grace , and they shall heare the sound of it in this region , not in that ; in this congregation , not in another ; yea , this heart in the same congregation shall have the sound , and not another . hee will blow a stronger gale , a fuller blast , a greater measure of grace on some , than on another . hee may doe with his owne as hee will. and all things worke the same spirit to every one severally , as hee will , 1. cor. 12. 11. 4. in the secrecy of his working of mighty worke : the winds are invisible , but worke wonders in every place open and secret ; but in a most still and silent manner : for thou knowest not whence it commeth , or whether it goeth . whereby the lord leadeth us to the secret worke of the spirit in our conversion . as the subtile winde pierceth by the tenuity of his substance into every cranney , and no man can keepe it out : so doth the spirit of god blow into the very secrets of thy very conscience . the woman at the well wondered how this winde could so pierce her , which brought a sound of all that ever shee did . who is acquainted with the worke of grace in himselfe , and hath not woundred after how unspeakeable a manner this winde hath blowne upon him ? 1. what a still voyce he heard behinde him , directing him , and perswading him to the good way . but stronger than all power of man or angels , and still followed with inward motion , to provoke him further . 2. how after a secret and unknowne manner , these gracious windes have dissolved the clouds of iniquitie , and watered the earth of his heart with raines of repentance , and godly sorrow ; and ever since have kept his heart softened and humble . 3. he knoweth not how ; but these blessed windes have dispersed the noysome vapours and corruptions of his heart : scattered the clouds of ignorance , errour , infidelity , doubts , feares , and cleared the heavens to him ; that now he chearefully beholdeth the sun-shine of gods favour in christ , and walketh in the light and comfort of it ; and see●h nothing . why ? but he heareth a still voyce and sound of this winde , the testimony of the spirit , witnessing the pardon of his sinnes , and his assurance of acceptance and reconciliation . 4. hee findeth a secret voyce and sound of the winde making requests in him , with sighes which cannot be expressed . this secret breath and inspiration of the spirit , giveth him breath , and maketh him frequent and fervent in prayers ; to which hee was as heavie as a beare to the stake . 5. he findeth the sound of this winde , not onely as the voice behinde him , but feeleth the power of it as a strong blast behinde him , to drive him forward in the waies of god. and whereas before hee was as the shippe that lay wind-bound : now having a faire gale of winde , he is as a shippe under saile , that goeth as swift as an arrow : hee can comfortably pray , reade , heare , meditate , admonish , watch as an active man in godlinesse : as a bird flying with the winde , flyeth swifter . in all these things wee may and must admire the greatnesse of god , who hath laid up the windes in his treasury , and rideth upon the wings of the wind , psal. 140. 3. & made them the wheeles of his chariot . the consideration of the windes , leades us into our selves ; and that , 1. for humiliation : for who knoweth the nature of the wind , the place of the winde , the way of the winde ? he would have us humble , not onely by the ignorance of minde in divine things , but even in naturall . 2. see in the winde our owne vanity . lord what is man ? iob 7. 7. remember that my life is but a winde . 1. inconstant as the winde , a short puffe which none can lay faster hold on , that on the winde : all humane things are as light as the winde . 2. suddenly past away from us : even sometime so soone as it commeth . 3. it returneth not againe , no more than the winde , psal. 78. 39. hee remembred , they were as winde passed , not returning againe . 2. for instruction : shall so fierce a creature bee at a becke , and shall not i ? 1. i see this mighty creature obedient and subject to god , mat. 8. 26. who is this to whom windes and seas obey ? doe they testifie to christ that hee is the sonne of god , and shall not i heare his word , and acknowledge him my lord and my god ? 2. when i see a boysterous winde , and tempest arise , and carry away light things ; as feathers , straw , chaffe : i must take notice of the miserable estate of wicked men , on whom destruction and feare shall come as a whirle-winde , prov. 1. 27. they shall be driven away as chaffe and feathers in the winde , psal. 1. job 21. 18. the wicked shall bee as stubble before the winde , and as chaffe which the storme carrieth away . this was ieremies meditation , chap. 18. 17. 3. when i see or heare great windes doe great harmes , to blow downe houses over mens heads , unroote oakes , and strong trees : i must now looke to my foundation and rooting in grace , be sure i bee founded on a rocke , that when raines fall , windes blow , and stormes beate against my house , it may stand , matth 7. 27. if wee builde our walls with untempered morter , it shall fall ; a great shower shall come , and hailestones shall cause it to fall ; and a stormie winde shall breake it , ezek. ●3 . 11 , 12. 4. when i see reedes and rushes tossed and shaken with every winde , i must looke to my stablishing in the doctrine and profession of godlinesse , that i bee not carried about with every winde of libertine doctrine , every puffe of temptation , every frivolous humane invention , every frowne of superiours , every threatning of the times , every crosse occasion , as a man unstable in the grounds of received truth . iohn baptist was not as a reede shaken with the winde ; as many unsetled heads , carried into all novelties , conceits , and opinions , that no gid die conceit can bee broached , but shall finde favourers and admirers of things in true judgement to be explored : but labour for soundnesse within . wee have seene many faire apples and peares hanging on a tree lovely in sun-shine , which in the next whistling winde quite fall off , because they were rotten or unsound at the core . wee are yet in some calme , but the storme riseth suddenly , wee know not how soone wee shall bee shaken , many prognosticks of foule and stormie weather are upon us . let us bee wise and settle our selves in sinceritie of heart , and sounde love of the truth , which shall hold us on our foundation , when others shall bee overturned . thus the prophet , having sufficiently by the eyes of his minde , drawne much matter of meditation from the heavens ; he casteth downe his eyes on the earth , in the last verse of this psalme , and with admiration , saith , o lord , how wonderfull is thy name in all the earth ! noting , that not onely the heavens , but also the earth , being rightly considered , may offer unto us abundant matter of divine meditation . seeing then the whole hosts of heaven and earth are before thee , complaine not thou wantest matter whereon to meditate . come then , and see what great works the lord hath done in the earth , and hearken what a loud voice it hath to leade us unto god and our selves . see iob 12. 7. consider what barres , or engines , what mighty foundations uphold the massie substance of the whole earth and sea , that the infinite weight should not fall through the soft , thin , and compassing ayre , where no man can make a feather hang without some stay . this was iobs meditation , which ledde him to the infinite power of god , who hangeth the earth upon nothing , iob 26. 7. the whole frame of the heavens hath no other collumes than the ayre , the ayre leaneth on the earth , the earth hangeth on nothing but the mightie and powerfull word of god. from the unmoveable strength and stability of the earth , whose foundation cannot be shaken : we may fruitfully meditate of the stable and undoubted truth , and certainty of the word of the lord , both in his promises , and menaces : isay 48. 13. my hand hath laid the foundation of the earth : therefore heare , o iacob , he will doe his will in thee , o babel , &c. psalme 125. 1 , 2. they that trust in the lord shall bee as mount sion , and stand for ever . as the hils compasse ierusalem , so doth the lord his people . from the earth which is full of the goodnesse of the lord , psalme 33. 1. wee behold the riches of god , whose footstoole it is . 2 the bountifulnesse of god , who hath given it to the sons of men , psalme 115. 16. and made it our table , prepared and furnished with all dainty foode ; our house in which wee dwell , and a kinde and liberall mother affording us all her riches and store at all times . 3. the providence of god , who cloatheth the grasse , and decketh the earth : and will hee not much more them that feare him ? mat. 6. 4. the justice of god in the barrennesse of the earth ; a fruit of our fall and sin , and a just curse of the barrennesse of our owne hearts : a fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants . from the earth wee may raise sundry instructions concerning our selves : 1. matter of humility : it being our common mother whence we come , and whether we must returne . dust thou art , and to dust thou shalt returne . the same in the fading of flowers , withering of grasse , and the mowing it downe , put david in minde of the fading prosperity , and unavoydable mortalitie of men , psal. 90. 6 , 7. our matter is not iron , steele , &c. but grasse . all flesh is grasse . this sense of our mortalitie should quicken the care of immortalitie . 2. heavenly-mindednes . seeing the earth is but a pricke or a point in comparison of heaven , and so should it be unto us : who would lose an infinite for a finite , a thing of nothing ? see we not the earth hiding the wealth of it within the bowels , all the rich mettals , minerals , and costly stones ? and why conceive not we hence their nature ? her selfe would cover these from our eyes , that we should not set our hearts on them , nor they hinder us from better things . 3. love and labour after gods word . i see what paines men will take to digge and fetch out metals , as silver , gold , &c. why should not i digge deepe for wisedome , and esteeme gods word as gold tryed by the fire , worth much paines and labour ? prov. 2. 4. 4. i see the earth receiving seede , returne abundant fruit , according to the cost and paines of him that manureth it . oh where is the thankefull returne of fruits of grace , which i should bring unto god for his cost , and manuring of mee ? every good heart and good ground must doe so , matth. 13. 8. every faithfull soule , as a fat soyle , must bee in some proportion answerable to the meanes , lest beeing often watered , and remaining fruitlesse , we be neere a curse , &c. heb. 6. 7. we come now to particulars . looke upon the plants and trees . 1. and put thy selfe in mind , to become a tree of righteousnesse , the planting of the lord. 2. thou seest the tree stand firme upon his rootes against windes and tempests : see thou be firmely rooted on christ , lest the blast of persecution shake thee . 3. thou seest the tree well planted not onely greene , but fruitfull . art not thou as a tree planted by the rivers of waters , in gods garden and orchard of grace ? hath not hee warmed thy heart with his sunne of grace ? and watered thy soyle with fruitfull showers ? doest thou now , not onely become truely regenerate , moystened with the spirit of grace , to make thee flourish and looke greene ; but also bringest pleasant fruits unto the lord ? else looke for the axe to hew thee downe , and cast thee into the fire . 4. i see a good tree bringeth not fruits onely , but good fruits , and an evill tree bringeth forth no good fruit : no man gathereth grapes on thistles . by my fruits must i bee knowne . a good and a bad tree may bring forth leaves , and armes , and greenesse alike : so good and bad have many externall things alike in common , as wealth , name , beauty ; yea , hearing , speaking , profession . but good fruits from good juyce and sap , are proper to good and living rootes : i must examine the goodnesse of my fruites . 5. i see fruitfull trees the more laden , the more they encline and bow themselves downe neare the ground , offering their fruite to every gatherer : so must i , the more fruitfull in grace , bee the more humble , and free , and beneficiall to every one that can gather any thing from me . 6. what particular can i behold , and not gather some spirituall fruit ? see i a palme tree ? it is an image of a just man thriving by afflictions : the more weight the more growing , psalme 92. 13. looke i upon a vine ? christ compareth himselfe to a vine , iohn 15. and the faithfull to the branches set into him . how many meditations may one draw hence ? nay , the very thornes and briars teach us to beware of earthly and choaking cares , luke 8. 14. and pleasures which choake the word , that the seede of god cannot thrive in their hearts ; besides the sight of our sinne , in the abundance of them . aske the beasts , and every one of them will teach thee something , iob 12. 7. all the beasts on a thousand hils are the lords , psal 50. in the lyon , behold the lyon of the tribe of iudah , who foyled the roaring lyon. in a lambe , see the lambe of god that taketh away the sinnes of the world . in a sheepe , note the wandring disposition , isay 53. 6. and the duty to heare the voyce of christ the shepheard , and follow him , ioh. 10. in a goate , a stinking creature , see the image of a reprobate , who shall bee set on the left hand , mat. 25. 33. in the oxe and asse , to know our master that feedeth us , isay. 1. in the horse and mule , indocible creatures , who cannot bee taught by rules , but by over-ruling and bridling ; see our untaught and refractarie nature : therefore let us not bee like them , psal. 32. 9. in the little emmet , see what providence and diligence thou art to use ; while time lasteth to lay up for time to come . avoide lazinesse , and idlenesse , and know thy season , prov. 6. 6. in the contemptible worme , trodden under foote : consider the humility of christ , who was as a worme and no man , psal. 22. let the same minde bee in you . thus shall wee use them as their lords , when wee see the lord in them . and while we cannot bee beyond them in strength of body , quicknesse of senses , and swiftnesse of foote ; wee shall be beyond them in discourse of minde , and in divine and spirituall contemplation . looke on the birds upon and about the earth , and consider from them all : 1. the providence of god ; they reape not , nor spin , and yet are fed : a sparrow falleth not to the ground , without his will , matth. 6. 26. [ are not we better than they ? ] 2. in the dove wee have a lesson of patience , meekenesse , innocency , simplicity , without wrath or revenge matth. 10. 16. david mourned for sinne , like a dove . 3. the turtle , crane , and swallow , teach us wisedome to know our seasons , ier. 8. 7. let us learne to know the day of our visitation . 4. the eagle , to flye unto christ where ever he be , in earth or heaven , mat. 24. 28. 5. the henne brooding her chickings , puts us in minde of gods mercy , in gathering us , and stretching the wing of his mercy over us , matthew 23. 27. wee have no safety but under him ; wee lye open to prey and spoyle without him . 6. the raven of the valley must put children in minde of their dutie towards their parents , least they picke out their eyes , prov. 30. 17. 7. the nests of birds must put us in minde of our saviours poverty , matth 8. 20. if we want such conveniences , wee must bee content as he was . 8. the taking of silly birds in a net or snare , must put us in minde , to beware of hasting to sinne , which is as if a bird should hasten unto the snare , prov. 7. 23. looke upon the sea and fishes , and behold the wonders of god in the deepes . 1. who is it , who calmeth the sea by his power , and by his understanding smiteth the pride of it ? who measureth the face of the waters with a compasse ? iob 26. 10 , 11. and keepeth it from flowing over the earth ? 2. the sea is like unto god , an inexhaust fountaine ; for when so many flouds and rivers are run out , as so many thousand millions of creatures enjoy : it is not diminished , but remaineth in the same fulnesse : for this is the river of god that is full of waters ; psal. 65. so the lord is a sea of grace : the more he giveth , himselfe hath never the lesse . 3. i see all rivers runne into the sea , and pay a tribute to that whence they doe receive : so , as all is from god , all must returne to him by way of thankfulnes . 4. i see the sea obey his maker , keepe his bounds and banks ; i must feare god , shew my obedience , stand in my vocation , ier. 5. 22. 5 i see in the sea a mappe of the misery of mans life ; it floweth and ebbeth : seldome is the sea quiet , but after a little calme , a tempest riseth suddenly . so i must looke for stormes upon this sea of so troublesome a world . 6. in the sea are innumerable creatures , small and great : there walke the shipps , there play the leviathans ; some of which have beene found sixe hundred foote long , and three hundred and sixtie foote broade all which sheweth the power , wisedome , and providence of god : for all these doe waite on thee o lord , psal. 104. 25. 7. in the fishes , it will not bee fruitlesse to consider what miracles god hath wrought by them . ionah saved by a fish : two fishes multiplyed by christ , to feede five thousand men , besides women and children : how christ made himselfe known by a great draught of fishes , mat. 17. 27. 8. when i see fishes caught in a net , or hooke unawares : consider the folly of men taken by baites of pleasure ; and thinke no more of their time , but are taken , as fishes , in an evill net , eccles. 9 12. 9. when i see a fisher cast in his nets to catch fish , i may enter into a large field of the net of the gospel , cast into the sea , matth. 13. 47. and of ministers the fishers of men , matth 4. 19. and of the pulling men out of the sea of the world , by the power and preaching of the gospel ; as is shewed in that propheticall vision of ezekiel 17. 9 , 10. thus have wee shewed how all earthly things may minister heavenly meditations to heavenly mindes . how a good man will and may easily fall out of earthly talke into heavenly for when hee mindeth heaven , and the carnall man earth ; both are in their elements . the fire of the one , namely the spirituall man , heaveth him vpward , and the earth of the other presseth him downe , and burieth him alive wee have seene by the former discourse , that no man wanteth preachers to helpe him towards god. every creature may be a preacher to him , in whom the spirit first inwardly preacheth : & wee may take notice how barren & fruitles our mindes are , & how frothie our speeches by our owne defects . god is not wanting to us neither in his word , nor in his works , neither in the scriptures , nor in the creatures ; but is stil teaching , counselling , admonishing and justly condemning those that in both remaine untaught . wee will conclude the treatise with the words of iob ; behold these are a part of his waies , but how little a portion heare we of him ? and who can understand his fearefull power ? finis . notes, typically marginal, from the original text notes for div a13542-e130 to be in christ as a member how ? how we come to be in christ. the happy estate of a man converted . how to know a man in christ 1. note . 2. note 3. note . how a man in christ sinneth not 1 2 3 4 4. note . how to know that the spirit of christ is in me . 1. note . 2. note . 3. note . 4. note . 5. note . 6. note . vnum relatorum ponit alterum . how to know that christ is in us . 1 triall . 2. note . 3. trial. imitation of christ , wherein . i. 1 2 3 ii iii iv. v. 1 2 3 to be in christ is an estate . 1. honorable . 2. comfortable . 3. safe . 4. fruitfull 5. perfect . rom. 8. 38. non quoad substantiam , sed malitiam . resemblance between the first and second creation . 1. the author . 2 the matter . 3. the manner . 4. the order . 5. the qualitie . 6. relation the new creature discerned by foure properties 1. note of a new creature . 2. note of a nevv creature . 3. note of a nevv creature . 1 thes. 5. 23. the nevv creature hath all nevv . 1. new life 2. new birth . 3. a new soule . and faculties . 1 2 3 4. 5 new senses . 6 a whole new condition . 7 a new death . 4. note of a new creture . 1 2 3. 4 meanes to be used in this work of grace . 1. word preached . 2. faith. 3. strife . 4. prayer . why a man must be a new creature . reas. 1. reas. 2. reas. 3. reas. 4. 2 2 reas. 5. vse 1. second creation no lesse powerfull than the first . 1 2 3 4 5 6 7 1. conclus . reason 1. reason 2. 2. conclus 3. conclus . 4. conclus . 5 conclus . 6. conclus 1 2 3 4 5 6 7 how to grow up in this new creation . 1. in humility . 2. infaith . 3. in beautifull graces . how to demeane our selves new as creatus . 1. manifest and maintaine this image . 2 resigne our selves to christ our second creator . 1 2 3 3 move as new creatures . 4. converse among new creatures . how ? 1 2 esa. 5 3 2 3 popery in some sense rightly called the old religion . 1 2 3 4 5. live as new creatures . priviled●es of th● new creature . 2 a new condition . 1 covenant . 2. life . notes of heavenly life . 1 2 3 4 5 3. inheritance . new creatures denominated from imperfect nevvnesse . 1 2 3 new creatures , how upheld . 1 2 3 4 why the new creature is so hated in the world . 1 2 3 notes for div a13542-e7900 the voice of the creatures in generall . i. ii. iii. iv. vi. vii . mundi creatio , scriptura dei clemens . how to meditate of the creatures . instance shewed . 1. in the heavens . 1 1. their height . 2. their matter . 3. their forme . acts 10. 4. their firmenesse 5. their motion . 6. meditations from them as they are still in our eye . ii. the light . iii. the light bodies . 1. his magnitude 2. his brightnesse 3. his motion . 4. his s●tting . 5. his eclypse . 6 his burning heate . 7. his resemblance to christ the son of righteousnesse . cant 2. 8. the moon . 1 11. the moon resembleth the church gal. 1 ▪ 4. ecclesia sua habet tempora , viz persecutionis , pacis , &c. amb hex . lib. 4 cap. 2 ecclesia videtur at luna deficere , sed non deficit : obumbrari potest , deficere non potest . orbis lunae integer manet cum totus non ful get , &c. iii. the moone resembleth this world in . 1 inferi●riti● . 2. mutability . 3. obscuritic . vse 4. 5. disappearing . of the starres . psa. 136. 8 ii. iii. iv. v. christ the morning starre . christ the starre of iacob . of the clouds . cloudes lead us to god. ii. dewes resemble christ. 1 2 3 4 of the ayre . i. leading to god many wayes . iii. iv. of the windes . i. windes resemble god. motum scimus , motum nescimus . ii. windes leade us into our selves . the earth i. iii. iv. of trees and plants . of the beasts . of the birds . of the sea and fishes vox dei est in om nibus , per ominia , de omnibus , & ad omnia , loquens nobiscum semper & ubique . iob 26. 14. the art of divine meditation, or, a discourse of the nature, necessity, and excellency thereof with motives to, and rules for the better performance of that most important christian duty : in several sermons on gen. 24:63 / by edmund calamy ... calamy, edmund, 1600-1666. 1680 approx. 321 kb of xml-encoded text transcribed from 113 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a31893 wing c227 estc r952 12686573 ocm 12686573 65780 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31893) transcribed from: (early english books online ; image set 65780) images scanned from microfilm: (early english books, 1641-1700 ; 346:17) the art of divine meditation, or, a discourse of the nature, necessity, and excellency thereof with motives to, and rules for the better performance of that most important christian duty : in several sermons on gen. 24:63 / by edmund calamy ... calamy, edmund, 1600-1666. [16], 208 p. printed for tho. parkhurst, and are to be sold at his shop ... and by j. collier ..., london : 1680. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -genesis xxiv, 63 -sermons. meditation -early works to 1800. sermons, english -17th century. 2003-11 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the art of divine meditation . or , a discourse of the nature , necessity , and excellency thereof . with motives to , and rules for the better performance of that most important christian duty . in several sermons on gen. 24. 63. and isaac went out to meditate in the fields at the even-tide . by edmvnd calamy , b. d. late minister of aldermanbury , london . london : printed for tho. parkhurst , and are to be sold at his shop at the bible and three crowns in cheapside near mercers chappel , and by i collier , at the bible on londonbridg under the gate , 1680. to the christian readers . if the heathen moralist plutarch could say , meditation is as it were the recovery of decaying knowledg ; because as forgetfulness seems to be the egress of knowledg , meditation doth restore a new memory instead of that which passeth away ; and so preserve knowledg , that it is in effect the same , in that , notwithstanding mutations , it leaves something new , and like it self , resembling that which is divine : how may a christian , endow'd with the true knowledg of god , say with the psalmist in the revival of it , psal. 104. 34. my meditation of him shall be sweet . when he is alone , and hath no other companions to refresh himself with , then he may ( as bishop hall , who penn'd a part of his meditations under the solitary hills of ardenna ) from a renewed mind , send forth his active thoughts , those immediate rays of that candle of the lord within him , to contemplate upon his maker , saviour , and sanctifier , and reflect upon himself , who is to survive the visible creation , and so raise himself into an heaven upon earth , relish such sweetness as the carnal mind and sensual heart , immersed in dreggy matter , and be-dull'd therewith , is never so happy as to attain . the author of this little treatise , whose great and pious soul was notably heavenliz'd by the frequent exercise of holy meditation , the very same who penn'd the godly mans ark , which hath been often printed for the support of drooping christians , amongst other excellent discourses upon various subjects in the exercise of his ministry with great success , did from his own experience recommend this of meditation , whether ejaculatory and occasional , or solemn and deliberate . i am not ignorant , that many other eminent divines , persons of great worth and honour , have already notably display'd the excellency and usefulness of this way of thinking ; yet perhaps this grave and famous preacher in his day , hath in a more easie method , and plain way , by his familiar expressions and resemblances , suited to vulgar capacities , here help'd the real christian , who would most delight in the duty , to put meditation in practise , than any who hath gone before him . no doubt , had this excellent person himself published this discourse here presented to your view , you would have had it every way more accurate , by the lopping off some superfluities , and amending of phrases , &c. more proper for a writer , than these of a preacher to a popular auditory ; yet such as it is , considering the author in the pulpit , you 'l find when you have read it through , it doth fully as much resemble mr. calamy in his preaching at aldermanbury , to your minds , as the engraver on the frontispiece hath represented his face to your eyes . i dare say any of you who were his auditors , will be abundantly satisfied , tho this piece be posthumous , yet it is genuine . and seeing there is joy in heaven over one sinner that repenteth , more than over ninety nine just persons which need no repentance , luk. 15. 7. if these practical sermons , taken by the swift pen of a ready writer , have such an influence upon any , as to bring them to the frequent and beneficial practise of meditation , which the preacher of them held necessary : none who prefer things before words , and esteem real knowledg above elegancy of speech , as the general good of mankind , beyond that of any particular countrey , can justly think the author wrong'd ; but rather that with dr. preston , mr. fenner , mr. hooker , &c. ( some of whose works popularly deliver'd with plainness suited to the capacities of their hearers , and taken but rudely from their mouths , did more benefit readers of meaner abilities , than those which whiles alive , they themselves published with greater exactness ) he is renown'd , when he hath by this more diffusive good-work been any way instrumental to have god and the things of heaven ( where he now resides ) more delightfully thought upon . as judicious calvin in his epistle to the king of swetheland prefixed to his commentary on the minor prophets , said he would not be so morose a censor of manners , as to obstruct the publishing of that commentary delivered in an extemporal kind of speaking , when design'd only for his own private oratory , not otherwise to have come abroad ; only as 't was pen'd from his mouth by budaeus , crispin , and ionvil , because he said , he had long before learn'd not to serve the theater of the world : else , he doth afterwards tell the reader , that if in his other works which he had written deliberately and succinctly with much more pains , he had met with envious malignants , who did carp at and quarrel them , he might well endeavour to suppress that work , taken by the aforesaid writers after him , as it was freely utter'd to his own hearers for present use ; yet when others assured him , that it would be a loss ( yea , injurious ) to the church , if not printed as it was taken , rather than not at all ; he thereupon having not time nor strength to transcribe or amend it , readily permitted it to go to the press . and the reformed church hath since rejoyced in the benefit of having it as it was published ; yea , and to this day divines who have made great use of it since in their commentaries , as well as others , to find the true true meaning of the holy writ , have heartily blessed god for it . yet as bishop wilkins hath observ'd in his epistle to the real character , foreigners in short-writing come far behind us here in england ( though it hath been now seventy years invented ) where they admire the skill of our writers , and whither the divines of other nations frequently come and learn our language , chiefly to understand our practical sermons , many of which have been only preserv'd in this way , you have this ( 't is to be hoped very useful ) piece , taken well from the mouth of mr. edmund calamy . the analysis or method of the contents of the whole book . page . the introduction . 1 text divided . 2 1. the person spoken of , isaac . ibid. 2. what is related of him , he went out to meditate . ibid. 3. the place he chose , in the field . ibid. 4. the time , at the eventide . ibid. explicat : there is a twofold meditation 1. sinful , and wicked ; that was not isaacs . ibid. 2. holy and godly . this isaac practised . 3 observ. the meditation of holy and heavenly things , is a work that god requires at the hands of all people . 4 viz. of 1. young gentlemen ibid. 2. kings , nobles , and great persons ibid. 3. souldiers , generals , and captains . 5 4. learned men. ib. 5. women . ib. there be two sorts of meditation of heavenly things . 1. sudden , short , occasional . 6 2. solemn , set , deliberate . ibid. 1. of occasional meditation , three things , viz. the excellency , examples , and practise . ibid. 1. the excellency of occasional , extemporary , sudden , and ejaculatory meditation from scripture and humane testimony 7 , 8 2. the examples from scripture and humane testimony 9 3. motives to perswade to the practise of it , viz. 13 1. it may be performed at all times . ibid. 2. practic'd in all places and companies 14 3 it is easie to spiritualized ones . ibid. 4. 't is the excellency of a christian to spiritualize natural things herein exceeding a bruit . 15 all wicked men . ibid. 5. 't is the greatest affront we can give to god , not to make a spiritual use of his creatures . 17 6. 't is a soul-destroying sin not to observe the works of god , and make a good use of them . 18 ii. of solemn meditation , the nature and necessity . 22 1. the nature of solemn meditation in two particulars . 23 1. 't is a dwelling and abiding upon things that are holy , being typified two ways . by the beast that did chew the cud . 24 that had eyes within and without . 25 2. 't is an act of the heart , as well as the head . ib. it must enter into the door of the understanding , heart , and conversation . 28 2. the necessity of it evinc'd from the mischiefs of neglecting this duty . 29 advantage of practising this duty . 29 1. the mischiefs and inconveniencies of neglecting this duty . it is the cause of sin and punishment . 30 1. the want of practising this duty causeth sin ; as particularly , ibid. 1. 't is the reason of hard-heartedness . ibid. 2. unprofitableness of hearing sermons 31 3. not relishing of sweetest promises . 33 4. no impression from threatnings . 34 5. no bettering by mercies . ibid. 6. no amending by afflictions . 36 7. no heart softning by providences . ib. 8. reason of distrustfulness of gods providence . 37 9. censoriousness of others , not of our selves . ibid. 10. offering the sacrifices of fools in worship . 38 2. the want of practising this duty causeth punishment 40 2. the advantages and benefits by a conscientious practise of this duty , in begetting and increasing of grace , and arming against temptations . 42 1. 't is a mighty help to the begetting and working of grace in 9 particulars . ibid. 1. to work repentance and reformation of life . 43. to 55. 2. a love to god. 43. to 55. 3. a fear of god. 43. to 55. 4. a love to jesus christ. 43. to 55. 5. faith and trust in god. 43. to 55. 1. in his providence in all outward streights . 2. promises in all spiritual troubles . 6. a contempt of the world and worldly things . 43. to 55. 7. thankfulness for mercies and blessings . 43. to 55. 8. a preference of gods house to our own . 43. to 55. 9. a keeping of all gods commandments . 43. to 55. 2. 't is helpful to preserve and increase grace . 55 3. 't is helpful to arm and defend against all the temptations of the devil . 56 the application of this doctrine concerning this necessary duty of meditation may be for 1. the reproof of those christians that are utterly unaccustomed to , and unacquainted with this duty : and these are of four sorts , viz. 1. the ignorant christian that knows not how to set about the work . 58. 2. forgetful christian , that remembers not god 61 3. rash-headed christian , that acts without consideration , where are four evils , viz. 63 1. such is a spiritual fool in offering sacrifices to god. 64 2 often speaks that , he 'l wish he had not . 65 3. quickly runs into error and by-paths . 66 4 will never persevere and hold out to the end . 67 4. a slight-headed christian , that cannot dwell long upon any thing , which argues a slight christian. 68 q. are then all who have slight heads , hypocrites ? ibid. a. there is a double slightness of head , viz. 69 1. that which is a natural disease , when a child of god , of a weak head , cannot think long of any thing at all . ibid. 2. that which is sinful , when a man can be serious , and dwell long upon the things of the world , not on the things of heaven : this is reprov'd . ibid. 2. the reproof of those who meditate upon things that are evil and wicked . 70 1. such as design and do evil . 2. such as delight in the evil they have done . 71 3. an exhortation to all to accustom themselves to the duty of meditation , viz. to 1. ministers . 2. nobles . 3. souldiers . 4. young gentlemen . 5. merchants . 6. women . in speaking to this exhortation six particulars proposed , viz. 1. place . 2. time. 3. properties . 4. companions . 5. materials . 6. helps . 72 , 73 , 74 1. concerning the place , to chuse one convenient , which is freest from distractions . 76 2. time , which proves seasonable in due circumstances . here four rules are suggested . 81 1. it behoves all not hindred , to endeavour the setting apart of some time every day , morning , afternoon , or night . 82 2. to set a sufficient proportion of time a-part every day . 84 3. the sabbath-day especially all should busie themselves in this duty . 86 4. a sacrament-day more especially . 87 here 12 things suggested as instances of sacramental meditation , viz. 88 1. the great and wonderful love of god the father in the giving of christ. ibid. 2. love of christ in giving himself . 89 3. hainousness of sin . 90 4. excellency of the sacramental feast , ibid. 5. our own unworthiness . 91 6. our spiritual wants and necessities . ibid. 7. the cursed condition of an unworthy receiver . ib. 8. the happy condition of those that come worthily . 92 9. the sacramental elements of bread and wine . ib. 10. the sacramental actions . 93 11. sacramental promises . ib. 12. what retribution to make to christ. 94 3. properties , ingredients , and qualities of meditation , viz. 1. divine meditation must be often . because , 96 1. we shall know more of the best things . 97 2. have more near and intimate acquaintance with them . 99 3. heavenly duties will become more easie to us . 2. it must be solemn and serious , not only formal 101 102 3. not only notional and speculative , but practical and reflective . it must be in the understanding , heart , and affections , yea and the conversation . 105 4. it must be particular and applicative , 108 5. it must be calm and quiet , 110 6. it must be persevering , 112 there be four arguments to persevere : viz. from the 1. necessity 2. excellency of it . 113 3. mischiefs by not practising of it , ibid. 4. easiness attainable by persevering in it , 116 4. companions of meditation , which are two , 117 1. praying must be joined with meditation , ibid. 2. reading will do well to accompany in weak christians with two cautions , viz. 118 1. not to read much lest it hinder , 120 2. not to read at the sacrament , ibid. 5. materials of meditation , 121 the four last things , death , iudgment , heaven , hell. 1. death : 1. the certainty . 2. vncertainty . 3. the fitness for it . 4. how to be above the hurt of it . 5. to live in expectation of it . 6. to be free from the fear of it . 122 2. judgment : 1. the terribleness of it . 2. solemnity of the great assizes . 3. account to be given to god. 4. separation at that day . 5. happiness of the godly . 6. miserableness of the wicked . 123 3. heaven : 1. the joys of it . 2. beatifical vision . 3. perfection . 4. perpetuity . 5. fitness for . 6. what to do to get to heaven . 125 4. hell : where , of the punishment of , 1. loss . 2. sense , 126 2. god , christ , the holy ghost , and thy self , 127 1. of god , where of his , 1. attributes , 2. works . 3. what relation towards him , 128 2. christ , where of his , 1. divine , 2. humane nature , 3. offices ; and then of his , 1. life , 2. death ; where 1. what he suffered , 2. for whom , 3. who he was , 4. what love he suffered with , 5. what interest you have in it , 6. his resurrection , 7. ascension , 8. intercession at gods right hand . ibid. 3. holy ghost : 1. nature , 2. office , 3. motion , 4. graces . 131 4. our selves in the state of , 1. innocency , 2. apostacy , 3. regeneration , 4. glory . 132 further of our , 1. sins , 2. duties , 3. evidences , 4. comforts , 5. frailty of body , 6. immortality , ibid. 3. dependance upon god. 4. advantages god hath us at , he may throw into hell at pleasure , therefore we should study and think on , 1. our relations , 2. calling , 3. company , 4. our hearts . hereof , 1. thoughts , 2. affections , 3. words , 4. actions , ibid. 5. sinfulness of sin , 137 6. vanity of the creature 138 7. excellency of the gospel 8. commandments , threatnings , promises , ordinances of the gospel ; as , 1. prayers , 2. reading the word , 3. hearing the word , 4. the sacrament , 139 9. errors of the times , iudgments of god , great changes of the nation , several passages of providence , the mercies of god , 140 6 rules and directions , and those of three sorts : respecting person , subject , manner . 1. for the right qualifying of the person that is to meditate , viz. 143 1. convince thy soul of the necessity of it , 144 2. of the benefits and advantages of it ; as , 145 1. the begetting repentance . 2. the love of god. 3. fear of god. 4. love of christ. 3. the mischiefs of not-meditating 4. get a sufficient furniture of saving knowledg 148 5. labour to get a serious spirit , 149 to which purpose a fourfold frame of spirit is to be avoided ; as namely , 150 1. a slight frame of spirit . 2. a trifling frame of spirit . 3. a watry frame of spirit . 4. an inconsiderate frame of spirit . 6. labour for the love of heaven , and heavenly things , 153 7. labour to get an interest in heaven , and heavenly things , 154 8. an heart disengaged from the world , 155 9. be not discouraged though you have difficulty in the beginning , 157 10. do all these things by power deriv'd from iesus christ , 158 2. rules for the right ordering the subjects or materials , ibid. 1. at the beginning pick out easie subjects , as of heaven ; 1. the happiness of it in general ; 2. in particular , 161 2. vse variety , as heads of several materials were suggested , 162 3. pick out such subjects more especially as dispose to godly sorrow and holiness , 163 4. such as are most seasonable to thy condition , and suitable to thy relation . as suppose thou art , 164 1. troubled in mind , and exceedingly dejected , think of the willingness of christ to receive poor ones , 165 2. troubled in conscience , think of the promises not only to grace , but of grace , to give grace , 167 3. in outward want , consider the wonderful providences of god , ibid. 4. sick , like to thy own life , or some dear relative , think on a seasonable subject , as death , &c. 168 5. to receive the sacrament , consider the nature , thy need of it , &c. 169 3. rules for the manner of ordering meditations on the foremention'd , or like subjects . viz. 170 1. to begin and enter upon the practise of meditation ; and here be six directions , ibid. 1. be sure to pick a fit place to meditate in , ibid. 2. a fit and seasonable time , according to our circumstances , ibid. 3. be sure to have a fit subject prepar'd , not to seek at the time , 171 4. then set your self as in gods presence , under his eye , ibid. 5. begin with some short ejaculatory , not long prayer , 172 6. keep your hearts with all keeping , 173 2. to proceed better in this work , here we must know , there be two faculties of the soul , the understanding and will , or heart and affections , 175 1. rules to help the understanding more logically and plainly , 176 1. logically , as topicks , or common-place-heads , ibid. viz. 1. description , 2. distribution , 3. causes , 4. effects , 5. properties , 6. opposites , 7. comparisons , 8. titles , 9. testimonies , ibid. an instance in considering sin as the subject , ibid. 1. consider description as a transgression of gods law , 178 2. distribution , as sin by imputation , propagation , and action , ibid. 3. cause of sin , god not the cause , but satan and self , 179 4. effects and cursed fruits , temporal , carnal , and eternal , 5. properties and adjuncts in general and particular , 181 6. opposites , grace and holiness , 182 7. comparisons , as bruises , leprosie , &c. ibid. 8. titles given to sin in scripture , as robbing god , &c. 183 9. testimonies in scripture against sin , wrath of god , &c. ibid. 2. plainly , where particularly consider , 184 1. what the scripture saith of the subject you would meditate upon , ibid. 2. what sermons you have heard upon that subject , 185 3. take a book that treats on the subject you would metate upon . 186 4. be sure to join application with your contemplation , 187 5. consider the means how to obtain what you meditate upon , 188 2. rules to help the will , heart , and affections , and to raise them , 189 1 , labour to get a relish and savour of the things you meditate on , to have the heart affected . 2. complain before god for the want of this relish . 3. wish you had a supply of the tast you want , 190 4. confess your inability as of your self to do this . 5. petition to god for help . 6. confidently believe god will help you . 3. rules to conclude all , after entrance and progress , 197 1. lift up your heart to god with thankfulness , and bless his name , ibid. 2. resolve to live as one who hath been thinking on the things of god , 199 3. recommend your self , body , soul , relatives , &c. to god , 200 a perswasion to the practise of these things , concluding in four particulars , 201 1. mourn before god that you have liv'd so long in the school of christ , and have not practised this duty of solemn meditation , 202 2. that you have misplac'd your meditation , ibid. 3. study the necessity , excellency , usefulness , and profitableness of meditation , as the marrow of all other duties , 205 4. defer not to practise according to the directions given in expectation of gods blessing , ibid. gen. xxiv . 63. and isaac went out to meditate in the field at eventide . introdvction . it is not unknown unto you , i suppose , that there are two things required by god of all those that would receive the benefit of the sacrament : the one is preparation before they come ; and the other is meditation when they are come . i have made many and many a sermon of preparation , but i have made very few of meditation . now the sacrament is a meditating ordinance , as i may so express my self ; it is an ordinance for meditation : and the great work that we have to do at the sacrament , is to meditate upon christ crucified ; and therefore i shall crave leave to make you a few sermons concerning this rare and excellent doctrine of meditation ; and for this purpose i have chosen this text : wherein we have four particulars . 1. we have the person that is here spoken of , and that is isaac , the godly child of godly abraham . 2. what is here related of this person , he went out to meditate . 3. the place that he chose for his meditation , and that was in the field , he went out into the field to meditate . 4. the time that he chose to meditate in , and that was the evening , and isaac went out to meditate in the field at the eventide . the great question for the meaning of this text will be , what the subject of isaac's meditation was ? what did isaac go out to meditate upon ? now for this you must know there is a double meditation ; there is a meditation that is sinful and wicked ; and there is a meditation that is holy and godly . 1. there is a meditation that is sinful and wicked , and that is when we meditate upon things that are wicked ; of this you shall read , psal. 36. 4. he deviseth mischief upon his bed . and psal. 7. 14. behold he travelleth with iniquity , and hath conceived mischief . there are wicked meditations as well as wicked conversations ; and a man may go to hell for plotting wicked things , as well as for practising wicked things . and therefore it is said , prov. 12. 2. a man of wicked devices will god condemn . not only a man of wicked practises , but a man of wicked devices will he condemn . there is a contemplative wickedness as well as an actual wickedness ; and a man may go to hell for contemplative wickedness . as for example , there is a contemplative murder , when a man doth delight in the thoughts of murdering his brother ; when the thought of revenge is pleasing . and there is a contemplative adultery , when a man doth plot how to commit adultery , and delight in the thought of adultery . now isaac's meditation certainly was not of things that are wicked , he did not go out into the field to meditate upon vile and wicked things . 2. there is a meditation that is holy and godly , and that is when we meditate upon things that are holy and heavenly ; and of this nature was the meditation of isaac , he went out into the field to meditate on the works of god , and of the blessings and mercies of god ; to meditate upon the heavenly canaan , and upon his sins ; and this appears , because the hebrew word that is here used for meditation , that is here translated meditation , doth also signifie to pray ; and therefore it is in your margent , and isaac went out to pray at eventide . it was a religious work that isaac went out about ; and you must know that prayer and meditation are very well joined together ; meditation is a preparation to prayer , and prayer is a fit close for meditation ; and isaac went out to meditate , to pray and to meditate , and to meditate and pray . this meditation was a holy and heavenly act of isaac . so then the observation i shall gather is this : observ. that the meditation of holy and heavenly things is a work that god requires at the hands of all people . that god that requires you to pray , requires you to meditate as well as pray ; there are few christians believe this doctrine , that god that requires you to hear sermons , requires you to meditate on the sermons you hear . 1. god requires this of you that are young gentlemen , and therefore here you read of isaac , that he went out to meditate . now though it be true that isaac at this time was forty years old , yet in those days to be of forty years was to be but a young man , for isaac lived an hundred and fourscore years ; and therefore this is a notable pattern for young gentlemen , to imploy their time in godly and holy meditation . 2. this is a duty that god requires of kings , of nobles , and of great persons ; and therefore david , though he was a king , and had a great deal of work and business , yet he saith of himself , psal. 119. 15. i will meditate in thy precepts . v. 23. princes also did sit and speak against me , but thy servant did meditate in thy statutes . v. 48. i will meditate in thy statutes . 3. this is a duty that god requires at the hands of soldiers , and generals , and captains , iosh. 1. 8. there god speaks unto ioshua , this book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night , that thou maist observe to do according to all that is written therein , for then thou shalt make thy way prosperous , and then thou shalt have good success . 4. it is a duty that god requires of all learned men , and of all that are scholars , 1 tim. 4. 15. give attendance to reading and exhortations , and meditate upon these things : give thy self wholly unto them . 5. this is a duty that god requires of women ; and therefore it is said of mary , luk. 2. 19. she kept all these sayings , and pondered them in her heart . v. 51. but his mother kept all these sayings in her heart . that is , she meditated upon them . in a word , it is a duty that god requires of all that look for blessedness , psal. 1. 1. blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornful , but his delight is in the law of the lord , and in his law doth he meditate day and night . now you must know there are two sorts of divine meditation , there is a sudden , short , occasional meditation of heavenly things ; and there is a solemn , set , deliberate meditation . i shall crave leave to speak something concerning the first sort of meditation , which i call sudden and ejaculatory , extemporary and occasional meditation ; and i shall shew you three things concerning this . 1. i will shew you what this ejaculatory and extemporary meditation of divine things is , and the excellency of it . 2. i will give you some examples of it . 3. i will give you some motives to perswade you to the practise of it . 1. i will discover to you what i mean by that i call occasional and extemporary , sudden and ejaculatory meditation . occasional meditation is this , when a man takes an occasion by what he sees , or by what he hears , or by what he tasts of ; when he takes an occasion by any thing that is sensitive , to raise up his thoughts to heavenly meditation . or take it thus , occasional meditation is when a man makes use of the creature , as a footstool to raise him up to god , as a ladder to heaven ; when a man upon the sudden makes use of what he sees with his eyes , or hears with his ears , as a ladder to climb to heaven withal . you have a pattern of this , psal. 8. 3 , 4. when i considered thy heavens , the work of thy singers , the moon , and the stars , which thou hast ordained , ( mark what is his meditation of this ) what is man that thou art mindful of him ? and the son of man that thou visitest him ? lord , what is man that thou shouldest make the heaven , the sun , and the moon , and the stars for his sake ? you must know , that all the whole creation is a picture of god ; it is gods looking-glass , wherein you may behold the god of heaven and earth ; there is no creature but it hath the image of god upon it ; there is not the least spice of grace but you that are spiritual may read god in it . — it is the saying of a heathen , every herb that you have in your garden doth represent the divinity , or nature of god. there are two books that god hath given us christians to know him by , the book of the scripture , and the book of the creature ; now though the book of the scripture be the better book of the two , and the book of the scripture will teach us more of god than the book of the creature ; for the book of the creature cannot teach us god in christ , cannot teach us the mystery of redemption , nor the mystery of the trinity ; yet the book of the creature is a rare book , wherein a man may learn excellent things concerning heaven and heavenly things , excellent instructions . i remember a story of a godly man , antony , that was driven into the wilderness for religion sake , and having no book at all in the wilderness , he was asked , how he could spend his time ? saith he , i have one book , and that is the book of the creation ; and as long as i have this book i want no other book ; speaking how much he could behold god in that book . and it is a good saying of tertullian , the same god is the god of nature that is the god of grace . and it is the duty of a christian to receive instruction , and spiritual benefit from natural things as well as from gracious and spiritual things , because there is the same god of nature as of grace . the creatures of god are a divine book in which we may read the power of god , the goodness of god , the love of god , the mercy and wisdom of god , — rom. 1. 20. that that may be known of god may be read in the creature . now the creatures are but spectacles by which we are enabled to read these things concerning god. i have read a story of a painter , hermogenes , he was a rare man for that art , and coming into a painters shop , he sees a line drawn so curiously , that he crys out , surely apelles hath been here ; none but apelles could draw such a curious line . and as the story saith , he went out of theshop , and never left till he had founb out this apelles , that so he might come to the acquaintance of that man that had so much skill . the application of this is most excellent , when you look upon this creature of god , and that creature of god , you must needs confess that none but a god could make such a glorious world ; digitus dei est hic , here is the finger of god ; and the consideration of this , if you have any thing of god in you , will make you to seek out after this god , and to love this god , and honour this god. 2. i will give you some examples of this occasional , sudden , extemporary meditation of divine things : first , i will give you scripture examples , prov. 6. 6. there the wise man sends the sluggard to the pismire , go to the ant thou sluggard , consider her ways , and be wise , which having no guide , overseer , or ruler , provideth her meat in the summer . here you see what a rare meditation a man may have from the little pismire , and how the sluggard is sent to behold the pismire , to be ashamed of his sluggishness ; let the sight of that put thee in mind of thy laziness . ier. 8. 7. there god sends the unthankful israelite to the stork , and the turtle , and the crane , and the swallow : the stork in the heaven knoweth her appointed time , and the turtle and the crane , and the swallow observe the time of their coming . here you have a sudden and occasional meditation from the creatures of god , the turtle , the crane , the swallow , observe the time of their coming ; the stork at such a time of the year goes out of the land , and at such a time of the year comes into the land ; but my people ( there is the meditation ) know not the judgments of the lord. and thus christ sends the distrustful christian to the fowls of the air , and to the lillies of the field , mat. 6. 26. behold the fowls of the air for they sow not , neither do they reap nor gather into barns , yet your heavenly father feedeth them , ( here is an occasional meditation ) are you not better than many sparrows ? and why take you thought for raiment ? consider the lillies of the field how they grow , they toil not , neither do they spin , and yet i say unto you that even solomon in all his glory was not arrayed like one of these . you have another example , ioh. 4. where christ discoursing with the woman of samaria , and intreating some water from the woman , takes an occasion from the water of the well to discourse of the water of life . and ioh. 6. from the loaves christ fed the people withal , he takes an occasion to discourse of the bread of life , you follow me for the loaves , saith christ ; but labour not for the meat that perisheth , but labour for the meat that endureth for ever . i am the bread of life that came down from heaven . christ takes occasion from the natural bread to meditate on the bread of life , the bread of heaven . to give you some other examples , i read in st. austin , that he had a water-course near his lodging , a great flowing down of waters ; and observing how sometimes the water went down silently , sometimes made a great noise ; from the consideration of the different streaming of the water , he made a rare discourse of the order of providence , the manner how god governs the world in order . there was a minister , mr. deering in queen elizabeth's days , a man of famous memory , in whose life it is reported , that just when he was a dying , the sun shone upon him ; and he takes occasion from that most excellently to discourse of that sun of righteousness , of the glory of heaven , of the happiness he was going to . i have likewise read , that mr. eske , and dr. hall ( who in his book of meditation doth quote this example ) were hearing a consort of musick , and this holy minister mr. eske being a very godly man , all on a sudden was so strangely transported with the thoughts of the joys of heaven , that he said with a great deal of passion , what musick , sirs , shall there be in heaven ! o the spiritual joy and melody that there we shall have ! there is a story of two cardinals in the council of constance , that riding abroad for their recreation , they saw a poor country-man weeping , and when they came to him , they askt him , why he wept ? saith he , do you see this toad here that lies before me , god might have made me a toad ; i am weeping because i never was sufficiently thankeful that god did not make me a toad ; ( you see this poor country-man takes an occasion from the sight of the toad to raise up his heart in thankfulness to god ) and these two cardinals when they heard him say so , they made use of the speech of st. austin , the poor and labouring men get to heaven , and we scholars go down to hell with all our learning . they were ashamed to see what a good use the country-man made of the sight of the toad . there is another story of a godly old man , that beholding a harlot how curiously she trimmed her self to please her wicked lover , he falls weeping , and being askt , why he wept ? saith he , i weep to see this leud woman what care she takes to dress her self to please her lover , and that i should never take so much care to dress my soul to please my god. i have read of ignatius the martyr , that when he heard the clock strike , he would have this meditation , now there is one hour more that i must answer for . i have read of fulgentius that rare scholar , that when he came to heathenish rome , and saw the emperour ride in triumph , he brake out into this exclamation , if there be so much glory in rome here upon earth , o what will be the glory of heaven ! i might be infinite in these stories ; only i will give you one more , and that is of a heathen-man , galen , famous for his skill in physick ; when he was viewing the composure of mans body , and beholding the curious workmanship of it , the story saith he fell to sing a hymn to his creator , none but a god could make such a body ; there must needs be a god that hath wrought so curiously the members of mans body . 3. give me leave to give you some motives to perswade you to the practise of this . it is in vain to hear my discourses , unless you endeavour to put them in practise . now i will give you these motives . 1. this way of meditation may be done at all times , this will not hinder your calling ; you that are poor men , and have not time for solemn meditation on the week-day , that are labouring men , and cannot spare an hour for solemn and deliberate meditation , you may make use of this sudden , ejaculatory , occasional meditation , even when you are at your day-work ; you may make use of your day-work , of the things that you are working about , to stir up your hearts to heavenly things ; for there is nothing in the world but a good christian may make a heavenly use of ; and therefore there is no body can say that he hath no leisure for this way of meditation . 2. this is a way of meditation , that a man may practise in all places , and in all companies . a godly man once said unto me , i thank god i can be in heaven when i am in the midst of the croud in cheapside ; in the midst of the noise i can have a heavenly meditation . there is no place , no company , can hinder thee from this occasional , sudden , ejaculatory meditation . 3. there is nothing more easie than this ejaculatory meditation to you that are spiritual ; deliberate and solemn meditation is very hard and difficult ; but this way of meditation is very easie ; and the reason is this , because there is no creature of god but is a teacher of some good thing ; thou canst not behold a spider but thou maist make some good use of it ; the scripture doth make many rare uses of a spider ; a wicked man may be lookt upon in a spider , as in a glass ; and the hope of a wicked man is compared to a spiders web ; as a spider puts his trust in his web , and spends a great deal of pains in weaving his web , and when it is woven , it is easily pull'd down , there is no stability in it ; so a wicked man puts his trust in his hope of heaven , which is as vain as a spiders web . and the scripture tells you how by all the money a wicked man gets by unlawful means , he doth but weave a spiders web . that is a rare use the prophet isaiah makes of the spiders , which is one of the meanest of all the creatures of god ; a spider and a toad , and a viper , even the venomous creatures , a man may make rare use of , isa. 59. 5 , 6. they hatch cockatrice eggs , and weave the spiders web : he that eateth of their eggs dieth ; and that which is crushed breaketh out into a viper . their webs shall not become garments , neither shall they cover themselves with their works . that man is a very bad scholar that can spell nothing out of ten hundred thousand books , for every creature is as it were a book to teach us some good thing ; now that man is but a very ill scholar that can make use of none of these books . 4. herein lies the excellency of a christian , that he is able to spiritualize natural things : herein lies the wickedness of a wicked man , a wicked man doth naturalize spiritual things . but herein lies the godliness of a godly man ; a godly man doth spiritualize natural things ; a wicked man carnalizeth even spiritual things ; when he is at the ordinances , at the very sacrament , if he be not truly godly he doth carnalize and naturalize even that spiritual ordinance of the sacrament ; but a godly christian is like a heavenly alchymist , that can draw heaven out of a spider as it were , draw something of god out of a toad , heavenly instructions out of a toad , out of a viper , out of any creature of god , much more out of the heavens , sun , moon and stars . you wonder at the chymist , when he can extract all the four elements out of a mixt body ; much more excellent is that christian which can extract heaven out of every creature of god , that can heavenlize and spiritualize the creatures of god. and let me tell you a little to amplifie this motive ; 1. herein a true christian exceeds the bruit beasts ; the bruit beasts can enjoy the creature , but he cannot reflect upon the creature ; he enjoys the good things of god , but he cannot behold god in these things , he cannot improve them for god ; but now a true christian makes all these things to be glasses to see god in , pictures to behold god in ; the goodness of god , and the wisdom of god ; and he endeavours to receive spiritual instruction by them . 2. herein a child of god exceeds all wicked men ; there is no wicked man can use the creatures spiritually , it is above his sphere ; a wicked man makes the creatures a wall of separation between god and him , not a glass to see god ; there is no wicked man useth the creatures of god as a looking-glass to behold god in , or as a footstool to raise him up to god , or a ladder to climb to god by , this is proper only to a godly man. 5. consider this , it is the greatest affront you can offer to god , not to take spiritual notice of his creatures ; not to make a spiritual use of his creatures . god hath put mankind upon the stage of this world , and god hath made all the creatures for mans use , and god hath made man to be the tongue to praise him for all his creatures ; and if man doth not praise him , god loseth the praise of all the whole creation . god made all the creatures for man , and man to praise him for all the creatures ; which if man neglect , god loseth the glory of the whole creation ; for how doth the sun , and the moon , and the stars praise god! the prophet david calls upon the ice , and the snow , and the rain , and all the creatures of god , to praise god : how do they praise god ? how doth the fire and the water praise god ? when we praise god for these things , then they praise god when we use them for god , and draw heavenly things , spiritual instruction out of them ; and when we do not do this , we offer the greatest affront that can be offered to god in that kind , and we deprive god of the glory of the whole creation . 6. it is a soul-destroying sin not to observe the works of god , and to make a good use of them . psal. 28. 5. because they regard not the works of the lord , nor the operation of his hand , he shall destroy them , and not build them up . these are the six motives . now in a word to put an end to this discourse , let me beseech and intreat you , that you would put this duty in practise ; let me tell you , sirs , that though occasional , ejaculatory meditation be but as a parenthesis ( as one very well saith ) in your worldly businesses ; yet this parenthesis is more worth than all your worldly business ; yea , it signifies more than all your worldly business . as for example , ( i will conclude my discourse by giving you a little help ) : when i rise in a morning ; what an excellent thing were it for a man to meditate of the great morning of the resurrection , and that it shall be as easie for men to rise out of the grave at the great resurrection , as it hath been for me this morning to arise out of my bed . and when the sun begins to arise , and we behold the sun shining , what a rare meditation is it to consider there will a day come wherein the sun of righteousness shall come in the clouds , and all his holy angels with him , and all the saints at that day shall shine as so many suns in the firmament . o what a glorious day will that be , when there shall be as many suns as there are saints ! there shall be as many suns as there are stars now in a bright shining night in the heaven . and when thou art going abroad , it would be very comely , spiritual and useful to remember , that thou hast two companions always going with thee , that is god and the devil , ( pardon me that i join them together ) thou hast thy judg and thy accuser to go with thee ; wheresoever thou walkest in the day time , one devil or other is always waiting upon thee , and god is always present with thee , who will call thee to an account for all that thou dost ; and the devil scores up all that thou dost , for to acaccuse thee afterward . and when thou walkest abroad and seest a debauched wicked man , it is an excellent thing to have a meditation , and to say , blessed be god that hath made me to differ from this man ; if it had not been for the grace of god , i had been as wicked as this man. and when thou meetest with a godly man , a man eminent for godliness , oh put up a prayer to god that he would make thee as godly ; and mourn that thou art not as godly as he . when thou meetest with a learned man , or a wise man , or a beautiful creature , it is a very excellent meditation to consider , if there be so much beauty , so much wisdom in the creature , o what is there in god , who is the ocean of beauty ! if there be so much comeliness , so much excellency here below , oh what is there above ! it is a rare thing to use the creatures reflexively ; it is idolatry to use the creature terminately ; but the admirable , the superlative excellency of a christian is to use the creature reflexively ; to reflect from the creature to the creator . so likewise when thou art in thy shop , and weighing thy commodities , would it not be an excellent meditation , to think there will a time come , when god will weigh thee in a ballance , and weigh thy actions , and weigh all that thou dost ! and meditate on that text , prov. 11. 1. a false ballance is an abomination to the lord. and so likewise when you walk in the fields , and behold the grass that grows , and behold the flowers of the field , doth it not become you to meditate , that all flesh is grass , and all the glory of the world is but the goodliness of the grass ; and all earthly things are but like the beauty of a flower ? my little child that i love so much , is but like this flower , it is beautiful , but it is but fading . and when thou seest a wicked man grow great by wicked ways , would it not be a very comfortable thing to remember that text , fret not thy self because of evil doers , neither be thou envious against the workers of iniquity , for they shall be soon cut down as the grass , and wither as the green herb . and you that are merchants , when you are upon the exchange , a short sudden ejaculation would not be hurtful , but helpful to you . as for example , to remember that as you are merchant-adventurers for earthly things , so you are all merchant-adventurers for heaven , and your souls are in the midst of the sea of this world ; this world is like a sea , and your soul is here like a ship at sea , and is in danger to be split upon the rocks , in danger of pirates , and in danger of being lost . your ships have not half so many dangers as your souls have ; the temptations of the devil , the allurements of the world , the corruptions of your own hearts . now to consider , as in the exchange , what is become of such and such a ship , so to ask thy soul in what case is thy soul now , that is on the sea of this world ; and then to go to the ensuring-office , ( you know you have your ensuring-offices , wherein you ensure your ships at sea ) to get your souls ensured by reconciliation with god ; and by true faith , manifested by holiness and righteousness , to get your souls assured , that they may come safe to the haven of happiness . in a clear bright frosty winter-night , when thou goest out and beholdest the bespangled heaven , multitude of bright stars , what a rare thing were it to meditate , this glorious bespangled firmament is but the stable as it were , but the out-houses of that heaven where i am to go ; it is but the outward court , but the wash-house , as i may say ; and if the stable and out-houses be so glorious , oh what is the inward palace ! above the spangled heavens is my fathers house , where i hope to live for ever with god , and there my christ is now interceding for me , and by the power of his spirit shall i be brought one day to that house ; oh when will that time come ! when will my soul mount thorough these heavens into the heaven of heavens ! now is not this comely for a christian ? will not this heavenlize you , and spiritualize you ? and then when you go to bed at night , to remember , i have one day more to answer for ; to remember there will a last night come , after which there will be no day but the resurrection of all . remember thy last night , thy concluding night , the end of thy life . but i have been over-long in this , a great deal more than i thought ; but i do it because here i shall put an end to this discourse of occasional meditation . there is a second sort of meditation , and that is that that i call set , solemn and deliberate ; when a man sets apart an hour a day it may be , sets a part some time , and goes into a private closet , or a private walk , and there doth solemnly and deliberately meditate of the things of heaven . now concerning this meditation , i shall handle by gods assistance these two particulars : 1. i will shew you the nature of it . 2. i will shew you the necessity of it . 1. the nature of this duty , what this meditation is , that i would press you to : i will describe it in two particulars . 1. this holy meditation is a dwelling and abiding upon things that are holy ; it is not only a knowing of god , and a knowing of christ , but it is a dwelling upon the things we know ; as the bee that dwells and abides upon the flower , to suck out all the sweetness that is in the flower ; so to meditate upon god and christ , and the sacrament , it is to dwell upon god , and the sacrament , to suck out all the sweetness we can in the things we meditate upon . as we read of anna , luk. 2. 37. she continued in the temple praying and fasting day and night . to meditate , is to continue and fix our selves and our hearts upon the things we know ; this meditation in scripture is called a holy musing , psal. 39. 3. my heart was hot within me , while i was musing ; to meditate is to muse , or else it is to commune with our own hearts , psal. 4. stand in awe and sin not : commune with your own heart upon your bed , and be still . it is a communing , a consulting with our own hearts ; or if you will , it is a bethinking our selves : so it is expressed , 1 king. 8. 47. if they shall bethink themselves in the land whither they were carried captive , and repent : the hebrew word is , if they shall bring back to their hearts , if they shall reflect upon themselves ; for meditation is a reflecting act of the soul , whereby the soul is carried back to it self , and considers all the things that it knows . meditation is an inward act of the soul , a spiritual act , whereby the soul doth recoil upon it self , and looks back upon it self , and considers all the things that concern its everlasting happiness ; and if i be not mistaken , it is rarely typified under the law two manner of ways . 1. by those beasts that did chew the cud ; you shall read lev. 11. of the clean beasts , and the unclean beasts ; now the clean beasts were such as did chew the cud , of those they were to eat : now the unclean beasts were those that did not chew the cud : a meditating christian is one that chews the cud , that chews on the truths of jesus christ , that doth not only hear good things , but when he hath heard them , chews them over , ruminates upon them , that so they may be fitter for digestion and concoction , and spiritual improvement ; an unclean christian is one that doth not chew the cud , that doth not ruminate , and ponder , and bethink himself of the things of heaven . 2. another type of this rare grace of meditation , is that of the beasts , ezek. 1. that ezekiel saw , that had eyes within and without , vers. 18. their wings were full of eyes round about them . and so likewise the beasts rev 4. 6. round about the throne were four beasts full of eyes before and behind : a notable and a rare type of meditation ; for meditation is nothing else but a looking thoroughly into the things of god ; a looking before and behind , as i may so speak ; a meditating christian is a man full of eyes , that doth not only know god , but sees much of god. there is another metaphor to express it , psal. 119 59. i thought on my ways , and turned my feet unto thy testimonies : the word in the hebrew is taken from chapmen , that when they buy a commodity , they turn it over , and over , and over again ; they look all about it into every part of it . meditation is a thorow contemplation , and a thorow consideration of the things of god ; a meditating christian is full of eyes , full of heavenly understanding . 2. it is an act of the heart as well as of the head ; it is not only a speculative knowledg of things divine , but a practical knowledg ; it is not only an act of the intellect and understanding , but of the will and affections ; it is an affective grace as well as an intellective grace ; and therefore it is said of the blessed virgin mary , she pondered all these sayings in her heart ; she did not only think of them with her head , but she pondered on them with her heart ; and you shall read , deut. 4. 39. know therefore this day , and consider it in thy heart . a true meditation is when a man doth so meditate of christ as to get his heart inflamed with the love of christ ; so meditate of the truths of god , as to be transformed into them ; and so meditate of sin as to get his heart to hate sin ; when it is such a musing of god , as kindles a fire in the whole soul , as david doth express it , psal. 39. 3. while i was musing , the fire burnt : when a man doth so contemplate on god , that his heart is all on fire with the love of god ; when a man doth so think on the sacrament , that his heart is all on a fire with a holy thirsting after the sacrament . when the heart is affected with the meditation of the head ; and therefore david saith , psal. 104. 34. my meditation of him shall be sweet ; this is the true meditation , when we do so meditate of god , as to taste a sweetness in god ; when meditation doth not rest in the intellectual part , but flows into the will and affection , that the heart is all inflamed with the things we meditate on . there are many great scholars that meditate much of god , and christ , and heaven , and yet they are never the holier for their meditation ; and the reason is , because they meditate on these things meerly to find out curious notions of god , and christ , and heaven , but they do not meditate on these things to get their hearts affected , to get heavenly and divine hearts ; and therefore you shall see many scholars as undevout , and as unholy as other people , though they know more , and meditate more . and i have found it by experience , that there are many poor lay-people , that get more good by meditation than great scholars ; for the great scholar his meditation many times vanisheth into empty speculations , and into notions and opinions ; but the honest godly man his meditation is all for practice ; he meditates of sin to hate it , of the sacrament to hunger after it , of god to love him , of christ to be inflamed with a desire after him . and therefore he gets the more good many times by meditation . the butterflie will dwell upon the flower as well as the bee , but the butterflie only sucks the flower that she may paint her wings with it ; she is not useful to make honey , she doth not suck honey from the flower ; so there are many scholars , many men that meditate much of the things of god to paint their wings , that is , to get more knowledg of god and heaven , and more curious expressions of heaven , but it is the honest christian , the plain-hearted christian , that meditates of god like the bee , to suck out the sweetness of god ; that meditates on christ so as to get his heart burning in love to christ ; this is the rare grace of meditation . meditation must enter into three doors , or else it will never do you any good . 1. it must get into the door of the understanding , and there it is seated , there is the proper place of meditation ; but if it rest there , thou art never the better for it . 2. it must get into the door of thy heart , and of thy affections ; and thou must never leave meditating till it get into that door likewise . 3. the door of thy conversation ; for thy meditation must not rest in the affections ; but it must likewise have influence into thy conversation , to make thy conversation more holy ; thou must so meditate of god as to walk as god walks ; and so to meditate of christ as to prize him , and live in obedience to him . a nurse that hath a nurse-child , will cut the meat , and will many times chew the meat for the child , but she will not eat the meat , but give it to the child ; for if she should chew the meat and eat it up her self , the child might starve for all her chewing of it , and preparing of it ; so it is with the grace of meditation . meditation , while it is in the understanding , chews upon the things of god , and of christ , and of heaven , but when the understanding hath chewed these things , it must not devour all these things it self , but it must convey the meat it hath chewed ( as the meat is conveyed from the stomack into the liver , and then into the heart , and then into all the other parts of the body ) into the heart , and into the will , and into the affections , and into the conversation . this is the first , the admirable nature of this grace . 2. i come to shew you the necessity of it ; and i do this the rather , that i might provoke you all to the practice of it ; for i am very confident there are few people that do practise this duty of meditation ; there are few that know how to practise it ; but there are very few that make conscience to practise it ; even you that make conscience to praying twice a day in your family , seldom make conscience once a day of meditation , nay once a week . and therefore that i might awaken my self and you , give me leave to shew you the great necessity of practising the duty of meditation ; and i will shew it two manner of ways . 1. by considering the mischief that flows from the want of practising this duty . 2. by shewing you the advantage and spiritual benefit that you will gain by practising this duty . 1. i shall shew you the woful inconveniences , and the intolerable mischiefs that come from the want of practising this duty of meditation . i will bring them to two heads . 1. i will shew you , that the want of practising this duty is the cause of all sin . 2. it is the cause of all punishment . 1. i will shew you , that the want of practising this duty is the cause of all sin : and i will instance in particulars . 1. the reason why people harden their hearts in sin , and do not repent of their sins , but go on obstinately , is for want of meditation . ier. 8. 6. i hearkened and heard , but they spake not aright , no man repented him of his wickedness , saying , what have i done ? they did not repent , because they did not reflect upon what they did ; they did not bethink themselves , so the phrase is , if any man bethink himself and repent , 1 king. 8. 47. they did not say , i am undone by what i have done ; i have lost god and heaven by what i have done ; and if i do not repent , i am an undone creature for ever . no man repented of his wickedness , because no man considered what he had done ; for did you consider the evil that is in sin , did you dwell and abide upon it , did you commune with your own hearts , and seriously consider what an evil and bitter thing it is to sin against god , you durst not willingly sin against god ; but the reason why men go on rashly , heedlesly , obstinately in sin , is for want of the meditation of the evil of sin . 2. the reason why all the sermons we hear do us no more good , is for want of divine meditation ; for it is with sermons as it is with meat , it is not the having of meat upon your table will feed you , but you must eat it ; and not only eat it , but concoct it , and digest it , or else your meat will do you no good : so it is with sermons , it is not the hearing sermons will do you good , but it is the concocting them , digesting them by meditation ; the pondering in your hearts what you hear , must do you good . and one sermon well digested , well meditated upon , is better than twenty sermons without meditation . as for example , a little meat well digested will nourish a man more than a great deal of meat if it breed raw humours , if it doth not digest ; it is the digesting of meat nourisheth a man : now meditation is that that will digest all the sermons you hear . there are some men sick of a disease , that whatsoever they eat comes up presently , the meat never doth them any good ; so it is the custom of many of you , you hear a sermon , you go away , and never think of it afterward ; this is just like meat that you vomit up . there is a disease that some men have , that all the meat they eat goes thorow them , it never abides with them ; now this meat never nourisheth : so it is with the sermons you hear , i am sure on the week-day , and i am afraid the sermons you hear on the sabbath-day go thorow you , you hear them , and hear them , and that is all you do ; but you never seek by meditation to root them in your hearts ; and that is the reason why you are so lean in grace , though you are so full fed with sermons ; it is with sermons as it is with a plaister , if a man hath a wound in his body , and lay a plaister to the wound , this plaister will never heal him , unless it abide upon the wound ; if a man takes it away as soon as ever it is laid on , it will never do him any good ; so it is with sermons : if when you have heard a sermon , you never ponder and meditate on it , it is just like a plaister put on , and then pulled off again ; and i am confident the great reason why we have so many lean hunger-starved christians , that are lean in knowledg , and lean in grace , though they hear sermon upon sermon , ( it may be on the sabbath-day they will hear four or five sermons ) is because they concoct and digest nothing ; they never ponder and meditate upon what they hear ; and this is that that our saviour christ speaks of : by the seed that was sown by the high-way-side , is meant a man , that hears the word , and never thinks of it after he hath heard it , but suffereth the devil to steal it out of his heart ; as the husbandman that sows the seed in the high-way , you know he never plows it , he never looks that that should come to any thing . there are many of you , the sermons you hear are like the seed sown in the high-way , you never cover it by meditation , you never think of it , when you have heard it ; and that is the reason you get no more good by what you hear . 3. the reason why the promises of god do no more affect your hearts , when the saints of god taste no more sweetness in the promises , is because you do not ponder and meditate upon them . it is with the promises of the gospel as it is with a cordial , if a man doth not chew his cordial but swallow it down whole , he will never taste any great sweetness , in it ; the way to taste the sweetness is to chew it ; so the promises of god are full of heavenly comfort , but you will never enjoy this comfort unless you chew them by meditation . as it is with spices , unless they be bruised , they never smell sweet ; and as it is with a pomander , unless you do rub it , you will never smell the sweetness of it ; no more will you ever taste the heavenly comfort that is in the promises of the gospel , unless you rub them , unless you bruise , unless you chew them by meditation . and the reason why the saints of god walk so uncomfortably all their lives long , is because they do not chew these promises . 4. the reason why the threatnings of god make no more impression upon our hearts , is for want of meditation . there are terrible threatnings against sin in the word , but alas there are few people affected with these threatnings . the threatnings of god in scripture are like the ratling of hail upon the tiles , they make a great noise , but they make no impression ; and what is the reason ? it is for want of meditation ; we do not lay them to heart , we do not consider that these threatnings belong to us , as long as we continue in our sins . oh did a wicked man meditate solemnly upon the threatnings of god , it would make his heart ake , especially when the spirit of bondage goes along with them . 5. the reason why the mercies of god do no more good upon us , is for want of meditation . there are many mercies that all of us have received from god , many personal mercies , and many family-mercies , and all these mercies are so many motives to service . now what is the reason the saints of god bury the mercies of god in forgetfulness , and are no more thankful for mercies ? the reason is for want of meditation , isa. 1. 2 , 3. hear , oh heavens , and give ear , oh earth , for the lord hath spoken : i have nourished and brought up children , and they have rebelled against me ; the ox knoweth his owner , and the ass his masters crib , but israel doth not know , my people doth not consider : that is the reason why they are so unthankful . it is with the mercies of god as it is with the fire , if a man walks by the fire and doth not sit at it , it will never heat him much ; if he be a cold , he must abide at the fire , or else he will never be hot ; so it is not a slight thought of the mercies of god that will affect your hearts , but it must be a dwelling upon them by meditation , that will warm your hearts . now because we do not meditate upon these mercies , we do not solemnly consider the mercies of god , therefore it is they do no more good upon our hearts , psal. 106. there is a psalm spent on purpose to set out the unthankfulness of the people of israel , vers. 3. we have sinned with our fathers , we have committed iniquity , we have done wickedly ; our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the red-sea . what is the reason they were so unthankful ? it was because they did not meditate on the mercies of god. 6. the reason why afflictions do work no more upon us , and why we are never the better for the afflicting hand of god , is for want of meditation : it is a rare text , eccles. 7. 14. in the day of prosperity be joyful , but in the day of adversity consider . times of affliction are times of meditation ; and what must we consider of in the day of adversity ? we must consider who it is that afflicts us , and why we are afflicted , and how we shall do to have our afflictions sanctified ; we must consider the meaning of gods rod , and how we may be taught by these afflictions spiritual things . now because we do not meditate upon god , and upon his afflicting hand when we are afflicted , because we have slight heads under our afflictions , therefore it is we get no more good by our afflictions . i have observed many of us ( the lord pardon it unto us ) as soon as ever we are recovered from our afflictions , we forget god presently , we never consider the mercies of god in recovering us , and then we return to our old vomit again , for want of meditation . 7. the reason why the providences of god take no more impression upon our hearts , is for want of this grace of meditation : the providences of god are very mysterious , and god in the government of the world doth walk in the clouds . and truly i am very confident , that which god doth especially require of his children in these days , is to meditate upon his providences , as well as upon his ordinances ; there are many rare lessons to be learned from the consideration of the providences of god , the providence of god toward england , and toward scotland , and toward the ministry ; god is now depriving you of minister upon minister , many ministers the lord hath taken from you ; god is , as i may so speak , disburthening the nation of this great burden of the ministry , which is a burden to a great many ; god takes his ministers up to heaven . now what is the reason that the providences of god of late years do no more good , though they have been wonderful toward england , scotland , and ireland , towards all sorts of people ? the reason why we are never the better by them , is because we do not study the meaning of all these providences , isa. 57. 1. the righteous perisheth , and no man layeth it to heart , and merciful men are taken away , none considering that the righteous is taken away from the evil to come . this is the reason why we get no more good by the death of the godly , and by the providences of god , because we do not lay them to heart ; we do not muse and study upon them . 8. what is the reason that the saints of god are so distrustful of gods providences ? when they are ready presently to sink , and to say they are undone ? it is for want of meditation ; and therefore christ , luk. 12. saith , take no thought what you shall eat , or what you shall put on ; consider the ravens , for they neither sow nor reap , which neither have store-house nor barn , and god feedeth them ; how much more are ye better than the fowls ? consider the lillies how they grow , they toil not , they spin not ; and yet i say unto you , that solomon in all his glory was not arrayed like one of these . did you consider the lillies , and the ravens , did you study the love of god to you , you would not distrust him under any sad providences . the reason why the saints of god are so full of unbelief , when they are in a low condition , is for want of meditation ; they do not consider the ravens , and the lillies , they do not study the promises that god hath made to his children in their lowest condition . 9. the reason why the professors of religion are so censorious of other men , and so little censorious of themselves , why they judg every man , and examine every man but themselves , ( which is the condition of these days ) it is for want of meditation . mat. 7. iudg not that ye be not judged : for with what judgment ye judg , ye shall be judged : and with what measure you mete , it shall be measured to you again . and why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thy own eye ? if men did reflect more upon themselves , they would censure themselves more , and others less . and the reason why people are so rash in censuring , is for want of self-reflection . 10. the reason why professors of religion do offer the sacrifices of fools to god , when they come to worship him ; why they pray headily and rashly , why they rush upon ordinances without preparation , is for want of meditation , eccles. 5. 1. keep thy foot when thou goest to the house of god , and be more ready to hear than to offer the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. why do people rush upon sacraments without preparation , rush upon sermons , rush upon prayer , rush upon holy duties ? why , they do not consider what they do . 11. what is the reason that people prepare no more for death ? because they do not consider the shortness of life . they do not meditate of the vanity of this life , of the certainty and uncertainty of death ; and therefore it is said , deut. 32. 29. oh that they were wise , that they understood this , that they would consider their latter end ! because men do not consider their latter end , therefore it is that they are so unprepared for their latter end . 12. and lastly , what is the reason that we come so unworthily to the sacrament ? and when we are there , we gaze up and down , and carry our selves so unseemly at that ordinance ? what is the reason that we lose all the fruit of that ordinance , but meerly for want of preparation before we come , and meditation when we are come ? now preparation cannot be without meditation ; preparation includes meditation in it . 2. the want of the practise of this duty is the cause of all punishment : isa. 12. 11. the whole land is laid desolate , because no man layeth it to heart . oh this is the cause of the sword that hath drunk so much blood in this nation , no man lays to heart the judgments of the lord , therefore the land is become desolate . psal. 28. 5. because they regard not the works of the lord , nor the operation of his hand , he shall destroy them , and not build them up ; because they do not meditate of gods works , therefore they lord will destroy them . nay , let me add that that is above all this , for god to give a man over to a slight spirit , an unmeditating spirit , to a rashness and slightness of spirit , is one of the greatest judgments in the world . a man of a slight head can never have a good heart ; a slight hearted christian can never be a good christian ; he that thinks slightly of god , will speak slightly of god ; and he that speaks slightly of god , will worship god slightly ; and he that slights god , god will slight him ; now there cannot be a more cursed frame of spirit , than to be given over to an unconsiderate frame of spirit ; an unconsiderate christian is an inconsiderable christian. isa. 42. 24 , 25. who gave iacob for a spoil , and israel to the robbers ? did not the lord , he , against whom we have sinned ? for they would not walk in his ways , neither were they obedient to his law . therefore he hath poured upon him the fury of his anger , and the strength of battel , and it hath set him on fire round about , yet he knew not ; and it burned him , yet he laid it not to heart . here is the curse of curses , not so much to be burnt , as not to know it ; not so much to have the wrath of god upon us , as not to lay it to heart ; it is a sign of the greatest fury of god , for a man to be given over to slightness of spirit ; when he is under the judgments of god not to regard and lay them to heart . and thus i have been somewhat long in setting out unto you the mischiefs that flow from the want of the practise of the grace of meditation ; and i do this to provoke you all to be humbled before god for the not practising this duty , ( for i am confident your consciences will tell you that you do not practise it ) and to convince you of the necessity of the practising of this duty , which is quite dead and buried in the world . that i may be gods instrument to stir you up to a conscientious practise of this duty of heavenly meditation , 2. i shall shew you the necessity of it from the benefits and advantages that will come unto christians by the conscientious practise of this duty ; and this i will shew in three particulars . 1. it is a mighty help to the working and procuring of all grace . 2. it is a mighty help to preserve and increase grace . 3. it is a mighty help to arm us against the devil and all his temptations . 1. meditation when it is sanctified , is a mighty help to the begetting of all grace ; this i will shew in divers particulars . 1. it is a mighty help to work in us repentance and reformation of life ; and therefore david saith , psal. 119. 59. i thought on my ways , and turned my feet unto thy testimonies . i thought on my ways ; that is , i considered the evil of my ways , and what a bitter thing it is to sin against god , what a dishonour i have brought upon god by my evil ways , and what a scandal i have brought upon religion . ezek. 36. 31. then shall you remember your own evil ways , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations . a conscientious meditation of the evil of sin , is a divine hammer to break your hearts for sin , and from sin ; for did you consider the majesty of god that is offended by the least sin ; did you consider the infinite wrath of god against sin ; did you consider the affronts that are offered to god by sin ; that every sin is a dethroning of god , a robbing of god , a striking through the name of god ; did you consider the pollution that is in sin , that sin makes you like the devil ; did you further consider the mischief that sin brings upon us ; sin deprives you of the beatifical vision ; sin shuts you out of heaven ; sin binds you over to everlasting burnings . again , did you consider the patience of god , and the goodness of god towards you yet , notwithstanding all your sins , and what an unkind thing it is to sin against so good a god ; and did you further consider what christ hath done to purchase pardon for your sins , and how christ hath shed his blood for such wicked wretches as you are ; did you sanctifiedly meditate upon these things , it would mightily provoke you to repent of your sins , and to turn unto god. and therefore you shall read concerning peter , after he had denied christ , mark 14. 72. the cock crew , and peter called to mind the word iesus said unto him , before the cock crow twice thou shalt deny me thrice ; and when he thought thereon he wept . the meaning of the greek word is , when he weighed the speech of christ , when he thought what an unkind thing it was to deny his dear lord and master , this made him weep ; if he had not meditated of the evil that he had committed , he had never wept . and what made the prodigal child return home to his father ? you shall see the reason , luk. 15. 17. and when he came to himself , he said , how many hired servants of my father have bread enough , and to spare , and i perish with hunger ! when he came to consider with himself , the misery that he had brought upon himself , and that there were many servants in his fathers house that had bread enough , i will arise ( saith he ) and go to my father , and i will say , father , i have sinned against heaven , ( all this was but his meditation , he did but thus think in his heart to do this ) and he arose and came to his father . 2. divine meditation is a mighty help to beget in us a love to god ; for as it is with a picture , that hath a curtain drawn over it , though the picture be never so beautiful , you cannot see the beauty of it till the curtain be drawn aside ; to an unconsiderating , an unmeditating christian , god is as a picture with a curtain drawn over it , he cannot see the beauty of god , but meditation draws the curtain , and lets us in to behold all the beauty that is in god ; and he that beholds the beauty of god , cannot but love god. as it is said of socrates , he was so good a man that all that knew him loved him ; and if any man did not love him , it was because they did not know him ; much more may i say of god , all that meditate in , and study god , cannot but love him . and the reason why you do not love him , is because you do not study and meditate on god : as it is said , 1 ioh. 4. 8. he that loveth not , knoweth not god , for god is love : he that knoweth god , loveth god. what is the reason the saints in heaven love god so perfectly ? because they always behold his face , they see him , they think on him . and did you meditate upon the excellency of god , that god is altogether lovely , that all excellencies are after an infinite manner concentered in god , that there is nothing lovely in the creature but it is to be found infinitely in the creator : did you further consider all the good things that god hath done for you ; all the blessings and mercies that you have received from god ; did you not only think , but did you dwell upon these thoughts , did you sit at this fire , it would kindle a mighty flame of divine love in your souls ; therefore david saith , psal. 39. 3. my heart was hot within me ; while i was musing the fire burned . psal. 104. 34. my meditation of him shall be sweet . did you meditate much of god , you would taste a sweetness in god , that would be as a loadstone to draw your hearts to the love of god. 3. divine meditation is a mighty help to work in us a fear of god , the fear of god is the beginning of wisdom ; now did you study the majesty of god , that god hath all men , all the devils in a chain , and that god only can do us hurt ; and that no man can do us hurt but god must give him leave . did you study the omnipotency of god , you would fear god , and fear him only : as it is isa. 51. 12 , 13. i , even i am he that comforteth you : who art thou that thou shouldest be afraid of a man that shall die , and the son of man that shall be made as grass , and forgettest the lord thy maker , that hath stretched forth the heavens , and laid the foundations of the earth ! as if he should say , if thou didst remember and think on the lord thy god , who made the heavens and the earth , and hath all things in his hand , thou wouldest not fear a man that shall die , &c. jer. 10. 6 , 7. first the prophet breaks out into an admiration of god , forasmuch as there is none like unto thee , o lord : thou art great , and thy name is great in might : who would not fear thee , o king of nations ? for to thee doth it appertain : forasmuch as among all the wise men of the nations , and in all their kingdoms , there is none like unto thee . the meditation of god stirs up the prophet to fear god , ier. 5. 22. fear ye not me , saith the lord ? will you not tremble at my presence , which hath placed the sand for the bound of the sea , by a perpetual decree that it cannot pass , though the waves thereof toss themselves , yet can they not prevail : though they roar , yet cannot they pass over it . did we meditate much upon the power of god , we would fear him , and stand in awe of him . 4. this divine meditation is a mighty help to beget in us a love to iesus christ ; for jesus christ is a fountain sealed , a spring shut up , a garden inclosed . now you know no man is the better for a book sealed up , or a treasure lockt up ; to a careless christian christ is a fountain sealed , a treasure lockt up ; but meditation is the key that unlocks the treasury of all the excellencies of christ , and opens the book to let us read all the excellencies that are in christ. meditation doth as it were open the fountain ; and did we study what christ is , that he is the choicest of ten thousand , altogether excellent , the brightness of his fathers glory , and the express image of his person ; and did we study the love of christ to poor sinners , the height , the depth , the length , the breadth of the love of god toward us ; did we study how christ became poor to make us rich , how he became a curse to free us from the curse ; how he was made sin that we might be made the righteousness of god thorough him ; did we bury our selves in this meditation ; did you take half an hour in a day to meditate on the excellency of christ , did you when you walk in the fields meditate on the love of christ , i am confident it would beget in you a love to christ. 5. divine meditation is a mighty help to inable us to believe and trust in god. to trust , 1. in his providence in all outward streights . 2. in his promises in all spiritual troubles . 1. it will help you to trust in his providence when you are in any streights : when all creature-helps fail , and you are ready to sink , then meditation will raise your faith , and help you to trust in gods providence for outward provision , mat. 6. 25 , &c. i say unto you ( saith christ ) take no thought for your life what you shall eat , or what ye shall drink , nor yet for your body what you shall put on ; be not solicitous for your outward provision . but how doth christ argue ? what way should we take , that we may not distrust god ? saith he , meditate upon the fowls of the air ; behold the fowls of the air for they sow not . v. 28. why take you thought for raiment , consider the lillies of the field how they grow , they toil not , neither do they spin , and yet i say unto you , that even solomon in all his glory was not arrayed like one of these . the meditation of the lillies and the fowls of the air is a means to help us to trust in the lord in the day of our streights . 2. it will enable you to relye upon the promises for the good of your souls . did you when you read the promises of the bible , chew them , how sweet would they be ; the reason why the promises are not sweet to you , is because you read them , but you do not chew them by meditating upon them ; if you did meditate upon them , they would be sweeter than the honey , and the honey-comb , especially if you did join application with meditation . abraham was the father of the faithful , and he was strong in faith ; and what made him strong in faith ? because he considered not his own body now dead , neither the deadness of sarah's womb , but he considered the promise of god , rom. 4. 19. and the reason why the saints of god are so void of comfort , and hang down their heads , and walk so disconsolately , is because they consider the deadness of their own souls ; they consider their imperfections , but they do not meditate upon the promises , the freeness and the riches of them , mat. 16. 8. which when iesus perceived , he said to them , oh ye of little faith , why reason ye among your selves , because you have brought no bread ? here christ reproves them for want of faith ; but how came they to want faith ? do you not understand , neither remember the five loaves of the five thousand , and how many baskets ye took up ? and do ye not remember the seven loaves of the four thousand , and how many baskets you took up ? as if christ should have said , if you had meditated on my former miracles , you would never have doubted this miracle ; but because you do not remember what i have formerly done , therefore it is that you are so full of unbelief . now the way to fill your souls with comfort is to meditate upon the promises of god. 6. divine meditation is a mighty help to beget in us a contempt of the world , and all worldly things ; for the world is like unto gilded copper , it is an easie matter for a man to mistake gilded copper for true gold , unless he considers what he takes ; for if a man take gold without consideration , he may quickly be cozened ; there is a glittering excellency in the world , the wealth and riches of it are glorious things to a carnal eye , but meditation of the world will wash away all the paint that is upon the world ; the studying the vanity of the world , the nothingness of all earthly things , the unsatisfiableness of them , and the perishing nature of them , this will take away the glittering excellency that seems to be in the world ; and certainly you would never be so covetous , and so worldly , and dote so much upon the world , did you meditate upon the vanity of it , as you should do ; this is the course solomon takes : the book of eccles ▪ is called , the book of the preacher ; and the subject of it is to wean us from the love of the world . but what course doth solomon take ? eccles. 1. 3. i gave my heart to seek and search out by wisdom concerning all things done under heaven . his course was to consider all the creatures that were under the heaven ; i have seen , saith he , all the works that are done under the sun , and behold all is but vanity and vexation of spirit . after he had meditated upon the world , he goes over the riches and the pleasures of the world , and when he had reckoned them all , he concludes in chap. 2. 11. then i looked on all the works my hand had wrought , and on the labour that i had laboured to do , and behold all was vanity and vexation of spirit . i gathered me silver and gold , and the peculiar treasure of kings , and of the provinces ; i got me men-singers , and women-singers , and the delights of the sons of men , as musical instruments , and that of all sorts ; so i was great , and increased more than all before me in ierusalem ; also my wisdom remained with me , and whatsoever mine eyes desired i kept not from them . and when he had looked upon all these glorious excellencies , what was his conclusion ? behold , saith he , all was vanity and vexation of spirit , and there was no profit under the sun. did we meditate much on the vanity of the world , we would not idolize it so much . 7. divine meditation is a mighty help to beget in us the grace of thankefulness for the mercies and blessings we receive from god. certainly it is a great duty that lyes upon us to be thankful for gods mercies ; now there is no way to stir you up to thankefulness so much as meditation upon the mercies of god ; for he that forgets the mercies of god , cannot be thankful for them ; and therefore mark the course that david takes , psal. 8. 3. when i consider the heavens , the work of thy fingers , the moon , the stars , which thou hast ordained ; then he crys out , what is man that thou art mindful of him ! or the son of man that thou visitest him ! for thou hast made him a little lower than the angels . when he considered what god had done for man , then he admires the love of god to man , and breaks out into thankfulness . certainly a christian forgetful of gods mercies can never be thankful for them ; and the way to beget thankefulness is to meditate on what god hath done for us . 8. divine meditation is a mighty help to beget in you a preferring of gods house before your own house . it is the great sin of this age wherein we live , that every man studies to build his own house , and no man cares for the house of the lord : we may truly say as ieremiah saith , this is sion whom no man regards ; every man seeks his own interest , and no man almost cares what becomes of religion . there is a strange kind of lukewarmness that is upon the spirits of all men in this age , that so men may grow great themselves , they care not what becomes of the house of god : now divine meditation would make you prefer the building of gods house before the building of your own house . and for this purpose let me beseech you to read hag. 1. 4. is it time for you , oh ye , to dwell in your cieled houses , and this house lye waste ? it was the sin of the people of israel , that they neglected the building of gods house , and every man strove to grow rich in his own particular : now therefore thus saith the lord of hosts , consider your ways , ( here the prophet calleth them to consideration ) ye have sown much , but bring in little ; ye eat , but you have not enough ; ye drink but ye are not filled with drink ; ye clothe you , but there is none warm . and he that earneth wages , earneth wages to put it into a bag with holes . what was the matter ? because they did not build gods house , therefore god did not build their house : v. 7. thus saith the lord of hosts , consider your ways : ye looked for much , but lo it came to little : and when you brought it home , i did blow upon it ; why saith the lord of hosts , because of my house that is waste , and ye run every man into his own house , therefore the heaven over you is stayed from dew , and the earth is stayed from her fruit . god will never settle england , god will never settle your houses , till you make conscience to build gods house , and till you have more zeal for the house of god than for your own houses ; though you may dream of peace and plenty , yet certainly the lord will never build your houses , until you build gods house . and therefore he saith further , hag. 2. 17. i smote you with blasting and with mildew , and with hail in all the labours of your hands , yet ye turned not to me , saith the lord. consider now from this day and upward , from the four and twentieth day of the ninth month , even from the day that the foundation of the lords temple was laid ; consider it , from this day will i bless you . and certainly the world is much mistaken ; the way to build your own house , is to join together to settle religion ; god will never prosper you , till gods house be setled . and did you meditate on these two chapters , the first and second chapter of haggai , it would by gods grace beget in you a mighty zeal toward the setling of the house of god , and to prefer that before the setling of your own house . 9. divine meditation will beget in us a keeping of all the commandments of god. there is no commandment of god but divine meditation when it is sanctified , ( i do not say otherwise ) will work in us , and inable us to keep : deut. 4. 39 , 40. know therefore this day , and consider it in thy heart , that the lord is god in heaven above , and upon the earth beneath there is none else ; thou shalt keep therefore his statutes , and his commandments . and david saith , psal. 119. 55. i have remembred thy name , oh lord , in the night , and have kept thy law. 2. divine meditation is not only a means to beget grace , but it is a mighty help to preserve and increase grace . as the wood preserves the fire ; as the oil preserves the flame ; as the water preserves the fish , so doth meditation preserve your graces . it preserves every grace , and it increaseth every grace ; for meditation is a divine pair of bellows to blow up the sparks of grace ; when there is but a little fire , meditation will kindle this fire more , and increase it ; when you find your love of god grows cold , meditate upon the love of god , and this will kindle the love of god in your hearts ; and when you find the fear of god to diminish in you , meditate upon the power of god , that thy breath is in his hand , that he hath thee in his hand ; this will increase the fear of god ; and so when the love of the world increaseth upon you , meditate upon the vanity and nothingness of it , and this will decrease the love of the world . 3. divine meditation , as it is a means to beget grace , and to increase grace , so it is a mighty means to arm and defend us against all the temptations of the devil , and against all his fiery darts . it is armour of proof against the devil and all his temptations . what made moses refuse the pleasure , treasures and honours of egypt ? for moses when he was of age , a young man , and fit to enjoy the pleasures of egypt , he chose rather to suffer affliction than to enjoy the pleasures of sin ; he refused to be called the son of pharoah's daughter : what made him do all this ? because he had respect to the recompence of reward , and he beheld him that was invisible ; he meditated upon the reward he should have in heaven ; he knew the pleasures of heaven were better than the pleasures of pharoah's court ; and he knew the treasures he should have in heaven were better than the treasures he should have in egyyt ; and therefore he chose rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : he knew he could not enjoy both , and he had an eye to the recompence of reward , he saw him that was invisible ; and this made him do all this ; he could never have done this without this divine grace of meditation . and what made ioseph refuse to lye with his mistris , when he might have been preferred by lying with her , and had secresie and security ? why he meditated , how can i do this and sin against god ? he thought of god , and he would not do it ; it was meditation that made him refuse it . what made the saints of old receive joyfully the spoiling of their goods ? heb. 10. 34. they took joyfully the spoiling of their goods , knowing in themselves that they had in heaven a better and an enduring substance . because they knew , that is , they considered that they had in heaven an enduring substance , an eternal reward , they should have better riches there ; they considered that , and that made them lose their outward estates ; they looked for a better estate in heaven . bishop hooper , when he was going to martyrdom , over night he discoursed and reasoned with himself ; saith he , when i think of the fire , i begin to be afraid , for i fear that fire will burn : but when i think of the fire of hell , the fear of eternal fire makes me willing to endure a temporary fire . saith he again , when i think of the loss of life , i begin to be afraid ; i know life is precious ; and when i meditate upon these outward enjoyments , outward preferments , i seem unwilling to be burnt ; but when i meditate of the joys of heaven , and the preferments that i shall have there , this makes me willing to go through fire , to go through martyrdom to heaven . it was meditation of heaven , and the joys of heaven that made the martyrs come so willingly to the stake , and imbrace it as a bride doth her bridegroom . and thus i have shewed you the great necessity of this grace of meditation : it remains now that i should come to the application of this doctrine . if this duty of divine meditation be so necessary a duty , as you have heard ; then it reproves those christians that are utterly unaccustomed , and unacquainted with this duty ; that receive mercies from god , but are never the better for the mercies they do receive , for want of meditation , that do not say in their hearts , let us fear that god that doth give us the former and the latter rain , as it is , ier. 5. 23. it reproves those that are guilty of many sins , but do not repent for want of consideration , because they do not say in their hearts what have i done ? it reproves those that meet with many losses and crosses in the world , but are never the better , for their afflictions , because they do not consider what is the meaning of gods rod , and how they may get their afflictions sanctified ; that read the blessed promises of the gospel , but taste not the sweetness of them for want of meditation , for want of chewing them ; in a word , that hear many sermons , but are never the better for the sermons they hear , and all for want of this divine meditation . the mercies of god , and the promises of god , and the afflictions of god , and the sermons we hear , are like unto a soveraign plaister , which though it be never so good , if it be taken off the wound as soon as ever it is laid on , it will never cure the wound , it is the abiding of the plaister upon the wound that cures it : so it is the dwelling upon the mercies we receive , the chewing upon the promises , the meditating upon the sermons we hear , will do us good . that man that hears a sermon and forgets it as soon as he hath heard it , will get no good by it ; it is with sermons and mercies as it is with meat , a man may eat his meat and be never the more nourished if he do not digest it , if he vomit it up as soon as he hath eaten it , or if his meat presently go through him , it will do him no good ; it is the digesting , the concocting of meat that nourisheth a man ; so there are thousands of people that hear sermon upon sermon , and yet are never the more holy by what they hear , for want of digesting the sermons they hear by divine meditation : now this want of meditation is a sin , that i perswade my self most christians are guilty of , i cannot exclude my self ; there are few christians that are convinced of the necessity of this duty of divine meditation , few that practise this duty ; the great god hath exercised this nation with variety of providences for these many years ; we have been these eleven or twelve years in the fire of affliction ; we have met with unexpected changes and alterations , but where is the man that lays to heart the providences of god ? where is the man that studies what god is doing with this nation ? and how to get the providences of god sanctified ? we may say of most of the nation , as it is in ier. 12. 11. the whole land is made desolate , because no man layeth it to heart . there is no man considers what is the meaning of gods providences , the variety and strangeness , and wonderfulness of them . we are like unto those , isa. 42. 24 , 25. who gave israel to the spoil , and israel to the robbers ? did not the lord , he against whom we have sinned ? for they would not walk in his ways , neither were they obedient to his law , therefore he hath poured upon him the fury of his anger , and the strength of battel , and it hath set him on fire round about , yet he knew not ; and it burned him , but he laid it not to heart . we have been burning , and burning , and consuming , but no man lays it to heart ; this is the great sin of this nation , the lord humble us . there are four sorts of christians that are here to be reproved for the want of the grace of divine meditation . 1. the ignorant christian , that knows not how to set about the work of meditation for want of matter to meditate upon ; for meditation supposeth knowledg , meditation is a dwelling upon that we know ; and therefore the ignorant christian cannot be a meditating christian ; he that is ignorant of god , cannot meditate of god ; he that is ignorant of christ crucified , cannot meditate of christ crucified ; and this is one reason why so many saints of god are so barren in sacramental meditation , because they know so little of christ crucified ; the ignorance of god and christ is not only a sin , but it is the root of all sin . it is said , 1 sam. 2. 12. of the two sons of old eli , they were sons of belial , and they knew not the lord. all sin is wrapt up in ignorance , as a child in swadling clouts ; as toads and serpents grow in dirty and dark cellars , so doth all sin grow where ignorance dwells . and therefore chrysostome saith , that ignorance is a deep hell . and one saith very well , an ignorant christian is the devils shop , wherein he forges all manner of wickedness . 2. there is the forgetful christian : for meditation is a meditating of what we know concerning god and heaven , and the day of judgment ; it is a bringing of the things we know , unto our selves ; and therefore a forgetful christian cannot be a meditating christian ; he that forgets the mercies of god , can never meditate on the mercies of god : this sin of forgetfulness of god , is a sin that the children of israel were very guilty of , psal. 106. 7. the prophet complains of them ; our fathers understood not thy wonders in egypt , they remembred not the multitude of thy mercies , but provoked him at the sea , even at the red sea , v. 13. they soon forgot his works , v. 31. they forgot god their saviour , which had done great things in egypt ; therefore he said , that he would destroy them . the forgetfulness of god , and the mercies of god , is made the root of all sin , as well as the ignorance of god. iudg. 3. 7. the children of israel did evil in the sight of the lord , and forgot the lord their god , therefore they did evil in the sight of the lord. and therefore god lays a charge upon the children of israel , that when they came into the land of canaan , and should have the fulness of all outward blessings , deut. 8. 11. beware ( saith he ) that thou forget not the lord thy god , in not keeping his commandments , and his judgments , and his statutes , which i command thee this day : lest when thou hast eaten , and art full , and hast built goodly houses , and dwelt therein : v. 14. then thy heart be lifted up , and thou forget the lord thy god. you that forget the mercies of god , god will forget to be merciful unto you ; and you that do not remember what good things god hath done for you , god will take order that you shall have no good things to remember . the good thief on the cross when he was dying , his great request to christ was , lord remember me when thou comest into thy kingdom . it is the great desire of all saints that god would remember them in mercy ; but certainly you that forget the mercies of god , god will forget to be merciful unto you . 3. i am to reprove the rash-headed christian , that rushes upon duties , and upon ordinances , and publick offices , without consideration ; that comes rashly to the sacrament , and kneels down rashly to his private and publick devotion ; that doth not consider before-hand when he comes to worship the lord our god ; this i call the rash-headed christian , we have many such among us . and there are four things worthy your observing , that may be said of a rash-headed christian. he is a spiritual fool , and all the sacraments he receives , and the prayers he makes , they are the sacrifices of fools , as you have it excellently set down , eccles. 5. 1 , 2. keep thy foot when thou goest to the house of god , and be more ready to hear than to give the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god , for god is in heaven , and thou upon earth , therefore let thy words be few . out of which two verses i gather these two things . 1. that it is the duty of all christians in all their addresses to god to consider who this god is to whom they draw near ; to consider their own vileness , and gods excellency ; to consider that god is in heaven and they are upon earth . 2. that whosoever doth rush upon ordinances without consideration , he doth offer up the sacrifice of fools , because he doth not consider that he doth evil ; when you come rashly to publick duties here upon the sabbath-day , and you come rashly to the sacrament , and when you are hasty to utter words to god , you come as so many spiritual fools . 2. a rash-headed christian will many times speak that which he will wish he had not spoken ; and he will do that which he shall have cause to repent of . we have many examples of the saints of god , that have paid dearly for their rash-speaking , and their rash-practising ; for this rashness is a sin that the saints of god are very much subject to ; we read of peter , that he fell three times into this sin . mat. 16. 22. there christ told peter , that he must be crucified , and peter began to rebuke him , saying , be it far from thee , lord , this shall not be unto thee . peter spake very rashly ; now christ said unto him , get thee behind me , satan , thou art an offence unto me . and luk. 9. when christ was transfigured , then peter began to utter a rash speech ; saith peter to christ , master , it is good for us to be here ; and let us make three tabernacles , one for thee , and one for moses , and one for elias ; not knowing what he said : it was a rash speech ; and especially , luk. 22. when christ told him that one of you shall betray me ; saith he very rashly , master , though all betray thee , yet will not i betray thee . but he spake rashly , not knowing the deceitfulness of his own heart . we read of the two brethren , iames and iohn , that they spake very rashly unto christ , luk. 9. 54. when his two disciples iames and iohn saw this , they said , lord , wilt thou that we command fire to come down from heaven and consume them , even as elias did ? but he turned and rebuked them , and said , ye know not what manner of spirit ye are of . we read of moses , that he spake unadvisedly with his lips , and god was angry with him , numb . 20. shall we bring water for you out of he rock ? he spake unadvisedly , and the lord was angry with him . iephtha made a rash vow , whatsoever i see , i will offer in sacrifice . he had cause to repent of that vow . and that which i say of words , i may say of deeds , the saints of god have done many things in their haste , that they have cause to repent of ; david rashly gave away the land of innocent mephibosheth to his servant , 2 sam. 16. 4. ziba came with a false accusation against his master , and david rashly without examining the cause , said , thine are all that pertained unto mephibosheth : which was a very sinful and an unjust rash action of david ; he gave away all the estate of the master to a cunning servant . and when he came marching against nabal , he spake rashly , and was acting rashly ; as the lord lives , saith he , i will not leave one alive of the house of nabal : and he came with his army thinking to destroy all , if abigail had not prevented him . 3. a rash-headed christian will quickly run into error , and into by-paths . as a man that runs hastily is very prone to stumble , so those christians that rush upon the profession of religion , and rush upon publick offices and ordinances , they are like to miscarry in them , and they are apt to run into error : for a rash-headed christian is led more by passion than judgment ; he is led more by affection than by reason . he is like a horse without bridle , like a house without walls , a city without gates ; a city without walls and doors is easily robbed : so a rash-headed christian is easily cozened of the truths of christ. 4. a rash-headed christian will never persevere and hold out to the end ; he that takes a profession of religion upon him rashly , and doth not consider before-hand what it will cost him , when this man meeteth with more difficulty than he is aware of , he will apostatize and fall away . and therefore it is the speech of our saviour , luk. 14. 28. which of you intending to build a tower , sitteth not down first , and counteth the cost whether he hath sufficient to finish it ? what king going to make war against another king , sitteth not down first and counteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand . let it not be offensive to tell you , and let not your hearts rise against it , there are many of this city took up the presbyterian perswasion , but they never considered what they took , they took it as an opinion cried up , but as soon as ever they found opposition they fell from it , because they never considered what it was when they took it . few men consider seriously what religion is , and what it is to be a real saint , and a real professor of religion ; and therefore as soon as ever persecution and trouble arise , they fall away for want of meditation and consideration . 4. i am to reprove especially your slight-headed christians , that cannot dwell long upon any thing that is good , that rove and wander from one thing to another ; this frame of spirit , if i be not mistaken , is quite opposite to religion . do not think me censorious , for i must profess , i have been long of this opinion , that a slight-headed christian cannot be a good christian. religion is a serious and solemn matter , it is a business of eternity ; and i read of religious persons in scripture , that they are commended for their seriousness . it is said of the virgin mary , luk. 2. 19. all that heard it wondred at the things that were told them , but she kept all these things and pondered them in her heart . a religious christian is a thoughtful pondering christian , luk. 1. 66. all they that heard them , laid them up in their hearts , saying , what manner of child shall this be ! a true saint of god is a considering , thoughtful , serious christian ; therefore a slight-headed christian is but a slight christian ; for he that thinks slightly of god , will serve him slightly , and speak slightly of him ; a slight head produceth a slight heart , and a slight life ; if the thought of god and christ make but slight impression upon thy soul , thy expressions of god and christ will be more slight ; he that thinks slightly of god , god will slight him ; a slight-headed christian is but a vain christian , and all his religion is but vanity , but like a slight garment , or a slight house that any wind blows down . the lord give you to think of this . most christians in the world are slight-headed christians , that think slightly of sin , of god , of christ , of the day of judgment . i , but you will say unto me : are all men that have slight heads , hypocrites ? a. i will give you a distinction , that i may not be misunderstood . there is a double slightness of head , there is a slightness of head that is a natural disease , when a man through the weakness of his head cannot dwell long upon any thing , when he cannot think of worldly business long , his head will not bear it ; now thou maist be a true child of god and have a weak head , that is not able to think long of any thing at all . and there is a slightness of head that is a sinful slightness , and that is , when a man can be serious upon the things of the world , can dwell upon worldly businesses , but cannot dwell long upon the things of heaven , cannot be serious about the things of his soul , but as soon as ever he comes to prayer , he is slight ; as soon as ever he comes to the sacrament , or any holy duty , then he hath slight thoughts of god , and of heaven , such an one was gallio , act. 18. when he saw it was a matter of religion , he cared for none of these things ; saith he , if it were a matter of civil right , i would regard it ; but seeing it is matter of religion , look ye to it . and pilate was a slight-headed man , ioh. 18. 38. pilate saith unto him , what is truth ? that was a good question ; and when he had said this , he went out again unto the iews ; he never looked for an answer : he had a slight thought came into his mind that was good , but he went away , and never came and desired christ to give him answer . i beseech you to consider of it , a slight-headed christian can never be a good christian. if the things of god do not make impression upon your hearts , you will never be serious about the things of eternity . these are the four sorts of christians that are to be reproved for want of meditation . but i have another use of reproof . if those are to be reproved that neglect this divine duty of meditation , much more are those to be reproved that meditate upon things that are wicked , instead of meditating upon the things of heaven . here are two sorts i would speak a little to , either those that meditate to do evil , or those that meditate upon the evil they have done . 1. it reproves those that meditate to do evil : you shall read of them , psal. 36. 4. they devise mischief upon their bed . jer. 18. 18. then said they , come and let us devise devices against ieremiah . there are some men that plot how to do evil , which is a double sin ; it is one sin to do evil , it is a greater sin to plot to do evil ; a man may go to hell for his sinful plottings , and sinful contrivances , though they never come to light . isa. 29. 5. wo unto them that seek deep to hide their counsel from the lord , and their works are in the dark , and they say who seeth us , and who knoweth us ? the lord will send us to hell for all our sinful contrivances , and vain projects , though they prove abortive . 2. there are some that meditate upon the evil they have done ; as an old adulterer will with delight tell stories of his youthful wantonness , and an old wicked man will delight to tell tales of the sins that he hath formerly committed ; this is to act over your sins again in gods account ; this is to lick up the old vomit ; this is to sin anew . i would to god you would consider of it ; a man may go to hell for contemplative wickedness , for spiritual wickedness , for heart-adultery , and heart-murder , as well as for actual wickedness ; a man may go to hell for thinking evil , as well as for speaking evil , and doing evil ; for god is a spirit , and he looks into the frame of your spirits ; and he will send you to hell for the inward lust of sin , as well as for the act of sin ; and that man that repeats over the sins of his youth with delight , this man acts them over again in gods account . but i will not spend more time in the use of reprehension . but i come to that which i especially aim at , an vse of exhortation , to beseech you all that you would subscribe to the obedience of this text , that you would conform your selves to this text , that you would accustom your selves to his most necessary and excellent , and long neglected duty of divine meditation . let me with all earnestness commend unto you the consciencious practise of this duty of divine meditation , because it is an universal remedy against all sin ; it is a help to all goodness , it is a preservative of all godliness , it is armour of proof against all the devils temptations , and the want of it is the cause of all iniquity , as you have heard . let me commend this to all sorts of christians , if it be necessary for you to reform your lives , it is necessary for you to meditate ; for what saith david ? i considered my ways , and turned my feet unto thy testimonies . what made peter when he had denied christ , repent and weep bitterly for what he had done ? the text saith , when he meditated upon what he had done , he went out and wept bitterly ; it was the meditation of his sin made him do so . what is the reason that men repent no more of their sins ? because they do not meditate of the bitterness of them , ier. 8. 6. no man repenteth , because no man saith what have i done ? if it be necessary for you to love god , to trust in god , to contemn the world , it is necessary for you to practise this duty of meditation ; what is the reason all the sermons you hear do you no more good ? it is for want of meditation , we do not meditate upon what we hear . let me commend this duty of meditation , 1. unto all ministers . there are four things , saith luther , make a minister , reading , praying , temptation and meditation . it is not reading makes a scholar without prayer , nor reading and prayer without temptation ; how can he comfort others , that was never tempted himself ? and then meditation ; and therefore paul perswadeth timothy to be much in meditation , 1 tim. 4. 15. 2. let me commend this to great persons , to lords , and earls , and kings ; david professeth of himself , psal. 119. 148. mine eyes prevent the night-watchings , that i might meditate on thy word . v. 15. i will meditate on thy precepts . v. 23. princes also did sit and speak against me , but thy servant did meditate in thy statutes . 3. let me commend this to you that are captains and soldiers , and men that belong unto the c& ioshua the great captain-general of the people of israel , is commanded by god to meditate in the law of god day and night , iosh. 1. 8. 4. let me commend this to young gentlemen , from the example of isaac in the text , that went out as his custom was , to meditate of god , and the things of god. isaac was heir to abraham , who was a very rich man ; he was very rich in cattel , and very rich in silver and gold , and isaac was the heir of all he had ; and at even-tide he went out and walked in the fields , and meditated upon the things of god , meditated upon the works of god , the things of heaven . 5. let me commend this to you that are merchants , to you that are tradesmen , that you would spare some time for meditation . 6. let me commend this to all women , according to the example of hanna , and the virgin mary , she kept all these things and pondered them in her heart , luk. 2. 19 , 51. but his mother kept all these sayings in her heart . oh let me commend this to young maids when they are at their work , that they would have some heavenly ejaculations , and meditation of the works of god. i remember i have read of solon , who was a great law-giver ; saith he , there are many good laws made , but there wants one law to teach people how to practise all the other laws , such a law were worth making . so give me leave to tell you , there are many excellent sermons preached in this nation , in this city , never better preaching i dare say in london ; but there is one sermon yet to preach , and that is to teach you to practise all the other sermons . now if i be not mistaken , this sermon will help you to practise all the sermons you ever heard ; for meditation is nothing else but a concocting of the mercies of god , a digesting of the promises and the sermons we hear ; it is a sermon to teach you to digest all the sermons that ever you have heard . some men have a great appetite , but have no digestion ; i do not complain of you that are greedy to hear sermons ; but let me tell you , if you have not a good digestion , your sermons will do no good ; that which a man is eating half an hour , requires six or seven hours to digest . i have heard of many men that eat too much , but i never heard of any that digested too much ; you that eat much and do not digest it , that which you eat will turn to bad nourishment ; therefore let me commend this duty to you as one of the choicest duties of a christian. now because of the excellency of this subject , i shall desire to speak to six particulars about this doctrine of meditation . 1. the place where we are to meditate . 2. the time when we are to meditate . 3. the ingredients and properties of divine meditation . 4. the companions of it . 5. the materials of it . 6. some helps to help us to the better practise of this duty . 1. concerning the place where we are to exercise this duty of divine meditation ; it is said of isaac in my text , that he went out into the fields to meditate . i do not think that this example is obligatory , that a man is always bound to go into the fields to meditate : i read of david , psal. 63. that he meditated upon god when he was in his bed : v. 16. when i remembred thee upon my bed , and meditated on thee in the night-watches . but this example doth hold out thus much to us , that private and solitary places are the fittest places for meditation ; and as christ saith , mat. 6. 6. when thou prayest , enter into thy closet , ( speaking of private prayer ) and when thou hast shut thy door , pray unto thy father that is in secret , and thy father which seest in secret shall reward thee openly . so do i say , when you would meditate solemnly of christ , or of heaven , or of your sins , or of the promises , you must enter into your closets , or go into your gardens , or walk into the fields ; you must retire your selves into some private place . it is worth marking how the evangelist takes notice of this practise in iesus christ , mat. 14. 23. he sent the multitude away , and went up into a mountain apart to pray , and when the evening was come he was there alone . mark 1. 35. and in the morning rising up a great while before day , he went out and departed into a solitary place , and there prayed . mark 6. 46. he departed into a mountain to pray , luk. 6. 12. he went into a mountain to pray , and continued all night in prayer to god. the scripture makes mention of a garden to which christ did usually resort to pray , and this garden christ did often go unto , that when iudas purposed to betray him , he knew where to find him : ioh. 18. 1. when iesus had spoken those words , he went where there was a garden , and iudas which betrayed him knew the place , for iesus often times resorted thither with his disciples . and what did christ go to the garden for ? he went there to pray : luk. 22. there was the place where he shed drops of blood , mat. 26. there he went to pray , and there he went to meditate ; a garden famous for what christ did there . now all this doth signifie thus much unto us , that in the practise of this divine duty of meditation , we must retire our selves , whether into a private garden , or into our closets , or whether into private walks , into the fields . for if a scholar cannot study in a croud , he must retire to some private study , some private place ; much more when you would converse with god in the mount , when you would meditate of those glorious things of the other world , you must shut out the society of men , that you may the more enjoy the society of god. it is a rare saying of bernard , that the bridegroom will not come to the meditating bride ( speaking of christ who is our bridegroom ) but when she is alone . and therefore it is said , cant. 7. 11. come my beloved let us go forth into the fields , &c. v. 12. there will i give thee my love . god loves to visit his people when they are alone , meditating of the things of heaven . but now i must acquaint you with two sorts of company , there are outward company , and there are inward company ; now when you meditate you must not only retire your selves from outward company , but from inward company . it is an easie matter to shut the doors of your closets , and to be there alone , but it is a hard matter to shut out company from within , from your hearts as well as from your closets . there are many men when they are alone in a garden , or in the fields meditating , they are pestered with company within , with worldly thoughts , with voluptuous thoughts , with vain imaginations . st. ierome complains of himself , and he doth bewail it ; saith he , when i have been in the wilderness alone , with wild beasts , and have had no company but wild beasts , my thoughts have been at rome , among the ladies at rome , among the dances of rome . and i have heard many christians complain ( and it is one of the greatest complaints we have ) that when they retire themselves to meditate of the promises , or of christs passion , or of the joys of heaven , they are then pestered and exceedingly troubled with worldly business , with worldly thoughts ; sometimes we are in our counting-houses , sometimes we are at our pleasures , at our sports . it is an easie matter to thrust worldly company out of our closets , but a hard matter to thrust worldly thoughts out of our hearts ; and therefore when you meditate you must do as abraham did , gen. 22. 5. and abraham said to his young men , abide you here with the ass , and i and the lad will go yonder and worship . so you must say to your vain thoughts and worldly business , tarry here below , i will go up to the mount and meditate ; you must not only say to your worldly company , but to your vain thoughts and imaginations , tarry here below . the rabbins say , though there were thousands of sacrifices offered in the temple in a year , yet there was never any flie seen in the temple , which was certainly a miracle . happy is that christian that can do temple-work , without being pestered with these spiritual flies , with vain and roving thoughts . oh how happy were it if we could come to the house of god , and that there might be no flies there , no vain imaginations to disturb us in our worship . i read exod. 8. of a plague of flies , and that plague of flies was one of the greatest plagues that pharoah had ; for when he was to eat his meat , the flies got into his mouth ; when he was to drink his drink , the flies filled his cup , so that he could neither eat nor drink ; and these swarms of flies corrupted the land ; v. 24. it is called a grievous swarm of flies . now these swarms of flies may be compared to our roving wandering thoughts when we are about the service of god ; these flies corrupt the best box of ointment , they spoil our prayers and our meditation . but you shall read , in goshen there was no plague of flies ; oh happy you that are not plagued with these swarms of flies , when you are in the service of god. q. i but you will say unto me , how shall i keep my self from these plagues of flies ? how shall i keep my self that i may shut out inward company when i go to the mount to meditate ? answ. for that , you must do as abraham did , gen. 15. 11. and when the fowls came down upon the carcass , abraham drove them away ; so must you : when this company doth thrust upon you and croud in , when your vain thoughts croud in , you must stir up all your spiritual strength to drive them away ; you must do as the high priest did , 2 chron. 26. 20. when vzziah the king would have offered sacrifice , the lord smote him with a leprosie , and the high priest took him and thrust him out of the temple though he was a king ; so must you , when these roving thoughts come upon you when you are in the temple , or the mount of meditation , you must thrust them out ; that is , you must use all your spiritual strength to thrust them out , and you must pray unto god as moses prayed , exod. 8. that god would take away this plague of flies ; and do as pharoah did , he sent for moses , oh pray , pray unto god for me , that this swarm of flies may depart out of the land : speak to thy godly ministers , thy godly friends to pray for thee , and do thou pray for thy self , that the lord would deliver thee from these noisome imaginations , and fancies , and roving thoughts that do disturb you in the worship of god , and in the practise of this duty of divine meditation . so much for the place where we are to meditate . the 2d thing to speak to , is the time when we are to meditate ; it is said in the text , and isaac went out to meditate in the eventide ; it seems isaac found the evening to be the fittest time for meditation . dr. hall in his excellent tract of meditation , tells us out of his own experience , that he found the evening-time to be the fittest time for meditation . and there is a learned minister in that excellent book of the saints everlasting rest , doth likewise from his own experience commend the eventide for the best and suitablest time for meditation ; and he saith from the sun-setting to the twi-light , and sometimes in the night , when it is warm and clear . i will not lay clogs upon any mans conscience ; that which is seasonable for one , is unseasonable for another ; some mens tempers are fittest to meditate in the morning , and some mens tempers are fittest to meditate in the evening . now there are four propositions , four rules of direction concerning the time when i would have you to meditate . 1. it is the duty of all those that are not hindred by necessary business , if it be possible to set apart some time every day for meditation , whether it be morning , afternoon , or night : for meditation is the life and soul of all christianity ; it is that which makes you improve all the truths of christian religion , ( you are but the skeletons of christians without meditation ) it is as necessary as your daily bread ; and as you feed your bodies every day , so you ought to feed your souls every day with meditating on your sins , or your evidences for heaven , or the everlasting burnings of hell , or of the day of judgment , the great account you are to give at that day , or of the joys of heaven , or of the promises , &c. we are every day assaulted with the devil , therefore we should every day put on the armour of divine meditation , to consider how to resist the wiles of the devil ; we are every day subject to death , we are every day subject to sin , therefore we should every day consider how to prepare our selves for death , and every day consider how to resist sin . meditation is nothing else but a conversing with god , the souls colloquie with god ; and it is fit we should every day walk with god. divine meditation is nothing else but the souls transmigration into heaven ; the souls ascending up into heaven ; now it is fit every day that we should have our conversation in heaven . david when he describes the blessed man , psal. 1. 2. saith he , his delight is in the law of the lord , and in his law will he meditate day and night . and he saith of himself , though he was a king , and had many worldly businesses , the affairs of his kingdom to hinder him , yet he saith , psal. 119. 97. oh how do i love thy law ! it is my meditation all the day . v. 148. mine eyes prevent the night-watches , that i might meditate on thy word . there is the morning-time for meditation , i prevent the dawning of the morning that i might meditate in thy word . v. 15. i will delight my self in thy statutes , and i will meditate in thy precepts , and have respect unto all thy ways . and ioshua , that great general of the army , though he was a man surely of great imployments , yet god doth lay an injunction upon him , iosh. 1. 7 , 8. the book of the law shall not depart out of thy mouth , but thou shalt meditate therein day & night . 2. i will go higher yet , it is our duty to set a sufficient proportion of time apart every day : oh it is a hard matter to get our hearts in tune for this duty ; as it is with a musician , he hath a great deal of time to string , and to tune his instrument before he can play ; the best christian is like an instrument unstrung , and untuned , he had need take a great deal of time to get his heart in tune for divine meditation ; the best christian is like wet wood , which will not burn , you know , without a great deal of blowing ; he had need to take a great deal of time to kindle a holy zeal in his heart to god , to blow up the sparks of grace that are in him . if a man would fill a chest that is full of dirt , full of gold , he must take time to empty the chest before he can fill it . by nature we are all full of the world , full of the dirt of the world , full of vanity , full of carnal creature-pleasure ; now it is our duty first to take pains to empty the chest before we can fill it full of heaven , full of god and christ. now i propound this to you that have a great deal of spare time , especially you that spend whole afternoons in idle visitings , and vain recreations , oh that i could perswade you to give god a visit every day , and to meditate of god and of christ , and your selves , and the recreations of the other world ; let me perswade you that count it your happiness to live vainly , that you have not so much work to do as other men have , to set some time apart ; to go up into the mount of god , to meditate of the things of the other world . and that i might provoke you , let me tell you thus much , it is the greatest curse under heaven for god to give a man over to live an idle life , to trifle away his days in vanity ; and so it is reckoned , psal. 78. 33. therefore their days did he consume in vanity . therefore it is spoken as a curse ; hearken to this you that idle away your time , there cannot be a greater curse of god upon you , than to suffer you to idle away your time ; herein you idle away your salvation : this direction belongs to you that are rich men , rich merchants , that have whole exchanges full of business in your heads , to beseech you that you would contract your worldly affairs into a narrower compass , that you may have time for the practise of this rare duty of meditation , which is the very life and soul of all duty . and the reason why you are so lean and poor in grace , is for want of the practise of this duty ; be not always like martha , troubled with this and that business , but remember maries choice , who chose the better part in attending upon christ's ministry . i would have all rich men every day think of that text , luk. 12. 20. thou fool , this night shall thy soul be taken from thee ; and what then will become of all thy possessions ? i confess god doth not require this at the hand of the daily labourer , or at the hands of servants that are not masters of their own time , and those that are very poor and are not able to set time apart for meditation . but you may remember i gave you a distinction between ejaculatory meditation , and solemn meditation ; a poor man when he is at his work , may have a short ejaculatory meditation , though he hath not time for this set and solemn meditation ; when he is at his work he may meditate upon the promises , and of heaven , and of hell , and of death , and iudgment , and the vanity of the world . i have heard of a godly man was wont to say , i thank god i can be in heaven in the midst of the croud of cheapside , i can meditate on the rest i shall have in the other world . 3. the third direction is this , the sabbath-day especially is a day wherein all sorts of people are to busie themselves in this excellent work of divine meditation ; this is a day wherein the labourer ceaseth from his work , the plowmans yoke is taken off , and the labouring-man , and the serving man have their rest ; therefore it concerns all of us to spend some time every sabbath-day in meditation , to meditate of the work of creation , or redemption ; for the lords-day is so called , because christ rose on that day , and christ set apart that day in memory of his resurrection , in memory of his redemption ; therefore this is thy work , oh christian , not only to come to the publick ordinances , not only to pray in thy family , but to set some time apart for divine meditation ; and the lord forgive us this sin that we have omitted this duty so long ; oh that i could be gods instrument , that there might be a resurrection of it , that you would make conscience of it every sabbath-day ; as you make conscience of attending upon publick and private duties , so you would put this as one of your sabbath-day duties , for it is the very quintessence , the life and soul of all duty ; the sabbath-day is a type of the eternal sabbath which we shall keep for ever in heaven ; and shall not i think of my eternal sabbath upon the sabbath ? shall not i be much in heaven when i am keeping a rest upon earth , that represents my eternal rest in heaven ? let us upon our day of rest meditate much upon our eternal rest . oh let us upon our sabbath-day meditate upon the everlasting sabbath which we shall keep with god almighty , the father , son and holy ghost , for ever in heaven . 4. and last direction is this , that sacrament-days are especially to be meditating-days , to be set apart for this great work of divine meditation ; it is the great end why christ hath appointed the sacrament , to shew forth the lords-death till he come ; and saith christ , do this in remembrance of me . there are two things make us worthy receivers of the sacrament , preparation before we come , and meditation when we are come ; and though thy preparation be never so serious , yet if thou dost not act aright in thy meditation , as well as thou hast done in thy preparation , thou maist lose the benefit of the sacrament . now if any should ask me , what are those things , you would have us to meditate of , when we are come unto the sacrament ? or when we are at the sacrament ? there are twelve meditations which ought to take up our sacramental-time , which i call twelve common-place-heads : i do not say we can meditate upon all of them at one sacrament ; but my design is to give you matter sufficient , that you may sometimes meditate of one , sometimes of another . i will but name them . 1. you must meditate of the great and wonderful love of god the father in giving christ , not only to die for us upon the cross , but in giving him to be our food at the sacrament ; there was nothing moved god to give christ but pure love , and great love : for god so loved the world , that he gave his only begotten son. so ! how ? so infinitely , so inexpressibly ; the love of god in bestowing christ is so great , that the angels desire to look into it . and you that are not affected with this love , i fear you have little share in it . that is enough to take up one sacrament . 2. you are to meditate at the sacrament not only of the love of the father in giving of his son , but of the love of christ in giving himself . ephes. 5. 2. who loved us , and hath given himself for us an offering and a sacrifice to god , for a sweet smelling savour . as god gave christ , so christ gave himself ; as god gave himself as man , the godhead infused this will into the manhood , that christ willingly laid down his life : ioh. 10. 17 , 18. therefore doth my father love me , because i lay down my life , that i may take it up again ; no man taketh it from me , but i lay it down of my self ; i have power to lay it down , and i have power to take it up ; this commandment have i received of my father . now the love of christ in giving himself to be a curse for us , is a love that passeth knowledg , yet it is a love that we must study to know . it is a riddle , but such a riddle as the apostle himself doth in so many express words declare unto us , ephes. 3. 19. that we may be able to comprehend with all saints what is the breadth and length , and depth and heigth , and to know the love of christ which passeth knowledg . great is the love of christ which passeth knowledg ; great is the love of christ in dying for us , and being made sin for us , and being made a curse for us . 3. we must meditate of the heinousness of sin ; when we were all fallen in adam , we were ingulphed into such a bottomless abyss of misery , that none but the blood of a god could deliver us ; for there was an infinite breach by sin between god and us ; and this breach could never be made up but by the blood of god. that is a rare meditation at the sacrament , to meditate of the heinousness of sin ; when you see the bread broken , it was sin that caused christs body to be broken ; and when you see the wine poured out , it was sin caused christs blood to be poured out ; it was sin that caused christ to suffer so much . 4. you must meditate of the excellency of this sacramental feast ; for the sacrament is a commemorative sacrifice , it is a commemoration of that blessed sacrifice that was offered on the cross for our sins ; and it is an obsignation or sealing up all the benefits of our redemption ; and it is an exhibition of jesus christ , it is a deed of gift of christ ; god goes about giving of christ to thee and me , and all that labour to come worthily . oh! there cannot be a greater feast , wherein christ is the gift that is bestowed ; christ is the banquet , christ and all his benefits . 5. you must meditate of your own unworthiness ; o lord i am not worthy to pick up the crumbs that fall from thy table ; i am not worthy to eat my daily bread , much less worthy to eat the sacramental bread . oh the thought of this will make you say with mephibosheth , what am i , a dead dog , that my lord and king should invite me to his table ! what am i , dust and ashes , sinful wretch , that the lord jesus should invite me to such an heavenly banquet ! 6. you must meditate of your spiritual wants and necessities ; what grace dost thou want that thou maist get supplied ? what sin doth bear most sway in thee , that thou maist get it more mortified ? now the more sensible you are of your spiritual wants , the more will your appetite be quickned to this blessed feast . 7. you must meditate of the cursed condition of an unworthy receiver ; an unworthy receiver is a christ-murderer , a soul-murderer , a body-murderer ; he is guilty of the body and blood of jesus christ ; he eats and drinks down his own damnation , he is guilty of bringing diseases ; for this cause ( that is for unworthy coming to the sacrament ) many are sick , and many weak , and many die . 8. i would have you meditate of the happy condition of those that come worthily to the sacrament ; though you do not bring a legal worthiness , yet if you have a gospel-worthiness , god will accept of you ; and the bread that we break shall be the communion of the body of christ ; and the cup of blessing which we bless , shall be the communion of the blood of christ to you ; the communion of all the blessings of heaven to thy soul. it shall be the bread of the lord to you , and the bread of life , and the cup of salvation unto you . 9. i would have you meditate sometimes of the sacramental elements ; when you see the bread , i would have you meditate of the analogy and proportion between bread and the body of christ ; you know that bread is the staff of life , so is christ the staff of a christian ; bread is not for dead folks but for living folks ; bread doth not beget life , but increaseth and strengthneth life ; so the sacrament is not for those that are dead in sin ; the sacrament doth not beget grace , but nourish and increase grace . and then i would have you consider the analogy between wine and the blood of christ ; as wine refresheth the spirit , and cheereth the heart , so the blood of christ cheereth the soul of every worthy receiver . 10. i would have you meditate of the sacramental actions ; for all the actions of the minister at the sacrament are mystical , they all represent christ ; christ is to be read by a spiritual eye in every thing that is done by the minister ; the breaking of the bread represents christs body being broken upon the cross for our sins ; and the pouring out the wine , represents how christs blood was poured out for us ; and the giving of the wine represents how christ is offered and tendered unto us ; the taking of the bread and wine represents how thou by faith takes christ for thy everlasting comfort . every thing in the sacrament is the object of meditation ; and it is a rare thing for a christian to make the sacramental elements to be his bible ; when he is at the sacrament , and when he finds his heart dull , to look at the elements , the breaking of bread , and pouring out of wine , which are all spiritual helps to raise up thy heart unto christ. 11. you must meditate of the sacramental promises ; christ jesus hath promised , take , eat , this is my body , which is broken for you ; do this in remembrance of me ; that is the sacramental promise , this is my blood which is shed for you , do this in remembrance of me . christ hath promised that whensoever we do take this bread , and drink this cup worthily , he will convey himself to us . now we must feed upon this promise , and come to the sacrament in the strength of this promise ; and he hath promised that the cup of blessing , shall be the cup of the communion of the blood of christ , and the bread that is broken shall be the communion of the body of christ : now we must meditate upon these promises , and act faith upon them . 12. when all this is done , i mean when thou hast received the sacrament , then thou must meditate what retribution to make unto christ for this ; you must say as david doth , psal. 116. 7. what shall i render to the lord for all his benefits toward me ! thou must say to thy soul , oh how ought i to love that christ that hath loved me , and became a curse for me ! how ought i to be willing to die for that christ that hath shed his blood for me ! oh what singular thing shall i do for that christ that hath become man , that hath left the throne of heaven , and hath taken my nature , and hath given himself for me upon the cross , unto me at the sacrament ! what great thing shall i return unto this god! oh that i were made up all of thankfulness ! oh that i could do something worthy of this god! this must be your meditation , and you must study to find out some rare piece of service to do for this christ , that hath done and suffered so much for you ; and you must never leave meditating till you have found out some singular thing . as for example , such an enemy hath done me wrong , i will requite him in loving him the more ; i will do him the more offices of love ; that is to walk worthy of christ , who loved me when i was an enemy ; and then there is such a deed of charity , such a poor christian his family is undone ; i will do this service for christ , i will give him some proportionable gift , some worthy gift , that his soul may bless god for me . again , christ jesus this day hath given me himself ; he hath given me his body and blood ; i will go and be willing to die for him ; i will say with thomas , come let us die for him ; i will be willing to suffer reproach for him , if he shall call me . these are the meditations wherein you are to spend your time when you are at the sacrament . now let me say but thus much , what rare christians would we be if from month to month we did thus spend our sacramental hours ! surely great would be the benefit and the fruit of it . thus i have done with the time when we are to meditate . 3. i am to speak of the properties and qualities of divine meditation ; in all holy duties it is not so much the doing of the duty that god looks after , as the right manner of doing the duty : it is not the hearing the word will please god , unless we hear the word of god aright ; therefore christ saith , take heed how you hear ; it is not prayer that will prevail with god , unless we pray after a right manner , unless we pray in faith , with fervency and humility ; so it is not the meditation of god and christ , and the promises , will do us any good , unless we meditate after the right manner , that god would have us to meditate . now i shall acquiant you with six properties of divine meditation , for the right manner of performing it . 1. divine meditation must be often and frequent , deut. 6. 7. there god commands , thou shall teach the words of the law diligently unto thy children , thou shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . josh. 1. 8. the book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night . though he was a great commander , and had affairs of great concernment , yet god commands him to meditate day and night in the law of god. and david tells us of a godly man , psal. 1. 2. that he will delight himself in the law of god , and in his law will he meditate day and night . psal. 119. 97 , 98 , 99. david professeth of himself , though he was a king , and had many diversions , yet saith he , oh how do i love thy law ! it is my meditation day and night . thou through thy commandments hath made me wiser than my enemies ; for they are ever with me , or , it is ever with me , speaking of the commandments of god ; he had them always in his thoughts : i have more understanding than all my teachers ; for thy testimonies are my meditation . psal. 139. 8. when i awake , i am still with thee . what is the meaning of that ? that is by the meditation of god ; in the morning as soon as ever he awaked he begun the day with meditation , with some sweet pious thought of god. it is the duty of a christian , as you have heard , if it be possible , if his worldly occasions do not necessarily hinder him , ( there may , you know , be necessary avocations ) to spend some time every day in divine meditation . you that are ladies , men of great estates , and have time , are to set some solemn time , some solemn part of the day for meditation ; but all of us are to have ejaculatory meditation , though it be in our worldly business . there are three reasons to perswade you to frequent meditation . 1. because the oftner you meditate of god , and christ , and heaven , the more you will know of god , and christ , and heaven ; and the more you will love god , and christ ; and the more earnestly you will seek after the things of heaven ; for you must know , the things of heaven are like a beautiful picture , the more you view them , the more will you admire them , and seek after them to enjoy them . i have read a story of necrasophus , who was an excellent painter , that viewing wistly a picture , there came a country-man by , and seeing him view that picture so wistly , he asked him , why do you look upon that picture so much ? saith the painter to him , if you had my eyes , you would never ask me this question ; if you knew the excellency of this picture , you would never ask me why i look so much upon it . the things of heaven , the things of god , the promises of god , are most glorious and excellent things ; and the more you look into them , the more you will look into them ; and the oftenr you view these pictures , the more you will admire them , and the more you will view them . god , and christ , and heaven , are like unto a bottomless mine of treasure , the more you dig in this mine , the more riches you will find in it ; they are like unto a sweet cordial , the more you chew them , the more sweetness you will find in them . they are like an excellent garden in the spring-time , the oftner a man goes into the garden , still he finds a new flower , and another flower , and another flower ; so the things of god , and christ , and the promises , and heaven , the more you walk in this garden , the more flowers you will gather ; you will have still new flowers to pick. and the reason why the saints of god love god no more , and prize christ no more , and seek no more after heaven , is because they do not meditate more of god , and christ , and heaven ; the want of frequent meditation of them , is the reason why we love them , and esteem them so little , and seek so little after them . the second reason why we should frequently meditate upon things divine , is because the oftner we meditate of god and christ , the more near and intimate acquaintance we shall have with them ; as you know neighbours , the oftner they visit one another , the more acquainted they come one with another ; and the seldomer they visit one another , the more estranged they are one to another . visitation breeds acquaintance ; so the seldomer you think of god and christ , the more you are estranged from them , and the less acquaintance you have with them ; and the oftner you meditate of god , the more intimate society you will have with him ; as i have told you , divine meditation is nothing else but a dwelling upon the things of god , a conversing with god and christ , and the promises , and it will be matter of rare comfort to a child of god , when he lies upon his death-bed , and is going out of the world , to consider , i am now going to a god that i am acquainted withal , that i am not a stranger to : i am going to heaven , where i have been often in my meditation . it is reported of dr. preston , when he was dying , he used these words , blessed be god though i change my place , yet i shall not change my company ; for i have walked with god while i lived , and now i go to rest with god. a man that is often in meditation , is often in heaven , often walking with god and christ , and the promises ; and when he dies , he goes to enjoy the promises , and to be and to live for ever with this christ. it is a sad and a disconsolate thing for a man when he comes to die , to think of god as a stranger , to think of heaven as a place where he hath never been , he hath hardly had a thought of it all his life . i verily perswade my self , it is one reason that the saints of god are so unwilling to die , because they have no more acquaintance with god in this life , they think of him as a stranger ; the more you are acquainted with god while you live , the more willing you will be to die to go to him ; for death to a child of god is nothing else but a resting with god , with whom he walked while he lived ; to rest in the bosom of god , in whose bosom he hath often been by holy meditation when he was alive . 3. you must be often and frequent in the duty of divine meditation , by often using it to make it more easie ; there is great complaint of the difficulty of this duty ; it hath been often said to me , sir , there is no duty in the world so hard as divine meditation : and it is true , it is a hard matter to keep the heart close in meditation of divine things ; and therefore you must accustom your selves to this duty , and use will make perfectness , usus promptos facit ; by often doing it , at last through grace it will become easie . when a young youth is bound prentice to a manual trade , at first it seems very hard to learn his trade , but by long custom at last he is very expert in it . a man that is to go up a hill every morning , at first he pants and breathes , and cannot get up the hill , within a little while he can get up with ease ; so this duty of divine meditation , though it be exceeding difficult , because it is exceeding spiritual , yet by often and frequent practising of it , through the assistance of gods spirit , it will become at last very easie ; whereas the seldomness of the practice of this duty makes it difficult , and intermission of any thing makes it very hard . a man that learns the greek or hebrew tongues , or learn to speak french , if he intermit the speaking eleven or twelve years , he will quickly forget to speak it ; so long omission of this duty is the reason why it is so difficult ; would you but resolve to practise it for one twelve month , you would find it at the twelve months end an easie duty , through the help of god. the second property is this , divine meditation must be solemn and serious ; though we must accustom our selves to this duty , yet we must take heed of customariness and formality in the duty ; formality in good duty , is the dead fly that spoils the box of precious ointment ; god hates a formal christian , he hates a formal prayer , a formal hearer of the word ; formality in gods service is like the plague of locusts , of which you read , exod. 10. that did eat up all the green things in the land ; formality in good duties eats up all the beauty and all the comfort and benefit of a good duty ; there is nothing god hates more than formality in his service ; therefore you must take heed above all things of being formal in the practice of this duty of meditation ; it must be solemn and serious , and you must be very intent about it ; slight thoughts of god will make but a slight impression upon the affections ; and he that thinks slightly of god , will serve him slightly , and love him slightly ; he that thinks slightly of sin , will slight sin ; he that thinks slightly of god , god will slight him . and the reason why we serve god with so little affection , and so little devotion and reverence , is because we meditate slightly of god ; for slight thoughts of god work but a slight heart , and a slight conversation . i will give you an instance or two of this slight way of meditation , ioh. 6. you shall read of certain men , that when christ was preaching had a very good ejaculation , ver . 34. lord , ( say they ) evermore give us of this bread ; it was a sweet meditation , but it was but a short , a slight and formal one ; for at the end of the chapter these men forsook christ ; it was not a solemn and serious meditation , ioh. 18. 38. you read of pilate , pilate saith unto him , what is truth ? here is a good question that arose from some inward thought that he had ; and when he had said this , he went out again , he never thought of it more , he never tarried to hear an answer ; but now our care must be to be very solemn and serious in this work of divine meditation ; let me give you an example of alexander the great ; a heathen man was offering sacrifice to his god , the priest that held the censor , the chafing-dish , wherein the incense was , there was a spark of fire fell upon his hand , and he was so intent and unwilling to hinder the sacrifice , that he suffered his hand rather to be burnt , than he would intermit the sacrifice ; this shews how devout and intent this priest was , even in the service of the heathenish god ; and chrysostome tells a story of a lady that being to make a precious ointment , she calls in all her handmaids to help her ; so saith he , when we converse with god in any holy duty , we must call in all our handmaids , all our affections , when we are making any holy ointment ; the meaning is this , when you are conversing with god by meditation , or conversing with christ , or the promises , you must call in all your affections to assist you , you must be very solemn and serious , and intent upon this work . and yet i must give you one caution here , you must take heed you be not over-intent ; though you must be serious , you must not be over-serious . i have heard a story of a godly minister , mr. welsh , that was one day meditating of eternity , and he was so serious in the thoughts of eternity , that he fell into a trance , into a swound , that they could hardly ever recover life in him again , he was so swallowed up in that meditation , he was too serious ; we must be serious , but not over-serious ; we must do as good travellers do , that will be careful not to over-ride their horses , lest they tire ; they will ride moderately , that so they may hold out to their journeys end ; so must we be serious , but we must be moderate , not over-serious ; we must remember we have a body of flesh , that is not able to bear over-much seriousness , in these weighty meditations of eternity , and god , and christ , and heaven . 3. divine meditation must not only be notional and speculative , but practical and affectionate ; therefore consideration and meditation are not only acts of the head , but acts of the heart , deut. 4. 39. know therefore this day and consider it in thy heart . there are three doors , as i may so speak , that meditation must get into , or else it is of no use . 1. it must get into the understanding , that must ponder the things of heaven ; but it must not tarry there : but , 2. it must get into the door of the heart and affections to stir them up ; for the understanding must be as a divine pair of bellows to kindle a divine fire in the heart and affections , and to inflame and raise them up , as david saith , psal. 39. while i was musing the fire burned ; we must so muse upon god and christ , that our affections may as it were burn within us , as the disciples hearts burnt within them , while christ was speaking . 3. it must get into the door of the conversation ; that is , we must so meditate of christ as to live according to the life of christ ; and so to meditate of god as to obey the commands of god. and unless your meditation get into these three doors , it is of no use ; the understanding to the heart and affections is like the nurse to the child ; you know the office of the nurse is to prepare meat for the child , to chew and cut it , that the child may eat it ; so the work of the understanding is to prepare divine truths for the heart and affections , that the heart may close with them , and eat and digest them ; but if the nurse should eat the meat she chews , and give nothing to the child , the child may starve for all the nurse ; so though the understanding doth chew never such glorious truths , if it doth not convey them to the heart and affections , it is of no use ; there is many a man spends his time in meditation , as a butterflye feeds upon the flower , sucks the flower , not to be fruitful and useful , but meerly to paint her wings ; so he studies and ponders of divine things meerly to paint his wings , to get curious language of god and christ , and curious notions of sin , and the promises , but because he doth not convey them into his heart and affections , he is never the holier , never the better for his meditation ; but true meditation is this , when we so meditate of christ as to find vertue coming out of christ to cure the bloody issue of our sins ; to meditate of him so as to be transformed into him ; when we so meditate of god , as to love god , and desire after god , and rejoice in god , and live according to the commands of god ; when we so meditate of sin as to hate and abhor it , and turn from it ; so meditate of the promises as to close with them , when by frequent musing of god there is a holy fire of divine love kindled towards god ; as it is in psal. 104. 34. my meditation of him shall be sweet . when we so meditate on god , as it gets into our affections to sweeten the thoughts of god unto our souls , then the meditation of god is sweet ; this is the reason why many times an honest plain-hearted christian finds more benefit by the practise of this divine meditation than a great scholar ; for a great scholar will meditate to find out some glorious expressions , some curious notions . as a man that reads a book meerly for the fine language , and a man that hears a sermon meerly to feast his ears , because of the eloquence of the sermon , and goes home never the holier , never the better ; but now the honest plain-hearted christian meditates of the things of heaven , that he may be made the more heavenly ; he meditates of god that he may love and fear him more ; he meditates of christ , that he may prize him more ; he meditates of sin , that he may hate it more ; and of the promises that he may love them more ; though he cannot find out these curious notions that a scholar doth , yet his heart is more affected many times than the heart of a greater scholar , if he be not godly . divine meditation is of no use unless it be practical and affectionative . 4. property is this , divine meditation must be particular and applicative ; for generals will not work at all ; the philosopher saith , that fire in general doth not burn ; it is this fire that burns ; a sword in general doth not cut , it is this sword cuts ; so confused meditation of heaven , god and christ , will do you little good ; but if ever you would get good by the practise of meditation , you must come down to particulars ; and you must so meditate of christ , as to apply christ to thy soul ; and so meditate of heaven , as to apply heaven to thy soul ; this is mine , this is my portion , christ is my portion , he is iehovah my righteousness . nam quid est deus , si non est meus ? what am i the better for heaven , or for christ , if they be not mine ? what comfort can i have to meditate of christ , if i have no interest in him , if i cannot apply him ? what comfort can i have to meditate of heaven , if i have no right to heaven ; i meditate of a place that doth not belong to me . therefore the greatest part of meditation is application ; you must apply the things you meditate of , to your own particular , and that man that in his meditation of christ can say with thomas , my god and my lord , is of all men the happiest ; blessed is that man that can say , my god and my lord. there are four things that work mightily upon the heart , necessity and excellency , propriety and perpetuity ; the heart is much taken with things that are excellent , especially when they are necessary ; especially if i have a propriety in them , and this propriety be perpetual ; and thrice happy is that man that can say all these four concerning god and christ ; that when he meditates of the excellency of god , and christ , and heaven , and the necessity of enjoying them ; when he can add a propriety , all these are mine , god is my god , christ is my righteousness , and heaven is my inheritance , and my inheritance for ever . oh this man is in heaven already , that can make this application upon scripture-grounds . and therefore be sure in the practise of this duty , your meditation be applicative ; though a medicine be never so soveraign , it doth you no good unless you apply it ; the water in the fountain will never do you good , unless it be brought to you by a cistern , conveyed to you some way or other ; so the meditation of god , christ and heaven , will little avail , unless you make application ; and this is especially to be used at the sacrament ; the work you are to do at the sacrament is meditation , and in all sacramental meditation you must be sure to join application ; when you meditate of the breaking of the bread , of the body of christ that was broken for you , you must apply it , it was broken for me ; and when you see the wine poured out , you must meditate of the blood of christ , that was poured out upon the cross , you must make application by faith , that is the great act of faith , this blood was poured out for me , this body was broken for me , and now god offers christ , god gives christ to me , there is the sweetness in the sacrament . the fifth property , divine meditation must be calm and quiet ; there are many well affected christians that in the practise of this duty , will force themselves too much ; this is proper to young beginners , that when they meditate of their sins , will force themselves into tears ; and when they meditate of christ will force themselves into joy ; it is ordinary when young christians meditate , because they cannot find their affections wrought upon , they will use violence to their affections , and force out tears or joy , according to the nature of the thing they meditate upon ; just like the man , act. 3. 7 , 8. the lame man that was cured ; as soon as ever peter took him by the hand and lift him up , immediately his feet and ancle-bones received strength , and he leaping up , stood and walked , and entred with him into the temple ; the poor man never walked in all his life , he was lame from his mothers womb ; as soon as ever he found his legs , he fell a leaping presently ; he did not leap afterwards , but walked ordinarily as other men ; but he was so overjoyed , that he forced himself to a kind of leaping ; so there are many christians that when they first set upon this duty , because they find their hearts very dead and dull , therefore they will offer violence to their affections , and force themselves to tears or joy . but you must not do this , the best way is to wait in the practise of meditation for the coming down of god ; to wait for the consolation of israel , as it is said of simeon , luk. 2. 25. there was one simeon a man in ierusalem , who was just and devout , waiting for the consolation of israel . so must we in the use of this blessed duty wait upon god for divine comfort ; and while we are waiting , god will come in , isa. 30. 18. blessed are all they that wait upon the lord. ver . ult . they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles . you must continue waiting , and be assured the lord whom you seek will come in , and you shall find your hearts melted if you go on in a calm , quiet , waiting posture . as bernard , who was a man much accustomed to this duty of meditation , when he went to meditate and pray , he found his heart at first very dull ; at last the visitations of the almighty came upon him , and he felt his heart warm , he had the appearances of the lord to his soul , that he cried out rara hora , brevis mora , it comes but seldom ( but sometimes it comes , blessed be god ) , it tarries too short a while ; oh that it would continue ; wait upon god in the practise of divine meditation , and you shall find the elapses of the holy ghost , the visitations of god coming upon your souls , and filling you full of heavenly comfort . 6. and lastly , this divine meditation must be persevereing ; you must persevere in this duty , though you cannot at first find the benefit and comfort that you expect . there are many christians that have set upon this work of meditation , and finding it too hard and difficult , and meeting with so much opposition in their hearts , wandering thoughts , and abundance of spiritual distempers , they have been discouraged , and laid it aside , which certainly they ought not to have done . i have read of the leopard , when it looks after his prey , when it looks after his prey , when it hath a beast in view , that it would prey upon the manner of its hunting , is to take three or four great skips , and if it cannot take the beast in three or four skips , then it leaves it , it is so furious and hasty . so there is many a poor christian skips into the duty of meditation , as it were , by taking three or four leaps , and sees he cannot compass it , he cannot find the benefit and comfort he would , and therefore he lays it aside ; this is a great fault : you must wait upon god , as i said in the former , you must continue and persevere , and go on in this duty : and i have four arguments to perswade you to persevere in this duty . 1. from the necessity of this duty ; it is a duty absolutely necessary , as i have told you ; it is the life of all other duties ; prayer will do you no good unless it be joined with meditation , oratio sine , meditatione est arida , saith bernard , prayer without meditation is dry , and luke warm , and cold ; and the reason why our prayers are like so many dead carcases of prayers , is because we do not join meditation with prayer : sermons do us no good without meditation . meditation is the life of all religion , and that which puts life into all other duties . it is of great necessity , and therefore you must not be weary of well-doing , you must persevere , for there is no grace crowned without perseverance . 2. consider the excellency of this duty , it is the souls transmigration to heaven , the souls transfiguration , the souls going up to heaven to converse with god and christ , and the things of eternity ; it is a rare duty , as necessary as your daily bread ; and certainly god conveys much of himself in the practise of this duty . as iesus christ when he was in the mount , was transfigured , and his face shined like the sun. so certainly you that are much in the mount of meditation , you that often go up to meditate of god and christ , and heaven , and sin , your faces will shine , you will be taller than other christians in grace by the head . 3. study the mischiefs that come by the want of practising this duty ; it is not eating meat that nourisheth you , but the digesting of it ; meat may be set before a man , and he may eat a great deal , but if he doth not digest it , he will never be nourished . meditation is a digesting of all the things of god ; it is not the hearing a sermon doth you good , but the meditating on what you hear ; if a man hath a plaister and lays it to his sore , and take it off as soon as he hath laid it on , it will do no good at all ; so when you hear a sermon , if you forget it as soon as ever you have heard it , if you do not chew , meditate and ponder upon what you hear , you will never get any good . as the beast that chewed not the cud was an unclean beast , so the unmeditating christian is an unclean christian. the reason why we have so many lean kine , pardon my expression , that devour the fat , and are never the fatter ; i mean so many lean christians that devour hundreds of sermons , that will hear three or four a day , and are never the beetter , never the fatter ; what is the reason of this , because it comes in at one ear , and goes out at the other , one sermon justles out another ; but they never meditate , ponder and consider what they hear , that is the reason why you are so lean in grace . you know there are many hours required to digest a little meat eaten in a little while ; so a man should be many hours digesting a sermon that he hears in one hour . god and christ are like a picture that hath a curtain drawn over it ; now a man will never judg of the picture till the curtain be withdrawn ; meditation is nothing else but the taking aside the curtain , and viewing of god. to an unmeditating christian god is like the sun in a cloud ; to an unconsidering christian christ is like a jewel in a leathern purse ; now meditation opens the purse , and takes out the jewel , and looks upon it ; meditation draws aside the curtain , and views god , and beholds the glorious things of god. 4. consider , that by persevering in this duty it will at last grow easie ; it is i confess a very up-hill duty , a very spiritual heavenly duty ; but as a man that every day goes up a hill , though at first it be very difficult , he blows and pants as if his soul would go out of him , but by persevering in it he can go up the hill without pain or weariness ; so though it be an up-hill , a hard duty , yet if you that have time , as many of you have , would but set about this work and persevere in it , and labour that your meditation be applicative and affectionative ; let me assure you , you would quickly conquer the difficulty by the help of god ; let a man be to kindle a fire , if the wood be wet he must blow , and continue blowing , and at last he will conquer it ; if he fling away the bellows he will never make the fire burn : but he must continue blowing till he hath extracted the moisture , and conquered the wood ; so when you go to meditate of god , and christ , of the promises , of heaven , of your sins , though you find your hearts dead and dull , and full of vain roving thoughts , and you are mightily out of tune , and much discouraged , you must go on blowing still , you must blow , and blow , and blow , and at last the fire will kindle , the great god of heaven and earth will come in and help you . thus i have done with the third particular , the properties of divine meditation . 4. i must speak to the companions of meditation . there are two companions you must always join with it , or at least ordinarily . i am sure that one you must always join , one is reading , the other is praying . 1. you must join prayer with your meditation ; and therefore here in my text the same word that signifies to meditate in the hebrew , signifies to pray : and isaac went out to meditate ; the word in the hebrew is , he went out to pray or to meditate ; and therefore in the margent it is put ; and isaac went out to pray . and in the old translation it is , and isaac went out to pray ; and in the new translation it is , he went out to meditate . the same hebrew word that signifies to meditate , signifies to pray , to teach us , that we must always join meditation and prayer together . as for example , when you meditate of your sins , you must put up a prayer to god , that you may so meditate of your sins as to get your hearts humbled for them ; and when you meditate of heaven , you must join prayer with your meditation , and lift up a prayer that the lord would help you so to meditate of heaven , as to make you fit for heaven , when i say prayer , i do not mean a set formal prayer , but a short prayer ; when you go up the hill of meditation , you must not set your selves at prayer , but only join short prayer , beseeching god that he would bless it unto you : luk. 9. 29. when christ went up to prayer , while he was praying , his countenance was changed , he was transfigured ; and cornelius while he was a praying , the angel of the lord appeared unto him ; he had glorious appearances while he was praying , act. 10. when we go up to the hill to meditate and to pray , to pray and meditate , we shall be sure to meet with apparitions from god , with glorious transfigurations ; it is a rare saying of bernard , meditation without prayer is infertilis , barren and luke-warm ; prayer without meditation is arida , dry . and as one saith very well , writing of meditation , the reason why the prayers of many of the saints of god are but carcases of prayer , is because they do not join meditation and prayer . and the reason why their meditation is no more powerful , is because they do not join prayer with their meditation ; for meditation without prayer is altogether useless and unprofitable ; you must not meditate in your own strength . 2. you must join reading with your meditation ; understand me aright , i propound this to weak christians that want a stock of knowledg ; there are some christians that are a walking-library , they are books themselves , they need not a book to help them to meditate . but you that are weak christians , my advice is this , that you would join reading with your meditation . as for example , would you meditate of christ ? go and take the bible , and read the history of his passion ; and when thou readest any thing remarkable , lay thy book aside , and meditate seriously of that passage . as for example , when thou comest to read of christ sweating drops of blood ; that christ in a cold winter night upon the cold ground for thy sake should shed drops of blood : lay thy book aside , and meditate of these drops of blood ; oh the wrath of god that he then suffered ! and so when thou comest to read what christ suffered upon the cross , when he cried out , my god , my god , why hast thou forsaken me ! lay aside thy book , and meditate of the love of christ , that was forsaken for thy sake , in regard of outward comfort , i mean not in regard of union ; he was forsaken that thou maist not be forsaken . so likewise , wouldest thou meditate on the promises ? if thou be a weak christian , take a book that treats of the promises , and when thou readest any promise that is suitable to thee , lay the book aside and meditate of that promise till thy heart be affected with it , and labour that it may take impression upon thy soul. saith bernard , long reading without meditation , never made a good scholar , it is always barren . and meditation without reading leads many a weak christian over to error . and therefore when you set a time apart for meditation , join prayer and reading with your meditation . now here i must give you two cautions . 1. you must not read much , lest it hinder you meditation ; as you must not be large in prayer , that it may not hinder your meditation , so you must not be large in reading when you go to meditate ; for prayer and reading are in order to meditation . 2. when you are at the sacrament , you must lay aside all reading ; you must meditate at the sacrament without reading ; the reason is , because christ at the sacrament preacheth to the eye . and our sacramental elements are our sacramental bible ; every action of the minister is mystical and spiritual ; the breaking of the bread , and the pouring out of the wine is spiritual ; christ jesus is represented in all that is done at the sacrament . and therefore when you begin to be drawn dry , as i may so speak , and you know not what to meditate on , you must instead of reading , look upon the elements , it is a sanctified way to quicken you to holiness ; and you must look upon them with a spiritual eye , with an understanding eye , as knowing what those elements signifie , and the sight of the elements will suggest matter of meditation . this i speak because i see many weak christians , and i believe they do it upon honest principles , not being able to hold out in meditation , to keep themselves from wandring thoughts , read in the bible ; this in it self is not sinful ; but this is not sutable nor proper ; for certainly the proper way of meditation at the sacrament is to be raised up in the sacramental elements , the sacramental actions , the sacramental promises ; and therefore thou must make the whole sacramental frame and carriage to be thy bible at the sacrament , and learn to be raised up by that to heavenly meditation . the fifth particular in order , is the materials of meditation ; and here i am to shew you what are those divine truths that we are to meditate upon ; this is a subject of large comprehension ; for the truth is , there is no divine object , but it doth deserve our serious meditation . give me leave to make you a common-place-book of divine meditation ; i will lay down some heads of divinity , that a christian ought to spend his life in , meditating upon , sometimes upon one of them , sometimes upon another of them : as for example , he that would avoid all sin , and thrive in all godliness , must meditate frequently and seriously of death , of iudgment , of heaven and hell ; these are called quatuor novissima , the four last things . 1. you must meditate of death ; now i will not shew you how you should go about to meditate of death , but i will give you some heads to help you . 1. you must meditate of the certainty of death ; there is nothing so certain as that thou must die . 2. you must meditate of the uncertainty of death ; there is nothing so uncertain as the time when we must die ; death comes certainly , and death comes uncertainly , death comes suddenly ; there is no almanack can tell you when your death shall come ; your almanacks will tell you when the next eclypse of the sun and moon will be , but they will not tell you when the eclypse of your lives shall be . and death comes irresistibly , it comes like pain upon a woman in travel , it comes like an armed giant , that will not be resisted when it comes . 3. you must meditate concerning your fitness for death ; whether thou hast got thy graces , thy evidences ready for death ; whether thou art a wise virgin , or a foolish virgin ? whether thou hast got oyl into thy lamp , or no ? 4. you must meditate concerning death , how you may so live as to be above the hurt of death , that death might be an out-let to all misery , and an in-let to all happiness . 5. you must meditate how to live in continual expectation of , and continual preparation for death . 6. you must especially meditate how to be free from the slavish fear of death ; there are many of gods children that live all their lives long under the bondage of the fear of death ; and it is the excellency of a christian to meditate how to be above the hurt and fear of death , and for that purpose you must look upon death with scripture-spectacles , you must look upon death as the going from the prison of this life , to the palace of heaven , as disarmed by christ , as perfumed by christ , as a serpent without a sting , as a passage to eternal life . thus you see how you must meditate of death . 2. you must meditate of the day of iudgment . 1. you must meditate of the terribleness of the day of judgment ; it is called the terror of the lord , 2 cor. 5. 11. it is called by the ancient fathers , the great and terrible day of iudgment ; in which iesus christ will come in flaming fire to render vengeonce upon all those that know him not . 2. you must meditate of the great assizes that will be kept at that day , in which all the men , and women , and children , that ever have lived since adam's time to the end of the world , shall all appear before the tribunal-seat of jesus christ. 3. you must meditate of the great account you are to give to god at that day , the strict , the exact , the particular account ; it is a day in which we must answer for all our idle words , for all our idle thoughts , in which all our secret sins shall be made manifest . 4. you must meditate of the great separation that shall be made at that day , when the goats shall be placed on the left hand , and the sheep on the right hand , there will be a perfect separation . in this life goats and sheep are mingled together , but at that day there will not be one sheep on the left , nor one goat on the right hand . 5. you must meditate of the happy condition of a child of god at that great and terrible day of iudgment ; it shall be a day of his coronation , in which he shall be crowned with glory and immortality ; it shall be a day of salvation to him . 6. you must meditate of the cursed condition of an ungodly man at the day of iudgment ; it shall be a day of perdition and everlasting destruction to him . 3. you must meditate of heaven . 1. you must meditate of the joys of heaven ; that are so great , that eye never saw , nor ear heard , nor ever can it enter into the heart of man to conceive the greatness of them . 2. you must meditate sometimes of the beatifical vision , of the blessed sight of god the father , son , and holy ghost , and of the happiness that that soul shall enjoy that is admitted to that blessed sight ; for because god is infinitely perfect , and all perfection is in god , whosoever is admitted to the sight of god , beholds and enjoys all things in god. 3. you must meditate of the perfection of the happiness of heaven . 4. you must meditate of the perpetuity of the happiness of heaven ; there you shall have fulness of joy , and pleasures at the right hand of god for evermore . 5. you must meditate of your fitness for heaven , whether you are made meet and fit to partake of that glorious inheritance : you must meditate whether god hath sent heaven down into thee ; for no man shall ever go up to heaven , but heaven must first come down to him ; you must meditate whether that christ that hath prepared heaven for thee , hath prepared thee for heaven . 6. you must meditate what you must do , that you may be meet to go to heaven , how you may lead your lives so that you may be sure at last to obtain heavens eternity . 4. you must meditate of hell ; as bernard saith , you must go often down into hell by your meditation while you live , and you shall be sure not to go down to hell when you die . descendamus vivenles , & non descendemus morientes , as chrysostome saith excellently ; if the not thinking of hell would free you from hell , i would never have you think of hell ; but whether you think of it or no , hell-fire burns , and your not thinking of it will bring you thither . and the reason why so many go to hell when they die , is because they do not think of hell while they live . 1. you must study the punishment of loss ; what a cursed thing it is to be excluded from the presence of god for ever and ever ; that is one great part of hell to be shut out of heaven , to be shut out from the beatifical vision , from the glorious presence of god and christ , and the saints of god. 2. you must study poenam census , the punishment of sense ; for the damned are not only shut out of heaven , but they endure endless , easless torments ; you must meditate of the hell-worm , and the hell-fire ; the scripture speaks of a hell-fire , and a hell-worm , and of the eternity of the hell-fire , and the eternity of the hell-worm , mat. 9. 44 , 46. where the worm never dieth , and the fire never goeth out . what is meant by this worm ? nothing else but the gnawing of an awakened conscience . oh think of this hell-worm , and this hell-fire , that you may never come to be so miserable as to be made partakers of it . these are the first four things . in the next place to give you some more ; he that would thrive in all godliness , and avoid all sin , must meditate often of god , of christ , of the holy ghost , and of himself . 1. he must meditate of god , and that is a rare subject of meditation . david saith , psal. 104. 34. my meditation of god shall be sweet . 1. sometimes you must meditate of the attributes of god , of his eternity , a god from everlasting to everlasting . you must meditate of his unchangeableness , a god in whom there is no shadow of turning . you must meditate of his omnipresence , a god that fills heaven and earth with his presence . of his essence ; you must meditate of his omnipotence ; a god that is able to do all things , nothing is impossible with god. you must meditate of his omniscience ; a god that knows all things , to whom all things are naked . you must meditate of his simplicity , and the perfection of his nature ; of his all-sufficiency , and his self-sufficiency ; here is a sea of matter . what rare christians should we be , if we did often , and often meditate on these things , instead of meditating on vanities and follies ? 2. you must meditate of the works of god ; of the work of creation , of the glorious fabrick of heaven and earth , and you must meditate of the work of redemption , that glorious work of god in sending jesus christ into the world ; this meditation is that which swallows up the angels and saints in heaven . you must meditate of the wonderful love of god in giving christ to become a curse for us . you must meditate of the incomparable goodness of god in giving the son of his love , his natural son , to die for his adopted sons . 3. you must meditate in what relation you stand towards god , whether you stand in a covenant-relation to god or no ? whether you stand reconciled to god or no ? whether god be your reconciled father in christ , or no ? 2. you must meditate upon christ. 1. you must meditate of the divine nature of christ , he is god from everlasting , he is coequal , coessential , coeternal with his father . 2. you must meditate of the humane nature of christ , of god manifested in the flesh , of god made man , the union of two natures into one person . 3. you must meditate of the offices of christ , of the kingly office , the priestly office , the prophetical office of christ ; but more especially you must meditate of the life , the death , the resurrection , the ascension , the intercession of christ. 1. you must meditate of the life of christ , and examine , whether thy life be answerable to his life ? if thou dost not live as christ lived , thou shalt have no benefit in christs death and passion : thou must meditate of christs life , to follow the example of his life . 2. you must meditate of his death , that is a rare meditation to prepare you for the sacrament . 1. you must meditate what christ suffered , what he suffered when he was in the garden , when he sweat drops of blood , and prayed , father , if it be possible , let this cup pass from me . oh the bloody agony that christ was then in ! and then you must meditate what christ suffered when he was upon the cross , when he cried out , my god , my god , why hast thou forsaken me ? when there was darkness for three hours together upon the face of the earth ; when there was darkness without , and darkness within too ; when there was a withdrawing the light of gods countenance from christ. you must meditate what christ suffered in pilates hall , when he was whipt , scourged , buffeted . oh what love to christ would this kindle in your hearts , if you had serious meditation of these things . 2. you must meditate for whom christ suffered all these things ; for us when we were his enemies , us wretched damned creatures ; not the blessed angels , but us , us sinful men . 3. you must meditate who he was that suffered all this , even jesus christ the eternal son of god. 4. you must consider with what love he suffered all this , infinite love , the height , and depth , and length , and breadth , of the love of god in suffering all this for us . 5. you must consider what interest you have in christ crucified ? whether christ was crucified effectually for thee , or no ? 3. you must study the resurrection of christ. 4. you must study the ascension of christ. 5. you must study the intercession of christ ; the sitting of christ at the right hand of god the father , where he lives for ever to make intercession for you . 3. you must meditate of the holy ghost ; and there are rare things to fill up your thoughts . 1. you must meditate of the divine nature of the holy ghost , that the holy ghost is the third person in the trinity , that the holy ghost is god blessed for ever . 2. you must meditate of the office of the holy ghost ; it is the office of the third person in the trinity to bring us into the possession of all the father hath decreed , and the son hath purchased ; to make us partakers of the decree of the father , and the purchase of the son. 3. you must study the divine motions of the holy spirit ; and we must meditate how often we have quenched the spirit of christ , how often we have resisted these motions , how often we have imbraced these motions . 4. you must meditate of the grace of the spirit , ( this will open a door to a great deal of excellent matter ) you must meditate of the grace of faith , the grace of repentance , the grace of love to god , and christ , and thy neighbour ; the grace of fear of god , and the grace of humility ; that is , you must meditate whether your faith be a right faith , or no ; whether it be the faith of a simon magus , or the faith of a simon peter ; whether it be an historical faith only , or a justifying faith ; and whether your repentance be a true repentance or no ; and whether your love to christ be a true love , or a counterfeit love . 4. you must meditate of your selves . 1. you must meditate of the fourfold state of man ; man may be considered in a fourfold state : 1. either in the state of innocency , as he was before the fall , a spotless picture of god ; that is a rare meditation : study the happiness of man before he fell , when he was made after gods own image . 2. the state of man when fallen , when corrupted : study the cursed condition of man in his natural condition . 3. the estate of man when restored by christ , when regenerated , when renew'd , when made a picture of god. 4. the estate of man in heaven . 1. what thou wert in adam . 2. what thou art when fallen . 3. what thou art in christ. 4. what thou shalt be in heaven . you must meditate of your sins , of your good duties , of your evidences , and of your comforts . 1. you must meditate of your sins , that is a large field to walk in ; you must meditate of the sins you have committed against god , of your sins of omission , of your sins of commission ; your sins against the law , your sins against the gospel , your sermon-sins , your sacrament-sins , your spiritual sins , your fleshly sins . you must meditate of sin to be humbled for it , that is a rare meditation to fit you for the sacrament . and oh that we had hearts seriously to meditate of our sins . 2. you must meditate of your good duties , that is how many good duties we omit , how many good duties we sinfully perform ; whether we perform duties so as to please god in the performance of them . 3. you must meditate of your evidences for heaven , whether they are right or no ; whether you have gotten tribunal-proof assurance for heaven ; whether thy evidences for heaven are death-enduring ; whether they will hold out at the day of judgment . 4. you must meditate of your comforts ; whether those comforts that you have , be the consolations of the spirit , or the delusions of the devil . there are many men will tell you that they have comforts , but their comforts are diabolical delusions , not divine consolations . you must meditate of the frailty of your body , the immortality of your soul , the dependance you have upon god , and the advantage god hath you at . 1. the frailty of your body ; the body of man is made of dust , and will quickly crumble to dust ; it is an earthly tabernacle that is easily dissolved . what a rare thing will it be to take the scripture , and study all the comparisons to which the life of man is compared ? to set out the shortness of it , it is compared to grass , to hay , to stubble , to dry stubble , to a dry leaf , to a swift post , to a vapour , to a hands-breadth ; meditate of the frailty of thy vile body , that will quickly go down to the house of rottenness . 2. meditate of the immortality of thy soul , thy precious soul , which is a picture of god , made by god , and made for god. there is no man but hath a heavenly tapour within him , which can never be blown out ; there is no man but he hath that within him that he cannot kill himself ; there is no man but he hath that within him that must live for ever as blessed as an angel , or as cursed as a devil . meditate upon the dependance you have upon god. oh this will keep thee humble , and make thee comply with gods will ; thou dependest upon god for thy being , thy well-being , thy eternal being ; thou dependest upon god every minute , thou livest by gods upholding thee ; study the dependance thou hast upon god for thy soul , thy body , thy wise , thy children , thy all . 4. meditate of the advantage god hath thee at . god hath all the world between his hands , as the prophet saith ; and he can easily crush us , as we do a moth ; as we are creatures he can annihilate us if he please ; and as we are sinners he can throw us into hell if he please . study the relations in which god hath placed thee ; study thy calling , thy company , thy heart . 1. study thy relations in which god hath placed thee ; there is none of us all but we are under many relations ; art thou a minister , art thou a magistrate , art thou a father , art thou a master ? study the duties of every relation ; study how to honour god in every relation ; study to keep a good conscience in every relation . 2. study thy calling ; how to honour god in thy calling , how to keep a good conscience in thy calling ; how to keep thy self unspotted from the sins of thy calling , for there is no calling but hath some sin or other attending it . oh meditate , that thy shop do not destroy thy soul ; meditate to keep a good conscience in thy shop ; that thou dost not lose in thy own house what thou gainest in gods house . 3. study thy company , what company to keep , that is a great matter ; for i know a man by his company more than any thing whatsoever ; i mean by the company he useth to keep . study to keep a good conscience in all company , study to keep thy self from the sins of thy company . 4. study thy heart : meditate often of thine own heart , the deceitfulness of thy heart ; the heart is deceitful above all things , it is the greatest cheater in the world ; and there are thousands whose hearts do cozen them into hell ; thy heart will tell thee thou lovest god when thou dost not love him at all ; that thou art upright , when thou art an hypocrite . study thy thoughts , thy affections , thy words , and thy actions . 1. meditate of thy thoughts , the vanity of thy thoughts , the vileness of thy thoughts , the hell , shall i say , that is in thy thoughts ; if all the thoughts that we think were written upon our foreheads , how would we be ashamed that the world should see us . oh meditate of thy covetous thoughts , of thy lustful thoughts , thy vile and vain thoughts , to be humbled for them . 2. meditate of thy affections : god doth especially look to our affections ; he hates any service that is not mixed with affection . there are several affections ; meditate of thy love , whether thou lovest god or the world most . meditate where thy love is , whether thou servest god out of love ; whether the world doth not lye nearer thy heart than christ ; meditate of thy desire , whether thou hast larger desires after the creature than after god ; meditate of thy joy , whether thou dost not delight more in vanity than in christ jesus ; and meditate of thy sorrow , whether thou dost not mourn more for outward losses than for thy sins ? meditate of thy anger , whether thy anger be rightly placed ; and meditate of thy trust and hopes , whether thou dost , trust in god at all times . 3. you must meditate of your words ; oh what a world of sin is in our tongues ! and if we would meditate of the sins of our tongues , oh what a black catalogue would there be ! the tongue is a world of iniquity , set on fire of hell , saith the apostle iames. 4. meditate of thy actions , whether thy actions be agreeable to the will of god or no , how thou behavest thy self towards god , and towards thy neighbour . meditate of the sinfulness of sin , the vanity of the world , the length of eternity , and the excellency of the gospel . 1. meditate of the sinfulness of sin ; sin is the greatest evil in the world , it is a greater evil than banishment , than death , than hell it self ; meditate of the intrinsecal and extrinsecal evil of sin . 2. meditate of the vanity of the creature : all earthly things are vain , they are vanity of vanity , and vexation of spirit ; they are all unsatisfying and unprofitable ; what will all the world do you good when you are sick , when you are ready to die . 3. meditate of the length of eternity ; oh eternity ! eternity ! that we studied thee more ! that we thought more of thee ! study the difference between time and eternity ; for time is nothing else but an intersection between two eternities ; before there was time , there was eternity ; and when time shall be no more , there shall be eternity . time in comparison of eternity is no more than a thatcht-house in comparison of all the houses in the world ; than a drop of water in comparison of the ocean . 4. study the excellency of the gospel ; oh meditate of the glorious gospel of christ , and what a priviledg it is to enjoy the gospel ; and meditate whether thy life be answerable to the gospel ; whether thou that hast lived so long under the gospel , hast lived a life conformable to the gospel . study the commandments of god , the threatnings of god , the promises of god , and the ordinances of god. 1. study the commandments of god ; whether thou keepest them , or no ; to be humbled for not keeping them , to labour to keep them better . 2. study the threatnings of god , and stand in awe of them , and fear them . 3. study the promises of god , the glorious , the precious promises , the freeness of the promises , the fulness of the promises , the infallibleness of the promises ; there is no condition a child of god can be in , but there is some promise or other to comfort him ; the universality of the tender of the promises , thy interest in the promises , whether the promises of the gospel belong to thee , or no 4. study the ordinances of god , that is , study how to come prepared to ordinances , how to manage ordinances so , that gods name may be honoured by them . and there are four ordinances that you must meditate of . 1. you must meditate of the ordinance of prayer ; you must study the excellency of prayer , the efficacy of prayer ; you must study to get the gift of prayer , to get the grace of prayer . study how to pray in the holy ghost ; how to pray with faith , with fervency , with repentance . 2. you must meditate of the ordinance of reading the word ; that is an ordinance of god , and you must study to read the word with reverence and godly fear , to read the word as gods word , to read the word in a different way than you read any other book whatsoever . 3. you must meditate of the ordinance of hearing the word ; study the right art of hearing the word ; so to hear the word as to be transformed into what you hear ; to be trained up to heaven by what you hear ; so to hear the word as gods word , with an universal resignation of thy will to what thou hearest . 4. the ordinance of the sacrament of the lords-supper ; oh meditate much of this ordinance . i have told you several heads of meditation for the sacrament . study the errors of the times , the iudgments of god upon the nation , the changes god hath made in this nation , and the mercies of god. 1. study the errors of the times , labour to get preservatives against them ; it is a lamentation , and it shall be for a lamentation ; there is a great apostacy from the truths of christ among many professors of religion ; you shall hardly go into a family but you shall find some or other be-lepered with error . here is thy work , o christian , to study the errors of the times , what to do , to get antidotes and preservatives against anabaptism , against socinianism , against anti-sabbatarianism , against anti-scripturism , against those that deny the divinity of christ , and the divinity of the holy ghost ; to get spiritual armour , to be able to resist all the errors of these times . it is a great shame , and oh that you would be humbled for it , that one erroneous person can speak more for the defence of his error than twenty orthodox christians are able to speak for the truth , for want of studying antidotes and preservatives against the errors of the times . 2. study the iudgments of god that have been for these many years upon england , scotland , and ireland ; the hand of god is gone out against these three nations , and the lord hath laid us desolate , and the sword hath drunk a great deal of blood , and no man lays it to heart . now let us meditate of gods great iudgments upon this land , that we may know the meaning of gods rod , and we may know how to get all these judgments sanctified unto us . 3. meditate of the great changes that god hath made in this nation ; we have been tossed from one condition to another , from one way of government to another . study all the changes and alterations that god hath made by his permitting-providence : oh what a shame is it that we should meditate no more of gods ways and dealings , to know the meaning of god in all these alterations and changes , and what the language of god is ; and what use we should make of them , and how we should keep a good conscience , and keep close to our principles , and how we should honour god under all our changes . 4. you must meditate of the several passages of gods providence towards us ; there is no man or woman here but hath had rare experience of gods providence , either in the place of thy dwelling , that god should pitch thy dwelling under such a minister ; or in the manner of thy marriage , or the providence of god at such a time , under such a sickness ; it is our duty to take special notice of the providence of god , in raising thee up a friend , in helping thee at such a time . for want of meditation we lose all the benefit of the passages of gods providence , and god loseth all his glory . 5. you must meditate of the mercies of god , of national mercies , family mercies , personal mercies , mercies to thy soul , mercies to thy body , preventing mercies , following mercies ; what a catalogue would here be , if you would keep a daily account of the mercies of god! the sixth thing is to lay down rules and directions for the better practising of this most excellent and necessary duty of divine meditation ; and indeed this is the chief of all : there is no christian but he will confess it is a very difficult duty to dwell upon the thoughts of heaven , and heavenly things . divine meditation is an up-hill duty ; and the reason why it is so difficult ; is because it is so excellent . difficilia quae pulchra , the more excellent any duty is , the more difficult it is . and another reason why it is so difficult , is because it is so contrary to corrupt nature ; now the more contrary any duty is to corrupt nature , the more excellent it is . the difficulty of the duty should not so much discourage us , as the excellency of the duty should quicken us . now that i may help you against the difficulty of this duty , i shall lay down three sorts of rules . 1. rules for the right qualifying of the person that is to meditate . 2. rules for the right ordering the subjects upon which he is to meditate . 3. rules for the right meditation upon these subjects . i. i shall lay down rules and directions for the right qualifying and ordering the person that is to practise this divine duty of meditation ; and for that purpose i shall give you in these rules . 1. convince thy soul of the absolute necessity of divine meditation ; i have shewed it is a duty expresly commanded by god , a duty required of all sorts of persons , of kings , of generals of armies , of young gentlemen , of women , of ministers ; david , ioshua , young isaac in my text practised this duty ; and many women , and many holy men . let me add , that this very duty is the life and soul of all christianity ; you are but carcasses of christians if you be not acquainted with it ; it is as impossible to live without a soul , as it is to be a good christian without divine meditation . as it is impossible for a man to be nourished by meat if he want digestion and concoction ; so it is impossible for a man to be nourished in grace , if he neglect the duty of divine meditation ; for divine meditation is the spiritual concoction and digestion of all holy things , and all holy duties . as a man without concoction , i mean without a faculty of digestion and concoction , so is a christian without the practise of divine meditation . 2. convince your souls ( and the lord convince you ) of the great benefits and advantages that are obtained by a conscientious practise of divine meditation ; as i have shewed , divine meditation is a mighty help to the begetting grace , and increasing grace . 1. it is a mighty help to the begetting repentance ; as david saith , psal. 119. 59. i considered my ways , and turned my feet unto thy testimonies . it was the consideration of the evil of his ways , that made david turn his feet to gods testimonies . and it is said of peter , mark 14. 72. when he thought thereon , he wept ; what made peter repent ? the meditation of the unkindness of the sin he committed against christ. and what made the prodigal child come home to his father ? luk. 15. 17. when he came to himself he considered , and said , how many hired servants of my fathers , have bread enough , and to spare , and i perish with hunger ? it was consideration that made the prodigal child come home to his father ; he considered how much bread there was in his fathers house , and he ready to starve . 2. divine meditation is a mighty help to the love of god ; for to an inconsiderate christian god is as a picture with a curtain drawn over it , but consideration takes away the curtain , unveils god to a man , and shews him all the beauty and excellency that is in god ; and it is like a fiery furnace to kindle a divine fire of love in the soul of every christian. 3. it is a mighty help to beget in us the fear of god ; oh did you meditate much of the power of god , and the goodness of god , and the forgivenesses that are in god , oh you would fear god for his goodness , and for his greatness ; the reason why we love god no more , is because we think of god no more , study god no more . 4. it would be a mighty help to the love of christ ; for christ jesus to an unmeditating christian is like a book that is sealed , like a treasure that is lockt up ; but meditation opens this book , unlocks this treasure ; and that man that solemnly meditates of the excellency and love of christ , cannot but love christ. 5. it is a mighty help to the contempt of the world ; for the world is like gilded copper , there is a glittering excellency in it , but meditation of the vanity of the world will wash off all the gilt , the whorish paint , the glittering excellency that is in the world ; a man that looks upon the world a far off , sees nothing in it but excellency ; but when you come to meditate of the vanity of the world , and all worldly things , meditation will make you contemn the world , and all worldly things . 3. consider the unconceivable and unexpressible mischiefs that come upon a christian for want of divine meditation . what is the reason why men go on in their sins without repentance ? it is for want of meditation . ier. 8. 6. no man repenteth , because no man saith what have i done ? what is the reason the word of god takes no more impression upon your hearts , and there is no more good done by preaching ? it is because you do not meditate upon what you hear ; as a plaister that is put to a wound , if it be pluckt off as soon as it is put on , it will never do you good ; so if a sermon be forgotten as soon as it is heard , it will never profit you . and what is the reason that the mercies of god do no more good , that men are no more thankful for mercies , and no more fruitful under mercies ? because they do not consider their mercies ? come from god , hos. 2. 8. she did not know ( that is , she did not consider ) that i gave her corn , and wine , and oil , and multiplied her silver and gold which they prepared for baal . they would not have prepared their silver and gold for baal , had they considered that god gave it , but they would have served god with it ; that is the reason why you are so proud of your mercies , and sin against god with your mercies , because you do not meditate that the lord hath given you all the mercies you have ; and what is the reason men get no more good by afflictions ? because they do not consider why god afflicts them ; what is the meaning of gods rod , and how they might get their afflictions sanctified : the want of the practice of divine meditation is the cause of all punishment , as well as of all sin , ier. 12. 11. all the whole land is made desolute , because no man lays it to heart . 4. if you would be rightly qualified for divine meditation , labour to get a sufficient furniture of spiritual knowledg ; for the reason why this duty is so difficult , and why men cannot continue long at it , is for want of sufficient matter to meditate upon . for as i shewed you , meditation is a dwelling , a musing , an abiding upon the things we know of god , or christ , or the promises ; it is an unlocking of the treasure of knowledg concerning god , and christ , and heaven ; and he that hath not a good stock of knowledg of christ , or the promises , can never continue long to meditate upon christ , or the promises ; if ever you would be a good practitioner of this duty of divine meditation , you must labour to be instructed unto the kingdom of heaven , as the phrase is , mat. 13. 42. every scribe which is instructed unto the kingdom of heaven , is like unto a man which is a housholder , that brings out of his treasure things old and new . you must be acquainted with things both new and old , and instructed in the things of the kingdom of god , and you must be men in understanding , 1 cor. 14. 20. brethren , be not children in understanding : howbeit , in malice be ye children , but in understanding be men . a babe in understanding cannot be long in meditation ; but you must be babes in malice , but in understanding men of ripe age . you had need have a great deal of knowledg that would be practitioners to purpose of this excellent duty of divine meditatiou , you must grow in grace , and in the knowledg of our lord iesus christ. 5. if ever you would be a good practitioner in the school of divine meditation , you must labour to get a serious spirit ; for a slight-headed christian , can never be a good meditating christian ; a slight-headed and a slight-hearted christian , that cannot dwell upon things , but rove from one thing to another , cannot be a good christian ; pardon my words , i speak them upon much deliberation : for religion is a serious matter , it is a business of eternity , and therefore it requires a serious christian ; and if ever you would practise this duty that i am preaching of , if ever you would go up to the mount of meditation to converse with god there , you must labour to be of a serious spirit , as those were , luk. 1. 66. and all they that heard him , laid it up in their hearts ; they did not slight what they heard , but laid it up in their hearts , luk. 2. 19. but mary kept all these sayings , and pondered them in her heart . luk. 2. 51. but his mother kept all these sayings in her heart . a good christian is a pondering , a serious christian. there is a fourfold frame of spirit that cannot stand with true christianity , nor with the practice of this duty that i am preaching of , and the lord help you against them . 1. a slight frame of spirit ; that man that thinks slightly of god , will love him but slightly , and serve him but slightly ; slight thoughts of god will make but slight impressions upon the heart , and slight impressions upon the life . slight thoughts of god will have but slight affections to god ; for if my apprehensions be slight , my affections and my actions will be slight ; for my affections and actions follow my apprehension . therefore a slight frame of spirit is a very sad frame of spirit . 2. as there is a slight , so there is a trifling frame of spirit ; when a man thinks of the things of heaven as trifles ; when a man trifles way a sacrament , trifles away a sermon , trifles away a prayer , as thousands of you do . oh it is a sad thing for a man to be serious in trifles , and to trifle in serious things ! i cannot tell which is the worst , though i think rather the second is the worst . that is a sad thing when a man looks upon sabbaths , and sacraments , and ministers , and ministry , and all the holy things of god as trifles ; such an one was gallio , when he saw it was a matter of religion , he cared for none of these things , he looked upon them as trifles . a trifling frame of spirit cannot consist with true christianity . 3. there is a watry frame of spirit ; there are some men , tell them of their sins , and they will yield to you , and confess their sins , and promise amendment ; and there are many , while they are at a sermon , the sermon takes impression upon them , but they are of a watry spirit , nothing will abide upon them . as a man that flings a stone into the water , it will make one circle , and another circle , and another circle , a great many circles , but there is no abiding of them , they are quickly gone ; so there are some men , their hearts will melt at a sermon , or a sacrament , but they are of a watry spirit , nothing will abide upon them . take a stone and fling it at a feather-bed , the stone will make a great dint in it , but this dint will not abide ; though the feather-bed yield to the stone , yet there is no remaining of the impression ; so , many a man is of a yielding spirit , that nothing will fix . 4. a rash inconsiderate frame of spirit cannot stand with true christianity ; when a man rusheth upon good duties , and upon offices , church-offices , and state-offices , without any deliberation , meditation , or preparation ; when a man prays rashly , comes to the sacrament rashly , headily , hand over head , as we say ; this man is a spiritual fool , and all his holy duties are the sacrifices of fools , eccles. 5. 1. keep thy foot when thou goest to the house of god , and be more ready to hear than to give the sacrifices of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. a rash spirited man that prays headily , and comes to holy duties headily and inconsiderately , this man catcheth many a fall : as a man that runs hastily will quickly stumble ; so a man that is spiritually rash , will run into many spiritual evils . as a man that is rash in his calling will quickly out-run himself , so he that is rash in holy duties will quickly run into a thousand mischiefs ; as peter was so rash when he said to christ , though all men forsake thee , yet will not i. he was over rash , but it cost him dear . so it was a rash act of david , when he went to kill nabal , and if abigail had not hindred him , he had murdered him . and when he gave the land to mephibosheth's servant , it was a rash act . consider , i beseech you , these four particulars ; these frames of spirit will never make you good christians , never fit you for the practise of this rare duty of divine meditation ; but you must pray unto god that he would give you a solemn and serious spirit , if ever you would be rightly qualified to go up to the mount of divine meditation . the sixth rule is this , labour for the love of heaven , and heavenly things ; the reason why people find it so difficult to meditate upon heavenly things , is for want of love to them ; for if you did love christ , i need not perswade you to meditate of god ; i need not perswade a covetous man to meditate of his money ; a man that loves the world , you need not perswade him to meditate of the world ; or a man that is voluptuous , to meditate upon his pleasures , his love to his pleasures will force him to think of them ; a man that is ambitious , you need not perswade him to think of honour and preferment , but the love that he hath to preferment , will force him to think of it . so , did you love god , christ , heavenly things , you would be much in the meditation of them . and the reason why you meditate no more of them , is because you love them no more , psal. 119. 97. oh how do i love thy law ! what then ? it is my meditation all the day . what made david meditate all the day upon the law of god ? because he loved it , psal. 1. 7. but his delight is in the law of the lord , and in his law doth he meditate day and night . a man that is deep in love with a woman , you need not bid him think of that woman . where the love is , there the soul is . oh , did you delight in the things of heaven , i need not lay down rules to perswade you to the practise of it ; the very love would be a loadstone ; love is a loadstone of meditation ; and he that loves good things will think of them : cogitatione crebra , cogitatione longa , cogitatione profunda ; that is , very often , very long , and very deep ; a man that is deep in love , is deep in meditation of the party he loves . the seventh rule , labour to get an interest in heavenly things ; labour by scripture-evidences to make out thy interest in heavenly things ; what comfort can that man have of meditating of heaven , that doth not know he hath a right to heaven ? what comfort can that man have of meditating of christ , that doth not know that christ is his ? what comfort can that man have in meditation of god , that looks upon god as his enemy . it is interest that will facilitate divine meditation ; a man that hath an interest in an inheritance , will often think of it ; if he hath a thousand pound a year that is his own , he is often thinking how to improve it , and enjoy it ; but if he hath no title or right to it , alas he will not think of it , what doth he care for it : it is your interest in the things of heaven , that will raise your meditation of them ; and as long as you have no assurance of a title to heaven , you will never heartily meditate of it ; you may know it by rote and by form , but you will never heartily meditate of it , till you know it to be your inheritance ; and you will never heartily meditate of the promises , till you know you have a title to them , that they are promises made to you . the eighth rule is this , labour to get a heart disengaged and disintangled from the world ; a man that is dead and buried in the world , it is in vain to perswade him to go up the mount of meditation ; a bird that is in a lime-twig , it is in vain to bid that bird fly , alas poor bird she is intangled in the lime-twig ; a man that is intangled in the lime-twigs of the world , it is in vain to bid this man mount up in meditation . the love of the world is like the plague of flies that pharoah had in egypt , he could not eat a bit of meat , but the flies got into his meat , and got into his drink ; so a man that is up to the ears in the world , cannot pray , cannot hear a sermon , and cannot receive the sacrament , but this plague of flies comes there ; the thoughts of the world is at the sacrament with him , in prayer with him , on the sabbath-day with him . the love of the world ( pray pardon me in this expression ) is just like a familiar spirit ; for indeed i cannot speak too much against it ; a witch , that hath a familiar spirit , it will go along with her wheresoever she goes ; when she hath once entertained it , she can never be rid of it , but the devil will haunt her ; so the love of the world is an invisible devil , and will haunt you wheresoever you go ; if you go to the sacrament , there the devil will haunt you ; if you go to the mount of meditation , the devil and the world will be there ; if you go to pray , there the devil will be . and you that are in these lime-twigs , it is in vain to preach to you the doctrine of divine meditation ; and therefore let me speak to you as god did to moses , put the shooes off thy feet , for the place whereon thou stands is holy ground : so do i say , if ever you would be qualified for this duty of divine meditation , put the shooes off your feet . you must labour to be mortified to the world , and worldly things ; you must labour to get a heavenly frame of spirit ; it is in vain to perswade a worldly man to meditate of heavenly things , i do but beat the air ; for such as the heart is , such will the man be ; if the heart be lustful , the man will meditate of lustful things , and act lustful things ; if the heart be worldly , the man will be worldly ; such as thy heart is , such is thy thoughts , such are thy affections , such are thy actions ; and till thy heart be heavenly , thou canst never be a fit practitioner of this duty ; and therefore labour for a heavenly heart . the ninth rule is this , be not discouraged though you find a difficulty in the beginning , of practising this duty , but accustom thy self to it : custom will make perfectness ; usus promptus facit ; custom will make it an easie thing ; as an apprentice that is newly bound to his master , finds his trade very hard at first , but afterwards by custom , when he hath been a year or two at it , then it is very easie ; so at the first you will find it very hard to meditate of christ , to abide and dwell long at it ; but let me assure you , accustom your selves to it , and you will find it very easie through gods mercy . have you not known many a man and woman that hath been by the physician prescribed to walk up a hill every day , at the first he finds it very hard , he is not able to do it , but within a month or two it begins to be easie , and they that before could not go up the hill without resting almost twenty times , now they can go up without resting at all . oh the hill of meditation is hard for us to climb , that are so full of the world , so full of vanity and folly ; but if you did accustom your selves to climb up this hill , by often doing of it , you would find it very easie . the tenth and last rule is this , do all these things by power derived from iesus christ ; i do not think that it is in your power to do these things , but i know there is power in christ , and christ will give you power , as the apostle saith , phil. 4. 13. i am able to do all things through christ , that strengtheneth me . go to christ for a heavenly heart , for a serious spirit , to kindle in thee a love to heavenly things , to shew thee thy interest in heavenly things ; for if thou didst know thy interest in them , thou wouldest often think of them ; or if thou didst love them , thou wouldest often think of them ; or if thou hadst a heavenly heart , thou wouldest often think of them . oh therefore go to christ , and whatsoever you ask in the name of christ , it shall be given unto you . 2. i am to set down rules for the right ordering the materials , the subjects that we are to meditate upon . and here i shall give you in these four rules . i. be sure that in the beginning , till you come to be acquainted with this duty , you pick out easie subjects to meditate upon ; there are some subjects that are very abstruse , and sublime , and difficult ; it is a hard matter for a weak christian to spend an hour in the meditation of the ineffable and great mystery of the trinity , or in the meditation of the hypostatical vnion of the two natures of christ in one person , or in the meditation of the mystical union between christ and a christian. and therefore my advice is , that in the beginning of the practice of this rare duty , you would pick out easie subjects to meditate upon . as for example , i should think that it were an easie thing to spend an hour in meditating upon the attributes of god , to meditate of gods omnipotence , and gods omniscience , and gods omnipresence , and the all-sufficiency of god , the everlastingness of god , the eternity of god , the perfections that are in god , and so to meditate upon the works of god , the work of creation , to meditate what god made the first , second , third , fourth , fifth , sixth day ; to meditate on the goodness and mercy of god in creating the great fabrick of heaven and earth ; and to meditate of the work of redemption , to meditate of iesus christ , of the divine and humane nature of christ. i should conceive it were an easie thing , especially to you that love christ , to spend a great deal of time in meditation of the love of god in sending christ to become man , and of the love of christ , the mysery of love , the miracle of love in god becoming man , and to meditate of the life of christ , and the death of christ ; what christ suffered in the garden when he sweat drops of blood ; and what he suffered upon the cross , when he cried out , my god , my god , why hast thou forsaken me . of the love of christ that died for us , and of the persons for whom christ died ; for us when we were sinners : and of the patience and humility of christ whilst he was dying for us ; and to meditate of the resurrection of christ , the ascension of christ , and the offices of christ , the kingly , priestly , and prophetical office ; and to meditate of our interest in christ , and how we should do to walk worthy of christ. i conceive there are few that truly fear god , that are so little furnished with spiritual knowledg , but are able to spend an hour in meditating upon these things . i might add another meditation , and that is the meditation of heaven ; who is there that hath any thing of heaven in him , that cannot spend an hour in meditating ? 1. of the happiness of heaven in general . it is a place where we shall have such joys that eye never saw , nor ear heard , nor ever entred into the heart of man to conceive ; it is a place where we shall be crowned with three crowns , a crown of life , a crown of glory , a crown of righteousness . it is an inheritance that hath three properties , which any understanding christian may spend many years in thinking of , an inheritance immortal , undefiled , and that never fadeth away . 2. to meditate of the happiness of heaven in particular ; as for example , who is there of such a low form of grace , that cannot spend time to meditate of the beatifical vision ! what a happiness it will be in heaven to see god face to face ! for god is an universal good , all good is in god ; god is all happiness , and therefore he that is admitted to see god , sees all happiness in god. and then to meditate of the sight of christ ; what a rare thing will it be for a poor soul to live for ever in heaven with jesus christ , and to behold his face ! to be with the lord christ ! and then to meditate of the company that we shall have in heaven , to be present with angels and archangels , with all the patriarchs , and with all the holy men of god that ever have been . and then to meditate of the place it self ; heaven is the paradise of god , it is the throne of god , it is the first building , the highest building , the largest building , the best building , of the creation of god. and then to meditate of the perpetuity of those joys : who cannot spend a little time in meditating of the eternity of the joys of heaven , not only the perfection but the perpetuity of them ! and then to meditate of thy interest in these joys , whether thou be'st a person qualified to go to heaven ; and then to meditate how thou maist do to get to be qualified to go to that holy place , in which no unclean person shall ever enter . that is the first rule . 2. i would have you use variety in your meditation . i would not have you always dwell upon one subject ; the strongest stomack will loath to eat always of one dish ; and therefore i gave you in several particulars to meditate upon ; i gave you a large field to walk in ; and i did this the rather , that so you might have matter enough , you might not be drawn dry for want of subjects ; that you might sometimes pick one flower , and then another flower , and then another flower ; variety will much delight a christian. and truly i would fain have this duty not be a burden to any , but a delight to all . sometimes i would have you meditate of the vanity of the world , and sometimes of death , of the certainty and uncertainty of death ; and how to be fit for death . sometimes i would have you meditate of the day of judgment , sometimes of hell , sometimes of heaven , sometimes of the sinfulness of sin , sometimes of the love of christ. so i would have you walk in the garden of divine meditation , from flower to flower , that you may take the more delight and content in . it . the third rule is this , be sure to pick out such subjects to meditate upon especially , which do most of all work compunction in the heart , that do most of all stir up holiness , and provoke you to godliness and piety . of this kind is the meditation of the incarnation of christ , the meditation of the life and death , and resurrection and ascension of christ. it is a meditation , if the lord bless it , that will mightily provoke you to holiness , and to piety , and to thankfulness ; so the meditation of death is a sin-mortifying meditation ; and so the meditation of heaven , and the day of judgment , these are soul-sanctifying meditations . so likewise the meditation of the vanity of the world , and the sinfulness of sin ; i would have you pick out soul-awakening , and soul-sanctifying subjects to meditate upon ; there are some men , and not a few of those , that spend many hours in meditating when the iews shall be converted , and in finding out the time when the great slaughter and massacre of the two witnesses spoken of in rev. 11. shall happen ; and in studying out the meaning of the prophecy of daniel , and the revelations ; to know whether there shall be a personal reign of christ a thousand years upon earth , and when that shall happen . now you shall observe that these men are very barren in devotion , that ravel out all their thoughts and meditations in finding out the secrets of god , such things as god hath kept secret unto himself ; these men are very barren and dry in practical divinity . i have read a story of a man that studied the critical questions of school-divinity so long , that he forgat to say his prayers , he could not pray . and you shall find , that those that empty all their strength and ability in studying speculations and notions , are very barren in matters of practice ; and therefore my counsel is , that you would especially pick out subjects that will help you to be weaned from the world , to walk humbly with god , that will kindle a holy fire of love in your souls to christ , and will make you more like unto christ , and more conformable to his death and resurrection . it is true , a great understanding , and an acute wit , will make a learned man , but it is the holy life that makes a good man. 4. pick and chuse out such subjects especially to meditate upon , that are most seasonable to thy condition , most suitable to thy relation , and to that estate in which god hath set you ; for these will most affect the heart . as for example , to give you three or four instances . 1. suppose thou art a man troubled in mind , exceedingly dejected ; thou art ready to despair , because thou art a great sinner , and thou thinkest god will not be merciful unto thee ; and thou art afraid left christ hath forsaken thee : now i would have thee pick out such a subject to meditate upon , that will suit thy condition . i would have thee go and meditate of the willingness of christ to receive poor sinners ; not only the ability , but the willingness of christ to pardon all that come unto to him ; iesus christ is not only able , but he is willing to pardon a penitent sinner , one that comes to him for life ; he is more willing to pardon us , than we can be to ask pardon . if thou be'st willing to leave thy sins , christ is more willing to receive thee , than thou canst be to be received ; jesus christ would never have took such a journey from heaven to earth , if he had not been very willing to save poor sinners . he is so willing to save you if you come to him , as that he came unsent for ; the patient did not send for the physician , but the physician came of his own accord from heaven ; the son of man is come to seek and save that which is lost , mat. 18. 11. therefore he must needs be-willing . for a physician to take such a journey , and to come of his own accord ; and when he came here , and saw he could not cure his patient but by his own death , the physician dies to cure the patient ; the physician makes a bath , a medicine of his own blood to cure his patient ; this did christ : and therefore he was very willing to receive you ; if he had not been willing to save sinners , he could never have provided such gospel-ordinances . and then again , he must needs be willing , for he hath sworn if any man come unto him , he will receive him : if any man come to me , i will in no wise cast him out . he hath engaged himself with promise ; and christ must be a lyar , ( i speak it with a great deal of reverence ) if you should come to him and he refuse you ; and when he was here upon earth , he complains of nothing but that men would not come unto him : you will not come unto me that you might have life . he never complained of the greatness , or the naughtiness of their diseases ; he cured the diseases of all that came unto him ; but all his complaining was , that they would not come unto him . now did you go into your closets , and meditate upon these things , and pray unto god to bless the meditation of these things , would not this cure your troubled consciences ? 2. and again , you that are troubled in conscience , meditate of the promises of god ; and not only those promises that are made , to those that have grace , but meditate of the promises that god hath made , to give grace . study the promises god hath made not only to give pardon to them that repent , but the promises god hath made to give repentance to those that ask it . god hath not only promised to give pardon to those that believe and repent , but god hath promised to give repentance , act. 5. 31. and god hath promised to give faith , phil. 1. 29. god hath not only promised pardon to a broken heart , but he hath promised to give a broken heart , ezek. 36. 26. now do you go into your closets and meditate of these things ; they would be very refreshing to you . and then again , 3. suppose thou art in outward want , the lord hath blasted thy estate , thou hast lost all thy estate , and art like job upon the dunghill , thou art driven it may be to beg thy bread ; thou art now a poor man not worth an half-peny ; thou wert a rich man , the lord hath blown upon all thou hast ; this is a sad condition ! now i would have such an one spend a great deal of time in meditating of the wonderful providences of god towards his poor children ; consider how god feeds the fowls of the air , and the ravens , how god provides for the lillies . i would have him read mat. 6. from the 24th verse to the end of that chapter ; consider ( saith christ ) the lillies and the fowls of the air , how god provides for them ; and therefore be not distracted in thy heart , take no thought what thou shalt eat , and what thou shalt drink , &c. but study the providence of god. and then meditate of the promises that god hath made unto his children , to give them whatsoever shall be necessary for them . i would have such people as are low in estate , read the bible , and pick out all the promises that god hath made to those that want , that fear his name ; god hath promised the young lions shall lack and suffer hunger , but they that fear the lord shall want nothing that is good . the lord will give grace and glory , and no good thing will he with-hold from them that walk uprightly . and i will never leave you nor forsake you . gather up all the promises god hath made to believers when they are poor , and have lost all . 4. art thou sick , like to lose thy husband , or thy own own life ? then pick out seasonable meditations , seasonable subjects ; go and meditate of death , meditate how christ hath taken away the sting of death . meditate how death is a gate to let us into everlasting life ; how death is an out-let to all misery , and an inlet to all happiness ; that death is the best friend that thou hast , next to jesus christ. 5. suppose thou art to receive the sacrament , what must thou do a little before thou receivest it ? i would have you every month before you come to the sacrament , spend one hour or two in meditating of the sacrament , of the nature of it , the necessity of coming ; meditate whether thou be'st a worthy receiver ; and what thou must do that thou maist be a worthy receiver ; meditate of thy sins , thy graces , thy spiritual wants . let me commend this to you every sacrament , and never forget it ; meditate to find out thy sins , to be humbled for them ; meditate to know whether thou hast any grace in truth , and to get it increased ; and meditate of thy spiritual wants what they are , to get them supplied . what a rare deal of matter is here contained in these three particulars , to find out thy sins by the glass of the law ? by taking the law of god , and examining thy life , and the law together , that would cost thee many an hour ; and then to get thy heart humbled for these sins , and to confess them , and to have grace to forsake them . and then to examine thy graces , whether thou hast truth of grace ; whether thy grace be meerly counterfeit , and a shadow of grace ; and if thou hast truth of grace , how to get it increased by the sacrament ; and then to meditate what thou wantest , and what thou wouldest have from christ , and to get that supplied . the third thing is , to set down rules and directions for the right ordering of our meditation upon these subjects . and here i will lay you down rules to direct you how to meditate , rules to help you how to begin , and then how to go on , and proceed to hold out an hour in meditation , for the better progress in it ; and then rules how you shall finish and conclude this excellent duty of meditation . 1. rules to teach you how to begin and enter upon this excellent work of meditation ; and here i will lay down six rules for your first entrance . 1. be sure that you pick out a fit place to meditate in ; you know isaac went out into the field to meditate ; and i have shewed you , that this example doth not oblige us always to go into the field , but it obligeth us to retire to some secret place , whether it be thy closer , or the fields . 2. when thou enterest upon this work , be sure to get a fit time , pick out a seasonable time ; isaac picks out the evening , and thou maist pick out the morning if thou pleasest , ( thou art not obliged punctually to this example ) or thou maist pick out the afternoon ; but thou must be sure to pick out that time that is the fittest time ; you that are great persons have time enough ; you to whom the lord hath given wealth ; i shewed the poor man how he should husband his time . we have all time enough on the lords-day to busie our selves with the work of meditation , it is a sabbath-days work , as you have heard . 3. you must be sure of a fit subject , you must not have your subject to seek , when you begin to meditate ; meditate of a soul-awakening , a soul-refreshing subject . 4. when you have your place and your time , and your subject , ( these three are proper to the beginning of this work ) then i would advise you to set your selves as in gods presence ; though no eye sees you , yet consider the great god sees you , and especially when you are meditating of divine things ; for you must know , that meditation of divine things is a conversing with god. when you meditate of heaven , you converse with heaven , and the glory of heaven , it is the souls transmigration to heaven , it is the souls transfiguration ; and therefore i would have you set your selves as in gods presence ; and this will overawe you , and make you serious ; the consideration of the presence of god , will prepare you for every holy duty ; & so consequently for this holy duty ; it is a rare preservative against all sin ; as ioseph said to his mistris , how can i do this evil and sin against my god ? though no body saw him , yet he knew god saw him , gen. 39. 10. and it is a rare encouragement to all godliness , psal. 119. 168. i have kept thy precepts and thy testimonies , ( why so ? ) for all my ways be before thee . therefore whensoever you go into your orchards , or gardens , or your closets , to set apart an hour in divine meditation , i would have you do as david did , psal. 16. 8. i have set the lord always before me . 5. i would have you always begin with prayer ; now i do not mean to begin with a solemn set long prayer , but i would have you begin with a short ejaculation ; i would have you pray unto god to enlighten your understandings , to quicken your devotion , to warm your affections , and so to bless that hour unto you , that by the meditation of holy things you may be made more holy , you may have your lusts more mortified , and your graces more increased , you may be the more mortified to the world , and the vanity of it , and lifted up to heaven , and the things of heaven . and therefore in the hebrew the same word that signifies to meditate , signifies to pray , and as it is said in my text , isaac went out to meditate , you shall find it in the margent , isaac went out to pray . meditation must always be joined with prayer . isaac went out to pray and meditate , to meditate and pray ; saith bernard , meditation without prayer , is barren and unfruitful . therefore i i would have you begin with a short prayer . 6. i would have you keep your hearts with all keeping , prov. 4. 23. have a care in the entrance of thy heart , pray unto god to keep out inward company . you know i told you of a twofold company , of an outward company , and inward company ; pray unto god not only to keep out outward company , but inward company ; that is , to keep out vain , and worldly , and distracting thoughts . a man may easily drive out outward company , he may easily be alone ; but it it a hard matter to drive away inward company , thy vain worldly and distracting thoughts . i would have you say to the world when you go up to meditate of heaven , or of grace , or of god , as christ said to his disciples , mat. 26. 36. sit you here while i go yonder and pray . so i would have you say to the world and all worldly thoughts , tarry you here while i go into my closet to meditate of the things of god , and heaven , to meet with god in heavenly things . and i would have you say as abraham did to his servants , gen. 22. 5. he said unto the young men , abide you here with the asse , and i and the lad will go yonder and worship . tarry you here below while i go up to the mount of god. now i know this is a hard matter , i am not ignorant of it , to drive away this plague of flies that pester our best duties ; and therefore we must do as the priest did to king vzziah , he would needs offer incense , and the priest hindred him , and the lord plagued vzziah , and the leprosie appeared in his forehead , and the priest came and thrust him out of the temple . so i would have you do when you go to your closets to meditate , your vain thoughts will croud into the temple of your hearts ; i would have you do as these priest did , thrust out these vain thoughts out of the temple of your hearts , or rather pray unto god to do it ; for alas , it is above our power to get free from distracting thoughts in this duty ; pray unto the lord , who is the heart-maker , that he would be the heart-preparer ; for when you go to meditate , god looks especially at your hearts , and if your hearts be full fraught with lustful , vain , worldly , carnal , covetous thoughts , he scorns all your service . now do not mistake me , i mean if you willingly yield to this ; if you strive against it , god will accept of it ; let it be thy work , ( that is my rule ) to keep thy heart with all keeping , when thou beginnest this work . and labour to get thy heart disengaged and disintangled from worldly things . so much for the beginning , and of the six rules to direct you in the entrance upon this work . 2. i will lay down rules for the better proceeding in this work ; for this you must know , there are two faculties of the soul that must always be set on work in the practice of divine meditation ; the one is the understanding , the other is the heart and affections ; for divine meditation is not only an act of the head , but of the heart ; and true meditation must not only be intellectual and notional , but practical and affectionative . the work of the understanding is to blow up and increase , to kindle and inflame the love of god and christ in the heart ; the understanding , to the heart and affections must be as the nurse to the child , as the nurse cuts the meat and , many times chews it , and prepares it for the child to eat , so doth the understanding by divine truths , it prepares them for the affections ; and the heart to close with them , to eat them , and digest them , and to turn them into a holy conversation . these are the two faculties we must set on work ; and you never meditate aright , unless the affection be raised as well as the understanding ; and therefore both heart and head are the parts that must be exercised in the practice of the duty of divine meditation . now the work of the head or understanding is serious consideration of the truths we come to meditate upon ; the work of the heart is increase of devotion and holiness by these meditations . now i will speak to both , i will give you rules to help the intellectual part , your contemplation of divine things , and rules to help the affectionative part . 1. i will give you rules for the helping the understanding , to chew and prepare the things you meditate upon , for the heart and affections . now here i must tell you i shall be somewhat difficult and hard to be understood , this is the knottiest and difficultest part of meditation ; and therefore learned men that write of this subject , that labour to teach the art of divine meditation , do give in nine common-place-heads , as so many several ways of the enlarging the understanding in the consideration of the truths that they meditate upon . 1. they would have you describe the thing you meditate upon . 2. they would have you divide and distribute the thing you meditate upon . 3. they would have you consider the causes of the thing you meditate upon . 4. the fruits and effects . 5. the adjuncts , qualities and properties . 6. the opposites and the contraries to it . 7. the comparisons to which it is compared . 8. the titles that are given to the thing of which you meditate . 9. all the scripture-testimonies that may be brought concerning the thing you are to meditate upon . now there are nine common-place-heads , and these i fear are very difficult ; but that i might help you a little , i will give you an example , i will go over these logical heads : only i will preface thus much , that it is not the intent of these learned men that we should be over-curious in prosecuting all these logical heads , for the end of meditation is not to practise logick , but to kindle devotion ; and there are many subjects that will not admit of all these nine . when i meditate of god , i cannot shew any cause of god , and i cannot make any comparison to compare god to ; but the meaning of those learned men is this , that we should not rack and torture our understandings to pursue all these heads of reasons , but we should pick out so many of them as are most suitable to the subjects we are meditating upon . as for example , suppose i would go into my closet , and meditate of the sinfulness of sin , then i would go over all these nine heads ; and by going over them , you will understand the use of them . i would meditate of the sinfulness of sin , that so i might get my heart to hate it more , that so i might study to be more mortified to it , to mourn for it . now for this purpose , that i might enlarge my intellectual part of consideration , 1. i will begin with the description of sin , and i will say thus to my soul , when i am alone : oh my soul ! why shouldest not thou hate and abhor sin ? is not sin the breach of the holy law of god ? and doth it not therefore deserve eternal damnation ? is not sin a walking contrary unto god ? and certainly that man that walks contrary to god , walks contrary to heaven , and contrary to his own happiness . is not sin most opposite to the greatest good , and therefore must needs be the greatest evil ? and why then should not sin have the greatest sorrow ? why should not i hate sin above all things , if it be the greatest evil ? 2. i would proceed to the distribution of sin ; and thus i would say to my soul : oh my soul ! how art thou be-leper'd with sin ! how art thou all over bespread with iniquity ! thou art guilty of the first sin that ever was committed in the world , of adam's eating the forbidden fruit ; that sin was jusdy thine by imputation : for in him ( saith the apostle ) we all sinned , rom. 5. 12. and thou wilt never be free from the guilt of the imputation of adam's sin , till thou be by faith made partaker of the imputation of christs righteousness . thou art guilty , oh my soul , not only of adam's sin by imputation , but of original sin by propagation ; thou wert conceived in sin , and thou art born in iniquity ; thou hast a nature which thou carriest about with thee , which makes thee prone to all sin , and indisposed to all good ; thou hast a nature that defiles all thy holy duties , and thou art guilty of many actual transgressions , of heart-sins , of lip-sins , of life-sins , of sins of omission ; how many good duties have i omitted ! of sins of commission , how many evil actions have i committed ! and thou art guilty of sins against the law , and sins against the gospel ; ( then would i reckon up soms sins ) and then thou art guilty of fleshly , and outward , and visible sins ; and thou art especially , oh my soul , guilty of inward , spiritual and invisible sins , of heart-adultery , though not outward adultery ; of heart-murder , of heart-idolatry , of pride , vain-glory , hypocrisie , self-seeking . there is the second head , the division of sin . 3. i would come to the third head , and consider the original and cause of sin ; and i would say thus : oh my soul ! surely god is not the author of all these sins that i am guilty of ; it is the greatest blasphemy in the world to charge god with our sins ; god cannot be the author of that of which he is the punisher . iudas did not betray christ , because it was determined he should do it , but it was out of covetousness ; and the brethren of iudah did not fell ioseph because it was decreed they should do it , but out of envy . oh! it is my wicked heart that is the root of all my sin ; it is not the devil that is the original of my sin , for the devil cannot force me to sin ; the devil perswades me to sin , tempts me to sin , but he cannot compel me to sin ; sin came into the world by adam's disobedience , rom. 5. 12. by one man sin came into the world . and my wicked heart is the root of all my sin : oh my soul ! why shouldest not thou abhor thy self because of thy sin . 4. i would have you consider the cursed fruits and effects of sin ; and i would say thus : oh my soul ! be thou humbled for thy sins ; oh lye in the dust because of thy sin ; for it is sin that is the cause of all evil , both temporal , spiritual and eternal ; sin brings spiritual , temporal , and eternal curses ; it was sin put devilishness into the angels , and made the angels in heaven to become devils in hell ; it was sin that brought the flood upon the old world ; it was sin that turned heaven into hell , and made god rain down fire and brimstone upon sodom and gomorah ; it is sin that kindles the fire in hell ; the fire of hell would go out were it not for sin ; sin is worse than hell , because it is the cause of hell ; and i would meditate thus : surely sin is more opposite to god than hell , for god is the author of hell , god made hell for sinners , but god is not the author of sin ; and therefore , oh my soul , do thou hate sin more than affliction , nay more than hell it self . 5. i would proceed to consider the adjuncts and properties of sin in general , and of my sin in particular ; and i would thus meditate upon this common-place head : oh that the lord would work in my heart a further abhorrency of all sin ! oh that sin might be more loathed ; for sin is of a defiling nature , of a destructive nature ; sin is of a defiling nature , it defiles my person , it defiles my sacraments , my prayers , the sermons i hear ; it makes me like a dog , like a swine , nay it makes me like a devil ; i have chosen twelve , and one of you is a devil . sin makes you nasty and loathsome in gods sight ; sin defiles your civil actions , the plowing of a wicked man is sin ; sin defiles the land in which you live , ezek. 14. the land is defiled by your idolatry ; sin defiles the whole creation . oh my soul ! wilt thou make a sport of that which defiles the whole creation ? and then i would say , sin is of a destructive nature , it destroys the body , it destroys the soul for evermore . and then i would consider the properties of my sin in particular ; i would say thus : oh my soul ! how great is thy guilt ! i have sinned not only against god , but against light ; my sins have bloody aggravations , i have sinned against the heart-blood-mercy of jesus christ. i have sinned against many sacrament-vows that i have made ; i have sinned against knowledg , against conscience . 6. i would consider the opposites to the thing i meditate on ; what is opposite to sin ? why grace ; then i would meditate of the excellency of grace ; and i would say , oh my soul ! how beautiful is that soul that is endued with grace ! sin makes me like a devil , sin stamps the devils image upon my soul , but grace makes me gods picture ; grace is the portraiture of the holy ghost ; grace ennobles the soul , it legitimates the soul , it elevates the soul. oh the beauty of a soul enriched with grace ! oh the heavenly excellency of a gracious soul ! now by how much grace is more excellent , by so much is sin more odious , for sin destroys grace . 7. i would consider the comparisons to which sin is compared ; and i would say thus , oh my soul ! wilt thou not abhor sin ? sin is compared to bruises , sores , putrefaction , a leprosie , a plague , the excrements of a man. and it is called in scripture an abominable thing ; it is compared to the filth under a mans nails , and to the putrefactions of sores ; and the dung , the excrements of man ; and wilt thou love that which is loathsom to god ? shall sin be so abominable in the sight of god , and shall it not be so in my sight ? 8. i would consider the titles that are given to sin ; and i would say thus , sin is called a robbing of god , mal. 3. shall i rob god of his glory by my sin ? oh! god forbid . sin is called an injury to god ; shall i injure my saviour by my sins ? it is called a striking thorough the name of god , so the hebrew word signifies , which we translate to swear ; it is a deicidium , the killing , the murdering of god ; and oh my soul ! wilt thou do as much as in thee lies to murder thy saviour , to crucifie christ afresh by thy sins ? 9. i would consider all that the scripture saith concerning sin ; i would consider the wrath of god against sin , i would consider all the threatnings of god against sin ; and especially i would study what christ suffered to free us from sin , and i would behold the odiousness of sin upon christ's cross ; sin made christ sweat drops of blood , and shall it not make me shed tears ? sin made christ cry , my god , my god , why hast thou forsaken me ? and shall it not make me cry out , oh miserable man that i am ! who shall deliver me from this body of sin ? and then i would consider what hope there is of pardon through christ , and what promises there are made of pardon . thus i have cut out a pattern , and gone over these nine heads ; and you will say here is work for many hours to that christian that is of a mean capacity , that is able in some measure to go over these ; here you see what a rich furniture you have by going over these logical helps ; and as i have done concerning sin , so may you do concerning the sacrament ; and when you meditate of heaven , you may go over these heads , and consider the description of heaven , and the distribution of it , and the causes , and the effects , and the opposites , and the comparisons , and this will furnish you with intellectual matter . now because these logical heads are somewhat difficult , i will give you some plainer rules , for helping ordinary christians , those that are babes in the school of grace , and are not able to enlarge their thoughts upon any subject ; i will give you briefly five easie rules to help you to enlarge your thoughts upon what subjects you chuse to meditate on . 1. you must consider what the scripture saith of the subject you would spend an hour in meditation about ; as for example , would you meditate of the promises ? do you want matter to furnish you ? take the bible , and consider what the scripture saith concerning the preciousness of the promises , the freeness , the riches , the infallibleness of the promises , the universality of the tender of the promises , the variety of the promises ; consider what the scripture saith of promises to grace , and promises of grace ; consider all the many rare and admirable promises that are in the word of god , and pick out some choice of them to meditate on . so likewise would you meditate of the sacrament ? take your bible and consider what you have read concerning the sacrament , the nature of it , and the excellency of it , the excellency of the feast , and the end why god hath appointed the sacrament , and the way and means by which you may come to be prepared , and made fit to be worthy , receivers ; and consider the danger of coming unworthily , and the happiness of coming worthily . but if this be too hard , i will give you an easie help . 2. consider what sermons you have heard of that subject you would meditate upon , and labour to recollect the heads of any sermon you have heard , and make use of them to help you to enlarge your thoughts in meditation . as for example , i have made many sermons of late upon the promises , any of those sermons would furnish you with matter enough for meditation upon the promises ; i have made many sermons upon the week-day to set out the happiness of heaven ; and many sermons i have preached lately of the divine attributes of god , which is a rare subject to meditate upon . if you would meditate of the attributes of god , you must labour to recollect what you have heard of this subject , and that would furnish you with matter . so would you meditate of heaven , or of any thing that you find too hard to enlarge your selves about ? take the help of sermons that you have heard ; or if that be too hard for you , let me propound a third . the third way that is easier than both these : take a book that treats of the subject you would meditate upon ; there is no divine subject but there is some book or other that doth treat of it ; there are many books that treat of the four last things , which are four rare materials of meditation , the quatuor novissima , death and hell , and the day of judgment and heaven ; and there are many books that treat of the preciousness of the promises , the sinfulness of sin , the excellency of christ , and the sacrament . now if thou findest thou art barren in meditation , and knowest not how to spend an hour in meditating upon any of these subjects , take one of these books before thee . now i do not mean you should read these books , but only pick out some choice things , and then muse and meditate what these books will suggest unto you . 4. let me add another rule , be sure always in your meditation , to join application ; be sure to join examination , and application , and contemplation , and consideration ; this is a rule of great concernment to the weakest of christians . as for example , would you meditate of sin , of the sinfulness of sin ? be sure to draw down your meditation to application , make application to thy own soul , and consider whether thy sins are pardoned ; not only consider the grievousness of sin in general , for general contemplation of things , though never so excellent , will not work upon the soul ; i hardly ever heard of a man that was converted by generals ; it is the particular application that works upon the heart and affections ; nathan , as long as he told david of his sin in a parabolical way , david was not wrought upon ; he was fain at last to tell him , thou art the man ; then david confesseth his sin ; you shall seldom hear a general sermon do good , it is the particular application that works upon peoples hearts . and therefore in all your exercise of divine meditation , be sure to draw down things to particulars : as for example , wouldst thou meditate of heaven ? apply it to thy soul , and ask thy soul , am i fit and meet to go to that place ? have i a heavenly disposition ? have i heavenly qualifications ? am i one of those whose names are written in heaven ? is that my inheritance ? is that my house ? this will exceedingly affect you , it will make your meditation to be very useful , and very powerful ; and so when you meditate of death , still draw down to examination , am i fit for death ? will death be an happy hour to me ? am i one of those that shall enjoy god after death ? the fifth rule is this , be sure always in your meditation to consider the means how to obtain what you meditate upon , if it be good ; and the means to shun it , if it be evil . the means to get what you meditate upon , if it be good : if you meditate of heaven , then consider the means how to enjoy that blessed inheritance ; and if you meditate of the promises , consider how you shall do that by which you may be heirs of all these promises ; and on the contrary , if you meditate of evil things , what means there are to be used to shun these evil things ; if you would meditate of sin , what must i do to avoid sin , that i may be unpoluted and undefiled , that i may get my sins pardoned , and my soul purged ; and when you meditate of hell , what shall i do to escape those everlasting burnings ? these are the five helps to weak christians . 6. you to whom the lord hath given understanding , i would have you fly to those nine common-place-heads : if you be able study the cause of the thing you meditate upon , the effects and the properties , and the distribution and description , &c. and this i am sure will furnish you with rare matter , with abundance of materials of meditation ; that man that is pleased to put these things in practice , will find his heart will never want matter to meditate upon . so much for the intellectual part of meditation , which is the knotty and difficult part . 2. now i come to that which is the easiest part of meditation , i mean easie to understand , but not easie to practice ; i come to that which is the best part of meditation , the very life and soul of meditation , and that is to help you to get your affections warmed and heated by the things you meditate upon ; for the work of the understanding is nothing else but to be as a divine pair of bellows , to kindle and inflame the heart and affections ; the work of the understanding is to chew and prepare matter , to help the affections . now then i am to give you some directions and helps for the affectionative part , to get your affections warmed and heated , so as to stir up piety and devotion in your souls : now for the working upon your affections , learned men that write upon this subject , propound six common-place-heads , as so many ways to raise the affections , and to get them so excited as to increase grace and holiness in the soul. 1. you must labour to get a relish and a savour of the things you meditate upon . 2. you must complain before god for the want of that relish . 3. you must wish you had a supply of what you want of this relish and taste of the things you meditate on . 4. you must confess your inability , as of your selves to do this . 5. you must petition to god for help . 6. you must confidently believe god will help you . here are six helps for the affectionative part of meditation ; now that you may know the use of these helps , i shall crave leave to go over them all by way of instance ; i have given you an instance concerning the sinfulness of sin , i went over nine common-place heads , and shewed you how you should enlarge in every particular about the sinfulness of sin ; now i will proceed further in this instance , and shew you how you should make use of these particulars , to get your affections raised and warmed , and stirred up to more holiness . after that i have traversed all the heads of reason , and have considered the description , the distribution , cause and effects of sin , now i come to the work of the affections . and here , 1. i will labour to get my heart affected with the bitterness of sin , i will labour to taste the bitterness of it , and to get my heart in a mourning frame ; and i will thus say to my self , oh my soul , is sin so odious to god , that no sacrifice but the sacrifice of the blood of god can appease gods wrath ? and shall it not be odious to me ? was sin so displeasing unto god , and so defiling to the soul , that no bath but a bath of christs blood can wash away the stain of it ? and shall i make a mock of that sin that cost the blood of christ ? was sin a burden to christ ? and shall it not be a burden to me ? thus i would reason with my self , did sin make christ shed drops of blood , and shall it not make me shed a few tears ? did christ cry out , my god , my god , why hast thou forsaken me , for our sins , i mean for our sins he took upon him ? and shall i make a sport of sin ? shall i make a mock of sin ? doth david complain , that his sins was a burden too heavy for him to bear . and doth paul cry out , oh wretched man that i am ! who shall deliver me from this body of sin ? and shall not sin be bitter to me ? shall not i mourn that i have sinned against so gracious a god , so merciful a redeemer , so holy a sanctifier ? 2. i would proceed to the second , and begin to complain of the hardness of my heart , and of my unaffectedness with the sins i am guilty of ; and i would thus say to my soul , oh my soul ! how is it that thou canst mourn for any outward loss , if thou losest but a child , though it may be thou hast half a score ? if thou losest but one of them , thou canst mourn immoderately ; if thou losest thy wife , thy husband , any part of thy estate , thou canst mourn too much ; but thou hast not one tear for thy sins ? how is it , oh my soul , that thou shouldest be thus hard-hearted , and unaffected with thy sins ? is not sin deicidium ? is not sin a murdering of god in as much as in us lies ; is not sin animaecidium , that which slays the soul ? is not sin a dethroning of god , a robbing of god , an injuring of god ? how is it then that i am no more affected with my sin ? how is it that after so many sermons , so many sacraments , so many years being in the school of christ , after so many mercies received from god , so many afflictions the lord hath inflicted upon me , yet my heart should be so hard , and so flinty , and so stony ? i can easily hate my enemy too too soon , which i should not do , but sin that is my greatest enemy i cannot hate that , which i should hate most of all ! i must love my outward enemy , but god bids me hate my sin ; god doth not bid me love the devil , or the works of the devil ; i can hate that which i should love , but i cannot hate that which i should hate , i cannot hate my sin. 3. i would proceed to stir up my affections to a passionate wish ; and i would say to my soul thus , oh that my heart were more soft ; oh that i could mourn with a godly mourning , not with a legal mourning , but with a mourning that is out of love to god. oh that i could mourn with repentance unto life , with a gospel-sorrow for all my sins of omission , commission , my sacrament-sins , my family-sins , my closet-sins , the sins of my youth , the sins of my riper age , for all my unkindness against my god : oh that my head were waters , and mine eyes a fountain of tears , that i could mourn day and night for my sins , and the sins of the times , and the sins of the place wherein i live : oh that rivers of tears would run down my eyes , because i have sinned against my god! thus would i wish , and passionately express my self , that so i might get my heart raised up : oh that the lord would pour down the spirit of mourning upon me . 4. i would make an humble confession of my own inability , to mourn ; and i would say thus , o lord ! thou knowest it is not in man to direct his own ways , it is not in man to guide his own steps ; i know , oh lord , that i am not able of my self to think a good thought ; it is easier for me to cleave a rock in pieces , than to cleave my rocky heart by my own strength ; there must be an almighty power to get my heart to be soft ; for my heart , oh lord , is harder than the nether milstone , and i cannot soften it ; i would mourn that i cannot mourn , that i have not power ; i can do nothing without power derived from jesus christ. 5. i would go to supplication after confession , and i would petition to god for strength ; and i would say , oh lord ! thou that hast promised to take away my heart of stone , and give me a heart of flesh ; hast thou not promised to work all my works in me , and for me ? hast thou not promised to subdue my iniquities ? micah 7. 19. hast thou not promised that sin shall not have dominion over me ? this is the promise , rom. 6. now lord , thou hast promised these things , i beseech thee perform these promises ; thou god of truth , make good thy word , take away my heart of stone , and give me to mourn for my great abominations ; and work this work in me and for me ; and subdue my iniquities , and let not sin have dominion over me ; rather give me over to the dominion of men : though i would not be a slave to men , yet i had rather be a slave to all the men in the world , yea a slave to the turk , than a slave to the devil ; rather be a galley-slave than a devils-slave ; of all slavery , lord , deliver me from soul-slavery . and thus i would supplicate and petition ; and when i have done all this , 6. i would encourage my self by faith in a confident hope and trust in god , that the lord will hear my prayer , and give me strength against my corruptions , and supply me with help in all my necessities ; and i would say thus , oh lord , thou hast promised that whatsoever i ask in the name of christ , shall be granted unto me ; blessed god! i ask this day in the name of christ pardon of sin , and power against sin , and a broken heart for sin , and from sin ; i ask repentance unto salvation ; thou hast promised to give it , i believe thou wilt give it ; i believe , lord , help my unbelief . and then i would say to my soul , why art thou disquieted , oh my soul ? why art thou cast down ? why art thou troubled ? still trust in god , depend upon god , he is my help , he is my joy , in him will i put my trust . thus i have gone over these six heads , i have given you one instance . now i would have you know , whatsoever i have said of sin , i can go over of any subject whatsoever ; suppose i would meditate of heaven , after i have meditated of the joys and excellencies of heaven , and all those particulars in the intellectual part ; then , to work upon my affections , i would labour to get my heart affected with the joys of heaven , and then i would complain that i am no more affected with those joys , and with the beatifical vision , and the rare company that i shall there enjoys ; and then i would passionately wish , oh that my heart were more heavenly ; oh that i could taste more of those everlasting joys , that the lord would come down and heavenlize me , and then i would confess my inability of my self , and i would supplicate for help , and i would confidently believe that the lord will send down heaven into my heart , and the joys of it , before i come thither . that which i say of the sinfulness of sin , you may make use of in all other subjects that you meditate upon . so much for the rules and directions , for the better helping you to proceed and go on in the duty of meditation . 3. now there remains only some rules for the conclusion of all . when thou hast begun and entred upon this duty , and made a progress in it , when thou comest to make a conclusion , shut up thy meditation of divine things with thankfulness , with resolution , and with recommendation of thy soul to god. 1. i say , conclude with thankefulness ; lift up thy heart to god , and bless his name that hath enlarged thy soul , and enabled thee to spend an hour in meditation of holy things ; especially if you find your hearts affected with what you meditate upon , if you have gotten from the intellectual part into the affectionative ; if you have gotten your souls raised up . as for example , if you have been meditating of heaven , and you find a heavenly frame wrought in you , you find a desire to be with the lord , and you find some assurance that your name is written there , and some manifestations of god to your souls , oh then close up all with an hallelujah , blessed be the lord for the assistance of this hour . so likewise , have you been meditating of sin , and find at the conclusion , that thy heart is somewhat soft , and doth begin to mourn for thy sin , and thou art troubled that thou hast offended thy god ; and the lord hath wrought in thee some confidence , some spiritual assurance that thy sins shall be mortified , and that the lord will keep thee that thy sin shall not have dominion over thee ? then conclude with a hallelujah , lift up thy heart , and bless the lord for his assistance . i might likewise add , when thou hast been meditating on the promises , or of death , whatsoever the subject thou art meditating upon is , if the lord hath wrought thee to have a heart above the fear of death , by meditating of death , and thou hast learned to be willing and ready to die ; oh bless the lord for his assistance . 2. i would have you close with a resolution of heart , to spend thy life as becomes one that hath been meditating of holy and heavenly things . as for example , i have been meditating of the promises , i will shut up my meditation with resolution , by the grace of god , to live more upon the promises than ever i have done ; i have lived too much upon the creature , but now i will live more upon god , and his promises ; i will close up with a resolution , by the power of my god , to study my interest in the promises more , and suck out the sweetness of them more ; and to be more acquainted with the freeness , and the fulness , and riches , and preciousness of them . and so would you meditate of heaven ? i would conclude with a resolution , that i would labour to live more heavenly , and walk as becometh one that looks to live with christ for ever in heaven . you must know these spiritual resolutions are spiritualia vincula obedientiae , they are spiritual bonds to tye the soul fast to god. as the beast was tyed to the horns of the altar in the old law , that was to be sacrificed ; so these blessed vows and resolutions are heavenly cords to tye the soul faster to god ; and that is the reason every why sacrament we renew our vows and resolutions ; as god renews his engagements to us , so do we renew our engagements to god every sacrament . now i would have you close up your meditation by binding your souls faster to god , in a holy resolution ; divine resolution is the spiritual hedg of the soul ( saith one ) to keep the soul from breaking out into ungodly courses . 3. shut up all with a short commendation of thy self , thy body , thy soul , thy wife , thy children , ( if thou hast any ) thy estate , all that thou hast , recommend them unto thy god ; shut up all with a sweet resignation of thy self , and all thy affairs , and all thy ways ; as david saith , commit your ways unto the lord ; commit your selves and your affairs , all that you are , all that you have , into the hands of the lord , as a faithful creator , and a merciful redeemer . i would have you close up all with a committing , and a submitting ; committing thy ways unto god , submitting unto god in all his ways ; purposing to live to his glory , and to walk worthy of that heavenly calling to which thou art called . and thus i have put an end to this subject of divine meditation . now what remains but to perswade you to the practise of these things ? that which a learned man who hath written a tract called , the art of divine meditation , closeth his book withal , let me close this with : saith he , oh that my words were as so many gourds to quicken up the dead , and dull , and drousie hearts of christians , to a conscientious practice of this excellent duty of divine meditation ! it is a strange speech that he useth ! saith he , i will give any man leave to curse me upon his death-bed , if he doth not then acknowledg , that those hours that he hath spent in divine meditation , have been the best hours that he hath spent in all his life ; if he doth not then confess he is sorrowful that he spent no more hours in so blessed a work . sure i am , when you lye upon your death-bed , this will be your comfort : lord , i have been often in heaven in meditation , and now i am going to that place that i am acquainted withal : oh my god! i have been often with thee in the mount , i have been often meditating of thee : oh my blessed saviour ! thou art no stranger to me ; i have been often meditating of christ. oh what comfort will this be to you when you lye upon your death-beds ! i will not say , curse me if you do not find this true ; but i will say , this is as sure as the word of god is true , you will find it so . there are four things i will conclude this discourse withal . 1. i would humbly beseech you , that you would mourn before god that you have lived so many years in the school of christ , and have been no more acquainted with this duty of divine meditation : i believe there are very many that have been long standers in christ's school , that never yet practised this duty of divine meditation , that never were half an hour together in the mount of god solemnly and seriously . now i beseech you , mourn before the lord , that we have been no more acquainted with this blessed and heavenly duty . 2. let us mourn before the lord that we have misplaced our meditation ; for the heart of man is restless , it is like the weight of a clock , that will never leave going down as long as it is wound up ; the heart of man will always be meditating of something or other ; like mill-stones , if they once grind , they will grind one another ; the heart of man will always be grinding , always musing , always meditating on something or other : now mourn before god heartily , and go into your closets and bemoan it , that you have ground chaff to your immortal souls all your lives long ; that you have spent your days in meditating what to eat , and what to drink , and what to be clothed withal , and how to grow rich , and how to manage your trading , and your calling , how to thrive in the world , how to get such preferments ; you have been meditating all your lives long upon vain things , and have not meditated upon the things of eternity , those things that do most concern you ; you have been meditating upon trifles , upon things that will not profit at the hour of death , and forgot to meditate of those things that are of eternal concernment ; our saviour christ complains of those men , mat. 6. take no thought for your lives , what you shall eat , and what you shall drink , nor for your body what you shall put on ; as if he should say , why do you spend all your time in taking thought of eating , and drinking , and clothing , and outward things ? which of you ( saith he ) can by taking thought add one cubit to your stature ? all your musing and meditating of them is vain . can a dwarf by thinking he is a dwarf , make himself taller ? it is not all your musing and your meditating of these outward things , i mean your inordinate meditating , will advantage you . i grant tradesmen must have time to meditate of worldly things ; i will not lay heavier burdens than the scripture doth lay ; but when you ravel away all your time in meditating upon earthly things , and never are serious in the meditation of heavenly things , this i would have you mourn for ; you that are old people , and have been many years professors of religion , oh mourn that you have wasted your intellectual faculty , that you have wasted that glorious faculty of soul , your understanding , in such vain and trifling things ; nay , are there not some that do not only meditate of vain things , but spend many hours in meditating on vile things ? that devise mischief upon their beds , and meditate how to cozen their neighbours , how to be revenged upon their neighbour , how to do mischief , how to compass about their wicked designs ? are there not some that meditate to do evil , and rejoice in the meditation of evil when they have done it ? many old men meditate with joy of their youthful vanities , and wickedness committed in their youth , they chew over their wicked ways with delight , which we call contemplative wickedness . oh let us bewail and bemoan it before god , that we have squandered away our immortal souls , by exercising the glorious faculty of the understanding in such poor trifling things , it may be lustful , revengeful , vile , wicked thoughts ; either in doing that which is evil , or in meditating on the evil we have done ; instead of mourning for it , rejoicing in it . 3. i would perswade you to study the necessity , the excellency , the usefulness , and profitableness of divine meditation ; let me tell you for the conclusion , this duty is not only a duty , but the quintessence and marrow of all other duties ; there is no duty will take impression upon your souls without the practise of this duty ; it is the very life and soul of christianity , without which a christian is but the carcass of a christian. i have shewed , that the want of divine meditation is the cause of all sin , and all punishment ; i have shewed you , that the practise of meditation will help to beget grace , and increase grace , and resist the devil and all his temptations . 4. let me perswade you all , that you would put this duty in practise ; especially you that are rich people , gentlemen , merchants , and others ; you that have estates , you that are gentlemen , may spare time from your sports ; and you that are rich merchants and others , may take time from your outward occasions : o let me intreat you that you would take some spare-time every day , to go up to the mount of god , to meditate of some of those subjects that i have propounded to you , whether it be death , or hell , or heaven , or iudgment , or sin , or christ , or god , or the vanity of the world , whatsoever the subject is , that is holy and heavenly . i will not lay burdens upon you , i know there may be such occasions that you cannot ; but ordinarily that you would as often as you can , make conscience to accustom your selves to this necessary and long-neglected duty of divine meditation . let me tell you , you would be tall christians in grace if you did accustom your selves to this duty ; the reason why you are such dwarfs in christianity , and so unacquainted with god , and the promises , and christ , and heaven , is for the want of the practice of this duty ; this is the reason why you creep upon the ground , and are so poor in grace , and so lean in religion . therefore let me intreat you , especially you whose happiness is that you need not work every day to provide for your families ; the lord hath given you an estate , and you may spare time ; oh let it not be said at the day of iudgment , that you lost heaven for the want of the practising this duty of divine meditation ! and then you that are poor people , and cannot find time ; you that are servants and apprentices , that have not time , remember what i said concerning occasional meditation , i shewed you how you might meditate when you were about your worldly business ; there is no lawful calling that a man can be in , but if he hath a heavenly heart he may heavenlize that calling , he may take occasion ( as christ takes occasion to heavenlize his discourse from outward things ) to raise heavenly discourse ; when thou art at work , thou maist be by divine meditation in heaven . but let me perswade you all on the sabbath-day , ( though you have not time on the week-day for set , solemn meditation ; yet then you have time for occasional meditation , for on the sabbath all your work ceaseth ) that is the day that god hath set a part for publick service , and private meditation ; meditation on the work of creation , and the work of redemption ; it is a great work we are to do upon the day of our rest , to meditate of our eternal rest in heaven ; therefore let me perswade you to spend some time on the sabbath-day upon meditation , but especially on the sacrament-days . there are twelve meditations i propounded to meditate on upon the sacrament , and i chose this subject to help you with sacramental meditation ; it hath pleased god to carry me out further in the handling of it than ever i thought . the lord give a blessing to it . finis . the devout hart or royal throne of the pacifical salomon. composed by f. st. luzuic s.i. translated out of latin into english. enlarged with incentiue by f. st. binet of the same s. and now enriched with hymnes by a new hand luzvic, stephanus, 1567-1640. 1634 approx. 231 kb of xml-encoded text transcribed from 158 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a06534 stc 17001 estc s103988 99839730 99839730 4178 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a06534) transcribed from: (early english books online ; image set 4178) images scanned from microfilm: (early english books, 1475-1640 ; 848:07) the devout hart or royal throne of the pacifical salomon. composed by f. st. luzuic s.i. translated out of latin into english. enlarged with incentiue by f. st. binet of the same s. and now enriched with hymnes by a new hand luzvic, stephanus, 1567-1640. binet, etienne, 1569-1639. aut hawkins, henry, 1571?-1646. 314 p. printed by iohn cousturier, [rouen] : 1634. place of publication from stc. translator's dedication signed: h.a. [i.e. henry hawkins?]. "eton college. library and heythrop college, cavendish square, london copies have slips reading '1638' pasted over the date."--stc. print show-through; pages stained and cropped. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. 2004-01 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 rina kor sampled and proofread 2004-02 rina kor text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the devovt hart or royal throne of the pacifical salomon . composed by f. st. lu●uic s. i. translated out of latin into english. enlarged with incentiue● by f. st. binet of the same 〈◊〉 and now enriched with hymnes by a new hand . printed by iohn cousturier . 1634. to the r. worthy and vertvovs covple , w. standford esq r , and elizabeth his wife . my dearest , i heer present you with a hart , not fram'd of flesh and bloud , the seat and citadel of the vital spirits , but the image of a hart fully fraught with pious and amorous affects ; a hart , not in idaea , but liuely deciphered with deuout embleams ▪ pictures ( as symonides saith ) are silent poesies , and poesies speaking pictures . both the one and the other are heer exhibited to your viewes , accompanyed with deuout meditations , where euery title speakes but the loue of iesvs . if you eye wel and marke these silent poesies , giue care to these speaking pictures , but chiefly make vse of the meditations in the repose of your recollected thoughts , you wil proue by a happy experience how proper they are to rayse a soule to a soueraigne aspiration of diuine things . the authours preface points you forth his scope , and his whole discourse displayes it better ; to which i referre you , and my self and labours heerin to your more fanourable acceptation , that could not be satisfyed but with thus expressing and professing my selfe to al the world , to be your most obliged and deuoted h. a. to the amorovs and devovt harts to iesvs . i present you , my harts most deare to iesus , with a wounded hart , enfla●ed al with diuine loue . this is the royal throne of your spouse the pacifical salomon , the sanctuary wherin ▪ god would haue perpetual sacrifice to be offred , the tower which iesvs hath taken to defend against al hostile inuasion ; which being wrongfully vsurped , and sacrilegiously profaned , he recouers , purgeth , expiates , then takes and cōsecrates for his palace , temple , and tribunal . here iesus exercises his commands , here he raignes , here he teacheth , here cutting off al demurres of appeales he pronounceth sentence of eternal predestination or reprobation ; here he rayseth thunders and lightnings , here sweetly dartes he rayes of light , not vsually seen in this sublunary globe . finally i offer here the hart , the heauen and court of the supreame moderatour of soules . but why especially to you ? surely i should thinke this guift could be no-where held in more esteeme or taken for a greater fauour , then by you , whom i know wel to be not only singularly trayned vp and exercised in these diuiner things , but so ardently affected to them , as that you set by the loue of this one iesvs more then al the graces and fauours of kings & princes in the world : since in your soules the crosse of christ and loue of holy pouerty , is deeper and more strongly imprest , then al those mushrumps of honours , that pelf of riches , those grand-sires seales , and famous images of old , then al those goods , so commonly called , which men of your ranck and quality either easily promise to themselues , or more ambitiously hunt after . i present to you a breife table , wherin ( speaking with modesty ) i haue succ●nctly delineated in short points of meditations the summe of al christian perfection , and that meerly for your sakes , and the rest who thinke and loue the same with you ; where no sooner shal you fix your eyes on that image of diuine loue , how il pourtraicted soeuer with a ride pencil , but you shal easily discerne , i ●ow , a liuely image , truly represented , of al those faire and goodly vertues you haue formed in your mindes , and shal find no doubt by what wayes and degrees the diuine goodnes hath led you to the top of this mount , from whence , remayning yet on earth , you may contemplate euen heauen it-self , that land of promise , and blessed inheritance of the children of god ; and where you haue the most calamitous regions of the vnfortunate aegypt and babylon , the mother of confusion , not only subject to your eyes , but trod vpon and trampled vnder-foot . accept then , my soules most deare to heauen , this guift such as it is , not regarding so much the hand which giues , as the giuers hart . for my part i haue but dipt , as i may say , my finger in the hony-combs , which here lye hid in certayne figures and images , as folded vp in wax : but the holy ghost , i trust , wil copiously deriue the purest hony thence , and consequently open the very fountaines of nectar it-self , and most aboundantly dew your minds with showers of diuine graces ; so doe i hartily vow , so wish , remayning , your most humble and obedient seruant in christ. steven lvzvic . the hart consecrated to the loue of iesvs . the hymne . iesv , behold the hart dilates it-selfe to thee , and consecrates it 's triple power , and al within . but oh ! that heauy burden , sinne , drawes to the earth , and makes it fal from high aspiring thoughts . not al , who now support , giue it repose ; thou art the atlas , here enclose thy selfe within the hart , giue rest to it , which otherwise opprest , with the heauy load , the world , sinks down . make it despise ( to gaine a crowne ) the earth , it 's nathir , and with thee it 's zenith make eternity . the incentive . 1. where our treasure is , there is our hart a . iesvs is a treasure , wherin our hopes , our riches , and al we haue , are lodged & laid vp in store . where then shal we better place the hart , then in the hart , the reliquary of the diuinity it-self , at iesvs feet , the most sure altar of the miserable , in his hands , the richest magazin of al graces ? 2. loe here a hart burning al with loue , how many and what flames it sends forth like a furnace . happy & thrice happy he , who , but for heauen , hath no loue , no hart at al ! 3. goe to then , al you pious and sincere harts , come and consecrate your selues to the honour and loue of iesvs . for to whom better ? since what we pay to him we allow our selues ; and what we take from him we quite forgoe and loose for euer . the preamble to the first meditation . who shal seuer vs from the charity of christ ? ( exclaymes that great apostle ) tribulation ? or distresse ? or famine ? or nakednesse ? peril ? persecution ? or the sword ? sure i am , that death , nor life , nor angels , nor principa●es , nor vertues , nor present , nor future things , nor fortitude , altitude , nor depth , nor any other creature , can seperate vs from the charity of god , which is in christ iesvs a . this is the fire , which gliding from heauen consumes al things , burnes al things ; yea enkindles such flames as euen the ocean of euils , wherewith the flowes , & aboundes , c̄a not quenchit . this subtil , actiue , spreading , and deuouring flame , takes force & vigour euen from very crosses and torments themselues , surmounts al things , cleaues to one god , and with an inextricable knot is vnited with him . whether it be the fire , which alwayes suffers some-what , or actuates this or that , i know not ; this i am sure of , that the liuelyer it puts forth the force it hath , the lesse it yealds to the enemy , and is the hardlyer ouercome . this fire , when once it takes on the litle furnace of the hart , good god! what strange , and how many heates , of loue enkindles it there ! they only know the excesses of this vnquiet feauer , who loue iesvs dearely indeed , & passionately thirst after him . now shal you see this languishing hart breake out into frequent , abrupt , and interrupting sighs , and now and then heare certayne briefe interiections withal , cast forth here and there by the poore soule , liquefying with a sweet extasy of loue : tel my beloued , o blessed spirits , that i languish al for loue b and that vnles with the prop of his golden scepter he come , as once ass●erus to hester c & powerfully susteyne & hold vp my fleeting soule , i shal faint at his feet : for now the vnequal and feeble pulse euen mortally beates , and now my face is fouly dight with an asky and deadly colour , the extatical heat now wholy wastes the marrow , so as now remaynes in me nothing which suffers not of this fire . but anon you wil wonder to see that hart excited with the same loue of god , resuming as it were new strength , to be sodainly caryed and snacht with violence into the thing beloued . i wil rise , said the spouse extreamly enamoured with her beloued , i wil compasse the citty , through streets and lanes , i wil seeke whom my soule loues d ; nor wil i giue ouer til obteyning my desire i take hold of him . i wil enquire of created things , & aske them , where is my god ? i wil seeke and perticularly demand of al ; nor wil i truely rest satisfyed finding some image only of god in them superficially shadowed , or discouering but a glimmer only of diuine perfections , for these wil but excite my thirst , not quenh it wholy ; but i wil hunt further and constantly seeke him , whom my soules loues e . for the hart enflamed with loue , continually machinates & workes something ; nor hath diuine loue learned to be idle : it is alwayes in action , and stil proceedes from vertue to vertue , and if it rest at any tyme , and seeme but to sabothize , it is no longer diuine loue f . amidst these symptomes of this disease , the mind obteynes three things , and proues them in it-selfe : for first , how much soeuer it occupyes it-self in difficult things , and seriously attends , to its owne abasement , to a perfect cont̄ept of worldly things , to represse vntamed and vnbridled appetites , yet al these acts , most worthy and heroical , it puts in the last place , yea when it workes and effects the most , thinks it hath done as good as nothing , and lastly accounts the tyme so long spent in the lists of vertue to be exceeding short , which euen the sacred scriptures record of the patriarch iacob , whom the beauty and loue of the faire rachel had so taken & enveigled , as he reckoned yeares very tedious for toyles , as weekes for dayes , dayes for moments g . i haue yet said but litle : the hart which is enamoured with iesvs , thinks it cannot be broken or tamed with anything , and therefore dares prouoke euen death it-self , & chalenge it to a single fight , as not his match , to scorne its weapons , and not so only , but insolently to insult vpon this pale goddesse , who yet is she which tramples the crownes and scepters of kings and caesars , subdues the armed sampsons and layes them at her foot , forbids the alexanders , not satisfyed with one world , to spread their ensignes any further ; lastly , puts the hel●n●●s , as deformed , vnder a base yoke . what more ? this hart is so impatient of rest , delayes , al things , as while most ardently it loues and seekes the onelie iesvs , and groanes after him , it holds a moment for a yeare , regards not any thing els , nothing likes , nothing pleaseth , nothing satiates or recreates a whit , as to whom , besides iesvs , al things are nauseous and but dreames vnto it . lastly , for his sake , after whom it sighes and languishes with the heat of thirsting loue , scorning the stinking lakes of wordly pleasures , and the filthy mire of the aegyptian bogs , like a stag nigh perishing with thirst and deadly wounds , with a rapid course and willing mind , rushes through the brakes and craggy rocks of precipices , and hastes to the founteynes of endles waters , to god the liuing spring h . oh inexhaustible spring of loue , quench this thirst , satiate this hunger ! o beauty so antient i and so yong ! take here possession of the hart deuoted to thee . be this i pray a temple , a chapel , an altar consecrated to the true and only godhead . admit the incense k in an odour of sweetnes , which shal hereafter fume from this golden table , nor euer suffer , o god of my hart , the place thus duly dedicated to thy honour and loue , to be euer once defiled with sordityes or crimes , but rather may it euer and euer stand inuiolable and vntouched . i. meditation . the preparatory prayer . actiones nostras quaesumus , &c. first prelvde . imagin god being in heauen , seated on the cherubins , most highly blessed , and in essential perfection infinit , to require here on earth an inne to lodge in . 2. prelvde . imagin the tabernacle erected of old , through diuine precept , by moyses a there the temple by salomon b most sumpteously and magnificently built , and therein the propitiatory reposed whence diuine oracles were afforded to men . the hart of a pious man & a temple of the godhead , and hath three parth with it , whereof the first the mind , is to be seen in the vpper place . here god in the production of things , as in a high altar , proposeth the omnipotency to be seen and worshiped in the gouern'ment of them the highest wisdome , and the infinit goodnes in the conseruation . the interiour part of the temple is the other portion of the hart , the wil ; and here that infinit either goodnes , or beauty aboue al things , exhibits it-self most amiable . lastly for the out most face of the whole temple stand the exteriour senses which , as reason , & true piety would , religiously obey the wil commanding duly diuine things . 2. point ▪ moreouer , the consecration of this t̄eple , the hart i meane deuoted vnto god , is performed with the same ceremonies , our temples rightly dedicated are . the manner of sanctifying temples is , to strew the pauements al with ashes ; to affige twelue crosses on the wal ; to burne as many tapers set before them , to haue water blessed after the solemne formulary of processions , and in the ashes sprinckled on the ground , the greeke & latine alphabet scored out . so his hart that would be the oratory of the god-head , should first be imbued with humility and the knowledge of his owne nothing ; be illustrated with excellent faith , signed with the loue of the crosse and mortification , as wel inward as outward , be instructed by the holy ghost ; and lastly , in like manner , purely , and holily to be cleansed , with the heauenly waters of diuine graces . 3. point now then the hart thus dedicated , with so many , and so chast ceremonies , is so in the power and worship of the diuinity , as hereafter without a great sacriledge , and a hainous crime , it may not be violated ; & therefore thence forth , by no meanes , should euer any sordityes be seen there , or , as things prophane , the idoles c of worldly fantasies , be there suffred to haue admittance . 4. point . the oratory of the hart should rather be dressed & adorned with the worthy tapistries of vertues and heauenly ornaments ; and great care be had , that neither by night nor day the incense of prayer , the fire of diuine loue d the gold e of charity be wanting , or frequent vowes , prayers ; holocausts , or the rest of victimes euer faile . the colloqvy . are we then to thinke that god truly inhabits on the earth ? since if heauen , and the heauens of heauens be not able no conteyne thee , how much less , this house ? a what ? my deare then ( o loue ! ) it 's euen thy place , thy temple , b thy seat , thy tribunal ? my iesvs the delight of my soule , gr̄at this day i beseech thee , thy diuine presence may consecrate my hart to thee , as i truely , freely , and voluntarily vow , giue , and dedicate the same to thy maiesty . possesse it with the best right and assure it with so firme a tye , as i may not recouer it againe by any law or tyme surely i wil not ; but from this propitiatory , begin thou to giue answeres ; yea send downe from heauen , the fire of the holy ghost , now presently to consume the hoasts , and holocausts laid on thy altar . pater . aue. the vvorld , the flesh , the divel , assaile the hart , iesvs saues it for himself . the hymne . myne eyes are open now i see the nets & snares prepare for me the world , and flesh haue laid their baits t' allure my hart , the diuel waits . vvhile pleasures of a moment [ past e're th' are enioyd ] entice : he last but first protectour , midst those ginnes , midst snares , & tangling nets of sinnes lies lurking : and when he'spies the bird ensnared , out he flies : oiesv , may my prayer be he●●● , spread forth thy nets , i am thy bird to catch my hart , 'a pitfal make set lime-twigs , doe but touch & take . the incentive . 1. the world , with silke & golden chaines , the diuel , with horrid and crooked irons , the flesh with libidinous flames of hel , through force , through craft , through industry , here openly , and here couertly labour very busily to ensnare , and entrap man's hart . vnlesse , good iesv , thou as from an ambush dost speedily reskue it , with thy succours , it is lost , it is vndone . 2. looke , what the world sets forth to sale are al laid open , but the wines she carouseth in her golden cup lye hid the brimms are al besmeared with honny , the gal with in is it , that hurts , that kils . happy he who by diuine power can wel acquit himself of these snares , these nets . 3. and now behold how amourously good iesvs . loues , embraceth , puls this hart vnto himself , and hugs and clings it to his hart , doe so good iesv ; place my hart in thy heauen ; i say , with thy delights and loue , fil , and ouerflow it . the preamble to the meditation . help here , o lord of saboth ! loe bring thy succours hither . the enemies invade thy sanctuary to pollute the same ; they seeke the sacred fires to extinguish them ; they violate the altar of holocauste to ouerthrow 〈◊〉 ; they bring in strange and foraine incense , sacrilegiously to burne to their numens a send downe thy auxiliary bands from heauen ; the confederate host of angels , those spirits , which weild and brandish thine armes ; els certainly al things wil demolish and vtterly perish : traynes are set on euery side , nette and snares laid euery where . god gingerly and take heed if you be wise . here the world that cheating and perfidious mounte-banck fete forth his wares , to sals , precious indeed and specious to the eye at first , but whem you heed them bitter , alas meer trumpery and counterfeit stuff . the purse this pedlery merchant shewes you , beleeue me , is puffed vp with wind rather then filled with coyne . the diadems glittering al of gold , or rather glasse , amid the few and bastard gemm's , affright with thornes and briars . the cheynes of gold or iewels take which you wil , like iron fetters , honour not , but onerate , and straightly bind . what apparel ? the silk-wormes excrements , with vs being rare , and scarce , are therefore deare ; for with the thracians long a goe , these silks haue been but little worth ; nor wil they like vs , if not wrought ; or interwouen with gold and glitter here and there , with sparckling gemmes . but to what end ? forsooth to shroud our nakednes and deformity with a precious mantle . with these allurements then the world seekes to intice to it the hart , and to that end promises huge mountaynes of gold , but yet performes besides the blasts and fickle winds of words , euen iust nothing . for what law can he keep or true fidelity , that wants them both ? it is much for it to afford one a vulgar fame , to puffe an empty breath of a little glory which by and by scarce sensible , it blowes another way . for as often as you purchase the grace , not of the vulgar only , but euen of princes also with the least offence it is suddainly snatched away from you and leaues you gaping after it , with a light smatch only . help , help againe o heauen ! behold here a new enemy at hand the stygian dragon , as anciently as subtlily trayned vp in this field , that serpent i meane now so long since cast downe to hel b from heauen and that degree of dignity he aymed and aspired to . the deuil , i say , that calumniatour , assayes to rush into thy hold , and that he may hauock and disturb al things rangeth vp and downe like a fel lyon in a horrible māner , that with his dreadful roaring if he crush not the hart altogeather , at least he may shake it shrewdly . imagine him an aspike , his throat to swel with poyson his tooth already fastened in the wound , the very venome now ready to come forth , where the soule is as good as dead already . conceiue him a basiliske : this as king of serpēts , is more pernitious then the rest , as he , which with the only eyes inspireth death , like a theif enchāts the eares with a false whistle and gently distils into the hart a pest with al : when being gotten in soaking the humour thence he pines it vp , and kils it quite ? or shal i cal him a crocadille ? you haue then a sworne enemy no lesse of our saluation then of the heauēly court , for he faines our human teares , puts on our effects to deceiue the better . nor doth proteus so transforme himself into euery figure , as this pragmatike of the world turnes and winds himself euery way into each slight . nor doth this warriour vse alwayes the same weapons or manner of fight for now he takes prosperity for armes , and now aduersity ; nor leaues he any tyme or place for truce or respite . help therefore , ô you citizens of heauen , help i say ! in this combat the anihonyes , the hilarions , and the rest of moncks , most stout champions , tremble , sweat , and chaunge ther colour ; who surely were not ignorant of the forces of this aduersary . is the casket of the hart repleat with celestial riches ? with pride and presumption of mind he breakes it open , steales the treasure . is the hart emptie and void of the riches of vertues and the ornaments of diuine graces ? with despair he attempts to perpetrate any horrible fact ; and alwayes bends the artyllery on that side he notes to be weaker then the rest , where he batters sore and shakes the wal , while happily the soule attends the lesse or makes the lesse resistance . and holdst thou thy peace yet , ō god of hosts ? nor sendst thou as yet , thy subsidiary spirits , with michael their inuincible captain , to appose a new and stand against this pest , to chace , pursue , to put to flight , and then so bound to cast it into the inmost dungeon of hel , where being once shut vp , there may appeare no way for it , to issue forth ? ay me poore wretch ! the external forth thus foyled , the enemy begins to rage at home , the flesh rebels and proud for the good successe of the noble victoryes got vpon those stout aduersaryes of hers , tosseth the warlike fire-brands of concupiscence , here the fires are more dreadful farre then were the grecians flames . water , water , i cal for ? rayn down from heauē whole clouds of graces , o the only prop , and stay of my hart , my god ; quēch with diuine showers , those fiery weapons , fordged with the hellish coales ; c wherewith this impudent brat of vulcan , venus wicked imp , lasciuiously armed dares to assalt this hart ; which thou thy self wouldest haue for palace , tower , and temple . ii. meditation . the preparatory prayer . actiones nostras . &c. first point . i wil consider the largenes & amplenes of my hart which nothing can fil , neither the vastnes of the heauens , the circuit of the earth , nor angels , nor men , nor yet riches or delights , themselues and that but he only is able to fil and b●esse it , who framed it for himself . 2. point . hence wil i gather the worthines and noblenes of my hart , while it contemnes al created things nor vseth them otherwise then as a foot-stoole or stayers , by setting foot where on it may mount to god himself . so from the odour and beauty of flowers , ascends it to the sweetnes and glory of the creatour , from the light of the san-climbs it to the light increated , from the framing of the world , it findes out the influence of diuine loue into other things , and discouers therein a certain plenty and affluence of his guifts . 3. point . i wil further weigh how great must the beauty of mans hart be , with whose loue al things are so enamoured , as vehemently to wish haue some place , in the secret cabinet thereof . the world , that woes it with allurem̄ets of honours , riches , iewels , and with the same guile the flesh in presenting enticem̄ets , pleasures , feasts , banquets , good fellowships , playes , reuels , singing and enchanting bewitches it wholy : the diuel , being pleased better to vse violence , seekes rather with engins , and frightful terrours to addresse his way . now these three enemyes al conspire in one , and to worke more effectually their ends with a wicked treason of the fiue senses , by vndermining seeke to surprise it . to the eyes they streight obiect what soeuer is pleasant & beautiful to behold ; whether you would the deliciousnes of flowers , or rather regard the lustre of adamants & the rest of stones . to the eares , they apply their melodious ditties , both perilous & lasciuious songs of syrens . odours & sweet perfumes are couveighed to the nostrils with ful sayles . for the palat the kitchings fume , daintyes are dressed , and serued vp in ful dishes ; wines are fetched from cellars , tēpered for the anciens cōsuls , albana tiuoly , romanesco , falerna , and the like . and so likewise for the other senses delights are studiously sought for with al industry and art . 4. point . iesvs on the contrary , togeather with the angel gardian , very seriously defendes the tower of the hart ; he there succours it with the singular assist̄ace of his diuine grace , this here , in pouring forth light amid the thicke obscureties therein , teacheth what to shun and what it is be done breakes the engins laid against it , repels the assaults of the world , detects the obscenes of the flesh . the colloqvy . o most sweet iesv the loue of my hart which thou hast consecrated for thy self ? oh permit not in the wals of this temple the abhominable figures of created things to be seen : barricado thy tower beseiged of al sides by enemyes a with the countermure of thy feare , defend it with the flames of loue . thou easily detectest how false the things are which the world obiects before our eyes , while here the miserable hart discernes nor heeds the nets nor poison . then help it i beseech thee , o lord of saboth , in these streights , and send thy warlike squadrons , down from heauen , to its ayd . the most amovrovs iesvs knocks at the doore of the hart . the hymne . i saw a little glimps of light as i lay slumbring in the night , vvhich through a cranny of my wal glaunc'd on mine eyes & therewith-al , i heard one speake , and rapping hard , vvhile al my doores were lockt & bar'd vvith that i half awakt lookt round , and in my hart a theife i found discouered by the light . the wals vvere bare , & naked , while he cals vvho stood without , more light appeares , t' augment my hopes , & lessen feares ; then , iesv , i cry'd out , come in , here 's nonght but a priuation sinne . the incentive . 1. how often hath iesvs , to enter into the tower of thy hart , assayled it with armes , to wit , with the engines of loue ; that to the angels thou mighst i be a paradise , to him a heauen ; if thou let him in . o iron hart ? o hart of adamant ? god stil is knocking at thy gates , and is not yet admitted in . 2. but how great is the fauour of this louing numen ? god , euen god himselfe attendes thee , pryes , and lookes about him , watching tyme and place to enter in , that he might sweetly rest with thee . but thou sticktst vpon it , while the angelical spirits stand amazd thereat , as i may say , either at this goodness of god , or thy pertinacity , yet thou art nothing mooued . 3. oh vngrateful hart ! oh perfidiousnes ! to whom wilt thou yeald them , if to so patient and sweete a louer peeuishly thou holdst out longer . if thou flyest as coylie as constantly he sues ? the preamble to the meditation . o fayrest soule among the faire , awake ; for what lethean sleep oppresseth thee ? thy little iesvs , the purest ioy and delight of heauen , raps at the doore : the golden locks of his head are wet yea trickle with the nightly dewes ; his singers stil the primest mirrh ; a he wholy drowned and melt with al beates at the gate of thy hart . open then and let him in alas how thy doores are frozen with the rock of caucasus ! how soundly thou sleepest , oh slug , o fooslish soule ! or is it the noyse perhaps of the ghests thou hast admitted in already , which so taked vp , and stupifies thine eares , as thou canst not heare thy beloued's voyce ? oh ghests , or hanting ghosts i may cal you rather ! oh sinister affections ! oh inordinate appetits ! what a tumult haue you made here ? and thou , a stony hart ! how long hast thou been so hard to heare , and deafe , as not to aduert the spouses voyce , who to blesse & enrich thee , meerly pushed , with what winde of beatitude i know not , hath touch'd on this vnfaithful port ? alas ! stay i beseech thee , stay a-while , most radiant sunne , nor with thy swifter steedes , make hast away ; for if thou once substractst thy self , i feare thou wilt goe farre enough , and be long absent ; a fauour freely offred once , and lost by a repulse , is not easily recouered . the diuine hand pow●● out it's benefits for a day , an hower , a moment only , it lists not alwayes to attend to worke miracles , or to be curing maladyes : the angel moues the water of that poole , b but on a certaine time of the day ; if thou suffrest occasion once to slide away , or be taken by another , thou art to attend the returne of another angel-mouer . hasten therefore , o fayrest of al beautyes ; what ? sleepst thou yet ? shake off this sluggishnes . is there a mutiny at home then quiet the tumults , commaund silence , bid the doore be set open . and if thy spouse now wearied with thy demurrs should chance to diuert from thee , and goe his wayes , follow him at the heeles with cryes , & prayers , and trying him out-right , vrge him hard , that he would deyne to returne againe to his sanctuary . if yet being called vpon he goe flying stil away . like a she-goat or nimble pricket on the mountaines of bethel : c double thy cryes , put out thy throat , & cry aloud , draw me after thee and we shal ruun d my beloued . if the watchmen of the wals lay hold on thee , and beat thee cruelly , yea take away thy cloke from thee : let al these mischiefs moue thee nothing ; the prey thou huntst for with al these same , is cheap enough . sigh therefore and groane the while , and priuily shoot forth the fiery shafts of vehement loue ; and if thou canst , wound him flying with the alluring tresses e of thy desires , with which chaines at least , so thrown vpon him , stay his flight : and when thou art so happy as to ouertake him , now grown at length more slack , through flight , thy wound , and chaines so hampering him pray entreat , and beseech him , by the holy wounds of his body ; for his ancient and faithful mercies sake , f he would please to permit himself to be led back againe to his spouses house . but see you hold him fast g nor let him goe ; he is a lightning , and passeth in an instant ; he is a sunne whose reuolution is without rest , nor euer stops but at the voyce of the true iosue , and the couragious soule , fighting valiantly against the gabaonites . h this sampson h carryes the gates of the citty with him , when he feeles himself but tampered in the enemyes snares , bind him , if you catch him ; tye him fast , with the triple cord of loue , for this is hardly broken k lastlye if now being caught he try , as once the angel did with iacob , by wrasling to strugle and escape away , tel him roundly , i wil not let thee goe til thou giuest me thy blessing l but hola thou happyest of soules thou doue , thou darling , take heed thou sufferest not thy self to be ouer-seen so any more ; but as soone as thy beloued's voyce shal sound the word that iesvs comes , boldly and confidently open both the leaues of thy hart vnto him , receiue him ; hug him in thy armes , in thy besome , in thy bowels with thy whole hart . iii. meditation . the preparatory prayer . actiones nostras quaesumus , &c. first point . the louer iesvs , after a weary search in vayne , of a quiet place to rest in , hauing spent therein a long and tedious night a broad with his head euen hoary with the serene and nightly dewes a knockes at the gate of thy hart , b and because thou lockst him out ; greeues and complains against . thee . 2. point . i wil seeke out the cause of these so tedious and irksome delayes , or what is it that stope so our eares , that we cannot perceiue the sound & voyce of him that raps at the doore . surely it is , because the inordinate passions doe mutiny and tumultuate with in vs , and stirre vp , not one only , but many deafe and dismal tempests , now of anger , now pusilanimity , now self loue , and many others ; iust as it happens in a wel-freqūeted tauerne , where the ghests make such a noyse among themselues , as one cannot heare another , that one knowes not who comes in or who goes forth , or who knocks at the gate ; such a world there is of ghests within , such a rabble of al sorts . 3. point . i wil weigh the danger , least iesvs suffering a repulse so auerted , turne a side into some by-wayes and corners , so as after he may not be found with the miserable spouse any more ; whose complaints are read in the canticles c in this manner . i wil seeke whom my loues soule , in the streets & lanes , saying , haue you seen whom my soule loues ? the watchmen of the citty , haue met with me , smit me , and wounded me . d which hurts , wounds , and teares , surely had not been if she had but presently set open her doores to her beloued . the colloqvy . shal be framed much after the manner of the earnest instance made heretofore , by the two disciples going to emaus a saying : mane nobiscum domine . come into the secret closet of my hart ; for if thou once but turnest thy back , who can follow thee , or euer looke to ouertake thee , that giant , who in a moment runst from heauen to earth , like a lightning and thunder-bolt in an instant casts forth a flash , and vanishest with al ; aud if thou getst not a place to harbour with vs , like a nimble kid or faune , thou takest thy flight to the mountaynes of bethel , b to the heauenly quyers of blessed spirits . i know somtimes , the stormes of my inordinate concupiscences arising make such obstre perous noyse with in me , as the pulses sound without cannot be heard ; but yet doe thou good iesv , through thy power , wherewith thou art able to doe al things breake the brazen barres of the gate , trust back the iron bolts , and so the doores vnlockt , enter into thy house and sanctuary . pater . aue. iesvs searcheth ovt the monsters lurking in the darke corners of the hart . the hymne . my sinnes i thought l●y out of sight , but now i see , al comes to light , when he to search doth once begin , who finds an attome of a sinne see there an ougly monster breaths , an other here , wish horrid wreathts , is lurking in this darksome caue . oh had i sooner what i haue of light ; i think no loathsome beast had in my hart , made-vp his nest . oh iesv , stil thy beames dissilay , al this is but the breake of day . vouchsafe to send with lustre heat , to make it lightsome , feruent , neat . the incentive . 1. so long as iesvs is absent from my hart . ah me ! what monsters ? what sordityes ? what gorgons ? what wicked fiends ? what hels are centered there ? 2. when iesvs enters into the hart , and therein pours his light , good god ? what foule , what horrible prodigies of vices the mind discouers there which the eyes had neuer yet detected ? i say while iesvs puts forth his rayes , what bestial manners ? what perfidiousnes ? what blots of an vngrateful mind ? what haynous crimes are represented in this detestable hart ? 3. at these portents the very angels tremble . yet goe thou on , my most sweet iesvs ; illuminate the darksom corners of the foule , cleanse this foule infamous stable . amid this cymerian darknes , with glimps of thy light bewray me to my self that being hateful to my self , i may abhorre and shune my self and so at length may fly to thee , loue nothing els but thee . oh the only darling of my soule ! o only loue of my hart , my little iesvs ! the preamble to the meditation . lord enter then into the tower set open to thee , and dismantled wholy ; which thou long since hast purchased with the price of thy bloud , and in this thy triumphal entry , as it were , so shoot forth the diuine rayes of thy countenance , that the clouds being vanished quite and slunck away , the strange portents of vices , and restles enemyes , which lurke therein , may be constrayned to fly away . search lord with thee shinīg lamp of thy knowledge al the hidden corners of this thy sanctuary . ay-me ! what horrible beasts haue we here ? what harpyes , what hydreas , or other monsters , more foule and virulent then these , harbour in this porch of hel ? ambition auarice , those base and detestable beasts , here set vp their rests here the ominous screechoules , here the black and fatal progeny of rauens , haue built their nest . oh! my dearly beloued , goe on ; search with thy lanterne a the closest corners of the hart , and discouering the swarine of lewd concupiscences , which here euen pester the miserable hart , crush & destroy them quite . i haue groan'd to thee long , but hitherto my sighs were intercepted , and the broken sound of my strayn'd voyce , the stronger out-cryes of the enemyes , haue so choaked and stifled , as we could not be heard . aboue al things ( for hence must you begin ) survey , and illumine , my god , the abstruse and winding corners of my mind ; and bringing in the light of the knowledge banish thence foule ignorāce of things euen necessary for the conseruation of thy sanctuary . alas what a faint and languishing light of faith haue we here ? vnles it borrow force of thy light , it cannot dissipate the fogs , nigh palpable , which here haue place : whereas if thou shal but shead the lightest beame of thy presence thereinto , streight shal infidelity , apostasy , ignorance of thy mysteries , or any other errour blinding the mind , euen banish quite . goe forward then , bring thou thy clearest lamp , into the inmost cabins of my wil. alas ! how foule it is ? how like it is augias stable , or a sty for swine ? i blush thereat . how crooked and vntoward is my wil from thine , my god , who are euen rectitude , sanctity and goodnes it-self ? correct , direct this crookednes of mine ; frame my vowes and effects to the most iust square and norme of thy diuine wil. but now bring that both of thine into the regions of the memory . ayme ! what corners and windings haue we here againe , of brawles , of enmityes , which frequent thoughts of iniuries feede , foster , & cherish , whereas indeed they should not once be thought vpon . but as soone as thou shalt shine therein i know wel those foule notes of ingratitude , vnmindfulnes of benefits ; memory of ini●ries , deeply rooted , shal cleane be expunged thence : goe further now if you please , into those blind holes , search there with in those blacke and vgly dens ; i say those secret allyes of the hart and bowels . oh how i tremble-at it , to see how many snakes there are ! what spiders , what scorpions , and other such like plagues , and alas ! what a huge swarme there is of them ? how many busy buzzing gnats ; peeuish wasps , il-fauoured butterflyes ! what a vast throng of wormes there is , and what a stench from thence exhales to heauen-wards ! o thou most burning sunne , who with da●ting of thy rayes heretofore , didst sodainly scortch and wither the greene and flourishing iuy , b soake and dry vp the noxious humour of concupiscence , which enuirons the hart , til thou hast quite exhausted al. the cloudy pillar c in times past , detecting a farre off , the snares of the enemy , as a faithful guide of the way , went before and conducted the people ; so let thy heauenly rayes of thy countenance strike then with a dread and horrour , who haue the face , or rather are so impudent , as to dare once hostily to inuade the hart by thee so rescued , saued , and purchased for thy self . be there no night hereafter in this place , but let a cloudles , seren , and perpetual day here raigne : and as in the seats of the blessed spirits , the sunne , nor phebe's face is to be seen , but thou sunne of iustice plac'd in the midst of a most bright and quiet kingdome ; spreadst round about and sendst forth a glorious light : d so , ( i beseech thee ) shine , burne , and flame forth in this little orbe of my hart , o immense light , o dateles and infinit verity of my god. iiii. meditation . the preparatory prayer . actiones nostras , &c. the prelvde . the eyes of our . lord are more lucid then the sunne , a more bright then lightning , and yet saith he , i wil suruey hierusaelems with lamps . ( b ) 1. point . consider in iesvs his absence with how many , and what mists of obscurities , the hart of man is beset . iesvs indeed , is the true light , which illumines a like the angelical and sublunary world . for as wel from angelical spirits as humane minds , with light diuinely shed , he banisheth the darknes of ignorance , and errours ; which shining forth anon giues euery thing it's price and estimation ; while the good , the euil , the profitable , and hurtful , are knowne , & distinguished as they are indeed ; and lastly thou maist easily discerne , whither thou art black or white , euen as the sun arising giues to each thing its colours , which the darke and sable night had confounded before . 2. point . consider then , how powerfully iesvs , as soone as admitted to enter into the hart , expels & banisheth al sinnes from the secretst nookes thereof , to wit , his most capital enemyes , wherewith he would not haue any thing to doe ; and surely what society can be , between light & darkness a marke this also , how aptly vices are expressed in the formes of serpents , owles toads , dragons , and what els , in styx or libia , is more vgly , foule , pernicious . 3. point . behold how the angels are astonished , seeing those monsters of vices so detected , & chased away by iesvs : what madnes , say they , or blindnes is this of men , to suffer so importune and vicious a pest to domineer and raigne ouer them ? the colloqvy . lord , how long shal the wormes of sinnes possesse and gnaw my bones , which in the accursed soyle of my hart , without seed rise vp alone of their accord ? shal these stygian dragons , and cruel vipers , stand alwayes before the eyes of my mind , to strike and wound my soule with a thousand and a thousand terrours ? shal i eternally feele that gauling prick of conscience , day & night , like furyes , to wound , to launce , and murder me outright ? search very seriously , good iesv , euery corner of my hart ; omit not the least path of this labyrinthian errour , where thou studiously pryest not , least perhaps some dormouse , batts , wormes , escape thine eyes . so truely is it fit thy seat should be expiated and purged from these hellish fiends , which now for so many ages past thou willingly wouldst haue to be dedicated and consecrated to thee . pater . aue. iesvs svveep● the dvst of sinnes from the hart . the hymne . o iesv thou art come from heauen , find'st lying al at , six and seauen , in seueral shapes , my horrid sinnes to sweep away the broome begins ; not like the chips , when thou didst keep at home , and with the besome sweep the dust , and little chips , which flew about the house , but now in view , thou sweep'st , as chips cut from that tree which was the sourse of misery , those mōsters , loathsom dust , where breeds th' old serpent ; on this filth he feeds . hels scauendger , come take thy load , the muck the viper , serpent , toad . the incentive . 1. goe to , you pure inhabitants of heauen , which ioyned prayers tire out the gracious and benigne iesvs , that he would deyne to cleanse this hart , of al its filth . for we sily dwarfs , as woulded but of slime , can neither lift vp our eyes to heauen , nor open our lips to prayer . 2. would any one beleeue ? oh force ! oh excesse of diuine loue ! god with a secret force applyed , of holy affections , and a liuely sorrow of the mind truely penitent , as certaine besomes , conferres succours of diuine grace ; where-with from the floure of the hart he sweeps out the filth of ●innes . 3. goe on , my little iesv , and oh ! expel , tread , crush vnder thy holy feet this poysonous virulence of serpēts , which with their venome intoxicate and kil my soule . destroy them quite , and so frame me a hart wholy according to thy hart . the preamble to the meditation . vvhen lucifer , foyled by the inuincible forces of michael a that great leader of the heauenly hoast , with his factious and rebellious squadrons , was cast downe headlong into hel , a new light was seen to shine in heauen , new peace to smile , new loues to burne , & new delights to powre forth themselues . besides , the glorious victories acheiued vpon the moabits , iebus●ans , and other barbarous nations , either expulsed or els constreined at least to pay tributes to the people of israel , bred a general peace and ioy to the whole palestine . but alas ! the leader of this infernal legion , thus precipitously throwne downe , what a dreadful terrour brought he vnto sea & land ? for hence amid the ioyful & triumphant acclamations of the blessed angels , this verse was rung into the eares of miserable mortals , woe to sea and land , because the deuil in a great rage descendes vnto you . b hence truly , the open springs of al our euils , hence flow our teares , hence these so many snakes deriue their being , which occupy and so cruelly torture our minds . but what is this ? i am deceiued . for me-thinks i see a huge shole of serpents , chased away from the lurking den of the hart . but alas ! how i feare , least the enemies in their flight may leaue therein some impression or print behind them . surely thou excellent dauid didst daily exercise thy self , and sweepst thy spirit , as thou hast written of thy self c yet with al thy study and exactnes , doe what thou couldst , thou couldst neuer bring to passe , but some little dust would alwayes yet remayne , or slimy trace be left behind , at least from the trailing of those serpents . it is very wel : iesvs with new brooms in the chapel of the hart stands sweeping out the dust , least ought should escape his industry or eyes . o admirable thing ! the blessed spirits , stand amaz'd at this , either lowlynes of mind , or officious diligence of his , and yeald him thanks for that benefit bestowed on man. goe to then , o thou victorious and triumphant iesvs , spurne , trample this hydra , a beast of so many wicked serpents heads , kil him with thy flames , that hereafter he may haue no enterance or place in thy sanctuary . and thou , most blessed dearling of my hart , fortify and preuent al the wayes & passages of the enemy , and place strong guards at the entryes and gates thereof , least happily they steale or rush in any where ; for they are not al of one and the self-same kind . some there are which like dragons with a foule & vgly flight corrupt the ayre ; some like aspikes and vipers , craule on the ground , some sodainly peep vp like lizards , and leap away againe ; others like touds lye lurking at the very gate of the hart , vpon aduantage , yet slouthful the while . these like bats be stirre themselues by night only ; they on the contrary of the race of harpyes or hauks , appeare by day , and attend their prey : so great necessity thou hast , deare soule , not to be idle at any tyme or place . nor yet truly as soone as they are thrust out ▪ by the powre and industry of iesvs , is al the busines quite done : for then the banished pests euen choake the aire againe with an intollerable stench , thunder & lightnings , cast forth outrageous stormes , they tumult , they rage , they mutiny , they trouble al things , and euen menace and threaten al extreamities , vnles ( which they clayme as their right , and exclayme to be their due by title of victory ) they may be suffred and haue leaue to returne to their ancient home , againe . but thou my sweet iesv , open the earth the while with a horrible rupture , and fold them vp with a like ruine , to that , wherein of old thou threwest to hel the double prodigyes , those spirits , refractory and rebellions to thee . and that they may neuer be seen or heard of more , or raise any new tumult , being-bound , and sent to those dismal vaults beneath the ground , damne them to eternal darknes ; that they may loose al hope of returne againe , or raging any more . v. meditation . the preparatory prayer . actiones nostras , &c. first point . how fierce and cruel a warre god made in heauen once against sinne , may hence be gathered , in that he damned sathan and his cōplices , precipitously throwne downe from those happy seates of beatitude vnto the extreame torments of euerlasting fires . how implacable a warr likewise he brought against the same very enemy on earth as easily appeares , in that he feared not to descend into the lists of this mortal life a that fighting foot to foot , and hand to hand , he might vtterly defeat the deuils works , to wit , sinne . lastly , how deadly a hatred he beares in hel to that wicked enemy , is cleere enough by this , that not enduring sinners to remaine any longer in these lists , bidding them depart , he banisheth them , into such miserable dungeons of eternal punishments . 2. point . attend besides , with what study and diligence , he commaund the monsters of vices , to pack away from our hart , like as a noble general in warr , as soone as he hath taken some towne or fort , either by a sodaine stratagem or assault , remoues the ancient magistrates , and pute the souldiours in garrison from their ranck and place , nor suffers any one to remaine behind , that might stirre vp the least sparckle of any treason . 3. point now with what iubiley and joyful signes the angels exult and triumph in a manner , when they behold that infamous rable of portents to be thrust forth , and chased from our hart ! how stand they amazd in the meane tyme , at so great a multitude and deformity of enemies ! but how especially they admire , that infelicity or stupidity of ours , that we should euer seeme to afford any place to such execrable and damned ghosts as these . the colloqvy . oh what dulnes of mind is this , what stupidity of hart , that we should so long suffer these monsters , to rest and abide with vs , as if they were some friends and familiars of ours ! oh truly admirable goodnes of god! who hath attended and expected vs so long to returne to the duty and office of good men ; and now at last most powerfully hath brought vs into liberty , wherefore we wil stedfastly purpose , and determine hereafter , to die rather , then once to afford any place in our hart to sinnes . pater . aue. iesvs the living fovntaine in the hart . the hymne . behold the fountaines liuing springs : both here & there in angel bring ▪ souls soyl'd with vgly spots within : oh how i now am loathing sin ! which nought could wash but streames of bloud , that issued from christs wounds ô floud : the sourse . from whence thy torrent flowes , is iesvs hart ? 't is that bestowes eu'n the lasts drop , to cleanse my spots . o scribled hart , with blurrs & blots of horrid crimes ! wash , wash , with teares , thy sinnes . thy paper written b●ares being once made white , ( what doth afford , al ioy , content , repose ) the word . the incentive . 1. if iesvs be absent , i am arid , dry and with out iuice ; so as neither i feele god , nor any thing of god. oh cruel aridity ! o fatal drought ! 2. if iesvs be present , he sheads diuine dewes of graces , he opens springs of incredible sweetnes ; the hart flotes only and swimes , and sincks in these torrents of celestial delights . oh grateful dewes ! o blessed springs ! o ineffable delights ! 3. angelical hands lade heither those waters of life , sprinckle therewith my hart and soule , cleanse , & water them with endles springs of paradise . the preamble to the meditation . o holsome streames of siloe a whereof the blind no sooner drinke , but they presently recouer the light of their eyes ! o powerful waters of iordan , where in naaman plunging himself , his flesh became imediately like the flesh of a little child , and so was cleane ! b o profoūd spring which streaming downe in the midst of paradise , c thence diuides it-self into foure heads , so many riuers , wherewith it washeth a great part of the earth . the one called phison ▪ which passeth by the region heulach , with a most commodious riuer , for the vse of mortals , washes and waters al the parts of the world . the other g●hon , passeth along by ethiopia . the third tigris , that rapid and violēt streame , with scours the assyriā ▪ the fourth euphrates , so renowned in the monuments of sacred writ . and oh ! to me sweet waters of iacobs wel ! with one draught whereof the poore samaritan woman d felt the thirst ; and head of concupiscence slacked and quenched in her , which til that tyme no springs , nor yet whole flouds , could take away quite , or so much as refresh or diminish neuer so little . nor can i choose but admire thee , o prodigious springs , which with an endles streame sprungst from the iaw bone , with whose herculean strength , sampson , as armed with a triple knotted club foyled and vanquished a thousand philistins . e lastly , o thou most blessed spring , at whose waters , those so happy flames of nuptial affects , betwixt isaac and rebecca f were anciently kinled ! but , o miraculous things behold here from the bottome of the hart , an endles spring to arise , plenteously watering with seauen channels the vniuersal face of the earth . behold there that master , pipe , more large and ample then the rest , from whose head as it were eternal waters flow into the other six . but ●ix thine eyes especially vpon iesvs who keeping in the center of the hart , in prodigal and profuse vrnes or cesterns distributes whole flouds of graces . hence mayst thou discerne the primary springs of iustification , to breake forth , thence more copious streames of conseruation to flow , and of the other side , the flux or flow of graces to swel againe and grow into a vast sea of waters . these are dealt to such as first begin , those are offred them who walke the way of perfection , others with ful channel are powred forth to such as climbing the ●ublime mount of vertue are got to the top . casting thine eyes here also behold how in these streames of limpid , veynes , certaine little ethiops ( who i know not ) are washed , with the ministery of angels , and how bring cleansed , from the coale-black race of crowes they are transmitted into the candid family of doues . come h● ther then you dry & thirstie soules , flock you hither : why drinke you so long of those bloudy streames of egypt ? why carouse you so those muddy marish waters of the durty babylon ? why prize you those false bewitching cups of the world , to with , that c●cean hag ? here maist thou rather , o thou foole , drinke thy belly-ful of endlesse liuing waters ; and wash if thou wilt , and rinsh thy whole mouth ; with which draught thou maist put off the old man , quench , thy thirst , take courage lastly deriue thee a whole streame of water springing to eternal life ( a ) g wherefore doe thou wash me lord from mine iniquity , which vow was familiar with dauid . h wash i pray and first my wil , alas ! defiled with the filth of extrauagant and wandring affections ; and especially with the sordid dust of self loue . wash my mind also , and with al wipe away al darknes of ignorance and errour from it . wash likwise my hands , ah ! ( how i blush for them ) so fowly dight with crimes . wash my mouth ; how i blush againe ! how slow , infamous , impudent wash my tongue i euen tremble to say it ) so intoxicated with the poyson of scurrility and calumny . wash my palat , alas ! with sootist relishes corrupted . wash mine eies , ouer-cast with the noxious colours of wrath and melancholy humours : myne eares , enchanted with the enticīg charmes of witches , syrens : my feet also soyled with the dust and mire of lewd concupiscēce : my hayr , and lastly cogitations , for these also are in foule plight : so is there nothing in me that is not impure and il affected . ah! i dye of thirst , and desire of thy loue ! oh quench and extinguish the thirst , the heat of my dying hart ! o eternal loue ! inexhaustible spring ! but your , thrice happy cittizens of heauen , o glorious angels , who as certaine riuers flow from this fountaine of al good , receiue and shut vp first with ful minds the whole spring it-self , them in the open lakes of your harts , plunge this my dry and thirsty hart , drowne it in the ocean of loue . so i coniure your by that very loue , which is the immense spring and fountaine it-self , from whence you haue taken both your nature and spirit , of whose draught you stil liue , and shal liue , as long as eternity lasts : very happy and blessed . vi. meditation . the preparatory prayer . actiones nostras , &c. first point . consider sinne to be a true leprosy : for as this infects and fouly spots the body ; so that vitiates and corruptes euery part of the hart and soule ; and though the act be past , yet leaues a foule and vgly blot behind it . 2. point . consider further , this most vgly & foule blot is not washed away , but with the bloud of the only immaculate lamb : which neither the sacrifices or ceremonies of the old law , nor fasts , nor other austerities of this kind can wipe away without the sprinckling of this bloud : for without bloud , remission is not had . a 3. point . consider lastly , that as heretofore the posts and threshal of the house being smeared with the bloud of the lamb , with held the sword now drawn and ready to strike , of the smiting angel , from killing them in the house by a death so studiously prepared b so with this bloud , al hellish power is expelled , and restrained , that those wicked foes of our saluatiō may not touch the very entrance of our hart , or dare so much as looke vpon it : lastly as the preistly robes , yea the sanctuary it-self was sanctified and hollowed by the bloud of the lamb c so beleeue from the bloud of christ al sanctimony d deriues into our minds . the colloqvy . lord wash me againe , from mine iniquities , and cleanse me from my sinne . a wash the mind , and let al the clouds of ignorance vanish quite . wash the wil , and purge il appetits conceiu'd from the false nuages of transitory things : wash the memory , and wipe away self-loue growing , from an ouer-weening of my self , and my own doeings . cleanse my feet , hands , eyes , and tongue , nor let any thing remaine in me , that is foule and polluted , or wich may any wayes offend thy maiesty , neuer so little . pater . aue. iesvs pvrgeth the hart with expiatory bloud . the hymne . ohart lie open freely take , these sprinckled drops , enough to slake the flames of lust and quench the fire , of bel it-self , o hart desire thy lord , now is he entred in , to put to flight the deuil sinn , the world th● flesh : behold h 'is gone , thy contrite hart ▪ plow'd , harrowd , sown , may , wat●red with his heauenly dew , spring forth , and fructify anew : to which annex some pearlik drops , that thou with ioy maist reap thy crops . raine followes wind ; sigh , teares begin , and drown as with a deluge sinn the incentive . 1. although the hart be vnworthy and wholy vncapable of score of celestial graces , yet iesvs howsoeuer , of his soueraign goodnes , powrs thereon and sprinckles it at least with some little drops thereof , to instil thereby into the soule the first loues of heauen , and to excite a thirst thereof . 2. behold in iesvs absence , how dry , dul vntoward , poore , miserable the hart languisheth and pines away ; how the angels likewise scanding round about , and ful of horrour , are amazed the while , & with reuerence are praying to iesvs to be moued at so great a misery of the humane hart . 3. goe to then , water , water , o most sweet ievsv , this vnhappy hart : sprinckle it at least with some little drop of the ful fountaines of thy sweetnes . it is now enough , sweete iesvs ; for loe the hart came presently to it-self againe , as soone as it felt but one little drop of thy diuine loue to be sprīckled on it . the preamble to the meditation . moyses , it is to no purpose to take the aspersour in hart a and with a purple thread to tye the ysop so about it ; with which dipt in the bloud of the victime ; thou busily purgeth the altar , the volume of the law , the whole people , attentiuely listning to the statutes and precepts of god : this shed & sprinckled bloud , wil not expiate sinnes , ror to the tabernacle or leuits afford any sanctity a whit nor wipe away the spots of leprosy , nor cancel the stigma or seared print of sinne ; vnlesse with al thou reguardst this fountaine , this bloud , which alone can wash away the monstruous sordidues and which shed on the tree of the crosse yeald life to soule imparts a candour and beauty to them , and that like to the ●unne , which in the ful of the moone , powres forth his light vpon her orbe and to sick mortals makes her more amiable . nor truly for ought els that water and bloud so flowed from the side of dying iesvs ; then to ennoble soules , being cleansed with that purple to wash their robes , to make them fit and apt , that crowned with victorious laurels they may eternally triumph , with the immaculate lamb. take therefore o iesvs , loue of my soule , from this infinit bath of thine some few little drops , at least , and sprinckle thy sanctuary therewith , i say , the ample field of my hart ; whose shure possessīo , thou hast taken to thy self long since . but you , o smitting angels , goe farre away hence , the house is marked already , the signes of tau is printed on the doores : be-gone i say ; for where this marke is seen , it is a crime to enter in . oh would to god , my iesvs dearely beloued , with dauids feruour , i could pray and obtaine this fauour at thy hands . lord blot out my iniquities , wash me yet more from my wickednes , purge me of my sinne . thou shalt , sprinckle me with ysop , and i shal be cleane , thou shalt wash me , and i shal be whiter then the snow . turne away thy face from my sinnes ; and blot out al my iniquities . create in me , o god , a cleane hart , and renew a right spirit in my bowels . b let there be no corner , i beseech thee , which thou purgest not no portion of my soule , which thou blessest not with the fruit of thy pretious bloud . the swallow with her owne bloud restotes sight to her bling yong ones . the bloud of a goat expels al manner of poyson . againe , the bloud of doues , let forth beneath the wings , quickens the dulled species of the eyes : nor is it fit my god , nor iust that from thy precious bloud , my hart should not feel likewise the same effects . the bloud of victimes shed from the sacrificed holocausts , bred no corruption , nor stench , nor flyes , that sordid creature , but rather eūn destroyed those importune and irksome things . the sacrifice at bethel c offered vp by iacob , they say , was so purely and holily performed that not a fly disquieted the patriarch : busy in this rites . i wil not , lord i wil not haue my hart a bethanues , or temple of bel d a pestered with flyes , and ruining al with filthy & corrupt goare : where belsebub e giues forth his oracles , and exhibits himself , awful and terrible to men , in despaire of their saluation . how i hate these direful and dreadful sacrifices , these rites ! thy bloud , o sweet iesv , is alwayes red with purple , and white with lylies intermixed . f for these two colours thou affect'st , the purple red , & snowy vhite ; wouldst thy cliens , and deuotes addicted to them , and to be known by them . this bloud of thine , to thirsty soules quenches their heat , to hot and toyled spirits sends a humid breath ; to broken and dismaid harts , giues fortitude and courage . vii . meditation . the preparatory prayer . actiones nostras , &c. the prelvde . in the midst of the temple , was placed a huge brazen vessel , wh̄ece many channels yssued forth , apt to communicate their waters , for the vse of preists and leuits , where with they washed themselues when they went to sacrifice . a weigh the munificence of god , who thought it not enough , for declaration of his famous and good wil towards vs , to water the hart of man with his owne bloud , vnles he left vs also a fountaine famous for seauen channels , from whence the guifts of graces might plentifully & prodigally flow into our minds , to wit seauen sacraments instituted to this end , to wash vs , to expiate our sinnes , and to wipe al steynes from the hart . 2. point . consider the grace , which flowes from the fountaines of the sacraments , to be a golden water , which turnes al it touches , into gold ; and that so powrefully and diuinely , as there is not the least action of our life ( so it be sprinckled with the liquour of diuine grace ) which we ought not to make more reckoning of , then of al the treasures and riches of the world ; as meritorious and worthy of eternal happines . 3. point . consider now , how al graces , & merits depend of the only sonne of god , and thence ●re deriued by certaine pipes or aqueducts as from the rock or head of these liuing waters : wherefore we are most studiously to receiue and keep this liquour of grace ; least any whit thereof should breake from the bancks of our hart ; nor is any occasion of heaping merits to be omitted , which we greedily reach or catch not at . the colloqvy to the wounds of our sauiour . my soule , o god , hath thirsted after thee ; a vnles thou replenish it with heaūely waters , who shal recreate or refresh it ? my soule is blacker then a coale ; b who shal wash it whiter then snow , c vnles thou powrest forth thy grace into it , which clearer then any chrystal , fals from the streames of thy side , hands , and feet ? oh sacred springs of syloe d infusing light to the blind ! oh springs of elun , which refreshed the heat of the people of israel e dying nigh with thirst , amid those parched sands of that vast desert ! oh rock f smit cruelly with the tongue and hand of the sinagogue ! a rock , i say , not exhaling flames of fire , but powring out aboundant streames and flouds of benedictions ; which with a continued course , accompanyed the pilgrime people into palestine . oh you holsome iourdan waters of naaman g flow with a copious channel into my hart , that no locks or sluce at any tyme may hinder your course . but your , o you heauenly ministers of god and mans saluation diue and plunge in this fountaine placed in the midst of the house of god , those ethiops our minds , i say , so vgly and deformed with the wretched colour of vices ; that by your meanes , being rised and cleansed once they may issue forth like doues . amen . pater . ave. iesvs rvles and reignes in the louing & deuout hart . the hymne . omightie souer aigne , if you please , to deigne a looke & view our seas ; where harts like ships with wind & tide are sayling ; some at anker ride , some with waues and boystrous windes tost to & fro ; ' mongst them you find my floating hart , with euery blast of greife or of affliction past , as ' t were immersed with in the maine . but yet , greate monarch , if you deigne to be my neptune , or to guide the sterne of my poore hart , beside the surges flying ore my decks , reigne in my hart , let hel play reks . the incentive . 1. vvhen iesvs sits in the hart , as in a throne & there commands , the hart is a paradise , our cogitations , affects , desires , are euen as angels , cherubins , yea seraphins , so here doe al things burne with diuine loue . 2. god raignes nor rules not ? sinne therefore swayes and beares the rule , most tyrant-like ; and strikes and wounds the miserable hart , already stretched on the cruel rack and torture , with terrours , scruples , horrid spectres , bestial appetits : no hart , but euen a hel. 3. little king , great god , tame my rebellious hart , subdue it to thy heasts , and eternally commaund it : surely i wil doe what i can to dedicate and consecrate it to thee : doe thou defend the place , wherein thou likest wel to be shut vp . the preamble to the meditation . the pacifical salomon in those dayes of old had built him a throne of iuory six degrees or steps in height , on both sides whereof watched a lyon , very exquisitly wrought , the truest symbol of regal maiesty ; and likewise for the people beneath in the midst of the temple he erected a very eminent and stately chapel . and so to thee immortal god ; the heauen is a throne the earth a foot-stoole . for thou sit'st ( as sacred scriptures b tel ) vpon the wings of cherubins , whence thou giuest oracles , prescribest lawes to the world ; and euen with the only looke , maiesty , and state , becomst most terrible to the haughtiest mids . hence thou exactst iust punishments from the damned : hence thou inebriatst the blessed citizens of heauen , with the nectaral honey of thy goodnes : lastly hence thou carrousest cups mingled with the gal of iustice , and honey of pure goodnes , to the earth , suspended betweene heauen and hel . besides in the triumphant church the celestial spirits , whom we cal thrones , are thy royal seat ; and in the militant , the sacred altar is thy lodging chamber , where thou sweetly takest thy rest . but nothing is thine owne so much or due vnto thee , with a better title , then the hart of man , which with a low abasement of thy self , and a singular obedience to thy father , thou hast lawfully recouered and bought with the price of immense labour and paynes ; yea redeemed with thy bloud , & a shameful death on the crosse. here , o pacifical salomon , thou rulest , there thou commaunds with a beck , in this soyle or seat , as in thine owne dominion , thou swayst in that manner , as there is none so bold or of so impudent a face , that dares , vnbidden , step in a foot , or , not touched with the point of thy golden scepter , c looke in a-doores . here thou hearest the humble suits , and petitions of thy subiets , here thou stiflest lewd desires , putst a bridle on the rebellious senses , tamest the insolence of carnal concupiscence , sweetnest the acerbity of labours . and , ( o most happy kind of gouernment ! ) thou alone sufficiently sillest the whole hart , attended with a most happy trayne of heauenly citizens which thy retinew or court can neuer depart from thy side , or vanish from thine eyes ; so strongly tyest then the minds , harts , and loues of al vnto thee . moreouer in the basis or foundation of this royal edifice , stands faith , more cleere then any chrystal ; in which glasse of eternity , mans hart sees and beholds the past and future things . the whole frame susteines it-self , on that , thy surest and most constant truth ; where with thou proppest and holds it vp . for if faith leane not vpon thee , it cannot hold the name or dignity , of faith . now the steps by which they ascend into this throne of the hart , are those which the kingly prophet insinuats , where he sayth : they shal passe from vertue to vertue . d humilitie lyes in the lowest place , obedience followers , anon pietie ariseth then patience shewes it-self ; resignation attends and perseuerance tops and crownes them al. the foūdation faith consists of iaspar , each stair shines with his special gemmes . the first , is black with ieat , the second , greene with the emarald , being the colour of hope , the third glissens with the purest chrystal , the fourth is hard with the adamant , which no contrary violence or force can master ; the fift euen sprinckles fire with the chrisolite , but the carbuncle , the sixt , flashes forth both fire and flames at once : yet thou midst al , my sweetest iesv , o prodigy ! not only sits secure , but euen deliciatst thy self . there are besides , two litle columnes or pillastres of this throne ; loue appeares on the right hand , and feare of thy iustice is to be seen on the left : yet sitst thou so venerable with diuine maiesty , in this humane seat of the hart ; as the face of thine enemies , cannot behold the dignity of thy countenance , or endure thy aspect . there thou giuest precepts , and art presently obeyed ; commaundst , and thy heasts performed in a moment . the angels themselues , euen the cherubins and seraphins , tremble to approach any neerer ; as who know wel enough , this litle region to be properly thine , so only made for thee , and so due to thee by right of purchase , as whatsoeuer is lesse then thee , or shorter then eternity cannot please or satiate the hart ; grown proud of such a lord. for it is hungry and thirsty , nor liues contented with any owner , vnles thou fix the seat of thy kingdome in its precincts . if thou beest present with it desires no more ; if absent , come in al created things at once , & wooe it neuer so much , there wil yet be place enough for more . if thou getst from thence , al felicity departs with thee : if thou abidest , al beatitude comes sodainly thither . raigne therefore , and eternally raigne in my hart , o loue of my hart . quiet the motions of perturbations , nor euer suffer the vnhappy hart ; to thrust the king out of his seat ; then which cannot happen a greater disastre to it . nor suffer i say , o darling and delight of my hart , that one hart should be shared into many parts . for thou sufferest no riual . oh suffer it not euer to be enticed with the allurements of worldly pleasure , which gate being once set open , i see how easily the enemy wil rush in . be thou to it a brazen , yea , a wal of fire , which may so roundly girt the tower , as that no passage may be found vnto it . but that only the holy ghost may come downe from heauen , whereto the hart lyes open and enter therein , with a ful gale and occupy the whole hart ; that so i may truly professe and glory , my beloued to mee and i to him . e viii . meditation . the preparatory prayer . actiones nostras , &c. the prelvde . my kingdome , is not of this world , ( a ) for my kingdome is thy hart , o soule deuout to god. 1. point consider how god seemes to make but litle reckoning of the rule , and gouernment of heauen & earth , in regard of the dominion and care he hath of mans hart ; wherein , as in a breife epitome or abridgement , he summs and collects togeather the whole perfection of the vniuerse . 2. point . consider againe , how sweet the yoke of christ is ; compared with the most cruel and direful tyranny of the deuil . for into what horrible vices and abhominations , doth not this wicked tyrant and cruel butcher of soules , drawe men who are subiect to him ? how farre this lord differs from the genius of the world . for if this impostour promise mountaynes of gold to his clients and followers , after a long & irksome bondage , after a tedious yoke , and loads of intollerable iniuries , which it layes vpon them , it really performes nothing but smoak of words & empty shadowes . lastly , how diuerse this masters benity is from the hard & cruel apprentiship of the flesh , which for a singular reward of most abiect seruices , repaies nothing but a thousand sordities , and miseries , as wel of the soule as body . 3. point . but on the contrary , where iesvs rules in the hart , the appetits , which were before vnbridled , comply with the law of reason , and the soule-it-self , reduced as it were into the forme and order of a watch , being in tune and wel disposed , poyseth al her thoughts , words , and works , with iust weight and measure . the colloqvy . shal be with the most sweet iesvs , earnestly beseeching him he would take ful possession of the hart , commaund therein , as in his kingdome , and exercise an ample power vpon al the faculties of the soule : that he would aduance , pul downe , enrich , impouerish ; lastly fraue it to each beck and signe of the most holy and diuine wil. pater . aue. iesvs teacheth the deuout hart . the hymne . o iesv speake , thy seruant heares , but thou must find me pliant eares , for of it-self my hart and wil is seeking drops that doe distil from a limbeck that 's rais'd on high with streines of wit , which soon are dry . oh let me heare what thou dost speake ( peace ) in my hart ! ah , if it leake , as doth a vessel pierced through , it naught avails to heare . for how can i retaine that in my breast , except some heat of grace digest ? oh with thy lessons that impart ! with thee i le soone get al by hart . the incentive . 1. behold here my litle doctour teaching from the pulpit of the hart . o speaches al of milk ! o nectar ! how affectiously the speaches ! with what a grace he teacheth how ioyfully the hart leaps , while it takes the words of eternal life . 2. like maister like scholer ; especially if he take delight to hang on the lips of god , instructing as a maister ; and with prompt and ready eares and mind but drinck his inspirations . here truly he playes not the mans , but teacheth the angels part , yea is indeed a very angel. 3. diuine doctour , teach me to doe thy most holy wil , euery , where and in al things ; for i require no more . i shal sure be wise enough , when thou alone shalt tast and relish with me . the preamble to the meditation . the tyme wil come , o delight of my soule , o spouse of bloud , a when mount caluery shal be thine accademy , thy diuine humanity , thy booke ; for woden chair , the hard crosse , where this volumne shal be laid vpon , for points , stripes , lashes for commaes , for auditary of so diuine a maister , the wicked iewes . al men shal read in that book , and if they mark , vnderstand , how potent thou art , who canst so aptly linck togeather , things by nature so farre distant from each other ; life with death , folly with wisdome , pouerty with riche , strength , with weakenes , gal with hony , high with low . here the disciples of the. crosse shal learn ; with what pretty slight of thy wisdome , the most tender worme b of thy humanity hanging on the line and hooke of the crosse hath drawne out of the bowels of mens harts , that horrid and cruel fish leuiathan c and crushed his head : with how vnvsual an instrument , the engine of thy humility , thou ouer-threwest that mad tower of babel , brakest with thy meekenes the adamantin hart of the iewes , how with thy admirable sweetnes and affability , like that worme ( which seemed a prodigy to ionas ) d thou didst so smit the root of that flowrishing iuy , as suddenly al the leaues withered , that is the ceremonyes of the ancient sacrifices were abolished , altars demolished , the preistly and regal power of the iewes , the splendour of that flourishing nation , in times past , withered like a tree strooken and blasted from heauen . lastly in this open and vnfolded book , al posterity shal acknowledge what were those ancient mercies , of thine , e hidden hitherto in the immense treasures of thy bowels , and euen the gentiles themselues whom the diuine goodnes might seeme to haue cast off for so many ages past , shal now behold the most abstruse secrets of the highest things , hidden heretofore . but now , [ most louing doctour ) doe i see another . schoole set open to thee , the spacious galery of man's hart , a noble lyceum , wherein thou lord and maister teachest the soule , thy disciple within and instructest her with the precepts of thy most holy wil. speake therefore , i beseech thee lord , the eares of my hart are open , speake o loue of my hart , for thy words are sweeter then the hony , and the hony comb : f milk and holy vnder thy tongue , the hony-comb distilleth from thy lips . g oh fiery words of loue ! strong , efficatious , endles , thundring words , which impetuously throw al things to the ground , ruine ceders , fetch vp mountaines by the root , reare the lowly hil lying in the plaines strengthen collapsed minds , dash and crush the proud : lastly ; words of a most indulgent parent , teaching his dearest child al manner of holsome precepts . lend thine eares then my hart ; god is he that speaks . heare my child ( for so iesvs aduyses from the pulpit of the hart ) doe thou giue thy self to me : let me be thy possession , thy nurse , thy food , for nothing can satiate thyne appetite without me . my child , throw away those leekes and garlik of egypt , turne thy face from the stincking waters of pleasure , and put thy mouth rather to my side , the wine-cellar of graces , whence at ease thou maist draw and deriue to thy self most soueraigne and incomparable ioyes : for sake thy self and thou shalt find me ; leaue the vayne contentments , of the senses , and thou shalt purchase to thy self the solid & sincere delights of heauē . learne of me , child , not to build thee worlds , or frame new heauens , nor to worke wounders , h but learne that i am me●k & humble of hart . i be alwayes mindful of benefits bestowed vpon thee ; for nothing so exhausts the riuers of diuine grace , as the blasting vice , of an vngrateful mind . be present to thy self follow thine owne affairs , square al thy actions to the exact rule of reason , and perswade thy self this , and haue it alwayes in thine eyes , that thine ; and the felicity of al rests in me the only soueraigne good . ix . meditation . the preparatory prayer . actiones nostras , &c. the prelvde . they shal be al docible of god. a 1. point . consider how almighty god , from the first creation of things , hath proposed al his perfections to be openly read in the book of creatures . b for by the ample spaces of heauens , he hath manifested his immensnes ; by the diuersity of celestial influences , the variety of his guifts and graces ; by the splendour of the sunne & moone , his beauty ; by the admirable viciscitude of the seasons of the yeare , his prouidēce ; by the immoueable firmnes & stability of the earthly globe , his constancy and immutability , by the plenty of his benefits wherewith he hath most copiously endowed vs , his goodnes ; lastly in the huge vastnes and depth of the seas , he hath left the inexhaustible abysse of his essence expressed as it were in a paincted cloth . 2. point . consider besides by what meanes the same god heretofore hath explicated his mysteries to vs , with diuers oracles of prophets , & with the manifold shadowes and figures of the old law . c so the greene bush d vntouched in the flames , signified the virginity and ●ecundity of the virgin-mother . the brazen serpent e with whose aspect , erected in the wildernes , were cured the wounded , slung with serpents , expressed the crosse , & death of the sonne of god , to be the holsome remedy of miserable mortals . the mariage solemnized betweene salomon & the egyptian , womā f & represented the hypostatical vnion of the eternal word with the humane nature . 3. point . but while these things seemed but smal to the great immensity of his loue , he himself being made man , came downe vnto vs ; and taking possession of the hart ; and assuming to him the office of a teatcher , instructs it , and deliuers the art , not of working miracles , nor of building new worlds , but imbuing it with new precepts and altogeather vnheard of hitherto . learne saith he of me , because i am meek , and humble of hart . g 4. point . i wil endeauour to giue my mind very frequently and seriousl●y to learne this lesson by hart , wherein consists the summe of al christian perfection , and i wil examine my self how diligētly hitherto i haue behaued my self therein , and what method i wil afterwards keep to be exact . the colloqvy . shal be directed to the holy ghost , most earnestly crauing him to afford me light to comprehend the diuine mysteries ; a hart docile & apt to receiue such lights and motions ; strength of memory , least the species of things once receiued may easily vanish away ; and force sufficient wherewith to execute what i shal thinke fit to be doue . pater . aue. iesvs paints the images of the last things in the table of the hart . the hymne . o rare apelles ; loe the frame , my hart ; but first prepare the same , which is al slubbered 'ore with sinne , wipe al away , and then begin to draw the shapes of vertue here and make the foure last things appeare● that no chimeraes of the brayne , or phantasies i may retayne . besides vouchsafe to draw some saint , begin , sweet iesv , figure paint , whom i may imitate , and loue , as did narcissus . from aboue descend apelles , thou diuine , come euery day and draw some line . the incentive . 1. nothing is more miserable then the hart when it giues licence to wandring imaginations , and liberty to self loue . my god! what images ! what phantasies ! what enormityes ! what folies are depainted there ! 2. but after that iesvs , the diuine painter , hath entred into the shop of the hart , & taken the hart it-self as a table to draw and paint therein , thou maist streight discouer the image of god and trinity reformed ; the effigies of iesvs , and mary drawne , the whole celestial court represented , and the face of the gallantst vertues expressed ; whether with greater lustre of colours , or feeling of piety , or delectation of the mind i can not say . 3. o most louing iesv , imbue my hart with the colours of heauen , paint not shadowes , but genuine and natiue images , snowy innocence , greenes of hope , the purest gold of charity ; that so the closet of my hart may come to be a certaine cabinet or reliquary of al perfections . the preamble to the meditation . my hart ( my iesvs ) is an emptie table , since thou hast wipped away thence the images and fading shadowes of worldly things , and throwne downe the idols which i my self had wickedly erected in thy sanctuary ; take then , i pray , thy p̄ecils in thy hands , and dip them in the liuelyest colours thou hast ; that no series or tract of yeares , nor inclemency of the ayre , nor dust raised from the earth , may blemish or deface what thy al-working hand from the most absolute idaeas of the eternal wisdome , hath diuinely painted . for thou , o great artisan , hast set downe in writing with thy hand , those noble soules , abraham , isaac , iacob , and the rest of the family of the predestinate . thou truly , art that admirable authour , who didst put the last hand to the azure orbes of heauen , appliedst the purest gold to the starres ; the greenes of the emerald , to the herbs , the snowy candour to the lillyes , the crimson to the rose , the purple to the violet , pale with yellow mixed . thou sprincklest cristal on the adamant , the etherean brightnes , on the saphir , the vulcan flame ; on the carbuncle : lastly , thou hast endowed al things , as wel sensible as insensible , with such variety of colours , and sweet delectation as the eye cannot be satisfied with beholding them . a and in this huge vastnes of the world , my god , thou hast shewne thy omnipotence , which the eye of the mind may wel admire , though not conceiue or comprehend but in the diuersity of created things , which a strange knot , concording discord , and discording concord most streihtly tyes together : thou hast impressed the liuely image of thy infinit wisdome in the order of this vniuersal al ; but there is not among al thy creatures any one , no not the least of them , wherein conspicuous draughts of thy goodnes , shine not euery-where . since therefore my hart is a void table , already sit to be wrought , draw i beseech thee diuine painter , and here delineate only these foure images , which deuouring tyme with no age may cancel or were out . and first frame in this table , that last grimme , and dreadful line or period of my life , and let these here be the draughts of this sad image : let me lye as dying , with eyes sunke into my head , with pale and deadly face , leaden lips , let death stand by threatning with a terrible iauelin in hand , here the deuil menacing with weapons of temptation , there the guard an angel breaking his thrusts , in my defence . aboue be the iudge seen attending the passage & issue of the soule , let the children houle at the doleful bed ; the seruants , each prouiding for himself : adde , if thou list , the cossin lying not farre off , wherein the senselles corps is to be laid , vntil that day , whē the last trumpet's found shal sumon the buried to arise . oh holsome and profitable picturel whole only aspect wil shew me that is , my nothing , to my self ; and laying the swelling winds , wil hold me in my earth , that i grow , not proud yea wil giue me a generous and stout hart , that triumphantly i may trample on the trash and trumpery of the world , and creeping on the ground with frequent sighes preocupying death , before my death mount vp to heauen . now pious iesv , i pray draw , and finish also the other part of the table , of the other side ; with due lineaments . be that maiesty set forth , wherewith as iudge thou shalt appeare one day , and be seen of al to handle and discusse the causes of the liuing and dead : let me here behold thee sitting in the clouds , with the mouth armed , with a two edged sword , and with an eternal seperation seuering the sheep from goats . on which image as often as i shal cast mine eyes , i may feele the bit and feare of thy dreadful iustice cast vpon me , whensoeuer i shal lash out like a fury , into the precipices of vnbridled appetites . goe on heauenly artificer , now must thou , paint a hel , that lake so dreadful for its sulphur and flames , where the vnhappy soules cheyned together , with howling and disparing cryes fil al things , and with that tragedy publish their wretchednes , and miserable condition . so exhibit the whole , as i may seeme to behold the vncleane spirits , touch the darknes self as with the finger , feele the gnashing of teeth , heare the horrible blasphemies , their cries , their pathes , their flegme which in vaine they cast forth against god , their bans and cursings , wherewith they cruelly teare one another , that being astonished with the sight of this picture , i may eternally sing thy mercies , b which hath held me vnworthy a thousand and a thousand times , from this lamentable abysse of infinit euils . lastly , my good painter , looke where the rest of the ample space of my hart , seemes void , i say not expresse , but shadow , i pray , the image at least of eternal glory and beatitude . exhibit howsoeuer which a rude draught that house & royal seat , where thou layst open the most diuine treasure which thou hast reserued for thy children , with the title of inheritance . here let that great and blessed city of celestial hierusalem , built al of gold c and precious stones , euen dazle the eyes ; there let the citizens of heauen be seen clothed with the sunne that graue senate of patriarchs and apostles , with heads crowned with golden diadems , besides those valiant heroes , who with the price of their bloud and life , haue purchased themselues immortal laurels . figure also that mount , purer then christal , wherein the candid mother of the lamb , and the rest of the virginal flock deliciat with the lamb himself , amid the chast delights and quires . d now then that these foure pictures may the better be conferued , let them not be enclosed i pray in mosaical work with certain litle stones linked and cimented togeather , least perhaps disagreeing with themselues they fly a sunder , but let one be set in ebony , another in cypres wood , the other be garnished round with plates of siluer , al enameled and set with topase stones ; and finally the last be deckt with the richest gemmes . take off thy hand now if thou please , the worke is fully finished . yet one thing more remaines , my diuine painter , of no smal reguard , forsooth , that to thine exquisit work thou adde a curten , least vnluckily the dust , or moister ayre , or more vntoward mind , may euer taint or least obscure so elegant and terse a picture . x. meditation . the preparatory prayer . actiones nostras , &c. the prelvde . i would to god they would be wise , & prouide for the last things . a 1. point . consider iesvs to be an excellent painter , who with the only pencil of the mouth , to wit , the draught of one litle word of fiat , painted the whole world with so great and artificious a variety of colours ; and how in each creature he hath expressed very excellent lineaments of his power , wisdome , and goodnes . 2. point . thinke what force hath the liuely image and representation of death , perticular iudgement , and hel , to restraine the lawles liberty of our life and too excessiue mirth ; and how much the remembrance of the heauenly glory preuayles to stirre vp the mind in the course of vertue , and to take away the difficulties they vse to meet with , who walk that way . 3. point . thinke this also with thy self , how the pictures and the images of the foresaid things expressed , at no tyme , should be wiped away from the table of the hart , this being the sourse of al our teares and errours , to be so careles and backvvard to conceiue and premeditate before hand , vvhat is to be exhibited in the last act and period of our life . the colloqvy . shal be made to god , beseeching him not to suffer , that either the delights and honours of the vvorld , or prosperity & aduersity may euer raçe out of our minds those pictures , vvhose affect is so necessary for vs to our saluation . pater . aue. iesvs brings in the crosse into the hart , and easily imprints it in the louer . the hymne . hast thou no harbinger to bring thy furniture , so great a king , but must thy self in person come to order al , and hang this roome ? my hart alas ! 〈◊〉 hardly brooks , to be tran●fixt with tenter book● ; for nayles and hamner , now i see , and ladder , al prepar'd for me . ah! without sheets i see thy bed ; thy crosse , no bolster for thy head except it be a crowne of thorne , thy canopy is heauen forlorne . al things lament thy paynes to see , iesv come in , i 'l mourne with thee . the incentive . 1. goe in louely crosse enter launce , spunge , nayles , scourge , bloudy , thornes , get you in to the closet of the hart . welcome stil , but on this condition that iesvs bring you in himself ; for mirrh with iesvs , is admirable , and meere sweetnes . 2. thou saist thou louest iesvs ; then needes must thou his crosse : for if otherwise thou boast to loue iesvs , thou deceiuest thy self and others . 3. most sweet child ; what haue you and i to doe with this lumber here ? scarce art thou come into the world , but thou art oppressed with the weight of punishments . oh plant thy seat in my hart ! and then shal i chalenge hel it-self : for if iesvs and i hold togeather , what hercules can stand against vs both ? the preamble to the meditation . most worthy painter , a i pray , take the table in hand againe , for before thou , makest an end of thy worke in the escuchion of my hart , thou must needs paint thine armes , with some motto or other that by the deuise thou mayst be known to be the master of the house . the palaces of kings , and their houses , as wel in the countrey as citty , euery-where are wont to giue forth their titles , armes , and names of their ancestours , to wit , the monuments of their royal stock and ancient nobility . as for thine armes and tropheues of thy name good iesv ; i take them to be thy crosse ; nailes , laūce , crown ' of thornes scourges ; that pillar whereto thou wert boūd ; & those very cords , wherewith thou wast tyed . i ( sayd he ) haue , been trained vp in labours frō my youth . goe to then , for my sake , among those foure images of the last things , which thou hast fully finished in al points , let these instruments , as tropheye of thy passion , be likewise pourtraited . the crosse would be of cedar , that is painted in his proper colour ; the speare sprinckled with bloud , the nayles dipt in the same dye , the pillar marked with drops and streakes of bloud ; lastly , the cords and scourges with bloud also , but so as washt away with teares here and there they make certain distinctions between . at sight of these armes , if they offer to encroch or approach neerer to the hart be the enemies dispersed ; and fly as wax before the face of the fire . but ho● my lord , print i pray that crosse more deep into my hart ; if it be churlish & resist , vse violēce with it & soften it if need be ; if with too much softnes it proue il and diffuse it-self , constraine the parts , to consist and hold together ; but be sure that euery colour thou here workest with be wel mixed with thy bloud , for this colour pleaseth best , as being the simbol of loue . be this crosse to me sweet iesvs , as a buckler , to rebate and blunt the weapons of the enemyes : be it a wal , or trench to girt me in ; armes for me to assaile my enemyes with al , may it stirre in me alwayes , first a fresh and liuely memory of thy passion , then a burning desire of suffring with alacrity for thee al hard and cruel things ; no otherwise indeed then of those thornes were roses the black-berries ; the whitest-lillyes : let this wood , cast into my-mind , turne the bitternes of the waters , into sweetnes b change gaul into hony , alloes to sugar , let the crosse be the mast of the sayling ship , wherein transported i may happily land at the hauen of saluation ; my bed ; where couching as the phenix in her nest , and consumed with the flame of loue , and turned to ashes i may dye iacobs ladder c to mount to heauen by ; the pilgrims staff to passe the iourdan d the sheep-hooke , to keep in the straying senses in their dutyes ; pharus whereto i may direct my course in the tempestuous sea of the world , amid the thickest fogs or fowlest weather . may the launce and scourges strike a terrour to the proud and rebellious spirits , that menace a far-off , and reuewing the assault by sits try to inuade thy sanctuary . pitch lord , and plant this crosse of thine in the turret of the hart ; be it there a standard , which being aymed at , as the captayns signe and signe of warre , may al the faculties of my mind anon , be summoned with alarmes , and pel-mel directly rush vpon the enemy . being armed with this crosse as with the keenest sword , i may cut off the wretched head of the cruel holofernes e and rise vp against my aduersaries , like that angel , who in a night alone foyled & vanquished at once , a huge army of the proud f senacherib . wherefore auant you hellish troops , packe hence away , & fly vnto those darkesome vaults . there is none of you that dares abide before the tower of the hart , where the armes of the supreame numen are now set vp : in sight whereof the angelical squadrons stand in battle array ; where not only horrour and dread but imm●nent & most present ruine waits vpon you . for death himself at the sight only of the crosse , turnes his back ; sinne also takes his flight a long with him , and both togeather with th●ir common captain sathan the deuil , in great dispaire tumble headlong in the lowest hel. xi . meditation . the preparatory prayer . actiones nostras , &c. the prelvde . pv●●● as a signe vpon thy har● . a be thou as wax , for euery forme ; i vvil be the seale , and imprint the armes of my passion in thee . 1. point . in the cōquered & vāquished tower of the hart the victorious iesus , placeth the trophies & triumphs of his passion , forsooth , as lord and master of the place , least any one hereafter may chance to chalenge it to himself , or seek to inuade it . 2. point . there can be no such force or power of tēptations , which vvith the liuely apprehēsion of these armes may not vtterly be defeated ; no aduersity so great , which may not cheerfully be borne ; no such alluremēts of worldly pleasures ; which with a generous loathing may not be reiected . 3. point how happy the soule which is nayled with christ vpō the crosse ! how rich , while vnder that wood are found to be the riches of heauen & earth ! how defensible & secure against al the power of hel , being the imprenable tovver of christians , whereon a thousand targets hang b the whole armary of the strōg , either to endure the shock of the enemyes or to assaile them . the colloqvy . shal be made by turnīg the speach , by way of apostrophe , to al the symbols of christs passion , as nailes , lance , vvhips , and also vnto christ himself , crauing most earnestly of him , as wel to conserue in our minds the memory of those things which he hath suffred for our sakes , as to admit vs into the society , and communion of his most bitter chalice ; that we may also merit one day to enioy our part of glory & eternal felicity . pater , aue. the hart consecrated to the loue of iesvs is a flourishing garden . the hymne . iesvs , thy power and gratious wil is alwayes drawing good from il , and life from death , and ioy from grones , and abrahams childrē mak●st of stones . behold a quick-set is my hart , with thornes and bryars on euery parte ; one drop of bloud alone thou shedst wil make a rose , wheres'er thou treadst : oh may my hart sweet odours breath of vertue ! ah! thy thorny wreath that pear●'d into thy brayne made red and parple roses on thy head . then for my sinnes , that i may mourne , with roses grant a pricking thorne . the incentive . 1. if iesvs , be in thy hart , thou needst not feare , the vnlucky accidents of man's life , for he of very thornes makes sweetest roses . 2. the most sweet odour of the white & ruddy rose , which iesvs is , recreates and refreshes men and angels , kils the rauenous fowles . hence when the hart with iesvs is beset and closed in with roses , sinne and the deuil get them far enough ; for they cannot abide the smel of them . 3. wilt thou be a soft couch , wherein litle iesvs may like to repose and rest in ? let the hart be crown'd with the roses of vertues with the snowy flower , of innocence , with the purple of patience , and breath the frangrancy of true deuotion . here iesvs feedes a here he sleepes . the preamble to the meditation . ovr litle bed is flourishing a our garden likewise is al beset with flowers . here the sweet smelling balme exhales an odoriferous breath here amid the snowes of lillyes , the rose-grow al purple ; here cinamon with safron , cassia mixed with mirrh , haue a fragrant odour with them ; there is nothing here that breathes not admirable sweetenes to the smelling . come therefore , o loue of my hart , my beloued , that feedst among the b lillyes , who delightst in flowers , come into the sweet delicious bed , or rather , if thou wilt walke the spacious allyes of the orchard and in the walkes . oh my sun , dart those fruitful rayes of thine eyes , and with thy sweetest breath more gentle then zephirus . inspire an odoriferous soule into the flowers , wherewith my hart being hedg'd in , like garden-plot ; euen smiles vpon thee . here the humble violet , fairer for her lownes , euen wooes thee with her soothing flatteryes , the higher sending her odours as she stoopes the lower ; a noble symbol of a lowly mind ; which vertue ; as a first begotten daughter thou hast kissed from the cradle and tenderly embraced , here the lilly rising somewhat higher , from the ground , amidst , the whitest leaues , in forme of a siluer cup , shewes forth her golden threads of safron in her open bosome ; a noble hierogrisike of a snowy mind , a candid purity , and a cleane hart , which now long since haue been thy loues : for hence that strange obsequiousnes of thine in those thy yonger dayes , seeking and complying so with thy virgin-mother . here now besides the pourpourrizing rose , the flower of martyrs dyed with the sanguine tincture of their bloud , represents that incredible loue which put thee [ o loue piously cruel ! ) and nayled thee on the crosse ; so as it is lesse to be wondered , it should dare so afterwards to cast the martyrs into flaming furnaces , into cauldrōs of melted lead , into burning fires , with liuing coales ; load them with crosses gibbets , punishments , and take away those actiue soules , which yet these generous and noble champions , very willingly lay'd downe of their owne accord . here also that bitter mirrh , but bitter now no more , whose chiefe force consists , in preseruing bodyes from corruption ; distils those first c teares of hers more bitter then the later ones that follow after ; but so much sweeter , as more powerful : this shewes and represents those teares , sighes , pressures , labours , which thy dearlings , confessours , mōks , anchorites , haue taken voluntarily vpon thē , while in the doubtful course of this life the pious pilgrims hyed them to the heauenly countrey . but , o most sweet iesvs to rauish thee aboue the rest with admiration , and his loue , the heliotropion of my hart , that flower , the genuine image of the sun conuerts it-self to thee ; whom therefore so assiduously it followes , for hauing so from nature such , a hidden force and sympathy with that eye of the world , the parent of al light . in this flower doe nestle harts enflamed with thy loue , whose voyce is euen the very same , with that of thy spouse ; my beloued to me , and i to him . d deliciate thy self then , iesv the delight of my hart , amidst these amenityes of flowers , and from those fragrant & odoriferous garden beds , let the blessed spirits thy companions weaue them co●onets , & delightful garlands , more pleasing , i dare say , to thy diuine maiesty , then those of old , so offred vp in lachary e wherewith the head was deckt of the sonne of iosedech , the high-priest . yea wil i be a little bolder with thee ; doe thou thy self , my iesv , from thy garden gather & pluck thee flowers make thee posyes , wreath thee chaplets , and doe your angels only help the while . my litle iesvs first shal choose the gathered flowers himself , then shal you bind them vp with a golden thread , & lastly he with these flowers these wreaths , these chaplets shal compasse in the hart about , that with this preseruatiue and odour of these flowers , he may banish from the mind al contagion that may vitiat or infect . goe to then goe on you blessed spirits , but i pray giue him the rarest flowers into his hand , euen the pride and honour of the eternal spring , which neither heat of sunne may fade , nor tempest or showers deface nor obscure the lustre , beauty or dignity , which the diuine graces prodigally haue powred vpon them . xii . meditation . the preparatory prayer . actiones nostras , &c. the prelvde . ovr bed flourisheth , saith the spouse . a 1. point . consider iesvs to be truly a nazarean , that is flowry or flourishing ; for the loues to be conuersant with the sweet odours , and flowers of vertues . wherefore i wil ponder , how grateful it is to him to repose and rest himself among the lillyes of purity and chastity ; the roses of martyrdome and mortification , the violets of humility and prayer ; the sunne-affecting marigolds , that is , the noble soules , and pliant to euery beck , of the diuine wil ; and other garden plots , of the rest of vertues , with whose loues , he is so taken , as that euery-where , at al occasions , he sents their odours and hunts after them . 2. point . these flowers should neuer fade , with any weather , not with the parching heate of the sunne , i say should not wither with the heat of carnal temptations , nor hang the head with the southerly wind of austere sadnes ; nor pinched vvith the cold and frozen blust●ring of the north , that is , not nipt or blasted with the euil breath of dulnes in spiritual things : but should rather be continually watered with the dew of celestial graces , and from the substance of the hart , deuo'yd of al corruption , draw and deriue their iuice & bloud , where by they might prosper and flourish euer●more . 3. point . i vvil seeme to behold the litle iesvs , sporting in this litle flovvry garden of the hart , picking here and there , and plucking with his hand , now those flowers ; the angels remayning astonished at so great familiarity , and adoring the vvhile . but for me i wil resolue vvith my self , to keep especially the lilly of chastity inuiolable , vvithout the least staine or blemish of its candour . the colloqvy . to the most blessed virgin , mother and disciple of al chastity , of vvhom i vvil craue the meanes first to keep chastity , and then earnestly beg her help and patronage , to vanquish easily al the temptations of the flesh . aue maris stella . iesvs sings in the qvire of the hart , to the angels playing on musical instruments . the hymne . if thou within my hart wouldst a wel ; oiesv , then what philom●l , could warble with so sugred throte , to make me listen to her note ? the syrens of the world to me ; would seeme to make no harmony . when they a long a large resound of pleasures , thou dost them confound , chanting a long , a large to me , with ecchoing voyce , eternity ! a briefe of pleasure , with like strayne thou soundst a long of endl●sse payne , the diapason , ioyes for me , to liue in blisse eternally . the incentive . 1. vvhat doe me heare my hart , what doe we seeme to heare . how sweet are these rapts ? how sweetly this ●clestial harmony enchants the soule , and rauisheth it quite besides himself . oh happy houer ! o happy lot ! when iesvs and the angels sing in parts , to the melody of the heauens . 2. when the hart sweetly respires , it sighes for and after , iesvs , and chants forth his praises with a glad some spirit . o musike . o incredible consort ! i heare me-thinks the quires of celestial symphony to sound ; and see my self in the midst of celestial ioyes . 3. let thy voyce sound in mine eares a my beloued . for to speake in a ward , most humbly prostrate at thy feete , i here , protest ; that neither i doe nor wil euer loue any other then the sweetest dolours and passions of iesvs . away with these flatteryes of self : away with these bewitching prostitute of carnal pleasures . syrens auaunt with your alluring charmes of my affections , let iesvs only sound in mine eares . for his voyce is sw●●t and graceous his sface . b the preamble to the meditation . o sweet harmony ! o diuine confort ! or are we mocked the white ? i heare me-thinke a lute , the harpe playes , the flutes and cornets wind , a whole quire is kept in the hart ; and if i be not deceiued it is a song of three parts ; they seeme to play according to the number of the musitians that play . for the angels here of th' one side , though they vse diuers instruments ; yet sounding but one thing seeme to play but one part ; then iesvs the skilful and most exquisit musitian tunes his voyce , and beares his part ; lastly the hart hath his . for amidst these numbers it sings and dances al at once . how quaintly and aptly the strings , wind instruments , and voyce al agree : with how admirable a pleasure the numbers quauer and iump with al. but then how noble a hymne is sung the while how curious & elegant iesvs stands in the midst , not only a singer , but as a rectour of the quire also with a magistrat rod in hand now lifted vp , and then let fal ; keeping the time , and ordering the key and ayr of the whole song . if you aske me the subiect of the dicty the royal psalmist a had designed and penned it long a goe , when he sayd : i wil chant the mercies of the lord for euer . for to this purpose iesvs the prime christ , records his ancient loues to the humane hart , & now mixing with admirable skil flats with sharps , sharps with flats , the tenour with the base , & running diuersly diuisions he touches with a sweet remēbrance now vvith a moderate , novv remisse , now slow , and novv vvith a quick voyce , the innumerable number of his benefits vvhere-vvith heretofore he hath vvooed the hart : wherefore recording things in this manner , novv he stirres vp pious desires , vvhich he had often enkindled before , novv vvith a grauer tone , he exaggerats the horrid feares of sinnes , and hel , vvhich he not rarely had inculcated heretofore , and novv againe vvith a sharper streyne of the voyce , cal he to mind the liuely and sudden impressions of compunction for sinnes , the agitations and excitations , of the mind , determining a change of life , nevv vndertakings of great things , heroical entreprises , and a thousand other of the sort ; vvith vvhich diuine loue is vvont to play and dully in the harts of louers . meane vvhile the angels tune their instruments and strings to this argument , and while themselues for astonishment cannot open the mouth or expresse a word ; they betake them to their instruments , and apply al the industry and art they haue to play vpon them , and with a sacred silence , tacitly admire the diuine mercy towards men , and euen with the gesture of this dumb admiration most vehemently stirre vp and incite themselues to magnify and extol the praises of god to the heauēs ! whose manner is and cheife delight , to rescue mortals from the iawes of hel , to put the burning coles of diuine loue the cold , tepid , and slouth ful minds , and with water as it were to extinguish the flames of libidinous lust . lastly with one glance or cast of the eye , as with a thunderbolt to ruine and depresse the proud and haughty and for the humble and modest , with the only beck of his wil to raise them sudenly . but what doth the hart while , in whose musike roame is al this harmony made ? now it dilates it-self , now contracts , now it riseth , now fals , it feares , it hapes , it loues , it hates , it composeth and wholy frames itself and al it's appetites to the rules , numbers , and sweet modulation of musike . then truly it obserues and clearly discernes the difference between the celestial , that true , stable , melodious musike , and the false voyces , the harsh , the trembling , the broken , & vngrateful tunes of the world . for tel me i pray , what is that bewitching , or , as you cal , delicious musique of the world , but confusions of b●bel , mad baulings , strāge clamours , vnquoth noyses ? one sings the perilous tops of dignities , the smokes of honours , the vncertaine degrees of magistrates , the vayne breath of popular glory : another with a sordid mouth sounds for the obseene and foule delectations of the flesh , bestial delights , wine , feasts , and banckets : another sings outrage in 's angers : another with a fayned voyce dissembles , choler and rancour , harbouring within . some like rather to flatter , as syrens , some with singing to plot and coner guile and deceit thus are al the songs of the world but a hydeous and tumultuous noise , no harmony ; inarticulate and hoarse murmurs , no musike ; or if a harmony it be , it dulles truly as wel the hearers as singers ; and euen kils with the very absurdnes thereof , since peace indeed cannot rest with the wicked b nor any quietnes be among tumults , nor tranquility , nor calmes , amidst the black , & hydeous stormes and tempests of malice . whereas on the contrary , heauenly musike delights the hart , wipes away troubles and tediousnes , composeth the euil motions of the sick mind , repels the force of the enemies lastly puts sathan to flight , as heretofore was signifyed in dauid ; who restored saul to his wits againe being taken and vexed by an euil spirit , with the only playing on a harp . c now therefore my hart ( for now remaynes thy part ) sing a ioyful and triumphant song . io , liue iesvs victorious , liue he foreuer : liue iesvs the triumphers , the terrour of hel , & father of life . liue iesvs the spouse of virgins , the doctour of prophets , the fortitude of martyrs . liue iesvs prince of heauen and earth , iesvs triumph , the only possessour of my hart . let iesvs , i say , liue ; raigne , and triumph eternaly . xiii . meditation . the preparatory prayer . actiones nostras , &c. first point . i wil consider a triple musike , wherof the first is heard in heauen , the second in earth , the third in the hart of man , deuout to god. the first truely , the angels , frame of three parts , the cherubins , seraphins , thrones , sing the treble , who with a most high and shril contention of the voyce , chant the diuinest things , the eternity of god his immensity , power , and the rest of the diuine attributes . the vertues , dominations , principates , in a certain midle tenour are occupied in proclayming the mysteries of grace , the incarnation , of the sonne of god , his virginal natiuity , passiō , death , resurrection , ascention . lastly the principates , archāgels , angels , with a graue and lower tone , sing the creation and conseruation of the world , and the rest of this kind . 4. point . attend now to the other musike , made on earth , proclayming the diuine prayses , which is the order , symetry , and apt agreement of al the parts of the world , with and among themselues ; in which quire , the foure elements with an harmon●ous discord play their parts admirably together . the heauens likwise make vp the consort , while they declare the glory of god to the whole world , for neither are the words or speaches , whose voyces , may not be hard . a 3. point . the third symphony is held in the temple of mans hart , and then is that melody made , when al the faculties of the soule , contayne themselues vvithin their parts and functions ; vvhen reason playes the treble , the inferiour appetite beares the base , when our wii agrees with the diuine and supreame wil : and such is the sweetnes of this harmony , as fils he mind with immense pleasure . and no maruel , while iesvs hmself moderats al this musike with his most certaine and temperate rules and measure . the colloqvy . to the blessed spirits , whom i wil inuite , first , to sing prayses to the diuinity : then wil i also stirre vp my self to accommodate my voyce with theirs : wherefore with al the endeauour of my mind , wil i sing with them this diuine verse , lord thy wil be done as in heauen , so in earth . pater . aue. iesvs the sonne of david , playes on the harp in the hart , vvhile the angels sing . the hymne . vvhen iesvs doth my hart insp●re , as orpheus , with his tuned lire , the trees with power attractiue drew , my hart deep rooted ( where it grew in baren soyle without content ) so powerfully he drawes , that rent from thence , it followes him , takes root , and so self-loue , which had set foot is banished farre , who charm'd before my hart deluded . euermore iesv be al in al , my part , my god , musitian to my hart , and harmony , which solace brings ah touch my hart , & tune it's strings . the incentive . 1. if iesvs touch alone and mooue affects , which are the strings of our hart , good god! how sweet , how diuine a musike he makes therein . but if self-loue once play the harper , and medle with the quil , and touch the springs but neuer so litle , ah me ! it is a hellish horrour , and no musike . 2. when iesvs with a soft modulation steals into my hart there is streight such a sweetnes in the marrow and bovvels , as al things satisfy and please alike ; life , death , prosperity , aduersity : you vvould verily say my miseries were charmed by iesvs and his angels . 3. touch but the harp , litle dauid , giue it a lick vvith the quil , tvvang that only , i say , tvvang the domestical harp but neuer so ligh●ly , whereon thy gransier dauid playd so long a goe , and it is enough . it was it dispersed the horrid clouds of sadnes and melancholy , & draue away the wicked genius . o god , when i heare this dauid both father and sonne of the royal psalmist , playing on his harp , how my hart iumps the while , yea how ready it is to leap out of it-self . the preamble to the meditation . the heauenly dauid in the midst of the hale of the hart , with nimble fingers , tickles the harp , to the musical numbers . come hither angels , then come you deare soules to iesvs , come you al : cleare vp your voyces , and tune them to the pulse , and harmony of this harp . this sound , beleeue me , wil banish sathan , and throughly purge away melancholy , that grateful seat of the wicked genius . but why the harp ( most sweet iesvs ) rather then another ? yet should i thinke thou takest it not by chaunce : vnles perhaps it be that the forme and sound of this instrument . ah! thou wouldst present that figure which in mount caluary thou actedst so long a goe ; playing the chorus of that sad tragedy , in the publike theater of heauen & earth , in view of al ? ah , now i remember how thine armes and feet were then stretched forth on the tentours , as in the harp the strings are wont . how stiff were then the nerues and sinewes of the whole body : but here loue playes the harper , and yealds so forth a sound most like the harp , reaching farr and wide , as farre i say , as the highest , midle , & nether orb extend heauen , earth , & hel . sathan felt thee harper , and maugre al his power was constreyned to compresse his foaming anger , and bridle his implicable fury . death lurking at the gates of hel , felt the fatal point of his dart ( being no lesse then sinne ) to be sudenly rebated . but with vs now at the sound of his harp , the rocks being riu'd & split , began to fly asunder , harts harder then adamants to soften , wicked men touched with the prick of conscience to confesse their crimes , to knock their breast , the proper seat of the penitent mind , and to giue forth these words , most ful of compunction , truly the sonne of god was here . a yea the sound went vp to heauen also ; and sudenly stayed so the hand of the diuine nemesis , menacing eternal ruine and calamity to men , and now ready stretched forth to make a ful reuenge of al , as that by and by the same being voluntarily vnarmed , and now as the case were altered quite hath giuen place to mercy , which hitherto had layne hid . but why doe i cal these things to memory ? who knowes my hony iesvs , whether , with this harp thou playest not some-what els ? what ? i know not vnles perhaps with this sweet harmony of strings thou , wouldst signify the sweetest and sincerest pleasures , wherewith thou woest and courtst the harts of pious men . for who are able to expresse with what deliciousnes of thy pleasing tunes thou recreatst now and then , and erectest minds afflicted with the irksomnes and tediousnes of a wretched and miserable life ? and for that we seely men , are altogether vnable , goe on , o you angelical spirits , and here sing againe a new mottet of thanksgiuing in our behalfe . but you get you hence and farr enough , you glosing dangers foule sirens : get you hence vncleane wicked and deceiptful world : i hate your rimes , your idle sonnets ; for your , musike lines are nets , your notes , snares , your voyce the foulers whistle . i curse and detest these cunnings tricks . your bals and reuels are the theaters of impudent & infamous scenes ; i execrat and detest these masks and mummeryes . therefore , o my hart , listen i pray , and when thou hearest the voice of thy god , anon being struck as it were and smil , giue a sound with al , and attemper and ply thy voyce to his , make his wil and mine to iump and sympathize together : take heed thou yealdst not a rustike musike ; and a harsh vngrateful tone ; sing to the numbers right , and dance with al whether aduersity maane thee , or prosperity play with thee . but especially lend thine empty eares to the most sweet ditty of the diuine harper : who sweetly allures thee a farre of , and neerer hand puls thee vvith the sound of his harp . come , for so he sings , come my freind come and thou shalt be crowned with the head of amana , with the top of sanir and hermon ; from the lions dens , from the hils of libbards . b take here the crowne of flowers , which thou hast wouen for thy self , fetched from the highest and steepest mountaines tops not with out much labour and sweat receiue the reward of the trauels and combats , which thou hast fought : the prize of the victory vvhich vvith taming and binding the lyons and beares , those vnruly beasts of thy passions thou hast most gloriously purchased . this harmony of iesvs singing to the hart , my soule , vvil procure there light , and gentle sleeps and imbue the vvhole breast vvith the nectar of diuine consolations , that thou maist not feele the acerbity of molestations , vvhich are necessary to be drunke by mortals . strike out therefore thy harp most strongly , my beloued , there shal no murmure at al obstreperate and dul thine eares ; the closet of my hart is vvholy vacant , that naught might hinder the svveetnes of this harmony . and you againe good angels , tune your voyces to the sound of this harp , and i the vvhile from my immost bovvels vvil sing these verse of the psalmes i wil blesse the lord at al times , his praise be alwayes in my mouth . c for he hath taken compassion on me of his great mercy , he hath blotted out my iniquities . d he hath deliuered my soule from death . e he hath crowned me in mercy and good workes , he hath replenished my soule in good things . f xiiii . meditation . the preparatory prayer . actiones nostras quesumus , &c. first poinct . consider how easy and expedit is the contemplation of spiritual things , when iesvs borne of the true stock of dauid , playes the harper , in the hart , and with the soūd of his diuine instrument driues away the wicked spirit ; euen as heretofore his great grandsier dauid , restrayned the intemperance of saul . attend besides how seriously the angels accommodate their voyce to the sound of the harp ; that euen looke what they see iesvs to doe for our good , they endeauour to doe also , studying to accommodate themselues to our occasions . 1. point . consider iesvs hanging and nayled on the crosse seemed to haue caryed the figure of a harp with him , which being playd on , gaue forth as it were seauen sounds , very ful of hidden mysteries and the first stroke truly of his mystical harpe was : father forgiue them , for they know not what they doe . a when he held vp and staid the making of the world from falling , being then on the point to demolish quite , and with it's ruine ready to swallow the impious parricides of god. but , o most vnlucky stroke ? in the last streyne a string broke and snapt asunder , and the soule & body of the most blessed iesvs being dissolued , the whole harmony of dauids harp was vtterly marr'd , which yet a litle after the parts being resumed and handsomely vnited together , so newly raysed againe sung forth a triumphal song . 3. point . consider when iesvs is present what great festiuityes are made , what diuine rayes doe shine , what plenty of graces are powred forth , and what true and solid pleasures abound : but in the contrary iesvs being absent what hydeous darknes ouer-casts the minds , whole squadrons of calamities , troubles , desperations , feares , mourning , tediousnes slouth , molestations , and what not ? come rushing in by troops . the colloqvy . shal be directed to the blessed virgin , of whom , with the greatest endeauour of an earnest and submisse mind that may be , i wil craue leaue that what she led before , i may sing after her : my soule doth magnify the lord , a especially since the benefits i receiued from her sonne are likwise infinit ; b & i wil further inuite not onely the angelical spirits to sing ; but al created things whatsoeuer , with that psalme of dauid : praise the lord al you nations . pater . aue. iesvs rests in the louers hart . the hymne . behold my hart doth christ enclose , while he doth sleep i doe repose : as i in him , he rests in me . if he awake , i needs must be the cause , that made the noise within ; for nought disquiets him but sin . but i with crosses , soon am vext . with iniuries and cares perplext , and i , who should my wil resigne , am soone disturb'd greiue , fret , repine : til iesvs doth his grace impart , who giues repose vnto my hart ; o happy hart , with such a guest , which here hath what he giues thee , rest . the incentive . 1. so long as the hart in god , and god rests in the hart ( which is wrought with a holy consent of wils ) let the heauens thunders and lighten , the earth quake , and moue out of its seat , the elements tumult , the winds of temptations rage and make a hurly-burly ; yet the hart shal be quiet and laugh at al. 2. when thou hast receiued iesvs , taking the venerable sacrament of the eucharist , take heed thou awake him no● deliciously sleeping there , either with the hydeous noise of outrageous choler , or with the obstreperous clamour of the other passiōs , or by any other way of breaking silence , so much as with the hu●h only . 3. but doe thou sleep , my litle iesvs , and ( as thou lists thy self ) take thy rest , in gods name : we make thee a couch ready in the hart , we intend to loue none but thee we , wil neuer breake our faith with thee ; though the winds bluster and seas rore neuer so much . the preamble to the meditation . i sleep and my hart wakes : a it is the voyce of the most louing iesvs . whist therefore you heauens , earth hold your peace . iesvs sleeping in the bed of the hart , sweetly rests . you bustle in vaine , o restlesse winds . the hart where iesvs takes his rest is safe enough the ship is now in the hauen , which the master-hand of so diuine a pilot guides . cease aquilo , ah thou cold , gelid , cruel stranger of the north ; bridle thy most ominou● blasts , for thou exhausts and dryest vp the riuers of celestial graces freesest the harts of men , with a slouthful yce , and nigh killest them with cold ; thou strippest the trees of fruit and leaues , makest the earth euen horrid with hoary frosts and winter downes , dashest the tallest ships and the best man'd , and sinkest them in a fatal gulf . cease thou southern enemy , stormy auster , froward , hot rhewmatike ( and which is worse ) thou incentiue and fire-brand of lusts , bridle thy fatal breath wherewith thou burnest al things , stirrest humours , extinguishest the fires of diuine loue ; sprincklest the nerues and synnews , dishartnest minds , and makes them languish . and doe thou cease likewise , sweeping faune or scourer of the easterne coasts , thou fatal affrican not only familiar with tempest , but ful of a pestilent and blasting breath thou rusflest here in vaine , thou shalt neuer shake this hart , wherein iesvs takes his rest . but thou the fauner of the eastern sunne gentle eurus , whether thou wouldst be called subsolanus or vulturnus rather , who art thought to blow the winds of a fauourable and smiling fortune , remoue those insolent blasts of thine . for the hart intentiue to diuine things , and al enflamed with loue , heares and attends thee not . now come i then to thee , my litle iesvs , tel me , goe to , what slumber , is this , which refreshed thy weary body with so gentle a shower of vapours ? thou being once tired in the heat of the day , satest at the fountaine , attending the poore samaritan , woman b with whom , as the antient iacob , with his reb●cca , thou struckest a new contract of mariage . again els-where being broken with toyle of trauelling sherwd iournyes , thou gottest to the mountaine tops about the shutting in of the day c to refresh thy wearied limmes with a short repose , when presently hauing now hardly begun to enter into prayer , thou wast faine abruptly to break it off . but what sleepst thou here now for . nor doe i thinke thou art so drownd in sleep , or so idle is to meditate on nothing : if thy loue deceiue me not , i should verily beleeue thou now reuolu●st in mind that sacred mariage which thou one day wast to contract with the church , thy immaculate spouse , at that most happy tree of the crosse , when the sleep of death should bind thee both hand and foote , and from thine open side that other eue should yssue forth , as once the forme eue had done our common parent , who sudenly arose , so built of the bone of adam , cast into that prophetical and extatical sleep . d or whether art thou not perhaps voluing and reuoluing many things within thee , studing and contriuing with thy self , what dowry to make thy new spouse , and peraduenture thinkst vpon the ornaments and dressings for her head , earings , bracelets , carkanets , and wedding robes , al embrodred with the richest gemmes with such like nuptial honours , and presents fit for spouses ? or thou designest , who knovves ? the forme perhaps and solemne tables of matrimony , vvhich hereafter in the publike theatre of the vvorld ; thou art to celebrate vvith the church and the holy soule . it may be thou considerest vvhat her pouerty is , and vvant of al things , and vvhat the rest of al her goodly stock of miseries ; or vvherein only she is richly furnished and abundantly vvel stored . or perhaps thou thinkest of yet more ful & happy things then these , which here thou dreamest on , while thou sleepest . for in those gētle slumbers ; thou takest in the humane hart , thou now plottest perhaps in mind , the immense glory thou wilt affoard the soule with a prodigal hand , who shal haue the grace to receiue thee courteously indeed . this doubtlesse , thou handlest , now voluest , reuoluest destinest , and designest . o great iacob , while thou slept'st so , with thy head resting on a hard stone , what strange , what diuine things there didst thou b●hold ! and how many angels were shewed thee on that ladder going vp and downe , so pitched on the earth and reaching vp to heauen . iacob ( as we haue in the sacred history ) e flying the more then deadly hate & fury which his brother esau bare vnto him , came to luza where he made a stone his pillow , lying on the bare ground , in stead of a soft and easy bed , and behold he saw a ladder fixt on the ground extended to heauen , god leaning on the top thereof , and the angels ascending and descend●ng to and fro : when being astonished and amazed thereat , he cryed out . the lord is truly in this place , how terrible this place is ! and presently annointed it , and set vp an altar in the place in al hast gaue thanks to the diuinity , and put the name of bethel to it . o litle iacob ! o most louing iesv , rest in my hart a while ( if it trouble thee not too much ) though indeed it be but a hart lodging , and thou hast but a stone for a pillow and bolstre only , yet surely it wil be soft enough , as soone as thou shalt but powre theron the oyl of thy mercy . let the hart then so daily consecrated , be called bethel , that is the house of god. the house of vanity ! ah neuer be it sayd . but rather strēgthen it my god , be sure thou found it wel , least the winds of inconstancy and tempests shake it . but stand it rather immoueable as the rock of marpeia in the midst of the sea dashed with the waues & scornfully shaking them off . xv. meditation . the preparatory prayer . actiones nostras , &c. the prelvde . a great storme was made in the sea , so as the ship was euen couered ouer with waues ; but he slept . a 1. point . consider the nest where in the holy soule should liue and dye , is the thorny crowne of the most louing iesvs ; for this sticks so deep into the crowne of the sacred head of the spouse , as none may pul it off ; and so is as safe being and a firme peace : and therefore wil i sing with the most holy iob : i wil dye in my nest , and like to the palme wil multiply my dayes . b and i wil alwayes cause , i say such a new increase of merits in me , as there shal no day slip wherein i adde not some line or other to the absolute pourtrait of vertue and sanctity 2. point . the bed wherein iesvs loues to rest , is the hart of pious men , and dedicated to his loue . if iesvs lodge but there , though he sleep the while , al things goe wel and rest quietly ; and it were to no purpose to feare any winds , stormes , or thunders there . for the waues dashing thereon doe but only foame and no more , against the rocks of epirus ; then breake in their retire and soone after come to nothing . 3. point . iesvs resting in the harts of martyrs , makes them so generous and stout as they can equally endure the torments of fire , and water : and no meruail ; for while iesvs takes but his rest there , he giues them rest . so when we admit iesvs by receiuing the sacrament of the eucharist into the lodging chamber of our hart , there is nothing can trouble vs or disturb vs because iesvs is there who is our peace . c the colloqvy . shal be directed , to the most sublime and diuine sacramēt of the eucharist : first extol its force and power , which at that time we feele in our selues . for the soule which receiues and retaynes iesvs in her house , how stout , how generous , how constant she becomes ! then inuite iesvs that he would often deigne to lodge in the inne of thy hart , and there securly take his rest . but beware thou awakest him not in his sleep , nor euer suffer the noyse of the world , and commotions of the mind to make any tumult there , or that any idle words ( for the least thing hinders ) should disturb his sweet and gentle sleepes . pater . aue. iesvs vvovnds and pierced the hart vvith the shafts of loue . the hymne . the diuels archer , erbinger of lust blind cupid did appear , but durst not stay to bend his bow , he saw the hart with arrowes glow , which made him slinke away the chast and spotles hart he cannot blast , which being cleans'd from sinne , is shut from that blind hoy , whose only but are harts polluted , without white . behold the woūds christ makes , delighte see where the angels pointing stand , giue ayme , by lifting vp their hand ; or rather while the shafts ahound , wish they had harts that he might woūd . the incentive . 1. my good archer shoot , ah shoot againe ! shoot through this hart of mine , with a million of shafts , this refractory & rebellious hart to thy diuine loue : slay and kil al loue , which is not thine , or is aduersary to it . o sweet wounds ! o deare to me ! o arrowes dipt and tipt with hony . 2. and thou my hart , reuenge those iniuries so sweet , so acceptable , and for thy part also shoot thou againe into the hart of iesvs with a thousand shafts , a thousand pious loues , a thousand bals of fiery loue . 3. the hart is neuer in so good plight as when it is transfixed with a thousand points of sharpest loue and paine ; so that the true loue of iesvs casts but the flames where with i pyne , i burne with loue . the preamble to the meditation . bvt what a gods name dost thou here , thou pander cupid ? art thou so brazen faced as to presume to abide where my loue iesvs is ? come hither you good angels , thrust forth this wicked brat of that cyprian strumpet , out of doores . break his quiuer , snap his shafts a sunder . for what a shamelesse impudence is this and saucy boldnes , of that blind elf , that such a cowardly iack as he should not quake & tremble at the aspect ; yea euen but the shadow of my lord iesvs ; dreadful to heauen & earth but ; o powerful arrowes of thy bow my chaster cupid ! my delight ! my iesvs ! in the northeren seas they tel of a flowing iland , which stands stil and as it were , casts ankour as soon as shot into with burning shafts , enkindling fire as they fly . i beleeue it : for loe thy fiery shafts , very sudenly stay and arrest the ankored barke of my hart , sayling in its ful course , and euen now most miserably floating in the midst of the sea of the world . o loue i say not blind as he ! for how directly shoots he at the marke , how dexterously and ready he discharges , & how powerful his shafts ! wherewith when s. augustine was touched and wounded once he cryed out : a lord thou shottest into our hart , with thy charity , and thy word we bare transfixed in our bowels . but the time shal come , my doughty warriour , when from the diuine bow of thy humanity bent and stretched on the crosse ; thou shalt snake and brandish seauen speares of perfect victory , true symbols of the foyling , and vtter ruine of the enemy . for as the prophet elizeus setting his hād to king ioas his bow , blessed the arrow , with these words : the shaft of saluation of the lord and the shaft of saluation against syria . b so thy diuinity susteyning the humanity , impressed a certaine more diuine force into those seauen last words of his wherewith like bow and arrowes they might trouble , dissipat , and quite transfix the hellish legions . for there truly are those shafts whereof once the royal prophet sung : thy arrowes are sharp , people shal fal before thee ; into the harts of the kings enemyes . c o holsome blow ! o happy chance ! o admirable force of arrowes ! for loe , the same both cure the crowned , & deeply wound those who seeme in their opinion to be whole . goe to then , be thou my hart the scope and bute , stand to it , why shrinkst thou ? stand i say , and stoutly take the shaft of loue into thee . yea doe thou shoot too , retort , and wound againe . and be thou likwise as a heauenly bow : and doe thou stretch and streyne thy self with al thy nerues as much as thou canst . let thy sighes and vowes shot like thunder-bolts and winged darts , freely mount vp the throne of god himselfe . but first be they fired with thy heat ; that they may fly the swiftter : adde also flames , begg'd and fetched from heauen , and as the most louing iesvs is al fire , al loue , so doe thou kindle fire , burne , loue , breake into sighes , with frequent sobs , which reaching vnto god may instantly reuerberate , and returne to thee againe , and draw forth bitter teares from thee in great abundance . but thou , o incomprehensible loue , diuine spirit who so shadowest and sittest on the hart as heretofore in the first creation of things thou didst , when hatching the world from the rude , confused , and indigested chaos thou conuerted , so that vast abysse of waters ; d with the heauenly dew of thy graces , temper the flames of the boyling hart . for my hart like wax molt with the fire ; with the sweet extasy of loue euen liquefyes with al , and so may i liquefy stil til i liquefy and melt away for altogether . goe to then , with the finger of thy charity , expresse in me the liuely forme and image of thy loue , that after in my bowels i shal kindle , and take fire , and thou with water as it were shalt quench or temper the same , that there may be nothing found in me but diuine dewes , celestial flames . let this fire then burne and encrease in the midst of waters ; and the fire of concupiscēce being vtterly quenched , may these purer flames liue and eternally burne my hart , which neither the waters of tribulations , nor the roaring waues of temptations , nor any violence of sicknes , nor the scilla of calumniating tongues , nor the gulfs of blasphemous mouths , nor lastly the furious charibdes of any punishments may euer extinguish it , for endles ages . xvi . meditation . the preparatory prayer . actiones no●●ras , &c. the prelvde . thou hast wounded my hart ▪ with thy loue : sayth , the beloued spouse to her spouse , in the burden or holding of her song . a 1. point . consider the hart to be like to that iland they say to be continually caryed and posted here and there , with the waues of the northern sea , nor euer to rest til touched with burning shafts : so are mens harts being tossed with the tempests of diuers concupiscences , nor can be staid or kept in , but touched and struck with the dart of diuine loue . hence that saying of s. augustine being once caryed away with the vogue and wind of euil affections and now ceasing from the course of his former impieties , thou hast shot our hart , my god , with thy charity . b 2. point . consider the blessed felicity and happy state to be wished for of the hart , c as wel wounded with the loue of iesvs as dying of the wound . for this is a kind of death whereof the sonne of god himself and his holy mother dyed ; and which al pious soules are wont to dye of . 3. point . attend to what are the motions and exultations of the hart , touched with diuine loue . charity ( saith that great coripheus of the quier of iesvs his louers ] is patient benigne , not enuious , or seeking its priuate comodities . the colloqvy . shal be directed to the angels , beseeching them to driue away cupid that infamous princock boy , that lewd stripling , to knap his arrowes asunder , and to burst his quiuer , that he may neuer more come neere my hart , or offer any violence to it . the hart enflamed with the love of iesvs shines al vvith light and flames . the hymne . come moyses to the bush , draw nere : now god incarnate doth appeare , man's hart the b●●●sh ( cease to admir●●● ) with flames of loue 〈◊〉 sets on fire . see here the scoriching flakes and f●me of pr●●er , which burne & not consume , but only drosse of sinne . behold a hart refi●'d of tryed gold : a bush wherin loue so contriues , that iesvs , phenix-like reu●ues , amidst sweet aromatike sents a bush wherin one that contents is al in al. and now though rare one bird in bush is better farre . the incentive . 1. the whole hart is al on fire these flames then either come from heauen ; & deriue from iesvs , or al these fires are sprung from hel and lewd desires . ah my litle soule ! why art thou so in doubt ? deliuer thy whole hart to iesvs , that he only may enflame it with the fires of diuine loue . 2. behold his hands , feet , hart , eyes , face , the whole body : iesvs is nothing els but fire , naught but litle flames of loue , whatsoeuer he doth , speakes , suffers , breath but loue , and that the loue of thee . 3. o loue ! o sweet loue ! o flames of loue ! ah burne this hart i pray . yea my soule , doe thou burne thee to ashes too in the loues of my iesvs ; and in these sweet flames , may it liue , dye , reuiue againe , like another phenix . the preamble to the meditation . iesvs was on the top of mount thabor , in the friendly company of s. peter , iames , iohn , moyses & elias ; a when sudenly his face began to shine like the sunne , his garments to be as white as snow , and the hil itself to glitter al with flashing rayes , flowing from his countenance . but when moyses heretofore ascended on mount sinay , to receiue the law of god in stony tables b the people beheld al the place to be set on fire to sparkle , to burne , to shine al ouer . lastly elias chariot a the fiery sword of the cherubin , watching at the gate of paradise , d the foure beasts of ezechiel , e and al furniture about them , seemed not onely to shine , but to burne also . but what-said the spouse of her beloued and his chast loue ? his lamp , said she , are lamps of fire and flames ; many waters were not able to extinguish charity . f o fires and liuing flames euen in the midst of flouds of waters ! this is the fire which encloses the hart so , and sends forth such radiant and refulgent rayes , as banishing al darknes , al things shine and burne both within and without . of this lamp mercy is the oyl ; and that truly indeficient , as flowing from an inexhaustible chanel , the very bowels of god. this is that wal of fire , which god had prouised by the prophet , g which being interposed ; the lyons creast would fal , the enemy be forced to turne his back , and he be smit & strucke with a thunder-bolt , who should once goe about to set there to his sacrilegious hand . but of al these wonders , this is most to be wondred at , that as the greene bush amidst the purest flames did burne vntouched h and impeached a whit , and god himself was heard to preach therein , as in pulpit ; so the hart encompassed al with flames , & therewith round beset , most constātly alwayes burnes and is not consumed , but euer shines and flasheth ligth , since iesvs raises and resuscitates those fires , and feedes the immortal flames . marke here , how high the smoak of these fires mounts vp to heauen . goe to then , come hither with your thuribles and incense : how nigh in a moment the incense of such fires sends forth most sweet odours to heauen ! how speedily the vowes and prayers commen . ded to this fume , arriue at the throne of heauen ! the heauens with this exhalation shal breath forth nectar : the ayr repurged shal sauour sweetly , the threats and rage of deuils shal expire ; for indeed they can no more endure these odours , the grunting snowts of swine abide the breath exhaling from the sweetest smelling lillyes ; and therefore shal they be enforced to fly away , and returne againe into the immost and most hidden receptacles of hel. this is the fire , this the flame , which quenches the heat of concupiscence ; for as one nayle driues out another , so the fire of diuine loue expels and represseth the libidinous flames of base and carnal loues . burne therefore my hart , o iesv , the dearling of my soule , and let not the oile of the lamp be euer wanting : be this fire as a wal vnto me ; i be it as a sunne , and be this my chiefest ambition , that i burne and be consumed with this flame : yea , and be reduced into ashes ; then those ashes into a litle worme , and presently become a new hart . o metamorphosis of loue ! but first would i haue the old be throughly tryed , in the litle furnace of his loue , the drosse , and al the dregs to be scoured thence , and no humane and terrene lees to be left behind , but meerly to take a heauenly state vpon it : to liue a spiritual life , to feed on spiritual food to vse a spiritual tongue , to haue spiritual feet and hands ; yea diuine cogitations and affections , & not done by aspects only , but euen angelical . in summe may this hart , thus purged and purified , giue forth hereafter naught but a liuely and euerlasting figure of a blessed immortality . so then doe thou my dearest iesv ) here fix thy hart , at last ; dwel here in thy palace ; and here shoot forth the glittering rayes , of thy glory , xvii . meditation . the preparatory prayer . actiones nostras quesumus , &c. the prelvde . i came to send fire into the earth and what would i els but haue it burne . a 1. point . consider how necessary it is the hart enflamed with loue , should mount vp and vanish into vapours ; and so great is the force of this flame , as it ascends to heauen streight , where it arriues without impediment : nor hath the world , without god , ought that can satiate and replenish the bosome of the hart . 2. point . consider , how subtle and actiue the flame of diuine loue is piercing , cleare , neuer idle , vnquiet , impatient to beheld shut vp in any other place then in the bosome of the crucifix ; where as in a furnace of loue , it purges and repurges ouer and ouer , and receiues new life and vigour againe . 3. point . note the matter and fuel of this fire to be al those things which superiours enioyne , in the execution whereof is manifestly discouered what force there is in this fire , the colloqvy . shal be directed to christ whom i wil seeme to behold with two burning lamps in his hands : i wil beseech him , to purge whatsoeuer is vnperfect or vicious in me , and to reduce the very hart to dust & ashes : that a new may arise like a phenix , which after he hath laid downe the spoyles or weedes of his mortallity , resuscitates a new , and reuiues againe from the tomb it-self , more beautiful and a great deale better . pater aue. iesvs crovvnes his deare hart with palmes and laurels . the hymne . the restles hart , which heretofore , could not stand stil , but euermore was beating oft with throbs opprest til now could neu●r be at rest . it was ambitious , now i find ▪ naught could content th' aspiring mind : had honours , pleasures , wealth good store , yet euer craued , was seeking more : which shew'd there was yet somthing stil which this capacious hart might fil . a triangle , the soule , hath three distinctiue powers . the trinity is such , that fils it ; rest is found , loe th' hart is quiet , new it s crowned . the incentive . 1. you good angels , weaue you garlands with garlands , laurels with laurels , and crowne therewith the fortunate hart , which then glories and triumphs most when with olympian study ; and labour of vertues and mortification it hath gayned but this prize , for reward , to deserue to be beloued of iesvs . 2. o ioyful ! o festiual day ! wherin we may behold and gather euen from thornes and toyles the purest roses ; from sweat and armes , palmes and laurels ; lastly of spitle , vinegre and clay immortal & eternal crownes : which iesvs , himself plants and fastens on with his owne hand . 3. what slookst thou then , o poore hartland tremblest at the multitude of euils , which enuirone thee and beset thee round . cast thine eyes rather on the laurels which attend thee after thy victory . for nothing can breake or so much as moue him whom the hope and expectation of palmes erect susteynes . the preamble to the meditation . goe to , you angels , goe to , o blessed spirits make hart with your palmes and laurels , from your posyes , weaue you garlands and with them deck you vp the triumphant hart , victorious now after so many assiduous labours , crownes are sacred , free from thunder , priuiledged from the heauens , and signifye exemption and immunity . now the winter is passed away the showers blowne ouer and quite vanished a now the lyonly rage of the sworne and professed enemyes of the hart is repressed , vanquished , & tamed : prouide you eternal laurels , victorious palmes , and giue them into the hands of the most sweet iesvs that he may settle on the hart , the crowns or garlands so prepared . the magnanimous king dauid , affecting much the fat and fruitful oliue symbol of mercy , humbly prayes b his hart , may be crownd with diuine mercies . the penitent magdalen c and peter d weeping bitterly , resemble the amaranth , an herb which in the midst of waters retaynes both its natiue bitternes and perpetual greenes . the voluptuous , worldly , and licentious men , are wholy taken with roses , and lyl●ies . let vs crowne our selues say they , with roses , before they wither be there no ●eadow which our luxury rūnes not ouer . e o phrigian luxury ? o wantonnes ! but now a dayes forsooth the princes and potentates of the earth , crowne not themselues so much with golden diadems and prec●ous stones , as load them rather . o ambition ! o pride ! but what doth the most sweet iesvs , i pray ! he loues the victorious palmes , with these crownes he decks his dearest hart . for they indeed haue truly merited those glorious wreaths who haue not only constantly opposed the hart as a target to receiue the shafts approaching of aduerse fortune , but euen as daring the enemy more slow to anger , haue scorn'd and derided dead it-self . surely the squadrons of martyrs , and quiers of virgins , triumphing in heauen cary palmes in their hands : f howbeit the 24. seniours ware on their heads crownes of gold g which through their glorious conquests and set triumphs by them made vpon their enemyes they had purchased to themselues . blesse therefore the lord h thou holy soule , through whose singular and especial fauour thou hast atteined to the top of perfection praise thy lord i through whose mighty power , thou hast walked and trampled on the sands of the sea , k crossed the iourdan with a dry foot , the people of harts incircumcized , and enemyes professed , looking , on the while , and gazing with amazment : to whom so vanquished , thou gauest lawes , and laidst perpetual tributes on them , they being not able any wayes to barre thee passage into the land of promise and ●egion of pal●st●n● . blesse thy god ●hen o hart ful of heauen , and al of 〈◊〉 and since now thou hast ob●ned a certaine pledge of felicity , an infallible hope , enter a gods name at thy pleasure , with a notable and triumphant pomp into the capitol of the heauenly hierusalem ; whereso many purple kings triūph as haue heretofore repressed their lewd concupiscences , and the insolence as wel of their interiour as exteriour senses . ioyne thee to the inuincible martyrs , and keep among the quiers of virgins ; let the body be thy triumphal chariot , which saphirs and carbuncles , most precious iewels embellish as with so many twinckling starres . let clarity , agility , subtility , impassibility , those foure dotes of the blessed body , be as so many wheeles ; and permit thy self to be drawne wheresoeuer the diuine spirit sitting on the coatch and wheeles shal snatch thee , or fly thou where thou wilt thy self , diuine loue shal play the coach-man ? besides the princes of darknes , sigh and groane as thy runne before the chariot whom thou hast vanquished with the singular demission and lowlynes of mind . let death it-self be constreined likwise to put on the cheynes and follow after ; since by the death of christ thou hast triumphed vpon it also , weakned and broken , and that already by the same guide and wagoner as before . let the vanqui●hed world come in and make a part of the said pomp ; which then thou stoutly trampledst vnder-feet ; when with a generous scorne and loathing , contemning its wealth and honours , thou madst no more reckoning of its vast immensnes , insolent cariages , and flanting promises , then of a figure drawne in the water , or chimaera laboriously framed in the folish shop of the phantasy . draw i say these ancient cruel enemyes , now happily vanquished and tamed wel loaden with cheines and reproaches , before the oual and triumphant chariot , that is , the rich bootyes , noble spoyles , ample tropheyes and victories atcheiued in many warres . but especially haue care that sensuality aboue the rest , the chiefest part of the triumph , be tyed and bound to the chariot , which with an heroical fortitude thou hast conquered , & made more like indeed to a dead then a liuing thing , pale , meagre and of so feeble forces as it may neuer after dare to appeare in the field , or make any resistance . but now in warlike standards and enseignes let the cityes and towers , which thou hast ouer-throwne , be painted ; which kind , let the mad tower be first set downe , which thou had leueld with the ground , and let al the complices and confederates thereof , subdued and braught vnderyoke , and so cheyned together be led , as ambition , vanity , arrogance , and the rest of those military troops . let another banner exhibit the bloudy warres , to be read which thou hast valiantly attēpted , faught , and the victoryes nobly atchiued against luxury and rebellion of the senses . let those gallant exploits be wouen here in silke , and waued in banners , vp and downe through the ayr as thou passest , ; wherewith thou hast mastered and tamed thy flesh , that fierce and cruel beast . let the inuincible courage of thy mind be here seen and read , as fasts , abstinences , austerities mortificatiōs , wherewith , as with a sword and buckler , thou hast fought against this fierce and mischeuous enemy . let the stygian pluto also , that damned loue of riches , be caryed in an other flag ; whom long since thou hast trod vnder-foot , in preferring religious pouerty before al the treasures of the world . let besides the dastard , weake , and languishing slouth , sitting on her snayl , come forth in this triumph , which slow and sluggish beast , thou hast stirred vp with the sharp prick of generosity and diligence , and beyond al hope prouoked and preuayled with at last . lastly in a table , higher then the rest , let this inscription be read , registred in capital letters , for a record and perpetual memory . throvgh the help , svccovrs , and merits of the most loving iesvs , have we favght , and vanqvished and are now conveyed to heaven , to trivmph there amidst the gloriovs palmes and lavrels . but now what remaines ? forsooth this last of al ; that when thou shalt consort thy self aboue , with those 24. seniours , and quiers of angels ; thou lay downe thy crowne at the feet of the immaculate lamb , l chanting with those blessed citizens of heauen this oual and triumphing song : benediction & clarity , and thanks-giuing honour , vert●e and fortitude , to our lord for euer and euer . amen . m xviii . meditation . the preparatory prayer . actiones nostras , &c. first point . i wil fayne my self to be armed at the top of the hil , whither i had got with great endeauour , and much labour and trouble . i wil cast and reflect the eyes of my mind on the diuers wayes and traces i had passed thither ; the precipices i escaped , and the perils of assassinates and wild beasts i haue auoyded : for so it is indeed with such as haue attayned to the top of perfection . for these should attentiuely consider with thēselues as from an eminent place , how many and how great dangers , temptations , and sinister chances , being assisted by the diuine mercy , they haue escaped from the world , and al the rest of the enemies of mans saluation . 2. point . i wil consider the lawes of these lifts to be such , that ▪ none shal be crowned but who haue lawfully faught & contēded therein a the palme belongs but to the conquerour : b and i wil admire also the goodnes of god , for crowning vs himself with his graces , and commanding the angels to crowne vs with those laurels , which we haue purchased to our selues with our owne vertues . 3. point . i wil ponder and weigh with my self , with what riuers of ioyes the hart flowes , to whom is affoarded to arriue to the top of diuine loue , and who already beholds his owne perseurance ; which only vertue makes vs blessed and secure , without which the rest auayle but litle , or nothing , for perseuerance alone is it , which is crowned . the colloqvy . shal be directed to the most louing iesvs , to whom of duty al our crowns belong . for we are not conquerours so much as vanquished , while he indeed hath broken and subdued our refractory and rebellious hart . wherefore to him as to amost mightie conquerour , and victorious captain , with those 24. seniours in the apocalips a are we to offer vp our crownes , palmes , laurels , with this solemneverse of theirs ; benediction and clarity , and thancks . gi-uing , honour and vertue , and fortitude for euer and euer be to iesvs the conquerour and triumpher to come . amen . pater . aue. iesvs celebrates the heavenly nuptials in the hart . the hymne . the nu●t●al supper , now i see , o happy soule ! prepar●●d for thee ; the table 's co●erd : but what sea● , hast thou for thy repose ? what meat ? except a lamb , i nothing find , the amourous spouse is now so kind , that what ●e fed thee with before ; from th' eye shal be conceal'd no more . as with a fleece , in species white , he long in earth appear'd in sight . as with a fleece , by grace gaue heat : but now behold the lamb thy meat . in ●im repose , freed from annoy by seeing , comprehend , enioy . the incentive . 1. iesvs the bloudy spouse or spouse of bloud a leads his beloued , whom now long since he purchased with the price of his life , vnto the nuptial supper of the lamb , into the heauenly bride-chāber . the hart therefore ( who admires not ] is the banqueting roome of these nuptials and the bed-chamber of the spouse iesvs himself . 2. it is a supper truly , because these ioyes are not affoarded til after the toyles of the day and labours past . expect not lampes ; here hanging on sumptuous and precious seelings : these pallaces shine within , and without sunne , moone , and starres . the lamb himself is the lamp within , b and he the banque● host , and ghest who is the spouse . 3. seest thou this royal table here these things are al prepared for thee : seekest thou daintyes ? hardly are thy seen of mortal eyes . such as sit downe here are alwayes feeding , they drinke without gluttony , are alwayes satiated , and yet a-thirst , without any loathing or irksomnes at al. behold al things are ready . come to the wedding , the spouse cals . c the preamble to the meditation . iesvs , receiues the soule , whom he gratiously beheld , though fowly dight with her immundityes before , and now hauing cleansed her with purging waters , and adorned a with feminine brauery , takes her i say , not only to his spouse , b but if she keep her holily and chastly to him , casting her out of the most miserable banishment of this life , he leades her vnto the great solemnity of the nuptials , into the heauenly house of his father : where he tyes her eternally to him with an indissoluble knot of wedlock . whereto belongs that sacred epithalamium : let vs reioyce and exult ; and giue glory to him ; because the nuptials of the lamb are come , and his spouse hath made herself ready , and she hath had giuen her shining and wh●e silke to weare . c yt is surely a great matter to be reckoned of the family of the king of kings , more to be accounted among his freinds and familiars ; but most of al to beheld the sonne of god , the brother and coheyr of christ : i wil speake more boldly yet ; this same is surely more honourable then al these to be called in the weding the spouse or wife of the lamb , that is , partaker in a manner of his bed and bord , companion of his throne & crowne . and this is that honour if i be not deceiued , which the prophet esay meanes : d i wil giue then a place in my house , and within my wals ; and a better name then sonns and daughters . for children being but a slender part or portion of parents , chalenge and retayne indeed much of their right and substance from them : but for man and wife , so great is the society and community between them of their whole life & of al their goods and titles , and they are bound together with so streight a tye , as how farre so euer they be asunder , yet are held to be as is were in one place , and al one , which happens also in the celestial wedlock of iesvs with the soule . for who adheares to god is in al one spirit with him , as the apostle e hath taught . whence it is , that the soule perfectly vnited with god , is not only diuine , but in a certaine manner ( if i may so say ) is made god. and hence is al ( whatsoeuer it is , which is surely very great ) that dignity ; profit , and sweetnes of these nuptials . for looke whatsoeuer els besides haue any connexion with them , doe al euen flow from thence , as from an endlesse spring of al good and beatitudes ; especially those three , ( to say nothing of those of the body ] to wit , the most singular and eminent dotes of the soule espoused & wedded to iesvs , as vision , comprehension , fruition : f which are not procured her either of parents or nature it-self , but being so poore a spouse , are most bountifully affoarded her by iesvs the spouse himself ( as with kings is wont when they match with any of low degree , most richly to endow their beloued spouses , by reason of their nuptials had between them . but in reguard these things of themselues are greater then can be worthily weighed by vs , much lesse expressed , the diuine scriptures , doe lightly shadow at least and adumbrate in a sort al the excellencies and delicious fruits thereof , with the pleasant and most apt figure ( for our capacity ) of royal nuptials , and a wedding supper . g the reason is , for that no noises of affaires & negotiations , nor cares , which commonly fal out by day , doe not trouble or disturb the peace and delights of suppers ; & for the feasts of royal nuptials , they vse especially to be very curious and dainty indeed , where no part of the senses abounds not with exquisite delights . here the eyes are fed with various emblems of the tapistries of the hal most gallant to behold , with the gorgeous apparel of the ghests and waiters also , with the gold of the plates , and iewels of the whole furniture there . here the eares are charmed with the artificious harmony of musical instruments & voyces . here the sent most sweetly is perfumed with the delicate odours of flowers and herbs , and boxes ful of the sweetest oyntmēts : the palat seasoned & relished with delicious wines , and the daintyest viands ; purchased with the greatest study and industry ; and sought for farre and neere by al the exquisit meanes that may be deuised , and dressed especially by the rarest cookes . lastly , to the end the sense of feeling , the most brutish sense of al the rest , might not want it 's peculiar delights also , the touching hath its proper delectation , from the softnes of downy beds , and curious carpets , from the feathers , and downe of swans and the like . let vs runne ouer a while , if you please , the gardens & pictures of the great assuerus , that from that feast , the royallest perhaps that euer was in the memory of men , by ghesse at least we may gather in some manner , what a bāquet it is , which iesvs furnisheth forth in the hart of his spouse . he then , as wel , to shew the riches of the glory of his kingdome , and the greatnes and the ostentation of his power ; as also in the third yeare of his raigne , to celebrate publikely the day wherein first he tooke a perfect possession of susa the chiefe seat of his kingdome , prepared a persian , royal , and a sumptuous banquèt . for first assuerus himself was the master of the feast and who was he ? he raigned from india to ethiopea , from the east to the west : and what more ? he gaue lawes to 27. prouinces , appointing so many prefects and gouernours to them , who in the kings name might administer iustice . assu●●●rus therefore was a mighty and most puissant king ; yea truly he had conquered and subdued to his owne dominion the whole world , h if we beleeue but his owne epistle : i though indeed i should thinke it rather to be no more then a meere exaggeration of insolent men , who extending their bounds a litle wider , vse to flatter themselues with the empire streight of the whole world : but be it so as they boast of & make their braggs , assuerus yet shal seem but a fly compared with god himself ; nor euer shal though he pusse vp himself neuer so much , ariue to the bulke and worth of an elephant . iesvs , the master of this feast , not only as god , but euen also as man , is the soueraigne & supreame lord of al things , in whose loynes is written king of kings , and lord of lords , k and at whose aspect & tribunal comming to iudgement shal assuerus himself appeare one day , yea tremble and groane the while . the rest may likewise be gathered by this : yet if you please let vs suruay them more perticularly that our purpose & scope may appeare more clearly . susa was not the head-citty of the kindome of persia , but a pleasant and most delicious tempe , which that riuer coaspes washed as it went a long ; whose waters kings , and those very farre remote from thence , made vse of for daintyest drink : and for the amenity of the place ; it tooke the name of lilly , which susa signifies in persia. here therofore they reposed and lodged themselues , and that truly in those royal and princely gardens , wodds and groues l in the spring especially as we may beleeue . here not only the pleasant variety of flowers and herbs made a wanton daliance but euen of the beautifullest trees also ; in disposing whereof in checker-wise , and distributing the allyes , walks , and arbours the royal hands themselues , after the countrey fashion , had labowred to some purpose . but what trow you was the rest of the garnishment of this festiual court where the pauilions were of a costly and rich stuffe ; of cerulean , aetherean , and of the colour of the hyacinth , whose curteynes hung with strings of purple silk , fastne with ●●●inges made of iuory : at either end these rich and stately canopyes were gallantly susteyned with marble pillars ; beneath lay humble pallots on the ground a pleasant pauement , to rest vpon al of gold and siluer , streyed with the fayrest mantles and rich carpets ( as the 70. interpretours signify ) wrought al ouer , embrodered and curiously set forth with needle-works of roses , and diuerse other flowers , glittering and beguiling the senses : besides al which , the pauement it-self shined al of a certaine square stone , and that in quadruple wise ; enterstinguished with in the emerald , and touch-stone , and ( as the hebrew hath ) with marble and hyacinth being certaine titles forsooth , diuersi●yed al in an admirable manner . and these for the most part were p●●pared for the common ghests ; for i should thinke those of the better ●●●t , were al entertained in the i● most lodgings of those princely palaces , where with tapistryes and pictures , were al the roomes and lobbeyes sumpteously hāg'd . could there be euer any thing either for maiestie more royal and magnificent or for luxury and delight more soft and delicious ? o childish toyes , & meerly gugawes ! o loose cogitations , of the soule , euen bendingto the earth ! why creepest thou on the earth , thou litle mush rump , and pleasest thy self so much with these trifles ? measure with the eyes of thy mind at least , the vast immensnes of the heauens gaze if thou canst , and behold the sunne , moone , and the rest more then common people of that starry house ; which are but onely outward ornaments : for those within , farre different from them , transcending not only the faculty of the senses , but euen the agility of the mind also are meerely laid out of sight . heare the mellifluous bernard : m that same indeed is the true and onely ioy , which is not of the creature , but is truly conceiued of the creatour himself , and which being p●ssessed by thee no man can take away from thee : where to compared al pleasure otherwise is but sorrow , al sweetes but bitternes , al beautie d●formity . lastly al other things nought els but tedious and irksome , which otherwise might seeme more pleasing and delightful . now then , which is the other point ; looke we into the great assuerus ghests n and directours of the feast . of these i note two sorts , some purple heroes of tke perseans and chiefe prefects of those countreyes and prouinces 127. in nomber ; who al ( leauing magistrates of inferiours orders behind them in their roomes , to take vp differences accurring the while ) flock to thy city & princely court , to that great feast : the other ghests were the common sort of the city of susa itself , from the highest to the lowest a vast people vvithout head or certaine number of them . but for the ministers and vvaiters there , i seeme also to behold tvvo orders of them some prefects of the royal palace ; vvho as stervvards , v●●●hers , and sevvers of the feast appointed and placed the ghests , prescribing lavves and rules to them to be kept amongst them ; others to execute lesser and inferiour offices , as butlers , tasters , cup-brearers , and the rest of vvayters al : but if compared vvith the angels , as vvel the pages , and others of that diuine table ; as the bidden ghests themselues , or either vvith the number or splendour , of the rest of the blessed citizens of heauen , those are but dvvarfs ; these giants , those vvretches , and for manners most cōmonly vvicked , these blessed and happy ; yea most holy these except a fevv , an ignoble and base people , and these not only most graue senatours , but kings and monarks al vvithout exception . behold here the queene-mother of god ( to amit the spouse himselfc , behold , the patriarks prophets , apostles , martyrs , confessours , virgins , and al the rest of the court of heauen , and let the medes and persian ghests alone . yet stil assuerus o vants & boasts of the bowels & dishes of his feast . be it so , let vs set downe thē to eate & drink our fil , for this is thesumme of al. the dishes , plates , and trenchers , are often changed ; such is the multitude and variety there , and store of siluer gold , and other precious vessels : for here they eat and drinke also in gold , and cups made al of gēmes . as for the cups the septuaginta auerre there was one made of carbuncles , surely of a vast and immense price , to wit , of thirty thousant talents , which of our florens comes to more then 101 millions . let no man after this speake or wonder any more at the suppers , excesse , costs of cleopa●●●ra , l●●●llus , or heliog●balus . but what was the meate now brought to the table ? the sacred scriptures speake not a word thereof for that perhaps al might guesse then , if they would , as wel by the pe●●●sia● pomp , very vsual in those things , and now brought into a prou●rb , as by the great ostentation touched aboue of the plates , cups , and dishes had in that feast . what the drinke ? forsooth the best forts , as became the royal magnificence : there was aboundance of al and the choycest p wines that could possibly be had , but on that condition that none should be compelled to drinke more or lesse ; but euery-one haue liberty to drink as much and as litle as he would . surely a holsome and laudable law of the king. for this tyrannical order of let him doe reason or begone , sprūg first no doubt from the greek tauernes , of i know non what caldus , b●●●berius , or mero q but now goe to , thou great admirer of the pe●●●sian banquet : vvhat account makest thou of the gold , siluer , ievvels , in those cups and dishes ? this gold , siluer , ievvels , beleeue me are but a harder kind of earth , vvhereto the sunne & starres haue giuen a colour and some lustre ; vvhereon i say , lest auarice perhaps might set to great a price , nature had vvissel hid them in the vvomb or bovvels of the elements , and these also vvhere they are most in vse , and vvorne of al , become but cheap , and of litle worth . but for meats and drinks what they are , appeareth then , when hardly being let downe into the stomake they are streight egested thence . and wilt thou compare this filth , this dirt [ to say no worse ) with the riches , and delights of heauen , with the nuptials of iesvs with the euangelical supper , with the vision of the diuine essence , lastly with those delights and inexhaustible pleasures , which flow incessantly from that ocean of the highest good ? the great lohn saw r this table in his apocalyps , and wondered at it ; the royal psalmist saw it likwise , and wholy astonished , exclaymed : ●hey shal be inebriated with the plenty of thy house , and thou shalt make them drink of the torrent of pleasure . s but take here a litle this simple tast therof . al the goods of this world are nothing els , but as rinds and springs of the fruits of paradise , cut off : and if the rinds and springs be such that men euen raie with the loue and d●sire of them , what shal the fruits themselues be , and the apples of paradise it-self ? and if such be the fruits and apples ; what shal the rest be of those more solid and better meats ? surely they shal be such as they may alwayes be eaten without loathing , and alwayes desired without anxietie . t and now finally how long haue these feasts of assuerus lasted ? a hundred & eightye dayes at most ; scarce half a yeare , especially if we speake of the feasts of the peeres and nobles ; for the cōmon sort● continued hardly a weeke in these transitory delightes . take me here a hundred thousand yeares , yea a thousand millions of yeares of this nuptial supper , which iesvs furni●eth in the louers hart , and you shal find no end of the feast , which end yet , if you seeke further , measure eternity . as long as heauen and god shal be , these nuptials shal continue alwayes . not so , in this banquet of su●a . for ( oh inconstancy of humane things ! ) behold how in the tables of assuerus himself mourning occupies the last of ioyes . u after the persian king had wel carroused , & now al enflamed with b●●●cchus , deep in his cups , & thought he had done but litle yet , if he shewed not the queene vasth● , to his ghests ; because the , either of pride or modesty rather , refused to come into the drunken presence of al those princes , by the king her husbād , she was fowly & ignominiously intreated , in the very banqueting roome it-self , weere she feasted with her ladyes , being thrust from the royal throne and dignity , was refused and reiected by him . goe to now , and praise the feasts and nuptials of the great assuerus , if you wil ; or rather be wise and admire , and loue the celestial nuptials of the lamb. xix . meditation . the preparatory prayer . actiones nostras quesumus , &c. the prelvde . blessed are they who are cald to the nuptial supper of the lamb 1. point . cōsider the highest dignity ( then which a greater cānot be imagined ) as wel of the soule , in loue which iesvs , which from an abject and base condition is aduanced to the nuptials of god himself , as of the humane hart , wherein these diuine nuptials are celebrated . whence comes it , o humane soule , saith s. bernard , a whence happens this so in●stimable glory to thee , that thou should●st deserue to be his spouse , on whom the angels wish to gaze ? how happens this , that he sho●ld be thy spouse , whose beauty the sunne and moone admire , at whose b●ck are al things changed : what wilt thou yeald to thy lord for al he hath thus afforded thee , to be his com●anion at table , and compartener of his kingdome ; lastly his bed-fellow , and to haue the king himself to lead th●e into his chamber ? and by and by behold with what armes of mutual charity , he is to be embraced , and loued againe , who hath made such reckning of thee ; and at last : forget thy people , and thy fathers house : forsake carnal affects , vnlearne secular māners absteine from former vices , commit al naughtie customes to obliuion . 2. point . weigh how great , sincere , and solid , the pleasures , are like to be , which the spouse prepares for thee in the nuptial supper : suruey al things which vnder heauen , are precious delightful , and deare to men , in the ayr , earth , or ocean sea , and then reason with s. augustine thus : is , my lord , thou affordest so much to vs in prison ; what wilt thou doe in the palace ? for since here al things are so exceeding good and delectable , which thou hast conferred on the euil as wel as the good ; what wil those be which thou hast laid vp for the good onely ? if so various and innumerable thy guifts are , which now thou equally distribu●est to frends and enemyes , how great and innumerabbe , how sweet and delect●ble shal they be , thou wilt bestow on thy freinds only ! if in this day of teares and mourning thou impar●st such things what wilt thou doe on the nuptial day ? hearest thou this my soule , and yet exclaymest not ? blessed be he who shal eate bread in the kingdom of god. b 3. point attend to this also ; how of the ten virgins of the ghospel c being al virgins indeed , that is , espoused to christ through true and sincere faith , and who had sometimes pleased the spouse in carying lamps of good works in their hands , fiue were become foolish , and from the nuptials and wedding supper on hard fortune ! quite excluded . beware thou be not of their number let thy lamp be alwayes burning , and sending forth light ; let the oyle of charity abound in thy lamp , and euen , flow ouer , and especially take heed thou neuer sleep or slumber a whit , nor be surprized vnaware , suspecting nothing of death , or iudgement , or be vnprouided . haue continually ringing in thine eares , that voyce of thy spouse vigilate , so often whispered in thy hart , that when that cry shal be heard behold the spouse comes , goe forth and meet him , thou maidst presently meet him chearfully comming to thee , and with him enter into the wedding . for woe and a thousand woes to them , who vnmindful wholy of so great a good , and deafe to the words of god , being taken napping drown'd in sleep with their lamps extinguished , and so excluded from the sweetest nuptials of the lamb , shal be forced to cry out in vayne , lord , lord open to vs ; on whom that iron bolt shal be obtruded , i know you not , or that wholy as lamentable ; the gate is shut . the colloqvy . shal be directed to iesvs the spouse . especially thou shalt yeald him thankes with al thy powers , for choosing thy soule to be his spouse , for louing it so dearely hitherto , and endowing it with the espousal guifts . then shalt thou humbly beseech pardone of him , for hauing so coldly answered to his feruent loue , wherewith he hath so often preuented thee ; and sometimes perhaps for breaking thy faith to him so firmly engaged . lastly by that his loue , wherewith he hath so of ten preuented thee , shalt thou most earnestly beg at his hands , that through his grace thou maist be continually vigilant , and prouided for that last aduent , which is like to be at mid-nigh , when perhaps thou least suspectest the same ; that then thou maist meet him , with thy burning lamp , and with the prudent virgins enioy him and his nuptial feast for euer . a pater . aue. iesvs manifestes himself and the most holy trinity in the mirrour of the hart . the hymne . the painter cannot draw a face , t' express to life each 〈◊〉 , grace , and figure , with proportion fit except the partie d●owne doth sit : but heer in th' hart by being seen , god drawes the picture which had been before imperfect : though 't were neat , and often toucht , 't was not compleat . til now , it lightned as vpon see , true picture of the trinity . the colours stem'd did fak and eye , but now sbal last eternally . while heer the hart doth quiet sit , by vision god doth sigure it . the incentive . 1. the hart which loues god truly and perfectly indeed , is a heauenly paradise ; so flowers it ouer and swimmes in delights ; not the counterfeit , and transitory delights of this world , but of the other life ; such as here , neither eye hath seen , nor eare hath heard , nor hath ascended into mans hart a 2. here now iesvs stands not behind the wal , peeping at this spouse through a grate ; b but , which she beg'd at his hands , shewes her his face , the diuine essence , the three diuine persons , so cleerly and manifestly indeed , as euen the images themselues expressed , reflect againe in the chrystal of the hart . o paradise ! o delights ! o ioyes ! 3. the hart faints through aboundance of loue and delights and nigh bursts with al , o man ! what a beast thou art , if hearing of these pleasures , thou rather choosest the husks of swine ? how like a block and stone , if yet thou louest not iesvs ? the preamble to the meditation . so great is the future beatitude to the soule which loues iesvs dearely indeed , that mortal men being drowned in sensuality & mire , cannot easily conceiue it in the mind , nor lesse ( without diuine light and hope ) expect it . for ( which s. paul a took out of the prophecy of esay . b the eye hath not seen , nor eare heard , nor hath it ascended into the hart of man , what god hath prepared for such as loue him . surely those two most wise and worthy men , to the end they might clearely propose the greatenes and amplitude of the heauenly beatitude , assumed the first kind of measure to wit the spacious orbs of eyes seeming most capacious , which though shut in a litle corner as it were , yet now and then get forth , wander & expatiate farre and wide , not only , into the vast champian fields , huge mountayne tops , and the golden and gemmy bowels of the waters , but with help especially of mathematike instruments reach euen to the very heauens themselues , wel nigh of an infinit distance from vs , and therein discouer the lightest spots ▪ changes , and errours . and yet this scantling is found to be lesse then so to conclude or comprehend beatitude . the eye hath not seen . wherefore with the ●yes since we only apprehend things present , but with hearing moreouer as by histories perceiue those thīgs which haue been formerly acted , or now are wrought in any other place , or shal hereafter come to passe , the eares haue seemed more apt to measure the thing proposed . but so neither , the immensnes of beatitude could be contained . nor the eare hath heard . there remained now the vessel , for bulk surely not great , yet for capacity indeed most ample , the hart of man. for in the shop of the hart we frame , cherish , and embrace , as our proper issues , not only what our selues haue seen , with our eyes , or heard by relation from others but euen many other things also , which can not truly exist at al , as golden mountaines , chimeras , hippocentaures , and the like : and yet so neither , hath it ascended into the ha●t of m●n , what god hath prepared for such as loue him . this thing according to s. augustin . is not comprehended through charity , it trāscends as vowes & wishes . shal we therefore dispaire ? no it cannot be esteemed , it may be yet purchased goe to yet let vs value it , howsoeuer , and as wel as beating the price , let vs cheapen it as we can . i for my part am truly of this opinion , that we are much taken and caried away with nothing more then with pleasure , nor doe i mislike them who are so , if they be solid ▪ sincere and honest pleasures we hung so after . but beleeue me there can be nothing more sweet and delicious , then the ●oyes and iubelies of the hart , drowned in the loue of iesvs , and wherein iesvs deliciats himself ? for why ? it is a paradise truly and ●ot that terrestrial one ( though for 〈◊〉 amenity of the soyle and ayr , and the exceeding plenty of flowers , trees , and fruits , it were so glorious and the very name of paradise it-self imports no lesse then a place of pleasures and delights ] but is indeed a heauenly paradise into the allyes whereof and first walks , s. paul being hardly admitted , was so lulled with al delights , that forgetting himself and al things else besides he was able to tel no more then this , i know a man ; saith he , whether in body i know not , or without the body i know not god knowes , to be rauished into the third heauen , and to haue heard so mysterious words , as man might not vtter . c but what were they whence so great a feeling of pleasure , and delight results ? touch we the thing it-self , with the needly of faith only . in that celestial paradise of the blessed hart , iesvs laying his pilgrime habit a side , and the vayle of faith wherewith he was shrowded , shal exhibit his humanity to be seen and enioyed face to face : i haue said too litle , yea his diuine essence also . this perhaps were enough to beatitude yet wil he cause the three diuine persons , father , sonne , and holy-ghost . to be so present , as they may not only be seen , but euen seeme in a manner to be touched also . besides , in this natiue and most lucid mirrour of al things , many other things , nigh infinit for nomber , for beauty and variety surely admirable , shal shine with al , with so new alwayes & so fresh an ob●ect , that as long as eternity shal last they shal not breed any tediousnes in the beholders , or euer diminish the ●hirst of seeing and beholding more , ●●ere therefore , as in a liuely pi●●ure expressed in their colours , those mysteries of faith and religion shal be truly represented , which now hardly are but shadowed , and with al our endeauour neuer wholy atteined the incarnation of the word in the virgin , the oeconomy of mans redemption , the diuine prouidence in administring things , the admirable and most hidden reasons of punishing the good and prospering the wicked : lastly , the lawes , traces , and rapts of diuine loue , by which he hath at last conducted the hart which loues him ; sweetly indeed and yet strongly , now by the pleasant , and then the horrid paths , now of ioy then of sadnes , into the seats of al beatitudes from the cleere knowledge of al which verities , especially the obiect of the diuine nature , and persons , and conceiuing the images in the mind , of so excellent and admirable things , who sees not very soueraigne and nigh incredible ioyes to arise ? queene saba , scarce entring into the roome where salomon , was fel into so great admiration , and was so rapt and transported with delight , at the order pompe , magnificence , especially at the presence of the king himself , that recouering breath at last , which she had nigh lost , she cryed out aloud : blessed are thy men , & blessed thy seruants who stand alwayes before thee , and hearken to thy wisdome . d yet these are but toyes , chips , trifles , compared with the presence and sight of god. they report of s. francis , that being once sadder then ordinary , he was so taken and rauished with the short modulation an angel made with the lightest touch of his thumb on a harpe , as he seemed to him●●lf to be no more on the earth , but to be conuersant in heauen , amid the blessed spirits there . e good god! if these ( which in heauenly delights is likely one of the least amongst them ) so short and slight touches of the angelical hand , as they could hardly be heard , were yet able to rauish the holyman , what would the harmony worke of so many angelical and humane voyces , what exultatiōs would be there what dances and iubelyes ? besides , if the meanest things in heauen , as songs and dances , so delight and tickle harts , what wil the rest doe , both for number and dignity farre greater ? what is more poore and slender with vs thē a bare & simple thought of god ? yet dauid in his greatest troubles and afflictiōs when he felt himself most opprest , with the tip of the lips only of his soule , as it were , would lick in this celestial 〈◊〉 diuine hony , and therewith take extreame pleasure . i was mindful of god , saith he , and took delight . f againe hauing but a thought only the fruition of god , of meere ioy he could hardly containe himself ; but sing in triumph . i haue reioyced in the things which haue been told me we shal goe into the house of the lord. g which triumphal verse of the royal psalmist , when our angelical blessed aloysius , being neere his death through weakenes , could not wholy bring forth , reioycing saith he , we goe reioycing , and with that so broken and abrupt verse in his mouth , euen dying wouderfully exulted . another time when the kingly prophet , not only considered that he was to goe to the house of the lord , but sending his soule as it were before him into those galleryes themselues and entryes of heauen , and priuily laying his eares to the doores in a manner of the nuptial chamber , and obscurely hearing a kind of whispering ( i know not ) of some of the ioyes there within , it not only wiped away from him al sadnes , caused in him through the formes exprobration obiected to him of where is his god ? but dilating his breast , made him to powre forth his soule into most sweet and extatical pleasures : and wherefore ? because ( saith he ) i shal enter into the place of the admirable tabernacle euen to the house of god , in the voyce of exultation , and confession , the sound of the master of the feast . h lastly , another time , being yet mortal when creeping by stealth as it were he had secretly insinuated himself into the bowre or conclaue of the immortals , comparing them with himself and our humane affaires , he brake forth into these termes of ioy , and congratulation : how louely are thy tabernacles oh lord of vertues ! my soule couets and longs after the galleries of the lord my hart and my flesh , haue reioyced in the liuing god. blessed are they , lord , who dwel in thy house , they shal praise thee foreuer and euer . because in thy galleries one day is better then a thousand , i to wit , so great is the pleasure of the eternal light , which ( s. augustin , expresly saith in these words k that though it were not lawful to enjoy it longer then a day , yet for that only , innumerable yeares of this life , ful of delights and the aboundance of temporal goods , vvere worthily and with reason to be contemned . for it vvas not falsely or slightly said , that better is one day in thy galleries , then a thousand . so as it is less to be admired , that dauid should presently adde this also : i haue chosen rather to be an abiect in the house of my god , then to dvvel in the tabernacles of sinners . l i had rather , saith he , be in the lowest office of a doore-keeper in the porch of the temple , and there watch at the entry as a slaue before him , with the hope of enioying this celestial beatitude , then with the hazard of loosing it ; in the most ample and sumpteous palaces and houses , to be obserued and courted , by a number of clyents , and frends . hence , that affection of the mind aspiringe vnto heauen with a swift course , as the hart , couets the fountaines of vvaters , so my soule desires thee , o god. m that kind of beast truly is fleet and swift , but then flyes he with most speed , when either being chased by hounds , or bitten with serpents , he feeles an extraordinary thirst , for then to quench that heat he runnes headlong to the fountaines , & flyes like the winds . dauid thirsted likwise , and no less groaned & sighed after heauen . when shal i come and appeare before the face of god ? and for the great desire he had and loue to the heauenly countrey and the felicity of the blessed , which euen absent he had tasted now and then , had so great a horrour tediousnes and auersion from humane things , as teares to him were of familiar as bread to others , nor vsed he food more frequently then teares , yea teares themselues were food vnto him ; so as oppressed with dolours neither would he take his food , or so much as thinke thereof ; while to him thus vehemently thirsting after the presence of god , this gibing taunt was obbrayded to his face , where is thy god ? from al which this same may be ●athered , that if in these galleries , though absent dauid and diuers other saintly men haue taken such pleasure , with what ioyes and delights may we not imagine those to swmme in , who are admitted into the secret closet and cabinet of the spouse ? if but a slight ray onli of the blessed vision , so dazle the eyes of the mind ; if but a drop of the water of paradise and fountaine of the chiefest good but lightly sprinckled ; if but a crumme falling from the table of our lord , so recreates and refresheth mortals , what wil the whole sunne himself doe ? what wil the very ocean of al good things ? what wil the table of our lord himself conferre to the immortals ? shal not the hart euen swimme trow you , in these delights , yea be wholy immersed , and drowned in them . xx. meditation . the preparatory prayer . actiones nostras quesumus , &c. the prelvde . vvhen he shal appeare , we shal be like to him : because we shal see him , as he is : and whosoeuer hath this hope in him , sanctifies himself as he is holy . 1. point . consider how great a good , how excellent , how delectable it is , most cleere to behold one god in essence , three in persons , father , sonne , and holy-ghost , and that eternally in the mirrour of the hart : surely , the eye hath not seen , nor eare heard , nor hath it ascended into the hart of man what god hath prepared for such as loue him : a tast with the inward sense these delights of the heauenly paradise , and loath the leeke , and garlike of aegipt the miry bogs , the empty husks & filthines of the world . oh if thou couldst but take a tast or assay before hand with the glorious s. augustin of the ioyes of the blessed , thou wouldst say with him : how sweet to me sudenly it vvas to vvant those svveets of idly toyes , and vvhat before vvas a griefe to loose vvas novv a ioy to forgoe vvholy thou eiectedst them from me , the true and chiefest svveetnes , and entredst thy self in ; insteed of them , svveeter farr then al pleasure . b 2. point . ponder how , much this same cogitation may and ought auayle to endure and goe through with any hart and difficult entreprise for god and our saluation . what changes sudenly and alterations of minds , those fruites wrought whith come from the land of promise , c which made them surmōut the difficulties , they feared so much before ? what doe not the wrastlers generously performe and suffer in sight of the goal and crownes proposed ? surely the sufferings of this time are not condigne to the future glory , vvhich shal be reuealed in vs. d with which only napkin , ( as s. gregory obserues e that glorious and illustrious champion of the christian lists s. paul. wiped away al the sweat of the infinit and most greeuous labours and troubles he sustained ; and so likewise the rest of martyrs . but this especially when s. adrian being a soldiours , in the flower of his ●ge , beheld a great number of christians to runne very ioyful and glad into torments , scaffolds , gibbets , crosses , fires , as it were to a wedding , asked what hope it was that drew & led them to it : and when it was answered they hoped for those goods which the eye hath not seen , nor eare heard , nor hath ascended into the hart of man , he was so mooued and changed therewith , that presently he gaue vp his name to be put into the list , and vnder maximian most stoutly and valiantly suffred martyrdome . so much the hope of beatitude could worke . 3. point . see how immense and powerful is the diuine loue of iesvs , which through grace at last leads a man vnto the vision it-self , of the diuine effence , wherewith euen god himself is blessed . then thinke what thou oughtst to yeald to recompence this loue againe : no lesse no doubt then reciprocal loue . for when god loues , he would no more then to be loued againe ; knowing thē who loue him only , to be truly blessed . so s. bernard in his 83. sermon on the canticles . but to the end thou maist loue god thou art wholy to empty thy hart from the loue of al other things . for euen as a vessel ( which is s. anselmes discourse ) the more water is in it or any other liquour , conteynes lesse oyle ; so the more the hart is taken vp with other loues the more it excludeth this . there is yet another , that as stench is contrary to a good ●dour , and darknes to light , so is al other loue contrarie , to this : as therefore contraries doe neuer agree wel together ; so this loue agrees not with any other loue in the hart . the colloqvy . shal be made to iesvs , the most deare louer of soules of whom shalt thou earnestly beg , to impart vnto thee his diuine loue which this or the like forme : my god , giue me tby self ; behold i loue thee , and if this be too litle may i loue thee more . i cannot measure how much loue i want , of that which were c●ough . this know i only , it goes il with me , without thee : and al aboundance which is not my god , is meere pouerty . let the sweet power then of thy loue deuour me , grant i may liue and dye with the loue of thy loue , since first thou hast so loued , as thou hast not only afforded me and done many great things for me ; but hast likwise wouch safest to dye for me . a lastly from the inward bowels make an act of the loue of god aboue al things , and so conclude in thee wonted manner with a pater & aue. an incentive of the act of the loue of god aboue al things . good god! thou commaund me to loue thee , and threatnest if i doe it not : is there any need of these chaynes for me to be tyed to loue theer am i so voyd of sense , as to be ignorant of thy benefits , graces , perfections ? or rather doe i want a hart , to loue an infinit good ? now if loue be to be recompenced with loue , what loue can parallel the diuine loue ? thou hast loued me eternally , euen when i was not or possibly could loue thee : thou hast created the world , & cōseruest it hitherto for my sake : thou hast giuen order to the angels to guard me : thou wouldst be my reward beyond measure . thou callest me a sinner to grace and pennance . but yet is this farre more louely , most sweet sauiour , that being god , thou wouldst become man , to suffer so hard and cruel things and lastly dye on the crosse for me who had ( cruel as i am ] so engaged thee death . but this of al others is most sweet , that being neere to death thou leftst me thy body and bloud in the sacrament , an admirable pledge of thy loue towards me . oh loue ! o extasis of loue ! how thou deseru'st , my god , to be highly loued of al men , aboue al things . may i therefore so loue thee ( my iesvs , ) sauiour of louers and loue of sauiours , and so let the face of thy loue euen swallow me ; that i may liue and dye with the loue of thy loue , who through the loue of my loue , hast likwise vouchsafed to dye for me . oh infinit goodnes of god ? a formulary of the loue of god aboue al things . o great god , i loue thee aboue al things ; i loue thee with al my hart , with al my soule , with al my powers , and meerly of this same loue i am sorry aboue al things for offending thee the infinit good : most firmely re oluing hence forth , through thy grace , to keep al thy commandements . and why doe i loue thee aboue al things ? surely for this ; for thy immense perfection , incomprehensible power , high●● wisdome , infinit sanctity and godnes , that is , for thy self , o father , o sonne , o holy-ghost three persons , one god , who art aboue al things . amen . iesvs . ad maiorem dei gloriam . finis . notes, typically marginal, from the original text notes for div a06534-e290 a luc 12. a rom. 8. b cant. 5. c ester 15. d cant. 3. e cant. 1. f greg. hom. 30. in euang. g gen. 29. h psal. 41. i august . conf. lib. 10. cap. 21. k exod. 37. & 40. a exod. 26. b 3. reg. 6. c ezech. 8. d leuit. 6. e apoc. 3. a 3. reg. 8. b reg. 18. notes for div a06534-e1250 a leuit. 10. b isaye . 14. c ephes. 6. a ezech. 8. notes for div a06534-e1830 a cant. 5. b probatica , ioan. 5. c cant. 2. d cant. 4. e cant. 4. f psal. 88. isaiae 55. g cant. 3. h iosue . 10. h iosue . 10. k eccl. l gen. 3. a cant. 5. b apoc. 3. c cant. 3. d cant. 5. a luc. 24. b cant. 2. notes for div a06534-e2600 a soph. 1. b ion. 4. c num. 1. d apoc. 21. a 2. cor. 6. a 2. cor. 6. notes for div a06534-e3200 a apoc. 12. b apoc. 12. c psal. 76. a ioan. 3. notes for div a06534-e3810 a iohn . 9. b 4. reg. 5. c gen. 2. d ioan. 4. e i●dic . 15. f gen. 24. g iohn . 4. h psal. 50. a heb. 9. b exod. 12. c exod. 29. d heb. 9. a psal. 50. notes for div a06534-e4640 a exod. 24. heb. 9. b psal. 50 , c gen. 35. d ose. 10. e 4. reg. 1. f cant. 5. a exod. 3. a psal. 62. b thren . 4. c psal. 50. d ioan 9. e exod. 15. f exod. 17. g 4. reg. 5. notes for div a06534-e5370 3. reg. 10. b psal. 17. c ester , 5. d psal. 83. e cant. 2. notes for div a06534-e5940 a exod. 4. b 2. reg. 23. c iob. 40. d ion. 4. e psal. 88. f psal. 18. g cant. 4. h aug. serm . 10. de serm . dom. i mat. 11. a ioan. 6. b sap. 13. rom ▪ 1. c 1. cor. 10. heb. 11. d exod. 3. e num. 21. f 2. reg. 11. g mat. 11. notes for div a06534-e6660 a eccl. 1. b psal. 88. c apoc. 21. d apoc. 14. a deut. 32. notes for div a06534-e7260 a psal. 87. b exod. 5. c gen. 28. d gen. 32. e iud●●●h 13. f 4. reg. 19. a cant. 8. b cant. 4. notes for div a06534-e7850 a cant. 1. a cant. 1. b cant. 2. c cant. 1. d cant. 2. e zach. 6. a cant. 1. notes for div a06534-e8470 a psal. 88. b isa. 48. a psal. 88. b isa. 48. c 1. reg. 16. a psal. 18. notes for div a06534-e9060 a mat. 27 b cant. 4. c psal. 33. d psal. 50. e psal. 55. f psal. 102. a luc. 23. a luc. 1. b psal. 116. notes for div a06534-e9820 a cant 5. b io. 4 c luc. 6. d gen. 2. e gen. 28. a mat. 18. b iob. 39. c rom. 16. ephes. 2. notes for div a06534-e10580 a lib. 9. conf. c. 2. b 4. reg. 13. c psal. 44. d gen. 1. a cant. 4. b cant. 4. c 2. cor. 13. notes for div a06534-e11240 a mat. 17. b exod. 29. a 4. reg. 2. d gen. 3. e ezech. 1. f cant. 8. g zach. 2. h exod. 2. i zach. 2. a luc. 12. notes for div a06534-e11900 a cant. 2. b psal. 102. c luc. 7. d marc. 26. e sap. 2. f apoc. 10. g apoc. 4. h psal. 102. i psal. 147. k exod. 14. iosue . 3. l apoc. 4. m apoc. 7. a 2. tim. 2. b apoc. 7. a apoc. 4. & 7. notes for div a06534-e12710 a exod. 4. b apoc. 21. c mat. 22. a ezech. 16. b osee. 2. c apoc. 19. d isa. 56. e 1. cor. 6. f s. tho. 1. 2. q. 4. ar . 3. g luc. 14. mar. 22. h ester . 1. i ester . 13. k apoc. 19. l ester . 1. m bern. ep . 114. n ester . 1. o ester . 1. p ibid. q cicero . lib. 5. tuscul. r apoc. 6. & 21. s psal. 55. t bellarm. de fel. 88. u pro. 14. a bern. ser. 2. de mut . aquae in vinum . b luc. 14. c mat. 25. a mat. 25. notes for div a06534-e14000 a rom. 8. b cant. 2. a rom. 8. b iza . 58. c 2. cor. 12. d 3. reg. 10. e s. bona● in vita s. fran. f psal. 56. g psal. 111. h psal. 41. i psal. 83. k aug. lib. 3. de lib. arb . c. vlt. l 1. par. 9. m psal. 14. a rom. 8. b lib. 9. conf. cap. 1. c num. 13. d rom. 8. e in iob cap. 7. a exs. aug. & s. francisco . three heavenly treatises, concerning christ [brace] 1. his genealogie, 2. his baptisme, 3. his combat with sathan : together vvith deuout meditations, for christian consolation and instruction / by mr. william cowper ... cowper, william, 1568-1619. 1612 approx. 317 kb of xml-encoded text transcribed from 183 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a19506) transcribed from: (early english books online ; image set 23620) images scanned from microfilm: (early english books, 1475-1640 ; 1727:6) three heavenly treatises, concerning christ [brace] 1. his genealogie, 2. his baptisme, 3. his combat with sathan : together vvith deuout meditations, for christian consolation and instruction / by mr. william cowper ... cowper, william, 1568-1619. [24], 326 [i.e. 324], [17] p. printed by t.s. for iohn budge, and are to be sold at his shops, at the great south doore of paules, and at brittaines bursse ..., london : 1612. each treatise has special t.p.; special t.p. for baptisme of christ appears at end of third treatise. signatures: a⁸(-a1) b-z⁸. numbers 295 and 296 skipped in pagination. reproduction of original in the british library. includes bibliographical references and index. the genealogie of christ -the baptisme of christ -the combat of christ with sathan -meditations for instruction and consolation. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the 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those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -temptation. jesus christ -genealogy. jesus christ -baptism. meditations. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 sara gothard sampled and proofread 2003-08 sara gothard text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion three heavenly treatises , concerning christ : 1 his genealogie . 2 his baptisme . 3 his combat with sathan . together vvith deuout meditations , for christian consolation and instruction . by mr. william cowper , minister of gods word . london : printed by t. s. for iohn budge , and are to be sold at his shops , at the great south doore of paules , and at brittaines bursse . 1612. to the right noble lord , iohn , earle of montrose , lord graeme and mugdok , one of his maiesties most honourable priuy counsell in this kingdome . my lord , i haue beene bold to publish these treatises , vnder your honourable name , not for any light , that by them can accresse to that treasure of knowledge , which is in your noble minde , but that ( so farre as i can ) i might make euident to others , for imitation , that grace which god hath made so eminent in you . i may truely say , there is no qualitie , which in the iudgement either of learned ancients , or recents , hath beene required , to complete nobilitie , lacking in you . your honour being not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , noble by birth ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , generous by manners , such as retaine , yea , by vertue encreases , the honour of your honourable fathers . it passed among the ancient wise men in a prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because commonly it fals out , that children of worthy men , comming short of their fathers vertue , derogates to their glorie : aequat rara patrem soboles : and therefore in them qui clariores genere cens●ntur , it was euer thought an high commendation , maiorum famam sustinere ; like as no greater shame can be to them of that ranke , then when by their ignoble life , they quench the light of their noble stock , et generi suo dedecori sunt . it is now twelue hundreth years since your honourable name hath beene famous in this kingdome : but which is much more , and wherein , in my iudgement , it is marueilous , the first mention of your tribe , in the story , doth not record the rising therof from a small estate vnto an higher , as it doth in many peeres of the land , who for their vertue also were aduanced ; but at the first sight , it presents your worthy predecessor standing in the highest top of honour , wherein a subiect can be : for not onely was he then brother in law to king fergus the 2. but for his wisedome , valour , & manhood , by consent of the nobles , both scots & picts , then gathered to battell , he was chosen , as meetest chieftaine , to demolish that diuision-wall of abircorne , stretching from the east sea , to the west , built first by victorine , and fortified thereafter , more strongly , by gallio , both of them romane lieutenants ; but more victoriously , first & last , broken down by the valiant graeme , in presence of both the kings , that so a way might be prepared to their armies , to make irruption vpon the romans , for which , vnto this day , the remanents of that worke , beares the name of graeme his ditch , when himselfe is gone . facta ducis viuunt , operosaquè gloria rerum . haec manet . it is true , there are many honourrable families in this land , who communicate with you in the same name : but that this is the honour of your house , is euident , not onely by the lands , bordering with that wall , possessed as yet by your l. and was , as the story recordeth , one of the motiues why that waighty charge was committed to your worthy ancestors ; but in this also that the remanant families , who come vnder the communion of the same name , hold lands of your house , from which , as from a most ancient stocke , they as sproutes and branches , haue growne and sprung out . and of this , as it is euident , that your honourable house is more ancient then the chronicle can declare , so doth this greatly increase the glory of it , that it hath continued in honour euer since , euen to the daies of your noble father of famous memory , who for fidelitie to his prince , loue to his countrey , equity toward all men , after he had borne many other offices of honour , was in his olde age honored to be his maiesties high commissioner , and also great chancellor of this kingdome : his house like the open court of ahasuerus his palace , wherein hee banquetted his people , euer plenished ▪ and patent to such , as pleased to resort . in a word , no lesse honourable in this kingdome hath your familie beene , then the tribes either of leontis , or aeantis , among the athenians , for their feates of armes , and glorious victories atchieued in battell ; or among the romanes , these fiue principall families , vitellij , fabij , antonij , potitij , mamilij , who for their most ancient discent , were called aborigines . but howsoeuer these be great things , yet are they not the greatest , which doe commend you , virtute decet , non sanguine niti . it is a miserable pouertie , where a man hath no matter of praise in himselfe , but must borrow it from others . miserum est aliorum incumbere famae . yea , the more honourable the parentage is , the greater is the shame of him that degenerates from it , and so becomes indignus genere . perit omnis in illo gentis hono● , cuius laus est in origine sola . here then is your greatest praise , that as you are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lineally discended of so noble , and ancient , a stocke ( for no writ , nor memory of man , can record the interruption of your line ) so are you the vndoubted heyre of those vertues , which shined in them , wisedome , declared in doubtsome and difficult matters : manhood , tryed , as we say , in discrimine : truth , fit enim quod dicitur , your words are sufficient warrants to such , as know you . noble manners : veram nobilitatem testantur facies & mores : these are insignia numina diuum . and beside these , beautified with other two rare graces , wherunto they , in regard of their times , could not attain , at least , in the like measure , pietie and erudition : your honour being learned , not onely in the common languages of the most famous countries of europe , but in the three most renowned languages , whereby as yee haue attained to the knowledge of liberall sciences , so doe ye stil conserue and dayly encrease it , by diligent reading , and conference with the learned : who for learning are loued , and honoured by you : nam quae mox imitere legis nec des●nit vnquam , tecu●…●…rataloqui , tecum romana vetustas . that which the wise k. salomon said of beauty without discretion , the like may be said of honour without erudition ; it is as a ring in a swynes snout : and therefore hath the learned , expressed erudition , by the name of humanitie , both because the care and study of sciences , is committed to man onely , among all the creatures , and for that man without erudition , is liker a beast , then a man. turpe est viro principi parem dignitatisuae virtutem non afferre . and these two , honour , and erudition , shine so much the more cleerely in you , that they are both crowned with singular and vnsimulate pietie , both professed , and practised , and that in a time of reu●lting , & great defection : yea , in most dangerous places , euen there where sathan hath his throne : for this is no small argument of true religion , deepely rooted in your heart , that hauing trauelled through italy , rome , and other parts of the popes dominions , heard , and seene all those allurements , which carrieth away instable minded men , not rooted , nor grounded in christ , after the loue of that richly busked babilonish whoore , your lordship hath returned home vnspotted , neither burnt with their fire , nor blacked with their smoake : not vnlike those three children , who came forth out of nabuchadnezzars fire , and had not so much as a smell thereof on their garments . this pietie , euen in the iudgement of them , who had no more but natures light , was esteemed the highest matter of a mans praise , maiorem virtutem religione , & pietate in deum , nullam in humano genere inueniri quisque sibi persuadeat . the reason hereof is giuen by diuines , illuminate with the light of the word , to be this , that by pietie , and holinesse of life , we ascend ad primarium illud bonum vnde originem traximus : and therefore the same father speaking in the praise of cyprian , affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and indeede , since we are the generation of god made , to his image , what greater glory can man haue then to conserue that image , and be like vnto him , to whose similitude hee was made ? vna itaque nobilitas imitatio dei . goe on therfore right noble lord , follow the course , which yee haue happily begunne ; shew your selfe the kindely sonne of so worthy fathers : aboue all , the sonne of god , by the new generation ; his worke-manship created in christ iesus vnto good workes . keepe in minde that warning of our lord , much will be required of him , to whom much is giuen : as the double portion obliged the first borne to the greater seruice , otherwaies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in all your waies looke vp to the lord , hee it is , that exalts them of lowe degree , and puts downe the mighty from their seates , turning their glory into shame , who vse not their glory to honour him . pittifull proofes whereof wee haue in this fearefull earthquake ( as i may call it ) going through this countrey , by which many castles , houses , and lands , spewes out their inhabitants , shaking off the yoke of their ancient lords , and rendring themselues to be possessed of their seruants , because they haue also cast off the yoke of the lord their god , or at least not welcommed his grace , offred in the gospell , as it became them . the consideration whereof , i doubt not , doth affect your lordship , as it doth others who are become wise through the feare of god , and learnes by the losse of others to gather their thoughts , and make peace with him , whose praise it is , that he buildes houses to men , and vpholds them : for by him enterprises are established . and herewithall remember right noble lord , that as trees , on tops of hils , are subiect to the blast of euery winde , so men in the height of honour to great temptations ; against which they haue neede to be armed . but least i seeme monere memorem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more laborious then neede requires , i end : humbly praying your lordship to accept these small , and scarse-ripe fruit of my labours , as a testimony of my affection to your honour , till it may please god some better token come into my hand , whereby to declare it . your lordships to command , m. william covvper minister of perth . the preface . it may iustly be spoken of many in this age , which the apostle saint paul spake of the hebrewes , when , as concerning the time , yee ought to be teachers of others , yee haue neede againe that wee teach you the first principles of the word of god , and are become such , as haue neede of milke , and not of strong meate : they professe faith in christ , but in truth doe not beleeue in him , neither yet can they , because they know him not : they are baptised in his name , but are not bureid with him through baptisme , neither raised vp together , through the faith of the operation of god , that raised him from the dead : they carrie his cognisance and badge , but are not militant vnder him in his warrefare . as the athenians sacrificed , ignoto deo , to a strange god , and the samaritans worshipped that , which they knew not ; so our atheists , profitentur ignotum christum , professe a strange christ : they know not what he is in himselfe , nor how hee is become ours , nor what hee hath done for vs : and therefore neither in life , nor death , doe they expresse his vertue . they liue licentiously , reprobate vnto euery good worke , dishonouring christ , as if hee were a sauiour who had no power to sanctifie those which are in him ; and they dye without comfort , as if christ by death had not obtained life , and by death did not transport to life , all that are in him ; thus while they professe fellowship with him , they declare themselues to be strangers from him . it is witnessed by the lord , in ezechiel , the same soule that sinneth shall die : the sonne shall not beare the inquitie of the father , neither shall the father beare the iniquitie of the sonne , but the righteousnesse of the righteous shal be vpon him , and the wickednesse of the wicked shal be vpon himselfe . if according to this testimonie of the word , it be demanded of them , seeing christ is holy , and righteous , and wee are the sinners , how is it that hee is punished and wee are spared ? this is but one of the least of sathans assaults , by which he impugnes the faith of men , and yet if they be required to answere it , they shall soone bewray themselues to be voide of knowledge and solide faith , confident onely in a naked profession , which will not faile in the end to beguile them . for as an house faultie in the foundation cannot abide the stormy windes , and raine , no more can a christian not informed with knowledge , not rooted , grounded , and builded in christ iesus , by faith , endure in the houre of tentation . that therefore the doctrine of christianitie may be learned by such as knowes it not , from the very foundation , we haue here proposed three most necessary points to be entreated : the first , is christs genealogie : the second , his baptisme : the third , his tentation . in the first , wee are taught what manner of man our lord is in himselfe . in the second , what manner of way he is become ours . in the third , what manner of way he did begin to worke the worke of our redemption : all most necessary to be knowne , for the right grounding of our faith on him . in his genealogie wee see how iesus , the sonne of mary , is that same blessed seede of the woman , whom the lord promised in paradise , to whom the prophets , of all times , pointed , and for whom the godly fathers of all ages waited , and expected , lineally desended from adam , by seauentie and foure fathers . in his baptisme wee see how he was consecrated , and ordained , in most solemne manner , to doe the office of the mesias , that is , of an anointed king , preist , and prophet , for our saluation , so that he is now no more a priuate man but a publike , by most sure authoritie , and in most solemne manner , become our head and redeemer . and in his temtation we see how immediately after his ordination , he encounters with sathan in a singular combat , ouercomming him in the wildernesse , who before had ouercome our parents in paradise : and so by his first deed after his consecration , makes it manifest that he was come to destroy the workes of the diuell . if these three be ioyned together in one , wee shall finde them making vp vnto vs a compleat doctrine of christian consolation . the lord iesus , in regard of his diuine nature , is called by the prophet zachary , gnamith , iehoua , that is , the fellow and companion of iehoua , or as saint paul expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with god. in regard againe of his humaine nature , iob calleth him goel , my kinsman . in regard of his vnited natures , he is called by esay , emanuel , god with vs. now we know that by the law he who was neerest kinsman , had power to reuenge the blood of his brother vpon the murtherer , if hee had found him without a citie of refuge ; and therefore was he stiled by the name of an auenger , and likewise hee had power to redeeme the inheritance which his brother , through pouertie , had lost : for the word gaal , from which goel commeth , hath in it these two principall significations , to redeeme , and to reuenge ; so that heere wee see how the lord iesus , being neerest of kinne vnto vs , as wee may see out of his genealogie , being likewise clad with the power of a redeemer and reuenger , as wee shall learne out of his baptisme , commeth immediately after his entrie to the publicke office of the messias , vpon sathan that murtherer , and finding him out of a citie of refuge , enters into combat with him , to reuenge the blood of his brethren , and to redeeme the inheritance which they had foolishly sould for nothing : yea moreouer he doth that which no tipicall goel vnder the law , was able to doe ; for not onely doth hee ouerthrow the murtherer , but restoreth life againe to his brethren that were slaine and murthred by him . yours in the lord william cowper . the genealogie of christ : declaring how iehoua becomes gnimanuel , god with vs. matthevv 1. 23. beholde , a virgin shall be with childe , and shall beare a sonne , and they shall call his name emmanuel , which is by interpretation , god with vs. the first treatise declaring christ his genealogie . the genealogie of iesvs christ our lord , is written for this end , that wee might know him , and beleeue that iesus , the sonne of mary , is the christ , the sonne of god , that blessed seede of the woman , promised to adam , that should breake the serpents head ; that seede of abraham , in whom all nations were to be blessed ; for whom the godly looked in all ages ; the same is he whom in the fulnesse of time god hath exhibited vnto vs , a branch of righteousnesse ; a pllant of renowne , sprung of iuda his tribe , according to the flesh . herein haue wee neede to be confirmed , that wee wander not in vncertainties , but our faith may be stablished , and grounded aright in him . there are foure which haue written vnto vs the holy gospell , not at one time , nor at one place , nor yet aduising one with another , for so it might haue beene thought , there had beene some collusion among them , but in that they wrot in seuerall places , and times , and yet doe speake all , as it were with one mouth , no difference at all being among them in these articles , that concerne the substance of saluation , to wit , the birth , life , death , resurrection and ascension of our lord , it is out of all doubt as chrisostome calles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a very great demonstration of the verity . of these foure , there are two onely that records his genealogie vnto vs , saint mathew , and saint luke , and these write of it diuerso modo , sed non aduerso ; diuersly , but not contrarily ; and the diuersitie being well considered , shal be found to make vp the greater harmony : as shall appeare in the particular handling thereof . for , saint mathew reckons from the fathers downeward to the children , but saint luke reckons from the children vpward to the fathers : the one lets vs see , how both they and wee come from god , by his eternall word christ iesus ; the other , how by that same word incarnate , wee assend , and returne to god againe . we are of him by christ , creator , as his creatures , or sonnes , by our first creation : we goe to him by christ , redeemer , as his new creatures , or his sonnes , by regeneration : the first of these is common to all men , the second proper to those onely who are of christs spirituall kindred : and the praise of this communion betweene god and man , is to be reserued to christ iesus onely : for it is no lesse absurditie to say that wee can goe to god the father , by any other then christ , then if it should be said also , that wee came of god the father by another then christ. but now for orders sake , wee will diuide the whole genealogie into fiue sections ; reckoning as saint mathew doth , from the fathers to the children , for the better help of our memories : the first is from adam to noah ; the second from noah to abraham ; the third from abraham to dauid ; the fourth from dauid to zorobabel ; the fifth from zorobabel vnto iesus christ. in the first and second , from adam to abraham , saint luke runnes him alone . in the third , from abraham to dauid , saint mathew and luke runne together . in the fourth , from dauid to zorobabel , they take different courses : for where saint mathew goes downe , from dauid by salomon , saint luke followes the line from dauid by nathan , and both of them meets in salathiel ; where going on two steps together , they part againe , and the one takes his course from zorobabel by rhesa , to mary ; the other from zorobabel by abiud , to ioseph : and in the end both of them meetes againe in christ iesus : the reason of which diuersitie , will appeare god willing , in handling the seuerall sections thereof . the first then is from adam to noah , contayning ten fathers , adam , seth , enosh , kenan , mahalaleel , iared , henoch , methusalem , lamech , noah . here , as i said , saint luke reckons him alone , where saint mathew goes no higher , then abraham : the reason of this diuersitie is , that saint mathew , in writing , had a special respect to moue the iewes to embrace the gospell , and therefore beginnes it in a manner most plausible to them : the booke of the generation of iesus christ , the sonne of dauid , the sonne of abraham ; because it was then most commonly in the mouthes of all men , that the mesiah should be the sonne of dauid . but saint luke being , as testifies eusebius , by birth a gentile , borne in antiochia , learned in medicine , and now a proselite conuerted himselfe , hee writes his gospell to conuert others : wherein especially , for the comfort of beleeuing gentiles , hee drawes the line of christ , by twentie degrees , higher then doth saint mathew , the one teaching vs to seeke the saviovr of the world in the linage of abraham , and david , the other againe teaching , how all beleeuing people hath their interest in christ , not they who are of abrahams posteritie onely , but they , who are of adams also . in this section wee marke no particular , but this one , that the first father of christ according to the flesh , reckoned in this genealogie , adam , is called the sonne of god , to wit , both by creation , and regeneration : for in it , wee haue manifold comforts discouered vnto vs , if wee conioyne the end of this genealogie with the beginning . for in the beginning thereof wee see that the first adam is the sonne of god , and the same by diuine dispensation ; the the first father of christ according to the flesh , and so as euthymius said of dauid , he is , et deifilius , & pater dei . in the end of it againe wee see , how christ the son of god , doth also become the sonne of man. a marueilous dispensation , that man made by god , should become a father to christ , who being very god , would also be made the sonne of man , that by him men might be made the sonnes of god. see what a binding corner-stone the lord iesus is , knitting together not man with man onely , gentiles with iewes , but man with god also , and that not by a personall vnion onely , which hee hath perfected in himselfe , but by a spirituall vnion also , by which he vnites all the members of his misticall body in a blessed peace and fellowship with god : and this hath hee now begun , and shall perfect in the end . o what a comfort is heere ! that gnamith , iehoua , the fellow , or companion of iehoua ; for so the father stiles his sonne christ iesus , should now become ( emanuel ) god with vs , yea as iob calles him ( goel ) our kinsman , neerest to vs of flesh and blood , clad with power and might from god , to reuenge our blood , to redeeme our life , to restore our lost inheritance where shall we finde such ioyfull tydings as these are ? we read that vnder the law , the lord came downe to mount sinai , and moses went vp ; a great fauour indeed , that the maiestie of god should come downe to visite his owne creature , and should honour man , by keeping dyet to speake with him in so homely a manner . but vnder the gospell , in a more fauourable manner the lord shews himselfe familiar with men , for not onely doe his holy angels ioyne in company with shepheards , but himselfe becomes the sonne of man , walking among men , to mak men the sonnes of god. let vs meditate vpon this mercy , that howsoeuer wee be not able to conceiue the greatnesse thereof , yet at least wee may grow in thankfulnesse to our god for it : he came to seeke vs , hee found vs imprisoned , bound with the fetters of our sinnes , hee hath loosed our bands , gone vp againe before vs , and bidden vs follow him , worthy are wee of double shame , and confusion , and that our second woe should be worse then our first , if wee will not arise to make hast and follow him . the sinnes done against the law may be cured by the grace of the gospell , but if the grace offered in the gospel be despised , remaines there any other sacrifice for sinne ? none at all , but a fearfull looking for of iudgement , and violent fire . beside this , we are here confirmed in two other notable points of christian religion , the one is , of christs marueilous incarnation , by which hee became the sonne of man , the other is of our supernaturall adoption , whereby wee become the sonnes of god. wee beleeue that our first father adam was a very naturall man , yet neither gotten of a man , nor borne of a woman , but formed immediatly by the hand of god , and that of the earth , being as yet a virgin ( so to call it with ireneus ) for neither had the lord rayned vpon it , neither had the hand of man tilled , or laboured it : as likewise wee beleeue that euah was a naturall woman , yet neither begotten by a man , nor borne of a woman , but formed of adams rib , immediately by god. why then will we doubt that christ was made a very naturall man , yet not begotten by man , but formed of dauids seede in the virgins wombe , by the immediate operation of the holy ghost ? indeed if the first adam had beene begotten of the seede of man , it might probably haue beene thought that the second adam was begotten of ioseph , but seeing the first adam was formed of the earth , by the hand of god immediately , it was also conuenient , that the second adam , who was to bring home man againe to god , should be made man by the hand of god , without the operation of man , that so the second adam , might haue with the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same similitude and likenesse of generation . the other point , wherein here wee are confirmed , is of our owne supernaturall adoption : wee see that the sonne of god is become the sonne of man ; the sonne of dauid ; of abraham ; of adam ; and why then will wee not ( saith chrisostome ) be strengthned in the faith , to giue glory to god , by beleeuing that the sonnes of adam and abraham , following the adoption , shall also be made the sonnes of god ? surely in mans iudgement , it seemes more impossible that god should become man , should walke on earth , in the shape of a seruant , and suffer the ignominious death of the crosse , then that man should be exalted vnto heauen , and crowned with glory ; yet the first of these we see done , and wee beleeue it , why then shall wee any more doubt of the second ? especially seeing it was not in vaine , and for nothing , that the god fo glory humbled himselfe vnto so base an estate : no , no but that from our basenesse he might raise vs vp into his glory . the second section of this genealogie is , from noah to abraham by other tenne fathers , sem , arphaxad , sale , heber , peleg , regu , sarug , nahor , terah and abraham . in this , wee obserue no thing , but that of noah his three sonnes iaphet , sem , and cham , from whom all mankind are descended , the lord makes choise of the second , sem , to be the father of christ , according to the flesh ; and where sem also had many sonnes , hee passes by them all , and makes choise of arphaxad , and so contracting his promises into narrower bounds , he makes vp the couenant with the hebrews , and is content to be named the god of sem , which is the first time , that euer we read god to haue beene called the god of one man more then of another . where , least of our weaknesse , wee should faint , and be discouraged , when we heare that iaphet our father , of whom wee are descended , is not in the line of christs parents , let vs remenber that promise which god made to iaphet , and his posteritie , at the same time that he entred into couenant with the house of sem , and wee shal be comforted : for then the lord promised that hee should perswade iaphet to dwell in the tents of sem , that is , in most louing manner he should allure the posteritie of iaphet to embrace the couenant made with the house of sem ; like as at this day , praised be god , he hath performed . for now partly obstinacie is come to israel , till the fulnesse of the gentiles come in . sixteene hundreth yeares did the lord dwell in the house of sem , and now other 1600 yeares hath he dwelt in the house of iaphet ; going through the seuerall families thereof : among whom hee hath also visited vs in these ends of the earth , his holy name againe be blessed therefore for euer : for now wee see that vnto vs no lesse then to them appertaineth the promises of mercie , and couenant of grace . and therefore though our parents be not among the progenitors of christ , according to the flesh , for that is the priuiledge of our elder brethren the iewes , that theirs are the fathers of whom christ is come , according to the flesh , yet let vs endeuour to make sure this comfort to our selues that we are come of him , according to the spirit , & grace of regeneration . when that woman in the gospell cried out after our lord , blessed is the wombe that bare thee , and the papps which gaue thee sucke , she receiued this answere from him , yea , rather blessed are they that heare the word of god and keepe it . and when againe one told him , behold thy mother , and thy brethren stand without , desiring to speake with thee , he answered , who is my mother , and who are my brethren ? & he stretched out his hand , toward his disciples , and said , behold my mother , and my brethren . now it is knowne that many of his disciples were not his kinsmen , according to the flesh , but to remoue all scruple , and to shew how much hee esteemes of the spirituall kindred , he subioynes , for who soeuer shall doe my fathers will , who is in heauen , the same is my brother , and sister , and mother . it is true indeede all christs progenitors were blessed , being honoured by him , and endued with faith by his grace ( teaching by the way ) all children to communicate the best things they haue vnto their parents , yet is it true of them all , which beda cited , by the rhemists themselues , said , of the virgin mary , she was blessed indeede in that she was the tempor all meane and minister of the incarnation , but much more blessed in that she continued the perpetuall keeper of his word : that is , blessed indeede in that she was the mother of our lord , and conceaued him in her wombe , but much more blessed for conceauing him in her heart by faith . then our instruction is , that though neither our names , nor our fathers , be in the catalogue of christs progenitors , yet if we be in the roll of his children and brethren wee shall haue comfort sufficient : though hee be not come of vs according to the flesh , if wee be come from him , according to the spirit , as his sonnes , and daughters by regeneration , wee shal be blessed in him , euen as they were . the third section containes the roll of fathers , from abraham to dauid ; fourteene in number : abraham , isaac , iacob , iuda , phares , esrom , aram , aminadab , naasson , salmon , booz , obed , iese , and dauid . where first , it comes to be considered , how is mention made that iacob begat iuda and his brethren , more then that abraham begat isaac and his brethren , or that isaac begat iacob and his brother : the reason is , that all the sonnes of abraham did not belong to the couenant , howsoeuer circumcised ; neither did the lord choose their posterities to be his church and peculiar people , as hee did choose the sonnes of iacob , and their children . for vnto them all pertained the adoption , and the glory , and the couenants , and the giuing of the law and the seruice of god , and promises . what a dispensation is this , all the sonnes of iacob are pertakers of the externall adoption , not so the sonnes of abraham ? but so it is , the calling of the lord is freely : he is debtor to none , and therefore they to whom his calling is come , should so much the more acknowledge themselues obliged to his mercy , as this day wee are bound to doe ; considering that he hath passed by so many of the sonnes of adam , so many of the families of iaphet , more famous and honourable , then wee are , and hath beene pleased to make his couenant with vs ; but let vs be wise , euer remembring that there are many within the couenant externally adopted , who doe not for all that belong to the election of grace , and therefore giuing thankes to god for the one , that wee are in the couenant , and haue receiued the seales thereof , let vs prease further to be pertaker of the other , that is , the grace of the couenant . next , it is to be considered heere , why in this genealogie thamar , rahab , and bethsabe , are mentioned among the mothers of our lord , and not sara , nor , rebecca , women famous for godlinesse ; whereas this thamar , howsoeuer shee had an earnest desire of seede , and thereby declared her faith in the promises of god , yet shee sought it by an vnlawfull incestuous copulation with her owne father in law ; and rahab by nation was a cananite , by conuersation a harlot , and bethshabe the wife of vriah was shee with whom dauid committed double adultrie . the reasons of this are many , but wee content vs with three : the first is to humble the iewes : the second is to comfort sinners : the third to shew the great glory of christ. as for the first , it is knowne how insolently the iewes gloried that they were the posteritie of abraham , neglecting the vertues of their fathers , they boasted that they were their children , esteeming their fathers vertue a sufficient apologie and defence of all their vices : and therefore to humble them , the blemishes of their parents are purposly shewed in this genealogie . and to teach all men that true nobilitie is not in the priuiledges of flesh , but in the graces of the minde , neither to be sought without vs in the prerogatiues of our parents , but within our owne proper vertues , whereby we are rectified . but at this day it may be spoken to many , which , as nazianzen records , was sometime answered to a noble man , despising another that was come of meane parentage , & boasting of his owne nobilitie , mihi , inquit , probro genus meum est , tu autem generituo : my parentage is a reproach to me , but thou art a reproach to they parentage . the second reason is to comfort poore penitent sinners . the lord iesus came into the world non vt iudex , sed vt medicus , not as a iudge , but as a phisitian , non vt nostra fugeret opprobria , sed extingueret potius : that hee might not shunne our reproches , but rather that hee might blot them out , and heale them . if it had pleased him hee might haue created mans nature anew , such as had neuer sinned , as was adams nature before the fall , such a one , i say , might hee haue created , and ioyned it in a personall vnion with his diuine , but if so hee had done , where then should haue bene the comfort of sinners , wee had still remained vnder desperation , without any hope that this nature of ours , should euer haue beene deliuered from the corruption thereof , but that now hee assumed our nature , which once was sinfull , and hath fully seperated it from all sinne , it giues vnto vs liuely hope , that hee will also sunder vs from our sinnes , so that they shall not be able to hinder our spirituall fellowship , and communion with him . the third reason is , to manifest christ his greater glory , by declaring to the world , that hee tooke no holinesse of his fathers . if all his parents mentioned in this genealogie had bene famous for godlinesse onely , it might haue beene thought a small matter for christ to be holy , that was come of so holy progenitors ; but in that he descended of sinnefull parents , and yet was borne a holy one , and without sinne , it declared him to be that great high preist , holy , harmeles , vndefiled , separate from sinners , who giueth holinesse to all that are in communion with him , but takes not holinesse from any . this is his peculiar glory belonging to himselfe alonely , and to none other . and therefore the papists , while as they goe about to honour christ , by affirming that his mother the blessed virgin was conceiued and borne without sinne , doe in very deede rather dishonour him : as if from her , he had taken the holinesse of his nature , or that hee could not haue beene conceiued and borne without sinne , vnlesse his mother had beene conceiued and borne without sinne before him . they might consider that the holy ghost , by whom our lord was conceiued , could very well discerne the seede of dauid in the virgins wombe , from the sinnefull corruption thereof ; he tooke that seede ; hee sanctined it , and separated it from sinne , and of it framed the humane body of our lord , and this is the true doctrine , reseruing to iesus christ his proper glory , and to poore sinners their necessary comfort . but the contrary doctrine of the aduersaries , long before vs , was condemned by bernard as a presumptuous noueltie , the mother of temeritie , the sister of of superstition , the daughter of leuitie ; so hee termed that vnaduised attempt of the channons of lyons , who first did institute a feast of the conception of mary , to be obserued in the church , in the honourable remembrance of her conception without sinne : for it is , saith he , the onely prerogatiue of christ , who was to sanctifie all : hee came without sinne , to take away the sinnes of others , quo excepto , de caetero vniuersos respicit ex adamo natos , quod vnus humiliter , de seipso , & veraciter consitetur : in iniquitatibus conceptus sum , et in peccato fouit me mater mea . what then wil be the reason of this festiuall conception ? how shall that conception be esteemed holy , which is not of the holy ghost , but of sinne ? or how shall it be honoured with a feast , which is not holy ? lubenter gloriosa virgo tali honore carebit , quo vel peccatum honorari , vel falsa induci videtur sanctitas : willingly , saies hee , will the glorious virgin want such honour , by which either sinne seemes to be honoured , or a false holinesse brought into the church . in the rest of this section no other particular is to be touched , but that salomon begets booz of rahab , who was a cananitish woman ; and booz begets obed of ruth , a moabitish woman ; both of them gentiles , yet reckoned in by name among christs mothers , according to the flesh , and that for the comfort of the gentiles also , to let vs see that god is no accepter of persons , but that whosoeuer calles vpon the name of the lord shal be saued : for , in christ iesus neither circumcision auailes any thing , nor vncircumcision , but saith which workes by loue . both iew and grecian , bond and free , male and female , are now all one in christ iesus . and if we be christs then are wee abrahams seede , and heires by promise . the fourth section containes the roll of fathers , from dauid vnto zorobabel ; where againe saint mathew , and saint luke takes diuerse courses ; for where saint mathew diduces the line from dauid by salomon , saint luke brings it downe from dauid by nathan , not nathan the prophet , but another of that name , dauids sonne by bethshabe , and so salomons brother germaine . where if the doubt be moued how our sauiour could discend of them both , they being two brethren , it is answered that by the law established among the iewes , it was prouided that if a man had died without issue , his brother , or neerest kinsman , was bound to marrie his wife , and raise vp seede vnto him : now salomons race , we may see , ended in ieconiah , the eighteenth man after him , according to that word of the lord , by ieremie . o earth , earth , earth , heare the word of the lord , thus saith the lord , write this man childelesse , for there shal be no man of his seede that shall prosper , and sit vpon the throne of dauid , or beare rule any more in iuda . it is true that to this same ieconiah children are ascribed , 1 chro. 3. but these are children by succession , not by generation . and therefore ieconiah , as i haue said , dying without issue , salathiel the sonne of neri , in the line of the other brother nathan , comes in , as neerest heyre , and is reckoned by saint mathew the sonne of ieconiah , to wit , legall . for wee must vnderstand , that there was a double discent vsually reckoned among the iewes , the one legall , the other naturall : the naturall discent was , when as one by naturall generation discended of another , the legall when one not naturally discended of another , yet succeded as neerest of kinne to the inheritance , now to let vs see the agreement of the euangelists , saint luke diduces the naturall line of christ from dauid , making it knowne how christ , by nathan , is the naturall sonne of dauid , according to the flesh , but saint mathew diduces the legall line of christ from dauid , making it knowne how christ , as salomons heire and lawfull king of the iewes , succeeded , as neerest of kinne , to sit vpon the throne of dauid his father ? for the which also saint mathew calles him , borne king of the iewes , and the iewes themselues could not name any of there nation neerer then he , and therefore hauing no lawfull exception against him , cryed out in their wilfulness : wee will haue no king , but caesar. this is necessary for vs to obserue , that christ our lord is not the naturall sonne of salomon , neither read we , that at any time it was promised that so he should be , but hee is the naturall sonne of dauid by nathan , and yet salomons lawfull heire , whereof it is euident that our lord , euen in respect of his manhood was a noble man , yea , a borne king , discended of the most honourable and ancient stocke that euer was in the world , and therefore we haue no cause to be ashamed , neither of him nor of his testimony , but so much the more to loue him , who being euery way so honourable a person , yet for loue of vs was content to be dishonoured , yea , to suffer the shamefull death of the crosse. and in this suddaine decay of salomon his temporall kingdome , & posteritie , the one whereof was weakned by the folly of his sonne rehoboam , whereby hee procured the abstraction of tenne parts of the kingdome from him ; the other ends in the eighteenth man after him : all men may learne what dangerous sinnes , the sinnes of spirituall and corporall whooredome are . salomon to stablish and encrease his posteritie , hee multiplied wiues , contrary to the commaundement of god ( who did make one woman , for one man , though he had aboundance of spirit , and might haue made many , yet he would not , because he sought a godly seede : ) and by this euill hee was carried to a greater , for the pleasure of outlandishwomen , he tollerated their abhominable idols in a holy land , and was himselfe at length polluted with their idolatrie . and therefore receiued hee this fearefull recompence of his errour , that the lord diuided his kingdome , and cut off his posteritie , so that of all his seede , which hee had multiplied , there was not one to sit vpon his throne . in the last section the difference is , that from zorobabel , the sonne of pedaiah and nephew of salathiel , saint mathew reckons by abiud , otherwise named hananiah , 1 chro. 3. the fore fathers of ioseph , nine in number : saint luke againe reckons the forefathers of mary , eighteene in number from rhesa : this rhesa was the second gouernour of israell after the captiuitie , called by philo , rhesa mesciola , or as 1 chro. 3. meshullam . now in the end of these lines all the difficultie is , that ioseph by saint mathew is called the sonne of iacob , but by saint luke the sonne of eli , for resolution of it we must vnderstand that hee is called the sonne of iacob , because iacob was his naturall father , but the sonne of eli , because eli , the naturall father of mary , was iosephs father in law . and therefore is it to be obserued , that in christ his naturall line , diduced by saint luke , ioseph is the onely man who is not christs naturall father , but supposed onely of man so to haue beene , where all the rest are christs naturall fathers , according to the flesh , and eli the naturall father of mary , the mother of our lord , for it is euident that our lord sprang out of iuda . of all this then , as was said before , if we take a short view , of the person of christ iesus , vnspeakable is the comfort that shall arise vnto vs : for wee shall see how meete and conuenient a person he is to doe the worke , whereunto he is consecrated . he is called by zacharie , gnamith , iehouae , the fellow , or companion of the lord : which the apostle to the philippians ☜ expounds , when hee saith , that he was equall with god ; and this is in regard of his diuine nature : for these stiles doe clearly point out in him a nature aboue the nature of any creature , angel , or man , hee is called againe by patient iob , goel , my kinsman : for by the eyes of faith hee saw his incarnation long or euer it was accomplished , and this is in respect of his humaine nature , for which also iacob calles him in his prophesie , shiloh , which signifieth that little skin , or tunicle of flesh , wherein infants are wrapped , when they come into the world : thereby pointing out also his humane nature : hee is also by es●y called , gnimmanuel , god with vs , and this is in respect of his vnited nature . heere wee must vnderstand the word , goel , vsed by iob , properly signifieth a redeemer or reuenger ; from the word gaal , redemit , vindicauit . now , by the law , the power to redeeme the inheritance belonged to the neerest kinsman , as likewise the power to reuenge blood , for which it is vsed , to signifie a kinsman , so then our inheritance being lost by reason of our sinne , and the posteritie of adam ▪ cruelly slaine and murthered by sathan , here comes in our kinsman of our owne flesh and blood , the sonne of adam , to redeeme againe our inheritance , and to reuenge our blood . yea , to doe that which neuer was done by any tipicall redeemer , or reuenger : for they might haue slaine him that flew their brethren , if they had found them out of the citie of refuge , but could not giue life againe to their brethren : but the lord iesus , hath not onely slaine the murtherer sathan , finding him without a citie of refuge , but hath like a mightie conqueror , restored life to his brethren . in this genealogie wee haue seene how hee is our kinsman , and in the next treatises wee shall see how among all the sonnes of adam neuer any , but hee was consecrated and endued with power and calling from aboue , to be an auenger , a redeemer , and a sauiour of his brethren . revel . 7. 12. praise , and glory , and wisedome , and thankes , and honour , and power , and might , be to our god for euermore . 1 tim . 1. 17. vnto the king euerlasting , immortall , inuisible , vnto god , onely wise , be honour and glory for euer , amen . a table shevving the harmony of s. mathew , and s. luke , in the diduction of christs genealogie . heere s. luke reckoneth alone , stepping vp by twenty degrees higher in the genealogie of our lord then saint mathew doth . god. adam . 3 seth. 4 enosh . 5 kenan . 6 mahalaleel . 7 iared . 8 henoch . 9 methusalē . 10 lamech . 11 noah . 12 sem. 13 arphaxad . 14 sa●e . 15 heber . 16 peleg . 17 regu . 18 sarug . 19 nahor . 20 terah . heere the two euangelists reckon on together the naturall line of our lord , from abraham vnto dauid . abraham 21 abraham . 22 issac . 23 iacob . 24 iuda . 25 pharez . 26 ezrom . 27 aram. 8 aminadab . 29 naasson . 30 salmon . 31 booz . 32 obed. 33 iesse . from dauid saint mathew reckons the legall line of christ , to let vs see that christ was lawfull king of the iewes , & succeeded by the law as neerest of kinne to sit vpon the throne of his father dauid . 34 david salomon . roboam . abia. asa. iosophat . ioram . ozia . ioatham . achaz . ezechia . manasse . amon. iosias . ieconias . here ends the race of salomon . from dauid saint luke reckons the naturall line of christ , to let vs see that christ is the sonne of dauid , naturally discended of him by nathan according to the flesh , for the messiah was promised to be the sonne of dauid . 35 nathan . 36 mattatha 37 mainan . 38 melea. 39 eliakim . 40 ionan . 41 ioseph . 42 iuda . 43 simeon . 44 leui. 45 matthat . 46 iorim . 47 eliezer . 48 iose. 49 er. 50 elmodam . 51 cosam . 52 addi . 53 melchi . 54 neri . where s. mathew cals salathiel the sonne of ieconias , vnderstand his legall sonne succeding as neerest of kin . salathiel . pedaiah . zorobabel . where s. luke cals salathiel the sonne of neri ▪ vnderstand the naturall sonne of neri . s. mathew reckoneth in this line the forefathers of ioseph . abiud . eliakim . azor. sadoc . achim . eliud . eleazer . nathan . iacob . ioseph . ioseph is called by saint luke , the sonne of eli , because he was his sonne in law . s ▪ luke againe reckoneth in this line the forefathers of mary . 58 rhesa . 59 ioanna . 60 iuda . 61 ioseph . 62 semei . 63 mattathia . 64 maath . 65 naggi . 66 esli ▪ 67 naum. 68 amos. 69 mattathias . 70 ioseph . 71 ianna . 72 melchi . 73 leui. 74 matthat . 75 eli. 76 marie . iesvs christ that blessed seede , promised to adam , noah , sem , abraham , isaac , iacob , iuda , dauid , zorobabel , and mary . thus you haue the golden line reaching from adam to christ : it beginnes at the first adam , and is absolued in the second : it containes a roll of the fathers , who through the priueledge of the first borne , were ordinary doctors , and cheife lights of the church , till the comming of christ. vpon this golden line runnes the whole booke of god : he that would read it with profit , must remember the course of the spirit of god in the diduction of this line . if at any time he diuert from it , it is onely to interlace some purpose , which may cleare the storie of the line . so with the description of the linage of seth , hee adioynes also a description of the house and off-spring of cham , who are not in the line . likewise when he draws the genealogie of sem , hee entreates of the posteritie of iaphet , and cham , and as hee handles the historie of abraham , isaac and iacob , so likewise the historie and posteritie of nahor , ismaell , and esau. but as we may easily perceiue , he insists not in the historie of them who are beside the line , but hauing spoken so much of them as may cleare the storie of the line , he lets them alone , and returnes to his purpose , alway following forth the line , till he come to the promised shiloh . the second treatise , of christ his baptisme . the second ground of doctrine we proposed to be entreted of , is the baptisme of christ , wherein we haue as i said before his most solemne consecration to the publicke office of the mesiah . hitherto hee had liued a priuate life , for the space of twentie nine yeares , and now beginning to be thirtie years of age , hee is manifested vnto the world , by doing the great worke of a redeemer , for which he came : for so saint peter reckons all the time of his publicke charge , and ministration , to haue ben from the baptisme of iohn , to the day of his ascension . many kings , preists , and prophets , hath god sent vnto his church since the beginning of the world , but neuer one like iesus , the great king , high preist , and prophet of the church , and therefore it is not without cause , that exordium tanti officii tot est mistriis consecratum . neuer one was sent to doe such a worke as he , and therefore neuer one had such a calling , and confirmation as hee , for now the heauens are opened , the holy ghost in a visible shape discends vpon him , and god the father by an audible voice from heauen , doth authorise him . the principall end of this treatise will be to teach vs how iesus is become ours , which is a speciall and necessary point for vs to learne . the parts of his consecration are two ; in the first wee see , how the lord iesus by receiuing the sacrament of baptisme , doth come in our place and roome , as our kinsman , as the first borne of his brethren , as the head of his misticall body ; in a word , as our cautioner , acting , and obligating himselfe to pay our debt , and to fulfill those points of righteousnesse which we were bound to fulfill , but could not doe by our selues , and so , to releiue , and redeeme his brethren . in the second wee see how the father not onely accepts him as debtor for vs , but also designes and ordaines him to this great worke , by annointing him with his holy spirit . and thereafter in a publicke assembly of the people at iorden , in most solemne manner , by an audible voice from heauen , proclames him , to be that great high preist , by whom onely attonement must be made betweene him and vs. these two ioyned together make vp vnto vs a most sure ground of christian comfort . if first we consider that the lord iesus , for the loue hee bare to the glory of his father , and saluation of his brethren , voluntarily steppes into our roome , and in our name becomes obliged to his father , according to that notable prophesie . psal. 40. 6. 7. which yet were a small thing were it not that the second followes , to wit , that the father of his infinit wisedome finding out in christ a way to preserue both the glory of his mercy , and iustice , doth of his speciall loue toward vs , not onely accept him , but ordaine him to doe the worke of a mediator , imponing to him , that singular law of a redeemer , which was neuer imposed to man nor angell , as we shall here hereafter . and here wee learne how by most sure right the lord iesus becomes ours , to wit , by the surest right that can be , namely , the free gift of god , hee is giuen for a prince of saluation to vs , according to these testimonies , both of angels and men , speaking by inspiration of the holy ghost . vnto you this day is borne in the citie of dauid a sauiour , which is christ the lord. againe , god so loued the world , that hee hath giuen his onely begotten sonne , that whosoeuer beleeues in him should not perish . and againe , christ iesus is made vnto vs , of god , wisedome , righteousnesse , sanctification and redemption . looke then what way any other thing is ours , which most properly wee may call ours , that same way christ is ours ; namely by the free and sure gift of god. if we know , and beleeue this , we shall finde it a most sure ground of comfort to vphold vs in the houre of tentation . it is true , gloriatio ecclesiae , est omnis christi actio : euery action of christ is the churches reioycing and comfort , but what reioycing shall wee haue in any of his actions , if this ground be not first laid , that he is ours , and what he did hee did it for vs , and vnto vs ? if he had not died for our sinnes , and risen for our righteousnesse , what could his death and resurrection haue profited vs ? but here is the ground of all , that he is giuen vnto vs of the father for a sauiour , whereunto most willingly hee condescends , and for which worke the spirit annoints him , so that now hee is not another , nor a stranger to vs , but our owne , by diuine ordination , ☜ and all that hee does , is for vs. these being premitted , we come now to the particular historie of his baptisme , as it is set downe by saint luke , chap. 3. ver. 21. lvke 3. 21. now it came to passe , as all the people were baptised . vvhat these people were , you may vnderstand out of the 7. chap. ver . 29. 30. for there it is said , that the pharises and expounders of the law , despised the counsell of god , and would not come to be baptised of s. iohn . here then comes poore publicanes , and sinners , and goes before them into the kingdome of god. there are many of euery sort of people ( as we may read ) saued in the gospell , but of pharises wee finde none but one , namely , nicodemus : no sort of men are further from the kingdome of god then proud iusticiars . for as a vessell full of one liquor is not capable of another : so the soule which is filled with a vaine conceit of her owne righteousnes , is not capable of the grace of christ. huiusmodi animum gratia non intrat , &c. grace entreth not into such a soule , because it is full , neither doth grace finde any place to dwell therein and againe , non est quo intret gratia vbi , &c. there is no place for grace to enter in , where merit hath possession : what thou attributest to merits is wanting to grace . i will none of that merit which excludes grace . but that the lord iesus comes in among these poore people , it shewes his wonderfull loue , and rare humilitie : his loue , for to the end that hee might help vs , hee would be like vs , he assumed our nature , and in it abhorred not the company of poore sinners . tu cum homo esses , deus esse voluisti , vt perires , ille cum esset deus , homo esse voluit : vt quod perierat , inueniret . thou being a man didst presume to be as god , and so diddest perish , but hee being god , would become man , that he might saue man who was lost . wee see by experience , that if a man fall another cannot raise him , vnlesse hee bow himselfe downe vnto him , hee that will stand in his statelinesse can neuer raise vp him who hath fallen before him , the lord iesus that hee might raise vs , was content to bow downe vnto vs , and like a phisitian among patients , so hath he his conuersation among poore and miserable sinners . thus by a course plaine contrary to adams course doth the lord iesvs remedie that euill , which adam brought on himselfe , and his posteritie : for adam being in honour aspired foolishly to be like vnto god , but he not onely came short of that whereunto hee reached , but lost that good also , which he had before . then he was clad with the glorious image of god , now hath hee for a garment the skinnes of beasts , and being so busked , the folly of his presumption is checked and sore rebuked by the blessed trinitie , ecce , adam , factus est quasi vnus ex nobis . but what the first adam lost by his proud transgression , to himselfe and his children , the second adam hath recouered , by his humble obedience : being equall with god , hee is found in shape as a seruant . now man may reioyce and say , ecce deus quasi vnus ex nobis , behold god is as one of vs. now iesus is among sinners , gnimmanuel , god with vs now the word is made flesh : now the tabernacle of god is with men : now god is come downe , not in the likenesse of men onely , as they of listra thought of paul and barnabas , but clad with the very nature of man. let vs reioyce in this goodnesse of our god , for this cause is hee among men , that he might raise vs vp , and set vs among angels in the heauenly places . againe it is said by saint mathew , that iesus came to iohn , to be baptised of him ; hee might haue sent for iohn , but he comes vnto him : hee who hath the baptisme of the holy ghost to giue vnto all his brethren , doth now come , and seeke the baptisme of water from one of his owne seruants . why is this done ? surely to recommend vnto men the reuerence of that ministrie , which god hath appointed in his church : no conceit of thy greatnesse should make thee disdaine it , since the sonne of god by his example before thee , hath honoured it . hee would not teach and baptise the eunuch by his spirit , hee sent philip to doe it : hee would not teach , and baptise cornelius by an angell , hee sent peter to doe it : hee would not baptise paul by himselfe , suppose hee conuerted him by himselfe , he sent ananias to doe it . it is an order stablished in his church , by the foolishnesse of preaching to saue them who beleeue : now none can beleeue vnlesse they heare , they cannot heare but by preaching , and none can preach , except they be sent : let it therefore content men to goe to the base seruants of christ , in worldly things far inferiour to themselues , and seeke saluation by such meanes as god in his wisedome hath thought good to giue it , or else be sure they shall neuer come neere it . but now let vs come and see why iesus is baptised , seeing hee had neither sinne to be forgiuen , nor nature to be renewed . the reasons are many , but wee will especially speake of three , the first is giuen by himselfe : for when iohn refused to baptise him , aledging hee had more neede to be baptised of him , hee receiued this answere , let alone now , for it becomes vs to fulfill all righteousnesse . as for the righteousnesse of the law morall , hee had fulfilled it perfectly from his youth : for hee was the innocent lambe of god , without spot or blemish , neuer guile was found in his mouth : but now he will say , there is more required of me then the performance of that common law , giuen vnto all men , there is the singular law of a redeemer , which yet i haue to fulfill : a law neuer imposed to angell nor man , but onely to the sonne of god , christ iesus ; by which he was bound so to loue his father , that hee behoued to vindicate the glory both of his iustice and mercy , and so to loue his brethren , that he behoued to take the debt of their sinnes vpon him , and satisfie his fathers iustice for them : this is it will our sauiour say , that high point of righteousnes , which yet i haue to fulfill , and for which i must be baptised , that by receiuing of baptisme , i may become obliged to doe that for my brethren , which they could not doe for themselues : for as he that receiued circumcision , by that same very deede , became bound to fulfill the whole law : so hee who receiues baptisme , becomes obliged to euery condition of that couenant , whereof baptisme is a seale . that wee may the better vnderstand this , wee are to know , that the couenant of grace , whereof baptisme is a seale , hath two parts in it , to wit , gods part , and mans : gods part of the couenant containes promises made to vs of the remission of our sinnes , and renouation of our nature , comprised in this one word , i will be your god. our part againe containes promises made to god by vs , of faith and obedience , comprised in this one word , we shal be his people . now as baptisme is a seale of god his part , confirming the promise of the remission of our sinnes , and renouation of our nature , vnder which two all other good things are comprehended , that way christ our sauiour did not receiue it for himselfe , seeing as i haue said , hee had neither sinne to be forgiuen , nor nature to be renewed : but as it is a sacrament of the resignation of our selues to god , and a band , whereby we become obliged to be his , by acceptation of his badge , and marke vpon vs , that way christ receiued it , that by accepting the seale of the promise , hee might become obliged in our name , as our head , to fulfill that which wee promised , but first behoued to be performed for vs by himselfe , and at last shall in vs all , by his grace , also be perfected . and so we see that sicut nobis natus est , ita etiam nobis baptisatus est , as hee was not borne for himselfe , but for vs , so was hee not baptised for himselfe , but for vs. secondly he was baptised that he might sanctifie baptisme to vs , and giue it authority to become a seale of grace vnto vs , vt nobis secundae natiuitatis consecraret lauacrum , and a lauer of regeneration , as the apostle calles it . he was washed saith ambrose in the water of iorden , non mundari volens , sed mundare , not to be made cleane by water , but to make the water ( wheresoeuer vsed to this purpose ) cleane , for so holy and heauenly a worke , that baptisme being consecrated by him , might be an holy meane to consecrat vs. it is true indeede that constantine the great deferred his baptisme , till hee might be baptised in iorden , where our lord was baptised , though by reason of sicknesse hee was forced to receiue baptisme else-where : but euen as the lord iesus by consecrating bread and wine which grew in canaan , did thereby sanctifie all bread , and wine , in any part of the world , to be a sacrament of his bodie , and blood , it being vsed according to his institution , so by washing in the water of iorden he hath sanctified water in any part of the world , to be a sacrament of regeneration , and remission of our sinnes , if so be it be vsed according to his institution . and thirdly , he was baptised , to seale his fellowship and communion with vs : that cognisance and badge ▪ whereby he will haue his souldiers and seruants discerned from professed infidels , hee first taketh it on himselfe , vt in nullo dissimilis esse● fratribus , ni●i solo peccato : that in no thing he should be vnlike his brethren , except in sinne alonelie . and indeede it should be no small encouragement to vs to fight vnder this badge in the spirituall warrefare if wee doe consider how vnder this same badge , the prince of our saluation did encounter with sathan and ouercome him , as after shall be shewed and prayed : ] the euangelist saith , that when our sauiour was baptised , he praied , but what hee prayed , he expresses not . neuerthelesse , we may gather it out of other places of holy scripture : wherein we shall finde , that he praied for himself , for his church , and for his enemies . where if it be demanded , what needed our sauiour to pray for himselfe , seeing hee is very god ; the answere is ready , that he is also very man : and as man had his owne feares , dolours , and griefes , proceeding from the sense of the heauy burden of sinne , not his owne sinne , i say , for hee knew no sinne , but of our sinne , which was laid vpon him . as also from the sense of that fearefull wrath due to sinne ; for strength , and comfort against these he prayed to his father , as witnesseth the apostle , that in the daies of his flesh , he offered vp prayers , and supplications , crying , and teares , to his father , and was heard also in that which hee feared . which , as we see in the gospel he did before his passion , so now before his entrie to the worke of our redemption ; a worke greater then the worke of our first creation ; for now he hath to satisfie the iustice of his father ; to worke the confusion of sathan ; and to effectuate the saluation of his brethren . and therefore in the entrie of this great worke he prayes , no doubt , for an happy successe thereof , and as it is euident by the answere he receiues from heauen , hee was heard in that which hee prayed for . and in this also our sauiour learnes vs by his example to sanctifie all our actions with prayer . when he was baptised , he praied : when he was tempted he prayed : when he brake bread , he prayed : when he wrought miracles , he prayed : when he was troubled in the garden , he praied : when he suffred on the crosse , he prayed . as isaacs mariage could not but prosper , because it was begunne with the prayer of abraham his father , prosecuted with the praier of eliezar his seruant , and finished with his owne prayer : so can it not faile , but a blessing must be vpon those honest actions which are begunne , continued , and accomplished with prayer : where otherwise , euen those actions which in themselues are good to the doer , can not be good , where they are done without prayer . vere nouit recte viuere , qui recte nouit or are : hee knoweth truely how to liue wel , who knoweth how to pray wel . but best actions without prayer , which obtaines grace to them , are like bodies without spirits : yea , as the body without breathing cannot liue to doe any worke competent to a naturall life : so the soule without prayer , can doe no worke , that truely is spirituall . therefore said macarius , that continuance in prayer was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of euery good purpose , & the crown of euery right , and honest action . but here we are to be warned , that wee content not our selues , with the shadow of prayer , in steed of the substance thereof ; where we are to take heede of these two things : first , that our prayer be not by starts , without making of conscience whether it be or not , but we must continue & perseuere in prayer , remembring , he that sowes sparingly , shal reape sparingly : secondly , that our praier be not outward , but inward , made with feruencie of spirit , and attention of the minde , remembring hee is the god of the spirits of all flesh , with whom thou hast to speake in praier . it is a godly meditation of chrisostomes , that as a man who seekes a thing which hee hath lost in his house , seekes it with such affection , that he forgets all other things ; yea , hee seeth not those things that are afore him , so faine is he to see that which hee is seeking , euen such should be the disposition of a christian , so earnestly desiring mercy , and grace from god , that till hee finde it , no other thing be in his minde to distract him from seeking it . and vnto this continuance and feruencie in prayer , it should greatly encourage vs , that now we see after our sauiours prayer the heauens are opened , shewing vs the great vertue of prayer : if wee pray in his name , if we send it vp like incense , perfumed with his merit , flowing from faith in him , it opens heauen vnto vs , & brings vs backe a fauourable answere . oratio iusti clauis est coeli , ascendit precatio , & descendit dei miseratio . vvhen our sauiour prayed on mount tabor , then was he transfigurated , and his countenance changed : when peter prayed in the top , or platforme , of simon the tanners house , in ioppe , then did he receiue in a trance the heauenly vision : when daniel prayed , then the angell appeared to him : when the disciples prayed , then the holy ghost descended vpon them : such is the vertue of prayer , that by it , not onely doe the heauens open vnto men , and out of their treasure send downe necessarie blessings and consolations to them ; but men are also transported and carried vp into heauen , and so begin to practise the first degree of their ascension with christ , for as by newnesse of life they rise with christ , partakers of the first resurrection : so by prayer they ascend with christ , partakers of the first ascension ; which is vnto them an vndoubted pledge of the ascension both of their soules and bodies hereafter . for , if while they are in the bodie , they get accesse to the throne of grace many a time , and finde heauen opened vnto them , how much more when they are separate from the bodie , shall they finde the same . and therefore let vs take great delight in this heauenly , and most profitable exercise of prayer . that the heauens were opened . hitherto wee haue heard the first point of christ his consecration to the office of the mediator : wherein wee haue seene how by receiuing the sacrament of baptisme , he did willingly take our debt vpon him , and binde himselfe to make satisfaction to his fathers iustice for it . now followes the second , how the father not onely accepts the sonne , becomming debtor for vs : but also ordaines him to doe the worke of a redeemer vnto vs , and to this same effect annoints him , and publikely proclaimes and declares him in this great assembly at iordaine , to be that only high priest , and peace-maker , by whom attonement is made betweene god , and man. let vs ioyne these grounds of comfort togither , and we shall see what a strong fortresse of faith , they make vp vnto vs. since the father hath giuen vs christ for a redeemer : since the sonne hath voluntarily aboliged himselfe , to doe the worke of our redemption . since the holie ghost hath annointed him to this same effect : may wee not now say god is with vs , who can be against vs ? let sathan calumniate ; let infidelitie , call in question : we see whom we haue beleeued . our saluation is more sure , then that the powers of hell are able to disanull it . but here wee haue to consider , how by three sundry strong testimonies , god the father witnesseth the willing acceptation of his son , to this great office of the messiah , which now is committed vnto him . first , by the opening of the heauens : secondly , by the sending downe of the holy ghost , in a visible shape vpon him : thirdly , by an audible voice from heauen , proclaiming him to be that beloued sonne of god , in whom the father is well pleased . the first then is the opening of the heauens , by which visible signe is plainely declared , that iesus christ is hee , by whom man hath accesse to the throne of grace : the first adam for his transgression , was cast out of earthly paradice , but by the humble obedience of the second adam , the heauens are opened vnto vs , & we are aduanced to an estate , as far exceeding adams best estate in paradise , as the second adam is more excellent then the first : what was figured by the ladder of iacob , is now performed by iesus : for by him , things which are in heauen and in earth , are now gathered togither into one : by him , angels come down and doe seruice vnto men ; by him , men goe vp to the father , to worship him . whereof god willing , we shal speake more at large hereafter . and the holy ghost came down in a bodily shape like a doue vpon him . the second way wherby the father beares witnesse vnto him , is as you see , by sending down the holy ghost vpon him , in the similitude of a doue ; vvhereby his vnction , which in it selfe is spirituall , and could not be perceiued , was represented & notified vnto al the people : for he was not annointed vvith any materiall oyle , but with the oyle of gladnes , according to that prophesie : the spirit of the lord is vpon mee , therefore hath the lord annointed me , he hath sent me to preach good tidings vnto the poore , &c. where for remouing of all doubts that may here arise , we must vnderstand that christs vnction , hath in it these two things : the first is , a separating and designing of him to the worke of a mediator ; & this part extends to the whole person of christ iesus , god , and man. now in this action of designation , albeit , the three persons of the blessed trinitie concurre , and so iesus be both the designer , and the person designed : yet because the father is first in order , this action is ascribed to him , for him hath the father sealed . the other part of this vnction , is the communicating of the graces of the spirit vnto him : and this is extended onely to his humane nature , so that albeit it be true , that our sauiour was annointed in both his natures , because he is our mediator not in any one of them , but in both : yet we must remember the difference , that his annointing in respect of the diuine nature imports onely the separating , and designing of the second person of the trinitie , to worke the vvorke of mans redemption . illius enim opus erat nos restituere , qui ab initio , cum n●n essemus , nos condidit . nec poterat alius renouare in nobis abolitam dei imaginem , nisi patris imago : for it was his worke to restore and redeeme vs , vvho from the beginning created vs , when wee were not , and had no being . neither could any other restore the image of god blotted out in vs , but the image of the father , that is to say , his sonne christ. but his annointing in respect of his humane nature , imports also the communication of the graces of the holy spirit vnto him , not in measure , as his brethren receiues them , but aboue all measure : for in number he had all graces of the spirit , he wanted none ; and next he had euery one of them in the full degree : in which respects the spirit was neuer communicated vnto any , but to iesus christ alonely . thus we vnderstand how iesus was annointed ; which vnction is not here first made , as if before this hee had not beene endewed with the holy ghost : for wee beleeue that he was conceiued of the holy ghost ; but here is the first declaration , and publike manifestation to the world , by a visible signe of the fulnesse of grace communicated to him , for the doing of this great worke , whereunto he is now ordained : and this is done partly for the confirmation of iohn , who albeit hee knew that christ was come , yet he knew not who hee was , till by this token giuen of god , christ was pointed out vnto him , for so hee witnesses himselfe . and i knew him not , but he that sent mee to baptise with water said vnto mee , vpon whom thou shalt see the spirit come downe , and tarry still on him , that is he , which baptiseth with the holy ghost : and partly also for instruction of the people , that by this signes seene of them all , they might know who hee was , whom shortly after the audible voice from heauen , proclaimed to be the sonne of god. and that the holy ghost discends vpon him at this time in the similitude of a doue , and not in the similitude of fire , as thereafter he descended vpon the apostles , it is to declare vnto vs , both what he is in himselfe , as also what sort of creatures true christians are made by his grace . as for himselfe , he is a meeke sauiour : not terrible to penitent sinners , but louing and comfortable , ye shall finde that of all those who in the gospell came to seeke mercy , and grace , from him , neuer one was reiected , but all of them louingly receiued , and sent away with a comfortable answere : for it was prophesied of him , that hee should not breake the bruised reede , nor quench the smoaking flaxe ; and no maruell that hee was kinde to his owne , for he was meeke toward his very enemies : he prayed for them on the crosse , when they were persecuting him to the death , and when his disciples vvould haue had him bring fire from heauen , to burne the samaritans , because they held him at the ports of their citie : he gaue them this answere : yee know not of what spirit yee are , the sonne of man is not come to destroy , but to saue . the law was giuen with fire , and thunder , with tempest , blacknes , and darknes , in so terrible a manner , that moses himselfe did quake for feare : but iesus the mediatour of the new testament , when he comes to proclaime the gospell ( a doctrine of the ioyfull tidings of mans saluation ) hee comes not in a terrible manner : neither to accuse nor conuict of sinne , nor to trouble and torment the conscience for sinne , for that is the operation of the law ; but as the lambe of god that takes away the sinnes of the world , hee cryes peace to the conscience within , of euery poore penitent sinner , that beleeues in him : he is such a physitian as being himselfe annointed of the lord , he cures his patients , not by burning , or cutting , or by any such hard medicine , but onely by annointing them , then the which no gentler kinde cure can be . whatsoeuer bitternes was in that potion that heales the deadly disease of sin , he dranke it himselfe , and wonderfull it is ; the phisitian drinkes the potion , and the patient is healed . and therefore let not penitent and beleeuing sinners feare to goe neere him . and as he is in himselfe , such makes he those who are his , hee endues them with the properties of the doue , he learnes them simplicitie , lowlinesse and meekenes . as the elect of god , they put on tender mercie , kindnes , humblenes of minde , meekenes , and long suffering : but where there is yet bitternes , anger , wrath , euill speaking , and maliciousnes , by which , after the manner of rauening birds , men deuoure one another : it is an euident argument that such were neuer as yet renued by by the grace of christ iesus . and there was a voice from heauen , saying : thou art my beloued sonne , in thee i am well pleased . the third way , by vvhich the father beareth witnes vnto christ , is by an audible voice from heauen : where wee haue to consider not onely the testimonie it selfe , but the circumstances that goe before it : as , namely vvho giues the testimonie , god the father : in vvhat manner it is giuen , by an audible voice : and from what place , from heauen . as for the first , the author of this testimonie may be collected out of the words , to be god the father : the sonne comes to make the father known vnto the world , for no man knowes the father but the sonne . no man hath seene god at any time , the onely begotten sonne , who is in the bosome of the father , he hath declared him : and the father againe makes the son knowne vnto the world , by the holy ghost : for euen iohn baptist , though the greatest prophet among the children of women , knew not this sonne of god , till the father , as we said , pointed him out vnto him . here then for our further comfort wee haue to consider , how the three persons of the blessed trinitie concurre together , to worke the great worke of our redemption : for here is the father designing , ordaining , proclaiming : here is the sonne accepting , and the holy ghost annointing : these three wrought coniunctly the worke of our first creation : in the beginning of genesis , mention , suppose obscure , is made of them , by a name plurall , elohim , expressing the trinitie of persons , and a verbe singular , bara , expressing the vnitie of their nature , and coniunct operation . but here a more cleare and distinct mention is made of the three persons , yet all working one worke , and that for our comfort , that we considering who it is , hath taken in hand to worke the worke of our saluation , should neither be discouraged , for the power and malice of our spiritual aduersarie , that withstands it ; neither yet for our owne manifold wants , and infirmities , for that grace which iesus hath receiued , is not for himselfe , but for vs ; that , as saith the euangelist , of his fulnesse we might all receiue grace for grace : which was figured in that ointment , poured on the head of aaron , it rested not there , but went downe to the borders of his garments : euen so the grace communicated to christ , flowes from him to the smallest member of his mysticall body , in such measure , as shall be sufficient , to prepare and perfect them vnto eternall life . the next circumstance containes the manner , by which this testimonie is giuen , to wit , by an audible voice , such as all the people there present might heare , & vnderstand . how this voice was sounded , is needlesse for vs to enquire , the lord who made the tongue , can speake without the tongue , and frame organes of voice at his pleasure , by which he can proclaime his will , euen to the eares of men , who without a voice cannot heare him . thus the lord both by his practise and precept hath declared , that hee will haue his gospell , which is a doctrine of christ , preached to the whole world , clearely , distinctly , and in such a manner , as all may heare it : the practise wee haue here , the precept we haue hereafter : for our sauiour commanded his disciples , that what hee told them in the eare , they should proclaime it on the tops of houses ; & for this cause , did the holy ghost endue them with the gifts of tongs , that vnto euery people they might speake in their owne language , otherwise one language had been sufficient for all people . whereof it is euident , that they who deliuer this doctrine , either by whispering , or muttering in the eare , or else in such a language as people doe not vnderstand , declare themselues not to be the ambassadours of the god of heauen , neither following his practise , nor obaying his precept ; but locusts , proceeding from the smoake that comes out of the bottomlesse pit , by which antechrist , that fallen star , endeauours to obscure both the sunne , and the ayre , knowing that the vantage of his kingdome stands in darknesse . the third circumstance is of the place , from which this testimonie is giuen , to wit , from heauen : whereof first wee learne that the doctrine of the gospell is heauenly doctrine , not written by nature in the heart of man , as is the law , but heauenly and supernaturall , bred in the bosome of god ; proceeding from the deep of god his infinite wisedome , which no creature , neither angell , nor man , by the light of nature could euer haue imagined , if the lord from heauen had not reuealed it ; and therefore euen the angels notwithstanding they be secundaria lumina , next vnto god , spirits of greatest light , and vnderstanding , are said to admire this mysterie of the gospell , desirous to behold those things , which are taught in the church concerning it . secondly , the maiestie & dignitie of the gospell , is here recommended vnto vs ; the law was giuen on earth , proclaimed from the top of mount sinai : yet , euery transgression , and disobedience thereof receiued a iust recompence of reward , how then shall wee escape , if we neglect so great a saluation , which at the first began to be preached by the lord , and afterward was confirmed to vs by them that heard him ? and againe we are warned , see yee despise him not that speakes , for if they escaped not , who refused him that spake on earth , much more shal not wee escape , if wee turne away from him , that speakes from heauen . and thirdly , the proclaiming of this doctrine from heauen , as likewise the opening of the heauens , at the first proclamation of it , is to teach vs that there is no way , whereby man may learne a ready way to heauen , but by this doctrine of the gospell , which is come from heauen . pitifull then is the blindnes of worldlings , to whom heauen is opened , and offered by the gospell : but they will not so much as looke vpon it , but like those vncleane beasts in the law , do creepe , with all foure , vpon earth , seeking the fatnesse of the earth for their portion , more miserable then those iewes to whom regresse was offred to canaan , but they would not come out of caldee : for loue of earth , they little esteemed heauen , and therefore iustly shall they be depriued of both ; the heauens shall not be opened to them to receiue them , and their place on earth shall shortly deny them ; yea , the earth shall open her mouth , and swallow them ; as vnworthy to liue vpon earth , vvho reioyced not at this grace of the gospell , by which the heauens were opened vnto them . thou art my beloued sonne . the circumstances being permitted ; now followes the testimonie ; which may be called , contractum euangelium : for it containes the summe of the gospell ; first concerning his person , and next his office. the first , vvee haue in these words : thou art that son of mine , that beloued , for so the article imports : thus the father speakes of him , to distinguish him from other sonnes , and other beloued ; the father hath many beloued sonnes , but none like christ ; he is not the sonne of god by creation , as adam and the angels ; nor by adoption , as regenerate men are ; but hee is the sonne of god by essentiall generation , as also by the grace of personall vnion , that is , as hee is the second person of the blessed trinitie ; he is the sonne of god , by essentiall generation ; for the father begat him from all eternitie , by a full and whole communication of his essence vnto him , in a manner most maruellous , and vnspeakeable : and therefore rather to be adored by vs , then enquired , and searched out . againe , as man is the sonne of god in a most speciall manner ; for hee had no man for his father , but his humane nature was made and formed by the holy ghost , and this nature thus formed , he hath ioyned , and vnited vnto the diuine nature of christ , that so in his person it might haue the being , and subsistence : and thus the lord iesus being one person , in whom are two natures , in respect of them both , and of their vnion , in most maruellous manner , is the sonne of god. now , because sathan who durst call it in doubt to the son of god himselfe , whether , or not he were the sonne of god ; will farre lesse spare to call it in doubt vnto vs : let vs oppose against all his blasphemies , this notable testimonie of god , proclaimed by an audible voice from heauen , at the baptisme of christ , and repeated againe on mount tabor , at his transfiguration , as they haue reported vnto vs , who heard it with their eares , for so witnesses not onely s. iohn , in the first chapter of his first epistle , but most cleerely , s. peter , in his second epistle , and first chapter . we followed not deceiueable fables , when wee opened vnto you the power , and comming of our lord iesus , but with our eies we saw his maiestie , for hee receiued of god the father , honour , and glorie , when there came such a voice to him from the excellent glorie : this is my beloued sonne , in whom i am well pleased . and this voice wee heard , when it came from heauen , being with him on the holy mount. the angels in like manner bare witnesse vnto him , and many thousands of his saints hath sealed the truth of this testimonie with their bloud . the miserable estate of the iewes , who since the day that they reiected him , and tooke his bloud vpon them , and their children , haue euer beene as vagabonds , and abiects in the world , proues the truth of this gospell , which declares him the sonne of god : yea , sathan himselfe , hath beene forced to confesse it as a truth , iesus thou sonne of god , why art thou come to torment vs before the time ? but beside all those , wee haue as saith s. peter , a most sure word of the prophets , to which we shall doe well to take heede : for if we well consider , how all those things which the prophets of old prophesied , were to be done by the messia , are all accomplished in the person of christ iesus , we shall finde the word like a light shining in darknesse , clearely declaring vnto vs , that iesus the sonne of mary , is the promised messia . it was promised in paradise , that he who should trample down the head of the serpent , was to be the seede of the woman : this was made clearer by esay , that a virgin should conceiue a sonne , whose name should be emmanuel : how this was fulfilled , s. mathew records , shewing how that when mary was betrothed to ioseph , before they came together , she was found with childe of the holy ghost . micah foretold that out of bethleem , should come that ruler in israel : whose goings forth hath beene from the beginning , and euerlasting . now that christ was borne in bethleem , is euident out of the euangelists . hosea fore-prophesied , that he should be called out of egypt . and s. mathew witnesses , that when herode sought iesus to destroy him , the angell of the lord appearing to him in a dreame , commanded him to flee vnto egypt , that it might be fulfilled , saith hee , which was spoken of the lord , by the prophet : out of egypt haue i called my sonne . malachy foretold , that a messenger should be sent before the messia , to prepare his way , whom after that , he calles eliah the prophet : who should be , said esay , a crying voice in the wildernesse ; prepare ye the way of the lord , make straight , in the desart , a path for our god : euery valley shall be exalted , and euery mountaine made lowe . how this was fulfilled , s. luke witnesses : for iohn baptist came before the lord iesus , in the spirit and power of eliah , and hee cried in the wildernesse , prepare the way of the lord , and make straight his pathes . againe , it was foretold by esay , that hee should beginne his preaching in galile : and so indeede witnesses s. mathew , that when iesus heard that iohn was deliuered to prison , hee returned into galile , and leauing nazareth , hee went and dwelt in capern●um , which is nere the sea , in the borders of zabulon , and nephtalim , that it might be fulfilled , which was spoken by esay : the land of zabulon , and the land of nephtalim , by the way of the sea , beyond iorden , galile of the gentiles , the people which sate in darknes , saw great light , and to them that sate in the region and shadow of death , light is risen vp . in like manner it was spoken by esay , that he should confirme his preaching with many miracles , as that the blind should see , and the deafe should heare , all which the euangelists records , was performed by the lord iesus . zacharie fore-prophesied , that hee should come riding to ierusalem on an asse , which the euangelists testitestifies was done . it was also fore-shadowed in dauid his type and figure , that his own familiar friend , whom he trusted , and did eate of his bread , should lift vp the heele against him ▪ and that hee should be sold for thirtie peeces of siluer , said zacharie , with the which thereafter a potters field should be bought ; and so indeede was our lord betrayed by his owne disciple iudas , and sold for thirty peeces of siluer ; which when he had cast againe , to them that gaue it to him , they bought with it a potters field , to be a buriall for strangers : and of his suffering esay fore-prophefied , as if he had seene it , that hee was counted among transgressors ; that hee was wounded for our transgressions , the chastisement of our peace laid vpon him , & that with his stripes we are healed . ioyne with this the prediction of dauid , that they should peirce him hand , and foote ; and when they had crucified him , they should scorne him , and nod their heads at him , saying , hee trusted in the lord , let him deliuer him : and againe , that they should part his garments among them , and cast lots about his vesture , and should giue him gall in his meate , and in his thirst vinegar to drinke : all which the euangelists record , most clearely to haue beene accomplished , in the passion of iesus christ : for they executed him betweene two theeues , scourged him , scorned him , and crucified him . yea , more particularly also haue they foretold , that he should lye in the graue of a rich man , that he should rise the third day , as was shadowed in his figure ionas , that hee should ascend on high , and leade captiuitie captiue : all these with many moe prophesies , fore-spoken of the messias , concerning his person , his actions , his sufferings , his triumphant resurrection and ascension , as more particularly they are collected by athanasius . since wee see them so clearely fulfilled , in the person of iesus christ , what remaines , but that wee close the mouth of sathan , and of our owne infidelitie , receiuing this for an vndoubted truth , which the lord in this heauenly oracle deliuereth vnto vs : that this christ iesus , the sonne of mary , is the sonne of god , and that promised messias , on whom all the fathers since , the first beginning , fastened their hope , and of whom all the prophets hath spoken , pointing him out , as it were with the finger , how hee was to come to worke the worke of our saluation , which in all circumstances wee see performed by him , as was prophesied by them , to our euerlasting comfort . wee might hereunto adde some testimonies of the gentiles , as of mercurius trismegistus , little posterior in time to moses : whose testimonie lactantius cals diuino simile , diuine-like , as likewise out of the oracles of sibillae , which were tenne in number ; so called , because they declared the counsels of god , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were by some of the fathers accounted prophetesses of the gentiles : for seeing the lord iesus was to be sent into the world for saluation both of iewes and gentiles , it pleased the lord long before his comming , to make signification thereof , not to the iewes onely , by prophets raised vp among themselues , but to the gentiles also , who because they could not easily embrace the testimonie of the iewes , in a matter of religion , it pleased him , by their own prophets , to make predictions , and descriptions of iesus christ , that when they should come to passe , they might haue no exception against them . and therefore is it that the heathen persecuting emperours , stirred vp with hatred by sathan , against the very name of christians , the mysterie whereof they no manner of way vnderstood , nor yet would receiue any light , that might bring them to the knowledge therof , forbade the reading of their owne sibilline oracles , and that because euen their owne prophesies , bare witnes to the veritie of christian religion . but for the present , we content vs with that most sure word of the prophets , as s. peter calles it , and rests in this heauenly oracle , which the father from heauen proclaimed , concerning his son : blessing the lord our god , who hath opened vnto vs the mysterie of his will , according to his good pleasure , which hee had purposed in christ. by whom wee haue redemption through his bloud , the forgiuenes of sinnes , according to his rich grace . to him be praise and glory , for euer . amen . the combat of christ vvith sathan . declaring a working power in our redeemer , answerable to his vocation . mathevv 4. 1. 2. then iesus was led aside of the spirit , into the wildernes , to be tempted of the diuell . and when he had fasted forty dayes , and forty nights , he was afterward an hungry . london , printed for iohn budge . 1612. a treatise of christ his temptation . we are now come to the historie of christ his tentation , which being ioined with the former two , whereof wee haue spoken , makes vp vnto vs a complete doctrine of christian comfort : for in his genealogie , we haue seene what manner a man christ iesus is . in his baptisme wee haue learned , how he is become ours , and now in his temptation we see , how hee beginnes to worke the worke of sathans confusion , and our redemption . great ioy was there in the campe of israel , when they saw that dauid ouercame goliah , cast him to the ground , and cut off his head , for he was a dreadfull enemie , hee had reuiled the host of the liuing god , and none of saul his warriours durst encounter with him . but greater ioy should be in our hearts , when we see how our dauid in this singular combate , fights with spirituall goliah hand to hand , and ouercomes him ; who euer since the creation hath beene a shamelesse blasphemer of the euerliuing god , and an spitefull enemie of all true israelites . in this first combat the sonne of god casts him downe : in the last combat which he fights with him , on the crosse , he bursts his head . sathan tempting the first adam in paradise , ouercame him , and so caried him away and his posteritie , in a fearefull captiuitie , and bondage : but the second adam suffering temptation by sathan in the wildernes , ouercomes him , and by a more glorious victory then abraham had ouer chedarlaomer , doth hee recouer his owne lots , from the power of this enemie . in all we haue three points here to be treated of : first , the circumstances premitted : secondly the combat it selfe , consisting of a three-fold assault , made by sathan , with their seuerall repulses , giuen by our lord : thirdly , the euent , and issue thereof . the circumstances premitted are sixe : first , the time , which is declared to haue beene immediately after his baptisme : secondly , the place , expressed to be the wildernes : thirdly , the motion , by which hee is caried thither , to wit , by the spirit : fourthly , the person who is tempted ; namely , iesus , full of the holy ghost : fiftly , the tempter , named here the diuell : last of all , the occasion of the temptation , which is said to be christ his hunger , after that hee had fasted fotty dayes . as for the time it is noted to haue beene immediately after his baptisme : hee had liued twenty nine yeares a priuate man , and all that time wee reade not that sathan tempted him ; but now when hee comes out in publike to doe the worke of a redeemer , for the glorie of god , and good of his brethren , hee is assaulted of sathan with all his might . whereof it is euident , how sathan intends his greatest malice against them , who are set vp into those high callings , in the which greatest good may be done , to the glorie of god , and saluation of others : so was it with moses , so long as he liued a priuate life , he liued a peaceable life : but when hee came forth to be a deliuerer of his brethren , from their bondage in egypt , then was he persecuted by pharao : so also with dauid , in his priuate calling hee had quietnes ; but from the time that hee had once begunne to worke the deliuerance of israel , by the slaughter of goliah , and was annointed king by samuel , for the greater benefit of that people : then did sathan stirre vp saul against him , who hunted him like a partrich , through the fieldes and mountaines of israel . the like also may be seene in the apostle s. paul , in sosthenes , and many others . as trees on the toppes of hilles are obiect to euery winde ; so persons in a high calling , if in a good conscience they labour to discharge it , shall finde themselues on euery side compassed with temptations . neither is it so onely with those that are set vp in more eminent callings , but with euery christian also : what malice sathan practised against the head , that same will he practise against the members . so soone as our lord was borne , so soone was he persecuted by herod : so soone as he was baptised , so soone was he tempted by sathan ; thus as saith chrysostome , ab ipfis vitae initiis ad tentationes praeparam●r : then we see that euen in the cradle our lord began to beare the crosse , and no sooner we are borne by regeneration to be his , but so soone without further delay , doth sathan set vpon vs with all his might , like a new pharao , pursuing israel , to see if hee can reduce vs to his former seruitude , and bondage . and this i marke for the comfort of weake and young christians , who after their conuersion finde themselues troubled with great temptations , wherewith before they were not acquainted , let them know that it is a cursed peace , to be at peace with sathan , and giue thankes to god , who now hath put them in an inimitie with him : for thereby they may know they are none of his ; but are called to a fellowship and communion with christ , diabolus enim non persequitur nisi bonos , sathan pursues none but good men , such as hathcast off his yoke : as for the wicked what needes hee to pursue them , seeing hee possesses them ? yea , so farre is he from tempting them , that he vses them as his instruments , to tempt others : and therefore let vs not be discouraged , but rather confirmed , when wee finde our selues tempted by sathan . the second circumstance is of the place , noted here to be the wildernes : wherin two things we obserue , one in the person of the aduersarie ; letting vs see how he is a restlesse tempter , sparing no place , not paradise , nor the wildernes , in the temple , vbique insidiatur homini , euery where hee lyes in waite for vs : neither can wee goe our way . wherein hee hath not his snares laid before vs : multi laquei quacunque progredimur , there be many snares wheresoeuer we goe , our way on earth , being like the way of israel , wherein lurkes many fiery serpents to sting vs , that hurts vs many time before wee can perceiue them : none of all the children of god , but they haue marked this in their own experience , for where is the place , wherein we haue not beene tempted ; yea , wounded by this subtle serpent , and almost slaine to the death ; if mercy and grace had not come in from god to succour vs ? the remedie is that we suspect this aduersarie in euery place wherein we come , walking as the apostle commands vs circumspectly , and with feare and trembling : euer looking vp for grace , to keepe vs wee fall not into his snare , at least we perish not in it . the other thing to be obserued here , is the person of our lord , who ouerthrowes sathan in so victorious a manner , that no exception can be made against it ; for in that nature which sathan once had ouercome doth he encounter with him , and giues him also the vantage of place . sathan tempted the first adam in paradise , which was the place in all the world , wherein he should haue been strongest to resist the diuell , considering that in it he had very many tokens of gods great goodnes toward him , euer before his eyes ; yet in it sathan ouercame him : but the second adam to recouer this losse , encounters with sathan in the wildernes , a place of all other in the world , meetest for sathan to tempt a man in ; specially to desperation . thus we see , quemadmodum suis nodis praeiudi●ia resoluantur , & suis diuina beneficia vestigiis reformentur : for the first adam tempted by sathan , was driuen from paradise to the wildernes , but the second adam by suffering himselfe to be tempted of sathan , brings home the first againe from the wildernes into paradise : thus doth hee follow the aduersarie , as it were , foote by foote , confounding him in all those meanes , by which before ouer man hee made his conquest . the third circumstance is , that our lord was ledde into the wildernes by the motion of the spirit , to wit , that same spirit which before descended on him at iorden ; and wherewith here hee is said to haue beene filled , and replenished . of this we learne that temptations comes not by accident , or chance , but are ordered by diuine dispensation : in our weakenes ofttimes wee conceit of our temptations , as if they came to vs by the will of sathan : but in very truth it is not so , he is indeede a roaring lyon , but the lord haue bound him in chaines , and without the bounds of his chaine hee cannot goe , roare as hee will , hee is not able to approach vnto vs , nor moue any temptation against vs , but as he is a licenced of the lord , est quidem leo rugiens , sed gratias ago magno illi leoni de tribu iuda , rugire iste potest , ferire non potest : hee is indeede a roaring lyon , but i giue thankes vnto the great lyon of the tribe of iudah , hee may roare , but he cannot strike me . it is therefore good to remember in our temptations , these three things : first , that it is the lord who takes vs by the hand , and enters vs within the listes to fight in his name , hand to hand with sathan , as here our lord is ledde by the spirit to be tempted : secondly , that the lord measures our temptations , and will not suffer vs to be tempted aboue our power : and thirdly , that wheresoeuer he leade vs , he goes with vs , not as a spectator onely to behold vs , which should also greatly encourage vs , that wee fight vnder the eye of our king , but as an actor also fighting in vs ; helping our infirmities , and strengthening our weakenes , by his grace : and therefore how euer our aduersarie be like a mighty terrible goliah , yet should wee not be afraide to goe forth against him in the name of the lord our god. in the fourth circumstance we haue to consider the person , who is tempted , to wit , iesus , full of the holy ghost . in regard of his nature , he is very man , and so he behoued to be , that hee might ouercome the aduersarie of man , alioqui iuste victus non fuisset : otherwise , he had not been wholly conquered , but in regard of the qualitie of his nature , perfectly holy , and fully sanctified : so full of the holy ghost , that not so much as a contrarie motion of euill could enter into him , no more then liquor can be conuaied into a vessel , which is full already : and this is it , which our sauiour testifies in another place ; the prince of this world commeth , and hath nothing in me . it is true that iohn the baptist , and stephen the first martir , are also said to haue beene full of the holy ghost ; but that is spoken either in comparison of themselues , who at sometime were more filled with grace , then at another : for in all the godly the spirit hath his own intention and remission ; or else in comparison of themselues , with other men . but as for christ iesus , it is his singular priuiledge , that hee receiued the spirit aboue , and beyond all measure , that of his fulnesse all his saints and seruants might receiue grace for grace , euery one a portion in their owne measure : whereof it comes to passe , that there being in most holy men , a great vacuitie and emptinesse ; roome is made for sathan to enter in , and worke vpon the corruption hee findes there , but in the lord iesus it is not so . but here two things further are to be considered : first , how could christ be tempted , there being , as i haue said , no corruption in him , whereupon any temptation could worke : and secondly , for what causes was he tempted . for resolution of the first , we are to consider the sundry sorts of temptations , there is one wherby man tempts god : this is expressely forbidden , as we will shew hereafter ; one whereby god tempts man , so the lord tempted abraham , and he is said also to haue tempted the israelites ; as , for that which s. iames saith , that god tempts no man ; wee must know that there is , tentatio quae probat , & tentatio quae decipit : a temptation which proueth , and a temptation which deceiueth . by the first of these only the lord tempts , but neuer by the second . there is also a temptation , whereby one man tempts another to snare him , or manifest some weakenes in him ; so the herodians and pharises tempted christ : and this is common to all the wicked men of the world , that not content to doe euill themselues , they delight also to tempt others to euill . let such remember that this is to sinne after the similitude of sathan , who not content to rebell against god himselfe , tempted man also to the same rebellion with him : and therefore may they looke to be punished , after the similitude of his condemnation : and last of all , there is a temptation , by which sathan tempts man , plaine contrarie to that which is ascribed to the lord ; for it is not to make man better , nor to manifest any goodnes that by grace is in him , but euer to snare him : for which cause the temptations of god are compared to fanning , that driues away the chaffe and dust , and so fines the corne : but sathans temptations are compared to sifting , that letts away the good , but keepes still the worst . now to returne to the question ; we must know that the temptations of christ , in this doe differ from the temptations of adam , and all other men in the world ; that his were onely externall , that is , such as sathan presented by externall voices and obiects to his eare and eye ; but could neuer carry any further , for incontinent the lord iesus discerned the vanitie of them , by the perfect light of his minde , and instantly repelled them , by the vnchangeable holines of his will ; so that he was not so much as affected or moued with them ; farre lesse infected , by consenting vnto them , and in this , as i said , hee farre excels , the first adam , and all his posteritie . for as for our first parents adam and euah , in that first onset sathan made vpon them , by presenting externall obiects to their eyes , and voices to their eares , he incontinent fastned his sting into them , by reason that they howsoeuer made holy ; yet being mutable , were easily affected with his allurements , and so wounded by him : but the second adam , being perfect , and vnchangeable in holines , was in such sort tempted , that he was not , nor could not be peruerted , no more then the most stable rockes of the sea are moued , or remoued by the raging waues thereof . whereof great comfort redounds vnto vs , who now by grace are the generation of the second adam , and beares his image ; as by nature we were the sonnes of the first adam , and did carry also his image . what the first adam had by creation , hee receiued it not for himselfe onely , but for his posteritie also : if he had kept it for himselfe , hee had kept it to them also ; and when he lost it to himselfe , he lost it to his posteritie : and the second adam , the lord iesus , in like maner , that stock of life in whom , by grace we are grafted , and of whom onely , wee as christians haue our beginning and being ; what hee hath receiued as mediator from his father , he receiued it not for himselfe , but for his brethren , that he might conquer , communicate , and conserue vnto vs a most sure saluation : for so long as hee who haue obtained it , cannot loose it , so long wee are sure it cannot be lost vnto vs , seeing of him , and in him we possesse it . and as for adams posteritie , now since the fall , our estate is so much by nature the more miserable , that our greatest temptation comes from our inward corruption , so that albeit there were no externall tempter to tempt vs with obiects of sinne , presented to our eyes and eares : yet wee are tempted of our owne concupiscence within vs. tale quippe est vitium malignitatis , vt a nullo impulsa plerunque sese ipsa praecipitet : for such is the corruption of our wicked nature , saith chrysostome , that although it be not moued or enforced by any other ; yet it runneth headlong into sinne ; thus wee are like vnto a besieged citie , that not onely hath strong enemies without pursuing it , but in like manner false traytors within , to betray it . now haue wee seene how the temptations of christ iesus doe differ from adams , and ours . the other thing in this circumstance that comes to be considered , is the endes for which our lord humbles himselfe to be tempted of sathan : and those we shall see doe most of all respect vs ; as for our cause he was in carnate , so for our cause hee was tempted : all that hee suffered in our nature , are medicines to cure the infirmities of our nature . first , then hee was content to be tempted by our enemie , that hee might ouercome our enemie , and that in so iust , and lawfull a manner , as against which the enemie could haue no exception , for in mans nature hee encountred with him , in a place conuenient for sathanin a state and condition most subiect to temptation , wanting all necessaries for refreshment of his body , and hauing none to comfort him ; and no doubt it did wonderfully astonish , and confound , that euill one , that hauing ouercome so many since the beginning of the world , now hee encounters with a man , ouer whom hee hath so many apparant vantages , and against whom he assayed all his temptations , yet can hee not any way fasten his sting in him . secondly , to let vs see what a spitefull enemie of mans saluation sathan is , for the hatred he beares to the glory of god , hee hates man , made to the image of god , and doth all that hee can to hinder his saluation . non enim vult vt ibi simus , vnde ipse deiectus est : for hee can not abide that man should be exalted to that place , from which for his sinne hee was deiected . if wee could apprehend this , and take it to heart ; what a deadly enemie sathan is vnto vs , and for what cause , it would encourage vs to make stronger resistance to him then we doe . thirdly , hee vndergoeth this temptation to teach vs , his seruants and souldiours , how to encounter with him , pugnat imperator , vt discant milites : and therewithall to assure vs , that if wee wil fight against him in the might of our lord , it is possible , that we ( clothed with this same nature ) shall ouercome him . since the dayes of adam sathan , by sinne , hath wonderfully preuailed ouer men : none haue escaped him without a wound ; and many hath he slaine vnto the death : but now in the same nature , the lord iesus wrastles with him , and ouercomes him ; that so , radicitus euelleret desperationem ex natura a nostra ; that hee might plucke vp desperation by the roote , out of our nature . and fourthly , hee humbled himselfe to suffer temptation , that by experience hee might learne wherein the strength of sathan lyeth ; and so might be the more able to succour vs in all temptations : for , wee haue not an high priest , that cannot be touched with the feeling of our infirmities ; but was in all things tempted in like sort , yet without sinne , and therefore is able sufficiently to haue compassion on vs. and , last of all , that we should not apprehend our tentations to come from an angry god , as commonly of our weakenesse we doe : wee see here , that the lord iesus , who a little before , was proclaimed to be the sonne of god , in whom the father was well pleased , is now led by the spirit of god , to be tempted of sathan . the fift circumstance is of him that tempteth , called by s. luke , the diuell ; and , by s. mathew , the tempter : stiles , both of them properly belonging to sathan : for , before him there was no tempter vnto euill , nor yet after him , except such as are tempted by him : wherefore augustine doth thus prettily describe him : quid est diabolus ? angelus per superbiam à deo separatus , à semetipso ceptus , alios decipiens , author mendacij , radix malitiae , caput scelerum , princeps omnium vitiorum : what is the diuell ? hee is an angell , through his pride , separated from god , deceiued by himselfe , deceiuing others , the father of lyes , the roote of malice , the chiefe head of all wickednesses , the prince of all sinnes and vices . in tempting hee is restlesse , sparing no time , no place , no person . it may truely be said of him , which without a reason esau said of iacob ; was he not iustly called iacob ? that is , a supplanter : for first hee stole my birth-right , and now hee would steale my blessing . is not sathan iustly called a tempter ? by our first creation , wee were made to the image of god , and that sathan by tempting our parents , subtlely stole from vs ; and now the blessing of god , in christ the redeemer , whereby he offers to aduance vs to a better estate then that wherein wee were created , hee laboreth by crafty temptations , to steale from vs also . the lord giue vs eyes to see his enmitie against vs , and hearts to resist him . but let vs marke that hee is called a tempter , chiefly in respect of the godly : for in regard of the wicked , he is not so much a tempter , as a commander and possessour of them ; he is the prince of the aire , that rules in the children of disobedience : they are already in the snare of the diuell , taken of him at his will. worldlings count it strange to heare that any of gods children should be tempted by sathan , and think all well enough , if in word they can say , i defie the diuell and all his workes ; but sathan cares not how thou despight him in words , if so be thou pleasure him in thy workes , as those miserable men doe , who in word defie him and his workes , but in deed are ready to serue and pleasure him in any sinfull worke , whereunto he employes them : they can abhorre to heare others are tempted who yet resist him , but cannot lament that themselues , in most miserable manner , are possessed and captiued by him . for , there are two of sathans operations , one is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this expresseth his restlesse assaulting of the godly , to tempt them : the other is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressing his effectuall power , whereby at his will hee worketh in the children of disobedience . we are not therefore to faint , because we finde our selues tempted by sathan ; but rather , as s. iames commands vs , to count it exceeding great ioy when we fall into tentation : for , first of all , it proues wee are none of his . as a dogge doth not barke at those that are of the houshold , but at strangers ; so , sathan keepes a close mouth to such as are his , and suffers them to brooke a false peace ; but such as by grace are deliuered from his bondage , those he compasseth like a roring lion , seeking to deuoure them . and next , there is great profit , and vtilitie , redounding to vs by the tentations of sathan : they humble vs , chase vs to god , and make vs more feruent in prayer . that which luther marked in himselfe by experience ( that tentation , meditation , and prayer , were the three maisters , vnder whom hee profited most ) all the rest of gods children also finde true in themselues : maxima tentatio est non tentari ; not to be tempted is the greatest temptation . and herein doth the maruellous power and wisedome of our god appeare , in ouer-ruling sathan so farre , that his tentations to euill , whereby hee assaults vs , the lord turnes them to good : fit enim mira diuinae bonitatis dispensatione , vt vnde malignus hostis , ●or tentat , vt interimat ; inde misericors deus hoc erudiat , vt viuat ; for it commeth to passe , by the wonderfull dispensation of gods goodnes , that from whence the malicious enemie tempteth the heart , to kill it ; from thence doth the mercifull god instruct it , that it may liue . but as the one euangelist calleth him a tempter , so the other calleth him a diuell . there is not one name sufficient to expresse the wickednesse of sathan ; neyther any creature so euill as is able to shadow it : and therefore gods spirit expresses it by many names , calling him , a dragon , a lyon , a serpent , a sathan , a tempter , a diuell , a circumuenter , a deceiuer , beside many giuen him in holy scripture . all which may be reduced vnto these three ; wherein he is continually exercised : for first , he is a tempter , entising man vnto sinne , and there hee behaues himselfe like a subtle warbling serpent , full of wiles to beguile : secondly , hee is an accuser , accusing man to god for sinne , and there hee shewes himselfe a sathan , a hatefull aduersarie , and a diuell . thirdly , hee is a tormenter of man for sinne , and there hee imitates a fierie dragon , and a roring lyon : there are the points of his occupation , there is the labour , whereinto night and day he is exercised ; he likes no other , he can doe no other : if we could remember this , it might serue to vs as a singular preseruatiue , to keepe vs from his subtle snares : for why doth hee tempt vs ? is it not that hee may haue matter whereupon to accuse vs to our god , and why accuseth he vs ? but that if he can , he may receiue power and commission , to torment vs. o faithlesse traytor , that first tempts a man to sinne , and then for those same sinnes done , by his instigation , the first accuser of him vnto god : and therefore if wee be wise , let vs resist him in the first , giue no place to him , when he is a tempter , so shall we not feare him , when he is an accuser , nor feele him as a tormenter . the last circumstance premitted here by the euangelist , is the occasion of the temptation , to wit , our sauiours hunger , after that he had fasted forty dayes : this fasting our sauiour also vndertooke , partly for our instruction , and partly , for confirmation of his calling vnto vs ; first , for our instruction , to teach vs , that a spirituall life , wherein god may be honoured , our owne saluation , and the saluation of others procured , can neither be begun nor continued , without abstinence and prayer , by these the godly haue obtained at the hand of god , the knowledge of great mysteries , as yee may see in daniel : by these haue they confounded the conspiracies of their enemies , as yee may see in esther : these haue beene alway the most effectuall armour of the church , to diuert euill , to draw downe good , to confound their enemies , to confirme themselues , and the one of these strengthens the other . oratio virtutem impetrat ieiunandi , & ieiunium gratiam promeretur orandi , ieiunium orationem roborat , oratio ieiunium sanctificat . prayer obtained strength to fast : fasting obtaineth grace to pray : fasting strengtheneth prayer , prayer sanctifieth fasting . and therefore it is , that sathan , where hee will entise any to a carnall conuersation , doth commonly beginne at the contrarie , surfetting , and drunkennes ; by it hee drew lot to incest : nabal to railing against dauid : beltasar to blasphemous abusing those vessels , which were sacred to the lord ; and many a man to that shame , wherein he thought neuer to haue fallen ; for drunkennes is sathans dalilah , wherby he takes away the strength from the strongest samson , and so he makes a play-foole of him . experience hath alway proued , that where this sinne is welcome , it is easy for sathan to bring in any other sinne , whereunto the nature of that man is inclined . but this fasting of our lord , being miraculous , let vs see , that hee vndertooke it for this ende also , for which hee wrought all the rest of his myracles : namely , to confirme his calling and doctrine to vs : so then as moses at the giuing of the law , fasted forty dayes : and elias at the restoring of the law , fasted forty dayes : the lord iesus also comming to preach the gospel , fastes forty dayes : partly , that he might answere the former types , in them figuring what hee was to doe , and partly as i said , to confirme vnto vs , the certaintie of his calling . whereof it is euident , how this fact of christ is vainely , and superstitiously abused by the papists , for confirmation of their lenton fastings , they lay this for a ground , that instructio ecclesiae est omnis christi actio : euery action of christ , is the churches instruction : which helpes them nothing , it is true , all his actions are for our instruction , but not all for our imitation . the workes of christ our lord , are of three rankes : the first are workes of redemption , as that he was conceiued of the holy ghost , borne of the virgin mary , crucified on the crosse for our sinnes , dead , descended to hell , and rose againe the third day : these are so proper to the sonne of god , the lord iesus ; that if any man would presume to counterfet him in them , he were to be abhorred , as a most wicked blasphemer . in the second ranke , are his workes of miracles , as , that he clensed the leper , healed the paralitique , gaue sight to the blinde , raised the dead , and such like , but no man is so foolish , as to say these stands to vs for rules of imitation : for how euer he hath giuen power to many of his seruants to doe the like of these , for confirmation of his gospell : yet haue others also receiued power , to doe such miraculous workes ; who for all that shall neuer enter into his kingdome . in the third ranke , are his workes morall of a godly life and conuersation : such as his humilitie in washing his disciples feete : his meekenes , patience , and loue , in praying for his enemies ; his subiection to his parents : and these indeede stand vnto vs for rules of imitation . learne of me saith our sauiour , that i am lowly and meeke ; hee bade vs not , said augustine , learne of him how to make the world , or how to raise the dead ; but learne of him that hee is lowly and meeke . to striue to follow him in the first ranke of these , is blasphemie : in the second is impossibilitie : in the third , is true pietie . now we are to know that fasting is either supernaturall , and so miraculous , as the fasting of moses , elias , and our lord ; or naturall : the naturall againe is prescribed and vndertaken , either for physicke , for ciuill affaires , or for religion : of the first i speake nothing , saue only that it is a shame that men for bodily health can take them to a dyet , vse moderation , & abstinence from meate , who for spirituall health will no way regard it : as for the second , that worldlings to redeeme the time of their market , or otherwise to ouertake their ciuill affaires , can fast from morne to euening , condemnes in like manner carelesse christians , who to make vnto themselues encrease in the gaine of godlinesse , will not dedicate any time to the exercises of fasting and praying : as for the third , fasting for religion , it is either publike , such as by publike authoritie is enioyned for vrgent causes : as that of hester and iosaphat : or else priuate ; such as priuate christians , either by themselues , or with their families , doe willingly vndertake . now in both these , we are alwaies to take heed , that fasting be vsed for the right end , and in the right manner . then it is vsed to the right end , when we fast for this cause , that the flesh being subdued to the spirit , may be the more able to pray . as a naturall man delights in the subduing of his enemie , so a christian in the subduing of his flesh . in a battell betweene two parties , if the third come in to help any one of them , it is easily coniectured , that the party helped will preuaile : there is a continuall battell in vs , betweene the flesh and the spirit : for these two lust one against the other : why then doe we not helpe that party which fainest we would haue victorious ? if wee desire the spirit should preuaile , then let vs helpe it with fasting , and prayer ; for ieiunium est animae auxilium : fasting is an helpe & furtherance to the soule ; if otherwise wee bring in surfetting and gluttony , we strengthen corrupt flesh , we quench the spirit , and so makes our selues a pray to our enemie . this being the ende , which in fasting should be proposed vnto vs , let vs beware of those euils , that may corrupt it , and we shall finde it a most wholesome medicine for a diseased soule and first let vs beware of the opinion of merit before god : for this conceit makes euen good workes an abhomination to the lord ; as it is euident in that pharisie , who boasting of his almes , and fasting , went home without mercy and grace . non enim habet quo intret gratia , vbi meritum occupauit . there is no place for grace to enter in , where merite hath possession . secondly , we are to take heede that our fasting be without superstition , which then is done , quando neque propter aliquorum imitationem fit , nec propter consuetudinem , nec propter diem , velut dies hoc praescrib at : when it is done neither for imitation of any other , nor for custome , nor for the day , as if the day should prescribe the same : such is the fasting of many , vndertaken for such a day , or such a custome , and not for cause of conscience : such fasting is plaine superstition . thirdly , that it be not without prayer . fasting is good , but such a good as in religion is not to be vsed for it selfe , but for another good ; namely for prayer : therefore the spirit of god ioynes these together , fasting and prayer : for fasting without prayer is like a dead body without a spirit , and to offer such a fasting vnto the lord is no lesse abhomination , then if vnder the law , any man should haue offered a dead thing vnto him : and this is also for them who make not the dayes of fasting , dayes of prayer , i meane who are no more instant in prayer that day wherein they fast , then other dayes wherin they fast not ; vainely conceiting , that fasting by it selfe , should commend them to god. fourthly , let fasting be without ostentation before men : our sauiour fasted in secret , in the wildernesse , where none saw him . in cities , and in the company of men , he did eate and drinke , and this commandement hath he giuen vs , when ye fast looke not sowre , as hypocrites doe , who disfigure their faces , that they may be seene of men to fast : but when thou fastest annoint thine head , and wash thy feet , that thou seeme not vnto men to fast , but vnto thy father , who is in secret , and thy father who sees thee secretly , will reward thee openly . but , this condemned hypocrisie is now counted good deuotion ▪ both among papists , and carnall professors ; for if they haue a day of fasting , it is such , as is knowne to all those who knowes them . last of all , let it alwayes be seconded with amendment of life : this is magnum & deo acceptum ieiunium , a great and acceptable fast vnto god , when the eye , the tongue , the hand , the foote , and all fasts from the workes of vnrighteousnes : honor ieiunii non ciborum abstinentia , sed peccatorum fuga : not the abstinence of meats , but the flying of sinnes , is the honour of fasting : and indeede fasting this way , beautified with abstinence from sinne , is not onely as augustine highly commends it , futuri seeuli forma , a resemblance of the world to come : but as ambrose also calles it a most forcible and present helpe of a godly life here . inde incipio in christo vi●ere , vnde in adamo victus sum : fi tamen christus imago patris mihi virtutis sit exemplum , by eating where god forbad me , began my fall in the first adam , and by abstaining , as christ the image of the father , hath taught me , i beginne againe to liue . then the diuell said vnto him . the circumstances thus being premitted , now followes the temptations , which are three in number : for three sundry times doth sathan renew his assaults against the lord iesus : letting vs see how the wicked nature of him is restlesse in tempting : it is said of his wretched members ; they cannot rest vnlesse they haue done euill : but it is true in him , that when hee hath done euill : yet can hee not rest . if hee durst tempt our lord oftner then once , notwithstanding that he strongly resisted him : what maruell if he be restlesse in tempting vs , ouer whom hee hath so many times preuailed ? let vs be assured that where once he hath been harbored , there hee thinkes to lodge againe : and therefore euen they who haue cast off this yoke , are to prepare themselues for new temptations , and to put on the whole armour of god , that they may resist him . the temptations , by sundry , are sundry waies distinguished . elias cretensis commenting on nazianzen , thinkes that the first of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue gulae , gluttony : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue ambitionis , ambition : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue auaritia , couetousnesse . ambrose againe so distinguishes them , vt gulae sit vnum ; iactantia , alterum ; ambitionis tertium . these are i confesse customable to sathan , and dartes dangerous enough , but these which here he shootes against our lord , if wee looke more narrowly to them , wee shall finde them more deadly ; for here hee opens all his treasures of wickednes , and comes out with his strongest armour to impugne our lord. the battell as yee see , is threefold : in the right wing stands presumption : in the left wing desperation : in the maine battel , comes in the loue of the world , the honour and glory thereof : these are sathans three generals , and grand-captaines , vnder whom are militant all the forces of spirituall wickednes . as the philistimes sought earnestly to know wherein the strength of sampson lay , that so they might ouercome him : so euery good christian should heare learne wherein the strength of sathan lyes , that so he may ouercome him . arme thee against these three ; desperation , presumption , and the loue of the world , and sathan shall not be able to hurt thee : for against presumption , set thou the feare of god : presume not to sinne , because god is mercifull , but by the contrarie conclude , that because mercy is with him , therefore thou wilt feare him . againe , against desperation , set faith in christ iesus : count not bodily wants , or spirituall desertions , arguments of reprobation ; but cleaue thou to the lord , resoluing with patient iob , albeit the lord would slay mee , yet will i trust in him . and thirdly , against the loue of the world , s●t thou the loue of god , and of eternall life . and this haue we spoken in generall , concerning the nature and order of these temptations . then. sathans first temptation is to desperation : wherein taking vantage of christs bodily wants , hee labours to perswade him to doubt and distrust that hee was the sonne of god ; the time of it is first noted , then : namely , when he was hungry . sathan can very well obserue the time , and occasion of temptations ; hee tempted not euah , when she was with adam ; hee tempted not dauid , when hee was in trouble ; hee tempted not peter in the company of christ ; thus is he a craftie obseruer of times , places , and conditions , fittest for his purpose ; and wee should looke the more narrowly vnto him . the diuell said vnto him ; sathan is called the diuell , because hee is a great calumniator , and false accuser , a lying reporter : hee neuer reports good of god to any of his saints , neyther can hee commend to god the good of any of his saints . if hee know any good in them , hee extenuates it , or speakes euill of it ; if hee know any euill , he enlarges it : and so desirous is he to speake euill of vs , that rather then want , hee will faine . whereby we may gather how glad hee is when wee giue him any iust matter wherevpon to accuse vs. cum magno calumniatore habemus negotium , si quaerit fingere quod non est , vt in iob , quanto magis obijcere quod est , wee haue much to doe with a great accuser , if he seeke to faine that which is not , as he did in iob , how much more to obiect against vs that which is ? by the smallest circumstances hee euer seekes , if he can make vs odious to god , at least infamous among men : and therefore seeing wee haue to doe with so crafty a calumniator , we should alway take heede that wee giue him no aduantage against vs. if thou be the sonne of god. his purpose here , is to impugne that notable oracle sounded from heauen at christs baptisme : this is my beloued son , in whom i am well pleased : so said the father , but this cannot be , now , saith sathan ; that voice hath beene but a delusion : for , the sonne of god is the heire of all things , and hath the angels for his ministers and seruants ; but it is not so with thee ; for , here thou art among wilde beasts , in great necessitie , like to perish for hunger . the temptation , if wee marke it narrowly , hath two branches , and in them both sathan shootes at one end , which is , to driue christ to distrust , or else to doubt whether he be the sonne of god or no ; or else to remedie his present hunger by conuerting stones into bread ; and so to limit the lord , and bound his prouidence ; as if by no other means the lord could sustaine him , but by bread onely ; or as if hee could make bread no other way but of stones onely : and therefore , neyther will our sauiour graunt the first , nor yet doe the second , though otherwise hee could haue done it , because both of them were proponed to vrge him to diffidence , if thou be the sonne of god. sathan knew that iesus was the sonne of god , and afterwards hee confesseth it ; yet such is the malice of his nature , that hee fighteth against his knowne light . hee knew that god had forbidden adam and euah to eate of the tree : hee knew that if they did eate they should die ; yet was hee bold to perswade them the contrary . and that which by an historicall faith he beleeueth himselfe , hee perswadeth his wretched captiues , eyther to deny it , as a false thing ; or to doubt of it , as an vncertaine thing . hee beleeueth there is a god , and trembleth ; but how many fooles are there in the world , blinded by him , who haue said in their harts , there is no god. hee beleeueth there is a iudgement to come , wherein greater torment abideth him , then yet is laid vpon him ; and yet he perswadeth his infidels to scorne and mocke at it , as a thing which neuer will be . thus as the pharisies made their proselytes tenne times more the children of the diuell then themselues ; so , sathan makes his schollers professe points of atheisme which himselfe durst neuer auouch , and to misbeleeue some points of religion , which hee himselfe beleeueth to be true . now if sathan durst call this in doubt to christ , whether or no hee was the sonne of god , what maruell if he dare call the like in doubt vnto vs ? his principall care is to impugne our election : for this cause tempts hee man to sinne , that man may furnish him arguments to proue that man is not the son of god. he could not be content that the first adam should liue in paradise , and farre lesse that adams posteritie should be exalted to inherit those heauenly places which hee lost by pride : and therefore eyther by tempting him to sinne , doth he prease to hold him backe from the dignitie of the sonne of god : or , if so hee cannot , then troubles hee him with doubting of his calling and election , making him to mis-conceiue , that such a miserable man as hee cannot be the sonne of god. and the reasons , which in this tentation commonly he vseth are taken from our wants , spirituall , or corporall : for , concerning spirituall desertions ; wherein wee are troubled with the sight of our sins , and want , for the present , the sense of mercy , then his reasoning is , it cannot be that thou art one of gods elect ; for , they are not ordained to wrath , but to mercy ; if thou wert so , then should the fauorable face of god be toward thee , and thou shouldest not be vexed as thou art , with the sense of his wrath . in all this he is but a false deceiuer : for , was not the lord iesus troubled with the same temporall desertion , when hee cryed ; my god , my god , why hast thou forsaken me ? and yet notwithstanding he was the beloued sonne of god : and that this many times is the manner of his working with his owne children , hee declares himselfe ; for a little time in mine anger haue i forsaken thee , but with euerlasting compassion will i imbrace thee . again , out of the want of worldly necessaries , so he reasons with many ; thou hast beene so long in sicknes , daily crying for deliuerance , yet the lord hath not heard thee ; thou art vexed with pouertie , and prayest euery day for daily bread , but it is not giuen vnto thee ; surely this is because thou art none of his , hee is not thy father , neyther hath he any fauour towards thee , nor cares hee for thee : but herein also hee is a deceiuer . for , the dignitie of gods sons , stands not in the aboundance of these worldly things , neyther is his fauour or anger to be measured by them : for , so he might haue proued the rich glutton to haue beene the sonne of god , and lazarus an abiect : and therefore let vs beware vpon our wants to inferre any such conclusion , as this sophist would enforce ; that wee are not beloued of god , if wee be hungry , and haue not to eare ; remember so was it with christ : if we haue no earthly possession wherein to rest vs , no more had christ : if our friends be turned into foes , so did christs familiar betray him : if our kindred despise vs for our pouertie , so was it with our lord ; hee came among his owne , and his owne receiued him not . it is enough for vs that the lord is become our portion , what euer he doe with his moueables , which hee dispenseth to his children , more or lesse , as he sees may doe them good ; let vs giue him glory , and rest in him : what can we want , that enioyes him , as our father , in christ iesus ? now seeing this is the point wherein sathan labours chiefly to impugne vs ; to wit , that wee are not the sonnes of god ; we should by the contrary la●or most carefully to confirme our selues in it , which wee shall doe , if wee finde in our selues these two things : first , the seale ; next , the testimonie of the spirit : for , if wee be the sonnes of god , wee are sealed by the holy spirit of promise , vnto the day of redemption ; and as a signet leaues such an impression in the waxe as is in it selfe ; so the spirit of god imprints in vs the image and similitude of god. naturally we beare the image of the first adam , but being by grace made the sonne of god , then do wee beare the image of the second , another minde , another heart , other affections , words and actions are giuen vnto vs , then those which wee had by nature : whereupon will follow the other , to wit , the testimonie of the spirit , not onely witnessing , but also perswading our consciences that wee are the sonnes of god. command . this which sathan requireth , was such a thing as our sauiour might haue done , but he will not ; learning vs neuer to doe any thing for sathans command , no , though in appearance it seeme neuer so tollerable : for , sathan can transforme himselfe into an angell of light , and sometime speake a truth , or giue a plausible counsell , or a reasonable command ; yea , doe some good indeede as it seemes to men , but hee neuer doth any of these , but for a greater euill . and lastly , how sathan in his temptations , aymes at this , to make the sonnes of god earthly minded , caring for things of this earth with distrust of god ; if thou be the sonne of god , command that these stones may be made bread , as if no more were to be sought for by the sonne of god but bread , bread ; to haue the things of this world in abundance . and alas how many are so snared with the loue of things pertaining to this life , that they forget all care of the life to come ; no thought , no speech , no labour , but all for bread . a lamentable thing , wee professe the hope of an eternall life , and wee affirme that this is a perishing life , and yet wee care for life eternall , as if it would last but for one yeere ; but wee care for this life , as if it would neuer come to an end . will wee looke to dauid , and others of the children of god ; what moued him may we thinke to pray seauen times in the day ; to water his couch with teares , when hee lay downe , and to preuent the morning watch to prayer , but that hee knew it was a difficult thing to get through the snares of this life , and attaine vnto eternall life ? but the professors of this age , liue as if it were nothing to come to heauen , and they were sure at length to get it for a wish : and therefore they doe liue busie about many things with martha , pertaining to the body , but carelesse of that one thing , needfull , commended in mary . from this blindnesse of minde the lord deliuer vs. verse 4. and iesus answered , and said . here the lord iesus repelleth this first temptation of sathan by a testimonie of holy scripture , which conueniently he alledges out of the eight of deutronomie ; there moses sheweth the israelites how that when ordinarie food failed them in the wildernesse , god fed them with manna from heauen , to declare vnto them and all others , that it is not by bread man liueth onely , but by the word of god : and therefore will our sauiour say to sathan ; thou dost wrong to restraine the prouidence of god to this particular meanes of bread , seeing both the written word testifieth , and god by his word , hath declared , that any meanes is good enough to preserue the life of man , if god by his word grant his blessing vnto it ; yea , his word without all meanes is able to doe it . it is written . of this first we learne , how in our spirituall warfare , wee should vse the written word , as being the sword of that spirit , by which sathan is confounded . of this first , papists are conuinced , who debarre the poore people from the comfort of the word : alledging it pertaines to churchmen , and not to simple people to reade the scriptures : whereas by the contrary , as chrysostome witnesseth , it is much more necessarie for them , then for the other . qui enim versantur in medio , & vulnera quotidie accipiunt magis indigent medicamine : for they who comes out in publike , and are euery day wounded , hath most neede of medicine : yea , how can they fight as the good soulders of christ , seeing the armour of god is taken from them , by such as pretends to be their gouernors : so that in effect , as if they were in couenant with sathan , they deliuer the poore people of god armourlesse vnto him , handling them as the philistimes did the israelites , who left not a smith among them , to make them a weapon , that so they being armourlesse , might more easily be kept in subiection . and next , carelesse professors are also reproued , who being commanded to search the scripture , that in them they may finde eternall life ; and hauing now in the reformed church , libertie granted them to doe so , yet will not vse it , but willingly interdite themselues from the comfort of the word of the lord , threatens the famine of the word as a great plague . quid igitur infoelicius , quam vt , quod deus in panam minatur , hoc tu iam sponte in caput tuum attrahas : what more miserable thing can be then this , to draw that willingly vpon thine owne head , which god hath threatned as a curse ? man liues not by bread onely . this answere hath two parts ; whereof the first is negatiue , denying that necessity which sathan alleadged : the other is affirmatiue . the first is here : wherein our lord doth not deny , that man liues by bread , if the lord vse it as a meane to nourish him , but that man liues not by bread onely . of this first we learne , that the second meanes , appointed by god , are not to be despised : for we see our sauiour in this disputation with sathan , excludes them not : for in the right vse of them , the power , wisedome , prouidence , and goodnes of god are praised , who hath prouided so many good things , for the good of man , and hath giuen power vnto things without life , to helpe the life of man. and this i marke , first , for weake christians , who are so farre abused by sathan sometime , that they thinke it not lawfull for them to eate and drinke , and to nourish that body , wherein sinne is harboured against the lord : it is true indeede euery christian ought to haue a care , that the nourishment of the body , become not a nourishment of sinne in the body , but so that thou runne not to the other extremitie , to account that euill , which god hath ordained for thy good . certainely as sathan enuies that thou should enioy the fauour of thy god ; so enuies hee that thou shouldst enioy the comfortable vse of any creature that euer god made : yea , euen of meate and drinke . where he cannot tempt thee to the abuse of it by intemperancie , hee doth what he can to defraude thee of it , working vpon thy weake conscience , makes thee to conceiue a scrupple , where there is none , and bindes thee there , where god hath made thee free . and next the vse of the meanes is marked , for idle men , who are desirous to liue , wanting nothing necessary for their life , but they wil not work : these , as afterward followes , are tempters of god , despising the meanes , they will eyther be fed miraculously by the hand of god , as israel was in the wildernes , or else impiously will seeke their foode by vnlawfull shifts , out of the hands of sathan . next wee learne that howeuer the second meanes are to be vsed , yet are wee not to trust in them : as if it were they , and not gods blessing , that did helpe our life . physicke is good , but because asa trusted in it , it could not profit him . and flesh is good for nourishment , but because israel thought that their life was in it , god slew them by the same meane by which they thought to liue : and therefore the lord to teach men that the vertue is not in the meanes , but in his blessing . sometime hee workes without meanes , as when hee made light without the sun , fertilitie of the earth without raine ; when hee kept the life of moses without meate , and made cornes grow vnto ezechia without sowing : and sometimes to small meanes hee giues great vertue ; as when hee made one paire of shooes , and one sute of raiment , last israel forty yeares . there were many in the daies of elisha , who had more oyle and meale then the widdow of sarepta had , but wanted the blessing ; shee had , and therefore was theirs spent , when her portion , being lesse , remained to the ende . beside this , the very nature of the meanes which wee vse , may teach vs , it is not they that preserues our life ; for they being things without life themselues , and such as by time putrifies and rots , what life can they giue or keep vnto vs ? or if they be things endued with life , we see that they must first loose their life , before they become helpes of our life , to teach vs that howeuer by them we liue ; yet in them is not that vertue , that conserues our life . last of all , experience confirmes it ; if bread preserued the life , then they who are best fed would be most liuely , but we see the contrary : more lusty was daniel vpon his potage , then the other children were on the kings delicates . dauid in his old daies wanted no couerings nor garments , but none of them could get heate to his body . we see by experience , some consuming more then may content other three , yet in the midst of wealth they dwyne away ; and poore labourers feeding on the refuse of bread and water , more strong and liuely then they : all these doe declare , it is not the meanes which preserue the life , but how it is preserued he declares in the affirmatiue part that followeth . but by euery word that comes out , &c. that is , by euery decree and ordinance of god : any meane which hee appoints is sufficient to nourish thee . if hee decree that thou liue without bread , it shall be so with thee as with moses , and elias : or if he say the word , that a handfull of meale shall serue thee for a long time , so it shall be . and hereof first wee learne , how that the life of man hangs on the word of god , to continue , or to cut it short , at his pleasure : thou turnest man to destruction : againe thou saiest , returne ye sonnes of adam . but alas , how few considers this , to giue vnto the lord the praise of the continuance of their life , by liuing to him : but by the contrary , in the blindnes and stupiditie of their mindes , rebels against him , by whom alonely they liue . a fearefull ingratitude : man can giue seruice to man , of whom he holds his land , and can not giue seruice to god , of whom hee holds his life . the sidoneans would not make warre with herod , because they were nourished by his lands , yet man feares not offend the lord , from whose hand euery day hee receiues nourishment , without which he could not liue . and next wee learne here how to remedie our faithlesse cares , when either ordinarie meanes failes vs , or can not profit vs : as when in sicknes , medicine helpes not : in pouerty , ordinary meanes relieues not our want : in trouble no appearance of deliuerance , shal we therefore despaire ? no , farre be it from vs , but remember it is not by bread , that is , by the ordinarie meanes that man liues ( onely ) but by the word of god , and therefore let vs rest in god , and trust in him , who raises the dead ; and many timesmakes the second meanes to faile vs , that so we may be chased to runne vnto himselfe . math . 4. ver . 5. then the diuell tooke . followes , the second temptation . wherein sathan keepes a course plaine contrarie to the first : in the former he tempted to desperation , thy poor & indigent estate proues thou canst not be the sonne of god : in this hee tempts to presumption . if thou be sure that thou art the son of god , then doe what thou wilt , nothing can harme thee . thus sathan assaults not the godly alwayes with one temptation , but can craftily change them for his owne aduantage : such as hee cannot draw to one extremitie , he labours to draw to another : and albeit by this craft hee preuailed nothing with the sonne of god : yet doth hee many time by it speede among men . there are some whom he can not moue to be carelesse in religion , and them he tempts to the other extremitie , to be superstitious in religion : some whom he cannot induce to shake off conscience , yet hee makes scrupulous in conscience , doubting where they neede not ; and so of other temptations : for the which wee haue neede to be armed with the armour of god on the right hand and on the left . this temptation saint luke makes the third : s. mathew the second : but the difference is nothing , for in the euangelists describing this history of christ , doe not so much stand vpon the precise order of the times , as vpon the substance , & matter of things which were done . in the first assault we haue seene how our lord did ouerthrow sathans first captaine , desperation , with his followers . now we shall see how in the other wing of sathans armie , hee ouercomes his second captaine , presumption , with his followers . wherein the time first is noted , then : that this temptation ensued vpon the end of the former ; learning vs after victorie gotten in any battell against sathan , not to fall into securitie , but to stand still in our armour , expecting another assault : in bodily conflicts , securitie after victorie hath many times brought destruction to mighty armies : the amalekites ( sitting downe to eate and drinke , after the burning of ziklag , suddenly in their securitie , ouerthrowne by the sword of dauid ) may stand for a proofe of it : but in the spirituall battell it is much more dangerous . secondly , the place is described ; the holy citie , ierusalem : where first wee haue to consider , how it is that sathan carryes him vnto it , whether was this transportation mentall or corporall ? the first i denie ; for , it could not be , that our sauiours imagination could be so farre abused , as that he should thinke he was carried , when he was not caryed ; nothing in him could be deceiued . all his tentations ( as i said ) were externall onely , and proceeded not to the mouing or affecting any of his internall faculties ; and therefore i agree vnto the second , that this transportation was corporall . where , if it be offensiue to any of gods children to heare that our sauiours blessed body should be handled and carried from place to place by that vncleane spirit , let them consider that this was done , not against his will , but with his owne will : as afterward willingly hee was lead , by sathans members , like a sheepe to the slaughter , so now willingly is he carried by sathans selfe , to be tempted of him ; and that for the greater glory of his owne name , greater confusion of sathan , and greater comfort of his children . the lord iesus permits the aduersarie to handle his holy body , to carry it , for a time , to such places , as might yeeld him greatest vantage to tempt it ; hee permits him to speake what hee pleased , and to shew what obiects he could for his allurement ; yea , he is content to be deliuered into the hands of wicked men , sathans instruments , and giues them libertie to abuse his blessed body , to spit vpon it , to buffet it , to scourge it , to crucifie it , and yet for all that hee could doe , either by himselfe , or by his members , he can neuer preuaile against the lord iesus . certainely the more liberty sathan had granted to him , in all this , the greater was his owne shame and confusion ; and the more manifest the glory of our inuincible captaine , who cannot be ouercome , nay not when he is in the hands of his very enemies . againe , this is for the comfort of gods children , for sometime power is giuen to sathan ouer their bodies , to afflict them , as we see for a time in iob , or for a time to possesse them , as hee did the body of magdalen ( for albeit then shee was not called : yet euen then was shee an elect woman ) least therefore the children of god should at any time be discouraged with the like of this , to take it for an argument of reprobation , or finall deliuery of them vnto sathan , that the lord for a time permits him to haue power our their bodies , the lord iesus who would in all things be tempted as we are , except sinne , did taste of this temptation also for our comfort . this being spoken concerning the manner of his carrying : now we come to the place , which is the holy city ierusalem ; & more particularly , the very temple , which stood in the sight of all ierusalem , sathan sets him on the platforme of it , wherein were turrets with pinacles on their tops , & this place he takes as most conuenient for his purpose , thou hast lurked too long as a priuate man , among this people : if thou be the sonne of god , that promised messiah , the king of israel , here is the time and place to shew thy selfe in the sight of ierusalem , all the people shall admire thee , and acknowledge thee for to be the sonne of god , if thou cast thy selfe downe among them : which easily thou maist doe , without all perill or harme , seeing the lord hath giuen his angels charge ouer thee , to keepe thee . concerning the place , beside that which we marked in the first temptation , how that there is no place so holy on earth , wherin we can be free from the temptations of this vnholy spirit : in paradise he tempted adam ; at christs table he tempted iudas ; and in the very temple , dedicated to the seruice of god , how often finde wee by experience , that hee dare tempt vs ? making vs eyther to turne the house of god into an house of marchandise , while hee drawes away our mindes to thinke vpon worldly affaires : or else into a den of theeues , whilst he carryeth our eyes to wander after vanitie , that so hee may infect the heart : or else , at least , he casts vpon vs the spirit of slumbring , that wee cannot with reuerence heare the word of the lord. sathan is an enemie to euery good action , standing alwayes at iosuahs right hand to hinder him ; but specially doth hee resist vs in the exerc●ses of the word and prayer , and seeketh to pollu●e vs most in those places , wherein wee should be most sanctified , and therefore as the iewes in the building of ierusalem , had their weapon in the one hand , and their worke-toole in the other ; so wee , when wee come to edifie our selues in the most holy faith , haue neede to haue an eye continually vpon our aduersarie , and our weapon ready to resist him . and set him on a pinnacle of the temple . for what end sathan set our lord there , is euident out of that which followes , that he might from thence cast him downe . sathan in his working is contrary vnto the lord ; for , the lord casts downe , to the end hee may raise vp ; so did hee with s. paul , first , he cast him to the ground , and then raised him vp to the honour of an apostle : but sathan if he raise vp any man , it is for this end , that he may cast him downe . it is true , preferment comes neither from the east , nor from the west , but from the lord , yet such as come to high places by euill meanes are said to be raised vp by sathan . it were good for men to abhorre such preferments with those famous martyrs , who when offers of honourable offices were made to them , answered ; nolumus honorem vnde nobis nascetur ignominia ; wee will none of that honour which breedes vs ignominie : for , that honour wherevnto men come with an euill conscience , shall assuredly end in shame . if thou be . this tentation ( as wee said ) is to presumption and vaine-glory . before men thou shalt haue great honour , if by this miracle thou manifest thy selfe the sonne of god : and at gods hand thou needest feare none euill ; for since thou art his son , thou maist doe what thou wilt , hee will not let thee perish . this temptation to presumption in this age preuailes mightily ouer many , who abuse gods mercy , and turne the grace of god into wantonnesse , conceiting with themselues , that because god is mercifull , and christ hath dyed for sinners , and they haue receiued the seales of the couenant , and are now by adoption the sonnes of god , therefore they may doe what they list . and though they cast not their bodies from on high to the ground , being loath to endanger their naturall liues , yet they spare not to make daily shipwracke of their soules and consciences , by casting themselues downe head-long into euery snare of the diuell . a lamentable thing that the death of christ should be abused to entertaine the life of sinne : he died to abolish sinne , and destroy the workes of the diuell , and miserable man will take boldnesse to sin the more freely because christ dyed for him . where desperation enters all men see and abhorre it , but though this presumption possesse the greatest multitude in this generation , yet are they few who perceiue it . the other branch of this temptation ( as i noted ) tends to a seeking of vaine-glory before men , while hee would prouoke our sauiour to manifest by vnlawfull meanes , that hee was the sonne of god. and this is sathans ordinarie temptation , whereby hee assaults such as are endued with graces aboue others . if the apostle s. paul had neede of counterpoyse against pride , alas what haue wee ? many doth sathan so bewitch with a loue of their owne glory , that rather then it shall not be manifested , they will blaze it abroad themselues in most vaine-glorious manner , and so vnawares they cast downe themselues before sathan ; for , to seeke thine owne glory is not glory . but this is strange that sathan hauing power to set our lord on the toppe of the temple , puts not to his owne hand to cast him downe , but tempts him to cast himselfe downe : thus we see how in the greatest libertie sathan hath , hee is alwayes bound and brideled that he cannot doe what he would : if hee get a commission or power , it is euer with limitation , as wee see in iob : loe he is in thine hand , but saue his life . and except wee our selues giue him armour , he cannot hurt : for , it is by man himselfe that hee gets at any time vantage ouer man. let vs praise the power of god that restraines him : let vs marke the impotence of sathan : let vs confirme our harts by grace to resist him , so shall hee neuer be able to hurt vs. last of all , as here his voyce is , cast thy selfe downe ; so is it in the next assault , fall downe , and worship mee . this is the proper voyce of sathan : cast thy selfe downe . neuer hath he any word for himselfe or others , to bid them mount vp to the lord , but alwayes to draw them downe . hee cast himselfe downe from heauen to hell , and if he might would cast downe all gods children from the state of grace , into the state of condemnation . oh , if we could remember that in effect , this is the summe of all sathans temptations , cast thy selfe downe , seeking no other thing , but our downe-fall , disgrace , and vtter destruction . and yet alas , how many are bewitched by him , to cast downe themselues , and wallow in euery puddle of iniquitie , doing those works of vncleannesse , which are base , and most vnseemely for a christian , who in regard both of his first and second creation , is an honourable creature . for it is written vvee haue heard what sathan craued in this temptation : now followeth the reason whereby he would allure our lord to yeeld vnto him . the end of all is , to take out of christs heart the feare of any inconuenience that might befall him by this precipitation of himselfe . and this is sathans customable policie also to steale out of the heart , the feare of iudgement , which hee knowes god worketh in his owne , as a curbe to keepe them from sinne . if you eate of the tree , whereof i haue forbidden you , ( saith the lord ) yee shall dye . no ( saith sathan ) though yee eate of it , yee shall not dye . blessed is hee that teacheth his heart continually to feare : let vs therefore keepe this feare , that it may keepe vs from sinne . it was iosephs argument to his brethren , i feare god , and therefore dare doe you no wrong . feare is called by gregorie , anchora cordis , the anchor of the heart , which holds fast , that it be not driuen away by the restlesse waues of temptations . now in this testimonie we haue first to see how sathan abuseth it : and next how were should vse it for our comfort . his abusing of it i gather in three things : first , this is a great abuse , to draw any part of gods word to serue him in tempting a man vnto sinne , seeing it is true of it all , which s. iohn speakes of one part of it ; my babes , these things i write vnto you , that yee sinne not . and in this his miserable captiues are become his learned disciples , when they vse any sentence of holy scripture of strengthen themselues , or others , in a sinne : so the drunkard abuseth that saying of the apostle to cheare vp his heart to intemperance : drinke no longer water , but vse a little wine for thy stomackes sake , and thine often infirmities : whereas if the apostle were now aliue , hee would change that precept to our belly-gods , and giue them the contrary : drinke no longer wine , but vse more water , not onely for conscience sake , but euen for the stomackes sake : for intemperance destroyes euen the naturall life . the idle man againe , to confirme himselfe in his sinne , abuseth that saying of our sauiour ; care not for the morrow : and many thinke the lesse of adultery and murther , because dauid was guiltie of them , and yet a man commended of god : not remembring that the vertues of good men are registred for our imitation , but their sinnes are recorded for our humiliation vt casus maiorum , sit tremor minorum ; that meaner men should tremble at great mens fals . this is a piece of sathans diuellish diuinitie , to confirme thy selfe in a sinne , by any thing that euer thou heardst or readst in the word of god. secondly , his abusing of holy scripture , is euident in this , that rehearsing such a place of holy scripture as describes the office of elect angels , and the blessed estate of elect men , who are protected of god , by the ministerie of angels , and so might very well haue remembred him of that first happy estate , and of his present vnhappy condition whereinto he had fallen by pride , yet he makes no profit by it at all : hee is not touched with any remorse for his sin , nor once moued so much as to lament , according as hee had cause . alas , that euer i fell from the fellowship of those holy angels . alas , that i should abide in this desperate estate , as to impugne the glory of god , which cannot be oppugned , and to fight against his saints , ouer whom i shall neuer preuaile . nay , no such thought or motion enters into his heart . this proceedes from his great obstinacie in euill , which lockes him vp in finall impenitencie , in that sinne which is against the holy ghost , that neyther can he , nor will he repent , but contrary his light , wilfully , and of malice hee sets himselfe alwayes a contradicter of the lord. these are viae daemonum praesumptio , & obstinatio , the wayes of damned diuels , presumption and obstinacie : propter praesumptionem stare non potuit , propter obstinationem resurgere non potest ; for presumption hee could not stand , for obstinacie hee cannot rise : the one casts him into the sinne of shamefull apostasie ; the other holds him vnder the sinne of fearefull impenitencie : and these are the sins into the which sathan labors most to draw men , finding by his owne experience , they are most forcible to bring men to the fellowship of his condemnation . wee cannot deny we are guiltie of the first , which is apostasie ; the lord preserue vs from the second , which is impenitencie . and herewithall let vs acknowledge the great loue of god towards vs ; that whereas apostate angels haue fallen , and shall neuer rise againe ; and reprobate men haue sinned , but cannot repent , the lord hath reserued mercy for vs , renuing and raising vs vp daily by the grace of repentance . o what a mercy is it ! we were once plunged with them , into the same deepe , but the lord stretcheth out his hand vnto vs , to pull vs out from among them , and to bring vs to an happy fellowship with himselfe and his holy angels . let vs reioyce in this kindnesse of our god : let vs be thankfull for it : let vs daily delight in this grace of repentance , lamenting our apostasies , recounting our fore-passed sinnes , in the bitternesse of our hearts , that so the sense of peace and reconciliation with god ; in christ iesus , may be encreased in vs. and againe , here is a warning to all senselesse and stupid hearers of the word of god , who when they heare their sinnes condemned , are eyther not moued at all , or else if they be moued , are not mended . so pharaoh had some motion , and prayed moses to pray for him , but it was without continuance , being choked by the hardnesse of his hart . achab rent his cloaths , and put on sackcloath at the threatning of elias , but his humiliation continued not . foelix trembled when paul preached , but hee proceeded no further . yet euen these may condemne the senselesse hearers of this age ; who , after so long hearing , haue beene so little moued . and those come ouer-neare vnto the nature of sathan , who is so confirmed in his sinne , that no conuiction , made by the cleare light of the word of god can moue him to repent . it is farre otherwise with the godly : if the lord speake they tremble : if his word condemne any sinne in them , they fall downe and mourne before him , till hee forgiue it . so were the publicanes moued , at the preaching of iohn the baptist , to cry , what shall we doe ? so were the iewes pricked in their hearts at the preaching of peter , saying ; what shall we doe ? so cryed the iaylor to paul and silas ; what must i doe to be saued ? and good i●fias his heart melted at the hearing of the law. fruits which are vnripe will not easily fall , though the tree be shaken by the hand of a strong man , but those which are ripe may be pulled by the hand of a childe : ita in cordibus electorum sine magna difficultate , efficax est verbum gratiae , à quocunque tandem annuntietur ; the word of grace is powerfull in the hearts of the elect , without any great difficultie , by whosoeuer it be preached . when augustines hearers with great applause commended his preaching , but mourned not for their sinnes ; it was a notable answere hee gaue them : folia haec sunt , nos fructus quaerimus ; these are the leaues , we seeke for fruit . and the like hath chrysostome ; si haec audientes , doletis , maximas me debere vobis gratias confiteor ; quis est enim , qui me laetificat , nisi qui contristatur ex me ? if yee , hearing these things , are grieued , i confesse that i am greatly endebted vnto you : for , who is hee that maketh mee chearefull , but hee who is made heauy and sorrowfull by me ? both of them teaching vs , that then onely is gods word profitable vnto vs ; when it worketh in vs that godly sorrow that causeth repentance to saluation , neuer to be repented of . and thirdly , his abuse of the scripture appeareth in his mutilation of it : for , hee leaueth out these words , in all thy wayes ; because they made against him : for , it is not the way of a godly man to precipitate himselfe from a height , but to come downe some ordinary way . and this is also a piece of sathans skill , in tempting men , to hide from them that which may restraine them from sinne , and onely to let them see that which may embolden them vnto it . and herein also we learne how wee should vse the promises of gods protection to our comfort , and not abuse them to the offence of our god. it is true , god hath promised protection to his children ; but all his promises are euer with a condition , that wee keepe ourselues within the wayes of god : the lord is with you while yee be with him . sathan knoweth this very well , that so long , as men walke in the way of god , the lord is a hedge vnto them , and his angels are as a guard to keepe them , and therefore his first care is to draw them out of the way of god , that so spoiling them of their protector , they may become a pray vnto him : this is cleare in that policie which balaam taught balak , and wee may see by experience , it is the daily practise of sathan . now , hauing seene how sathan abuseth this testimonie , it remaineth that wee consider the right vse of it . where , first of all , wee haue to consider the great maiestie , and glorious power of the lord our god , who hath vnder his charge these armies of innumerable angels : for , thousand thousands stand before him , and tenne thousand thousands minister vnto him . the chariots of god are twentie thousand thousands of angels , and the lord is among them , as in the sanctuarie of sinai . wee admire the glory of worldly princes , when wee see them come forth , backed with their strong guards and pompous traine : for , salomon saith , the glory of a king is in the multitude of his subiects . but if wee did see this hoast of the liuing god , wherein are two millions of strong warriours , any one whereof is able to ouerthrow the army of the most puissant king of the earth , as was declared on sennacheribs armie , then would we say hee must be a great and glorious god , who hath so great and worthy warriours , and all of them of his owne making , vnder his charge . againe , the fatherly care and goodnesse of the lord to his children comes here to be considered : his prouidence it selfe is sufficient enough to preserue and protect vs , and yet for helpe of our weakenesse , hee hath giuen vs his angels , as ministring spirits , to attend vpon vs ; and that in such sort , that as nurses carry young children in their armes , or otherwise holds them by both their hands , till they may goe forward at their owne leasure , vpholding them when they are ready to fall ; euen so hath the lord giuen charge to his angels , with their hands to lift his children , least at any time they dash their foot against a stone ; otherwise it were not possible for vs to step one step forward , without some great inconuenience befalling vs , by sathans malice , if the protection of the lord our god , by the ministry of his angels made vs not sure . and iesus answered , and said vnto him . here followeth our sauiours reply to this temptation : wherein ( first ) wee see that as oft as sathan impugnes , so oft our lord defends ; euer contradicting and refusing him : teaching vs also to doe the like . resist the diuel , and hee will flye from you : such as resist not when they are tempted , declare themselues not to be christs souldiours , but sathans captiues , snared of the diuell , and taken of him at his will. secondly , our sauiour here , by his example , recommends vnto vs the sword of the spirit , which is the word , as a most necessary weapon in our spirituall warrefare against sathan . as it were a great ouer-sight in a souldiour , who knowes hee can at no time goe forth but hee must fight , to goe forth without his armour ; so is it much more in a christian. where wilfully men neglect to get knowledge by the word , what maruell sathan easily snare them both in religion and manners ? they haue reiected ( saith ieremie ) the word of the lord , and what wisdome then can be in them ? but of this wee spake in his reply to the first temptation . thirdly , he answeres by scripture ; not to oppose scripture vn-scripture , for it cannot be contrary vnto it selfe : but to proue that to be the wrong sense of scripture , which sathan would haue enforced vpon it : and out of this also wee learne how the best way to attaine vnto the true sense of scripture , is to conferre scripture with scripture . thou shalt not tempt . the summe of our lords answere is ; as for the truth of that oracle alledged by thee , i doubt nothing of it , so long as his children keepe his wayes they are sure of his fatherly protection : now that this is not the way of god , to neglect the ordinary meanes appointed by god , that is but a tempting of god , expressely forbidden in the word of god. as for the forbidden tempting of god , men fall into it many manner of wayes ; sometime they tempt him in his prouidence , as israel did in the wildernesse , limiting the holy one . sometime they tempt him in his mercy , as they who cast themselues into vnnecessary dangers , vnder hope that god will deliuer them . and somtime they tempt him in his iustice , walking without repentance in their sinnes , and yet thinke god will not punish them . but most commonly they tempt him by neglecting the ordinarie meanes which god hath appointed to do good eyther to their bodies or soules , as at this day many carnall professors doe , who contemning the exercises of the word and prayer , do notwithstanding vainly conceit , that they shall be saued : as if now the lord saued men by miracles , as hee did that malefactor on the crosse , and not by the ordinarie meanes appointed by himselfe . math . 4 ver . 8. againe , the diuell tooke him vp . sathan now perceiuing both the wings of his armie discomfited by the armour of righteousnesse on the right hand , and on the left , wherewith our lord resisted , comes now forward with his maine battell : wherein stands the loue of the world , with the pleasures and preferments thereof ; but this he doth with no better successe then he had in the former : for , this captaine also , with his fiftie , or rather with his legion , is consumed by the fire of our true elijah , the onely sonne of god , hauing in most singular manner , iehouah , for his strong god and father . in him i say ▪ did the fiery graces of the holy ghost burne so feruently , that all his powers were enflamed with a loue of the glory of god , and saluation of his brethren , and no place for the loue of the world was left in him . in this temptation , as in the former , the aduersary takes vantage of the place : for , now hee carries him from the temple , to the top of a mountaine , as balak king of moab changed his place three times , thinking to get israel cursed in one place , when hee could not in another , but all in vaine : so here doth sathan , but in vaine also . and here we haue first the onset made by sathan , to be considered : secondly , the repulse giuen by our lord. in the onset we haue first to see , how hee tempts our sauiours eye with a shew of the glory of worldly kingdomes : secondly , how he tempts his eare , with an offer of them all vnto him : and thirdly , vpon what condition ; if thou wilt fall downe and worship me . by this temptation of worldly things ▪ pleasant to the eye , did he entangle our first parents ; by this , since then , hath he snared and wounded all their posteritie ; and by it now , as his strongest temptation , doth hee hope to preuaile against the lord iesus , but ( as wee haue said ) the successe is not according to his expectation . and he shewed him . how it is that sathan could shew our lord all the kingdomes of the world , wee are not curiously to enquire , seeing by the subtiltie of his wit , and knowledge gotten by long experience ; hee being now almost sixe thousand yeares olde , hee can doe many things , which wee cannot vnderstand : for if a man by the quicknes of his wit , hath found out the way to present a view of the whole world in a mappe ; or to let a man see himselfe represented in a glasse , if this i say man can doe by the helpe of nature , who for knowledge , is but a childe , if he be compared with angels , and for experience but of yesterday ; why shall wee thinke it strange to heare that sathan could make a real representation in the aire , of all the glorious kingdomes of the world , which we thinke he did . but howeuer he did it , certaine it is he presents to our lord a glorious worldly sight ; for wee will neuer thinke that hee made him beleeue , he saw that which he saw not : and his end in presenting this pleasant obiect to the eye was , out of all question , to assay if hee could allure his heart with the loue thereof : for this is one of his customable temptations , whereby he hath greatly preuailed among the sonnes of men , by the eye to encroach vpon the heart . he deceiued euah , by looking on the apple , pleasant to the eye : he deceiued the sonnes of god , who were of the line of seth , by looking on the daughters of men , who were of the house of cain : he deceiued achan , by looking on a wedge of gold , and a goodly babilonish garment : hee deceiued dauid , by looking on the beauty of bathsheba : but so could hee not preuaile ouer our lord : for neither was his nature mutable from good , as was euah , in her best estate , farre lesse infected with a corrupt inclination to euill , by exterior obiects , as was dauids ; and therefore could not this temptation worke vpon him . but as for vs , we haue great neede to arme our selues against it , by reason of our inhabitant corruption which is easily wakened by exterior obiects , vnlesse by holy discipline wee keepe and obserue our senses , with no lesse holy care then lot kept his in sodome , whose righteous soule was vexed , but not delighted by hearing and seeing the vnrighteous words and deeds of the sodomites . potiphars wife first cast her eyes vpon ioseph , prima adulterii tela oculorum sunt , the senses , especially the eye , saith gregory , sunt quasi quaedam viae mentis , per quas for as veniat , by which it comes after a sort out of the body to view things which are without : by them , quasi per fenestras exteriora animus respicit respiciens concupiscit : and then doth death come in at our windowes , when by our eyes , concupiscence of things vnlawfull is wakened in our soules ; and therefore did nazian , in his lamentations wish that his eyes and eares should neuer open , but vnto that which is good , malis autem vtrunque sua sponte clauderetur ; and iob protested , that hee suffered not his heart to walke after his eye : but this will require both circumspection , and earnest prayer with dauid , lord turne away my eyes from regarding vanitie . secondly , sathan shewes our lord the glorie of worldly kingdomes , but he can speak nothing to the commendation of the heauenly kingdome : once he was a partaker of it , but hee lost it through his pride , hee knowes it will neuer be his againe , and therefore hee hath no delight to speake of it . this i marke for worldlings , that they may know of what spirit they are , who when the heauen is offered to them in the gospel , & hath no delight neither to heare nor speake of it : all their talke is of the earth ; surely euen their speech bewrayes them ; for hee that is of the earth , sanctis viris insolens est & intolerabile , quicquid illud non sanat , quod intus amant : but vnto men who are truely holy , euery word which sounds not of that , which inwardly they loue , is not onely vnaccustomed , but also intolerable . and thirdly , here is sathans craft discouered ; hee shewes him the glory of worldly kingdomes , but not the vanity , and misery , that followes them : in appearance it seemes to be paradisus bonorum : but in very deede it is , as chrysostome called it euripus malorum : but sathan like a craftie fisher , makes a shew of the baite , but hides the hooke : so he in all his temptations makes a vaine shew of the apparant pleasure or profit a man may haue by sinne , but lets him not feele the terrour , or paine , comes by it , till he be snared in it . fourthly , wee marke here a difference betweene the kingdomes of this world and the kingdome of heauen : the kingdomes of this world may be shadowed , and represented , they are seene , and perceiued by our senses : yea , the glancing shew of their glorie , doth farre exceede the substance , which in effect any man hath euer found in them ; all the glorie of flesh , is but like the flower of the field , and but a phantasie : so s. paul speaking of the great pompe of agrippa , and bernice , saith , they came downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what figure can represent the glory of that heauenly kingdome as it is ? none at all , the eye saw neuer , the eare heard neuer , neither is the heart of man able to vnderstand , those things which god hath prepared for them that loue him . here hee comforts men by things which hee hath made , there he shall satisfie them with himselfe . deus est vita beatae , non de his quae condidit , sed de seipso verissimus largitor . so it is indeed , sed nemo dormiens solem intuetur : but as no man while he sleepes can behold the sunne , & quae putat se videre figmenta sunt , and those things which in his sleepe hee thinkes hee sees , are but plaine fictions : so cannot a man in whom is no more but the spirit of the world , taste of that glorie which is to come . relinquamus itaque vmbram , qui solem quaerimus , deseramus fumum , qui lumen sequimur : let vs therefore forsake this shadow , if wee be seeking the bright shining sunne : let vs goe forth from this smoke , and darknes , if wee be following the cleare light . in a word , as we are taught by the apostle , let vs awake from our sleepe , and stand vp from the dead , and christ shall giue light vnto vs. and this is yet further confirmed , when it is said , he shewed them in the twinckling of an eye . it was a glorious shew , but it lasted not ; a short time tryes the vanity of al earthly pleasures , they quickly vanish , and which is worthy the marking , if they did continue , of pleasures they would turne into paines , and sore displeasures : let vs not therefore iudge of them by the present shew , wherein sathan may deceiue vs , but by their continuance , which sathan is not able to giue . the pleasures of sinne endure but for a season , like the calmenesse of the sea ; like the fulnesse of the moone , like the fairenesse of winter , so is all the prosperitie and pleasure of this life : apparet ad momentum disparet in perpetuum , for a moment it appeares , and for euer againe it vanishes . all this power will i giue thee . hauing seene the obiect which sathan presented to our sauiours eye : now followes the offer hee makes in his eare ; both tending to this end , to assay if by them hee could infect his heart . in his offer wee see two notable lyes : first , saith he all these are mine , al this power is deliuered into my hands . the psalmist saith ; the earth is the lords , and the fulnesse thereof : and wee reade in daniel , that honour , glory and dominion are the lords , he changes kingdomes , &c. and this shamelesse beare , saies all is his : when in very deede not so much as any beast in the world is his , farre lesse any kingdome thereof : for hee could not doe so much , for all his pretended power , as enter into a sow , vntill the lord gaue him power . where if ye obiect vnto mee , how is it then , that sathan is called by the apostle , the god of this world ? i answere , that is onely in regard of the reprobate , whom the lord in iustice hath giuen ouer vnto sathan , and in whom hee commands and workes at his pleasure ; no otherwise then an executioner , to whom the iudge giues power to punish a malefactor , sometime in his goods , sometime in his person , and sometime by taking away of his life : if this executioner should vaunt that he were lord of life and death , or had power of health and sicknes , riches and pouertie , such as knew him , would not regard him . it is euen so with sathan , he is but a false deceiuer : for hee being the executioner of god , imployed by the lord , to punish the wicked in their bodies , in their mindes , or in their goods , will notwithstanding beare his blinded wretches in hand , as if all this power were his owne . the other lye hee makes , is that he pretends hee would giue all these vnto christ , which as it was not in his power to doe , so was it farre from his minde : for he enuies that man should enioy any creature , that euer the lord made ; so the ende will declare , when he shall bring his miserable captiues to such a scarsitie , and famine of all good things , that if a drop of water might comfort them , they shall not get it . we must therefore put a difference betweene sathans promises , and his performance : liberall in the one , poore in the other : faire in promises , but false in deeds . he promised to make euah like vnto god , but hee made her like vnto himselfe : with laban hee can name a rachel , and giue a leah . like ioab hee can kisse with the mouth , and slay with the hand : he can promise victory to achah , that so he may chase him to confusion : name what he will , what can he giue , but a part of his owne portion ? that is , to make miserable man a partaker with him in his most fearefull condemnation . and yet alas , how many are dayly bewitched by him , to follow him : as if the world were at his donation : for where as men doe seeke the things of this world , by stealing , lying , deceiuing , oppressing , thinking to be rich and honourable by iniquitie : is not this to take out of the hand of sathan ? such as multiplyes children by harlotrie , and encreases their rents by impietie , can they reioyce with iacob , saying with my staffe and bagge came i ouer iordan , and now god hath giuen me these bands : or can they glory with abraham , i will not haue so much as the latchet of a shooe from the king of sodome , least it should be said , hee it is that made abraham rich . good were it for such men , that the lord in time of his mercy , and not in his wrath , would giue a purgation to cause them vomit by restitution , all that substance which wickedly they haue deuoured : for euen reprobate iudas , at length shall cast back againe the wages of iniquitie : but happy is he , who repents in time , that euer hee tooke any thing out of the hand of sathan , that so hee may get mercy , while it is to be found . but marke here yet further , in that he offers to giue vnto christ , all the kingdomes of the world , how he can frame his temptations to men , according to that estimation , which he hath of them , great things offers he for them , whom hee sees cannot easily be conquered , but smaller for those , of whom he accounts lesser : euen as an experienced marchant bids but a small price for that which is little in his estimation ; but spareth neither gold nor siluer , to giue for that which he esteemes more precious , or may make him most gaine : there are some whom hee sees to be so base creatures , that hee bids but a small price for them ; so bought hee achan , for a wedge of gold ; and esau , for a messe of pottage ; and many an intemperate man , like him , for a belly-full of drinke ; so bought hee iudas to doe him seruice for thirtie pieces of siluer , and many a couetous man at this day , doth hee hire to lye , to sweare , to forsweare , and deceiue , as wee see in buying and selling daily practised , for one very small piece of mony : whereas againe , of others hee esteemes so much , that hee offers them greater things to become his , as high honours , and rich rents ; but to none did hee euer make so liberall an offer , as here vnto our lord : all the kingdomes of the world will i giue vnto thee , &c. and this i marke to make the men of the world ashamed , who for smallest trifles make ship-wracke of their consciences , and bowe downe to sathan to serue him . if there were no more but a sparke of true man-hoode and courage in them , this were sufficient to beget in their hearts a disdaine of the diuell , that they see in his estimation , they are but base creatures , and therefore hee thinkes by smallest trifles to make conquest of them . if thou wilt fall downe , and worship me . hitherto wee haue heard sathans offer ; now followeth his petition : wherein wee haue to see , what it is hee craues for his offer : for , will hee , thinke wee , at any time , giue any thing , except it be for the better ? if hee giue any thing , it is to get thy selfe for it . hee gaue adam an apple , and thereby made him his owne slaue , if mercifully the lord had not recouered him : hee offered esau a messe of pottage , conditionally hee would loose his birth-right ; and it is his daily practise , to offer vnto men , the things of this world , but with such an hard condition , as of necessitie bindes them to for-goe their part of that heauenly kingdome , and so , like blinded fooles , they lose them both . alas , that men would alwaies remember that warning of our sauiour , if a man should gaine the whole world , and lose his owne soule , what recompence can it be vnto him ? what can sathan giue vnto a man worthy of that which he would haue from him ? shall a reasonable soule , made to the image of god , and redeemed by the bloud of god , come vnder the bondage and seruitude of sathan , for the vaine shew of any perishing pleasure that sathan can offer vnto it ? the lord open our eyes to discerne the deceit of this craftie iugler , that wee may beware of him , that so oft as hee makes any offer vnto vs , wee may giue him that wise and couragious answere , which the fourtie martyrs gaue the deputie : putas ne tantum te daturum nobis , quantum eripere contendis ? dost thou thinke that thou canst giue vs so much , as thou striuest to take from vs ? but here the men of the world ( i know ) will obiect and say ; is there any man so beastly , as to fall downe and worship the diuell ? that is an impietie which all men abhorre to heare ; but would to god , they thought it also an abhomination to doe it . wee are commanded to haue no god but one , that is , to trust in him onely , to feare him , to loue , and obey him . wee are also commanded to worship him not after our owne will , for that wil worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly condemned : in which of these soeuer wee faile , we fall in among them who are charged in scripture , to be worshippers of sathan : for , there the worshippers of idols of gold and siluer , timber and stone , which haue eyes and see not , &c. and the worshippers of deuils , are put in one ranke : and though there be many , who by corrupt iudgement , faile not this way in the matter of gods worship , yet by reason of their peruerse affection , and heart not rightly set to the loue and obedience of their god , are charged also among those who haue gone after a strange god. thus is the couetous man called an idolater ; and the intemperate man , said to haue his belly for his god. and more generally , euery man is declared to be a seruant vnto that , whereunto hee giues obedience , as hee that will not obey the lord by sanctification of the saboth , nor by sanctification of his owne body in that holy manner which god hath commanded him : or hee that in the pride and impenitencie of his spirit , careth not to deliuer all that hee hath ; yea , himselfe both soule and body to sathan : if these and such as they be , be examined according to the rule of the word , it will be found , they are worshippers of sathan in deede , how euer in their words , they say , it is an abhominable thing to doe it . and iesus answered , and said . this last answere , which our lord giueth to sathans last temptation , is sharper then any of the former : teaching vs , by his example , that wee should not so much as here it required of vs without anger , that we should giue the glory of god to any other then himselfe , & especially to his aduersary . it is true that sathan in all his temptations should be resisted : but sometime hee is to be repelled rather with a disdainefull reiecting of him , then with reasoning ; as namely , when hee dare be so bold as to deny those grounds of religion , which most iustly are to be holden for vndoubted truths , then is this answere meete for him ; hence from me sathan . for it is written . the testimonie our sauiour alledgeth against him , is out of deut. 10. ver . 20. out of which it is cleare , that in the matter of worship , the lord will suffer no companion . if yee come ( said samuel ) to the lord , with all your heart , then put away the strange gods from among you ; for yee cannot keepe both . if god be the lord , ( said elijah ) then follow him ; if baal be hee , then follow him ; the lord can suffer no halting betweene two . out of which it is euident , that the aduersaries , while they part the worke of our saluation , ascribing part of it to christs satisfaction , and part to humane satisfactions : while againe they part the worke of mediation , ioyning others with christ in it . making some prayers to god , and some to creatures ; making some religious bowing of the body to the lord , and some religious bowing of the body , which they thinke lawfull to giue , vnto saints ; not reseruing falling downe for worship to god onely , doe faile against this commandement , and how euer they please themselues with distinctions , thinking to hide their sinne vnder a couering of words , yet this most cleare word of the lord doth conuince them of the crime of idolatry . they say that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they giue vnto god onely , as due vnto him . to creatures , they giue no more but the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but against their owne distinction , sometime they teach , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to others than vnto god. and if we take these words according to the vse of scriptures , it is cleare that these two are indifferently vsed for one : the whole seruice men owe to christ is comprised vnder the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 16. 18. and the apostle condemnes the galathians of idolatrie , because they gaue the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those things which by nature are no gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which manner of reasoning were not forcible , if this distinction of the papists were true , that the worship of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be giuen to those which are no gods , according to the vse thereof in scriptures . but what euer they meane by these words of worship , why do they bowe the knee to things of gold , siluer , and stone ? they cannot say , it is for ciuill reuerence ; for , their images haue not eyes to see them , nor tongues to answere them . if it be ( as it is ) for religious worship ; why doe they not remember , that by this , the lord distinguisheth true worshippers from false ; i haue seauen thousand that neuer bowed their knee to baall ? and that the three children are commended , for that they would not bowe the knee to fall downe and worship nabuchadnezars golden image ? or how can they excuse their offering of incense to their images , seeing it is commanded to be offered vnto god himselfe : and the iewes are condemned for offering incense to the brasen serpent , and to baal ? where , if they obiect vnto vs that we doe great wrong , in comparing their images , which are of saints now glorified in heauen , with the images of nebuchadnezzar , of baal , &c. i answere , wee acknowledge a great difference betweene the saints of god , and those falsely reputed gods of the heathen ; but , in this point , wee affirme , it is no lesse idolatry to giue religious worship to the saints , or their images , then it was for the iewes to giue it vnto baal . it is true , paul and barnabas are more excellent creatures , being the chosen vessels of the liuing god , then iupiter and mercurius , yet to giue religious worship to them , is no lesse idolatry , then to giue it to iupiter and mercurius : for , if they be compared in this point , paul and barnabas , are no more gods , then baal , iupiter , or mercurius . but to returne : let vs for our owne instruction take diligent heede , to those things which the lord hath reserued to himselfe onely , and be content with those things which hee hath offered vnto vs. where hee saith ; thou shalt worship the lord thy god onely , farre be it from vs to breake that limitation , by giuing any part of his worhip vnto another : i will not ( saith the lord ) giue my glory to another ; that which the lord will not giue , how dare man be so bold as to giue that vnto another ? what greater glory hath the lord , then the glory of a sauiour , and redeemer ? hee made vs , wee made not our selues . what greater glory hath hee , then that hee is the father of lights , from whom euery good gift doth descend ? shall wee take this glory , and giue it vnto another ? shall wee seeke from another the fulfilling of our necessities then from him , is there any eyther more willing to help seeing hee is our father ? or more able , seeing hee is almightie ? shall i goe to him by another mediator , then by his sonne , seeing the father hath proclaimed ; this is my sonne , in whom i am well pleased ? or , shall we ioyne other mediators with him , seeing the apostle saith ; hee is able to saue perfectly all those that come to god by him . from such impieties the lord deliuer vs for his great names sake ; to whom be all praise , honour , and glory for euer . amen . finis . meditations for instruction and consolation . very profitable , and right necessary , for euery christian to read . psal. 119. 15. i will meditate in thy precepts , and consider thy wayes . london : printed for iohn budge . 1612. meditations for instruction , and consolation . the glory of britaines ile . every kingdome glorieth of their priuiledges ; we haue our owne also , wherein wee are nothing inferiour to them , but let this be the greatest glory of our ile , that 2600. yeeres agoe , the lord promised to giue the ends of the earth for a possession to christ , which in our time ( blessed be his holy name for it , is abundantly performed . the law came forth of sion , the word of the lord from ierusalem , and with a speedy course ouer-shadowed this ile with the brightnesse thereof : whether it was by s. paul , as theodoret affirmes , or by simon zelotes , as dorotheus and nicephorus witnesseth , or by ioseph of arimathea , as many testifie : sure it is , by some , either apostle , or apostelique man ; soone after the death of our lord , from gentilisme we were conuerted to christianitie : long before that papistry , or papall power was knowne in the world : for which , by the testimonie of the aduersaries themselues , euen they who dwell in the northmost part of the i le , are honoured with the stile of ancient christians ; scoti antiquiores christiani . a warning to the i le of great britaine . as the going forth of the sun is from the one end of heauen vnto the other ; rising in the east , and running on ( like a mightie man ) in his course , toward the west ; so hath the light of the gospell , from them in the east , shined towards vs in the west : where now it stands more marueilously then the sunne did in gibeon , in the dayes of ioshua , till the fulnesse of gentiles in these parts , be brought into the tents of sem. and sure we are , it shall stand like a cleare light in the firmament of his church , till all his saints be gathered together . now the candlesticke is remoued from them in the east , the sun is gone downe ouer their prophets , & darknes is vnto them in stead of diuination . while we haue the light , let vs walke in the light : for woe shall be to vs also , if the lord depart from vs. time of grace how dispensed by the lord. the time of grace is called by the lord , an acceptable yeere , or day of saluation , to tell vs it is but short , and therefore wee should redeeme the time . some dayes are longer , some shorter : but all of them are limited , and come to their end . the iewes had a faire long summer day of grace , sixteene hundred yeeres dwelt the lord with them , as with his owne peculiar people : and their father , sem , was the first , vpon whom god vouchsafed this happinesse and honour , as to call himselfe his god , blessed be the god of sem : from them hath the lord remoued to the house of iaphet , and other sixteene hundred yeeres hath hee beene alluring iaphet to dwell in the tents of sem , offering mercy and grace to their seuerall families , according to his wise and gratious dispensation , and among the rest , he hath also vouchsafed to visit vs. oh that we knew those things which belong to our peace . the course of the gospell . other trees when they grow , doe fasten their rootes in the earth , and send their branches toward heauen , but the gospell is such a tree of the paradise of god , as hath the roote of it in heauen : for , it bred in the bosome of the father , but the branches grow downward , to the earth , that we may eate of the three-fold fruit which grow vpon it , righteousnesse , peace , and ioy. wee neede not now to say , who shall ascend into heauen ? the word is neare thee . if wee be not refreshed with the fruit of that heauenly paradise , the fault must be in the want of good will in our selues , not the want of a good occasion , seing the lord hath turned the branches of this tree of life downeward toward vs , that the more commodiously we might eate of the fruit thereof . the triall of a true gospeller : in the gospell there is a truth , and a power : the truth is embraced by many professors , the power is knowne to few . now it is thought religion good enough , if a man receiue the truth ( so great is our corruption ) not remembring that truth knowne , shall , but conuince them who by the power thereof are not conuerted to walke after it . a golden rule for the vse of things indifferent . all things which are lawfull , are not alwayes expedient : where the lawfulnes is certainely knowne , aduise on the expediencie ; and when thou art resolued of both , yet remember it is not good to come vnder the power of any thing : custome drawes a carnall man to necessitie , that hee cannot want that which he hath beene vsed to haue : but so to vse the creature that thou keepe thine heart free , vnthralled with the seruitude thereof , and ready at all occasions to want it , is the perfection of him , who hath learned , while he walkes vpon earth , to haue his conuersation in heuen . three helps to a godly life . there are three things which helpe a man to liue godly . as dauid records , who found it by his owne experience : determination , supplication , consideration . determination is first , by it we resolue and conclude to liue a godly life : supplication is second , for without helpe obtained of god , our determinations soone vanish : consideration is the third , whereby we examine our selues , whether or not , we haue done as we determined . determination helps vs to beginne to doe well , and this purpose would be renewed euery morning supplication holds vs forward continuing in well doing : and consideration brings vs home , when we haue gone astray . i may say , happy is that man in whose life one of these three is alwayes an actor . a spurre to repentance . hee that goes downe to the graue , saith iob , shall come vp no more ; namely , to liue here on earth , as he was wont to doe : he that goes to a farre countrey , goes from his friends , in hope to come backe againe ; it is not so with him that goes to the graue : and therefore it is a point of great wisedome , in time to doe what thou hast to doe . what wee learne not one day , we may learne another , and so long as wee haue time , what wee haue left vndone at one time , wee may doe at another : but if we dye not well , wee shall not returne to dye better ; where the tree falles , there it lyes : and such as a man is when hee dies , such abides he for euer : let vs therefore so liue , as learning to die ; happy is the man who wil not liue in that state , wherein he dare not die . the gaine of godlines . the apostle saith , that godlines is great gaine , and the psalmist , that there is fruit for the righteous , but what we gaine by godlines , and what fruit growes on the tree of righteousnes , is not well knowne in this life : here , of all men they who are godly seeme to most miserable , because they must suffer many persecutions : but as the sweet grapes of the vine tree are gathered in the vintage ; and the fruit of the husbandmans labour , comes home in the haruest : so doth the gaine of godlinesse , in the houre of death : when all other comforts forsakes vs , then godlinesse lets vs taste of her fruits , peace and ioy in the holy ghost . grace of thanks giuing . as a vessell by the scent thereof tels what liquor is in it : so should our mouthes smell continually of that mercy , wherewith our hearts hath beene refreshed : for we are called vessels of mercy . sathans defianc● . it makes no matter what our enemies be , though for number , legions ; for power , principalities ; for subtilty , serpents ; for crueltie , dragons ; for vantage of place , a prince of the ayre ; for maliciousnes , spirituall wickednes , stronger is he that is in vs , then they who are against vs ; nothing is able to separate vs from the loue of god. in christ iesus our lord , wee shall be more then conquerours . a warning to battell . he shall not be in heauen with the church triumphant , who liues not on earth a member of the church militant , i , suppose thou hast no enemies without , and knowest no externall crosse to trouble thee , thy chiefe enemie and most dangerous is the corruption of thy owne heart within thee , against which if thou fight not with the daily weapons of the word and prayer , thou art a captiue , and at a cursed peace with sathan . and yet alas how many are so , liuing in securitie , neuer grieued , nor troubled , with their inhabitant corruption ? gedeons armie . of thirty thousand men , that rose at the sound of gedeons trumpet , onely three hundreth , after triall , were found meete for the battell : and of many thousands , who now , at the sound of the gospel , makes a shew as if they would follow christ in his warfare , few wil be found after triall , to receiue the crowne ; for many are called , but few are chosen : let euery man take heede to himselfe . three most excellent vertues . these are faith , loue , and patience ; he who is partaker of them , is a possessor of all good , which is to be desired : for by faith he possesses iesus christ , & all his blessings : by loue he possesses his neighbour , and hath ioy of all the good which is in them and by patience he possesses himselfe . a watch-word for impenitents , now vnder grace . sinnes done against the law , may be cured by the grace of the gospell : but if grace be despised also , and the more thou heare the gospel , the more thou grow in prophanenes ; wherewith then shall thy disease be amended ? may we looke for an other sauiour , or is there a new sacrifice to be made for sinne ? no , it is the last age , god hath sent his last message , and hath applied to men , his last and strongest medicine , if this mend thee not , there remaines nothing but a looking for of fearefull iudgement , and violent fire , which shall deuoure thee . thamars reueuge . thamar to be reuenged vpon iuda her father in law , allured him to commit incestuous adulterie with her . like vnto this is all the reuenge of carnall men , who to the ende they may hurt others , who hath offended them , spare not to hurt themselues first , and sinne against their owne soule : hee shall be soonest , and best reuenged , who remits vengeance vnto the lord. true life . all men naturally loue life , but true life is only knowne to the sonnes of god. in the vegetatiue life , whereby creatures grow from a small estate to an higher , the trees of the field ouercomes man. in the sensitiue life , many beasts excels him , they see , they smell , they heare , &c. better then hee . and as for the reasonable life , do we not see many reprobates hath it , who shall neuer see the face of god. yea , heathen philosophers , hath excelled christians in the vse of reason . oh , that men did consider this , who now know no life but this to eate , and drinke , and grow : why doest thou place thy life in that , wherein beasts and reprobates are thy companions . let vs seeke that life which none can haue , but the sonnes of god. let thy tender mercy come vnto me , that i may liue , for thy law is my delight . sufficiencie of eternall life . if one sunne set , by god in the firmament , giues , by course , sufficient light to all the inhabitants of the earth , and yet neither diuided , nor diminished in himselfe . may wee not thinke much more , how that glorious light shall illuminate all , and comfort all the elect of god , not being the lesse to any one , that many are partakers of it . pleasures of this world . many things bewrayes the vanitie of worldly pleasures , but this aboue all , that if they did continue , they would turne into intollerable paines . let the worldling make his choise , what best pleases him , let him haue it without any exchange , a short time shall force him to confesse it is a vexation . beginnings of sinne , should be resisted . it is a notable precept euer to be remembred , in all our actions , keepe your selues in your spirit : if the fountaine be dryed , the riuer decaies , and if sinne be stopped in the heart , the flux thereof is easily dryed vp , for out of the heart comes murther , and adulteries , &c. as a cockatrice is most easily slaine in the shell , so sinne in the first conception , before it gather strength : but here is our folly , we fight not with it , when it is weake : and therefore cannot withstand it , when it is strong . vanitie of this life . it is strange that men should loue to liue here , where beasts are partakers with him of all that he hath , and not long to ascend where hee shall liue a companion to angels ; where wee dwell , the spider builds in our most lightsome lodgings , the rats vsurpes a residence , in our carued seelings ; the flyes partakes of our meates and drinke : yea , the wormes with in vs , feede vpon our selues and yet it is strange , that man called to a liuely hope of a better life , should not long to enioy it . the cursed condition of the wicked . in the same field , wherein absalon raised battell against his father , stood the oake that was his gibbet : the mulet whereon hee rode was his hangman , for the mulet carried him to the tree , and the haire wherein he gloried , serued for a rope to hang. little know the wicked how euery thing which now they haue , shall be a snare to trap them , when god begins to punish them . an euill conscience . there are many euills flowing from an euill conscience , this is one , it bindes vp the mouth of the soule , that it dares not cry for mercy , for it is , saith s. peter , a good conscience that makes request to god. euen among men amitie makes libertie , and man dares not speake to his brother offended , before reconciliation : with that boldnes then shall hee that stands a rebell to god , make supplication to him . if wee aske not , how shall it be giuen vs ? if we repent not , how shall we aske ? let vs therefore by daily repentance , purge our heart from an euill conscience , that so in our neede , wee may finde accesse to god. as the defects of a ruinous house , that is not water-tight is not knowne in faire weather , but in foule : so an euill conscience seemes oft-times to be good enough , till the day of trouble come . iacobs sonnes counted little of the selling of ioseph , till twenty yeares after it , they were hardly handled in egypt . let vs try our selfe entirely , and be loth to harbour this guest , which will not faile to trouble vs within , so soone as trouble shall arise vnto vs without . men of honour . as finest garments are consumed by mothes and gold , if it rest , by rust , and most excellent trees , want not their own wormes , which by time destroy them : so honourable men , hath their owne corruptions , but this for common is the disease of them all , that they looke more narrowly to that seruice , which their inferiours are bound to doe to them , then to their duties which they are bound to doe to their superiours , looking downe to take from men , and not vp to giue to the lord , that honour , which is due vnto him . the profit of spirituall exercises . hee who would entertaine fellowship with god , should aboue all delight , in the spirituall exercises of the word and prayer . the word is as the mother , and prayer as the nurse of euery grace in gods children ; by the one god speakes vnto man , by the other , man speakes vnto god : and therefore is it , that sathan , who enuies the fellowship of man with god , troubles man especially in these two , tempting him most craftily then , when hee goes to the word , and prayer . bodily exercises . bodily exercise , saith the apostle , profits little , and therefore should be sparingly vsed . many vnder pretense of the recreation of their bodies , if they quench not the spirit , at least grieues it , like as if one to coole his body of vehement heate , should runne so farre in the water , that hee drownes himselfe . experience may tell such , as make conscience of their actions , that immoderate externall exercise , encreases guiltinesse , and diminishes grace . it is a point of great wisedome , here to keepe moderation . friendship of the world . it is the surest estate , suppose somewhat sharpe , to liue contemned of the world , wanting her friendship and allurements : it makes vs more humble in our selfe , & more wise toward others . the deceite of sinne . he who will looke to the fruit of sinne , shall not easily be snared with the deceit of it , that for which a man sinnes , bides not with him , onely the guiltinesse remaines , which he contracted , to obtaine his apparent good : if a man remembred this , hee would be loath to make his guiltinesse greater for a good , which will not bide with him . mother-sinnes . every sinne would be resisted , but especially mother-sinnes , professed enemies to vertue , vipers , which can not liue , but vpon the life of him that entertaines them : such as pride , passion , and pleasure . euery one of these captaines is like goliah , in sathans armie : vnlesse a man come against them , in the name of the lord , armed with his grace , hee can not stand before them . pride . pride ( said augustine ) is grandis in oculo trabes , a great beame in the eye , which neither lets a man get a right sight of his god , nor of himselfe , nor of his neighbour . it is primogenitum diaboli , sathans first borne : by it , the serpent lurkes at the roote of euery high cedars , to vnderdermine it , for he knowes there is nothing so high , which by pride is not easily brought lowe , lucifer falling from heauen , and nabuchadnezzars golden head , for his pride soone turned from his throne , to the fields ; and manners of beasts , among innumerable moe examples , may serue to proue it . antidote for pride . the best antidote for this poison is humilitie , superbia tumor est non magnitudo : pride is a swelling , but no greatnesse , but this makes a man little in his own eyes : yet in very deede , great both with god , and man. it is a vertue in any man , but most of all in a man of honour , magna prorsus virtus humilitas honorata , the highest buildings , hath the lowest foundations . magnus esse vis ? a minimo incipe . cogitas magnam fabricam construere ? celsitudinis de fundamento prius cogita humilitatis . wilt thou be great ? begin at the lowest degree . doest thou thinke to reare a great building of height ? thinke first vpon the foundation of humilitie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the beginning of all philosophy . passion . passion , or inordinate commotion of the minde , is an vnruly euill , said lactantius : it makes a man rage without moderation , more turbulent then the raging sea ; it defaces his countenance , were it neuer so pleasant , it felters his tongue , were it neuer so eloquent ; it fiereth the eyes , which are conduits of water ; it captiues the vnderstanding , which is the ruler of the whole man , perit omne iudicium vbires transit in affectum : all iudgement is lost , when the matter commeth to passion . remedy of passion . the best remedy for it , is that heauenly grace of patience , flowing from faith , and loue , three of the most rich , and rare iewels , wherewith a christian can be adorned : for by faith we possesse christ iesus , and haue right to all his benefits ; by loue we possesse our neighbour , reioycing in their good , as if it were our owne : and by patience we possesse our selues , and becomes maisters of our own wits , senses , words , actions , and all : this is christian fortitude , and in very deede , the highest point of manhood : fortior est qui se , quam qui fortissima vincit : he that conquereth himselfe , is stronger than he which vanquisheth most strong things . pleasure . pleasure is a pest , so much the more perillous , in that it is more plausible then others , spreding out it selfe into as many branches , as there are in men affections : for all are not miscaried after one sort . trahit sua quemque voluptas : euery man as his pleasure leades him . inuincible alexander vanquished in peace , with the pleasures of his mouth : wise salomon , temperate of his mouth , ouercome with the pleasures of his flesh : yea if they be not ruled by grace , the conceit of their honour makes them all generally dreame of this priuiledge , and imagine it to be their owne , that quod lubet , licet , and in this pit hath perished many a worthy man. the remedy of inordinate pleasure . the remedy of this euill , is the feare of god , and therewithall feruent and continuall prayer , that the grace of god , which hath appeared , and brings saluation to men , may teach vs to deny all vngodly lusts , and to liue holily ( toward god ) soberly ( in our selues ) and iustly ( toward men . ) a meete answere for dauids question , psal. 119. there is a question propounded by dauid , & it were good for vs to consider ; that wee might prouide in time an answere to it : whether shall i goe from thy presence , or where shall i flee from thy spirit ? if i ascend to heauen thou art there : if i lye downe in hell thou art there : what then , if there were a way to goe from him , yet is there not a way to liue without him : all that goe a whooring from him shall perish , where away lord shall wee goe , seeing thou hast the words of eternall life . shall we then bide with thee , because wee cannot doe otherwise : nay lord , albeit we might , which is impossible , flee from thee , yet is there none worthy to be loued like vnto thee ; as we cannot flee from thee for thy power , so wee will not flee fro thee for thy mercy . the wrath of man , may be eschewed by flying from him , as iacob did flying from esau , the lords wrath is onely pacified by running vnto him . achitophels heires who they are . the men of this world are wise in things without them , but fooles as concerning themselues , like to achitophel , who put his house in order , and hanged himselfe : what greater folly then this , he ordered his house , and ordered not his heart : and therefore in the perturbation of his minde , went he to the place of confusion . many heyres hath he left behind him , who orders wisely all things concerning their bodies , but suffers , yea , praecipitates foolishly their soules into perdition . selfe-murther . achitophel and iudas , who hanged themselues , were both worthy to be hanged , yet were they twise miserable , because they died twise guilty : the one of dauids blood and his owne : the other of the bloud of christ , and his owne also . he that is slaine innocently , by an other , leaues his bloud behinde him , that cries for vengeance on him that shed it : but the murtherer of himselfe caries the guilt of his owne blood with him , and so goes away both a murtherer , and a murthered . desertions . i thinke a two-fold disease may befall a godly man : one , wherein the spirit of god relents in him his former operation , whereof ensues a decay of the sense of mercy , trouble of minde , and great inability to any spirituall good : the other , when by extremities of bodily diseases , reason , and memory deserts him , but sure i am , neither of these can be preiudiciall to his saluation , which is grounded not in man , but in the vnchangeable god. because thou art not changed , therefore wee are not consumed . a christians answere to sathans accusatious . vvhy troubles thou me by laying my sinnes to my charge ? i know i haue many waies offended my god , but this comfort i haue , that what euer i haue done to offend him , through his grace , is the matter of my griefe , but what i haue done against thee , to the hinderance of thy kingdome , i allow it , and reioyce in it , wishing from my heart i were able to doe more for the destruction of thy kingdome , both in my selfe , and others . sathan enemy to prayer . vvhen the apostles were going to pray , then the pythonisse perturbed them : and no maruell that sathan who interrupts not men in other actions , interrupt them in prayer : for as hearing of the word preached is the mother , so prayer is the nourisher of all christian vertues in vs. a preachers comfort . lydia conuerted , entertained the apostles into her house , and the iaylor , who before straited them with iron bands , being conuerted , ministred to their necessities : such as get grace by the gospell , will not faile to giue comfort to the instruments , by whom they receiued it . it may content a preacher that hee shall want comfort of none but those of whom god wants his glorie : where the lord gets not his part , what maruell thou get not thine ? after great comfort , looke for temptation . two sundry times was christ proclaimed the son of god , by an audible voice from heauen : first , when hee was baptised at iorden , and then immediately was he tempted in the wildernes : secondly , when hee was transfigured on the mountaine , and then shortly after , was hee troubled in the garden . as elias after he had gotten a double portion , got forty dayes fasting : so gods children , when they receiue double comfort , are to prepare themselues for double temptation . how the wicked runne post vnto hell . as they who run post change their horses , when one is weary they mount vpon an other : so the wicked , when they are weary of one sinne , fall to an other : weary of one beastly affection , they make hast in their madnes to mount vpon another , as if riding vpon one were not sufficient to bring them soone enough thether . their miserable end . bvt if they were wise , they would draw the bridle , consider their course , and thinke vpon their end , they thinke not in their life , that sinne is terrible , they feare and abhorre nothing but death : but how farre they are deceiued , the end shall declare , then shall their sinnes in such sort terrifie them , that to be quit of the sight of sinne , they shall seeke death , but shall not finde it : there will be their last , and desperate voice , oh that the hils & mountaines would fall vpon vs , and smother vs ! against sinfull lusts . abraham was content for the loue of the lord , to slay and sacrifice his sonne with his owne hands , and the lord accepted his will for a deede , and a cleare declaratour of his loue . now said he , i know thou louest me . but alas , o my soule , wherein wilt thou shew thy loue to the lord thy god , if thou be not content to forgoe a vnlawfull pleasure for the lords sake , and to slay the life , not of thy lawfull sonne , but of thy vnlawfull affection ? if thou doe it not , how shall the lord say of thee , as hee said of abraham ? now i know thou louest me . the patience of god should not be abused . let men remember , that suppose the mercy of god be euerlasting , yet his patience is limited : it is called a long patience , and long suffering , but neuer a euerlasting patience : happy therefore is he , who before the time of gods long patience be finished , gets within the compasse of his enduring mercy . pride . as pride was the first sin powred into our nature , so it is last in departing : for pride is such a sinne , as rises of the ashes of other sinnes . the loue of christ. it is not a great thing to loue that which is seene , whether truely good , or apparant onely ; but to loue him , whom yet wee haue not seene . 1 pet. 1. is the worke of a great faith : yet great reason there is , why wee should doe so , what visible thing should be loued comparable to him that made it ? and the more should we loue him , that for loue of vs , he became like vs , but so that hee is the fairest among the children of men . when he was transfigured , his face shined like the sunne , but now the brightnes of his face far surmounts the glory of the sunne : among all the creatures none in beauty comparable to him . alas that we long not , more then wee doe to see him . a soule stretching out her wings to the lord. o my soule , what hast thou to doe here in this earth ? thou camest from aboue . shall these visible things snare thee , and detaine thee from the inuisible god , from whom thou came ? except it be to fight , for a time , the lords battels , that thou mayst be crowned , and so leade so many as thou mayst captiues vp vnto him , that so thou mayst follow the lord who ascended on high , & for thy sake , led captiuitie captiue . circumspection needfull . evah looking where god forbad her : dinah wandring : dauid intermitting spirituall exercises , became a ready pray to the enemie , the corrupt nature of man not kept with a narrow circumspection , is easily carried into captiuitie , but not so easily recouered . the euill may be contracted in one day , which in many dayes can not be amended . o my soule therefore learne to walke the more circumspectly . an awe-band for the heart . as the lord is omnipotent , so is hee omnipresent , hee is secret in his wayes , and when hee goes by vs , wee see him not . iob 9. 12 : but goe where we will , he is alway with vs , to see vs when wee see not him , no more then gehazi , when he tooke the bribes of naaman , saw the spirit of eliah that went with him . oh , that we could remember this , that what euer we doe , we are vnder the eye of god , that so with henoch wee may walke with god in all that we doe , seeking to please him , and be approued of him . the desire of a godly soule . vvhen the lord came to the graue of lazarus , hee wept , and cryed with a loud voice , lazarus come forth , and as he commanded so was it done : oh lord , that thou wouldst come with the like affection to me , and visit this graue , and monument of my corruptible body , wherein my soule is imprisoned , yea , buryed after a sort , that it can not mount vp to walke after thee . cry vpon mee lord with thy powerfull voyce , that i may come out ; let me notlye any longer in this graue ; command them to loose my bonds , that euen while i am in the body , i may goe out of the body , and follow thee . three rankes of sinnes . ovr sinnes may be reduced to three rankes . 1 defections . 2 transgressions . 3 rebellions . by the first wee faile in doing the good , wee should doe : by the second we passe our bounds , and doe the euill wee should not : by the third , men comming to the deepe of sinne , fall into the contempt of god , and at length to rebellion , of the first and second wee are guilty . the lord deliuer vs , that we fall not into the third . a precept neuer to be forgotten . take heede to thy selfe . this is a precept most necessary to be practised : the lord is said to number our steps , to ponder our pathes , to weigh our selues : and sathan is said to winnow vs , and to consider vs : what great neede haue wee then to consider our selues ? the fruitlesse care of worldlings . vvorldlings take paines in their life to prouide for others , who will not so much as remember them when they are gone , for his place shall know him no more . where is the fruit of thy labours , o wretched worldling , in the heauen ? thou hast laide vp no store for thy selfe there , for thou neuer had a care to make thy selfe friends there of the riches of iniquitie : what hope then canst thou haue to be receiued into those euerlasting mansions ? for comfort of the earth where is it ? all the fruit of thy labors thou must leaue to another , who will be blythe to burie thee in the earth . oh that men could remember this . or it belong the earth will refuse to beare thee , thy body will refuse to lodge thee , thy friends will no longer retaine thee , and who then shall receiue thee ? if the lord also refuse thee and bid thee depart from him , where away wilt thou goe for comfort ? o man , make peace with thy god in time ! couerings of sinne . as adam after his transgression couered his nakednes with figge-tree leaues , so is it naturall to his sonnes , to seeke couerings to their sinnes ; but of all it offends the lord most , when men seeke to couer their sinnes , vnder the garment of god , this was obiected to the iewes , mal. 2. 16. who couered their adulteries with a shadow of diuorcements allowed , as they thought , by moses , and is yet practised by the atheists of our time , who bring defences for their sinne out of the word of god : for such mockers heauy iudgements are prepared . knowledge and deuotion . as a bird that hath but one wing cannot flye the right way : so a christian wanting any one of these two , cannot serue god in a right manner : yet seldome goe these two together , for some haue knowledge without deuotion , and others haue deuotion , but without knowledge . none of these are good , but the first is the worst of the two : for the seruant that knowes his maisters will and doth it not , is worthy of double stripes . a discouerie of the vanity of worldly honour . man in his best estate is altogether vanitie ; his highest honour is like the vanishing shadow on the tops of mountaines when the sunne goes downe . put him in his chariot of triumph , let it be drawne with horses of price , yea , if hee can , with stately lyons ; let him be decked in most gorgeous manner , as herode was on his birth-day , these two interrogators shall soone discouer his vanity . first what hath he vpon him , or about him which is his owne : hath he not borrowed from euery creature to make vp himselfe a begged glory ? garments from beasts of the earth , feathers from foules of the ayre , pearles from fishes of the sea , silkes from creeping wormes , and beasts : and wormes , and fishes , at length shall deuoure his flesh , in a recompence of that , which they haue lent him . and secondly , that which hee hath , how long shall hee haue it , the samaritane prince , who this day leaned on the kings shoulder , and the next day was trampled vnder the peoples feete , stands vp among innumerable examples to witnesse how mutable , and vaine , the glory is of flesh . surely , as nabuchadnezzars image had a head of gold , but feete of clay , so is it with all worldly honour , glorious in the beginning , but it ends in dust , and ashes . euery day should shadow our death . the end of euery day is a shadow of the end of our life : our lying downe in the bed vnder couerings of clothes to rest vs , till the morning , should remember vs of our lying downe in the graue , vnder the couering of moulds . the sting of sinfull pleasure not perceiued in the day , doth sting more liuely the conscience of men in the night , when they examine themselues on their beds , and all are at quiet , no sight presented to the eye , nor sound to the eare to distract the minde , then conscience speakes the more loudly , to warne a man of his sinnes : and this may forewarne vs , that if we doe not vnfainedly repent vs in time , our sinnes will much more trouble vs in the end of our life : let vs not keepe such a serpent in our bosome . contentment to dye . i desire not to out-liue the time , whether it be long or short , appointed to mee of the lord. i know hee is permanent iehoua , death cannot take me from him , but restore me to him . prophets dye , and people to whom they speake , die also , but the word of the lord endureth for euer : and no word spoken in his name , shall fall to the ground . i know it shall not be well with the wicked , though i see not their end , and thy saints shall haue cause to praise thee , and say there is fruit for the righteous . glory be to god. si quid feceris honestum cum labore , labor cito abit , si quid turpe cum voluptate , turpitudo manet , voluptas abit . aul : gel. finis . the baptisme of christ : vvherein the typicall goel is compared with the true , and is shewed how christ , our kinsman , is made our right redeemer . marke 1. 9. and it came to passe in those dayes , that iesus came from nazaret , a citie of galile , and was baptised of of iohn in iordan . london : printed for iohn budge . 1612. a table of the principall points contained in this booke . a a ccusations of sathan , and the christian mans answere to them . pag. 306 adam the first son of god among men , and the first father of christ according to the flesh . pag. 8 the euill that adam brought on himselfe , and his posteritie . 59 how the second adam hath the same similitude of generation with the first . 13 what course the second adam takes in our redemption , 58. the effect and comfort thereof . 59 our spiritual adoption how confirmed . 14 our election and adoption impugned by sathan . 170 how wee should confirme our selues in the assurance of our election , and adoption . 175 atheists conuinced , 182 professors of atheisme . 170 b baptisme of christ among sinners shewes his loue and humilitie . 57 christ baptizing with the spirit , seeks the baptisme of water from his owne seruant , 60. to what end hee did so , 61. the reasons thereof . 62 christ baptized to sanctifie baptisme , 66. and to seale vp his fellowship with vs. 68. he receiued it with prayer . 64 the seale of baptisme , with the promises thereof . 65 why constantine deferred his baptisme . 67 the order of sathans threefold battell . 162 how a christian should order the battell against him . 163 desperation fights in the left wing of sathans battell , 167. and presumption in the right wing . 192 a warning to battell . 277 glory of brittaines ile . 265 a warning to brittaines ile . 267 c the fatherly care and prouidence of god to his children . 223. christs glory manifested , in that he tooke no holinesse from his parents . 27 christs line from whence deduced . 34 christ neuer called the natural son of salomon . 35 christ , as man , was borne a noble man. ibid. christ the companion of iehouah . 39 christ our kinsman . ibid. why christ is called shiloh . 40 christ the true redeemer , and auenger of his brethren . 40 christ most solemnely consecrated king , priest , and prophet . 50 christ willingly maketh himselfe debtor for vs. 51 christ how become ours in most sure manner . 53. 54 what comfort christ hath brought vs. 59 why christ prayed for himselfe . 69 how christ teacheth vs to sanctifie all our actions by prayer . 71 how christ cures his patients by annointing them . 86 christ endues his children with meekenes . 87 christ , how the sonne of god. 97 christ , his life and doctrine , &c. confirmed vnto vs , by diuers notable testimonies . pag. 99. 100. &c. to page 110. why christ is led into the wildernes , by the motion of the spirit . 124 the actions of christ , how receiued . 150 christs transportation , whether mentall , or corporall . 195 christ tempted at the eye , with a faire show : at the eare with faire offers . 229. 231. 241 christ his loue . 313 warning for carelesse christians . 153 carnall men in words despise sathan , but in deedes doe serue him . 121 circumspection needfull . 315 a comfort in that we be come of christ by grace . 18 comfort for poore distressed sinners . 25. 26 comfort arising from the consideration of christs person . 39 a strong bulwarke of comfort . 77 comforts against the feare of sathans power , and our weakenesse . 90 comfort against the want of worldly things . 174 comforts when ordinary meanes faile . 191 comfort for a christian exercised with vnaccustomed temptations . 119 after great comfort , looke for temptation . 308 an euill conscience , what it is . 287 consecration of christ , to the office of a redeemer , considered : 51. the solemnitie thereof vnmatchable . 50 warning to such as are within the couenant . 23 two parts of the couenant of grace , and both sealed by baptisme . 64 d death of christ abused to the nourishing of sinne . 205 euery day should shadow our death . 324 contentment in death . 325 desertions spirituall . 305 e the agreement of the foure euangelists confirmes the truth of the gospell : 2 the different courses of the two euangelists , mathew , and luke . 55. their harmony in the genealogie of christ. 43. 44. &c. they agree , where they seeme most discordant . 37 exercises spirituall , and their profit . 289. bodily exercises , how to be vsed . 290 f christs miraculous fasting confirmed his doctrine . 149 christs fast , abused by papists . 150 fasting how manifold , 152 the end of religious fasting . 154 rules in fasting . 155. 156 &c. blinde folly of men , bewitched with sathans offers . 250. friendship of the world . 291 g genealogie of christ , why registred . pag. 1 the whole genealogy diuided into sections . pag. 5. 6. to pag. 37. &c. and described according to the consent of the euangelists . p. 43. 44. &c. gentiles haue their part in christ. 30 why the holy ghost descends in the similitude of a doue , &c. and not of fire . 84. 85 neuer any full of the holy ghost , as christ iesus was . 127 god being become the sonne of man , it is not impossible , that man may become the sonne of god. 14 the gaine of godlinesse . 275 gospell an heauenly doctrine . 94. the maiestie and dignitie thereof . ibid. no way to bring a man to heauen , but by the faith of the gospell . 95 a short summe of the gospell . 97 gospell , how it should be preached . 92 the course of the gospell . 270 the triall of a true gospeller . 271 time of grace , how dispensed by the lord. 268 h to infect the heart by the eye , one of sathans pollicies . 232 to keepe the heart , we must first haue a care to keepe the eye . 233 an awe-band for the heart . 315 i arrogancy of the iewes , glorying of their progenitors , repressed . 24 watch-word for impenitents vnder grace . 280 incarnation of christ , a great token of gods fauour to man , p. 10. how we should be thankefull for so great a mercy . p. 11. the article of christs incarnation confirmed . 12. 13 a rule , for the vse of things indifferent . 273 k sathan speakes of earthly kingdomes , not of heauenly , 235. his subtiltie in shewing the glory of them . 236 earthly kingdomes may be represented , not so the heauenly . 237 religious bowing of the knee to creatures , a note of idolaters . 257 knowledge , and deuotion . 321 l the gospell should be preached in a language , the people may vnderstand . 92 wherefore , christ endued the apostles with the gift of languages . 92 the law was proclaimed with terrour , the gospell was not so . 86 spirituall life , helped by fasting & prayer . 147 three helpes to a spirituall and godly life . 273 true life , what it is . 281 sufficiencie of eternall life . 283 many care for this earthly life , as if it were eternall : and for eternall , as if it were to be obtained in a moment . 178 vanity , of this earthly life . 285 carnall lusts nourished by intemperancy . ●48 meditation against sinfull lusts . 311 m that the virgin mary was conceiued , and borne without sinne , an erronious doctrine , 28. and long agoe condemned . 29 meanes ordained of god , not to be despised . 184. 185 we must not trust in the meanes , but in god. 186 god worketh without meanes , by small meanes , and sometimes against meanes . 187 what to doe , when ordinarie meanes faile . 191 mercy of god towards vs , to be marked . 215 publike ministration of christ , how long it continued . 49 murthering ones selfe , or selfe-murther . 304 p papists conuinced , for taking the word from the people . 181 such as glory of their parcntage confuted . 25 passion , what it is . 298 remedy of passion . 299 patience of god ; should not be abused . 312 pharises , whether more then one conuerted in the gospell . 55 good actions without prayer , are like bodies without spirits . 71 continuance required in prayer . 72 feruency and attention in prayer . 73 comfortable effects of prayer . 74 prayer , is the first step of our ascension to god , with iesus christ. 75 a preachers comfort . 307 temptation of praesumption , preuaileth in this age . 209 wherein the greatest happinesse of christs progenitors consisteth . 19 iewes such as glory of their progenitors answered . 24. 25 the promises of god can be no comfort to vs , if we neglect the conditions . 220 r blockishnesse of men that rebell against god. 190 christ our redeemer . 80 how the three persons of the trinitie concurre to the worke of our redemption . 89 the mystery of our redemption explained for our greater comfort . 163 a spurre to repentance . 274 reuenge of thamar . 91 a soule filled with conceipt of it owne righteousnesse , vncapable of grace . 57 s two sorts of sathans operations . 142 sathan expressed by many names for the great wickednesse of his nature . 144. 145 sathan a tempter , an accuser , a tormenter . ibid. sathan restlesse in temptations , 160. hee obserueth time and occasion for temptation . 164. what a false and craftie calumniator hee is , 165. of his great malice he fights against the knowne light , 169. his schollers professe points of atheisme . 170 we should doe nothing at sathans command . 182 sathans temptation to make vs earthly minded . 177 sathan cannot hurt vs , vnlesse we help him , 206. he still seekes mans destruction . 208 why hee is called a tempter , 129. hee is commander of the wicked , a tempter of the godly . 141 sathan seekes to remoue godly feare , that he may bring men to a most remedilesse , and most fearefull estate . 210 sathan fell by presumption , and by obstinacie cannot rise againe , 214. he should alwaies be resisted , 224. the best weapon wherewith wee may fight against him . 224 sathan seekes vantage of the place . 229 how sathan is called the god of the world . 242 his lyes , 243. his promises . 244 sathan frames his temptations , according to the estimation he hath of men , 246. he bids but a small price , for such as hee knowes may be easily conquered . 246 a shame for men to serue sathan for small rewards , 247. hee seekes more from men , then he is able to giue vnto them , 249. he offereth earth on condition to forsake heauen . 249 sathans defiance . 277. 306 sathan an enemie to prayer . 307. he raiseth vp , that he may cast downe . 202 scripture abused by sathan , and by atheists . 210 211. to pag. 219. scripture must be expounded by scripture . 225 beginnings of sinne should be resisted . 284 the deceite of sinne. 292 mother-sinnes . 293 reproofe of such as heare their sinnes condemned , and are not moued . 216 three rankes of sinnes . 317 couerings of sinne. 320 dignitie of the sonnes of god , stands not in the abundance of worldly things . 173 a soule stretching her wings to the lord. 314. the desire of a godly soule . 316 t temptations of christ , with the circumstances thereof . 115. 116 persons in high callings , subiect to the greatest temptations . 117 christians must looke for temptations . 118 in euery place , sathan hath his snare for temptation . 121 temptations are ordered by diuine dispensation . 124 three notable comforts in temptation . 125 sundry sorts of temptations . 128 god tempteth man , and is tempted of man. 129 how one man tempts another . 129 how sathan tempts a man. 130 how adam and eue were tempted . 131 our temptations are not externall only but chiefly internall . 133 why we should not faint at sathans temptations . 142 a singular preseruatiue against sathans temptation . 146 it is a great temptation not to be tempted . 143. after one temptation , let vs looke for another . 160 temptations , how distinguished . 161 sathans temptations from our wants both spirituall and worldly . 171. 172 hee changeth temptations for aduantage . 192 after victory in any temptation , let vs stand ready for a new battell . 194. 195. &c. gods inuincible power made manifest in temptations . 196 no place on earth free from the temptations of sathan . 199. 200 sathans temptations to vaine-glory customable . 206 how many waies men tempt god. 226. 227. &c. v three most excellent vertues 279 two things considered in the vnction of christ. 80 christs vnction in regard of his diuine and humane nature , 81. 82 the manifestation of christs vnction . 83 a comfortable vnion made betweene god and man , by christ iesus . 9 w vvicked , their cursed conditions , 286. how they runne poste into hell , 309. their miserable ende . 310 god the father beareth witnesse to his sonne three waies . 78. 79. 80 three things considered in this witnesse . 88 the place from which this witnesse is giuen . 93 the word is the sword of the spirit , whereby wee fight against sathan . 181 such as heare their sinnes condemned by the word , and are not moued , are conuinced : 216 how gods children tremble at the rebukes of the word . 217 miserable worldlings haue heauen opened , but they loue the earth better . 96 worldlings by their talke declare that they are earthly . 235 blinde worldlings follow sathan , as if the world were at his donation . 244 fruitlesse care of worldlings . 319 many abhorre to be called sathans worshippers , who abhorre not to so be indeed . 251. 252. 253 in his worship the lord can suffer no companion . 253 papists worshipping others with god , guilty of idolatry . ibid. their distinction of worshipping god. 256 finis . notes, typically marginal, from the original text notes for div a19506-e170 ouid. ouid. claudian . aul. gal. plato in epino . nazian . orat. 33. in laud. hiero. chrisost. luke 1. 52. hos. 4. 7. 2 sam. 2. notes for div a19506-e1070 heb. 5. 12. ezech. 18. 20. a question good to waken drousie christians out of their dead security . math. 7. the doctrine of christianitie comprised in three articles , collected out of his genealogie , baptisme , and tentation . the first is to know that iesus the sonne of mary , is that promised messiah . the second teacheth vs what manner of way he is become ours . the third , how hee hath done the worke of a redeemer . these three ioyned together make vp a compleat doctrine of christianitie . zach. 13. 7. ☞ iohn 2. 6. iob 19. 25. esa. 8. 8. nomb. 3 5. how christ being his fathers equal and our kinsman is properly the true auenger and redeemer of his brethren . notes for div a19506-e1710 christs genealogie is regist●ed to let vs see that iesus is the christ. ioh 20. 31. gen. 3. ezech. 34. 29. heb. 7. 14. foure euangelists agreeing in one , doe greatly confirme the truth . chris. in mat. the diuersitie betweene saint mathew , and s. luke , maks vp the sweeter harmonie . for where saint mathew reckons from the fathers downeward , saint luke reckons from the children vpward : and why . the whole genealogie diuided into fiue sections . the different courses of the two euangelists . the first section is of ten fathers , from adam to noah . why these are reckoned by saint luke , and not by saint mathew . why these are reckoned by saint luke , and not by saint mathew . colos. 4. 14. saint mathew teacheth that the sauiour is to be sought in abrahams house , saint luke shews that he is also a sauiour of the gentiles . adam the first sonne of god , among men , and the first father of christ according to the flesh . euthym. praef . in psalmos . what a comfortable vnion betweene god and man is made by christ iesus . zach. 13. 7. esa. 8. 8. neuer was there so great a token of gods fauour to man declared as in the incarnation of christ. exod. 19. luke 2. 9. how wee should be thankefull for so great a mercy . heb. 10. 27. the article of christs incarnation confirmed . iren. lib. 3. cap. 31. and that by a comparison taken from the creation of adam and euah . ☜ how the second adam hath with the first the same similitude of generation . theodoret. dialog . 1. cap. 18. our spirituall adoption is here also confirmed . ☞ for seeing we see that god is become the sonne of man , why shall wee thinke it impossible that man may become the the sonne of god ? chrisost. in math. hom. 2. the second section is of other tenne fathers , from noah to abraham . gen. 9. 26. comfort against this that iaphet our father is not in the rolle of christs fathers . gen. 9. 27. it is sufficient that when sem was chosen to be christs father , it was also promised to iaphet that hee should haue his part in christ. rom. 11. 25. though christ be not come of vs according to the flesh , yet if wee be come of him by grace , we haue comfort inough . rom. 9. 5. luk 11. 27. math. 12. 47. for the lord iesus hath alwayes esteemed ▪ most of the spiritual kindred . wherein did the greatest happinesse of our lords progenitors consist ? see the rhemists marginall notes on luk. 11. 28. out of bedatract . 19. in ioan. ☞ the third section is of foureteene fathers , from abraham to dauid . that all iacobs sonnes are within the couenant , not so all abrahams what doth it teach vs ? rom. 9. 4. what cause of thankes giuing is this that so many families of iaphet pretermitted , we are brought within the couenant ? a warning to such as are within the couenant . three reasons giuen why in this genealogie , thamar and rahab are mentioned among christs mothers , not sara , nor rebecca . the first is to represse the arrogancie of the iewes , glorying of their progenitors . an answer for such as vainely glory of their parentage . nazan ▪ in nobilem male moratum . the second is , for the comfort of poore penitent sinners , he asumed that nature which once was sinnefull and did separate it from sinne . see wat a comfort is here . ☞ the third is to manifest christ his glory , in that hee tooke no holinesse from his parents . heb. 7. 27 it is erronious doctrine to affirme that the virgin mary was conceiued and borne without sinne . how this errore was condemned long since by barnard . ber. epist. 147. in canonicos lugdun . among christs mothers in the genealogie , some are gentiles , foretelling how gentiles also should haue their pa●… in christ. galat. 5. 6. gal. 3. 28. the fourth section hath a roll of fathers from dauid to zorobabel . 1 chor. 3. 5. deut. 25. 5. salomons race ends in ieconiah . ierem. 22. 26. where ieconiah is said to haue children , vnderstand them to be by succession , not generation . a double discent vsually reckoned among the iewes . saint luke diduces the naturall line of christ , saint mathew the legall . christ iesus is neuer called the sonne of salomon , naturall . christ as man , was borne a noble man of the most honourable and ancient stocke that euer was in the world . ☜ the sudden decay of salomons kingdome in his sonne , and of his posteritie , in the eightenth man after him . malach. 2. 15. was procured by the sinnes of harlotry and idolatry . the last section : the euangelists are shewed to agree wher they seeme most discordant . adricho . chronologia . lucidus de emendatione temporum ex magdeburg . cent. 1. l. 1. ca. 10. in the naturall line diduced by saint luke , ioseph is the only man who is not christ his naturall father . heb. 7. 14. great comfort arises of the consideration of christs person . he is the companion of iehoua . zach. 13. 7. iob 19. 25. and yet our kinsman . gen. 49. why iacob called him the shiloh . esa. 8. 8. the true redeemer and auenger of his brethren . leuit. 25. 25. num. 35. 12 notes for div a19506-e7750 the time of christ his publicke ministration was from his baptisme to his ascension . act. 1. 22. there was neuer a king , preist , nor prophet , consecrated in so solemne a manner as christ iesus here is . two things considered in this consecration of christ to the office of a redeemer . that christ willingly maketh himselfe debtor for vs. that the father not onely accepts him , but ordaines him to this worke . what sweet comfort arises to vs of these two conioyned together . how christ iesus is become ours in most sure manner . luke 2. 11. ioh. 3 16. 1 cor. 1. 30. namely by the free gift of god the father . except we know this we can haue no comfort in any of christ his actions . we read not in the gospell of any pharise conuerted but one . for a soule filled with a conceit of the owne righteousnesse is not capable of grace . ber. in can. ser. 67. that christ comes to be baptised among sinners , shews his great loue and rare humilitie . the second adam takes a course flat contrary to the course of the first adam . marke what comfort by a contrarie effect hath he brought vnto vs. iohn 1. act. 14. how hee that baptises with the spirit , seekes the baptisme of water from his owne seruant . this hee did to recommend a reuerence of that ministrie ordeined by him in his church . 1 cor. 1. 21. for three reasons was christ our lord baptised , when as he needed no washing , being the lambe vnspotted . first that he might fulfill a point of righteousnesse neuer required of any but of him . the misterie of our redemption explaned for our greater comfort . gal. 5. 3. two parts of the couenant of grace , both of them sealed by baptisme . as baptisme is a seale on gods part , promising vs remission , christ did not receiue it . but as it is a seale of our part , promising to god obedience , that way he receiued it , that he might be bound in our name . christ iesus was baptised , to sanctifie baptisme . beda . ambros. in lu. cap. 3. christ was baptised to seale vp his fellowship with vs. our sauiour receiued his baptisme with prayer . how is it that our sauiour did pray for himselfe ? heb. 5. 7. our lord by his example teacheth vs to sanctifie all our actions by prayer . actions , suppose they be good without prayer , are like bodies without spirits . macar . hom . 40. continuance required in prayer . feruencie and attention in prayer . chris. in math. hom . 25. aug. the comfortable effects of prayer . prayer is the first step of our ascension to god with iesus christ. reu. 20. 6 followes how the father not onely accepts his sonne in our roome , but ordaines him to doe the worke of a redeemer vnto vs. see what a strong bulwarke of consolation is here . ☜ three waies doth the father beare witnesse to his sonne . first , by the opening of the heauens . ephe. 1. 10. secondly , by sending the holy ghost , on him in the similitude of a doue . esa. 61. 1. two things considered in the vnction of christ. the separating or designing of him to the worke of a redeemer . ioh. 6. 1. the communication of grace sufficient for that worke vnto him . christs vnction , in regard of his diuine nature . athanas. de incar . verbi . christs vnction in regard of his humane nature . here we haue the manifestation of christs vnction . iohn 1. 33. why the spirit discends in the similitude of a doue , and not of fire . to shew his loue and meeknes toward poore penitent sinners . mat. 12. 20. luk. 9. 52. 53. the law was proclaimed with terrour , not so the gospell . iohn 1. 29 christ cures his patients by annointing them . ☜ with this same meeknes he endues all that are his . col. 3. 12. ephe. 4. 31. by an audible voice from heauen . three things considered in this testimonie . the author of it , to wit , god the father . ioh. 1. 18. how the three persons of the blessed trinitie , concurre to the worke of our redemption . this comforts vs against the feare of sathans power , and our weakenes . iohn 1. 16. psal. 133. 2 the manner , to wit , by an audible voice from heauen . the gospell should be preached in such a language as people may vnderstand it . therefore christ endued the apostles with the gift of languages . the place from which the testimonie is giuen . this lets vs see first , that the gospel is a heauenly doctrine . nazian . 1. pet. 1. 12 secondly , the maiestie and dignitie of the gospell . heb. 2. 2. heb. 12. 25 thirdly , no way to bring a man to heauen , but by the faith of the gospell . miserable worldlings who haue heauen opened , but they loue the earth better . a short summe of the gospell . how iesus christ in a singular manner is the sonne of god. and that in regard both of his diuine nature . as also in regard of his humane . this doctrine of christ confirmed vnto vs by most notable testimonies . by apostles . by angels . by the state of the iewes . mat. 8. 29. by the prophets . 1. pet. 9. gen. 3. 15. by consent of the old testament with the new , declaring that he should be the sonne of a virgin esay 7. 14. mat. 1. 18. mich. 5. 2. that he should be borne in bethleem . math. 2. 1. hos. 11. 1. called out of egypt . mat. 2. 17. mal. 3. 1. & 4. 5. esay 40. 3. luke 1. 17. & 3. 3. he began his preaching in galile . esay 9. 1. mat. 4. 12. specially in the sea borders of zabulon and nephtalim . esay 55. 5. he confirmed his preaching by miracles , as was prophesied . zach. 9. 9. mat. 21. 4. he came riding to ierusalem on an asse . betrayed by his familiar friend . zach. 11. 13. he was sold for 30. peeces of siluer . math. 26. & 27. with the which when it was cast again were bought a potters field . esay 53. 12. & 53 5. counted among transgressors . psal. 22. 17. psal. 22. 18. psal. 69. 22. he was peirced hand and foote , they cast lots on his garments , and gaue him vinegar to drinke . he was buried in the graue of a rich man. esay . 53. 9. he rose the third day . psal 68. 18. he ascended on high . athanas de incarna . verbi . all these prophesies cleerely accomplished in christ proues him to be the promised messia . lactan. iustit . lib. 1. cap. 6. iustin. mart. orat. ad anton. pium. notes for div a19506-e11810 three things to be considered in it . circumstances going beforeit , sixe in number . the time of christ his temptation is first noted . persons in high callings subiect to greatest temptations , if they be faithfull in them . such as giues their names to christ , let them looke to be tempted of sathan . in math. hom . 7. macar . hom . 47. a comfort for yong christians who after their conuersion are exercised with vnaccustomed temptations . aug. de temp. iust. 58. the place of the combat is next set downe . aug. de temp. 77. ambros. in euery piece sathan hath his snare spred out for temptation . in this combat our lord giues the aduersarie vantage of the place , and why ? ambros in luke 4. nazian . orat. 21. apologel . the third circumstance , he is led into the wilderness by motion of the spirit . temptations are ordered by uine dispensation . ber. in psal. qui habit at ser. 13. . three notable comforts in temptation . the fourth circumstance is of the person tempted . theodoret. dial . 2. cap. 26. ioh. 14. 30. neuer any full of the holy ghost as christ iesus was . sundry sorts of temptations . god tempteth man , and is tempted of man. deut. 13. aug. in ioan. tract . 43. one man tempts an other : these sinne after the similitude of sathan . sathan tempteth man. the temptations of christ were externall only , and could not enter into him . it was far otherwise with adam and euah . the saluation conquest , by the second adam , cannot be lost to any of his members . comfort . our temptations are not externall onely , but chiefly internall . chris. in math. hom . 7. the endes why christ was temp . first that he might ouercome our enemy in a iust and lawful manner . secondly , to let vs see how sathan is a spitefull enemy of mans saluation . aug. hom . 38. thirdly , that hee might teach vs how to fight with sathan . theodoret. dial . 1. cap. 28. fourthly , that hee might comfort vs in our temptations . heb. 9. 11. lastly , that wee should not apprehend our temptations to come from an angry god. the fift circumstance is of the person that tempteth . aug. in vigil . natiuit . dom. ser. 4. sathan properly called a tempter , and why . sathan a commander of the wicked , a tempter of the godly . ephes. 2. 2. 2 tim. 2. 26 carnall men in word despise sathan , but in deede doe serue him . two sorts of sathans operations why wee should not faint at sathans tentations . it is a great temptation not to be tempted . gregor . moral . lib. 2. sathan expressed by many names , for the great wickednes of his nature . 2. cor. 2. 11. they all may be reduced to three , for he is in all his actions either a tempter , or an accuser , or a tormenter . a singula preseruatiue against sathan his temptations . the last circumstance is the occasion of the temptation , to wit , his fasting . a spirituall life is greatly helped by fasting and prayer . by the contrarie , carnall lusts are nourished by intemperance . christs miraculous fasting was also to confirme his doctrine . christs fast superstitiously abused by papists . the actions of christ reduced . workes of redemption , to follow these were blasphemie . workes of miraeles : to follow him in these is impossibility . morall workes : to follow him in these is pietie . fasting is of sundry sorts , according to the endes thereof . a warning for careles christians . the right end of religious fasting is , to subdue the body by discipline . in the battell betweene the flesh and spirit , vve should helpe that partie which we would haue victorious . nazian . orat. 25. in laudem gorgorij . rules in fasting : first that it be without opinion of merit . ber. in cant. ser. 67. next that it be without superstition . epiph haeres . 33. thirdly that it be not without prayer : to fast , and not to pray is to offer a dead thing to the lord. fourthly , that it be without ostentation . fiftly , that amendment of life , be ioyned with it . august . chris hom . 3. ad pop . antioch . ad frat . in erem . ser. 23 sathan restlesse in temptations . prou. 1. after one , let vs looke for another . how these temptations are distinguished . nazian . orat. 4. de filio the order of sathans threefold battell . how a christian should order the battell against him . the time , and occasion of temptation well obserued by sathan . what a false and crafty calumniator sathan is . august . de temp. serm . 234. in the left wing of sathans battell fights desperation . two branches of the first re●ration . sathan of his great malice fights against his knowne light . and his schollers professe points of atheisme , which himselfe dares not auouch . our election 〈…〉 sathan . the argument in those tentations that sathan vseth , is taken from our wants . first , from want of spirituall grace in time of desertion . mat. 27. 46 next , from the vvant of worldly necessaries the dignitie of gods sons stands not in aboundance of worldly things . comfort against the want of worldly things . how wee shold confirme our selues in the assurance of our election and adoption . we should do nothing for sathans command , though it seeme neuer so reasonable . sathan in his temptations , aymeth at this , to make vs earthly minded . mat. 4. 3. many care for this life as if it wer eternall , & for eternall life , as if in a moment it might be obtained . christs reply to sathans first tentation . the word is the sword of the spirit by which we should fight against sathan . christin math. hom . 2. papists conuinced who take the vse of the word from the people . 〈…〉 vpon themselues a famine of the word . amos 8. 11. chris. ibid. two parts of christs answere . of the first we learne that second meanes ordained by god , should not be despised . this serues first for weake christians who through errour of conscience defraud their bodies of necessary foode . next for idle men who neglect the ordinarie meanes by which they should liue . and yet we should not trust in the second meanes , but in god. who sometime workes without meanes , sometime by small meanes , and sometime makes the meanes of life instruments of death . the nature of the second meanes proues that our life is not by them . experience also confirmes the same . this is made more cleare out of the second part of christs answere . psal. 90. 3. the great stupiditie of men , who rebell against god , of whom they hold their life . comfort when ordinarie meanes failes . in the right wing of sathans battell stands presumption . sathan changes tentations for his owne aduantage . sathans second captaine ouerthrowne also by our lord. after victory in any temptation let vs stand ready for a new battel . christs transportation whether mentall or corporall . offences that may arise of christs corporall transportation remoued . in it the inuincible power of our lord is made manifest . comfort for gods children , whose bodies are afflicted by sathan for a time . the place of this temptation is ierusalem , the holy city . no place on earth free from the temptations of sathan . yea , in most holy places , he is a most busie tempter . the lord casts down that hee may raise vp : sathan by the contrary raises vp , that he may cast downe . the pith of this second tentation . the temptation of presumption preuaileth greatly in this age . christs death abused to nourish the life of sinne . sathans tentations to vaine-glory , customable among men . pro. 25. 27 sathan can not hurt vs except wee helpe him . sathans proper voice is , cast downe thy selfe . still seeking mans disgrace & destruction . the reason vsed by sathan to strengthen his most vnreasonable desire . he seekes to remoue godly fear , that hee may bring men to a remediles , most fearefull estate . greg. moral . lib. 6. this testimony of scripture is falsely vsed by sathan in three respects . 1 ioh. 2. 1. that hee makes any place of scripture to confirme a sin . how atheists , sathans disciples , doe learne at him . greg. moral . lib. 2. that reciting such a place of scripture as reproueth his sinne , he is touched with no remorse . this proceedeth from his obstinacie , which lets him not repent . by presumption he fell , by obstinacie he cannot rise . gods great mercy to vs worthy to be marked . his grace hath put a difference betweene vs and others , wher there was no difference by nature . such as heare their sins condemned by the word , and are not moued , are here conuinced . how the children of god tremble at the rebukes of his word . acts 2. 37. act. 16. 30. chrisost. in mat. hom . 6 thirdly , he abuseth scripture , in mutilating of it . the promises of god can be no comforts to vs , if we neglect the condition wherupon they are made . in the right vse of this testimonie , we consider two things : first , the great glory and maiestie of god. dan. 7. 10. psal. 68. 17 how farre inferiour the most glorious courts of kings is to the lords court. secondly , the fatherly care and prouidence of god : toward his children . sathan should alwayes be refused , & resisted . 2 tim. 2. 26 the best weapon whereby wee can fight against him is the sword of the spirit . scripture should be expounded by scripture . the summe of our sauiours answere to this temptation . how men tempt god. in his prouidence . in his mercie . in his iustice . by neglecting the ordinarie meanes . both the wing● of sathans army being discomfited , he now comes forward with his maine battell . sathan againe seeketh vantage by the place . num. 23. christ tempted here at the eye with a faire shew : at the eare with faire offers . how it is that sathan presented to the eye of our lord al the kingdomes of the world . one of sathans customable policies , is to infect the heart by the eye . and therfore if we would keepe the heart , we should first haue a care to keepe the eye . augu. gregor . lib. 21. moral . nazian in deploratio . calam . animae sua . sathan speakes of earthly kingdomes but not of the heauenly , which he hath lost . worldlings by their talke declares that they are of the same spirit . gregor . moral . lib. 7. sathans great subtiltie in shewing the glory of worldly kingdomes , but not their misery . earthly kingdomes may be represented not so the heauenly . 1 cor. 29. aug. de ciuit . dei lib. 10. cap. 18. ephes. 5. 14 vanitie of earthly pleasures , proued by their breuitie . heb. 11. 25. gregor . moral . lib. 15. sathan hauing assaulted the eye of our lord , now goes about and assaults his eare . psal. 24. 1. in this he makes two notable lyes , first in affirming that the kingdomes of the world were his . how sathan is called , the god of the world . next he lies in pretending that hee would giue them to christ , which he neuer would albeit he might . sathans promises are alwaies to be distinguished from his performances . yet blinde worldlings follow sathan as if the world were at his donation . sathan frames his temptations according to the estimation he hath of men . he bids but a small price for such as hee knowes may be easily conquered . ☜ this is their shame , who doe sathan seruice for small rewards . hee seekes more from men then he is able to giue vnto them . if he offer earth it is vpon this condition , that wee forsake heauen . the blind folly of men bewitched with sathans offers . many abhorre to be called sathans worshippers , who abhor not to be so indeede . as namely they who worship the lord otherwise then according to his owne will. and they in like manner , who serue their own beastly affections . rom. 6. 16. why christs last answere is sharper then any of the former . in worship the lord can suffer no companion . 1 sam. 7. 3. papists worshipping others with god , guiltie of idolatry . how the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not excuse them . religious bowing of the knee to creatures a note of idolaters . leuit. 2. 1. 2 king. 18. 4. 2 king. 23. 5. an obiection of the aduersaries answered . worship and the glory of saluation should be reserued to the lord onely . notes for div a19506-e19510 psal. 19. ios. 10. 2. cor. 6. rom. 10. psal. 119. 57. psal. 119. 77. mal. 2. 15. 1. pet. 3. aug. nazian . de ira cap. 5. mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. 1682 approx. 240 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47386 wing k463 estc r221028 99832411 99832411 36884 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47386) transcribed from: (early english books online ; image set 36884) images scanned from microfilm: (early english books, 1641-1700 ; 1780:6) mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. [4], 218, [2] p., plate : ill. printed for benj. clark, bookseller, in george-yard in lombard-street, london : 1682. by sir william killigrew. with a frontispiece featuring: "christ praying in ye garden". with a final leaf of errata. reproduction of the original in the union theological seminary, new york, n.y. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. meditations -early works to 1800. conduct of life -early works to 1800. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-04 aptara rekeyed and resubmitted 2003-06 rina kor sampled and proofread 2003-06 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion christ praying in y e garden . ●u . 〈◊〉 and there appeared an angel. &c. v. 43. and when he rose up from prayer , and was come to his disciples he found them sleeping . &c. v. 45. and said unto them . &c. v. 46. mid-night thoughts , writ , as some think , by a london-whigg , or , a westminster-tory ; others think by a quaker , or , a jesuit : but call him what they please , they may find him a true penitent of the church of christ . london , printed for benj. clark , bookseller , in george-yard in lombard-street , 1682. the constant meditations of a man who for many ●ears built on sand , which every blast of cross fortune ●as defaced . but now he has ●aid new foundations on the rock of his salvation , which no storms can shake ; and will out-last the conflagration of the world , when time shall melt into eternity . to the reader . yov are to know , that the author ( being no scholar ) had no design to teach others , nor other aims by writing these his mid-night thoughts , then by reviewing them , to keep up his own heart to heaven : but by this practice , he grew to such a habit of nightly meditations , ( at his first waking ) as prov'd more pleasant then sleep , and in a short time became more delightful , then any other thoughts could entertain his mind with : so that without any intent to publish them , they swell'd into this bulk you see ; and brought him such consolation , that he thought it gods mercy to bring him this way to heaven . and if any reader do find the like advantage , by doing the like , he will have as 〈◊〉 cause to thank god as the author has , who set his fancy on work this way , to defend his heart from indulging such vain thoughts , as day and night did formerly invade and seduce him unto evil purposes . and on this account , the author was perswaded by some friends , to transcribe these loose papers as they were first writ , and tacked together , without any method of coherence observed , ( as appears by the frequent repetitions of the same expressions in many of them ; ) yet they wish'd him to keep them as they were , to shew how such unlearned men as himself , might better imploy their busie fancies at all times , on the serious thoughts of their eternity , then to drop into their graves , without any consideration whither they are going . and the author on the same account , was some time after by the same friends , ( against his own iudgment ) over-ruled and perswaded to permit them to be printed , ( without his name ) who gave him such arguments for it , as he could not resist , hoping that amongst so much sincere natural devotion , something of great use may be found to enrich the souls of those , who are of no more capacity then himself , who knew no true felicity , until he learnt to meditate on his eternity , which every man has some talents to practice on . mid-night thoughts . i. most men do miss of the fe●icity they seek on earth , because the wealth and honours that we gain , and all our joys in them , are with our selves still perishing in the height of our fruitions ; and in a little time must all return unto the dust we came from : yet nothing does disturb the heart of man so often , and so much , as pampering of it with hopes of what we seldom reach , and always over-valuing what we aim at , which our fancies like magnifying glasses represent unto us , with such multiplied felicities , as dazle our understanding , and captivate our reason with an expectation of what we never find . but such men as can set their hearts on god , ( above all his creatures ) and delight in him , and his celestial joyes , will find a constant felicity here , by an inward assurance of eternal glory hereafter ; for s●ch a man can never want arguments to encrease his joys on earth , when his repeated sorrows for past sins do create new joys for those sorrows ; and every new victory over a new temptation does afford him fresh joys for such frequent conquests over satan and himself . so that if we can set our whole hearts sincerely to delight in god , and his service , we may have so many tasts of his heavenly joys here , and such frequent glimpses of that glory , that we cannot hide our comforts in the holy ghost from our own hearts while we live , and when we die , our souls will rejoyce to fly into christs arms , for the consummation of all our hopes , all our joys unto eternity . and whoever doth observe , will find that the deepest sorrows for sin , does raise the highest joys for our reconciliation , and will prove our fullest happiness on earth . ii. the more we search into the ways of devotion , the clearer we shall see , and experimentally find , that true divine philosophy , when fixed in the heart of a divine lover , is the highest extract of all the blessedness that mans nature is capable of in this world : for god may be said to delight in filling those souls with his celestial joys , that study him , and will bring a regenerate man to such a sense , and contempt of his past life , that he shall soon arrive at so great a degree of felicity in his approaches , and converse with him in holy meditations , as to lament when he thinks of what joys he has lost , by wandring so long from god. for the felicity to love god , and to be beloved of god , is a pleasant meditation to entertain a pious mans heart his whole life ; and will invite him to spend more time with god , then with all his creatures . iii. we should always pray with such intention of spirit in that great duty unto god , and with such fervent zeal , as if our souls were that moment to expire , and to carry our pardon with us to heaven . and every time that we receive the holy sacrament , we should consider , that we are climbing a step nearer to heaven then we were before , so to shew our desires to be there . and whoever will have patience to read these plain lessons , and mind them so seriously as to practice them sincerely , will find more pleasure therein , then he can fancy before he tries , ( if he never tried to meditate till now , ) because a firm , fixed , ratified devotion , has in all ages been experimentally approved of , for the highest delightful diversion , that the heart of man can enjoy . iv. delight in the lord , and he will give thee thy hearts desire ; that thou maist still increase that delight more and more in his mercies and blessings , in his love ; and thy trust therein , with a comfortable peace of conscience , until he brings thee unto the supream delight of all delights , to see his face in glory ; and until then , to entertain thy heart with the joyful assurance of that felicity to come , as the highest desire a man can have , by continual improving thy delight in god ; for from him who is the fountain of mercy , and grace , continual joys do flow . v. we are to seek earnestly , and to pray daily for christs righteousness as our chief treasure , and not to rest until our hearts be inriched with some portion thereof , to carry us to heaven , and in our way thither , so to arm us here , that no approaching evils may divert us . we are also to consider , that the gospel does not invite us to forsake the pleasures of this world , to go into a dungeon , ( which were a hard lesson ) but to remove from hence to inhabit heaven , with all its glory to eternity ; yet this natural cowardly disease of fearing to die , being born with us , is without cure , until the holy ghost do fall so on us , and dwell so in us , as to overcome our frailty by his grace , and to make us see , and understand how to value our interest in heaven on christs account ; and by that faith , to raise in us such holy courage , as to pass through the grave with joy to our eternal bliss ; which requires a divine valour , beyond the reach of a natural mans fancy , with assistance from above . vi. most men do forget that our greatest affair on earth , is to serve god frequently , diligently , and publickly to own him ; in the first place to secure our blessed eternity by his favour , while we have time to do it : and in the second place , to follow our callings for a subsistance , by his providence prospering our labour during our abode here : but we do often invert this , by doing quite contrary all our lives ; by hungring and thirsting after perishing goods , and serving god at spare times only , as our least concern ; until the agonies of a death-bed shews our mistake too late . for it is a great presumption to neglect god all our days , and expect a crown of glory at our last gasp , as a reward for our neglect ; it is dangerous to provoke god so . vii . if we did set our hearts to take pleasure in piety , as we do to improve our delight in other things , we should find that heaven gates would fly open to our sincere addresses , and perceived the spirit of god working in our hearts , with divine transports full of unexpressible joys , while that sacred flame burns bright within us ; and such emanations from the holy ghost , are the greatest invitations we can have , to encourage us to prepare for a place in heaven , and to make us esteem those celestial joys , above all the glories of this world ; where the greatest princes terminate their highest ambition to die the sons of god , ( or should do so . ) viii . what god hath revealed to us at mid-night alone , shall be our portions in the next world : and if we can repeat the same communication with joy in the day-time , which we had with christ in the night , we may entertain a comfortable assurance that the holy ghost was at first , and is at last enkindling those divine flames within us , to raise our elevated transported souls to heaven . ix . the greatest epicure cannot have so much pleasure in satisfying all his appetites , as a regenerate man has in his conversation with god , during his devout addresses , in which he finds the holy ghost raising up his heart to an assurance of his favour with god , and giving his soul a delight far above all carnal fruitions , by the very victory over them . but this is only intelligible by pious hearts , and requires a divine valour to encounter , and overcome in such skirmishes with satan , and to relish the felicity and glory of such triumphant joys as follow every such victory . x. if we consider that god asks nothing of man for all his benefits bestowed ( but the heart of man ) and that nothing but man can give the heart to god , and that we ever heard , nor read of any man , that ever made ▪ that sincere present to god , but did receive it back infinitely enlightned , and enriched with treasures of never fading blessedness ; who then can believe this , and omit to make so advantagious a present of his whole heart unto god ? to shew his faith , his love and obedience , as his greatest happiness on earth . for we may in a way of speaking ( and i hope without offence ) suppose the heart of man was made triangular , as three seats , for god the father , the son , and the holy ghost , who are all one god , as the three corners are one heart , which can no more be divided , than the godhead , who will so fi● when he dwells therein , as to leave no place for the world , the flesh , or the devil , to abide there : and from hence it is , that god forsakes us , when we forsake him ; when we deliver up his habitation in our hearts unto his enemies , when we thrust him out , to admit of any of those rivals into any corner of our hearts , we then affront the whole trinity , ( and drive away all them , all him ) to entertain and court a destroying guest , instead of the lord of life . xi . god will not suffer those that are his to live in the dark ; for if god be with us , he will make us see that he is with us , and will never go out of our sight , until he has brought us where we shall never go out of his , and will sometimes make us start with a surprizing joy , to find he is so near us , as to give our hearts a taste of the same joy we shall have in heaven ; though infinitely increased then , and superinvested with glory . how great comfort then must this be , when long habitual sinners are thus blessed , thus converted , and thus reconciled to god , by faith in christ's blood , when god does so eminently manifest his glorious goodness , in visiting the souls of sinners , and powerfully calling us great criminals , to become chosen vessels , where himself vouchsafes to dwell ? to think fully of this , is to think of nothing else in comparison of this our great concern , which now begins , and now assures our eternity with god , which is above all earthly felicities that pass away like dreams . ( as ) what signifies the persian , grecian , or the roman empires now ? where are those great , glorious , glistering bubbles now ? never worthy to come into competition with the higher aims of regenerate men indued with divine love , whose immortal souls are fed with such celestial joys , as can only flow from their immortal object , ( god ) on whom their ambitious hearts are fixed with such a lively faith , as doth create a contempt of all earthly fruitions , and stand ever ready as adopted sons of god , with joy to pass through the grave , to an immediate possession of a crown of glory ; for when god is pleased so to descend and dwell with us here , it is to assure our souls they shall ascend , and dwell with him in heaven . xii . he that has heard the bell toll for him to the grave , and lives after it , will do well to call to mind what agonies he then felt , and what vows he then made to god on his recovery ; and now every day to examine his heart , how well he has performed those vows , and how much fitter he now is for his next summons thither : for every bell that he hears now toll for others , is his alarm to make ready for his day of judgment . a concern so great , that no man can guess at the terrible terrors of a dying , despairing sinner , but he that has felt them ; nor can any man know the felicity of living ever ready to die , but he to whom god has given the grace to live so ; and to accustom himself to compare frequently those past amazing terrors of despair ( from which god did then deliver him , ) with such new light by grace from above , as will exalt his soul out of those dark despairing clouds , to expire in a full reconciliation to god at his last hour . xiii . if we believe christ on earth did all those miracles the gospel mentions , and that by faith so many of all sorts were healed of their infirmities , the same faith now no doubt will procure the like mercies from the same christ , now he is ascended , an● united unto god the father , where he sees all our maladies , and hears our cries , and is as ready now to cure our leprous souls , our withered limbs , our bloody issues , and to cast out as many legions of devils tha● possess us with pride , envy , lust , revenge , gluttony , avarice , and all the rest of that black train : so that if we be now as desirous to be cured as they were then , an● do cry out for mercy as they did , we shal● be made whole like them , and follow christ 〈◊〉 ever after , until we enter into 〈◊〉 eternal rest. xiv . if we observe how the holy ghost works on our souls , when our sincere ●●evotions do raise our hearts to heaven , ●●d how much our fancy soars above ●●r own reach in extasies of joy , and ●elestial delight at that time , we may ●ereby know how god accepts such sa●●ifices , and by his returns of comfort , ●nd ardent desires to repeat such adresses , as often as our affection and feli●ity does encrease by our devotion ; for ●●en god meets our sincere prayers with ●●ch consolations , and inward depen●ance on his mercy and grace , as will ●●lighten our hearts with divine love , and ●●ing us to a constant conversation with ●im , by living a divine life ; so to wean 〈◊〉 from the world , and fill us with such ●oly flames from heaven , as noth●ng ●●all shake our faith , nor divert our ●houghts from making ready for our ●ourney thither . but 't is neither writing ●hus , nor talking thus , nor praying thus , ●●ut doing thus , must bring us thither . xv. it were well if we did treat god with as much respect as we give to one another ; for men generally ( when invited to a great man's house ) in common civility do dress themselves to their best advantage , suitable to such company , and fit for such respect and welcom , as they expect there : how much more ought we to prepare and adorn our souls and bodies , when we are invited by the glorious majesty of god unto heaven , and by his holy spirit are daily solicited to come , where we are sure to be received and welcomed by his son our saviour , and all the host of heaven , with divine caresses , suitable to the dress we appear in ; and what we want of that innocent whiteness , we shall find the angels adorned with there , his son will make up , by covering us all over with his bright rayment of celestial purity . so then , such men whose hearts are ambitious of that ornament , and that honour , will prepare for it before they go , and then will not miss of being so arrayed when they come thither ; so that our sincerity in making ready , is our work here , as it is christ's work to own us there , and is also ( in a great measure ) the business of god the father , the son , and the holy ghost , all three as one , to encourage and contribute to assist us in our desires and endeavours towards this holy dressing , for our blessed reception into heaven ; and our whole lives are given us here , for time to make ready to enter into that eternal glory at the resurrection . let no man then , who has faith in christ's bloud , afflict himself with doubts , or fears , that he knows not how to serve god acceptably ; for god sees through the hearts of men , and observes such as are set humbly , and sincerely to love , fear , and obey him ; unto such he will send his holy spirit to fill their souls with his guiding light , so fully as th●y cannot miss their way to heaven . xvi . if we consider the soul of man as an extract of the divine nature , we may well think that true devotion is the highest epicurism we are capable of in this world , where we may make evangelical righteousness our superlative delight , and by it express our gratitude to god , in raising our hearts to divine love of him ; so to manifest our high and glorious extraction , by a constant joyful conversation with god in humble addresses ; and so fix our election as the consummation of god's prime purpose to adorn his best creature ( man ) with his greatest blessings ; for nothing can be greater than to give himself ( as he always doth ) unto those who desire him , in whom they have all that heaven and earth contains . xvii . we are to seek god , and not to leave seeking till we find him , and we may be sure to find him , who desires to be found by those that seek him as they ought , and delights to be so sought , that we may be sure we have found him , that is , when we delight in him , more than in all his ●reatures ; so we do not deceive our selves by mistaking our delight in god , but are pleased with all his methods , in weaning us from the uncertain glories of this perishing world , that our souls may be ever ●oaring up to him , when we have found him , so as not to lose him again . but we too often meet with men who have skill to make the world believe they have found god , and do enjoy him above others , and are full of divine joys in shew , from their dissembled piety professed , so to obtain credit and trust to deceive the innocent ( which when gained ) they soon unmasque themselves to act as they designed : and then , how va●t a difference is seen betwen such , and a truly regenerate man , that has found god indeed , and does converse with his great maker in full tranquility of soul , through the expectation of his joyful resurrection from the grave ! while the hypocrite has an aking heart in the midst of all his joys , and all his hopes ; that fears to find god too soon , whom he never had a thought to seek ▪ xviii . the divine lover , who is accustomed to converse with god at midnight , will then , at first waking , find his heart so full of fervent zeal , so glowing hot , that no sleepiness can suppress those devout flames from soaring up towards heaven , where his soul enjoys those refreshing comforts it is used to find from the kind welcomes of his beloved , while that holy flame lasts , and when his soul descends from this early visit , it retains the idea of that delight the whole day after ; still exciting this divine lover to retire , and repeat those celestial joys , as the highest , and most delightful entertainment he can wish for on this side of heaven ! for god is the centre of a divine lovers soul , it cannot move from him without some impulsive force , which we should disdain to yield unto . xix . how frail is humane nature ! that can never be so much pleased on earth , as ( within some time ) not to become weary of what we most delight in : and how much greater frailty is it to know how to be ever pleased , and for ever happy ! but cannot set our hearts sincerely to endeavour for it . and yet there is another frailty in some men above all the rest most wonderful ! that such as have , on serious thoughts of their eternity , resigned their hearts to god , and for some time , known no joy , like their transports for heaven ; that such men , so raised , should prove so weakly fixed ! as boldly dare make room for satan in their hearts again ( as the more welcome guest ) where god did sometime dwell ; this were a dreadful thing to think on ; if the mercies of god were not far beyond the reach of sinners to deface . and from hence we may learn , that holiness is the peculiar gift of god , and that we are raised to all degrees of piety by his holy spirit , who of ourselves can neither rise nor stand one moment in his favour longer than supported by the same spirit , thus to give us humble thoughts of our own little or no strength . and yet we are not obliged to rest in such humility , but ought to labour , and to pray for more and more talents of faith and grace , till their encrease do raise our souls higher and higher , in ambitious zeal to become divine lovers , and not to be content with less preferment than adopted sons , when we find the holy ghost thus at work within us ; and so may strive to raise our new affections , by holy thoughts , to the highest pitch of devour extasies of devotion , and by this divine experiment to try if we can love god too much , and have more zeal in prayer , than he does like of ! or can so tire him with our importunate addresses , that he will turn away his face , and deny his love unto souls wholly devoted to serve and please him . but when we find our hearts full of such sincere raptures in devotion , we may assure our selves they come from god , who does ever approve and accept of such flaming sacrificed hearts , as are enkindled from above , and are much different from any such enthusiams as satan can infuse , only to infect those wavering hearts , that do still incline to be his vassals . xx. those who have obtained of god to become truly regenerate , do find that a sincere repentance , with contrition and conversion of heart to god , are rewarded with peace of conscience , and so great a delight in humble converses with god , on their meditations of heaven , and their eternal b●iss , that all worldly pleasures do give way to those divine transports , which flow from the holy ghost within them . and no time so proper to meet god , as when they awake at mid-night , before any worldly concerns entertain their hearts ; for he that chearfully recommends his soul to god , when he lyes down to rest , will to his infinite comfort , find god ready to receive his first waking ejaculations ; who begins the day with the same adoration , and trusts in him , that he lay down to sleep with : so that our mid-night conferences with god , will by custom grow more pleasant than sleep , and will fix such a divine love on our creator , as will produce great joy here , and some glimpse of that glory we shall have in heaven ! for god never receives our sincere addresses , without multiplying of his favours in return by such manifestations of his grace , as will preserve us in his service until we meet again , to pursue those holy meditations , which will bring us unto him in heaven , when we die . xxi . a righteous man is a divine philosopher , that enjoys all his heart can wish in this world , by his faith in christ , love to god , charity to men , purity and humility . and the holy ghost is the great chymist , that conveys all these ingredients into the furnace of a pious heart , and there , by his influence , and operation , produces the grand elixir of true righteousness , which preserves the soul unto eternal happiness . and whoever finds the holy ghost thus working in him , will find the comfort and consolation of his salvation in this life , which with the serious consideration of his future felicity , will be entertainment for his whole time here , and keep him always ready for his summons to heaven ; and will make his passage thither as easie to the righteous , as it is terrible to an impenitent sinner . xxii . it is impossible to fancy , and to find any earthly entertainment for the heart of man ( but devotion ) that can raise his delights higher and higher by fruitions , without la●situde unto eternity : which elevated devotion , is a felicity , that the divine lover only has ; and is created in his heart with his resurrection from sin to grace , by a continual succession of growing joys , on the assurance he finds of his second resurrection to glory at the day of judgement ; which is god's peculiar work in the souls of his beloved , to make them see that he is never absent from such as are totally devoted to love and serve him ; for such , and only such , can securely enjoy god in all his creatures here , and have him also to eternity in heaven . if then the rugged way thither , be so pleasant to a righteous man , what will his seraphick joys be there ! and how worthy of our utmost endeavours to live so , that we may die capable to participate of those joys then . xxiii . men do generally create terrors , to fright their own hearts , as they do children , with ugly vizards ; we represent death unto our fancies in dismal forms , as a messenger sent from satan to hurry us from our present delights into everlasting flames . and then 't is no wonder , that habitual impenitent sinners , do start back from the approach of death , when so dressed . but the regenerate man , has an antidote against this evil ; he summons his celestial thoughts , and sets his soul in order , ( as a great prince in state ) incircled with heavenly joys , ( as his nobility ) and is also attended by crouds of guardian angels , to receive the same death , with caresses of great friendship , who appears before him , drest in bright gorgeous raiments , as an embassador sent from the king of kings , to consummate a league of amity , and to give him possession of his new conquest , with a crown of eternal glory , long fought for , and at last obtained ; so that we generally mistake our passage into the next world , and call it death , which is assured life , ( and that eternal ; ) it is our faults , if we be frighted at the terrors of torment there , where everlasting joys do answer every pious mans expectations , who looks on the pangs of his departing soul , but as the momentary touch of a sharp lancet , that makes him bleed for future health ; so that men prepar'd for heaven , may change the terrible aspect of a grisly death into a divine angelical form , fit to be courted with a most hearty welcome , who is sent by god to conduct us unto him , where every wise good man desires to be ; and this is a great ●ark of the holy ghost on the hearts of men , to bring sinners to such an evangelical felicity , to live so in gods favour , as to rejoyce to ride on deaths chariot in triumph into heaven . xxiv . a pious man is never alone when most alone ; but then takes more delight in his approaches to god , then this world can afford the greatest epicure ; for his devout heart is ever on the wing towards the throne of mercy ; from whence his soul is filled with divine comforts beyond expression , for god never fails to entertain a sincere soul with high consolations . xxv . watch thy first waking thoughts which will declare thy soul unto thy self ; whether carnally minded , or spirituallized ! for then is thy fancy fresh , unclogg'd with worldly affairs , and then the time to blow up thy flaming gratitude to god , in some proportion towards what thou hast received from him in mercies , and in blessings , ( though short in point of merit , ) yet such holy aimes , such pious ambitious contests , god allows of , and is well pleased to see such use made of his grace , by such divine emulations in the hearts of men , who do endeavour to raise up their gratitude in competition with his benefits : but this must be in such humble addresses , as doth become dust and ashes , who can do nothing of our selves , ( that is good ) nor think beyond what we receive , and must thank god for the thanks we give him ; for it is the holy ghost that excites , and enables us to such a frequent and free conversation with our great maker ; by which elevated zeal , and sincere affection in our daily acknowledgments , we ●hew , that we have some taste of that joy , and some glimpse of that glory here , which we expect in heaven ; and is some testimony , that we have not received the grace of god altogether in vain . for no man can give effectual thanks to god for his mercies , until he find some assurance of his reconciliation by the bloud of iesus christ , which is the fountain of all mercies , and the great argument for our gratitude to the father of mercies , who forgives transgressions to raise our gratitude to love. xxvi . whoever has so much faith , as to create true notions of the holy trinity , and gods eternal habitation of glory , and bliss in heaven ; where he believes that christ has purchased places for all penitent reconciled sinners ; that man cannot chuse but wish , and indeavour to be one of that blessed number so redeemed from hell , and raised to everlasting glory on christs account : but how to attain unto this felicity , and to find in our hearts that we have attained it , is our greatest work in this world , and our most joyful entertainment here , which is a pre-possession of heaven , as much as our frail nature is capable of with the divine assistance of the holy ghost ; so then , we must observe if our hearts are become so regenerate , as to find more pleasure in our approaches to god , and our devout conversation with him , then all the fruitions this world can afford us ; for then we shall find an inward dependance on god in our own hearts , such as will guide us by his divine guiding light , unto the means and methods of attaining our wished salvation , and within a little time certainly grow to a much more habitual delight in piety , then our forsaken sins formerly were ; and will hold our hearts up to heaven , ever ready to enter in , when death comes to conduct us thither ; and it will be great joy to pass the pangs of a death-bed , and ●errors of the grave , with an assurance that our souls shall be with god , the moment that we depart from this world , if we live righteously in it . xxvii . if we give our whole hearts to god , wherever we are , whatever we do , our minds will be fixed on him ( the only centre of our souls intrinsick happiness ) 't is like a man forced from his beloved companion , by some great affair ; he dispatches it quickly , and with speed returns where he left his heart ; and thus we may try our hearty love to god. but when trivial objects , and vain diversions ▪ do easily withdraw us from his converse , and then detain us whole days in idleness , so as to afford god but some few moments , for our morning , and evening sacrifices ; we may reckon that our love bears the same proportion with the time spent in his service : we may also find on a strict search , that we are mistaken in the donation of our hearts to god , by keeping of a small corner of our hearts in reserve for diversions , only to gratifie some fair-faced appetites , which do insensibly rob the major part , until that corner have ingrossed the whole heart ; by which we fool our selves , to think our all-seeing god will be mocked with such thin vizards on our hearts . take heed therefore of idle diversions , and pray for grace to become regenerate , to set thy heart on things above , which begets true love to god , with blessedness here , and for ever ; which eternity can never be too much thought on , nor the lord who disposes of eternity , be too much loved , or too much feared ; and if when we lye down to sleep , we could but learn to think that we might wake in the other world ; we should labour to live close up to god , so that satan may find no time , to come between to tempt ; and then such reconciled sinners would discern their conversion to be a sure testimony of god's mercy , and the spirit of faith fixing the foundation of true piety , by which we must ascend , as the first step of that ladder towards heaven . xxviii . it is a stupendious thing , to think how our corrupt dust and ashes , may be exalted , when the spirit of god is at work in the heart of man , when a great sinner is cleansed from his pollutions , and all his past transgressions are so wiped off by the holy ghost , in the receiving of the sacrament , that he finds christ born within him , and his soul filled with a new kind of divine transports , which raise him in meditations up to heaven , by such devout addresses , as grow higher and higher in ambitious zeal to be near god , until he obtain to be owned an adopted son , and while he remains on earth , by faith to share with angels in some degree of heavenly joy , and to perceive some beams of their glory , which he shall participate of at the resurrection ; and until then , be here feasted with such devout celestial delights , as will give him an assurance that these are the marks of his election , to comfort , and to fix his heart on god , who will guide his soul through his pilgrimage on earth ( full of storms , and calms more dangerous ) untill he brings him unto his glory ; for if we believe it to be gospel-truth , that our bodies are capable to become the temples of the holy ghost dwelling in us , we must also believe that he will manifest himself so as we shall discern his being in us , by such a divine life , with such extasies of joy , as no soul can reach without his assistance ; which if we practise to observe , we shall find will prove to be our greatest consolation that the heart of man can have . xxix . we talk of death , as we do of eating , drinking , and sleeping ; and do flatter our selves too much , by thinking we are as ready for the grave , without a full consideration , how nice , and great a preparation is fit for our appearance at the resurrection ; when our whole lives here , spent in the service of god , is not too high a price for the crown of glory we then expect . and yet few men do afford the hundred part of their time , to become capable to receive that inestimable purchase , which christ has made for us by his bloudshed . and nothing is more strange , then that we should so much forget what we are always a doing , ( which is dying ) and is god's great mercy to free our souls from the dungeon of this world , to fix them in his eternal bliss . xxx . god sees our first intentional approches towards heaven , so that we cannot make more hast in our addresses unto him , then he makes to meet and welcom our sincere devotions , with raptures , and extasies of joy , to encourage , and guide our frail nature to love , and serve him above the world ; that can in no degree afford so high delights as our souls find , when our whole hearts are offered up to him in daily sacrifice , while that holy flame lasts . xxxi . our greatest concern , is to live so righteously , as to be ever ready to die ; which no man can think of too often , nor prepare to much for , if he considers that every moment advances towards the grave , through which we must pass to eternal joy , or eternal misery ; and is an argument enough , not to mispend our time , but day and night to call on god , for his divine guiding light to shew us the way to him. xxxii . sleep is so like death , that it is no wonder if we dream often that we are amongst the dead ; for though we are not now visited by visions as of old ! yet such frequent conversation with dead friends when we sleep , may be looked on as kind notions from above , to give us some reflections on the grave , towards which we do walk as fast in our sleep , as when we are awake , so that we ought to imploy more of our thoughts on every minute that so hasts on to our eternity , then men generally do ; and by such dreams we may learn to converse day and night with god in our humble addresses , to make us fit company for his departed saints when we die. xxxiii . if we could attain to as great faith , as the first martyrs had , we might have as much felicity in piety as they had ; who rejoyced so much to leave this world , that no torments could de●er them from death , to be with christ. and if we could raise our souls to fancy the glory of heaven as they did , we should believe that nothing there , is so dirty as our brightest diamonds , where the beauty of holiness by faith , as by reflection , does eclipse all the beauty , wealth , honour , and glory of this world , in the hearts of such as are become regenerate . and if our souls were so sanctified , and advanced in divine love ▪ as those blessed martyrs were , we should admit no rivals with god in our hearts , where he delights to reign alone . and then , we should find our god every where with us , carefully providing for all our wants , and supplying all our defects , as if he attended on us dust and ashes , with his providence to guard us while we sleep , and to watch if our first waking thoughts be set on him , and to expect them as his due , and his delight ; as if the almighty courted us for favours , more then we do him for his mercies , and his blessings ; and when our souls become thus enlightned by his divine rays from heaven , we shall find our hearts so full of him , that a wilderness , ● prison , or a dungeon will seem a throne , and will be our heaven here ; and then we shall know no joy like having god ever in our sight , with hearts fixed on our eternal bliss already thus begun . xxxiv . if we consider the extent of miracles , those we call the greatest , are but as wonderful as the smallest , for every thing we see , all we think , every motion that answers to our thoughts in every part of our selves is miraculous , ( as to dust and ashes ) and so in the same ballance , we may weigh our birth , and dissolution , and resurrection to be equally miraculous . but if we consult our own consciences , and throughly examine our own hearts , we may be confirmed in the belief that there is no higher miracle , then when the holy ghost turns the hearts of men from their long habitual , idolized , carnal appetites , into a spiritual affection towards god , with such heavenly transports as do create the peace of conscience , with such a settled joy in god's service , as will accompany our souls from hence to heaven ; which spiritual resurrection from sin , being god's work in us , is a sure mark of our adoption , and by this miracle of mercy to become thus regenerate , we may account it the highest ! because of highest concern to us , to be so raised from hell , to heaven ; and a greater miracle to confirm the christian doctrine , no man needs to seek after , then what he may thus find in himself , if thus led by the holy ghost ! and thus exalted from reprobate dust , to be the adopted son of god. xxxv . piety is the best policy , because by it we obtain all that the heart of man can wish in this world , and the next , which every pious man has a great proportion of here , and the fool only thinks he can mock god , or flatter him ; while he does only deceive himself , in hoping to serve god , and the devil at once ; to satisfie vitious natural appetites , and enjoy spiritual felicities at the same time , as if the way to heaven were through hell ; but if we do doubt whether eternal happiness , is preferable before short fruition on earth , we may enquire of a voluptuous sinner when he is become truly re●generate , if he does not find that the peace of conscience is a more constant delight , then the greatest momentary gratifications of flesh and bloud . for when he is so called to an assurance of his sonship , by his spiritual comforts from the holy ghost within him , and such transports as do afford heavenly joys , with some glimps of that glory , which he shall participate of at the resurrection ; he will perceive it is the same gift of god , beyond humane acquisition ; so that mans best policy is to lead a pious life , which will fully satisfie all his ambitions , and answer the highest affections his heart can fancy , by having god so , by whom he has all that is in heaven , and in earth . and whoever god does thus give himself to , will find that he has him , and will perceive this is his spiritual adoption , to incourage and inable him to live righteously all his days in more honour , glory , wealth , and felicity , then all the empires of this world can afford without god : so that piety is the best policy to establish our happiness in this world and the next : xxxvi . there can be no comfort in this world , beyond an assurance of sins forgiven , with a full reconciliation to god ; and no man can have surer marks of his election , then to find his former contempt of god , turned into divine love of him , with the holy ghost converting the hell that was in his heart , into a paradice by his habitation there ; which is an infallible earnest of glory ; for when god gives us grace to will , and to do his will , by the power of his spirit , we shall want no comforts here , and be also filled with holy courage , and a joyful faith to turn the terrors of the grave , into a delightful desire to be with god ; which is a righteous mans greatest consolation . xxxvii . if a regenerate man , blessed with divine love , do observe how the holy ghost works in his heart , at the time of his sincere vigorous addresses to the throne of mercy ; he will find that his delight in the service of god , does increase with his devotion , and that his devotion is raised by that delight ; so that his soul ▪ by custom in such approaches , does grow higher and higher , by so joyful a confidence in god's favour , that no allurements can divert his love , nor storms shake that trust on which his peace of conscience is surely founded here , and his salvation at the resurrection as sure : yet care must be had that such elevations of the soul ▪ may not grow beyond those gospel rules set us to follow ; so that the felicity of piety may be sometimes allayed by humble recollections of our own unworthiness , ( when at best ) lest spiritual pride do puff up our hearts with such seraphick joys , as use to rise from such extasies in devotion ; ( so as to think ) if angels in the presence of god , do rejoyce at the conversion of a sinner , what joy may that sinner have , above those angels ? who is so much more concerned then they are , when he finds himself snatched up from the brink of hell , and become as an angel in heaven , before he arrives there ; which is a kind of epicurism in devotion , and may be too much indulged , if not acknowledged from whence it comes , with gratitude for so great a benefit received . xxxviii . christ gave us a sure rule to know , and to shew our love to god , which is ( to obey his commandments ) and not to treat him like our fellow creatures , with passionate words , sighs , or tears , or joys , but by the sincerity of our thoughts , and actions , to shew our obedience better th●n by vehement extasies in devotion ; though such exterior declarations from the heart , do advance our zeal , they may deceive us with flattering hopes of our being better then really we are ; for 't is not our frequent prayers , nor hearing the word preached with d●light , nor receiving the holy sacrament with an elevated faith , that ●ully expresses , or denotes such love to god , as he expects from us , but it is our 〈◊〉 endeavours in all selfdenials , towards an uniform ob●dience to all his known commandments , an evangelical sincerity in the duty required , that manifests our love to god , and is most acceptable to him ; for though our performances do prove short of our duties , god sees our integrity , and esteems us for that ; our sincerity towards obedience , is very acceptable with god. xxxix . god sees our frailties , and knows that no mans fancy can reach the felicity of divine love , but his , who is endued with it from him ; nor can that man by words express those joys that his transported soul finds , in such welcoms as god affords in his divine endearments to his true lover , by such celestial raptures , as do make him forget that he dwells on earth , while that bright flame of his devotion lasts ; and on his return from heaven , while the thoughts of that blessed address remains , it grieves him to find that he is still on earth , so that his body cannot mount upwards with his soul , to the throne of glory , and fix there together . xl. how weak is our faith , in the matter of death ; and how strong the frailty of our nature , that makes us fear to go , where we desire to be ? so to create terrors in the passage , when there is really none , or if any , they are such as cannot be avoided : how vain then is it to raise : melancholly-clouds to eclipse the glory , and dull the joy we are entring into , the moment that we die ? xli . great converted sinners ought frequently to consider the wonderful goodness of god , for his double mercies , who does not only forgive all past transgressions , on our reconciliation ; but on our future obedience , our faith , love , and gratitude , he rewards such great sinners with grace to obtain eternal bliss ; easie conditions to be admitted by god's immense goodness unto this purchase of mercy , and reward on christs account . which grace we must improve by rising still higher and higher in god's favour for the future ; and then we shall have a double joy in all such fruitions , and diversions , as we may own in god's sight here , and at the day of judgment , and may now thank him for ; with hearts full of purity , and such bright shining innocence , as god delights in . xlii . god's spirit is never absent from those that seek him sincerely , and whoever observes it , will find it so . god loves a souls whiteness , that flies all approaches towards sin , with detestation . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom of his service , it is to shew him a glimpse of heaven , to invite him thither . xliii . as a good conscience is a continual fea●t , and a great blessing , so 't is a dangerous th●●g to ●e over-much delighted 〈…〉 duties , ( though peace be in 〈…〉 should forget from when●●●ll 〈◊〉 p●●●ormances do come ; and so 〈◊〉 attribute holiness to our se●●es ▪ ●●ich is god's peculiar gift . there ought also great care to be ha● , that 〈◊〉 be not mistaken , to think we do enjoy tru● peace of conscience , when we have it not ; and that we do not flatter and abuse our own hearts , with some things of fancy , like more holiness then we have ; and so believe our vows , and desires to piety , are effectual performed , before our actions do justifie those good resolutions , and self-denials , to avoid such snares , as lie concealed under innocent diversions ; lest we fall , when we think our selves most safe : so that a pious man is to be as careful how to manage his piety , as a sinner is to obtain it . xliv . when we are assaul●ed by any temptations to sin , we may recollect our thoughts thus , shall i , for this moment of sensuality , part with my interest in god ? shall i quit my sonship , now i am reconciled ; and my title to an eternal crown of glory in heaven , to satisfie my vitious fancy , and a few momentary appetites on earth ? and now cast off the felicity , and security i have by peace of conscience , while i love , fear , and serve god , and by my trusting faith in christ , do stand fast fixed above the reach of malice , and all the storms this world can raise ? shall i depart from this regenerate state so full of blessedness . to become a trembling coward , frightned at every shadow of every evil that approaches me ; and so become justly terrified with the horrour of a despairing soul , when death approaches , which may be this minute , to step into that eternal woe , denounced against the sin i am tempted to commit ? such reflections , with such sincere prayers as such mediations will suggest , are surely good guards to defend and free us from the danger of yielding to any temptations to sin . xlv . a true penitent sinner , whose heart is touched ( by grace from heaven ) with remorse for his wicked life , and a sence of god's many mercies to him ; ( he repents ) and recollects , to the best of his memory , all the actual , and mental transgressions of his whole life ; and offers them up to god in confession , with an humble sincere contrition ; and makes new vows for an universal cleansing from all iniqui●ies , with a total resignation of himself , soul , and body , in a full obedience unto all the gospel laws for the future . thus , this penitent sets himself with holy vigour , and his utmost endeavours , to walk after his saviours steps , submitting his will , to god's will in all things ; whose favour he now seeks with so great hungering and thirsting affection , that god in mercy has cancelled all the records of his long neglects , and insolent repeated sins ; so as to remember them no more : and also by his divine power does raise this penitent to a spiritual resurrection from sin , to grace , and so fills his contented , converted heart with frequent comforts , and such assurance of his adoption , as to encourage him to perform this new covenant unto the end of his life . by whi●h infinite mercy , and grace , this penitent does become so regenerate , as to perceive the spirit of god at work within him , raising his soul to such a sacred love of his great maker , as to think all time mispent , that is not imployed in gratitude to god , for his diliverance from hell , and his promotion towards heaven ; of which glory , he has now some prospect , and from hence , he grows higher in gods favour , until his holy ambitions do increase , desiring to be always in his creators ●ight , and aiming at a favourites sons place in the court of heaven ; thus by degrees his soul becomes so elevated , and transported with these celestial honours , that he contemns the empires of this world , with all the glistering objects here below , as unworthy to divert his thoughts on such perishing trifles as he did admire , before his heart was fixed above on his eternal bliss ; which now fills his soul with such continual joyful extasies in devotion , that he is sometimes frighted at the joy he feels , lest he may embrace presumptuous enthusiasms , by such high consolations as his soul delights in , when his meditations , and addresses do ascend in such bright flaming zeal unto the throne of mercy ; but when he considers that god , ( who sees his sincerity through his heart ) will not reject such sin●ere sacrifices ; he then hopes that these joys do arise from the emanation of the holy ghost , to let him see how god receives , and welcoms a whole heart offer'd up to him ; with such divine lights as earthly souls can neither see , nor comprehend ; and by this tast of bliss , and by this beam of glory here , he judges how much greater he shall have in heaven ! and thus , upon a full search of his whole heart throughout , this penitent now finds with great felicity , that god is pleased to dwell in his heart , where satan did so long triumph : until these new transports for his celestial bliss have quite extinguished those dim shadows of delight that formerly misled him to neglect his god , without a serious thought of heaven , or hell ; or the least concern for his eternity ; until his soul was thus raised above the reach of his iniquities , by his conversing day and night in heaven . and thus the soul of this new convert , is caressed with bright seraphick joys , by grace so fixed , and so enlightned from above , that his inward dependance on god , is his continual consolation , and support ; full of such high comforts , as he must think do proceed from the holy ghost , to furnish this his new temple with sufficient grace , where he now intends to dwell . and by all these blessed guiding lights , this penitent is invited to live such a righteous life , as will give him an humble assurance to trust , and rejoyce in his reconciliation , with a settled faith that he shall see the face of god , in the face of death , the moment that he dies ; his soul shall be with christ , where his departed saints abide , until the resurrection . xlvi . we need no better argument for god's love to us , then our love of him ; which is the highest work of his grace planted in our hearts , by which only we are enlightned to know how to love , and serve god as we ought ; that we may be capable to enter into his eternal glory , prepared for his lovers . xlvii . [ a prayer . ] lord jesus , i beseech thee forgive my transgressions , and now send down thy holy spirit to cleanse my heart from all impuri●ies , and then dwell there , to guide my meditations , and prayers aright , with such servent zeal , as will encrease my faith , my love , and trust in thee my god ; that i may know no joy on earth , like my approaches to thy throne ; and from thence impower me so to practise these great lessons i have writ , as to live with holy courage , ever ready to die , and fit to appear at thy tribunal , on the great day of judgment , with such reconciled sinners as by thy infinite mercy are become the sons of god. lord , i beseech thee let my heart be now so filled with divine transporting thoughts of thee , and thy salvation , as to leave no place for satan there ; that my enlightned soul may be ever on the wing , hasting towards that eternal bliss , which thou h●st purchased for me at so high a rate ! and though my zeal ( supported by thy grace ) do now encrease , let me never think my self near enough to heaven , till i am there . for now i find that no repulses will make satan quit the field , nor my rebellious sences to obey , that i may gain a perfect victory , beyond the reach of a surprize ; nor can i alone maintain this christian warfare , without thy strong supplies from heaven ; for which i daily pray , and by which i shall at last subdue the world , and my own heart , with all the powers of hell , and death together : then from the grave , in triumph rise with thee , my god , and thy departed saints , to my eternal rest , in thy celestial glory . xlviii . the uncertain , certain time of death , was by divine providence concealed from mankind , to make us live ever ready for that great concern , which sets a period to our mortality , the same moment on which our immortality depends for eternal joy , or misery ; yet this known truth , by all believed , is by our perverse nature so much neglected , as if not believed , or as if by our wisdom and care , we could foresee , or prevent the moment of our dissolution , contrary to god's decree : by which blind contradiction , few men do prepare for their pass to heaven , until too late ; and so become wilfully surprized by an enemy we might subdue , if ready armed , and well prepar'd for the encounter ; for 't is we that make death terrible , who is sent in kindness to conduct unto everlasting bliss , unless we by our impiety , do compell him to lead us the wrong way , into eternal flames . a near dead-despairing sinner , reviving from the jaws of the grave , can best describe its terrors , and best judge of the felicity to become fit to die , when next summoned to step into his eternity . xlix . though we cannot guess at the glorious essence of god , nor fancy what heaven is ; nor can tell whether the joy , or glory there be greatest , nor do know any thing whereby we may express either of them ; yet by our faith in all gospel-truths , god does so enlighten , and encourage those souls that are wholly devoted to love , and serve him , and that approach his presence with such humble zeal , and sincere awe , as is due to his almightiness ! that he sometimes descends into the hearts of such men , and spiritually dwells there , as in his own temple ; and sometimes raises the souls of men , with such high transports of sacred love to him , that they are filled with holy air , or something nameless , so divine for joy and glory , while that seraphick flame doth last ; it looks like raptures , and holy extasies , sent from heaven to invite men thither , by shewing them so vast a difference of delight , between heaven , and earthly fruitions ; so to encourage us to expell all carnal vapours , when ever they ari●e to interpose , that nothing may eclipse that divine light from shining on us , by which god gives us grace to endeavour with all our power to raise up our hearts to him , as often and as high as our clogged souls can mount with such a weight of flesh and bloud about them . but when the holy ghost lends wings to a divine lovers heart in his devotions , nothing can hinder his souls ascent to heaven ! and by faith to raise his ●ancy to such a joyful conversation with god , as will enrich his mind with chearful thoughts the whole day after . l. if the felicity of piety were as generally known , as it is despised , there would be more saints , then reprobates on earth : but , as it is satans chief work to amuse , and abuse our frail natures , with present fruitions of fallacious delights that last not : so it must be our business to get better guides , that we may find our way to heaven , in spight of his diversions ; which the pious man finds in a constant conversation wi●h god the father , the son , and the holy ghost , in his sincere meditations and prayers ; when they are all at work within him , raising his soul to such a divine felicity , that he has no room for such contemptible delights as carnal fancies can suggest to d●vert him : for his pious life keeps him as much above all the fading gaieties of this world , as the reprobate is enslaved to them . and if it were possible to make a voluptuous epicure see , and relish those continual joys , which true peace of conscience affords to a regenerate man , it might wean him from his mistaken momentary happiness ; while the pious mans felicity , is founded on a sure rock that reaches up to heaven , and shews him such a delightful prospect of his eternal interest there , as gives him a holy courage to out-face death , when he chearful●y submits unto his summons to the grave , as the only gate to heaven . li. the great felicity of true piety , is only known to the regenerate man , become a divine lover , whose soul is ever busie in servent addresses to his beloved , from whom he receives such welcom , that his transported soul forgets this world , while that bright flame burns within him ; which fills his heart with such transcending joys , in conversation with his beloved , as can only be expressed , when two such divine rivals meet , with pleasure to repeat the great favours that both do daily receive from the glorious object of their love , and with such angelical affections to each other , as doth raise their felicities , by the holy emulation their united hearts have to joyn in a constant adoration of their beloved , whose universal kindness does afford so great pleasure , and consolation to all his true lovers , that their joys increase by the number of new rivals ; which makes them invite all they can get , into their society ; and together sing hallelujahs on earth , until they be added unto those choirs of angels , already in the glory of god. lii . we all know that we are every moment dying , and that death is but the last puff of breath ; and though nothing else be worth the thinking on , nothing is less thought on then death , which we can neither prevent , nor delay ; and should therefore be made as easie as we can , by a constant expectation of his approach , ( because surprizes are most terrible ) which the divine lover is ever armed for , and best knows how to baffle that great conqueror , by chearful embraces as a welcom friend , who comes to conduct him to his souls joy in heaven ; which holy valour , god always provides his lovers with , at their hour of death . liii . a divine lover has ever in mind the glorious idea of his beloved , and remembers that he is always in his sight , who doth observe all his looks , thoughts , words , and actions , how they do agree with his professed love ; that is , if the whole man be resigned up to study , and to do the will of his beloved , with a chearsul heart , as the supreme delight , and fullest happiness his soul can wish for here on earth . this divine lover does also take all the opportunities he can every day and night , by holy meditations and prayers to approach the throne of mercy with a sincere heart , so full of his beloved , as to leave no room for sin , or worldly vanities to abide there , either to divert , or clog his soul , when raised on the wings of servent devotion : and thus he spends his time , ever striving to please , and as careful not to offend his beloved , still jealous lest any undiscerned rival , should in some friendly disguise steal into his heart , and claim a place there ; so to deface that altar , and defame his daily sacrificed heart , entirely offer'd up to his beloved ; and every night lies down to rest with the same zeal , and inward dependance on his souls joy , with a full assurance , that if he awake in the other world , he shall be with his beloved there ; from whence such growing comforts do arise , as to confirm his adoption , and fix his faith to live so righteously , that he enjoys god in all his creatures here , with great satisfaction . yet with holy courage , is ever so ready to die , that in spight of his natural aversion from the g●ave , he resolves to rejoyce at his summons thither , where he stedfastly believes to meet his beloved ready to raise him to his eternal glory . for though the hill we climb to heaven , be full of thorns and briars , we may gather roses , and lillies in our ascent , to make it more easie ; if we do mind how our celestial joys increase , as we arrive towards the last step we make , to enter into that glory . liv. god mocks no man with a false light , that begs his guiding light sincerely , with such a dependance on him , as shews a faith capable to receive it , and to be led by it ; so as to embrace , and welcom such divine operations , and comforts , as the holy ghost conveys with that light so clearly into his soul , that he must see it comes from god ; and which will raise his heart by this light thus led , to find such a spiritual joyful trust , and confidence in his great maker ; that no storms can fright him , nor vain delights divert him from his constant cou●se towards heaven , nor shake his assurance of a blessed participation of god's glory at the resurrection . so that the greatest sinner that can obtain grace to repent , and forsake his sins , so as to be thus led to live ever after in god's favour , will not fail to be received into god's bosom the moment that he dies . lv. it is too true that thou art fallen into disgrace , and dost deserve it , ( thus : ) suppose thy heart to be a royal fort , entrusted to thy keeping and defence by the king of kings , ( for so it is ) and is besieged by satan , with an host of giant sins , disturbing thee with continual loud alarms , and frequent sharp assaults : yet by thy strong guards within , ( from heaven sent ) and thy constant vigilance , with holy valour thou bravely didst repulse this mighty enemy , and hast gain'd many victories ; for which , thy king did promise to reward thy virtues with a crown of glory . but by thy success grown proud , and securely confident of thy own conduct , and mistaken power , thou didst become so negligent of thy out-guards , and so remiss within , that the subtle enemy was encouraged to return with stratagems , and did by his insinuating spies , corrupt thy chief ossicers who let in a few pigmie sins , ( sly foes ) disguis'd like smiling friends , full of flattering allurements ; such , as in short time were by thee admitted , and enterta●n'd , and so far trusted , as to get an opportunity to surprize thy fort , and to lead thee in satans chains towards his eternal darkness . thus the glory of all thy first victories , are by thy prosumption and supine negligence , turned into reproach ; and thy reward into a just punishment , for being so baffled by a conquer'd enemy : until by thy submission , and repentance , thou be restored to favour , and deliver'd from this captivity , by a more powerful conqueror . lvi . as to love god and fear him , is certainly to please him ; so , to do neither , is as sure to offend him : and on this , which we so little regard , our present , and eternal happiness depends . so that we cannot be too watchful , that our own hearts do not deceive us , by thinking that god only reigns there , where his creatures have more interest then himself . but he is not to be mocked with outward shews , or formal ceremonies ; he discerns our neglects , when our hearts are alienated from him in the least degree , and sees through all our disguises , when with burning souls we adore his creatures joyntly with himself , if not before him ! who never will admit of such competitors , as those idols of our setting up are ; whom we worship , love , fear , and delight to converse with more hours every day , then we do afford him ; by which 't is evident , tha● god has not our whole hearts , and so does not reign there . lvii . that peace of conscience which is grounded on the felicity of piety , is such a continual feast , full of such growing joys , as only the regenerate man can feel , by the divine love he finds his own heart full of , with such returns of gratitude to god , as begets a kind of raptures , and extasies in devotion , such as do invite and encourage him to a delightful sincerity in all his addresses to his great maker ; with whom he converses day and night , where he ever finds access , and high returns of grace from god. lviii . a particular self-denial of some darling sin , may shew a good inclination to piety , but is not the perfection of that duty , which must be universal to all that god forbids ; and not only to forbear actual transgressions for a time , but for ever : else we fortifie in vain , by leaving such gaps open , as will invite the enemy to re-enter ; by which we also hold up a dangerous treaty , and commerce with foes that ever study to destroy those hearts that do admit them : for while satan has any part there in possession , or reversion , or but a hope to claim by , he will disturb the whole man ; so that all his pretensions must be totally abolished , by giving up our whole hearts to god ; and this for our good only , that our carnal warfare may be more easie here , by placing our only joy on him. and then our pilgrimage on earth will end in the fruition of never-fading happiness in heaven . lix . to die is terrible , when we are surprized by it ; but by frequent meditations of dying , custom will make it easie : for if we believe heaven to be better then earth , we must believe that we shall find better company there , then we converse with below , and 't is death that only can convey us unto them . and if by a righteous life , with a lively faith , we can be assured in our passage through the grave , that our souls shall tast some degrees of that eternal bliss , with the departed saints , the moment we expire ; can any thing on earth invite us to stay longer here ? but our frailty is such , that we generally make that the least business of our life , for which our life is given us ; and is really the only considerable object , sit for our continual thoughts , so to love and serve god here , that we may be capable of dwelling with him for ever in heaven , and in that hope go chearful to him , when he calls for us . lx. a regenerate man , in his highest divine course of life , may be assaulted , and diverted by such surprizing temptations , as he cannot at first sight so resist , and reject , but that satan may pursue , until he drives a regenerate soul from all its out-works , into its cittadel in heaven ; where god does never fail to give such powerful aids , as make the invading enemy retire and vanish . lxi . let a long habitual sinner that repents , manifest his conversion to himself , by frequent sincere retirements with god , and then set his whole heart to raise and fix his collected thoughts on things above ! which will create a delight in the lord , more then in all his creatures ; and by such custom , he will grow to grudge all time as lost , that diverts him from the pleasant conversation of this new gain'd acquaintance with his gracious god ; who also likes to have him wholly to himself , ( when he desires to be so : ) and when this convert doth obtain grace to arrive at this felicity of favour here , he cannot rest so , but will raise his ambitious zeal to such pure love , as to hunger and thirst a●ter the sight of god's face in glory . for if thus enlightned by the holy spirit , his faith will increase , and cherish such divine flames with joy and gratitude , as the surest marks of his reconciliation , and adoption ; and will encourage him to proceed with vigour in his advance towards heaven . lxii . do nothing in private in god's sight , that thou darest not do in the view of all the world , and own at the day of iudgment ; and keep this resolution ever in thy mind , and constantly pray for grace to do so , by which thou wilt avoid many sins . lxiii . there is nothing more deceitfully prejudicial to a new converted sinner , then to believe himself a favourite of gods , upon his first serious thoughts and inclination to piety , with some light flashes of spiritual joys in devotion ; ( which novelty ) an habitual sinner mistakes for a possession of heaven , at first sight , and in too much hast , thinks himself an adopted son : which time and perseverance can only make legitimate ; and must also be tryed by a nice and serious examination of our hearts , such as is seldom understood by new converts ; who may rejoyce to find they have discarded some presumptuous sins , and yet be far from a just pretence , and ti●le to a place in heaven . ( for instance , ) a man may resolve well , and pray with zealous sincerity , repent too with sighs and tears , and have a great proportion of faith , hope ▪ and charity , with humility also ; but if he want the true christian purity of heart , the rest will not prove a full acceptable . sacrifice to god , who only sets his seal on our whole hearts resigned unto him. so that if we keep a reserve but of one corner for unlawful diversions , to bestow on our fellow creatures , or on carnal sinful appetites , all the rest will not be accepted , for god will admit of no sharer , nor endure competitors . so then , we are to consider , if the value of such a small reserve , be worth the losing of the whole purchase we pretend to ; and next , what kind of salvation it would be , if god deal with us accordingly ! if he should accept of so much of our hearts , as we are pleased to spare him , and leave the remaining reserved part for satan . for though god designs a full perfect eternal happiness unto all that give their whole hearts to him , and affords his divine guiding light , with power to find the way to heaven , for all those who pray to be so guided with sinceri●y and faith ; yet the smoak of our parcel sacrifices from our divided hearts , will not ascend half way to heaven . lxiv . if we believe there is so great joy , and happiness in heaven ; why are we so lazie , and cold in our approaches thither ! why do we not prefer that glorious crown of immortality , before the perishing goods of this world ! for which , our hearts can have no rest until obtain'd ; which is a sad consideration , to think how we neglect our greatest concern , by delaying our reconciliation to god , as if time were at our dispose either to recall , or adjou●n , and do not consider how every moment that we carelesly mis-spend , carries us on to our last step in●o the grave , and our first step into eternity ; but if we did think frequently , and seriously of heaven as we ought , and that the grave is the way thither , we should not dread death as we do , nor fear to go , where we desire to be : but such holy valour , does only belong to righteous men , and not to habitual sinners . lxv . many men fear to die , because they are better acquainted with this world , then the next ; which they want faith for , or else are loth to part from their beloved sins , and fear god's anger for such crimes as they fear god's anger for , yet will run that risque , rather then forsake their sins , until they die . though all men know , that the best way to triumph o're the grave , is to live so well , as ever to have in mind the two eternities of bliss and torments ; to one of which death conveys us . so that it is no wonder if we tremble at the sight of death , when we prepare not for it , by considering , that every moment leads us on to what we so much dread , and yet so much neglect ! and also men should consider that the youngest , and most healthy do stand every minute on the brink of eternity to perswade them to be ready for their summons thither : so that unless we want faith in christ's merits , and doubt god's promises , that if we become so truly pious , as to love god so much above all his creatures , that we cannot fear to part with them , to go to him. so that nothing can more concern mankind , then frequent thoughts of our preparation to step into our eternity , when we all know there is no true rest , but that which is eternal . is it not then great folly , to know that we cannot live ever here , and must be gone for ever , and yet do still set our hearts on these moments , and prefer them before that for ever ! thus to fear petty troubles here , and not be at all concerned for endless torments ! and this for want of thinking seriously , that we carry immortal souls within us , and should have immortal aims , and immortal ends ; when we consider that our eternity begins with our birth , and we that moment do begin to die , and so are dying until we are dead , and gone for ever ; which words ( for ever ) ought to ring ever in our ears , to mind us to live ever ready for that for ever ; which will make us not to fear death , when we consider , that we have a merciful god , who when mans conversion begins , his displeasure makes a period : so that 't is want of piety and faith , that makes us fear to die . lxvi . if we believe all we have , that is good , does come from god ; we ought in all our enjoyments , to give him continual thanks , so to keep up our hearts to heaven , by a constant gra●●●ude , which is as acceptable as prayers ; and the pious use of his creatures , and daily blessings , we shall fi●d a double delight in all the good things we receive from god's hand , because we do enjoy him in them ; and shall avoid all such evils , as we dare not own to come from god : and if we consider that our l●ves here , are only to make our journey to heaven , we cannot have a better guide thither , then the holy ghost , who will never mislead them , who desire to be guided by him ; and from whom we shall get such a habit of holiness , as will bring us to such an intimate acquaintance with christ , as will in a short time wean us so much from the love of this world , as to be chearfully ready to die ; when we see that the end of our journey is , god's call to take possession of the crown of glory , prepared for us . lxvii . apious man , that lives ever ready to die , has a continual prospect of his glorious resurrection , and can have no greater happiness on earth , then his inward assurance of being one of god's elect , who , christ says , shall sit on his right hand in heaven , when the reprobate are cast down into everlasting flames . lxviii . it is said in scripture , that when iacob found god was so near him , he was afraid ; which may teach us , that no man ought to think himself fit for a familiar acquaintance with his great maker , such as to remove the reverential fear , that is due unto so high and supreme a majesty ; and yet we may believe , and find that his kingdom of grace is already come , and is amongst us now ; so that we may with humble hearts say as iacob did , surely the lord is in this place , and in our hearts too , when we are led by his holy spirit to study him ; and can fully consider , that though all our senses are naturally inclined to like , and covet varieties of all sorts , and that our busie fancies are as readily subservient to work the same way , and as eagerly do pursue the various desires of every appetite , though we every day find that all objects do by fruition soon decay , and cloy our highest desires that are not rooted in eternity . how fit is it then to consider this ? and how much better it will be to perswade our immortal souls to rob our perishing senses of their depending fancies , and imploy them on things above , as far as they can reach towards the glorious habitation of god ; where such objects are as immortal as our souls are , and where our variety of joys will increase by such fruitions as never fade , but will grow and multiply the more for gathering , so as to be ever filling our hearts with high delights , but yet never so full , but still to admit of more and more felicity as our desires rise , until we reach the fountain of eternal bliss , where our souls will be replenished with celestial joys , but never so to overflow as to be weary of them . and thus we may be as happy , as iacob was , if we can perswade our hearts to throw out satan , with all his disguised flattering troops , and entertain the holy ghost as chearfully as we have indulged our blind affections , that led us on towards our eternal ruine : and when we have thus discarded gods enemies as our own , we must approach his glorious majesty with fear and trembling , though we do adore , and worship him at the same time with comfort . lxix . if we did well consider of dying , and the joy our souls will have as they expire , when reconciled to god before that hour comes , it will be ample reeompence for our whole lives spent in his service , and 〈◊〉 worthy of our continual meditation , and devotion to prepare for so immense a mercy to penitent sinners ; such as will turn the terrours of the grave into a joyful assurance of a blessed resurrection to glory ; beyond which , no man can fancy a concern fitter for his thoughts to work on , and his utmost eudeavours to obtain of god ; who never rejects a sincere heart offer'd up to him in a daily sacrifice ; which the pious man never fails to do with delight ; and never misses of the consolation he seeks at his hour of death , and in his way to it . lxx . the true idea of holiness , is divine love ; which we may judge of , by entirely resigning our wills , to the will of god ; and the perfection of righteousness , is to live a divine life ; such as takes delight to abhor the crimes we have loved , and to press on in our devotions , until we obtain a full victory over all our carnal passions ; and by worthy receiving the holy sacrament , to fix and confirm our christianity , on the assurance we find by a lively faith , ( thus qualified ) to live ever ready for our call unto eternal bliss , which may be the next minute , and cannot be too often thought on by those who love god , and desire his love , on whose free mercy our eternity depends . lxxi . we may flatter our selves with a mistaken belief of holiness , which we have not , and we may abuse the world , with a disguised shew of holiness , which we know we have not ; but when death comes , such vizards vanish , and our hearts will be display'd in their true colours , to our selves and others . so that the best marks for regenerate men to know themselves by , is strictly to observe , if they love god with their whole hearts , with an universal delight therein ; that is , with thankful hearts to praise his holy name , to fear , obey , worship , and trust in him with such a lively faith , and clear affection , as to be ever ready to forsake all we have in this world , and chearfully to breath our souls into god's bosom , when he calls for them : and whoever shall obtain this treasure of grace to find these marks in himself , will have such a proportion of that joy , and that glory , as will encourage him to persevere in righteousness , until he arrives at god's eternal rest ; where such blessed souls desire to be , who do know no diversions so delightful here on earth , as a daily preparation for heaven . lxxii . to think , and try , are two small words of great consequence ; because that man who will not think , or dares not think what he has done , or what he is doing , or what he intends to do , is in a sad condition ; for he can neither confess his sins , nor repent , nor forsake , nor ever hope for a pardon for them , while he neither thinks , nor trys to learn to think of his eternity . he is past cure , without a miracle of mercy for his conversion ; which is seldom afforded to such stubborn hearts as will not think , nor ever try to think seriously of their salvation , before it be too late . lxxiii . no christian in his senses , will own to love god's creatures , better then we love him ; yet we do it , and see it not ; that is , not observe how often , and how long we lay god aside , to enjoy them ; for nothing can take us from god , but what we love better . and though there is no felicity to be compared to piety , nor any diversions so delightful as devotion , when we love god , and serve him with sincerity ; yet we mind it not enough , that mind it most ; too much , no man can . lxxiv . we are naturally apt to cozen our selves , with thinking we believe what we do not believe , and for want of due consideration of all our ways , we run on in such undiscernible errors , as must offend god , while we think we serve him best ; and this , by indulging many kinds of innocent diversions , until they become crimes . though we know that vain and idle thoughts , do often grow to foul suggestions , which pious men should therefore not admit of . lxxv . we are often misled , by thinking too much of what may be , and too little of what must be ; in providing too much for our uncertain hope of living from year to year , with too little regard ●o our assured death that must come ; as if our moments here , were of more value then our eternity in heaven ; though we do know that nothing in this world is worthy to entertain our immortal souls with true delight , but by making ready to go unto god with chearful hearts ; of which , few men do think enough , and none can think too much , because it is the greatest felicity that our piety can reach , and a sure mark that the holy ghost is working in us ; which no habitual sinner is capable of . lxxvi . no man can want a subject for meditation , nor have a more useful entertainment , than frequently , and seriously to consider , and examine his own life , by recollecting what mercies , what blessings , and deliverances he has had from god ; and to enquire of his own heart , how little obedience , gratitude , and love he has return'd ; what vows made in sickness , dangers , and in times of trouble , but never kept . and above all , to consider how often god has knocked at our hearts for entrance , and been denied , or delayed , to admit of some more pleasing guest ; or whenever permitted to enter , how coldly received , and slightly treated , until thrust out again , to make room for some darling sin , that must be welcomed . this , if fully considered , may bring us to a sense of our offences , and shame to think how unfit we are for our death-beds , and eternity to come , with the amazing terrors , to think how we can call on our so much offended god for mercy , which he could never prevail with us to accept of ; and what hope then , can such insolent contemners of god , have in their last day ? but on the contrary , this meditation will bring comfort to a regene●ate man , who has entertain'd christ in a chearful heart , with sincere integrity , to such a joyful trust in god's love , by his fixed faith , that no carnal affections can remove his transports for heaven ; the expectation whereof is delightful to him , above the terrors of death to lessen . lxxvii . the sum of all the great lessons we can learn , is to shew , that a faithful penitent sinner , who is become so regenerate as to forsake all his iniquities , and can perform an universal obedience to all god's laws , with such evangelical sincerity as to make a total resignation of himself , with all his interests , into god's hands , must be led by the spirit of god ; which will keep up his heart to heaven , in a constant concern for god's favour , where satan dares not appear to tempt , when he sees us so united unto christ ; and this will bring a penitent to endure his pilgrimage through all the storms of this world , and defend him from the glittering vanities also , so as to know no fear , nor joy , to interrupt his expectation of heaven , and the happy hour to breath out his soul into the bosom of god ; which holy ambition , will entertain his heart here , with more present happiness ▪ than all the worlds wealth can afford to a wilful habitual sinner . lxxviii . [ a prayer . ] lord , i beseech thee , let thy holy spirit direct my prayers in my approaches to thy throne of mercy , and there pray within me , that so guided , i may find grace from heaven , to support me in my passage out of this world , unto thy habitation of eternal bliss . and now wean me from longer wandering in the vain labyrinths , and glories here , by having ever in mind , that all the greatness , and various pleasures i have seen , and shared in , are vanished like a dream ; and thereby find , that nothing is so delightful to a regenerate reconciled sinner , as a retired habitation , free from the noise of worldly affairs , where by thy grace , peace of conscience may encourage me to be ever ready at thy call , o god! with a joyful heart , to make my last step into the glorious eternity i hope for , by the merits , and mediation of jesus christ. lxxix . when the holy ghost dwells in our hearts , we shall find new principles of a divine nature , producing there an universal victory over all our carnal appetites , and an universal obedience to all god's laws , with trust in his providence , and such faith in christ's merits , and intercession , as will assure us of all god's promises , as if now actually in our possession ; from whence will arise continual comforts , with hearty gratitude for such love and mercy to penitent sinners . and by this first resurrection from sin to grace , be assured of our second to glory ; so that to be thus sanctified by the holy ghost , we are united unto christ , brought home to god the father , as his adopted children , and do begin to enter on our everlasting happiness even in this world , by our continual meditations , and prayers , so to raise this holy flame as high as here we can reach , without presumption ; so to fix in our hearts the joyful practice of such a divine life , and divine love to god , as will produce divine joys here , and for ever in heaven ; which no carnal fruitions can attain . and thus we are led by the spirit of god , and do become the adopted sons of god. lxxx . if the most voluptuous sinners could discern the felicity of an holy life , what constant elevated joys , the peace of a quiet conscience brings to those who can wean their minds from the fading pleasur●s , and drudgeries of this world , to fix their hearts on things above , sinners would make hast to become regenerate . for if we consider right of eternity , we must know that our immortal souls , when freed from the slavish appetites of flesh and bloud , can have no transports like those immortal joys they find , when settled in their centre , god's bosom , from whence they came ; so that our souls can relish no felicity like the hope of heaven , nor be much concerned for any thing less then eternal bliss ; which though of our selves we cannot reach , yet if we give our hearts to god , we cannot miss it : but if in contempt of god , we live and die in endless sinning , we may justly fear that our eternity will be in scorching flames . we ought also to consider , though god has promised pardon unto penitent sinners , he has not promised one hour of life to repent in ; since therefore we can neither prevent death , nor foresee it , let us always expect it as at hand ; and prepare for our eternal glory in the presence of god , while we have time to do it . lxxxi . most men do say , and do believe they love god , and no doubt many good men do , more or less ; but all mankind ought to enquire into their own hearts , if they find not more joy in their idle diversions , then in god's company ; if they be not quickly weary of conversing with god , in meditation and prayers , hasting to return unto their diversions , which they love better then him ; and then consider the consequence of such contempts , and how much our selves do scorn a divided heart , where we love ; much more then , doth god despise those who prefer his creatures before himself . lxxxii . god knows our frailties , and doth allow us diversions , but they must be such as we may own in his sight , and see him in them , with grateful hearts for such refreshments , as humane nature does require , and such as we may glorifie his name in their fr●itions : and be sure not to flatter our selves into evil temptations , by our fair-fac'd diversions too much indulged , lest they sting us to death with smiles . lxxxiii . there is another kind of happy , and blessed diversions , free from sinful vanities , and fading glories of the world , which david so much delighted in , by his retirements to converse with god , as his souls chiefest joy ; and whoever seeks god with the like zeal , no doubt will find him , as david did , and be as fully happy as he was in god's esteem ; which is an ambition that does become good christians , as the best diversions we can have to raise our hearts to heaven . lxxxiv . men ought with great care to watch their diversions , for we are often betrayed into a neglect of god , even by innocent diversions , which by custom do insensibly engage our hearts to consent unto evil actions , when we design nothing that is ill . so that if we serve god as we ought , we shall delight to converse with him in our retirements , and account our holy meditations of heaven , to be our most pleasant diversions ; so to refresh our spirits , when tired with worldly affairs ; and we shall find that such celestial diversions , will be blessed with divine joys , that cannot be shaken by carnal appetites , nor by glistering vanities , when once fixed and ratified by god's reception of us into his list of adopted sons ; and then be so guided by his holy spirit , as to grow higher and higher in his favour , till we participate of his glory ; which inward assurance will be a more pleasant subject for our diversion , then all the wit , the wealth , the honours , and beauties of this world can entertain our hearts with . and when god dwells thus in the souls of men , it is the most ravishing diversion we can have , to see our selves live ready to enter into his eternal joy , at a minutes warning . lxxxv . when we approach god with sincere hearts , there can be no diversion more delightful then our souls union with him ; who knows all our wants , all our oppressions , and sees all our concerns whatever ; and is as ready to redress our grievances , and to bless our honest endeavours , as we can be to desire it ; which our pious diversions , above all other diversions the most delightful ; so that the best of idle diversions , ( though innocent ) is like warming frozen vipers in our breasts , until we give them strength to bite us to death . and if we do observe it , we shall find , that there is no real essential pleasure in any diversions , but in true devotion ; which the regenerate man finds to be true . lxxxvi . we have two very remarkable notions , fit for frequent consideration , to judge how our hearts stand towards god , and how we may discern his love to us : the first is , to observe if we have more joy in our retired devotions , then in the fruition , and conversation of his creatures ; in which we cannot be mistaken , if we diligently observe how his holy spirit works in us at those times . from whence arises the second consideration , to observe how our souls are elevated by his divine comforts descending on us in such devotions ; which is the best assurancc we can have , that we do love god above all his creatures , and doth also shew that he sees it , likes it , and rewards us for it , by his returns of grace , in giving a delightful perseverance in such sincerity to him ; which is the highest experiment that our frail natures can make , when we love god so well , as to c●nverse with him in our humble addresses , before all carnal selicities , and can rejoyce to go to him , when he calls for us . lxxxvii . after all that has , or can be said , the only way which god himself , hath in his holy gospel fixed on , for the exaltation of his glory , in the forgiveness of sins , is , that all sinners should come to him merely upon the account of grace in the bloud of christ ; and not to rest on , nor support our selves with general hopes of mercy , mixed with our endeavours , and obedience ; but to come up to the gospel rule by a fixed faith in christ , and make that way our all ▪ by giving glory to god therein as he hath appointed , lest we perish eternally ▪ for no man shall receive pardon and forgiveness of sins , but those who come unto god by the bloud of christ. and the sin against the holy ghost is only excepted from such forgiveness . lxxxviii . all the arguments we can hear , or read , or fancy to our selves , by conversing with god in holy meditations of heaven , and eternal bliss in his presence there , will not extinguish the natural affection between our souls and bodies , so far as to desire , or to be willing to have a separation by death ; without a miraculous addition of faith , and grace , to work beyond the reach of our nature : though we do believe that the time between our death , and our resurrection , is but a moment to eternity ; and though that moment should last an hundred thousand years , it will be as undiscernible for its duration , as while we sleep one minute . so that we must be satisfied in this mystery , without farther enquiry ; and pray to be contented in that point , to be as happy when we die , as god's departed saints are , until they and we arise together . and this is great comfort , to know that we shall be with them in death , if we do sincerely endeavour to live and die in god's favour , as they did : and so make ready to go , where we all pretend to desire to be , when we can stay no longer here . lxxxix . we must not entertain spiritual pride , nor welcom flattering enthusiasms in our devotions , nor attribute such holiness to our selves as is the immediate gift of god : but we may , nay we must joy , and rejoyce to find the holy ghost at work within our hearts , to perform our self-denials for us ; and to raise our souls to such a selicity here , in our love to god , and delight in his worship , as will give us a tast of our eternal bliss , when we shall see , and enjoy him as the angels in heaven do . xc . it is no wonder to see men very devout in a time of danger , sickness , or any other afflictions ; but when the evils are removed , does our gratitude for deliverance justifie our love to god by future obedience ? do we in health and prosperity , approach god with the same vigour in our prayers , as in our sickness ? for souls led by the spir●t of god , are alike devout in all changes ; and we being made whole , ought to thank god , and to sin no more , lest a wors● thing come unto us . xci . ovr greatest affair in this world , is to make ready to go out of it for ever ; because every moment may be our last here , and then how dismal an eternity are we hasting to ! if not reconciled unto god before we die : this is enough to perswade us to set our hearts on the love and service of god , who will never let their devout endeavours be lost , that seek how to please him , when with sincere affections , they prepare to come unto him. xcii . whoever finds that the power of divine love , with the expectation of heaven at this distance , doth create such joy in his regenerate heart , as doth bring him to delight in a divine life also , by his frequent conversation with god in humble sincere approaches ; he will soon grow to such a habit of holiness , as will raise his faith to foresee some beams of that coelestial light , which his soul shall shine in at the resurrection , as a reward of his inward dependance on god here : and if thus reconciled and led by the holy ghost , he shall also find this is a good antidote to prevent relapses into sin ; and thus armed with divine joy , he will be safe from carnal temptations , and will have his soul full of such heavenly comforts , as will sweeten all afflictions , and at last beget such holy courage , as will destroy the sting of death , by living ever ready to die ; for he that can love god above his creatures , will gladly part with them to go to him. xciii . let no man boast of his own righteousness , for no man has any , but what is given him from god ; yet let every man rejoyce , and be thankful for such grace as doth sanctifie , and enable his dust and ashes to become regenerate , and learn so to welcom the spirit of god in a chearful heart , that he may make it paradise where he is pleas'd to dwell : and then that man's natural corruptions will be refined , and his body consecrated into the temple of god ; and by this miracle of mercy , the most incarnate sinner may become an angel of light : but not by his own inherent righteousness , but by god's grace and mercy , with christ's righteousness imparted unto him. xciv . amongst all the great lessons we have learnt , holiness is most worthy of our study , to search our hearts if we can find there the gospel-marks of our election ; for when god invites us by his holy spirit to this sincere enquiry , he will direct us by his divine guiding light , to find , and to feel when we have found the treasure that we seek ; by the comforts that will still grow , until they fill our souls with such coelestial joy , that we cannot miss of , nor mistake what we search for , to assure our election ; for god will not be hid from such as he sees does seek him with their whole hearts , and that do hunger and thirst after holiness ; and when we do obtain grace to discern such marks of our spiritual filiation , we may in great humility rejoyce , and sing hallelujahs unto god with the angels in heaven , to shew the highest adoration our hearts can express , in gratitude for such mercy afforded unto men on earth . and by thus entertaining our selves within our selves , avoid temptations , and set our hearts above the power of all vain objects to divert us from the prime end , and felicity of our christian calling ; which is our resurrection from sin to grace , as the chief mark of god's favour to assure our reconciliation ; for grace accepted , and persevered in , is the infallible earnest of glory ; because christ has made the kingdom of grace here , all one with the kingdom of glory . which is much talked of by many that prepare not for it ; because most men in health do think themselves ready to die , and do not find they are not , until the bell tolls them to their graves ; hoping to jump from hell to heaven at once , but the ascent is high , steep , and very hard to climb . xcv . though the great art and mystery of self-denial , to subdue all carnal appetites , is the most difficult part of our christian calling ; yet the same holy spirit that invites us to it , will impower our hearty endeavours , by diligence and custom to gain so absolute a victory over our tyrant fancies , which before enslaved us , as will raise our souls by constant self-denials , to much greater spiritual delights even here on earth , which the regenerate man can only judge of . xcvi . [ a prayer . ] o lord prepare my heart to pray , and bless me with contrition , and repentance proportionable to my sins , that my love , and my obedience , may now be as great as my crimes , and my neglects have been ; who never thought on thee in all my ways , nor of my souls eternity till now , being led by thy holy spirit to pray for grace to set my heart continually on thee , my god ; that i may know no joy on earth , like my humble addresses unto thee , in my retirements ; by which i can only judge of my new love , and gratitude , for thus turning of me from mine iniquities , and by this miracle of mercy and grace , hast snatch'd me up from hell , into this heavenly prospect of thine eternal habitation of glory . lord let these divine transports in my approaches unto thee , wean me from the world , that the remnant of my days may be spent in preparing of my soul for thy summons to heaven , that the terrors of the grave may not divert my frail nature from coming with joy unto thee , my god , when thou art pleased to call . and i beseech thee , make this holy flame burn still brighter and brighter , when i draw near to pray , that my heart may melt with joy for this my reconciliation , and comfortable hope of eternal happiness in heaven ; and that i may be so strong with divine valour , as to welcom death , that only can conduct me thither . xcvii . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom and felicity of his service , it is to shew him a glimpse of heaven , to invite him thither . how great a crime will it then be , for such a man to turn reprobate again , after such mercy shewn ! xcviii . nothing does ruine more souls , then not frequently examining our own hearts strictly , how they stand towards god ; and with what sincere delight we serve him , in our devotions ; for the bright flaming zeal of a sincere sigh , will pierce heaven , when luke-warm words uttered aloud , can find no entrance , nor is at all regarded by almighty god , who allows us to knock hard at heaven gates for entrance , when our groaning hearts express our desires ; for he loves to be pressed with violence for his favours , to shew that we value what we pray for . xcix . endeavour above all things , while thy soul is in communion with god , to keep thy affection up to him , and strive not so much for long eloquent language , as to be heart-wounded , in thy petitions , for when thy devotion flags , thy prayer is done . we ought always to pray , as if we were that moment to die , which will keep our hearts intent on the great work we are about ; and he that in praying , can adorn his sorrow for past sins , with penitential tears , before he parts from god , will wash them off , with tears of joy , for that sorrow . c. there is nothing in our view more destructful to the souls of men , then the false opinion , that christianity does impose slavish laws upon us ; as if piety only consisted in heavy burthens , to be poor miserable dejected cyphers in the world , made up for sorrows , and sufferings , with self-denial vows against all humane natural fruitions , and felicities ; for most men being bred up in these mistaken prejudices , cannot easily be perswaded , that the true christian gospel rules for a spiritual life , does exceed those carnal appetites we so much struggle for , and the regenerate man as much despises ; in comparison of his souls continual feasting on the expectation of heaven , whose firm belief of his eternal joy , as an adopted son of god , is a felicity above all the fading enjoyments this world can afford the most ambitious , luxurious person , who has all that his heart can wish that way . so that no man can have a more chearful soul , then he whose faith in christ , and trust in god , makes participate of all the lawful pleasures this world affords ; and when piously used , is a delight far above what the wicked can pretend to , when the terrors of an evil conscience must imbitter his fruitions . and this no man can so well judge of , as a converted sinner , become regenerate , who has tasted , and forsaken the most voluptuous pleasures this world has , for the present joys his soul finds by faith in his eternal bliss ; which shews that a good christian lives more pleasantly in this world , then a vitious man can do . ci. when christ has wrought his great miracle of conversion in the hearts of the most obdurate sinners , those near lost men , by his grace becoming truly regenerate ; such evangelical sincerity will grow in their hearts towards god , as to take more pleasure in his service , then all their past carnal fruitions did afford them : so that whoever is enriched with this grace , will find divine comforts in their retirements to be alone with god , such as will beget heavenly raptures , and preserve their hearts the whole day after from satanical assaults ; and by the custom of such early morning exercise , will in time beget an habitual delight to begin the day with god , and never forget those high ejaculations , until they meet the lord again , to renew and confirm their commerce for heaven . but it is no wonder , that men generally great sinners , are so hard to be converted , because they cannot set a true value on what they understand not ; but most wretched those , who have been thus enlightned , and for some moments rais'd to heaven ; yet are so frail by nature , and by custom prone to evil , as to forsake these seraphick joys , and return to fordid earthly fruitions , rather then continue in the assured everlasting joys of heaven ; by persevering in that righteousness , which they have tasted , and like not . cii . though david did commit some great faults , he was a man after god's own heart after that , and one of the best patterns in holy writ , fit for us to imitate ; for his love , and gratitude to god , who by custom grew to such a pious friendship with his great maker , that much of his life was spent with god alone in his retirements , with whom he consulted all his affairs , made all his complaints to , and humbly begged whatever his needs were , with such a familiar trust in god , as his only support , and only delight : so that if we now consider david's great affairs , as a king , full of troubles , ever in wars , though glorious by his atchievements , yet in frequent dangers , vexed by a stubborn people hard to govern , besides the disorders of his own family ; so that we may think he omitted no opportunity to be with god ; that hath left so many psalms full of such high divine raptures , extant , to manifest his great piety ; that it is a wonder he could get so much time for so many prayers , praises , and contemplations . by which we may learn , that in what calling so ever god has set us , and what troubles so ever he appoints for us , we may find time to converse with god by day , and night . so that if we repent , confess , and forsake our sins , with hearts as servent towards god , as david did , no doubt we shall be as well received , though neither kings , nor prophets . we may also call to mind , that david , as the least considerable person of his family , had the lowest imployment , to keep his fathers sheep ; yet his heart was then set high on god , or he might have been devoured by that lion , or that bear he slew , if god had not been with him . and we may also think , that he was better acquainted with god at his flock , then saul was on his throne ; else he had not escaped saul's surious malice , and so soon ascended that throne . by which we may see , that the greatest king , and meanest man , may learn of david , to love , serve , honour , worship , and trust in god , with such a delight , as will grow to a friendship with his creator , and raise his soul up unto heaven , whatsoever his imployment on earth is ; and those hours , and years of our life , which we trifle away , as a burthen to be rid of , not knowing how to spend idly enough , we may imploy as david did , and never be alone , when most alone . thus we may enjoy a happy , and blessed security on earth ; and have a true courage above all such accidents as make ill men tremble . and thus a pio●● man enjoys a present communion with god , and christ , by a lively faith , to such a degree , as doth assure his soul of eternal bliss in heaven ; and when satan finds us always in such company , he will have small hopes to get an audience for his addresses to destroy us . so that if we can live thus like david , we may hope to die in god's favour like him ; and as chearfully resign our souls into god's hands , who loves us more then we can love him ; and though we cannot reach david's highest perfections , as an inspired prophet , we may like him , give continual thanks to god for all we have , and sing praise , honour , and glory to his holy name , whose mercy endureth for ever . ciii . did men watch the deceitfulness of sin , and would heartily check the first appearance of evil thoughts , with the remembrance that our all-seeing god is ever present , to observe if we do fight , or do invite our long known enemies , to their accustomed conquest of us ; such precautions would make us either fear to offend , or joy to please our god , and would soon teach our careless hearts , how to subdue those tyrant appetites a far off , which so often do enslave us , when permitted to approach at a nearer distance ; who do hold such a natural intelligence within , that if we but admit a parley to treat with those subtle enemies , they will with fair pretences lead us on , until they undermine our souls , and blow us up , before we can discern the danger we are in ▪ and when once entred at such a breach , 't is then too late to grapple with a foe that is in possession of a fort without resistance gained . yet this sad truth by long experience taught , is seldom learnt , because we too much love those glistering fetters , and consent to put them on before they be imposed ; and then fear to be too soon freed from such a pleasant bondage , vainly thinking we can at our own pleasure shake such shackles off , and be at liberty , until surprized by some unlook'd-for doom , from whence is no redemption . civ . a frequent examination of our hearts , is of use to keep men close up to godliness , and some rules are very necessary to examine our hearts by , to know when we walk aright , as well to check remissness ▪ as to cherish those divine motions which do raise hearts up to heaven , and may keep them there , when so raised ; which is a great assurance for flesh and bloud when converts ; and will beget a joyful hope of being received into god's bosom , when become so regenerate as to find a sincere delight to dwell there ; which is a great degree of blessedness , and a good assurance that we shall be so for ever in the next world. what labour then , or what time spent can be too much , to obtain grace to become so universally cleansed from sin , and universally obedient to gods commands , as will produce a total resignation of our selves , and all our interests into gods hands , and keep our hearts close up to heaven , until we arrive there ? for when god is the prime object of our souls desire , we shall take all opportunities to retire from the world , to converse with god in humble addresses for our eternal h●bitation with him in glory . but if this duty of meditation be used as a servile drudgery , to avoid a rod held over us ; we are not right at heart , and far from being regenerate , far from loving god , if we take no delight in being with him ; for though humane nature cannot reach to angelical holiness , yet evangelical sincerity may be acquired by the divine assistance , if rightly sought ! and then , as many as are led by the spirit of god , are become the sons of god ; beyond which , no man can wish , nor think ; and when this state of bliss is obtained , with what diligence ought we to keep it up to the highest pitch of love and gratitude that our fancy , and our faith can reach ; for by such emanations from the holy ghost ▪ we may judge of gods love to us , and thereby guess what immense glory we shall have in heaven . and thus we may daily feast our souls with angels food , if we can conve●se with god aright : so that to be regenerate , multiplies our joys here , and assures our happiness in heaven ; and though no man can of himself attain to this state of grace , without the divine assistance ; it is never denied , if sincerely begged ; nor was ●ver given in vain to deceive any man , in the point of being regenerate . cv . we have no better way to express our love and gratitude to god , for all his mercies and blessings , then by our self-denyals : for , our obedience to his laws is duty , and no virtue to forbear a sin that we take no delight in ; but to crucifie a beloved darling lust , rather then offend god by it ; that is self-denyal : and unto whomsoever god gives grace to do so , he gives a joyful satisfaction to his soul for so great a victory , as lays a firm foundation to raise his thoughts to heaven on : and is a good argument to shew that he fears gods threats , and trusts in his promises , as the greatest testimony of an active faith so much required ; and when all this is done , our christian warfare is not done ; for when carnal sins do cease , and our appetites are overcome by grace , satan still pursues , in hope to frustrate the felicity of our conversion , by disturbing our piety with spiritual pride , or some enthusiasms , to reduce us into his power again . so that when we are best , we must watch and pray most , for supplies of grace to enable us to fight on , lest we end worse then we begun . the sum of all that can be taught , is to bring men to godliness and honesty ; which is the perfection of christianity . cvi. it is said in scripture , that without holiness , no man shall see the lord ; by which we may observe , that gods injunctions are designed for mans greatest happiness ; because holiness is certainly our only true felicity in this world ; and cannot be less in the next . for if by righteousness and faith , we may see a glimpse of gods glory here ; we shall see him in fulness of glory at the resurrection ; and enjoy him too on christs account . cvii . no man did ever seek god with a sincere heart , that missed to ●ind him ; god loves to be so sought , and to be so found , as we shall be sure we have found him by our delight in him : all which is the work of the holy ghost within us , to our great comfort here , always to enjoy god , if our delight be set on him ! above all earthly fruitions . and thus we may find god , and enjoy him as well in courts of princes , as in a wilderness , if we prefer nothing before the finding of him ; and so the greatest courtiers may live like saints on earth , and be saints in heaven when they die . cviii . 't is not amiss for a righteous man sometimes to fancy himself on h●s death-b●d , with his friends bewailing his depar●ure from them ; while he pities their mistake , who pities him , that is going to see the face of god , in the face of death ; and to meet christ , who with open arms comes to receive his soul into his eternal rest ; such meditatations will raise our hearts to endeavour to die so , and will bring us great consolation while we live so , in gods favour , that our faith fail not at the last gasp . cix . there is no felicity like piety , no peace , no security , no conversation , no diversions can come into competition with a divine life , and divine love to god ; so to fix our interest in this world , and the next ; for we shall fall as we live , and shall rise to everlasting judgment as we fall ; for though christ came into the world to call , and to enable the greatest of sinners to become capable of this felicity here , and salvation after ; we must repent and forsake our iniquities , or can have no part in him . cx . we cannot make too strict ▪ a covenant with our eyes and hearts to wa●ch the deceitfulness of sin ; and observe how every look , and every thought , is naturally apt insensibly to convert innocent intentions , into evil ; before we discern the subtle enemy undermining of our souls , with the fair appearances of harmless diversions , if too much indulged until they become destroying snares . cxi . god often treats his professed lovers , as we do one another , when we find that a professed friend has some concealed jewel that he prizes above his professions , though he offer up all the rest which we desire not , we reject his complement , and still desire to have that reserved beloved jewel which he values above our favours . and so god rejects all our complemental services , until our reserved darling lust be offered up to him , as the jewel we most prize , and the only sacrifice he will accept ; then in return , of our whole hearts , he will give himself to us for ever . cxii . let him that thinks he stands most fixed in heaven , take heed lest he fall ; and remember that david ▪ and solomon , ( both of them gods favorites ) could not stand longer then by his grace supported ; nor were our saviours beloved disciples , all free from stumbling , by which , and many more examples , we are taught not to presume on our own righteousness ; but to look on our frailties as inherent to us , lest dust and ashes should presume on our own performances , without continual addresses to god for such supplies as we do every moment need . and we may also think that god permits some good men to some relapses , to awaken , and quicken them to the frequent duty of his worship , so to own him , that no man may hope to serve him as he ought , without him . for satan is most busie and ambitious to reduce a convert out of christs flock , to become his slave again ; rather then to continue his celestial freedom ; such a victory he accounts his master-piece , so to subdue careless men , who too much trust unto their own integrity , and take no heed how they stand , lest they fall . cxiii . we cannot pray too often , because frequent sincere prayers do bring down blessings from heaven ; but when we mak● negligent addresses , they shew such a disrespect , that the glorious majesty we approach , turns from us , in contempt of such careless petitions . for when we are excited to divine worship by the holy ghost , god looks for such intention of spirit , with vigour in our devotion , that shews how much we value what we pray for ; he admits of our frequent zeal at all times , though he sees our unworthiness , and never fails to cherish an humble contrite spirit , when he rejects a presumptuous babbler . so that when we approach to pray , our first petition should be , for grace to prevent all diversions from satan , and our selves , who where his publick temptations fail , is ever busie to disturb our devotions with frivolous or foul suggestions . cxiv . how can we think that god doth believe the frequent professions we make , that we love him above all things , when we forsake him so often for trivial , and vain fruitions ? for though no man is free from such frailties , as we ought to watch , and pray for amendment of by grace from above ! for to be absolutely perfect , is impossible , because our nature will not admit of such angelical perfection ; yet no man ought to question his sincerity , because he cannot do , that which is impossible for men to do . cxv . we spend much of our time in laying foundations for happiness on earth ; when our happiness is , that we have none here , but what we can raise from our hopes to find in heaven ; which we are seldom inclined to think on , but when we find we are not so well provided for here , as we hope to be there . cxvi . all men know that every moment of our lives , every step we make , does advance us towards the grave ; but we do not seriously enough consider of this our greatest concern , while we march on with merry hearts towards our eternal habitation of rest , and happiness in heaven ; ( as we think ) but in our careless journey thither , do entertain our souls with such worthless vanities , or such known wickedness , for our diversions ; that we do often mistake the way , if not quite lose it , and so arrive at a dismal habitation of woe , before we see whither we are going . cxvii . we cannot love , or fear god too much , we cannot thank him , or trust in him too much , nor think of him too often , from whom we have all that we enjoy , and on whose free mercy our eternal doom depends ; and this moment may be that doom to every one of us . so then he is the most happy man in this world , that lives ever the most ready to die ; with a sincere desire to be with god ; which is a sure mark of his reconciliation , and adoption ; to love god thus , and to be thus beloved of him , will bring us to delight in god above all his creatures , which is the highest felicity our p●ety can aim at . cxviii . [ a prayer . ] lord enrich all hearts with divine love , that desire it , and inflame their souls with such desires towards thee , as to live righteously , and to value such enlightning comforts as flow from those transports thou doest afford unto reconciled sinners , become regenerate ; so to encourage them to inform , and reclaim such as go astray , by seeing the vast delights that do attend thine adopted sons , in their way to heaven ; and by that bright light from above , to judge of thy celestial joys prepared for them there . cxix . not to think at all , is impossible , and to think too much of what we ought not to think of , is too natural to us ; but to think of the everlasting torments in hell , comparatively with our pe●ty short pains here , will fright us into some care not to offend god so , as to send us thither : pu● to think of the ioys of heaven as we ought , and by our faith in christ to bring us thither ; with our love to god , our christian charity , our purity of heart , and our humility to god and man ; which is the divine lovers part , who is ever thinking on his eternal bliss , and how to please god most , so to prepare for heaven , which he sees every moment is at hand ; and the joyful expectation of that happy hour , is his souls continual consolation ; as those will find , who do sincerely labour for it . cxx . it is one of the devils chief arts , to cheat men into a belief that it is a melancholly thing to be religious ; but a man truly regenerate , will need no other arguments to convince the contrary , then what he finds in his own heart of delight , when the holy ghost has taken possession there ; and when his retirements with god , will furnish him so fully with his loving kindness , and those enlightning gifts , those beatifying graces , and refreshing comforts , those divine manifestations of his presence , creating such a ioy , with such peace of conscience , that no carnal appetites , nor all the malice of men and devils , can remove him from his firm station of bliss , which he participa●es of in this prospect of heaven only . but no man can believe this , nor guess at the felicity of a pious life , until he do obtain grace to become regenerate . cxxi . whoever considers that his day of death , is his day of judgment , for his eternal being ; will find that his time yet to live , is little enough to ask god pardon for the time he has mispent ; whoever doth closely and seriously set to this great work of conversion , will find that his sighs and tears , will produce more joy in his latter-days , then re-acting his former crimes would be , when the two eternities are put into the scales . cxxii . let us not please our selves with presumptuous thoughts , that we are the temples of the holy ghost , till we have examined our hearts strictly , to find if we are free from all habitual sins , in thought , word , and deed ; for god will not dwell in a polluted temple : we must next examine what proportion of divine ioy , the holy spirit ●ills our new hearts with , to confirm , and sanctify our souls , in the love , and service of god , thus dwelling in us ; and then observe , what a new kind of entertainment it is , to delight in god , with the peace of a quiet conscience ; which by frequent meditations , will hold us up above the reach of any storms , that satan can raise , or the malice of men can contrive against us ; and then we are to fix all this happiness , by worthy receiving of the holy sacrament , so as christ may be born within us , and be so vnited unto us , as to confirm our spiritual filiation : thus qualified , we may look on our selves as temples of the holy ghost ; in all humility rejoycing to be so blessed , when we are so . cxxiii . we ought to enter cavea●s in ●ur hearts , against the approaches of such sorts of temptations as we fear most , and on all occasions , to search the register of our vows made to god ; to see if we do not stand pre-ingaged to him , to resist the temptation then assaulting us ; and if so , how unworthy shall we be so to break our word with god , upon record ; and how dangerous to provoke his anger by such a contempt ; thus we may destroy many designs from satan , and our selves oftentimes the worse devil of the two . cxxiv . we are too often abused by flattering diversions , as if holy meditations were not more pleasant , and more durable , then vain delights ; which rob us of our real essential joys , for shadows of pleasures , that ever abuse us . cxxv . we ought often to consider of how little value all is , that we have on earth , which we must for ever depart from when we die ; and should therefore set our selves to secure a blessed eternity where we go ; and which god invites us to , on the easie terms of repenting our past sins ; and forsaking those crimes , which we have been so often cloyed with . cxxvi . let thy spiritual resurrection from sin , ( which is gods works within thee ) assure thy reconciliation , and confirm thy election , so as to fill thy heart with bright flames of a sincere evangelical devotion , that thou mayest live and serve god chearfully , until thy time comes to die ; and then with a holy valour pass through the grave with a lively faith to participate of his glory , at the resurrection ; for by a ready submission , thou wilt conquer that great tyrant death , by a foresight of those celestial joys , that raise thy soul to know thou shalt be with god , the moment that thou diest . cxxvii . we ought to pray continually for the holy ghost to dwell in us ; to inform and enable us to do our duty in all things , with the spirit of faith ; which will improve our zeal , and to contemn this worlds glories , and will fill our hearts with higher thoughts for a joyful expectation of a crown in heaven , prepared for those who value it . cxxviii . we should always have in mind when the spirit and the flesh contest within us ; that our will is the judge between those two solicitors , and that god leaves the option of our eternal bliss , or eternal woe to us ; that is , whether we will become spiritual disciples , or carnal sinners ; for no temptations can make us guilty , unless we consent to sin . cxxix . the greatest argument against despair , and for a pious life , is very short : that if we do repent , and forsake our sins ▪ with a sincere universal obedience for the future ; we shall be as certain to partake of gods promised mercies , as if we had never gone on in those former sins ; though great and frequently repeated , which is great comfort unto all such as hope to go to heaven . cxxx . the generality of mankind , do spend most part of their lives , on the delightful acquisition of wealth , honour , learning , or the like ; and are but unskilful merchants , that purchase rich jewe●s , with more hazards , and at higher rates , then their intrinsick value will afford them to be gainers by , when obtained . and for which , we pay most part of our precious time , that is the only treasure we have ; and of much more worth , then all we can purchase in this world , by the profuse expence of that time , on such glistering tri●les as must perish with us , if not before us ; when a tenth part of our mis-spent time , would procure eternal wealth , ho●our and ioy beyond expression for our immortal souls , if we would devoutly traffick for heaven ▪ but we are naturally inclined to set our hearts on present fruitions , more then a hundred times their value in reversion ; because heaven is , or may be far off , and we have time enough to think of that , when we have nothing else to do ; though this minute we may be called to our eternal doom ; and too late find the difference between a reprobate , and a regenerate life . cxxxi . a man truly regenerate , will not admit of the least contest from carnal appetites , his heart being so fixed on heavenly joys , that he detests all approaches to divert him , as below the pleasure he has in his conversation with god in private ; who he believes will assuredly bring him to heaven , if he prefer his service , before the fading bubbles of this world. cxxxii . of all the blessings that god bestows on men , there is none greater then the peace of conscience , which a pious man finds when he is dying with great comfort ; and which ought to invite all men to live divine lives , with assurance that god sees our sincerity , and gives sufficient grace accordingly , at the hour of death . cxxxiii . a great reprobate , ( by the grace of god ) become regenerate , can experimentally judge how much the felicity of piety doth exceed his former epicurisms : men in this world , without putting eternity into the scales , against moments ; and observes that the continual tranquility of a quiet conscience is much more pleasant , then all his past unlawful fruitions , attended with such terrors as a guilty soul is loaded with . cxxxiv . every pious man that has forsaken his sins , for fear to offend god , who he pretends to love also ; does begin well : and when god sees his sincerity to obey him in all things , he will not let him rest there , but adds faith and grace till his heart longs for a nearer communion with christ in heaven ; and by a daily custom of such elevated meditations , god will bring this pious man to despise this world , and to overcome the terrors of the grave , by his expec●ation of heaven , where his soul longs to be . cxxxv . we must not desire to die , to be rid of affliction here ; but if we can obtain grace for so divine a love to god , as to be glad to go to him , when he calls for us ; that will be enough , and such holy courage at the hour of death , will bring great joy to our expiring souls . cxxxvi . the souls of righteous men , are said to be with god the moment they expire ; but to what degree of bliss they are admitted before the resurrection , is not revealed unto men ; but it is enough for us to believe that god takes care of those souls that served , and trusted in him , as well as for his departed saints ; we need to desire no more then to be with them . cxxxvii . the design of reading the scriptures , preaching , praying , and fasting , is to bring us to lead such pious lives , as may shew our faith and love to god ; and so to divert our hearts from worldly vanities , by constant meditations on the ioys of heaven , to invite us thither : and also encourage our timerous souls with grace from above , to contemn the grave , where they shall not rest one moment . which if well considered , our holy resolutions would scorn to fear , and shrink back from the last step we must make , to take possession of the crown we seem to labour for , which will shew that we have but cold desires to be with god. cxxxviii . no regenerate man can be mistaken in gods service , who sets his h●art sincerely to that work● for god who sees our hear●s throughout , will not lose such a votarr● but will sanctify his zeal , and make h●m see that an humble contri●e heart , is the sac●ifice he likes ; and will shew by his 〈◊〉 of comfort , and consolation to such a man , that his soul will be transported with raptures of joy , in his divine contemplations ; when he finds such inward assurance of god● favor , that he cannot doubt of his reconciliation , when thus enriched with grace , and thus led by the holy ghost , his devout heart will rise higher , with bright flames of love , aspiring to get into christs bosom . cxxxix . we should in our meditations , often reflect on the unquiet , and uncertain wealth and honours of this world , and how unworthy such fleeting fruitions are , to be preferred before eternal felicities ; that so we may not set our hearts , and spend our time on such vain acquisitions , when immortal happiness will be had on easier , and more certain terms , and we surely become the sons of god. cxl . the greatest business of our lives is to learn to die with holy courage , and not to start from the grave , nor repine at such means and methods , as our kind god appoints , to make us willing to come to him , and by such gentle corrections , to withdraw us from the world , that our hearts may be always working up towards his throne of mercy ; where christ has purchased places for converted sinners , amongst the angels , and has appointed his holy spirit to invite , and conduct us thither , by his inward comforts which grow from the gospel-promises , ( and is the christian faith ) that repented sins forsaken , shall not be charged on us in this world , nor the next , which is the foundation of divine valour in a dying convert . cxli . the generality of mankind , are naturally inclined to love those who love them , and to judge of friendship and hatred , by the assisting or crossing our designs in this world ; and the universal object herein , is death : so then we are to consider the real effects of this great monarchs power , that controuls the world , and see whether he be a more general friend , or enemy to mankind : for as he cuts down some in their first buds , others in the prime blossoms of their youth , and surprizes many of ripe● years , by hurrying them into unexpected destruction , from such wealth , and honours , as their carnal hearts were most delighted with ; yet the same death , is kind to the most of men , who are oppressed with various sorts of agonies , both of mind and body , beyond the cure of the best remedies , until by death released from all degrees of maladies , and miseries . now if all this be well considered , we may bring our selves to such an acquaintance with this mighty monarch death , by a daily conversation , and preparation for our submission to his unresistable command , so as to rejoyce when we are freed from future evils , and by death conducted to our eternal rest. and the same moment that our souls expire , we shall conquer him , who conquers all the world ; and for ever triumph over his victories over us . so that 't is our weak faith , and frail nature , that makes death seem so terrible an enemy unto unrighteous men only . cxlii . the true joy of a good soul in this world , is the very joy in heaven , only there 't is superinvested with glory , which a righteous man enjoys that moment he dies , without any stop by the way . cxliii . there is nothing more worthy of our continual thoughts , our utmost endeavours , and hearty prayers , then to obtain the blessedness to become regenerate : for when the holy ghost sanctifies the heart of such a man , with the comfortable marks of his reconciliation , and adoption , that man will soon find the continual feast of a good conscience while he lives , to be more pleasant then all other things which this world affords ; and at his hour of death ▪ the felieity of his adoption will fill his soul with holy valour , and accompany him to his everlasting glory . which joy no mortal fancy can conceive , and is the highest works of our strongest faith to think on , and to prepare for . cxliv . he that can upon examination , find such comfort in his soul , as to be ever ready and willing to appear at the day of judgment , must be enlightned and guided by the holy ghost , and sanctified by a spiritual resurrection from sin to grace , and from all worldly temptations ; so as his chief delight , will be in a divine conversation with god , by frequent approaches , for the continuance of such mercies as have so raised him from the terrors of hell , unto the joys of heaven . cxlv . the truly pious man , is always blowing up his smoaking flax , to flaming love , for those daily mercies and blessings he receives from god ; so to teach others the felicity he finds therein , to invite them to heaven . cxlvi . to hear , to read , to w●ite and meditate , and to pray often , are the means to understand our duty unto god , as also to ●ix our faith : but if we do not live and practise accordingly , our great knowledge will aggravate our crimes , and provoke god's anger against us , for slighting those divine instructions , which the holy ghost inspires us with , and for which god expects an account from us . cxlvii . he that can make a total resignation of himself , with all his interests , into god's hands , has made a great advance towards heaven , and may trust in god ; so the foundation of his trust , be laid deep in a fixed heart , on a spiritual resurrection , universally cleansed from all known sins , and so reconciled , that god will accept of the trust : but we are too apt to mistake such resignations , and to flatter our selves with peace of conscience on that account , without a due examination , whether all our actions and affections , do justifie such a resignation as we offer up to god ; without which , it is a great presumption to pretend to trust in god. cxlviii . to be regenerate , does include all blessedness that we are capable of in this world , with a joyful prospect into those eternal felicities we shall have in heaven ; and is a sure testimony of our reconciliation . cxlix . there is nothing more clear , then that holiness is the foundation of true happiness , even in this world , and cannot be doubted in the next ; for whoever lives a divine life , will have his heart full of divine love to god , and then will soon find the felicity of piety , to be so much more pleasant then all other diversions , that he will take all the opportunities he can , both day and night to approach god in holy meditations , and humble prayers , as the most delightful entertainment his soul is capable of on this side heaven ; and will find god's favour confirmed to him , by grace sufficient to support his contented heart through all the storms this world can raise , and fill him with joyful thoughts of his salvation at the hour of death , which is our highest aim , by the perfection of piety to obtain . cl. [ a prayer . ] lord give us grace to discern the bottom of our own hearts , that we be not deceived by too slight a search for divine love there ; nor flatter our selves with hopes of being favourites in heaven , while we prefer thy creatures before thee , and see it not . lord guide us by thy divine light , and make us see that true devotion is the most satisfying diversion we can have ; and will enrich our hearts with desires to be with thee in paradise , and will create courage to pass chearfully through the grave , so to ●ustifie our faith , by our last step out of this world , into a glorious eternity with thee our god. cli . if we consider how many times we have stumbled , in our christian course , and how many times fallen , and by what small rubs been overthrown , we should take more care to stumble no more at such straws ; but pray for grace to enable us to run over all mountainous temptations , if they cross our way to heaven ; and when god sees a vigorous sincerity to serve , love ▪ and trust in him , he is then ready to support us through the whole course of our lives ; which no man can doubt of , that observes how god admits of our many risings , after so many great and wilful falls as most men make ; and yet he still invites us to repair past evils , by running out our new course better , with a due prospect to our last step into the grave , from whence we must arise to claim the crown we run for . and this will raise all devout hearts , to the brightest flame of faith , and love , that men are capable of , when we consider that every moment of our life , may be that last step , by which we must gain , or lose the crown we run for . clii. because angelical obedience is a perfection of holiness above the capacity of humane nature , god does make allowance for sincerity in performance of duties ; b●t himself holds the scales , to see that our sincerity be full weight , according to the grains he allows us . and the holy ghost within us , has a continual treasury , where those grains are so reposited , as to be ever ready to supply our sincerity , and to turn the scales for our advantage , according to every mans utmost endeavours , which will never be rejected for want of weight . cliii . let no man despair of the forgiveness of his sins , if he do confess them to god , and do turn from them to him with sincere contrition , and repentance , devoutly practised for the future , in obedience , love , and faith , trusting in gods mercy and grace , with our reliance on christs righteousness imparted unto us ; on which assurance , we may live with comfort , and die with joy . and whoever doth entertain himself with such frequent meditations , will find them to be the most delightful diversions he can have , to consider that though we may fail in our best endeavours , gods mercy and christs righteousness can never fail , can never be exhausted on our sins , by supporting sincere penitents , until brought unto heaven ; so that in this high expectation of future eternal bliss , we ought to be contented with our lots on earth , whatever they be ; trusting in gods free mercy , and christs merits , without despairing of our salvation , if we can repent past crimes , and forsake them for the future : but if we have not a resurrection from sin in this world , we shall have no resurrection to glory in the next world. cliv. piety and faith , include all christianity ; but we often mistake praying , preaching , and godly talk , for piety , which are but steps towards it ; for we are obliged to do righteousness , or else we are not of god : and so it is with those who think their faith sufficient , that can ( parrot-like ) repeat their creed ; when 't is our active faith that is required , to do what the gospel teaches . so that if a due regard to faith , and piety be settled in our hearts , we should find more time for meditations on those great concerns , whatever our callings , or imployments be ; for our bodies cannot be so engag'd to labour , or in any courtcrouds so imploy'd , but our souls may be raised up to god in ●ervent ejaculations , without any tongue-noise , or facediscovery , to inform god , who knows our hearts better then our selves do . so that by faith , and piety , we may converse with god here , and begin our eternal happiness on earth . clv . it is a wonder to see that all mankind should be loth to leave this world , where so few are truly happy , or that think themselves so , ( as to be contented : ) the weak old sick man , would live on in pains ; the strong and healthy youth , the rich , the poor , the great in titles and commands , the mighty princes , and their slaves , all of all sorts are subject to repine , to envy , and to malice , revenge , and avarice , to ambition , or some other discontent that robs their hearts of peace ; and yet all desire to live on : though our days , if justly divided ! we should find three parts of four , allotted unto cares , fears , troubles , and sorrows ; and the remaining part , entertained with shadows of delight , to mock our senses , rather then such real pleasures as can affect our souls ; and yet no time , no arguments , no examples , nor our own daily experience , can divert our fr●il natures from this infelicity , which was created with us , by a mighty providence , to shew that our time of sojourning here , must not afford any thing of value to divert our hearts from aiming at our eternal habitation of rest ; where we are to expect more felicity , then we now know how to wish for . but this the regenerate man can only understand , who knows the felicity of piety , and finds there is no security on earth , but in loving , fearing , and serving god , which assures him of a place in heaven , and gives him a comfortable passage thither . clvi . if men did consider their christian calling , and the miraculous plantation of the gospel of christ , by twelve illiterate men , who were taught by the spirit of god , for the conversion of the then heathen world ; we should now have more active faith , then generally appears by the lives of men ; for though we are not called to a severe bloudy martyrdom , as in the primitive age , to justifie our faith by torments unto death : but by the great mercy of god , our required martyrdom is now so gentle , in comparison of their sufferings , that we are only called to obedience , and faith ; only to own what those blessed martyrs died for . so that if we prefer gods glory and his service , before our own carnal appetites , we shall resist all temptations to lust , and vanities , which offend god , and destroy our present felicity also . when this easie happy martyrdom of sin , is only required of us , to repent past crimes , and forbear to repeat them ; we shall receive in lieu thereof , gods favour here , and eternal joy in heaven . clvii . a frequent consideration of our state towards god , shews us the best prospect towards heaven , and doth teach us the way thither ; and begets holy desires on the expectat●on of our future joys ; and such consideration also , gives us the prospect of those everlasting flames that attend us in hell , if we run on in sinning ; and will terrifie our hearts with the expectation of future torments , if we neither value gods promises , nor fear his threats : so that nothing can be more concern to mankind , then frequent and serious consideration , of all we say , do , and ●●●nk . clviii . to fear to die , is a contradiction to our faith , and all the zeal we profess to god , when we fear to be with him in glory ; and by which , we undervalue christs purchase of a place in heaven for us , by preferring our abode here , before eternal happiness with him , which we can n●ver ob●ain but by dying . clix. no considerate man can pretend to fear god , and do what he is sure will offend him ; nor can he think that he loves god , when by committing wilful known sins , he contemns his laws ; nor can he believe that he has any argument to trust in god , who does neither love , fear , nor serve him as he ought ; nor can pretend to any parcel of divine gra●e , or comfort in death , if he live and die in his habitual course of sinning . clx . why do christians fear to die , but because we do not live after christian principles ; which neglect , begets infidelity , and makes us doubt to go unto christ , else we could not fear to be with him , who sits at gods right hand in heaven ; and where we may participate of his eternal glory , if we live after his gospel rules here ; by which we shall scorn the terrors of death , and make our days on earth also as happy , as long . but if we go on in voluptuous iniquities , pamper'd up for the day of slaughter , 't will be no wonder that we tremble at our dissolution , and the approach of the terrible day of judgment . but if we live ready to die , and fit to step into eternity ; the grave will prove easier , then a long life , if compared with the short pleasures of our best worldly en●oyments , that keep our hearts from heaven . clxi : frequent consideration of our eternity , does beget a due examination of our hearts , whether god be there , to direct and support us in our way to heaven ; or if satan governs , what a dismal eternity we are hasting to ; so that to have god always in our sight , by a frequent examination of our hearts , we may check the first appearance of evil , with the thought of eternal condemnation ; but if goodness inhabit here , then to cherish such thoughts , as will blow the holy fire into flaming zeal , and declare an interest in christ : and by a daily custom thus to retire and consider of our salvation , will ●ill our hearts with such a pleasing habit of holiness , as will bring god home to us , who will not permit a wicked thought where he is pleased to dwell . clxii . if we did duly consider that our transparent hearts , do shew our most secret thoughts to god , we should not so often provoke him to anger , by putting our evil thoughts into action ; this would be of great use , if by practices we can bring our hearts to be as transparen● to our selv●s , as they are to god ; and would in a little time obtain grace to cast out wicked fancies , as fast as satan can suggest them , or our own fancies create them ; which then would leave no stings behind , to poison hearts so strongly guarded . clxiii . we ought to be ever mindful that true religion , is to lead a divine life , and will beget divine love in our hearts to god , and to endeavour to endear our selves so , as to become capable of his love to us , though we can never be worthy of it , we shall not fail to have it , if we sincerely desire it . clxiv . the gospel says , that our saviour died to satisfie god for the sins of all mankind , that truly repent , and amend , and do stedfastly believe that if we do so , all our sins , how many and how great so ever , shall be forgiven us . we must then enquire of our own hearts , for the truth of our repentance , whether we shall find arguments to doubt , or to believe our selves , to be in the number of them that christ came to bless , by turning us from our iniquities ; and then it will be our duties , as an effect of our faith , to believe we are amongst such penitent sinners as christ has redeemed with his bloud , and will be no presumption to think we shall have places in heaven on his account , if we come to god by him ; and may also have an humble assurance in our own hearts , of such a joyful resurrection , as will allay the terrors of death , and give us a chearful passage to his eternal bliss ; and thus pious penitents may die chearfully , without presuming on their own justification , and less assurance then this , may prove a groundless despair , on our diffidence in gods promises , or an undervaluing of christs merits ▪ and intercession for us ; on which our repentance , and conversion is grounded , and our salvation depends . clxv . consideration has a vast extent , it reaches all past time , and looks on towards eternity to come , it searches into hell , and up to heaven , and humbly consults the glorious attributes of god , and teaches us how to know , and obey his will ; it enquires into the bottom of our own hearts , and the fathomless thoughts of our unbounded fancies , how they stand towards the obedience we profess to god ; and if on a full confideration of all our ways , we find our hearts fixed on god , it does produce divine consolations , it entertains and satisfies us with a continual variety of joyful objects to enlarge our souls on , suitable to the great end we aim at . so that consideration is the greatest and most useful lesson , that was ever taught to man ; and the most delightful study we can practice , to make our troublesom travels in this world easie to us , by our constant expectation of eternal joy , and glory at our journeys end ; which requires much consideration how to reach , lest we miss our way thither . he that retires to consider what he must do to be saved , makes his religion his business , for without retirement , our thoughts ●low at large ; but in retired holy meditations , some awe and reverence does seize on the soul , which while that pulse beats , declares it to be alive , and active , in searching for its salvation , and never fails of finding those comforts it seeks in this world , by the assurance of glory in the next . clxvi . if the felicity of piety were generally understood , men would make more hast to become regenerate ; that in our assaults from satan , and injuries from men , we might triumph in such storms , as terrifie the hearts of impious livers : but above all , if we consider an impenitent habitual sinner , on his death-bed , full of despair 〈◊〉 through the horror of his crimes , and apprehension of the hell he is falling into ; and at the same time observe a converted sinner , reconciled to god long before , now delivering up his soul unto his saviour , with a fixed faith , and a chearful heart , hasting to take possession of a blessed seat in heaven , prepared for him ; it must needs invite the lookers on to cleansing , and reconciling to god before death surprize us . this great concern for our eternity , is in few words thus : god has pronounced , that impenitent sinners shall not enter into heaven , nor shall true penitents be shut out ; which confirms the felicity of piety , unto a regenerate man. clxvii . faith ever was , and ever will be the foundation of religion ; for no man can worship what he believes is not , nor can endeavour to please , or fear to offend he knows not who , nor what , nor why ; so that we must believe there is some divine existence from whence all things are , and by which all things subsist , and we among the rest are what we are : from these natural reasonings , and notions , we enquire into traditions , and by searching the holy scriptures , we are powerfully taught concerning god , christ , and holy ghost , and there also learn to improve our faith ; to believe the resurrection after death , and that if we do live righteously , we shall when we die , participate of that glorious being , in the eternal presence of our incomprehensible creator . the next step our faith leads us towards heaven is , from the consideration that our dust and ashes is entertain'd on earth with so great pomp , and such high delights , that we must believe , and expect that our immortal souls will have much greater transporting joys in heaven , then our flesh is capable of , until refined for the day of judgment : and if thus by pious living , we can raise our faith to trust in christs merits , and intercession , 't will bring us unto an humble confidence of our salvation when we die ; which cannot be had but from above , and such grace from god , will encourage us to look more kindly on death , who only can conduct us to this everlasting joy we believe in , and hope for . so that by such meditations of heaven , death will become so familiar an acquaintance , as not to fright us from going to god in his company , and will in our last hour , support those souls with comfort , whose sincerity god sees , through all our failings , and accepts of . clxviii . 't is a wonder to see what pains men ●ake , and what hazards run , to gain ●●rishing wealth , to entertain our bodi●● with , which are more perishing then the wealth we seek , and all that time , neglect our immortal souls for their eternity . and though time be our great concern , we value nothing less , but vex our brains , and study still how to be rid of what we cannot keep , nor ever can recall : and though from day to day we are cloy'd with our fruitions , and tired with new delights , even worn out with various diversions , yet in our whole lives never can afford a few minutes time to gain true rest ; but still from age to age intice , and betray our souls unto new vanities , till youth and vigour is decayed ; and then too , revive our dead appetites with fresh budding idle fancies , ( often worse then all that went before ) until we are surpriz'd by death , and hurried into eternity , before we do see our selves old enough to be at leasure to think of that grave , which is every moment ready to swallow us : whereas , if we did set our selves at first to resist all assaults from satan , with a pious vigour , and observe it , we shall find and feel great pleasure in every victory over every temptation , which formerly did enslave and triumph over us . and then , what honour , what ambition can be greater , then to conquer so great a conqueror ? and by practice , thus improving our divine military skill this way , we shall raise daily trophies so acceptable to god , that we shall discern our souls climbing up to heaven thereon . clxix . it is worthy consideration , how many men do spend their whole lives in reading books , to learn what has been done of old , thereby to instruct the present age , and to inform the future ; and when by much study , and by time grown decrepit , they slip into their graves with the most ignorant , and do there create , and feed their own worms , who understand not that great wisdom , so much labour'd for ; and then too late such learned men will find , that more advantage might have been made , by studying themselves , ( ne're thought on ) still labouring for a few bubbles of momentary praise , as of more use , then to secure eternal bliss for their immortal souls . self-study is a continual inquisition on our own hearts , to consider all our thoughts , how they work towards a good , or a bad end , and then to cherish or suppress them as they arise ; for some appear in forms at first fight so ugly , they cannot be too soon smothered , and some so disguised in pleasing shapes , as may deceive a careless heart , if not acquainted with the marks the wear● ; and that way armed , and well warned by former harms , so as to avoid new wounds from enemies so dangerous , that we must not treat , nor dally with , but make them retreat by a brisk charge , and bold defie . we are also to study to discover another sort of foes , more dangerous then all the rest , who lye in close ambush , until some opportunity do call them forth for an assault ; and are of form so lovely , and so innocent in shew , that charity her self would warm their cold limbs in her own bosom , and not discern the danger , until these cunning serpents bite beyond resistance , and then declare for the supremacy over the whole man ; and then muster up all his senses , and all his faculties against himself , and thus steal a victory , by corrupting those guards that were given for his defence . so that by a long negligence , we grow so ignorant of our selves , that every assault from satan , shakes the whole man , until at last he roots him up for ever : but if our eternal being is considerable , we should allow some ti●●le to study our own natural inclinations , and affections to good or evil ; and to learn such rules as may rectifie our senses , to submit unto our more rational souls , when led by grace to work upward towards god , which will teach us the wisdom of salvation , and raise our faith to such dependance on christ , as no worldly learning can contest for the priority . let us then imploy our time so , as to learn to know our selves , and our duty unto god , in which our everlasting happiness is most concerned . clxx . there can be no better arguments for frequent meditations , then to think seriously of our sins , of death , and our resurrection to judgment , as we ought ; and to prepare for so great a concern , at a minutes call to step into eternity ; so ready , that we may so love god , and fear him , as to serve him with delight here , and to have celestial joy when we expire . clxxi. no man ought to think himself above the reach of temptation ; for when satan finds us but a little relaxed in our devotion , or any thing cold in our affection to god , he can dress an old forsaken sin , so like to an angel of light , as to surprize a young divine lover at first sight , ( when his guards are withdrawn ) but when his beloved sees him in such danger , he will by his divine guiding light , unmask the disguised fiend , and so reclaim his near lapsed lover , unto his devout addresses as before , and make him see by such assaults , that he can stand no longer in favour , then by his grace supported : but he that is become a well-settled regenerate man , so as to stand ever on his guard , with holy courage to repell all approaches from satan , as fast as they appear , will make such frequent victories his chief delight ; and when our common enemy sees that all his attempts on such a man , are in vain , he will desist , who only watches opportunities for his attempts , on those he finds remiss ; and who is often belyed by some men who do invite him to such easie victories , on those of his own complexion , as black within , and as great devils as himself . clxxii . alas poor man ! dost thou complain because thou canst not sleep ten hours every night , when nature doth require but five ? thou fearest to die ! yet wouldst be dead near half the time thou hast to live ; for sleep is so like death , that we cannot distinguish wherein they differ , until we awake . but thou art tired for want of entertainment in long nights ! alas poor man , that is a sad grievance indeed , and worthy of pity ; for thy saintship has no sins to confess , nor pardon to ask of god , no cause to wash thy bed with tears ; heaven , and hell , with eternity to come , are not worth thy thinking on , until the bell toll thee to thy grave ; and then too late thou wilt wish for some of thy time lost in sleep , then to watch , and pray , and to lament in sackcloth and ashes . while the regenerate man finds no time so fit to raise his soul to heaven , as when he awakes at mid-night ; nor any consolation so great , as in those hours borrowed from sleep , to converse with god in holy meditations ; which fills his heart with present joy , and peace of conscience , that lasts the whole day after ; and is a good remedy to prevent such fancies as do invade the drowsie souls of lazie men , when they cannot sleep . clxxiii . art thou fallen by a surprize ! who has not , or may not fall so ? but if these falls be frequent , there is much danger in such relapses , and though not fit to cause despair , yet worthy of great care for the future ; lest thy surprizes grow into a habit , and prove but an excuse , when thy self betrays thy self so often , which will find no credit at the day of judgment , to procure a pardon from the almighty searcher of our hearts ; whose omnipotence is affronted , if we think by a trick to hide from him , those crimes we are commanded to confess , bewail , and forsake . clxxiv . when god gives us grace to make holy vows for self-denials , with power to perform them , he fails not ( by his holy spirit ) to assure us of his acceptance thereof , by the joy our hearts will feel after every resistance of satanical assaults , which will in little time encourage us to take more and more delight in those victories over our selves , who are the greatest enemies we have . clxxv . it is no easie work for men in health and prosperity , to think so often and seriously of death , as is requisite for our preparation to the grave , though no other time is so proper for it : for when pains and sickness d● distract our minds , we are only diligent to seek remedies for cure , and often find none , but do die with a short prayer sighed out ; as if [ lord have mercy on us ] were a charm to redeem threescore years mis-spent in sins and vanities , without any thought of our salvation all that time ; as if heaven were too melancholly a business to trouble our idle heads with , while youth in vigour reigns , which seldom affords any credit for the felicity of piety , and such romance discourses as they understand not ; while a righteous man knows no joy on earth , like his expectation of heaven , and living ever ready to die , in hope to be with god there . clxxvi . when god endows the hearts of men with holiness , it is a sure mark of his especial favour , to give us a free admission into the court of heaven , to be with him there , as often as we please , in our meditations ; and if we can improve this holiness , so as to become divine lovers of him , we shall be admitted ( as it were ) into the bed-chamber of the king of kings , to enjoy all the priviledges and immunities that his departed saints have there . to know this , and to do thus , is to enjoy heaven on earth ; in which felicity , the atheist and the hypocrite can have no share with a divine lover , who is ever ready to be snatch'd up into heaven , while he is meditating of his going thither . clxxvii . if we have joy in earthly fruitions , what will our happiness in heaven be ! and if the hope only , and expectation of heaven in pious hearts , be pleasure above all our enjoyments here , what transporting joy will the possession of eternal bliss be ! when we shall see god , and participate of his glory as the angels do ; and if we be so regenerate as to believe this , and do take delight in such contemplations , it is a sure sign that the holy ghost is at work within us , and will beget such holy courage in our hearts , as to pass us through the grave with chearful souls to be with god. and if we love , and trust in him as we ought , there can be no diversions so delight●ul , as such devotion is to a divine lover , who converses day and night with god , that is never absent from them who do sincer●ly delight in him. clxxviii . we are taught to pray against sudden death , that is , to perswade and lead us on to be always so prepared , that no kind of death may be too sudden , but that we ( like eliah ) may every moment expect to be snatch'd up into heaven by a fiery chariot , or taken up in a flaming zeal of divine love , by an apoplexy , or some other accident , of as quick an ascent as his chariot was . but generally our mistake is , to pray for lingering long sickness , only to gain time for terrors to awake our sleepy souls with sighs and tears , to move god to mercy then , which we valued not before : but the regenerate man who has so cleared his accounts with god , at the holy sacrament , as to have christ new born within him , and is so led by the holy ghost as to s●nctifie his future life , that he lives ever ready , and willing to die : that man will find the most sudden death to be god's mercy , and a favour to free him from the agonies of a tedious sickness ; for we too often do mistake such sudden dissolu●ions , for god's judgments , to see men fall so ; when themselves feel a joy to be caught up into heaven , without pain , to take possession of their eternal bliss . now god grant that all men may be so well prepared for all kind of deaths , as none may be too sudden , for any who call on his holy name . clxxix . [ a prayer . ] o holy ghost , lord god the comforter , who art never absent from those that desire thee with sincerity ; vouchsafe , i beseech thee , so to enter my heart that i may find thee there , consecrating of it for thy temple , by thy abode therein ; and now direct me how to welcom so great a guest , with gratitude and joy , for such divine comforts , as flow in hearts where thou inhabitest , ( and where satan dwelt before . ) lord keep possession against him , and all invading enemies ; for i cannot defend my self without thy aid ; nor of my self know when , or how to approach the throne of mercy , unless my addresses be so guided , and so sanctified by thee , as god will not reject them . clxxx . [ a prayer . ] o lord god , i beseech thee give me grace to imploy the great fancy thou hast given me , on my greatest concern , to obtain thy mercy and grace , with christs righteousness , to work out my salvation ; that i may no longer mis-spend the time , which every moment hasts on to my eternity ; but with diligent zeal , to pray for faith in christ , such as will be the foundation for a divine life , to shew my love to thee , my god , by an universal obedience , with purity , charity , and such humility , as will raise my heart unto the highest pitch of divine love ; that my conversion may be now more eminent , then my crimes have been . and now , o god! i beg thy grace to confirm , and fix my soul in the assurance of my reconciliation , and adoption , by receiving ●he holy sacrament this day with such faith , and due preparation , as to put off the old man for ever . and so to eat , and drink the consecrated bread and wine , as the body and bloud of my lord and saviour jesus christ , with all his benefits ; as he himself gave himself to his disciples here on earth ; that i , now by thy holy spirit led , may like them , walk after him. and let thy mercy , o lord ! supply my defects , in the pe●formance of this great duty , according to the sincerity of my heart , entirely offer'd up to thee , my god , in this days sacrifice ; so as the records of my sins may be cancell'd in heaven , and my name be now writ in thy book of life , amongst thy reconciled sons , on my saviour jesus christ's account . clxxxi . to spend our time on idle thoughts , is like pursuing of vain waking dreams ; a folly so much less then nothing , that only mad-mens fancies can delight in , and is a shame for sober men to imitate , whose souls refin'd by piety , may be ever on the wing towards heaven , filled with felicities above the reach of any worldly hearts to guess at , which is the pious man's continual entertainment , and delight ; so to pass his time with his creator here on earth , as to find his heart full of something so divine , that he does think himself in heaven , while that celestial flame enlightens him . clxxxii . idleness is the fountain of all evil ; the devil directs his chief emissaries on earth , with addresses to an idle person , who is then fit to take impressions from all sorts of temptations , when god is absent ; 't is such men that invite satan to steal by degrees into their empty hearts in such disguises , as he well knows suits best with their idle fancies , so to divert them from all holy purposes , with some idea's of past delightful objects ; until they quite forget their sacred vows to have god ever in their sight , which secure them from all such assaults . and it is but a slight argument , which many men use to excuse their time spent in idleness , because they want learning , and the use of books for their diversion ; when all ages shew , that piety is not , nor ever was confined to learning : 't is not our wisdom , nor our eloquence , but our faith and our sa●ctified affections , that is most acceptable to god ; and such sincere affections , will never want devout entertainment to keep our hearts so fixed on heaven , and our concern there , as will bassle satan with all his arts , as often as he attaques us . clxxxiii . to be really contented , is an epicurism , seldom thought on , and so far from being understood , as but little valued by the most of men , who are over-busie in labouring to change our conditions ; still aiming to get what we have not , though the last acquisition rarely brings more satisfaction , then what we had before . whereas a contented man , has all that he desires , and enjoys what he has , because allotted to him by the divine providence , who doth chuse better for those that do relie on him , then we can for our selves . clxxxiv . we ought not to repine at crosses , nor to murmur at sickness , or any other affliction whatever , because they are god's cordial antidotes , to repell the poison of such sins , as he sees do use to infect our souls with malignant diseases , such as create a despairing conscience when we die , and hazard eternal torments in the next world ; we are therefore to kiss the rod that works so great a cure , and that hand that smites us in love , to make us fit for his mercy , by repentance , and conversion from being great sinners , to become his adopted sons , and so above the venom of future biting afflictions ; for he only hath perfect peace , whose mind is stayed on god , the rock of our salvation . clxxxv . no man can do all that he should do , but all men may do as much as they can do ; and god requires no more , to obtain his love here , and salvation hereafter : but we are naturally so prone to flatter our selves in this point , that when we think our hearts most safe , we are often surprized by a forsaken sin , and shamefully subdued by it : for when we make a covenant with our eyes , and hearts , not to go astray ; though we cannot hinder the first look , or thought that is amiss , we may so check them at first appearance , as they shall not invade us a second time , nor bite on , to harm us ; so that , if we do stumble heedlesly , we may prevent wilful tumbling into relapses , and wallowing in them , for which there is no excuse . clxxxvi . it is worthy of observing , how some men by a long customed and settled habit of living ill , have so naturalized their sins to themselves , and themselves to the devil , as in time they grow to think it a point of honour and conscience , to be constant to that profession , and are asham'd to quit satans black livery , which they prefer before their first engagement to god in baptism . i have heard a gentleman say , that when he had lived many years in great iniquities , it pleased god by a long sickness , to beget such remorse in his heart , as upon his recovery to become a convert : but for a long time after , he did conceal this change , as asham'd to practise his conversion by a publick new course of life , ( so much out of fashion ) and did many times in conversatio● seem to like , what he liked not , to avoid being thought an hypocrite ; until he consider'd how much greater a shame it was , to serve god in a corner , so to smother his highest act of mercy towards him , in not daring to own the thoughts of his salvation ; and how unworthy he was to become an adopted son of god , while he feared to declare his hope of so high an advancement : on which account , he did take courage to profess his conversion , which he thought not fully to manifest until the hour of his death . by which we may see , how dangerous it is to run on in habitual sins , until we grow ashamed to forsake them . clxxxvii . it is a wonder to consider , that mankind should be so universally bred up from our infancy to study , and by laborious callings to imploy our talents of sense and reason , in the acquisition of such perishing goods , as the world affords ; and generally so late begin to inform our selves of our souls intrinsick value , being created for a participation of god's glory , when ascended into heaven ; how unworthy an exchange then do we make , who believe this , and yet do violently labour for the short-liv'd vanities , ( and indeed ) the nothingness of this world , in comparison with eternity , at the immense price of our immortal souls loss , and our eternal joys in heaven , for everlasting flames in hell. and this , because we do not consider , that god did not make the world , to mock man with fallacious delights in the enjoyment of his creatures , but intended it for our entertainment , and diversions in our journey to heaven ; and therefore has given us rational souls , such as by living virtuously , we may enjoy the world and him together ; and so advance our selves by gratitude , and love here , to a confirmation of a full ●ruition of him at the resurrection : thus if we would sincerely study virtue , and set a true value on the perfection of righteousness , we might enjoy this world with double pleasure , and have heaven hereafter , with all its glory also . clxxxviii . we do mistake nothing in this world , more then our pleasures , which we do compell our fancies to comply in , and do often take more pains to justifie those vanities , then any delight we find in such short-liv'd fruitions : whereas if our hearts were set on god , and our souls raised to serious thoughts of our eternal bliss ; such divine entertainments , would grow to a continual feast , ●ull of surprizing joys , and such heavenly delights , that we should with pain suffer , and with remorse endure our vain diversions , and lament to see that our nature does require such frequent relaxes from our most rarified , and ratified devotions . clxxxix . we cannot want arguments for meditation , if we call to mind our christianity , that is , diligently examine if we do participate of christs righteousuess , to such a degree , that our conversion from sin , and our natural corruptions , be changed into such an evangelical habit of holiness , as to manifest our spiritual resurrection , and election to our own hearts ; for then , nothing can engage us unto higher gratitude , and love , then a true sense of so great a benefit received , which when seriously considered , will mount up our souls to frequent extasies of blessed joy , by our devout approaches in adoration of god the father , the son , and the holy ghost , who are all three always working us up to our salvation . then which , nothing can be more worthy of our meditation , and sincere examination , that we may be ready for the day of judgment ; which no man can be , that does not live so , as to be chearfully ready to die ; for it is a much greater business to go out of the world , then to live in it . cxc . no other man can cozen us so much , as we cozen our selves , in what we like ; because we naturally raise fallacious reasonings , against true reason , to justifie our unlawful desires ; and do very easily perswade our selves to comply with our most idle fancies , and eagerest appetites , to what we know is against all reason , and religion too ; thinking that our frailty is excuse enough , to follow our blind inclinations to evil ; and do also indulge our aversion to goodness , on the same account , so long as our endeavours do prosper in wickedness . but when we are thunder-struck by some surprizing affliction , then we can begin to think , and to find how much better , and pleasanter it is to delight in god , and by our utmost endeavours to improve that delight , by frequent and fervent addresses , until we obtain new celestial joys , which soon discard all our old carnal fruitions , by a constant fixing of our whole hearts on heaven ; so as to be really offended at the most necessary diversions , when they interrupt our divine communication with christ , for the hastning on of our preparation towards that eternal glory he has purchased for us . which is the most joyful expectation of a regenerate man , who sees the difference between momentary vanities , and everlasting bliss , and sets him on fire to desire above all things , to fix his heart on god , and to delight in holiness , as his supreme felicity on this side heaven . cxci. whoever has the patience to read , and the piety to practice these plain lessons , ( if he observe it ) will find that his felicity does increase with his devotion , and that his days will grow fuller and fuller of tranquility , in the midst of worldly storms , and feel them not . let him also observe with what security he sleeps , with what joy he awakes at all hours to find his heart at work with god , before his eyes are quite open , giving god thanks for all his mercies , and above all the rest , for thus turning him from all his iniquities before it be too late , that he might not trust unto the uncertain security of the best death-bed repentance ; but to live and die so reconciled to god , as to manifest his pre-conversion , by a chear●ul righteous life , and a joyful resignation of his soul unto christ when he expires , will be joy indeed . cxcii . judge not the serious looks of every pensive man , as if his heart were oppressed with discontents ; who may that minute be conversing with god in meditation , and triumphing over the glories of this world , which thou enjoyest with all its delights , and which he may have had as high as mortal man can fancy fading happiness ; but now , as tired with busie crouds , and cloyed with glistering vanities , he entertains his soul with inward elevated joys , for so great a victory over himself , which thou seest not ; and dost therefore pity , or condemn , what thou wouldst admire , if clearly understood . cxciii . if the spirit of divine meditation , were w●th sincere affection fully improved , by the diligent practice of raising our souls as near to god , as our mortal fancies can reach ; the holy ghost would at such times assist us with such increase of piety , and such growing joys in our near approaches to the throne of mercy , as would shew us some bright rays of that glorious majesty we adore , to affect our souls with such transporting thoughts , as would set our hearts on fire , with eager desires to be amongst those angels that do attend on the majesty of heaven ; whose love and goodness , in mercy admits us dust and ashes , so to converse with him , as a clear testimony to our own hearts of our adoption ; by which pious practising to fix our affections on god , we shall so delight in him , as now to conquer all those imperious appetites , that have so often conquer'd us ; and may soon learn the celestial military art , to subdue all temptations that assault us ; and from their ruines , raise fresh trophies every day , most acceptable to god , and so beneficial to our selves , that we may discern our souls mounting up to heaven thereon . cxciv . we ought to look on death , as chief goaler on earth , god's prime officer , by him intrusted only with the custody of our imprison'd bodies in the grave , until the great goal-delivery at the day of judgment ; when death must deliver up our imprison'd dust , at a moments warning , to meet our souls at god's tribunal ; where his office ends with himself , who is then no more . so that instead of quarrelling with death , for doing of his duty , let us make peace , and get a reconciliation with his great master , that we be not lodged in deaths dungeon , amongst the impenitent malefactors , but may be placed in his best apartment , with the reconciled sinners , by god's grace become saints , and pray that we may with them appear in their glorious resurrection , with our lord and saviour jesus christ. cxcv. i that write my own thoughts only to review them , for my own satisfaction , must say again and again , that whoever seeks god with sincerity , will certainly find him , and shall find that he has found him : and though early seeking , and early finding be best , as most safe , because no man can promise himself one minute longer to seek god , then his first call to it ; yet if he find favour to be called again , and be sent to work in god's vineyard at the last hour of his day , and god see that he works then , with such vigour in that last hour , as if he would equal , or out-do , any that came in to work before him ; the lord of the vineyard observes his endeavours , and rewards him equal with the first comers . ( though no man ought to trust unto a death-bed repentance on this argument ) because the best rule is , to remember thy creator in the days of thy youth ; the next best is , to remember him in the time of full manhood , in the strength and vigour of thy age ; but if not then , the next best is to remember him in thy old age , before thou hast quite forgot him , lest it be too late ; for though it be last , and worst , yet then is not too late with god , if we answer whenever he calls , he will give us g●ace to do whatever he calls for ▪ and to give him then our whole hearts bathed in peni●ential tears , full of contrition for all past offences , he will accept th●m , and make us see that his mercy has ●ollowed us , through all our wild insolent con●empts of the highest nature , which aggravates repeated sins , after pardons upon pardons begged : so that when god doth not forsake , but follow and watch over such reprobates , and does snatch them from the brink of destruction , it is to bring them to a reconciliation , and such a resurrection from sin , as will support them for ever after by his holy spirit ; which shews that his mercy , and his grace , are beyond the power of our sins to deface ; for if our repentance , and contrition , be his own work within us , the operation of that grace will testifie , that his mercy endureth for ever . let no man then despair of gods mercy , or think it too late to repent , if he can forsake his iniquities , so as for the future to love and serve god as he ought ; for above all things , we must believe that god does abound in mercy and grace , more then we can do in sins ; and that jesus christ is the lord our righteousness , and when we find that the holy ghost dwells so in our hearts , as to create an effectual application of god the father , and the sons work within us ; we may comfort our selves with an humble assurance that all three , the whole trinity together , have wrought this salvation for our sick souls ; when restored to such health , and favour as to fall into no more desperate relapses , after we come to a true sense , and shame for our dangers past , and such a joy for our escape , as becomes regenerate men : and then , we shall know no felicity on earth , that exceeds such an expectation of heaven , as will fill the hearts of men endued with such transports from above . and this great blessedness , the most illiterate man is as capable of , as the most learned ; for god will be found , according to the sincerity of those that seek him , not for their abilities , or qualities ; and jesus christ is ever as willing to be the rock of our salvation , as we can be desirous to build on him , for our foundation . cxcvi. we do too often mistake repentance , and abuse our selves with a belief that a few customary sighs , will blow our sins out of gods remembrance , and his judgments also from lighting on us ; but we shall find it far otherwise in the end : for if by the recollecting ▪ and renouncing of our sins , with zealous confessing them to god , will not draw tears from our eyes , we are to heighten our contrition , by a foresight and aggravation , of such eternal torments , as are due unto us from our incensed god , and to pray with vigorous sighs , and ardent groans instead of tears , until our hearts do melt within us , to express the sense we have of our offences , and by frequent repeating our indignation against our selves , with the greatest remorse we can raise our hearts to ; that so we may divert gods judgments , and convert them into mercy and grace , through our faith in the bloud of christ , which only can wash all sins , and all sorrows for sin , from our hearts , and then fill our souls with a joyful feeling of our reconciliation : thus by sincerity striving with our utmost endeavours to imitate , and to out-do the returning prodigal , in our repentance , we may be restored and welcomed into our fathers house , and in his arms find our eternal rest. cxcvii . when long habitual sinners are call'd to repentance by grace from above , so as to become fully reconciled to god , such men ought to give glory unto his holy name , by some eminent way of expressing their gratitude for so great a blessing , and for ever after to live close up to heaven , on the strength of their new reconciliation , and in expectation that every moment they breath , may be their last puff of breath , which is death ; in which puff their souls expire into everlasting bliss : so that as often as they lye down to sleep , and when they awake to work , until they sleep again , they should ( with all their worldly affairs ) mingle devout reflections on the mercies they have received ; and feed on those celestial fruits which grow from their divine reconciliation , such as will keep them ever watchful , and ever ready for gods call to their eternal rest , and make them joyful at their quickest passage thither . for sudden death , seems only uneasie and unsafe to lookers on , unto whom surprizes are most terrible , but can be none unto them who every minute do expect , what they know is every minute coming on , and is most welcom to such souls as the holy spirit dwells with ; by which sure marks of their election , they are ever ready and desirous to be with god , which expectation is the highest felicity that man can have on earth . cxcviii. we do generally flatter our selves with a belief that our chief aim is to be in heaven , and to enjoy god there , while we fear nothing more then going thither ; and it is because we do not seriously enough consider what it is to die , until the moment we are dying . and yet our tongues do talk so frequently of death , as if we thought of nothing else ; but such slight thoughts do vanish with those airy discourses , and we as soon forget to prepare for what we were talking of ; which makes so many men start back from the fruition of their highest wishes , and are frighted from taking possession of their eternal happiness . and though dying chearfully be a divine valour , above the reach of dust and ashes , god doth ever support those that are his , with such a proportion of holiness and righteousness , for their souls spiritual food and nourishment , as shall add courage unto all that desire to be with him ; and they shall be so , the moment that they die ; which is sufficient consolation , to invite men to live so piously , as to die chearfully . cxcix . though no mans piety can attain to the purity of angels , until they become angels ; yet pious mens evangelical righteousness , may be blessed with such a degree of angelical holiness , as to raise their divine affections towards god so high , as to delight in him , above all the glories of this world ; and fix such a conversation in heaven , as to be humbly assured of a joyful resurrection to glory , with christ and his departed saints ; which is felicity enough to set mens ambitious hearts on cleansing , and purifying here , that they may become capable of so great honour and eternal joy , as to have angels places in heaven when they die . cc. though the divine mysteries of heaven , and the joys there , be gods secrets , undiscernible by us ; yet we are allowed to think that all things there , must be far more excellent then our highest fancies can reach , and yet by the sanctified operations of the holy ghost , which we find in our own souls , when inflamed with elevated zeal to god in our sincere addresses , and when our hearts are engaged in meditations above wha● any words can express ; it is evident that those seraphick joys , which are reserved until we see god face to face , must needs be infinitely more ravishing delightful , then what is revealed unto flesh and bloud ; so that it is no wonder if some men ( who do believe this ) do retire from the diverting affairs of this world , to entertain their souls with such contemplations of heaven , as may bring them unto a more frequent , and nearer conversation with god , when they have such a taste of those joys in heaven , as no other man can guess at , unless by the same light led ! and then , such meditations will be of great use , to prepare such men for a chearful departure out of this world for ever ; which nothing can so well do , as an inward assurance from above , that they shall go to a better place for ever , and to better company for ever ; and happy is that man , whose soul is feasted here , with the thoughts of the joys in heaven . cci. our time is the greatest treasure that we have ; which we may call one way , well spent , when we give it , with our selves , to attend on gods vicegerents here on earth ; by his appointment to serve his princes , and himself together ; and so may live eminent examples of virtue , and die with the credit of our time well spent , to shew others that piety may grow in courts , and prosper there . though it sometimes happens , that some men fail , and that some mens most lawful acquisitions by honest industry obtained , may be torn from them by envy , and undue means , who may also undergo such severe censures as they deserve not , from the misguided tongues of malicious men , who see not the true cause of every ruine , which often does proceed from gods justice for some concealed past sins , to punish us by such means , for such crimes as we have hid from men , but cannot hide from him. so that we may charge our punishment for sin , on the perverse nature of our own improvident selves , who do neglect the redeeming of our mis-spent time while we may , and by repentance obtain gods pardon , on which depends our present happiness , with our future eternal bliss , or eternal woe , not enough thought on , to make us redeem our time , in time . and hereon we may with shame consider of , and guess at , what the fallen angels would give , if they had whole worlds to dispose of ; what would they not do ! how many thousand years with joy suffer the torments they are in , to have the time ( we value not ) allowed them , to be admi●ted unto a possibility of repentance , and pardon , by redeeming their mis-spent time , of their rebellion in heaven , before they fell from thence to hell. while we careless men , do pamper our vi●ious frailties , so as never to value the time we have , until it be gone beyond recall , un●il the despairing terrors of a dea●h-bed state do let us see that god in justice gives us over unto perdition , because we would not redeem our mis-spent time , and seek his mercy , before the evil day overtakes us ; which we all know is every moment hasting on , ready to swallow us up into everlasting flames . but to such men as the terrors of hell cannot fright , nor the joys of heaven invite to redeem their time , in time , nothing more can be said , but lord have mercy on them , who will not have mercy on themselves ; for no misery can be greater , then when miserable men will not commiserate their own misery ; but will hope from a death-bed , to jump up into heaven at once : but they will find the ascent too high , too steep , and too hard for those to climb up in such hast , who never learnt to know the right way thither . ccii. when a soul is in fervent conference with god , about its eternity , the holy ghost will be working that soul up to see that eternity , gives an addition of joy , to the joys in heaven , and those joys do also increase the glory of eternity ; all which eternity , joy , and glory there , christ has purchased for penitent sinners become regenerate , and reconciled unto god , by faith in his bloud ; and as our proportions of faith do increase , our desires will increase to be with god ; as often as we dare remember that we must die , and are every moment dying . although we cannot attain to be inspired prophets like david , nor reach the first rank of saints with st. paul , we may become penitents , and divine lovers in some degree like them ; though not to shine so eminently on earth as they did , yet we may follow their steps here , so as to share in the ●ame glory with them at the resur●ection , when converted reconciled sinners are invited to the same eternal happiness , as the departed saints enjoy there and what can be more wish'd for to encourage us to live piously , and die chearfully , then to be with god in glory ? cciii . we should avoid many great crimes , if we could d●scern the deformity of sins , through the devils gay curtains always drawn close to hide them , until death displays them in their true colours ; which then will fright us into despair , at the sight of such gri●ly aspects , as we so joyfully embraced for prime felicities . but if we can learn the pious skill to draw such curtains timely , those fiends behind them will vanish on a full view , not able to endure the test of such a discovery . cciv. did we believe heaven to be , what heaven is , we could not prefer this world before it ; and if we did love god better then his creatures , we should not forsake him so often as we do , for them ; and if we did think of eternity as we ought , we should grudge every moment that diverts our hearts on trifles , when every minute may be our last here , and the next may crown us with eternal glory . so that we should set our hearts to raise our thoughts on frequent , and full considera●ions of our death-beds , and think seriously how the terrors of unrepented sins will bite then ; and what a joyful passage our souls will have , if reconciled before ! and then we should need no other arguments then such thoughts , to perswade us to live so righteously , as to be ever ready on the shortest summons , to step into that eternity of bliss . ccv . it is said in scripture , that as many as are led by the spirit of god , they are the sons of god ; which is a sure foundation to raise high structures on , by which we may climb to heaven , in a constant conversation with our great maker , in most delightful addresses ; for if we can by frequent practice , follow this divine-guiding light , we shall learn that celestial road so perfectly , that we may travel day and night safely , without mistaking of our way , or failing of our happy rest at our journeys end ; which we shall more then guess at here , by the present joy we find in our way thither . and if we observe our sleeps also , our very dreams will entertain our souls with pleasure , above the reach of any waking fancies ; and by all this , we shall certainly find something from above , that will beget a consolation in a purified heart , to testifie that it is gods work within us , who mocks no mans sincere ardent desires , with false hopes of a felicity he shall not find , for by a righteous life , and lively faith , his improved grace will bring our natural frailties to die so chearfully , that we shall leave no pleasures behind us , so great , in this world , as we shall have by going out of it to him. ccvi. a dream of heaven . though sleep deaths image be , i have been now i know not where , convey'd i know not how ! where something did appear so dazling bright , i could not see its glory , for the light : my soul surpriz'd with wonder , and amaze , methought i pray'd , and did forbear to gaze : frighted , and pleas'd , at what i lik'd , and fear'd , i found it was a dream of heav'n appear'd , which waking fled ▪ but did my fancy fill with bless'd idea's , which abide there still : with such transporting joy , that i can weep to think of what i had , and could not keep : ccvii. he that would improve the pleasure of piety , is to consider how his body does every moment descend towards the grave ; which will invite him to excite his soul to mount much faster towards heaven , by such a continual devout contest , which shall move fastest , that he will grow to such a delightful zeal to god , that every step as he ascends , will raise his holy ambition higher and higher , with joy on joy , until his last puff of breath conveys his soul into god's eternal glory ; and all the way thither , will teach him to tread on the thorns and thistles of this world , as if he walked on roses and lillies , through the joyful expectation of his felicity at last . ccviii . a divine author says , that every man ought to be of some calling , that he may be of some use unto the state where god has made his station ; for he that will be good for nothing in this world , is as nothing , and shall be nothing in the next ; he is but as an excrement on earth , none of gods useful creatures ; so that to be of a lawful calling , and diligent in it , may expect a blessing from heaven on his honest endeavours . and princes whose calling is of a general concern , are set on pyramids , that all the world may see and imitate their virtues ; judges must be vigilant in doing justice ; great commanders at sea and land , must be prudently , not rashly valiant ; the workman must work ; the courtier must wait ; the merchant must travel ; the preacher must teach ; and the greatest reprobate ( if he becomes regenerate ! ) has a great calling also ; for he ought to declare his conversion , by his future life and conversation , that his devotion may be more eminent then his crimes were ; so to manifest gods mercy to himself , and by his example to shew others the way to heaven : so that no man should hide his talent , that can by any honest means improve it for the good of others . the hypocrite is the only unhappy man this way , who will himself perish , though he do good by encouraging others to piety by his example , who cannot discern the hypocrites counterfeit zeal , that travels through the church of god , as his nearest way to hell. ccix. when we have repented our sins , and forsaken them , and received the holy sacrament , ( which is the seal of our reconciliation ) we are not to fright our selves with the memory of our forgotten crimes , but must express our gratitude , by recollecting and acknowledging the evils we have done , with the highest aggravation that we can ; so to magnifie the free mercy of god , with christs merits , for pardoning such great crimes ; and then to comfort our hearts with the gospel-consolations thereon . so that no man ought to despair of a place in heaven , that does sincerely endeavour to get in , when the father , the son , and the holy ghost , are so active to bring us thither ; and yet we find it a very hard lesson to learn to die chearfully , when the practice of our whole lives can seldom teach us in seventy years to be perfect in it when we die . ccx . let us not lament the long time we lye in dust before the day of judgment ; for those who died six thousand years since , and we that die now , with them that die a thousand years after us , shall all awake the same moment at the resurrection ; and all this time shall be but as one moment divided amongst us all ; for death , and sleep , distinguishes no time until we awake from both . so that we may reckon , that we shall be in abraham's bosom the moment we expire , though we shall not know what is meant by abraham's bosom , until we , with the departed saints , arise from thence together . ccxi. he that considers what evils he has done , with all the aggravations belonging to such crimes , must needs be terror-struck at his hour of death , to think what great punishments are due to such innumerable offences so often repeated , if not reconciled unto god before that time ; ( but if so bless'd ) what comforts will that black soul find ! when by tru● repentance , and faith , he is washed white as snow , by christs bloud in the sacrament , and purified into adams first innocence , and so be thus metamorphosed from a devil , into an adopted son of god , by a blessed union with christ , and filled with such serene joys as are beyond expression ; and yet our frailties are such , that when we know this , and can do thus , we are still so subject unto relapses , that we cannot stand in this happy station , a minute longer then by gods grace supported ; to let us see , that we must not depend on our own righteousness , but are to pray continually for christs righteousness to bring us to heaven . ccxii. christ said , i am in the father , and you in me , and i in you ; he also said , that if you ask any thing in my name , i will do it ; these are two short lessons of mighty consequence , for what can man desire more then to be in god ? and what can we wish for more , then to have what we ask ? and what can sinful man ask more , then forgiveness of all past sins , and grace to sin no more ? by christ● s●nding the holy ghost to sanctifie us , and to dwell with us for ever , and so to conduct us into heaven when we die . ccxiii. we ought to think often , and to rejoyce as often as we think , that the holy ghost is never absent from them that sincerely desire him , and do give him a warm welcom into a chearful heart ; and he that can afford this holy spirit a full possession at his reception , may keep him ever there , and will always find that he is with him , by the operation of his grace where he inhabits , still exciting him to love and delight in the law of god , and impowering him by his divine-guiding light , to live after the law of righteousness , which will bring him to such a union with christ here , as will assure his eternal rest with god in glory at the resurrection . ccxiv. though a lazie idle retired life , be not according to the christian rule , that says , no man is born only for himself , but is bound to imploy his talent given to him , for gods glory , and the good of others ; yet some men who have spent many years in the busie affairs of this world , with honest industry in their callings , may without a crime retire in their old age , from the noise and hurry of business , and also quit those gaieties , which they find through a long custom , that their frailty cannot totally re●ist their participation of ; and on that account may retire from such diversions as do disturb the full consideration , and preparation for their eternal being in the next world. by which retiring also , they may teach others to become so regenerate , as to find more felicity in private contemplations of heaven , then in all earthly fruitions ; which those that live in continual crouds , can hardly find time for . ccxv . it is great piety for a man in health , to live ever ready to die ; but it is another kind of story , for a dying man to rejoyce that his hour is come to go to god , and to quit his share in all the glories of this world. so that we are often to contemplate this great point of religion , and to practice on deaths image ( sleep ) every night when we lye down to rest , that we may learn to compleat our preparation for that mighty work of dying chearfully , which is so much discours'd of , and so seldom seen , though our last pangs do frequently seem to comply with what we cannot hinder ; and nothing can more conduce to cure this natural frailty , then setting our hearts to love the law of god , and to shew it by word and deed , and holding a constant conversation with our creator , in the daily raising of our faith , and our affection to our resurrection from deaths dominion , unto his everlasting bliss in heaven . ccxvi . there is no felicity in this world , without a contented mind ; and there can be no full contentment , without such a fixed dependance on god , as to be pleas'd with whatever he appoints , as best for us . which divine contentment , will raise our hearts to such a gratitude to god , with such a conversation in heaven , as will beget an holy courage to contemn all the crosses , and all the allurements this world can afford ; and this spiritual contentment we ought to cherish , as gods great favour , for us to delight in while we live , and to trust in when we die , as a mark of our election ; thus to divert us from longing after the perishing glories of this world , that never can assure us any lasting contentment by their enjoyment , nor any comfort when we expire . ccxvii . he that writes devotion , walks on a narrow plank with precipices on either side , and is in danger to slip into the gulf of spiritual pride on his own righteousness , or else in too much humility for his own unworthiness , may presume to think , that some things from the holy ghost informs him with evangelical rapsodies , when his soul soars so high towards heaven . so that in our best actions , we are with humble and grateful hearts , to give the honour and the glory unto god , for all that we do well . ccxviii . to love god , and to be beloved of god , is an immense meditation ; which by practice , must needs improve our interest in heaven : for when god sees our souls set to seek him this way , he will send his holy spirit to raise our ambitions higher and higher , to gain his favour , in hope of such an union with christ , as our nature is capable of ; by which such elevated enlightned hearts will find a felicity on earth , that no mans thoughts can guess at , that does not feel it , with a joyful assurance of being received into heaven when he dies ; so that we cannot have a better argument to invite us to live piously , and to die chearfully , then to love god thus ; for the true joy of a good soul in this world , is the very joy of heaven , which death shall not take away , nor interrupt it one moment . ccxix. we may do well to observe davids method in his victory over his sins , when they were his declared enemies : he did not retire from his charge and calling , to hide himself from their assaulting temptations , but forced them to fly from him ; and pursued them so , as they might never be able to return upon him . and having thus vanquished , and discarded all those his old companions , when he perceived them to be his enemies ; he soon became a man after gods own heart , and then found that he had strength , company , power , joy , wealth , and honour enough in god alone , with whom he spent the most of his time after , in prayers and in praises . so that as he did , we should discard our old evil habits , and all our old companions , ( workers of iniquity ) and make them fly from us , as david did , and then we shall find all those joys in our conversation with god , which david had . ccxx . david says , that god heard the voice of his weeping ; which shews that the sighs and tears of penitent sinners , are heard in heaven without words , and that devout tears which cannot speak , do speak aloud in gods ears ; nay , when we desire to weep , but cannot pour out tears themselves , ( doctor dunne says ) that god sees tears in the hearts of men , before they blubber on their faces ; and he is said to hear the tears of a sorrowful soul , which for sorrow cannot shed a tear ; the very lifting up our eyes to god , in a sincere sorrow , opens him windows , through which he sees a wet heart through the driest eyes ; and by his returns of grace , gives comforts , with the blessed peace of a quiet conscience , to assure our reconciliation unto him ; that we may with chearful hearts expect deaths summons unto our eternal rest in heaven . ccxxi . the supine epicure , the practical atheist , and the divine hypocrite have gained so great a vogue in some parts of the world , as hath almost worn true christian religion out of fashion , and out of countenance too ; while those are thought ill-bred men that practice any piety ; and none so well accomplish'd as they who have those three eminent vertues in most perfection , which do very often dwell together in such careless hearts , as do not at all consider , or not enough examine their integrity towards god. ccxxii . vve do generally wonder at , and pity the melancholy lives of some devout hermits , who are retir'd into desolate habitations from the converse of men : but do not consider the blessed contentment which their souls enjoy in a conversation with god , as if themselves were then in heaven ; with such an ambitious zeal , as fills their hearts with happiness , and holds up their souls so fixed on christ , as to desp●se all the glories of this world. so that we ought not to pity those happy men , but to look on them as divine objects , fit for our devout envy and immitation , who do enjoy felicities above the reach of earthly minds to judge of ▪ but yet every pious man , that can give his whole heart to god , needs not give his whole time too ( for we are required to serve god more waies than one , ) and may convert our closets into cells , where we may be sure to find god as often as we desire to meet him there ; as well as on the tops of rocks , who will not be confin'd to time , or place , that is ever with us every where . so that the mountain hermit , and the city hermit , may have spiritual entertainments , and comforts alike , while they live , and may die with as high delight to be with god ; and may shine equally as bright in heaven , when they meet there . ccxxi . let us redeem the time we have mis-spent , while we have time to do it , by making ready for our summons to the grave , as our prime business here ; and when god sees our hearts are fully fixed on him , he will guide and conduct us through the dark rugged paths of death , by the bright consolations of his holy spirit , to entertain us with comfort and delight , in our passage unto his eternal rest. let us then set our souls joy on this great work , and observe how gods grace , and our felicity does increase together , upon the remission of all our sins , and reconciliation to god. ccxxii . an habitual sinner that perseveres in his wickedness unto the end of his days , seems to think that his baptismal vow was to serve the world , the flesh , and the devil , and to forsake god and all his commandments . ccxxiii. it is not to be thought that any man can die chearfully , that does not believe he is then going to god ; and no man can believe that he is then going to god , but he that loves god , and fears to offend him : so that he only can be truly happy here , who can so fix his heart on god , as to find that his highest happiness in this world , is in preparing to go out of it ; but most men in health , are too apt to think themselves ever ready to die , and do not find that they are not , until the bell tolls them to their grave . ccxxiv. if there be one sin more predominant then all the rest , that by its frequent victories over thy frail nature , is now grown too strong for thy controul ; stand always on thy guard hereafter , to watch its first assault , and be so well arm'd against surprizes , as to have time to call in aid from heaven , to assist when such an usurping enemy appears , as thy own strength cannot resist : but let not thy new courage fail , fight bravely on to thy last gasp , and rather die then yield ; never submit , never comply with such a known enemy ; for when it cannot compell thee to consent , as formerly , 't will quit the field , asham'd to be so baffled by its slave , so frequently subdued before . and thus by a stout resistance , thou wilt find inward unseen aids , to humble that triumphant sin , that has so often tyrannized over thee . ccxxv. to die , while we are dying , is not strange ; but to be so unwilling to exchange our anxious days , in a distracted time , for an eternal rest , and joy sublime , is want of faith , or value for our god , to shun his presence , and embrace his rod : pretend to heav'n , but still do from it fly , because we will not , dare not learn to dye ; though we can only when our souls expire , obtain long life , which we so much desire . could we divide a moment to the eye , we should see life , the moment that we dye ; and faith does fully that defect supply , for though my body dies , it is not i. ccxxvi . postscript . the conceal'd author , doubting that he may be too soon known , does think fit to make some apology for exposing so many loose lines unto the censure of the world ; and does only hope , that all good men will in charity look on his mid-night thoughts , as rough oar found in a rich golden mine , from which they may wash away the soil , and lay up the pure gold for use ▪ finis . ccxxvii . no man can guess at the felicity of holymeditations but those who constantly converse with god that way ; and who have obtained grace to be admired at all times to such near aproaches , that their souls seem to be entertained amongst the angels in gods presence , while those divine addresses last ; by which god also seems to manifest his mercy unto the souls of men , in shewing them some glimps of that eternal glory they shall share in at the resurrection ; to fill our hearts with blessed ideas of his celestial joyes . ccxxviii . he that would know true joy on earth must secure his eternal bliss unto his own heart ; not only by confessing , bewailing , and forsaking his known sins in hope of pardon ; but must express his love to god , and his gratitude for that pardon ; with a true value of it , by improving his peace of conscience thereon with a continual conversation in heaven for the future ; and thereby raising his soul to such a delightful love of god , as to find that the prime entertainment of his heart , is to be so retired with his creator , and redeemer , that he may observe how the holy-ghost is ever present with them to improve his delight in them , unto as high joy as man is capable off on this side of heaven : and whoever can obtain grace , thus to make his devotion his prime pleasure on earth , will perceive a new kind of felicity , by such an exaltation in his soul as will raise his affection to god above all other divisions . and then , if such meditations do shew him such a prospect of his eternal bliss , as doth create a faithful expectation of heaven so delightful here ; he may presume that he shall not want divine valour to die cheerfully , when he is called to take possession of that glorious purchase which christ had made for him there . ccxix. it is worthy of observation , and our most serious meditations , to see how much all men of all humors , and all conditions , young and old , are generally of one mind in our great journey through this world ; where we are humbled together , and tossed , and tumbled in rough rugged ways up and down steep hills , full of hopes and fears , still entertained with more storms than shun-shine , and never free from such dangers , as do fill most mens hearts with unquiet thoughts through their own journey ; though some good men well armed , can smile , and sleep it out with patience , while others sighing , groan and weep the whole way through : and too many there be in this great caravan , who laugh and sing , and merrily pass their whole time without a thought of whether they are going , until their turn comes to be tumbled out into the pit , with as little regard as they went thither . but almost all , are all the way of the same mind , to linger on in their uneasie passage , rather than once heartily to wish to see their journeys end ; and very few there are , that do entertain any joyful thoughts of their arrival there at last ; so that till time by day and night , of course transports them thither ; though tied and cripled by various hardships in their long travels , very many do wish they might return the rugged way they came ; to endure another age of sorrows , pains , and troubles , rather than to alight from their woren-out waggons , to rest a while in their own homes , though they know there is no other way to pass unto eternal bliss . but when they find the wheels , and axel-trees that bore them up , do crack under their heavy burdens , past all hope to carry them any longer on ; then to late , they flatter themselves with vain hopes to flatter god , as if they did desire to be with him ; when they do know that god doth see , that nothing could by them be done , to keep them longer from him. for which great frailty in mankind , the only sure cure is , to think of , and prepare for our journeys end , all the way we travel thither ; and then the expectation of that joy , and that glory we march towards , will sweeten all we suffer on our way to god. and happy are those men , that can obtain grace to travel so to heaven , as to get such a tast of those celestial joys in their way thither , as will make their hearts glad to think they shall arrive , where they are to rest for ever in peace , and glory . ccxxx . if we believe charity to be a prime christian duty ; to relieve the poor by our purses , and by our good councel , and vertuous lives , to reform sinners , how great an offence is it ! for christians to oppress their neighbors , by unjust power , and to seduce others unto evil actions , or to defame , and scandalize the most innocent on any design , or for envy ; and in general to be more eminently wicked than heathens ; as if we strove in emulation to out-do the devil in malice and rapine , to shew how we can defye all christian principles , that should lead us unto our salvation . ccxxxi . he who truly loves , desires to be much with his beloved ; and if god be that object of his hearts delight ; he will desire to be ever with him , and may assuredly have what he so desires , by raising his soul in frequent meditations unto the divine presence , where god will sometimes admit of his transported elevated affection in prayer , to some degree of his celestial bliss ; and will sometimes send down his holy spirit , to sanctify his heart with such growing comforts there , as will consecrate that to be his temple , where he will abide so long as he finds a sincere welcome , with a total resignation unto him. and this divine felicity , this pre-possession of heaven , this holy conversation with god ; will invite such a man unto continual ambitious endeavors to get nearer , and nearer with delight , towards his entering into the eternal joy of his beloved . and by such a dayly practice , he will find his heart so fill'd with grace , and so armed with holy courage , as to be always ready to die cheerfully ; which is our only way to shew our love , and our desire to be with god. and is the chief business that we were born for ; and when rightly understood , is the supremest pleasure we can have on earth , in our way to heaven , to be ever so ready for our summons thither , that no crosses , losses , or afflictions in this world , nor all the glories therein , shall be able to give us any interruption in our journey thither . ccxxxii . it may sometimes be useful in our meditations , to compare small concerns with greater , and so to set our frequent troubles opposite unto our delights in this world ; and then to judge ingeniously between them ; and if our joyes do weigh down the scales ; then to re-weigh those joyes below , with the joy and glory above ; that when we are most laden with wealth and honors , most elevated with the smiles and favours of great princes here ; then to raise our souls unto a holy emulation with the saints in heaven , for gods favor there ; as our supream felicity , which will creat such a purity of heart within us , as will be more constantly delightful , than all this world can give us ; and by such a resurrection from earthly pleasures , to long after the next worlds everlasting joys , will fix our affections on that eternal bliss , with a divine transporting joy , to foresee that glory we shall find , ●he moment we expire . ccxxxiii . a regenerate mans frequent devout meditations , do raise in him a delight to converse so with god , and doth increase that delight , unto the most immense joys , that the soul of man can reach on earth . it is like the adding of ciphers to a forme● summ payable from a banck of treasure that can never be exhausted ; but the more we multiply that score , the more we may ; and the greater our account grows this way , the surer will our payment be ; by fast linking our earthly joyes , unto the everlasting chain of joys in heaven . finis . errata . page 9. l. 12. r. will so fill it , p. 10. l. 17. induced r. endued , p. 14. l. 9. then r. there , p. 25. l. 9. mark r. work , p. 26. l. 12 times r. aims , p. 47. l. 8. concealed r. cancelled , p. 49. l. 11. r. without p. 150. l. 13. r. despair , p. 151. l. 19. of r. our , p. 155. l. 7. r. marks they wear . the christians pattern, or a divine treatise of the imitation of christ. written originally in latin, by thomas of kempis, above 200. years since. faithfully englished. and printed in a large character for the benefit of the aged imitatio christi. english. 1695 approx. 360 kb of xml-encoded text transcribed from 170 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a64529 wing t944a estc r220857 99832242 99832242 36714 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64529) transcribed from: (early english books online ; image set 36714) images scanned from microfilm: (early english books, 1641-1700 ; 2137:10) the christians pattern, or a divine treatise of the imitation of christ. written originally in latin, by thomas of kempis, above 200. years since. faithfully englished. and printed in a large character for the benefit of the aged imitatio christi. english. thomas, à kempis, 1380-1471, attributed name. worthington, john, 1618-1671. [12], 326 p. printed by richard wellington, at the sign of the lute in st. pauls church-yard, london : 1695. a translation, by john worthington, of: imitatio christi. the traditional attribution to thomas à kempis is disputed. with added engraved title page dated 1677, and four preliminary contents leaves. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng thomas, -à kempis, 1380-1471 -early works to 1800. jesus christ -example -early works to 1800. devotional literature -early works to 1800. christian life -early works to 1800. meditations -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2002-07 olivia bottum sampled and proofread 2002-07 olivia bottum text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion the christians pattern or the imitation of christ printed by j : r. for iohn williams at y e crowne in st paules church yard 1677 the christians pattern , or a divine treatise of the imitation of christ. written originally in latin , by thomas of kempis , above 200. years since . faithfully englished . and printed in a large character for the benefit of the aged . london , printed for richard wellington , at the sign of the lute in st. pauls church-yard . 1695. the contents of the chapters . the first book . chap. i. of the imitation of christ and contempt of all worldly vanities . pag. 1 of the humble conceit of our selves . 3 of the doctrine of truth . 6 of wisdom and providence in our actions . 10 of the reading of holy scriptures . 11 of inordinate affections . 12 of flying vain hope and pride . 13 that too much familiarity is to be shunned . 15 of obedience and subjection . 16 of avoiding superfluity in words . 17 of the obtaining of peace , and zealous desire of profiting in grace . 19 of the profit of adversity . 22 of resisting temptations . 23 of avoiding rash judgment . 27 of works done of charity . 29 of bearing with the defects of others . 30 of a retired life . 32 of the examples of the holy fathers . 34 of the exercise of a good and religious person . 37 of the love of solitude and silence . 41 of compunction of heart . 46 of the consideration of humane misery . 49 of the meditation of death . 54 of judgement , and the punishment of sins . 58 of the zealous amendment of our whole life . 63 the second book chap. i of the inward life . 70 of humble submission . 75 of a good and peaceable man. 76 of a pure mind , and upright intention . 78 of the consideration of ones self . 80 of the joy of a good conscience . 82 of the love of iesus above all things . 84 of familiar conversation with iesus . 86 of the want of all comfort . 89 of thankfulness for the grace of god. 93 how few the lovers of the cross os christ are . 97 of the high way of the holy cross. 99 the third book . chap. i. of the inward speech of christ unto a faithful soul. 108 that truth speaketh inwardly without noise of words . 110 that the words of god are to be heard with humility , and that many weigh them not . 112 that we ought to live iu truth , and humility before god. 116 of the wonderful effect of divine love . 119 of the proof of a true lover . 123 that grace is to be hid under the veil of humility . 126 of a mean conceit of our selves in the sight of god. 130 that all things are to be referred unto god , as unto the last end . 132 that the world being despised , it is a sweet thing to serve god , 133 that the desires of our heart are to be examined and moderated . 137 of patience , and of striving against concupiscence . 139 of the humble obedience of a subject , according to the example of christ. 142 of the secret judgment of god to be considered ; lest we be exalted in our good deeds . 144 how we are to stand affected , and what we are to say , in every thing which we desire . 146 that true comfort is to be sought in god alone . 149 that all our care is to be placed in god. 150 that temporal miseries , after the example of christ , must be born patiently . 152 of suffering of injuries ; and who is proved to be truly patient . 154 of the acknowledging of our own infirmities ; and of the miseries of this life . 157 that we are to rest in god , above all his gifts and benefits . 160 of the remembrance of the manifold benefits of god. 164 of four things that bring much peace . 167 of flying curious inquiry of the life of others . 170 wherein the firm peace of the heart , and true spiritual profiting consisteth . 172 of the excellency of a free mind , which humble prayer sooner gaineth than reading . 174 that private love most hindreth from the chiefest good. 176 against the tongues of slanderers . 179 how we ought to call upon god , and bless him when tribulation draweth near . 180 of craving the divine aid , and confidence of recovering grace . 182 of the contempt of all creatures , to find out the creator . 186 of denial of our selves , and forsaking all inordinate desires . 189 of inconstancy of heart , and of directing our final intentions unto god. 191 that god is sweet , above all things , and in all things , to him that loveth . 193 that there is no security from temptation in this life . 195 against the vain judgments of men. 197 of a full and pure resignation of our selves , for the obtaining freedom of heart . 199 of good government in outward things , and of recourse to god in dangers . 202 that a man be not over earnest in his affairs . 204 that a man hath no good of himself , nor any thing whereof he can glory . 205 of the contempt of all temporal honors . 208 that our peace is not to be placed in men. 209 against vain and secular knowledg . 211 of not drawing outward things to our selves . 213 that credit is not to be given to all men ; and how prone man is to offend in words . 214 of putting our trust in god , when evil words arise . 218 that all grievous things are to be endured for life everlasting . 221 of the everlasting day , and shortness of this life . 224 of the desire of everlasting life , and how great rewards are promised to those that sight valiantly . 228 how a disconsolate person ought to offer himself into the hands of god. 233 that a man ought to imploy himself in works of humility , when strength is wanting for higher imployments . 238 that a man ought to esteem himself not worthy of comfort , but rather to deserve stripes . 239 that the grace of god doth not joyn it self with those that savor of earthly things . 242 of the different motions of nature , and grace . 244 of the corruption of nature , and efficacy of divine grace . 250 that we ought to deny our selves , and imitate christ by the cross. 254 that a man be not too much dejected when he falleth into some defects . 257 of not searching into high matters , and into the secret judgments of god 259 that all our hope and trust is to be fixed in god alone . 265 the fourth book . chap , i. with how great reverence christ ought to be received . 270 that the great goodness and love of god is exhibited to man in this sacrament . 277 that it is profitable to communicate often . 281 that many benefits are bestowed upon them that communicate devoutly . 284 of the dignity of this sacrament , and ministerial function , 288 an interrogation of the exercise before communion . 290 of the discussing of our own conscience , and purpose of amendment . 291 of the oblation of christ on the cross and resignation of our selves . 294 that we ought to offer up our selves , and all that is ours unto god , and to pray for all . 296 that the holy communion is not lightly to be forborn . 299 that the body of christ , and the holy scriptures , are most necessary unto a faithful . soul. 304 that he who is to communicate , ought to prepare himself with great diligence . 309 that a devout soul ought to desire with her whole heart , to be united unto christ in the sacrament . 312 of the fervent desire of some devout persons to receive the body of christ. 314 that the grace of devotian is obtained by humility and denial of our selves . 316 that we ought to manifest our necessities to christ , and crave his grace . 319 of fervent love and vehement desire to receive christ. 321 that man be not a curious searcher of the sacrament , but an humble follower of christ , submitting his sense to faith . 324 the first book . chap. i. of the imitation of christ , and contempt of all wordly vanities . he that followeth me , walketh not in darkness , saith the lord. these are the words of christ by which we are admonished , that we ought to imitate his life and manners , if we will be truly inlightned , and be delivered from all blindness of heart . let therefore our chiefest endeavor be to meditate upon the life of jesus christ. 2. the doctrine of christ exceedeth all the doctrines of holy men ; and he that hath the spirit , will find therein an hidden manna . but it falleth out , that many , who often hear the gospel of christ , are yet but little affected , because they are void of the spirit of christ. but whosoever will fully and feelingly understand the words of christ , must endeavor to conform his life wholly to the life of christ. 3. what will it avail thee to dispute profoundly of the trinity , if thou be void of humility , and art thereby displeasing to the trinity ? high words surely make a man neither holy nor just , but a virtuous life maketh him dear to god. i had rather feel compunction , than understand the definition thereof . if thou didst know the whole bible , and the sayings of all the philosophers by heart , what would all that profit thee without the love of god , and without grace ? vanity of vanities , and all is vanity , but to love god , and to serve him only . this is the highest wisdom , by contempt of the world to tend towards the kingdom of heaven . 4. it is therefore vanity to seek after perishing riches , and to trust in them . it is also vanity to hunt after honors , and to climb to high degree . it is vanity to follow the desires of the flesh , and to labor for that , for which thou mayest afterwards suffer more grievous punishment . vanity it is to wish to live long , and to be careless to live well . it is vanity to mind only this present life , and not to foresee those things which are to come , it is vanity to set thy love on that which speedily passeth away , and not to hasten thither , where everlasting joy is permanent . 5. call often to mind that proverb , that the eye is not satisfied with seeing , nor the ear filled with hearing . endeavor therefore to withdraw thy heart from the love of visible things , and to turn thy self to the invisible . for they that follow their sensuality , do stain their own consciences , and loose the favor of god. chap. ii. of the humble conceit of our selves . all men naturally desire to know ; but what availeth knowledg without the fear of god ? surely , an humble husbandman that serveth god , is better than a proud philosopher that neglecting himself laboreth to understand the course of the heavens . who so knoweth himself well , groweth more mean in his own conceit , and delighteth not in the praises of men. if i understood all things in the world , and were not in charity , what would that help me in the sight of god , who will judg me according to my deeds ? 2. cease from an inordinate desire of knowing , for therein is much distraction and deceit . the learned are willing to seem so to others , and to be accounted wise . there be many things , which to know doth little or nothing profit the soul ; and he is very unwise , that is intent upon other things than those that may avail him for the welfare of his soul. many words do not satisfie the soul ; but a good life comforteth the mind , and a pure conscience giveth great assurance in the sight of god. 3. how much the more thou knowest , and how much the better thou understandest , so much the more grievously shalt thou therefore be judged , unless thy life be also more holy . be not therefore extolled in thine own mind for any art or science which thou knowest , but rather let the knowledg given thee , make thee more humble , and cautious . if thou thinkest that thou understandest and knowest much ; know also that there be many things more which thou knowest not . affect not to be overwise , but rather acknowledg thine own ignorance . why wilt thou prefer thy self before others , sith there be many more learned and skilful in the scripture than thou ? if thou wilt know or learn any thing profitably ; desire to be unknown , and to be little esteemed of by man. 4. the highest and most profitable reading is the true knowledg and consideration of our selves . it is great wisdom and perfection to esteem nothing of our selves , and to think always well and highly of others . if thou shouldst see another openly sin , or commit some hainous offence , yet oughtest thou not to esteem the better of thy self ; for thou knowest not how long thou shalt be able to remain in good estate . we are all frail , but thou oughtest to esteem none more frail than thy self . chap. iii. of the doctrine of truth . happy is he whom truth by it self doth teach , not by figures and words that pass away ; but as it is in its self . our own opinion and our own sense do often deceive us , and it discerns little . what availeth it to cavil and dispute about dark and hidden things ; whereas for being ignorant of them we shall not be so much as reproved at the day of judgment ? it is a great folly to neglect the things that are profitable and necessary , and give our minds to that which is curious and hurtful : we have eyes and see not . 2. and what have we to do with genus and species , the dry notions of logicians ? he to whom the eternal word speaketh , is delivered from a world of unnecessary conceptions . from that one word are all things , and all speak that one ; and this is the beginning , which also speaketh unto us . no man without that word understandeth or judgeth rightly . he to whom all things are one , he who reduceth all things to one , and seeth all things in one ; may enjoy a quiet mind , and remain peaceable in god. o god , who art the truth , make me one with thee in everlasting charity . it is tedious to me often to read and hear many things : in thee is all that i would have and can desire . let all doctors hold their peace ; let all creatures be silent in thy sight ; speak thou alone unto me . 3. how much the more one is united within himself , and becometh inwardly simple and pure , so much the more and higher things doth he understand without labor ; for that he receiveth intellectual light from above . a pure , sincere , and stable spirit is not distracted , though it be employed in many works ; for that , it works all to the honor of god , and inwardly being still and quiet , seeks not it self in any thing it doth . who hinders and troubles thee more than the unmortified affections of thine own heart ? a good and godly man first of all disposeth within himself those things which he is outwardly to act ; neither do they draw him to the desires of an inordinate inclination , but he ordereth them according to the prescript of right reason . who hath a greater combat , than he that laboreth to overcome himself ? this ought to be our endeavor , to conquer our selves , and daily to wax stronger and to make a further growth in holiness . 4. all perfection in this life hath some imperfection mixt with it ; and no knowledg of ours is without some darkness . an humble knowledg of thy self is a surer way to god , than a deep search after learning ; yet learning is not to be blamed , nor the mere knowledg of any thing whatsoever , to be disliked , it being good in it self , and ordained by god ; but a good conscience and a vertuous life is always to be preferred before it . but because many endeavor rather to get knowledg , than to live well ; therefore they are often deceived , and reap either none , or very slender profit of their labors . 5. o , if men bestowed as much labor in the rooting out of vices , and planting of vertues , as they do in moving of questions ! neither would there so much hurt be done , nor so great scandal be given in the world ; nor so much looseness be practised in religious houses . truly , at the day of judgment we shall not be examined what we have read , but what we have done ; not how well we have spoken , but how religiously we have lived . tell me now , where are all those doctors and masters , with whom thou wast well acquainted , whilst they lived and flourished in learning ? now others possess their livings , and perhaps do scarce ever think of them . in their life-time they seemed something , but now they are not spoken of . 6. o , how quickly doth the glory of the world pass away ! o that their life had been answerable to their learning ! then had their study and reading been to good purpose . how many perish in this world by reason of vain-learning , who take little care of the serving of god : and because they rather choose to be great than humble , therefore they become vain in their imaginations . he is truly great that is great in charity . he is truly great , that is little in himself , and that maketh no account of any height of honor . he is truly wise , that accounteth all earthly things as dung , that he may gain christ. and he is truly learned , that doeth the will of god , and forsaketh his own will. chap. iv. of wisdom and providence in our actions . we must not give ear to every saying or suggestion , but ought warily and leisurely to ponder things according to the will of god. but ( alas ) such is our weakness that we rather often believe , and speak evil of others than good . those that are perfect men do not easily give credit to every thing one tells them ; for they know that humane frailty is prone to evil , and very subject to fail in words . 2. it is great wisdom not to be rash in thy proceedings , nor to stand stiffely in thine own conceits ; as also not to believe every thing which thou hearest , nor presently to relate again to others , what thou hast heard or dost believe . consult with him that is wise , and conscientious , and seek to be instructed by a better than thy self , rather than to follow thine own inventions . a good life maketh a man wise according to god , and giveth him experience in many things . how much the humbler one is in himself , and more subject and resigned unto god ; so much the more prudent shall he be in all his affairs , and enjoy greater peace and quiet of heart . chap. v. of the reading of holy scriptures . truth , not eloquence , is to be sought for in holy scripture . each part of the scripture is to be read with the same spirit wherewith it was written . we should rather search after our spiritual profit in the scriptures , than subtilty of speech . we ought to read plain and devout books as willingly as high and profound . let not the authority of the writer offend thee , whether he be of great or small learning ; but let the love of pure truth draw thee to read . search not who spake this or that , but mark what is spoken . 2. men pass away , but the truth of the lord remaineth for ever . god speaks unto us sundry ways , without respect of persons . our own curiosity often hindreth us in reading of the scriptures , when as we will examine and discuss that which we should rather pass over without more ado . if thou desire to reap profit , read humbly , plainly , and faithfully ; never desire the estimation of learning ; inquire willingly , and hear with silence the words of holy men : dislike not the parables of the elders , for they are not recounted without cause . chap. vi. of inordinate affections . whensoever a man desireth any thing inordinately , he is presently disquieted in himself . the proud and covetous can never rest . the poor and humble in spirit live together in all peace . the man that is not yet perfectly dead to himself , is quickly tempted and overcome in small and trifling things . the weak in spirit , and he that is yet in a manner carnal and prone to sensible things , can hardly withdraw himself altogether from earthly desires . and therefore he is often afflicted , when he goeth about to withdraw himself from them ; and easily falleth into indignation , when any opposition is made against him . 2. and if he hath followed therein his appetite , he is presently disquieted with remorse of conscience ; for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for . true quietness of heart therefore is gotten by resisting our passions , not by obeying them . there is no peace in the heart of a carnal man , nor of him that is addicted to outward things , but in the spiritual and fervent man. chap. vii . of flying vain hope and pride . he is vain that putteth his trust in man , or creatures . be not ashamed to serve others for the love of jesus christ ; nor to be esteemed poor in this world . presume not upon thy self , but place thy hope in god. do what lieth in thy power , and god will assist thy good affection . trust not in thine own knowledg , nor in the subtilty of any living creature ; but rather in the grace of god , who helpeth the humble , and humbleth those that are self-presuming . 2. glory not in wealth if thou have it , nor in friends because potent ; but in god who giveth all things , and above all desireth to give thee himself . extol not thy self for the bigness or beauty of thy body , which is dissolved and disfigured with a little sickness . take not pleasure in thy natural gifts , or wit , lest thereby thou displease god , to whom appertaineth all the good whatsoever thou hast by nature . 3. esteem not thy self better than others , lest perhaps in the sight of god , who knoweth what is in man , thou be accounted worse than they . be not proud of wel-doing ; for the judgment of god is far different from the judgment of men , and that often offendeth him which pleaseth them . if there be any good in thee , believe that there is much more in others , that so thou mayest conserve humility within thee . it is no prejudice unto thee to debase thy self under all men ; but it is very prejudicial to thee to prefer thy self before any one man. the humble enjoy continual peace , but in the heart of the proud is envy , and frequent indignation . chap. viii . that too much familiarity is to be shunned . lay not thy heart open to every one ; but treat of thy affairs with the wise and such as fear god. converse not much with young people , and strangers . flatter not the rich ; neither do thou appear willingly before great personages . keep company with the humble and plain ones , with the devout , and vertuous ; and confer with them of those things that may edifie . be not familiar with any woman ; but in general commend all good women to god. desire to be familiar with god alone and his angels , and fly the knowledg of men. 2. we must have charity towards all , but familiarity with all is not expedient . sometimes it falleth out , that a person unknown to us , is much esteemed of , from the good report given him by others ; whose presence notwithstanding is not grateful to the eyes of the beholders . we think sometimes to please others by our company , and we rather distaste them with those bad qualities which they discover in us . chap. ix . of obedience and subjection . it is a great matter to live in obedience , to be under a superior , and not to be at our own disposing . it is much safer to obey , than to govern . many live under obedience , rather for necessity than for charity ; such are discontented , and do easily repine and murmur . neither can they attain to freedom of mind , unless they willingly and heartily put themselves under obedience for the love of god. go whither thou wilt , thou shalt find no rest , but in humble subjection under the government of a superior . the imagination and change of places have deceived many . 2. true it is , that every one willingly doth that which agreeth with his own sense and liking ; and is apt to affect those most that are of his own mind : but if god be amongst us , we must sometimes for peace sake cease to adhere to our own opinion . who is so wise that he can fully know all things ; trust not therefore to thine own opinion ; but be willing to hear the judgment of others . if that which thou thinkest be not amiss , and yet thou submittest it for god , and followest the opinion of another , it shall be better for thee . 3. i have often heard , that it is safer to hear and take counsel , than to give it . it may also fall out , that each ones opinion may be good ; but to refuse to yield to others when as reason or cause requireth it , is a sign of pride and stiffness . chap. x. of the avoiding superfluity in words . fly the tumultuousness of the world as much as thou canst ; for the talk of worldly affairs hindreth very much , although they be recounted with sincere intention ; for we are quickly defiled , and enthralled with vanity . i could wish that i had oftentimes held my peace , when i have spoken ; and that i had not been in company . why do we so willingly speak and talk one with another , when notwithstanding we seldom return to silence without hurt of conscience ? the cause why we so willingly talk , is for that by discoursing one with another , we seek to receive comfort one of another , and desire to ease our mind overwearied with sundry thoughts ; and we very willingly talk and think of those things which we most love and desire ; or of those which we feel most contrary and troublesom unto us . 2. but alas , oftentimes in vain , and to no end ; for this outward comfort is the cause of no small loss of inward and divine consolation . therefore we must watch and pray , lest our time pass away idlely . if it be lawful and expedient for thee to speak , speak those things that may edifie . an evil custom and neglect of our own good doth give too much liberty to inconsiderate speech : yet religious discourses of spiritual things do greatly further our spiritual growth , especially where persons of one mind and spirit be gathered together in god. chap. xi . of the obtaining of peace , and zealous desire of profit in grace . we might enjoy much peace , if we would not busie our selves with the words and deeds of other men , which appertain nothing to our charge . how can he live long in peace , that thrusteth himself into the cares of others , that seeks occasions abroad , that little or seldom recollecteth himself within his own breast ? blessed are the single-hearted ; for they shall injoy much peace . 2. what is the reason , why some of the saints were so perfect and contemplative ? because they labored to mortifie themselves wholly to all earthly desires ; and therefore they could with their whole heart give themselves to god , and be free for holy retirement . we are too much led by our passions , and too solicitous for transitory things . we also seldom overcome any one vice perfectly , and are not inflamed with a fervent desire to grow better every day ; and therefore we remain cold and scarce warm in religion . 3. if we were perfectly dead unto our selves , and not entangled within our own breasts ; then should we tast divine things , and have some acquaintance with heavenly enjoyments . the greatest and indeed the whole impediment is , for that we are not disentangled from our passions and lusts , neither do we endeavor to enter into that path of perfection , which the saints have walked before us ; and when any small adversity befalleth us , we are too quickly dejected , and turn our selves to humane comforts . 4. if we would endeavor like men of courage to stand in the battel ; surely we should feel the favorable assistance of god from heaven . for he who giveth us occasion to fight , to the end we may get the victory , is ready to succor those that fight manfully , and do trust in his grace . if we esteem our progress in religious life to confist only in some exterior observances , our devotion will quickly be at an end . but let us lay the axe to the root , that being freed from passions , we may find rest to our souls . 5. if every year we would root out one vice , we should sooner become perfect men. but now oftentimes we perceive it goes contrary , and that we were better and purer at the beginning of our conversion , than after many years of our profession . our fervor and profiting should increase daily ; but now it is accounted a great matter , if one can retain but some part of his first zeal . if we would but a little force our selves at the beginning , then should we be able to perform all things afterwards with ease and delight . 6. it is a hard matter to leave that to which we are accustomed , but harder to go against our own wills . but if thou dost not overcome little and easie things , how wilt thou overcome harder things ? resist thy inclinatiou in the very beginning , and unlearn evil customes , lest perhaps by little and little they draw thee to greater difficulty . o , if thou didst but consider how much inward peace unto thy self , and joy unto others thou shouldst procure by demeaning thy self well , i suppose thou wouldst be more careful of thy spiritual profiting . chap. xii . of the profit of adversity . it is good that we have sometimes some troubles and crosses ; for they often make a man enter into himself , and consider that he is here in banishment , and ought not to place his trust in any worldly thing . it is good that we be sometimes contradicted ; and that there be an evil or a lessening conceit had of us ; and this , although we do and intend well . these things help often to the attaining of humility , and defend us from vain glory ; for then we chiefly seek god for our inward witness , when outwardly we be contemned by men , and when there is no credit given unto us . 2. and therefore a man should settle himself so fully in god , that he need not to seek many comforts of men. when a good man is afflicted , tempted , or troubled with evil thoughts ; then he understandeth better the great need he hath of god , without whom he perceiveth he can do nothing that is good . then also he sorroweth , lamenteth , and prayeth by reason of the miseries he suffereth . then he is weary of living longer , and wisheth that death would come , that he might be dissolved and be with christ. then also he well perceiveth , that perfect security and full peace cannot be had in this world . chap. xiii . of resisting temptations . so long as we live in this world we cannot be without tribulation and temptation ; for as it is written in iob , the life of man is a warfare upon earth . every one therefore ought to be careful about his temptations , and to watch in prayer , lest the devil find an advantage to deceive him ; who never sleepeth , but goeth about seeking whom he may devour . no man is so perfect and holy , but hath sometimes temptations ; and we cannot be altogether without them . 2. temptations are often profitable to men , though they be troublesome and grievous ; for in them man is humbled , purged , and instructed . all the saints have passed and profited through many tribulations and temptations ; and they that could not bear temptations , became reprobate , and fell away . there is no order so holy , nor place so secret , where there be not temptations , or adversities . 3. there is no man that is altogether free from temptations whilst he liveth on earth ; for in our selves is the root thereof , being born with inclination to evil . when one temptation or tribulation goeth away , another cometh , and we shall ever have something to suffer , because we are fallen from the state of our felicity . many seek to flie temptations , and do fall more grievously into them . by flight alone we cannot overcome , but by patience and true humility we become stronger than all our enemies . 4. he that only avoideth them outwardly , and doth not pluck them up by the roots , shall profit little ; yea temptations will the sooner return unto him , and he shall feel himself in a worse case than before . by little and little , and by patience with longanimity ( through gods help ) thou shalt more easily overcome , than with violence and thine own importunity . often take counsel in temptations , and deal not roughly with him that is tempted ; but give him comfort as thou wouldst wish to be done to thy self . 5. the beginning of all evil temptations is inconstancy of mind , and little confidence in god. for as a ship without a stern is tossed to and fro with the waves ; so the man that is negligent , and leaveth his purpose is many ways tempted . fire trieth iron , and temptation a just man. we know not oftentimes what we are able to do , but temptations do shew us what we are . we must be watchful , especially in the beginning of the temptation ; for the enemy is then more easily overcome , if he be not suffered to enter the door of our hearts , but be resisted without the gate at his first knock . wherefore one said , obsta principiis , &c. withstand the beginnings , for an after-remedy comes often too late . first there cometh to the mind a bare cogitation of evil , then a strong imagination thereof , afterward delight and an evil motion , and then consent ; and so by little and little our wicked enemy getteth entrance , whilst he is not resisted in the beginning . and how much the longer one is negligent in resisting , he becomes daily so much the weaker in himself , and the enemy stronger against him . 6. some suffer greatest temptations in the beginning of their conversion ; others in the latter end ; others again are much troubled almost through the whole time of their life . some are but easily tempted according to the wisdom and equity of the divine appointment , which weigheth the states and deserts of men , and ordaineth all things for the welfare of his chosen ones . 7. we ought not therefore to despair when we are tempted , but so much the more fervently to pray unto god , that he will vouchsafe to help us in all tribulations ; who surely , according to the words of st. paul , will give with the temptation such issue , that we may be able to bear it . let us therefore humble our selves under the hand of god in all temptations and tribulations , for he will save and exalt the humble in spirit . 8. in temptations and afflictions , man is proved how much he hath profited ; and his reward is thereby the greater , and his graces do more eminently shine forth . neither is it any such great thing if a man be devout and fervent , when he feeleth no affliction ; but if in time of adversity he bear himself patiently , there is hope then of great proficiency in grace . some are kept from great temptations , and are often overcome in small ones which do daily occur ; to the end that being humbled , they may never presume on themselves in great matters , who are baffled in so small things . chap. xiv . of avoiding rash judgment . turn thine eyes unto thy self , and beware thou judg not the deeds of other men. in judging of others a man laboreth in vain , often erreth , and easily sinneth ; but in judging and discussing of himself , he always laboreth fruitfully . we often judg of things according as we fancy them ; for private affection bereaves us easily of true judgment . if god were always the pure intention of our desire , we should not be so much troubled , through the repugnance of our carnal mind . 2. but oftentimes something lurketh within , or else occurreth from without , which draweth us after it . many secretly seek themselves in their actions , and know it not . they seem also to live in good peace of mind , when things are done according to their will and opinion ; but if things succeed otherwise than they desire , they are straightways troubled and much afflicted . the diversities of judgments and opinions , cause oftentimes dissentions between religious and devout persons , between friends and countrymen . 3. an old custom is hardly broken , and no man is willing to be led further than himself can see . if thou dost more rely upon thine own reason or industry , than upon that power which brings thee under the obedience of jesus christ , it will be long before thou become illuminated ; for god will have us perfectly subject unto him and that being enflamed with his love , we transcend the narrow limits of humane reason . chap. xv. of works done of charity . for no worldly thing , nor for the love of any man , is any evil to be done ; but yet , for the profit of one that standeth in need , a good work is sometimes to be intermitted without any scruple , or changed also for a better . for by doing this , a good work is not lost , but changed into a better . the exterior work without charity profiteth nothing ; but whatsoever is done of charity , be it never so little and contemptible in the sight of the world , it becomes wholly fruitful . for god weigheth more with how much love one worketh , than how much he doeth . he doeth much , that loveth much . 2. he doeth much , that doeth a thing well ; he doeth well that rather serveth the community , than his own proper will. oftentimes it seemeth to be charity , and it is rather carnality ; because natural inclination , self-will , hope of reward , and desire of our own interest will seldom be away . 3. he that hath true and perfect charity , seeketh himself in nothing ; but only desireth in all things that the glory of god should be exalted . he also envieth none ; because he affecteth no private good ; neither will he rejoyce in himself ? but wisheth above all things to be made happy in the enjoyment of god. he attributeth nothing that is good to any man , but wholly referreth it unto god , from whom as from the fountain all things proceed ; in whom finally all the saints do rest as in their highest fruition . o , he that had but one spark of true charity , would certainly discern that all earthly things be full of vanity . chap. xvi . of bearing with the defects of others . those things that a man cannot amend in himself or in others , he ought to suffer patiently , until god order things otherwise . think that perhaps it is better so for thy trial and patience , without which all our good deeds are not much to be esteemed . thou oughtest to pray notwithstanding when thou hast such impediments , that god would vouchsafe to help thee , and that thou mayest bear them patiently . 2. if one that is once or twice warned will not give over , contend not with him : but commit all to god , that his will may be fulfilled , and his name honored in all his servants , who well knoweth how to turn evil into good . endeavor to be patient in bearing with the defects and infirmities of others , of what sort soever they be ; for that thy self also hast many things which must be suffered by others . if thou canst not make thy self such an one as thou wouldst , how canst thou expect to have another in all things to thy liking ; we would willingly have others perfect , and yet we amend not our own faults . 3. we will have others severely corrected , and will not be corrected our selves . the large liberty of others displeaseth us ; and yet we will not have our desires denied us . we will have others kept under by strict laws ; but in no sort will our selves be restrained . and thus it appeareth , how seldom we weigh our neighbor in the same ballance with our selves . if all men were perfect , what should we have to suffer of our neighbor for god ? 4. but now god hath thus ordered it , that we may learn to bear one anothers burden ; for no man is without fault , no man but hath his burden , no man sufficient of himself , no man wise enough of himself ; but we ought to bear with one another , comfort one another , help , instruct , and admonish one another . occasions of adversity best discover how great virtue or strength each one hath ; for occasions make not a man frail , but do shew what he is . chap. xvii . of a retired life . thou must learn to break thy own will in many things , if thou wilt have peace and concord with others . it is no small matter to dwell in a religious community , and to converse therein without complaint , and to persevere therein faithfully until death . blessed is he that hath there lived well , and ended happily . if thou wilt persevere in grace as thou oughtest , and profit in virtue , esteem thy self as a banished man , and a pilgrim upon earth . thou must be contented for christs sake to be esteemed as a fool in this world , if thou desire to lead an holy life . 2. the wearing of a religious habit , and shaving of the crown , do little profit ; but change of manners , and perfect mortification of passions , make a true religious man. he that seeketh any thing else but god , and the salvation of his soul , shall find nothing but tribulation and sorrow . neither can he remain long in peace , that laboreth not to be the least , and subject to all . 3. thou camest to serve , not to rule . know that thou wast called to suffer and to labor , not to be idle , or to spend thy time in talk . here therefore men are proved as gold in the furnace . here no man can stand , unless he humble himself with his whole heart for the love of god. chap. xviii . of the examples of the holy fathers . consider the lively examples of the holy fathers , in whom true perfection and religion shined ; and thou shalt see how little it is , and almost nothing , which we do now in these days . alas , what is our life if it be compared to them ! the saints and friends of christ served the lord in hunger and thirst , in cold and nakedness , in labor and weariness , in watchings and fastings , in prayer and holy meditations , in persecutions and many reproaches . 2. o how many and grievous tribulations suffered the apostles , martyrs , confessors , virgins , and all the rest that endeavored to follow the steps of christ ! they hated their lives in this world , that they might possess their souls in everlasting life . o how strict and self-renouncing a life , led those holy fathers in the wilderness ! how long and grievous tentations suffered they ! how often were they assaulted by the enemy ! what frequent and fervent prayers offered they to god! how rigorous an abstinence did they daily use ! how great zeal and care had they of their spiritual proficiency ! how strong a combat had they for the overcoming of their lusts ! how pure and upright intentions kept they unto god! in the day they labored , and in the night they attended to continual prayer ; although when they labored also , they ceased not from mental prayer . 3. they spent all their time with profit ; every hour seemed short for the service of god ; and by reason of the great sweetness they felt in contemplation , they forgot the necessity of corporal refreshments . they renounced all riches , dignities , honors , friends , and kinsfolk ; they desired to have nothing which appertained to the world ; they scarce took things necessary for the sustenance of life ; they grieved to serve their bodies even in necessity . they were poor in earthly things , but very rich in grace and virtues . outwardly they wanted , but inwardly they were refreshed with grace and divine consolation . 4. they were strangers to the world , but near and familiar friends to god. they seemed to themselves as nothing , and despicable to this present world ; but they were precious and beloved in the eyes of god. they were grounded in true humility , lived in simple obedience , walked in love and patience : and therefore they profited daily in spirit , and obtained great grace in gods sight . they were given for an example to all religious men ; and they should more provoke us to endeavor after spiritual proficiencies , than the number of the luke-warm livers should prevail to make us remiss . 5. o how great was the fervor of all religious persons in the beginning of their holy institution ! how great was their devotion to prayer ! what ambition to excel others in virtue ! how exact discipline then flourished ! how great reverence and obedience , under the rule of their superiors , observed they in all things ! their footsteps yet remaining , do testifie that they were indeed holy and perfect men ; who fighting so valiantly trodd the world under their feet . now he is greatly accounted of , that transgresseth not , and that can with patience endure that which he hath undertaken . 6 o the coldness and negligence of our times ! that we so quickly decline from our first fervor , and are come to that pass , that very sloth and coldness of spirit maketh our own life tedious unto us . would to god the desire to profit in virtue did not wholly sleep in thee , who hast often seen the many examples of devout and religious persons . chap. xix . of the exercise of a good and religious person . the life of a good and religious person ought to be adorned with all virtues ; that he may inwardly be such as outwardly he seemeth to men. and with reason thou oughtest to be much more within , than is perceived without . for god beholdeth us , whom we ought most highly to reverence wheresoever we are , and walk in purity like angels in his sight . daily should we renew our purposes , and stir up our selves to fervor , as though this were the first day of our conversion ; and to say , help me my god in this my good purpose , and in thy holy service ; and grant that i may now this day begin perfectly ; for that which i have done hitherto is nothing . 2. according to our purpose shall be the success of our spiritual profiting ; and much diligence is necessary to him that will profit much . and if he that firmly purposeth often faileth , what shall he do that seldom purposeth any thing , or with little resolvedness : it may fall our sundry ways that we leave off our purpose ; and the light omission of spiritual exercises seldom passes without some loss to our souls . the purpose of just men depends upon gods grace , and not upon their own wisdom ; upon whom they always rely for whatsoever they take in hand . for man doth purpose , but god doth dispose ; neither is the way of man in himself . 3. if an accustomed exercise be sometimes omitted , either for some act of piety , or profit to my brother ; it may easily afterwards be recovered again . but if out of a slothful mind , or out of carelesness we lightly forsake the same , it is a great offence against god , and will be found to be prejudicial to our selves . let us do the best we can , we shall easily fail in many things ; yet must we always purpose some certain course , and especially against those vices which do most of all molest us . we must diligently search into , and set in order both the outward and the inward man , because both of them are expedient to our coming forward in godliness . 4. if thou canst not continually recollect thy self , yet do it sometimes , at the least once a day , to wit , at morning or at night . in the morning fix thy good purpose ; and at night examine thy self what thou hast done , how thou hast behaved thy self in thought , word , and deed ; for in these perhaps thou hast often offended both god and thy neighbor . gird thy loyns like a man against the vile assaults of the devil ; bridle thy riotous appetite , and thou shalt be the better able to keep under all the unruly motions of the flesh . be thou at no time idle altogether , but either reading , or writing , or praying , or meditating , or endeavoring something for the publick good . as for bodily exercises they must be used with great discretion , neither are they to be practised of all men alike . 5. the exercises that are not common are not to be exposed to publick view ; for things private are practised more safely at home . nevertheless thou must beware thou neglect not that which is common , and be more ready for what is private . but having fully and faithfully accomplished all thou art bound and enjoyned to do , if thou hast any spare time , betake thee to thy self , as thy devotion shall require . all cannot use one kind of exercise , but one is more convenient for this person , another for that ; according to the seasonableness of times also , divers exercises are fitting . some sute better with us on working days , other on holy days ; some we have need of in the time of temptation , and of others in time of peace and quietness . some we mind when we are pensive , and other some when we rejoyce in the lord. 9. when chief festivals draw near , good exercises are to be renewed , and the prayers of holy men more fervently to be implored . from feast to feast we should make some good purpose , as though we were then to depart out of this world , and to come to the everlasting feast in heaven . therefore ought we carefully to prepare our selves at holy times , and to live more devoutly , and to keep more exactly all things that we are to observe , as though we were shortly at gods hands to receive the reward of our labors . 7. but if it be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be revealed in us in due time ; and let us endeavor to prepare our selves better for our departure . blessed is that servant ( saith st. luke the evangelist ) whom when his lord cometh he shall find watching : verily i say unto you , he shall make him ruler over all his goods . chap. xx. of the love of solitude and silence . seek a convenient time to retire into thy self , and meditate often upon gods benefits . meddle not with curiosities ; but read such things which may rather yield compunction to thy heart , than busy thy head . if thou wilt withdraw thy self from speaking vainly and from gadding idlely , as also from harkening after novelties and rumors , thou shalt find leisure sufficient and convenient enough to meditate on good things . the greatest saints avoided the society of men , when they could conveniently , and did rather choose to serve god , and to live to god , in secret . 2. one said , as oft as i have been among men , i returned home less a man than i was before ; and this we find true , when we talk long together . it is easier not to speak a word at all , than not to speak more words than we should : it is easier for a man to keep home than to keep himself well when he is abroad . he therefore that intends to attain to the more inward and spiritual things of religion , must with jesus depart from the multitude and press of people . no man safely doth go abroad , but he which gladly can abide at home ; no man speaks securely , but he that holds his peace willingly . no man ruleth safely , but he that is ruled willingly ; no man securely doth command , but he that hath learned readily to obey , 3. no man rejoyceth securely , unless he hath within him the testimony of a good conscience ; and yet the security of the saints was always full of the fear of god. neither were they less careful and humble in themselves , for that they shined outwardly with grace and great virtues . but the security of the wicked riseth out of pride and presumption , and in the end it deceiveth them . although thou seem to be a good religious man , or a devout hermite , yet promise not thy self security in this life . 4. oftentimes those have fallen into greatest danger by overmuch self-confidence , who have been in greatest esteem and account amongst men. wherefore it is more profitable to many not to be altogether free from temptations , but to be often assaulted , lest they should be too secure , and so perhaps be puffed up with pride ; or too freely give themselves to worldly comforts . o how good a conscience should he keep , that would never seek after transitory joy , nor entangle himself with the things of this world ! o how great peace and quietness should he possess , that would cut off all vain sollicitude , and think only upon divine things , and such as are profitable for his soul , and would place all his confidence in god! 5. no man is worthy of heavenly comfort , unless he have diligently exercised himself in holy compunction . if thou desirest true contrition of heart , enter into thy closet , and shut out the tumults of the world , as it is written , in your chambers be ye grieved . in thy closet thou shalt find what abroad thou shalt often lose ; the more thou visitest thy closet , the more thou wilt like it ; the less thou comest thereunto , the more thou wilt loth it . if in the beginning of thy amendment thou art content to remain in it , and keep it well , it will afterwards be to thee a dear friend , and a most pleasant comfort . 6. in silence and in stillness a religious soul advantageth her self and learneth the mysteries of holy scripture . there she findeth rivers of tears , wherein she may every night wash and cleanse her self ; that she may be so much the more familiar with her creator , by how much the further off she liveth from all worldly disquiet . who so therefore withdraweth himself from his acquaintance and friends , god with his holy angels will draw near unto him . it is better for a man to live privately and to have regard to himself , than to neglect his soul , though he could work wonders in the world . it is very commendable in a religious person ; seldom to go abroad , and to be unwilling to see others . 7. why art thou desirous to see that which is unlawful for thee to enjoy ? for the world passeth away and the lusts thereof . our sensual desires draw us to rove abroad ; but when the time is past , what carriest thou home with thee but a burdened conscience and distracted heart ? a merry going out bringeth commonly a mournful return home ; and a joyful evening makes many times a sad morning . so all carnal joy enters gently , but in the end it bites and stings to death . what canst thou see elsewhere , which thou canst not see here ? behold the heaven and the earth and all the elements ; for of these are all things created . 8. what canst thou see any where that can long continue under the sun ? thou thinkest perchance to satiate thy self , but thou canst never attain it . shouldst thou see all things present before thine eyes , what were it but a vain and unprofitable sight ? lift up thine eyes to god in the highest , and pray him to pardon all thy sins and negligencies . leave vain things to the vain , but be thou intent upon those things which god commandeth thee . shut thy door upon thee , and call unto thee jesus thy beloved . stay with him in thy closet ; for thou shalt not find so great peace any where else . hadst thou not gone abroad and hearkened to idle rumors , thou mightest the better have enjoyed quietness . but sith thou delightest sometimes to hear novelties , it is fit thou suffer for it some unquietness of mind . chap. xxi . of compunction of heart . if thou wilt make any progress in godliness , keep thy self in the fear of god , and affect not too much liberty . keep in aw all thy senses under the severe rod of discipline , and give not thy self over to foolish mirth . give thy self to compunction of heart , and thou shalt gain much devotion thereby ; compunction bringeth much good , which dissoluteness is wont quickly to destroy . it is a wonder that any man can ever perfectly rejoyce in this life , if he duly consider his banishment , and throughly weigh the many perils wherewith his soul is invironed . 2. the levity of our minds and the little care we have of our faults , maketh us insensible of the sorrows of our souls ; but oftentimes we vainly laugh , when we have just cause to weep . there is no true liberty nor right gladness , but in the fear of god accompanied with a good conscience . happy is he that can avoid all distracting impediments , and bring himself to the union of holy compunction . happy is he that can abandon all that may defile or burthen his conscience . resist manfully ; one custome overcometh another . if thou canst let others alone in their matters , they likewise shall not hinder thee in thine . 3. busie not thy self in matters which appertain to others ; neither do thou trouble thy self with the affairs of thy betters . still have an eye to thy self first , and be sure more especially to instruct thy self before all thy loving friends . if thou hast not the favor of men , be not grieved at it ; but take this to heart , that thou dost not carry thy self so warily and circumspectly as it becometh the servant of god , and a devout religious man. it is better oftentimes and safer that a man hath not many consolations in this life , especially such as are agreeable to the flesh . but that we have not at all or do very seldom tast divine consolations , the fault is ours , because we seek not after compunction of heart , nor do altogether forsake the vain and outward comforts of this world . 4. know that thou art unworthy of divine consolation , and that thou hast rather deserved much tribulation . when a man hath perfect contrition , then is the whole world grievous and bitter unto him . a good man findeth always sufficient cause of mourning and weeping ; for whether he consider his own or his neighbors estate , he knoweth that none liveth here without tribulation . and by how much a man looks narrowly into himself , by so much the more he sorroweth . our sins and wickednesses wherein we are so enwrapt , that we can seldom apply our selves to heavenly contemplations , do minister unto us matter of most just sorrow and inward compunction . 5. didst thou oftner think of thy death , than of thy living long , there is no question but thou wouldst be more careful to amend . i believe thou wouldst willingly undergo any labor or sorrow in this world , and not be afraid of the greatest austerity , if thou didst consider within thy self the infernal pains in the other world . but because these things enter not to the heart , and we still love those things only that delight us , therefore it is we remain very dull and cold in religion . 6. it is often our want of spirit which maketh our miserable body so easily complain . pray therefore unto the lord with all humility , that he will vouchsafe to give thee the spirit of compunction . and say with the prophet , psal. 80 , feed me , o lord , with the bread of tears , and give me plenteousness of tears to drink . chap. xxii . of the consideration of humane misery . miserable thou art wheresoever thou be , or whithersoever thou turnest , unless thou turn thy self unto god. why art thou troubled when things succeed not as thou wouldest or desirest ? for who is he that hath all things according to his mind ? neither i nor thou , nor any man upon earth ; there is none in this world , be he king or pope , without some tribulation or other . who is then in the best case or condition ? even he who can suffer something for god. 2. many weak and infirm ones can say , behold what an happy life hath such an one , how wealthy , how great he is , in how great power and dignity ! but lift up thine eyes to the riches of heaven , and thou shalt see that all the goods of this life are nothing so to be accounted of . they are very uncertain , rather burdensome than otherwise , because they are never enjoyed without carefulness and fear . mans happiness consisteth not in having abundance of wealth , but a mean estate should content him ; it is truly misery enough even to live upon the earth . the more a man would be spiritual , the more bitter to him is this present life ; because he seeth more clearly and perceiveth more sensibly the defects of humane corruption . for to eat and to drink , to sleep and to watch , to labor and to rest , and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious man , that would gladly be free and delivered from all sin . 3. for the inward man is much oppressed with these outward and corporal necessities whilest we live in this world . therefore the holy prophet prayeth with great devotion to be delivered from them , saying , bring me , o lord , out of my necessities . but wo be to them that know not their own misery ; and a greater wo to them that love this miserable and corruptible life . and some there be so much dote upon it , that although with great labor and pains they can scarce get mere necessaries , yet could they live here always , they would care nothing at all for the kingdom of heaven . 4. o how foolish are these and faithless in their hearts , who lye so deeply sunk in the earth , that they can mind or relish nothing but carnal things ! but miserable wretches as they are , they shall in the end feel to their cost how vile and how nothing that was which they loved : whereas the saints of god , and all the devout friends of christ respected not those things which pleased the flesh , and which flourished in this life , but longed for the everlasting riches with their whole hope and desire . their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . o brother , lose not thy hope of coming forward in godliness ; there is yet time , the hour is not yet past 5. why wilt thou defer thy good purpose from day to day ? arise and begin in this very instant , and say , now is the time to be doing , now is the time to be striving , now is the best time to amend my self . when thou art ill at ease and much troubled , then is the time of deserving best ; thou must pass through fire and water before thou comest to the place of refreshing . unless thou dost earnestly force thy self , thou shalt never get the victory over sin ; so long as we carry about us this frail body of ours , we can never be without sin , or live without trouble and sorrow . we would gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have together with that lost also the true felicity . therefore it becomes us to have patience , and to wait for the mercy of god , till this our iniquity be put away , and this mortality of ours be swallowed up of life . 6. o how great is humane frailty , which is always prone to evil ! to day thou confessest thy sins , and to morrow thou committest the very same thou hast confessed . now thou art purposed to look well unto thy ways , and within a while thou so behavest thy self , as though thou hadst never any such purpose at all . good cause have we therefore to humble our selves , and never to have any great conceit of our selves ; because we are so frail and so inconstant . besides , that may quickly be lost by our own negligence , which by the grace of god and our own great pains we have scarce at length obtained . 7. what will become of us in the end , who begin to wax cold so timely ? wo be unto us , if we will so give our selves unto ease , as if all were in peace and safety , when as yet there appeareth no sign of true holiness in our conversations ! we have need like young beginners to be newly instructed again to good life , if happily there be any hope of our future amendment and proficiency in spiritual things . chap. xxiii . of the meditation of death . there will very quickly be an end of thee here , therefore see what will become of thee hereafter . to day a man , to morrow none ; and out of sight , out of mind . o the stupidity and hardness of mans heart , who thinketh only upon the present , and hath no more care of what is to come ! thou shouldest so order thy self in all thy thoughts and actions , as if to day , yea this very moment , thou wert ready to depart . hadst thou a clear conscience , thou wouldst not greatly fear death . it were better to avoid sin , than to fly death . if thou art not prepared to day , how wilt thou be prepared to morrow ? to morrow is uncertain , and how knowest thou that thou shalt live till to morrow ? 2. what availeth it to live long , when we are so little the better by long living ? alas ! length of days doth oftner make our sins the greater , than our lives the better . o that we had spent but one day well in this world ! many there are who count how long it is since their conversion ; and yet ful slender oftentimes is the fruit of amendment of life . if to die be accounted dreadful , to live long may perhaps prove more dangerous . happy is he that always hath the hour of his death before his eyes , and daily prepareth himself for to die . if at any time thou hast seen another man die , make account thou must also pass the same way . 3. when it is morning , think thou mayest die before night , and when evening comes , dare not to promise thy self the next morning . be thou therefore always in a readiness , and so lead thy life that death may never take thee unprepared . many die suddenly and when they look not for it ; for the son of man will come when we think not of his coming . when that last hour shall come , thou wilt begin to have a far different opinion of thy whole life that is past , and be exceeding sorry thou hast been so careless and remiss 4. o how wise and happy is he that now laboreth to be such an one in his life , as he wisheth to be found at the hour of his death ! a perfect contempt of the world , a fervent desire to go forward in vertue , the love of discipline , the painfulness of repentance , the readiness of obedience , the denying of our selves , and the bearing any affliction for the love of christ patiently , will give us great confidence we shall die happily . whilst thou art in health thou mayest do much good , but when thou art sick , i see not what thou art able to do . few by sickness grow better and more reformed ; as also they who wander much abroad , seldom thereby become holy . 5. trust. not to friends and kindred , neither do thou put off the care of thy souls welfare till hereafter ; for men will sooner forget thee , than thou art aware of . it is better to look to it betime , and do some good beforehand , than to trust to other mens courtesies . if thou beest not careful for thy self now , who will be careful for thee hereafter ? the time that is now present is very precious , now are the days of salvation , now is the acceptable time . but alas ! that thou shouldst spend thy time so idlely here , where thou mightest purchase to live eternally hereafter . the time will come when thou shalt desire one day or hour to amend in , and i cannot say that it will be granted thee . 6. o beloved , from how great danger mightest thou deliver thy self ! from how great fear free thy self , if thou wouldst be always mindful of death ! labor now to live so , that at the hour of death thou mayest rather rejoyce than fear ; learn now to die to the world , that thou mayest then begin to live with christ. learn now to contemn all earthly things , that thou mayest freely go to christ. chastise thy body now by repentance , that thou mayest then have assured confidence . 7. ah fool , why dost thou think to live long , when thou canst not promise to thy self one day ? how many have been deceived and suddenly snatcht away ? how often dost thou hear these reports , such a man is slain , another man is drowned , a third breaks his neck with a fall from some high place , this man died eating , and that man playing ? one perished by fire , another by the sword , another of the plague , another was slain by thieves . thus death is the end of all , and mans life suddenly passeth away like a shaddow . 8. who shall remember thee when thou art dead ? do , do now my beloved , whatsoever thou art able to do ; for thou knowest not when thou shalt die , nor yet what shall befal thee after thy death . now whilst thou hast time heap unto thy self everlasting riches , think on nothing but the salvation of thy soul , care for nothing but the things of god. make now friends to thy self by honoring the saints of god , and imitating their actions , that when thou failest in this short life , they may receive thee into everlasting habitations . 9. keep thy self as a stranger and pilgrim upon the earth , and as one to whom the affairs of this world do nothing appertain . keep thy heart free , and lifted up to god , because thou hast here no abiding city . send thither thy daily prayers and sighs together with thy tears , that after death thy spirit may with much happiness pass to the lord. amen . chap. xxiv . of iudgment , and the punishment of sins . in all things have a special aim to thy end , and how thou wilt be able to stand before that severe judg to whom nothing is hid , who is not pacified with gifts , nor admitteth any excuses , but will judg according to right and equity . o wretched and foolish sinner , who sometimes fearest the countenance of an angry man ; what answer wilt thou make to god who knoweth all thy wickedness ! why dost thou not provide for thy self against that great day of judgment , when no man can excuse or answer for another , but every one shall have enough to answer for himself ? now are thy pains profitable , thy tears acceptable , thy groans audible , thy grief pacifieth god , and purgeth thy soul. 2. the patient man hath a great and wholesome purgatory , who though he receive injuries , yet grieveth more for the malice of another , than for his own wrong ; who prayeth willingly for his adversaries , and from his heart forgiveth their offences ; he delayeth not to ask forgiveness of whomsoever he hath offended ; he is sooner moved to compassion than to anger ; he often offereth an holy violence to himself , and laboreth to bring the body wholly into subjection to the spirit . it is better to purge out our sins , and cut off our vices here , than to keep them to be punished hereafter . verily we do but deceive our selves through an inordinate love of the flesh . 3. what is it that that infernal fire feeds upon , but thy sins ? the more thou sparest thy self now and followest the flesh , so much the more hereafter shall be thy punishment , and thou storest up greater fewel for that flame . in what thing a man hath sinned , in the same shall he be the more grievously punished . there shall the slothful be pricked forward with burning goads , and the gluttons be tormented with great hunger and thirst . there shall the luxurious and lovers of pleasures be bathed in burning pitch and stinking brimstone , and the envious like mad dogs shall howl for very grief . 4. there is no sin but shall have its proper torment . there the proud shall be filled with all confusion ; the covetous shall be pinched with miserable penury ; one hour of pain there shall be more bitter than a thousand years of the sharpest pennance here ! there is no quiet , no comfort for the damned there ; yet here we have some intermission of our labors , and enjoy the comfort of our friends . be now sollicitous and sorrowful because of thy sins , that at the day of judgment thou mayest be secure with the company of blessed souls . for then shall the righteous with great boldness stand against such as have vexed and oppressed them ; then shall he stand to judg men , who doth now humbly submit himself to the censures of men. then shall the poor and humble have great confidence , but the proud man shall be compassed with fear on every side . 5. then will it appear that he was wise in this world , who had learned for christ to be a fool and despised . then shall every affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up . then shall the devout rejoyce , and the profane shall mourn . then shall he more rejoyce that hath beat down his own flesh , than he that hath abounded in all pleasure and delight . then shall the poor attire shine gloriously , and the precious robes seem vile and contemptible . then shall be more commended the poor cottage , than the gilded palace . then will constant patience more avail us , than all earthly power . then simple obedience shall be preferred before all worldly wisdom . 6. then shall a good and clear conscience more rejoyce a man than the profound learning of philosophy . then shall the contempt of riches weigh more than all the worldings treasure . then wilt thou be more comforted that thou hast prayed devoutly , than that thou hast fared daintily . then wilt thou be more glad thou hast kept silence , than that thou hast talked much . then will good works avail more than many goodly words . then a strict life and severe repentance will be more pleasing than all earthly delights . accustome thy self now to suffer a little , that thou mayest then be delivered from more grievous pains . prove first here what thou canst endure hereafter . if now thou canst endure so little , how wilt thou then be able to endure perpetual torments ? if now a little suffering make thee so impatient , what will hell fire do hereafter ? assure thy self thou canst not have two paradises , it is impossible to enjoy delights in this world , and after that to reign with christ. 7. suppose thou hast hitherto lived always in honors and delights , what would all this avail thee if thou wert to die at this instant ? all therefore is vanity , but to love god and serve him only . for he that loveth god with all his heart , is neither afraid of death nor punishment , nor of judgement , nor of hell ; for perfect love gives secure access to god. but he that takes delight in sin , what marvel is it if he be afraid , both of death and judgment ? yet it is good , although love be not yet of force to withhold thee from sin , that at least the fear of hell should restrain thee . but he that layeth aside the fear of god , can never continue long in good estate , but falleth quickly into the snares of the devil . chap. xxv . of the zealous amendment of our whole life . be watchful and diligent in the service of god ; and often bethink thy self wherefore thou camest hither , and why thou hast left the world . was it not that thou mightest live to god , and become a spiritual man ? be fervent then to come forward , for shortly thou shalt receive a reward of thy labors ; there shall not be then any fear of sorrow in thy coasts . labor but now a little , and thou shalt find great rest , yea perpetual joy to thy soul. if thou continuest faithful and fervent in doing good , no doubt but god will be faithful and liberal in rewarding thee . thou oughtest to have a good hope for getting the victory ; but thou must not be secure lest thou wax either negligent or proud . 2. when one that was in great anxiety of mind , often wavering between fear and hope , did once , being oppressed with grief , humbly prostrate himself in a church in prayer , and said within himself , o , if i knew that i should yet persevere ! he presently heard within him an answer from god , which said , what if thou didst know it , what wouldest thou do ? do now what thou wouldest do then , and thou shalt be secure . and being herewith comforted and strengthened , he committed himself wholly to the will of god , and that noysome anxiety ceased ; neither had he any mind to search curiously any further , to know what should befal him ; but rather labored to understand what was the perfect and acceptable will of god for the beginning and accomplishing of every good work . 3. hope in the lord , and do good , saith the prophet , and inhabit the land , and thou shalt be fed in the riches thereof . one thing there is that draweth many back from a spiritual progress , and the diligent amendment of their lives ; viz. the horror of the difficulty , or the labor of the combat . but they above others improve most in virtue , that endeavor most to overcome those things which are grievous and contrary unto them . for there a man improveth more and obtaineth greater grace , where he more overcometh himself and mortifieth himself in spirit . 4. but all men have not alike , to overcome and mortifie ; yet he that is zealous and diligent , though he have more passions , shall profit more in virtue , than another that is of a more temperate disposition , if he be less fervent in the pursuit of virtue . two things especially much further our amendment , to wit , to withdraw our selves violently from that to which nature is viciously inclined , and to labor earnestly for that virtue which we most want . be careful also to avoid with great diligence those things in thy self , which do commonly displease thee in others . 5. gather some profit to thy soul wheresoever thou be ; so as if thou seest or hearest of any good examples , stir up thy self to the imitation thereof . but if thou seest any thing worthy of reproof , beware thou do not the same . and if at any time thou hast done it , labor quickly to amend it . as thine eye observeth others , so art thou also noted again by others . o how sweet and pleasant a thing it is , to see the servants of christ fervent and devout , endued with virtuous and decent manners ! and on the contrary , how pitiful and grievous a thing it is , to see them that live in a dissolute and disordered sort , not applying themselves to that for which they are called ! o how hurtful a thing it is , to neglect the good purposes of their vocation , and to busie themselves in that which is not committed to their care ! 6. be mindful of the profession thou hast made , and have always before the eyes of thy soul the remembrance of thy saviour crucified . thou hast good cause to be ashamed looking upon the life of jesus christ , seeing thou hast as yet no more endeavored to conform thy self unto him , though thou hast walked a long time in the way of god. a religious person that exerciseth himself seriously , and devoutly in the most holy life and passion of our lord , shall there abundantly find whatsoever is necessary and profitable for him ; neither shall he need to seek any better thing , out of jesus . o , if jesus crucified would come into our hearts , how quickly and fully should we be instructed in all truth ? 7. a fervent religious person taketh and beareth all well that is commanded him ; but he that is negligent and cold , hath tribulation upon tribulation , and on all sides is afflicted ; for he is void of inward consolation , and is forbidden to seek eternal comforts . a religious person that liveth not according to discipline , lies open to great mischief to the ruine of his soul. he that seeketh liberty and ease , shall ever live in disquiet ; for one thing or other will displease him . 8. o that we had nothing elso to do , but always with our mouth , and whole heart to praise our lord god! o that thou mightest never have need to eat , nor drink , nor sleep ; but mightest always praise god , and only employ thy self in spiritual exercises ; thou shouldest then be much more happy than now thou art , when for so many necessities thou art constrained to serve thy body . would god these necessities were not at all , but only the spiritual refections of the soul , which , alas , we taste of too seldom . 9. when a man cometh to that estate , rhat he seeketh not his comfort from any creature , then doth he begin perfectly to relish god. then shall he be contented with whatsoever doth befal him in this world . then shall he neither rejoyce in great matters , nor be sorrowful for small ; but entirely and confidently commit himself to god , who shall be unto him all in all ; to whom , nothing doth perish , nor die , but all things do live unto him , and serve him at a beck without delay . 10. remember always thy end , and how that time lost never returns . without care and diligence thou shalt never get virtue . if thou beginnest to wax cold , it will be evil with thee ; but if thou give thy self to fervor of spirit , thou shalt find much peace , and feel less labor , through the assistance of gods grace , and love of virtue . the fervent and diligent man is prepared for all things . it is harder to resist vices and passions , than to toil in bodily labors . he that avoideth not small faults , by little and little falleth into greater . thou wilt always rejoyce in the evening , if thou spend the day profitably . be watchful over thy self , stir up thy self , warn thy self , and whatsoever becomes of others neglect not thy self . the more holy violence thou usest against thy self , the more shall be thy spiritual profiting . amen . the second book . chap. i. of the inward life . the kingdom of god is within you , saith the lord. turn thee with thy whole heart unto the lord , and forsake this wretched world , and thy soul shall find rest . learn to despise exteriour things , and to give thy self to the interior , and thou shalt perceive the kingdom of god to come into thee . for the kingdom of god is peace , and joy in the holy ghost , which is not given to the wicked . christ will come into thee , and shew thee his consolations , if thou prepare for him a worthy mansion within thee . all his glory and beauty is within , and there he pleaseth himself . the inward man he often visits ; and hath with him sweet discourses , pleasant solace , much peace , wonderful familiarity . 2. o faithful soul , make ready thy heart for this bridegroom , that he may vouchsafe to come unto thee , and dwell within thee . for he saith , if any love me , he will keep my words , and we will come unto him , and will make our abode with him . give therefore admittance unto christ , and deny entrance to all others . when thou hast christ , thou art rich , and he will suffice thee . he will be thy faithful and provident helper in all things , so as thou shalt not need to trust in men . for men are soon changed , and quickly fail , but christ remaineth for ever , and standeth firmly unto the end . 3. there is little trust to be put in frail and mortal man , though he be profitable and dear unto thee : neither oughtest thou much to be grieved , if sometimes he cross and contradict thee . they that to day take thy part , to morrow may be against thee , and so on the contrary , they often turn like unto the wind . put all thy trust in god , let him be thy fear , and thy love : he will answer for thee , and do in all things what is best . thou hast not here an abiding city ; and wheresoever thou be , thou art a stranger and pilgrim : neither shalt thou ever have rest , unless thou be most inwardly united unto christ. 4. why dost thou here gaze about , since this is not the place of thy rest ? in heaven ought to be thy dwelling , and all earthly things are to be lookt upon as it were by the way . all things pass away , and thou together with them . beware thou cleave not unto them , lest thou be entangled , and so dost perish . let thy thought be on the highest , and thy prayer directed unto christ without ceasing . if thou canst not contemplate high and heavenly things , rest thy self in the passion of christ , and dwell willingly in his holy wounds . for if thou fly devoutly unto the wounds and precious marks of the lord jesus , thou shalt feel great comfort in tribulation : neither wilt thou much care for being despised of men , and wilt easily bear words of detraction . 5. christ was also in the world despised of men , and in greatest necessity ; forsaken by his acquaintance and friends in the midst of slanders . christ would suffer and be despised ; and darest thou complain of any ? christ had adversaries and backbiters ; and wilt thou have all men thy friends and benefactors ? for what shall thy patience be crowned , if no adversity happen unto thee ? if thou wilt suffer no adversity , how wilt thou be the friend of christ ? suffer with christ and for christ , if thou desire to reign with christ. 6. if thou hadst but once perfectly entred into the secrets of jesus , and tasted a little of his ardent affection ; then wouldst thou not weigh thine own commodity or discommodity , but wouldst rather rejoyce at slanders , when they should chance to be cast upon thee : for the love of jesus maketh a man to despise himself . a lover of jesus and of the truth , and a true inward christian , and one free from inordinate affections , can freely turn himself unto god , and lift himself above himself in spirit , and with the greatest enjoyment of his soul rest in god. 7. he that judgeth of all things as they are , and not as they are said and esteemed to be , is truly wise , and taught rather by god than men . he that can live inwardly , and make small reckoning of outward things , neither requireth places , nor attendeth times , for performing of religious exercises . a spiritual man quickly recollecteth himself because he never poureth out himself wholly to outward things . he is not hindred by outward labor or business , which may be necessary for the time : but as things fall out , so he frameth himself unto them . he that hath well ordered and disposed all things within , careth not for the strange and perverse carriages of men . so much is a man hindred and distracted , by how much he draweth external matters unto himself . 8. if all went well with thee , and if thou wert all purged , all things would fall out to thy good and advantage . but many things displease and often trouble thee , because thou art not yet perfectly dead unto thy self , nor separated from all earthly things . nothing so defileth and intangleth the heart of man , as the impure love to creatures . if thou refuse outward comfort , thou wilt be able to contemplate the things of heaven , and often receive internal joy . chap. ii. of humble submission . respect not much who is with thee , or who is against thee : but endeavor and take care that god may be with thee in every thing thou doest . have a good conscience , and god will defend thee . for whom god will help , no malice of man can hurt . if thou canst hold thy peace and suffer , without doubt thou shalt see that our lord will help thee . he knoweth the time and manner how to deliver thee , and therefore thou oughtest to resign thy self unto him . it belongs to god to help , and to deliver from all shame . oftentimes it is very profitable for the keeping us more humble , that others know and reprehend our faults . 2. when a man humbleth himself for his faults , then he easily pacifieth others , and quickly satisfieth those that are offended with him . god protecteth and delivereth the humble ; he loveth and comforteth the humble , unto the humble man he enclineth himself ; unto the humble he giveth great grace ; and after his humiliation he raiseth him unto glory . unto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himself . the humble person though he suffer shame , is yet in peace ; for that he resteth in god , and not in the world. do not think that thou hast profited any thing , unless thou esteem thy self inferior to all . chap. iii. of a good and peaceable man. first , keep thy self in peace , and then mayst thou pacifie others . a peaceable man doth more good than he that is well learned . a passionate man turneth even good into evil , and easily believeth the worst . a good peaceable man turneth all things into good . he that is well in peace , is not suspicious of any . but he that is discontented and troubled , is tossed with divers suspicions : he is neither quiet himself , nor suffereth others to be quiet . he often speaketh that which he ought not to speak ; and omitteth that which were more expedient for him to do . he considereth what others are bound to do , and neglecteth that which he is bound to himself . first therefore have a careful zeal over thy self , and then thou mayst justly shew thy self zealous also of thy neighbors good . 2. thou knowest well how to excuse and colour thine own deeds , and thou wilt not receive the excuses of others . it were more meet that thou didst accuse thy self , and excusest thy brother . if thou wilt be born withal , bear also with another . behold how far off thou art yet from true charity and humility , which knoweth not how to be angry with any , or to be moved with indignation , but only against himself . it is no great matter to converse with the good , and those that are of a gentle disposition ; for that is naturally pleasing to all , and every one willingly enjoyeth peace , and loveth those best that agree with him . but to be able to live peaceably with unquiet , and perverse men , or with the disorderly , or such as contradict us , is a great grace , and a very commendable and manly deed . 3. some there are that keep themselves in peace , and are in peace also with others . and there are some that neither are in peace themselves , nor suffer others to be in peace . some there are who are troublesome to others , but always more troublesome to themselves . and others there are that keep themselves in peace , and labor to bring others unto peace . our whole peace in this miserable life consisteth rather in humble suffering , than in not feeling adversities . he that can best tell how to suffer , will best keep himself in peace . he is a conqueror of himself , a lord of the world a friend of christ , and heir of heaven . chap. iv. of a pure mind , and upright intention . with two wings , man is lifted up from earthly vanities , that is , with simplicity and purity . simplicity ought to be in our intention : purity in our affection . simplicity doth intend god ; purity doth apprehend and take him . no good action will hinder thee , if thou be inwardly free from all inordinate affection . if thou intend and seek nothing else but the will of god and the good of thy neighbor , thou shalt enjoy internal liberty . if thy heart were sincere and upright , then every creature would be unto thee a looking glass of life , and a book of holy doctrine . there is no creature so little and abject that representeth not the goodness of god. 2. if thou wert inwardly good and pure , then thou wouldest be well able to see and understand all things without any impediment . a pure heart penetrateth heaven and hell. such as every one is inwardly , so he judgeth outwardly . if there be joy in the world , surely a man of a pure heart possesseth it . and if there be any where tribulation and affliction , an evil conscience best feels it . as iron put into the fire loseth its rust , and becometh all bright like fire , so he that wholly turneth himself unto god , is purged from all fulness and slothfulness , and is changed into a new man. 3. when one beginneth to wax cold , then he is afraid of a small labor , and willingly receiveth external comfort . but when he once beginneth to overcome himself perfectly , and to walk manfully in the way of god ; then he esteemeth those things to be light , which before seemed grievous unto him . chap. v of the consideration of ones self . we cannot trust much to our selves , for that grace oftentimes and understanding is wanting . there is but little light in us , and that which we have we quickly lose by our negligence , and oftentimes we do not perceive our own inward blindness . we often do evil , and excuse it worse . we are sometimes moved with passion , and we think it to be zeal . we reprehend small things in others , and pass over greater matters in our selves . we quickly feel and weigh what we suffer at the hands of others ; but we mind not what others suffer from us . he that doth well and rightly considers his own works , will find little cause to judg hardly of another . 2. the inward christian preferreth the care of himself before all other cares . and he that diligently attendeth unto himself , doth seldom speak much of others . thou wilt never be so inwardly religious , unless thou pass over other mens matters with silence , and look especially to thy self . if thou attend wholly unto god and thy self , thou wilt be little moved with whatsoever thou seest abroad . where art thou , when thou art not with thy self ? and when thou hast run over all , what hast thou then profited , if thou hast neglected thy self ? if thou desirest peace of mind and true union , thou must put all things behind thee , and look only upon thy self . 3. thou shalt therefore profit much , if thou keep thy self free from all temporal cares . thou shalt greatly decrease , if thou esteem any thing of this world . let nothing be greater unto thee , nothing acceptable , but only god himself , or that which is of god. esteem all comfort vain which thou receivest from any creature . a soul that loveth god , despiseth all things that be inferior unto god. god alone is everlasting , and of infinite greatness , filling all creatures ; the souls solace , and the true joy of the heart . chap. vi. of the joy of a good conscience . the glory of a good man , is the testimony of a good conscience . have a good conscience , and thou shalt ever have joy . a good conscience is able to bear very much , and is very chearful in adversities . an evil conscience is always fearful and unquiet . thou shalt rest sweetly , if thy heart do not reprehend thee . do thou never rejoyce , but when thou hast done well . sinners have never true mirth , nor feel inward peace ; because there is no peace to the wicked , saith the lord. and if they should say , we are in peace , no evil shall fall upon us , and who shall dare to hurt us ? believe them not ; for upon a sudden will arise the wrath of god , and their deeds shall be brought to nought , and their thoughts shall perish . 2. to glory in tribulation is no hard thing for him that loveth ; for to glory so , is to glory in the cross of our lord. that glory is short , which is given and received from men. sorrow always accompanieth the glory of the world . the glory of the good is in their consciences , and not in the tongues of men. the gladness of the just is of god , and in god ; and their joy is of the truth . he that desireth true and everlasting glory , careth not for that which passeth away with time . and he that seeketh temporal glory , or contemneth it not from his heart ; sheweth himself but little to esteem of the glory of heaven . he enjoyeth great tranquility and peace of mind , that careth neither for the praises , nor dispraises of men. 3. he will easily be content and pacified , whose conscience is pure . he is not the more holy , though thou commend him ; nor the more abject , though thou dispraise him . what thou art , that thou art ; neither canst thou be said to be greater , than what thou art in the sight of god. if thou consider what thou art within thee , thou wilt not care what men say of thee . man seeth in the face , but god looketh into the heart . man considereth the deeds , but god weigheth the intention . to do always well , and to esteem little of himself , is a sign of an humble soul. to refuse to be comforted by any creature , is a sign of great purity , and inward confidence . 4 , he that seeketh to witness for himself from without , doth shew that he hath wholly committed himself unto god. for not he that commendeth himself , the same is approved ( saith blessed paul ) but whom god commendeth . to walk inwardly with god , and not to be possessed with any outward affection , is the state of a spiritual man. chap. vii . of the love of iesus above all things . blessed is he that understandeth what it is to love jesus , and to despise himself for jesus . thou oughtest to leave thy beloved , for thy beloved ; for that jesus will be beloved alone above all things . the love of things created is deceitful and unconstant ; the love of jesus is faithful and constant . he that cleaveth unto creatures , shall fall with that which is subject to fall ; he that embraceth jesus , shall stand firmly for ever . love him , and keep him for thy friend , who when all go away , will not forsake thee , nor suffer thee to perish in the end . thou must once be left of all , whether thou wilt or no. 2. keep close to jesus both in life and death , and commit thy self unto his trust , who , when all fail , can alone help thee . thy beloved is of that nature , that he will not admit of a corrival ; but will have thy heart alone , and sit like a king in his own throne . if thou couldest purge thy self perfectly of all creatures , jesus would willingly dwell with thee . whatsoever thou reposest in men , out of jesus , is all no better than lost . trust not nor rely upon a reed full of wind ; for that all flesh is grass , and all the glory thereof shall wither away as the flower of the field . 3. thou shalt quickly be deceived , if thou look only to the outward shew of men. and if in them thou seekest thy comfort and profit , thou shalt often feel loss . if thou seekest jesus in all things , thou shalt surely find jesus . but if thou seekest thy self , thou shalt also find thy self , but to thine own harm . for man doth more hurt himself if he seek not jesus , than the whole world and all his adversaries could annoy him . chap. viii . of familiar conversation with iesus . when jesus is present , all is well , and nothing seemeth difficult ; but when jesus is absent , every thing is hard . when jesus speaketh not inwardly unto us , our comfort is nothing worth ; but if jesus speak but one word , we feel much consolation . did not mary presently rise from the place where she wept , when martha said unto her , the master is come , and calleth for thee ? happy is the hour when jesus calleth from tears to spiritual joy. how dry and hard art thou without jesus ! how foolish and vain , if thou desire any thing out of jesus ! is not this a greater loss , than if thou shouldest lose the whole world ? 2. what can the world profit thee without jesus ? to be without jesus is a grievous hell ; and to be with jesus is a sweet paradise . if jesus be with thee , no enemy can hurt thee . he that findeth jesus , findeth a good treasure , yea a good above all goods : and he that loseth jesus , loseth too much , and more than the whole world . he is most poor that liveth without jesus ; and he is most rich that is well with jesus . 3. it is a piece of great skill to know how to converse with jesus , and great wisdom to know how to keep jesus . be humble and peaceable , and jesus will be with thee . be devout and quiet , and jesus will stay with thee . thou mayest soon drive away jesus and lose his grace , if thou turn aside to outward things . and if thou shouldest drive him from thee , and lose him , unto whom wilt thou flie , and what friends wilt thou then seek ? without a friend thou canst not well live ; and if jesus be not above all a friend unto thee , thou shalt be too sorrowful and desolate . thou doest therefore foolishly , if thou doest trust or rejoyce in any other . it is better for thee to have all the world against thee , than jesus offended with thee . amongst all things therefore that be dear unto thee , let jesus alone be thy chiefest beloved . 4. love all for jesus , but jesus for himself . jesus christ alone is singularly to be beloved ; who alone is found to be good and faithful above all friends . for him , and in him , let as well friends as foes be dear unto thee , and all these are to be prayed for , that all may know and love him . never desire to be singularly commended or beloved , for that appertaineth only unto god , who hath none like unto himself . neither do thou desire that the heart of any should be set on thee , nor do thou set thy heart on the love of any ; but let jesus be in thee , and in every good man 5. be pure and free within , and intangle not thy heart with any creature . thou oughtest to be as it were naked , and to carry a pure heart to god , if thou wouldest be free to consider and see how sweet the lord is . and truly , unless thou be prevented and drawn by his grace , thou shalt never attain to that happiness to forsake and cast off all , that thou alone mayest be united to him alone . for when the grace of god cometh unto a man , then he is made able for all things . and when it goeth away , he is poor and weak , and as it were left only unto the lash and scourge of every adversary . in this thou oughtest not to be dejected , nor despair ; but to resign thy self with all indifferency unto the will of god , and to bear all things that befal thee for the glory of christ ; for after winter followeth summer , after night cometh day , and after a tempest , fair weather . chap. ix . of the want of all comfort . it is no hard matter to despise humane comfort , when we have divine . it is much and very much , to be able to want both humane and divine comfort ; and for the glory of god , to be willing to endure desolation of heart ; and to seek himself in nothing , nor to regard his own merit . what great matter is it , if thou be chearful and devout at the coming of grace ? this hour is wished for of all men. he rideth easily enough whom the grace of god carrieth . and what marvel if he feel not his burden , who is born up by the almighty , and led by the soveraign guide ? 2. we are always willing to have something for our comfort ; and a man doth hardly put off and forsake himself . the holy martyr st. laurence overcame the world with his prelates because he despised whatsoever seemed delightsom in the world , and for the love of christ patiently suffered sixtus to be taken from him , whom he most dearly loved . he overcame therefore the love of man by the love of the creator ; and he rather chose the divine good pleasure , than humane comfort . see thou also learn to forsake some necessary thing , and a beloved friend , for the love of god. be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 3. a man must fight long , and mightily with himself , before he get the full victory over himself , and be able to draw his whole heart in to god. when a man trusteth in himself , he easily slideth unto humane comforts , but a true lover of christ , and a diligent follower of virtue , betakes not himself to humane comforts , nor seeketh such sensible sweetnesses , but rather hard exercises , and to sustain great labors for christ. 4. when therefore spiritual comfort is given thee from god , receive it thankfully ; but know that it is the gift of god , not any desert of thine . be not puffed up , joy not too much , neither do thou presume vainly ; but be rather the more humble for that gift , and more wary and sollicitous in all thine actions ; for that hour will pass away , and temptation will succeed . when consolation is taken from thee , despair not presently ; but with humility and patience wait for the heavenly visitation ; for god is able again to give thee greater consolation . this is not new nor strange unto them that have experience in the way of god ; for the great saints and ancient prophets had oftentimes experience of such kind of vicissitudes . 5. for which cause one under the enjoyment of divine favor , said , i said in my prosperity , i shall never be moved . but in the want of this , he addeth what he found in himself ; saying , thou turn'dst thy face from me , and i became troubled . yet doth he not despair in the midst of these changes , but more earnestly prayeth unto the lord , and saith , unto thee , o lord , will i cry , and i will pray unto my god. lastly , he receiveth the fruit of his prayer , and witnesseth that he was heard , saying , the lord hath heard me , and taken pity on me ; the lord is become my helper . but wherein ? thou hast turned , saith he , my sorrow into joy , and thou hast compassed me about with gladness . if great saints have been so dealt withal , we that are weak and poor ought not to despair , if we be sometimes fervent and sometimes cold ; for the spirit cometh and goeth , according to the good pleasure of his will. for which cause blessed job saith , thou visitest him early in the morning , and suddenly thou provest him . 6. whereupon therefore can i hope , or wherein ought i to trust , but in the great mercy of god alone , and in the only hope of heavenly grace ? for whether i enjoy the presence of good men , or religious brethren , or faithful friends , or holy books , or excellent treatises , or sweet songs and hymns , all these help little , and have little savor , when grace forsaketh me , and i remain left in mine own poverty . at such time there is no better remedy thàn patience , and the ordering of my self according to the will of god. 7. i never found any so religious and devout , that hath not had sometimes a withdrawing of grace , or felt not some decrease of zeal . there was never saint so highly rapt , and illuminated who first or last was not tempted . for he is not worthy of the high contemplation of god , who hath not been exercised with some tribulation for gods sake . for temptation going before , is wont to be a sign of ensuing comfort . and unto those that are proved by temptations , heavenly comfort is promised . he that shall overcome , saith he , i will give him to eat of the tree of life . 8. but divine comfort is given , that a man may be stronger to bear adversities . there followeth also temptation , lest he should wax proud of any good . the devil sleepeth not , neither is the flesh as yet dead ; therefore cease not to prepare thy self to the battel ; for on thy right hand and on thy left are enemies that never rest . chap. x. of thankfulness for the grace of god. why seekest thou rest , since thou art born to labor ? dispose thy self to patience rather than to comfort , and to the bearing of the cross , rather than to gladness . what secular person is there that would not willingly receive spiritual joy and comfort , if he could always have it ? for spiritual comforts exceed all the delights of the world , and pleasures of the flesh . all worldly delights are either vain or unclean ; but spiritual delights are only pleasant and honest , sprung from virtue , and infused by god into pure minds . but no man can always enjoy these divine comforts according to his desire ; for the time of temptation is not long away . 2. false freedom of mind , and great trust of our selves is very contrary to heavenly visitations . god doth well in giving the grace of comfort ; but man doth evil in not returning all again unto god with thanksgiving . and therefore the gifts of grace cannot flow in us , because we are not thankful to the giver , and return them not wholly to the head-fountain . for grace ever attendeth him that is thankful ; and from the proud shall be taken that which is wont to be given to the humble . 3. i desire not that consolation that taketh from me compunction ; nor do i affect that contemplation which leadeth to haughtiness of mind . for all that is high , is not holy ; nor all that is sweet , good ; nor every desire , pure ; nor every thing that is dear unto us , is grateful to god. i do willingly accept of that grace , whereby i may ever become more humble and affected with an holy fear , and be made more ready to forsake my self . he that is taught by the gift of grace , and school'd by the scourge of the withdrawing thereof , will not dare to attribute any good to himself , but will rather acknowledg himself poor and naked . give unto god that which is gods , and ascribe unto thy self that which is thine own ; that is , give thanks to god for his grace ; and acknowledg that nothing is to be attributed to thee , but only sin and the punishment due thereunto . 4. set thy self always in the lowest place and the highest shall be given thee ; for the highest consist not without the lowest . the chiefest saints before god , are the least in their own judgments ; and how much the more glorious , so much the humbler within themselves . those that are full of truth and heavenly glory , are not desirous of vain glory . those that are firmly setled and grounded in god , can no way be proud . and they that ascribe all unto god , what good soever they have received , seek not glory one of another , but would have that glory which is from god alone ; and desire above all things to praise god in himself , and in all the saints , and always tend unto the same . 5. be therefore thankful for the least gift , so shalt thou be meet to receive greater . let the least be unto thee also as the greatest , and the most contemptible as an especial gift . if thou consider the worth of the giver , no gift will seem little , or of too mean esteem . for it is not little that is given by the most high god. yea , if he should give punishment and stripes , it ought to be grateful ; for that he doth it always for our welfare , whatsoever he permitteth to happen unto us . he that desireth to keep the grace of god , let him be thankful for the grace given , and patient for the taking away thereof . let him pray that it may return . let him be wary and humble ; lest he lose it . chap. xi . how few the lovers of the cross of christ are . jesus hath now many lovers of his heavenly kingdom , but few bearers of his cross. he hath many desirous of comfort , but few of tribulation . he findeth many companions of his table , but few of his abstinence . all desire to rejoyce with him , few will suffer any thing for him , or with him . many follow jesus unto the breaking of bread ; but few to the drinking of the cup of his passion . many reverence his miracles , few follow the ignominy of his cross. many love jesus as long as adversities happen not . many praise and bless him , as long as they receive any comforts from him . but if jesus hide himself , and leave them but a while ; they fall either into complaint , or into too much dejection of mind . 2. but they that love jesus for jesus , and not for some comfort of their own , bless him in all tribulation and anguish of heart , as well as in the greatest comfort . and although he should never give them comfort , they notwithstanding , would ever praise him , and always give him thanks . 3. o how powerful is the pure love of jesus , which is mixed with no self-love , nor proper interest ! are not all those to be called hirelings , that ever seek comforts ? do they not shew themselves to be rather lovers of themselves than of christ , that always think of their own commodity and gain ? where may one be found that will serve god freely ? 4. it is hard to find any one so spiritual that is stript of the love of all earthly things . for where is any one to be found that is indeed poor in spirit , and free from all affection of creatures ? he 's a jewel of such price as is scarce to be met with in these parts . if a man should give all his wealth , yet is it nothing . and if he should outwardly express great repentance , yet it is little . and if he should attain to all knowledg , he is yet afar off . and if he should be of great virtue , and very fervent devotion , yet there is much wanting ; to wit , one thing , which is most necessary for him . what is that ? that leaving all , he forsake himself , and go wholly from himself , and retain nothing of self-love ; and when he hath done all that he knoweth to be done , let him think that he hath done nothing . 5. let him not weigh that much which might be much esteemed ; but according to truth let him affirm himself to be an unprofitable servant , as our saviour hath said , when you shall have done all things that are commanded you , say , we are unprofitable servants . then may he be truly poor and naked in spirit , and say with the prophet , i am alone and poor ; yet no man richer , no man more powerful , no man more free than he that can leave himself and all things , and set himself in the lowest place . chap. xii . of the high way of the holy cross. unto many this speech seemeth hard , deny thy self , take up thy cross , and follow iesus . but it will be much harder to hear that last word . depart from me ye cursed into everlasting fire . for they that now willingly hear and follow the word of the cross , shall not then fear to hear the sentence of everlasting damnation . this sign of the cross shall be in heaven ; when our lord shall come to judgment . then all the servants of the cross , who in their life-time conformed themselves unto christ crucified , shall draw near unto christ the judg with great confidence . 2. why therefore fearest thou to take up the cross which leadeth thee to a kingdom ? in the cross is salvation , in the cross is life , in the cross is protection against our enemies , in the cross is infusion of heavenly sweetness , in the cross is strength of mind , in the cross is joy of spirit , in the cross is the height of virtue , in the cross is the perfection of sanctity . there is no salvation of the soul , nor hope of everlasting life but in the cross. take up therefore thy cross and follow jesus , and thou shalt go into life everlasting . he is gone before , bearing his cross , and is dead for thee on the cross ; that thou mayest also bear thy cross and desire to die on the cross with him . for if thou diest with him , thou shalt also live with him . and if thou be his companion in pain , thou shalt be partaker ith him also in glory . 3. behold in the cross all doth consist and all lyeth in our dying upon it ; for there is no other way unto life , and unto true inward peace , but the way of the holy cross , and of daily mortification . go where thou wilt , seek whatsoever thou wilt , thou shalt not find a higher way above , nor a safer way below , than the way of the holy cross. dispose and order all things according to thy will and judgment ; yet thou shalt ever find , that of necessity thou must suffer somewhat either willingly or against thy will , and so thou shalt ever find the cross. for either thou shalt feel pain in thy body , or in thy soul thou shalt suffer tribulation of spirit . 4. sometimes thou shalt be forsaken of god , sometimes thou shalt be troubled by thy neighbors ; and which is more , oftentimes thou shalt be irksome to thy self ; neither canst thou be delivered or eased by any remedy or comfort ; but so long as pleaseth god , thou oughtest to bear it . for god will have thee learn to suffer tribulation without comfort ; and that thou subject thy self wholly to him , and become more humble by tribulation . no man hath so cordial a feeling of the passion of christ , as he who hath suffered the like himself . the cross therefore is always ready , and every where waits for thee . thou canst not escape it whithersoever thou runnest ; for wheresoever thou goest , thou carriest thy self with thee , and shalt ever find thy self ; both above and below , without and within , which way soever thou dost turn thee , every where thou shalt find the cross ; and every where of necessity thou must have patience , if thou wilt have inward peace , and enjoy an everlasting crown . 5. if thou bear the cross willingly , it will bear thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not . if thou bear it unwillingly , thou makest for thy self a new burden , and encreasest thy load , and yet notwithstanding thou must bear it . if thou cast away one cross , without doubt thou shalt find another , and that perhaps a more heavy one . 6. thinkest thou to escape that which no man could ever avoid ? which of the saints in the world was without crosses , and tribulation ? verily jesus christ our lord was never one hour without pain of suffering , so long as he lived , christ ( saith he ) ought to suffer , and arise again from the dead , and so to enter into his glory , luke 24. and how dost thou seek any other way than this high way which is the way of the holy cross ? 7. the whole life of christ was a cross and martyrdom ; and dost thou seek rest and joy ? thou art deceived , thou art deceived if thou seekest any other thing than to suffer tribulations ; for this whole mortal life is full of miseries , and environed on every side with crosses . and how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth , for the love he beareth to god increaseth the grief which he endureth for his banishment . 8. but yet this man , though so many ways afflicted , is not without some refreshing comfort , for that he perceiveth much benefit to accrew unto him by the bearing of his cross. for whilest he willingly putteth himself under it , all the burden of tribulation is turned into the confidence of divine comfort . and how much the more the flesh is wasted by affliction , so much the more is the spirit strengthened by inward grace . and sometimes he is so comforted with the desire of tribulation and adversity , for the love of conforming himself to the cross of christ , that he would not wish at any time to be without sorrow and tribulation ; because he believeth that so much the more acceptable he shall be unto god , how much the more , and more grievous things he can suffer for him . this is not the power of man , but it is the grace of christ , that can , and doth so much in frail flesh ; that what naturally it always abhorreth and flyeth , that by fervor of spirit , it encounters with delight . 9. it is not according to mans inclination to bear the cross , to chastise and subdue the body , to fly honors , to suffer contumelies with a willing heart , to despise himself and to wish to be despised , to bear all adversities and dammages , and to desire no prosperity in this world . if thou considerest thy self , thou shalt be able to perform no such matter of thy self . but if thou trustest in the lord , strength shall be given thee from heaven , and the world and flesh shall be made subject to thy command . neither shalt thou fear thy enemy the devil , if thou be armed with faith , and bearest the cross of christ. 10. set therefore thy self , like a good and faithful servant of christ to bear manfully the cross of thy lord , who was crucified for thee out of love . prepare thy self to bear many adversities and divers kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy self . so it must be , and there is no remedy or means to avoid tribulation and sorrow , but to bear them . drink of the cup of our lord heartily , if thou wilt be his friend ; and desirest to have part with him . as for comforts , leave them to god ; let him do therein as shall best please him . set thou thy self to suffer tribulations , and account them the greatest comforts ; for that the sufferings of this life are not worthy of the glory which is to come , although thou alone couldest suffer them all . 11. when thou shalt come to this estate , that tribulation shall seem sweet and savory unto thee for christ ; then thou mayst think it is well with thee , for thou hast found a paradise upon earth . as long as it is grievous to thee to suffer , and that thou desirest to fly it ; so long shalt thou be ill at ease ; and the tribulation thou flyest will follow thee every where . 12. if thou dost set thy self to that thou oughtest , to wit , to suffer , and to die to thy self , it will quickly be better with thee , and thou shalt find peace . although thou shouldest have been rapt even unto the third heaven with paul , thou art not for this secured that thou shalt suffer no adversity . i ( saith jesus ) will shew him how great things he must suffer for my name . it remaineth therefore , that thou suffer , if thou wilt love jesus , and perpetually serve him . 13. o that thou wert worthy to suffer something for the name of jesus ! how great glory would it be unto thee , what joy to all the saints of god , how great edification also to thy neighbor ! for all do commend patience ; though few desire to suffer . with great reason thou oughtest to be willing to suffer a little for christ ; since many suffer far greater things for the world . 14. know for certain that thou oughtest to lead a dying life . and how much the more every one dyeth to himself , so much the more doth he begin to live to god. no man is fit to attain unto heavenly things , unless he submit himself to the bearing of adversities for christ. nothing is more grateful unto god , nothing more wholesome to thee in this world , than to suffer willingly for christ. and if it were in thy choice , thou shouldest rather wish to suffer adversities for christ , than to enjoy the delight of many comforts ; because hereby thou shouldest be more like unto christ , and more conformable to all the saints . for our worthiness , and the proficiency of our spiritual estate consisteth not in many sweetnesses and comforts , but rather in suffering great afflictions and tribulation . 15. if there had been any better thing , and more profitable to the health of man than suffering , surely christ would have shewed it by word and example . but he plainly exhorteth all the disciples that followed him , and all that desire to follow him , to the bearing of the cross , and saith , if any will come after me , let him deny himself and take up his cross , and follow me . so that when we have read and searched all , let this be the last conclusion , that by many tribulations we must enter into the kingdom of god. the third book . chap. 1. of the inward speech of christ unto a faithful soul. i will hear what the lord god will speak in me . blessed is the soul that heareth the lord speaking in her , and receiveth from his mouth the word of comfort . blessed are those ears that receive the sound of the divine voice , and listen not to the whisperings of the world . blessed indeed are those ears that hearken not to the voice which soundeth outwardly , but unto the truth which teacheth inwardly . blessed are the eyes that are shut to outward things , but open to those things that are internal . blessed are they that enter into the inward things , and endeavor to prepare themselves more and more by daily exercises to the attaining of heavenly secrets . blessed be they that delight to converse with god , and rid themselves of all worldly impediments . 2. consider these things , my soul , and shut up the door of thy sensual desires , that thou mayest hear what thy lord god speaketh in thee . thus saith thy beloved , i am thy safety , thy peace , and thy life ; keep thy self with me , and thou shalt find peace . leave all transitory things , and seek those that be everlasting . what are all temporal things , but deceiving snares ? and what do all creatures avail thee , if thou be forsaken by the creator ? forsake therefore all earthly things and labor to please thy creator , and be faithful unto him , that thou mayest attain unto the true happiness . chap. ii. that truth speaketh inwardly without noise of words . christian . speak lord , for thy servant heareth : i am thy servant , grant me unsterstanding , that i may know thy testimonies . incline my heart to the words of thy mouth . let thy speech distil as the dew upon my soul. the children of israel in times past said unto moses , speak thou unto us , and we will hear thee : let not the lord speak unto us , lest we die . not so lord , not so , i beseech thee . but rather with the prophet samuel , i humbly and earnestly intreat , speak lord , for thy servant heareth . let not moses speak unto me , nor any of the prophets , but do thou rather speak , my lord god , the inspirer and enlightner of all the prophets ; for thou alone without them canst perfectly instruct me , but they without thee can profit nothing . 2. they indeed may sound forth words , but they cannot give spirit and life ; they speak marvellous well , but if thou be silent , they inflame not the heart . they may teach the letter , but thou openest the sense . they bring forth mysteries , but thou unlockest the meaning of sealed things . they declare thy commandments , but thou helpest to fulfil them . they shew the way , but thou givest strength to walk in it . they work only exteriorly , but thou instructest and enlightnest the heart . they water outwardly , but thou givest fruitfulness . they make a noise with words , but thou givest understanding to the hearing . 3. let not therefore moses speak unto me , but thou my lord god , the everlasting truth ; lest i die ; and prove unfruitful , if i be warned outwardly only , and not inflamed within ; lest the word heard and not fulfilled , known and not loved , believed and not observed , turn to my condemnation . speak therefore lord , for thy servant heareth , for thou hast the words of everlasting life . speak unto me to the comfort of my soul , and to the amendment of my whole life , and to thy praise and glory , and everlasting honor . chap. iii. that the words of god are to be heard with humility , and that many weigh them not . christ. son , hear my words , words of greatest sweetness , excelling all the knowledg of the philosophers and wise men of this world . my words are spirit and life , not to be weighed by the understanding of man. they are not to be drawn to vain liking , but to be heard with silence , and to be received with all humility and great affection . christian. and i said , blessed is the man whom thou shalt instruct ; o lord , and shalt teach thy law , that thou mayest give him rest from the evil days , and that he be not destroyed upon earth . 2. christ. i ( saith our lord ) have taught the prophets from the beginning , and cease not in these days to speak to every one ; but many are hardned and deaf to my speech . the greater number do more willingly listen to the world , than to god ; and follow sooner the desires of their flesh , than the will of god. the world promiseth temporal and small things , and is served with great eagerness : i promise most high and eternal things , and the hearts of men are nothing moved therewith . who is he that serveth and obeyeth me with equal care to that with which the world and the lords thereof are served ? blush o sidon , saith the sea. and if thou ask the cause , hear wherefore : for a little prebend a long journey is undertaken ; for everlasting life many will scarce once lift a foot from the ground . a thing of small value is sought after greedily ; for a penny sometimes there is foul contention ; sor a vain thing and sleight promise , men cease not to toil day and night . 3. but alas for an unchangeable good , for an inestimable reward , for the highest honor and glory without end , they are loth to take the least pains . blush therefore slothful and complaining servant , that they are found to be more ready to distruction , than thou to life . they rejoyce more in vanity than thou in the truth . and yet they are sometimes frustrated of their hope ; but my promise deceiveth none , nor sendeth him away empty that trusteth in me . i will give that which i have promised , i will fulfil that which i have said ; but to him that remains faithful in my love to the end . i am the rewarder of all that are good , and do try my devout servants with strong trials . 4. write my words in thy heart and think diligently of them ; for they will be very necessary in time of temptation . what thou understandest not when thou readest , thou shalt know in the day of visitation . i am wont to visit my elect two several ways , to wit , with temptation , and comfort . and i daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of virtues . he that hath my words and despiseth them , hath within himself that shall judg him at the last day . a prayer to implore the grace of devotion . 5. o lord my god , thou art to me whatsoever is good . who am i , that dare speak unto thee ? i am thy poorest servant and a most vile worm , much more poor and contemptible than i can or dare express . remember yet o lord , that i am nothing , and can do nothing . thou alone art good , just , and holy ; thou canst do all things , thou doest all things , thou fillest all things , only the sinner thou sendest empty away . remember thy mercies , and fill my heart with thy grace , who will not that thy works be void and in vain . 6. how can i bear up my self in this miserable life , unless thou strengthen me with thy mercy and grace ? turn not thy face from me ; delay not thy visitation ; draw not away thy comfort , lest my soul become as the thirsty land unto thee . lord , teach me to fulfil thy will , teach me to live worthily , and humbly in thy sight , for thou art my wisdom , thou dost truly know me , and didst know me before the world was made , and before i was born in the world . chap. iv. that we ought to live in truth and humility before god. christ. son , walk before me in sincerity and truth , and ever seek me in simplicity of heart . he that walketh before me in truth , shall be defended from evil incursions , and the truth shall deliver him from seducers , and from the detractions of the wicked . if the truth shall have made thee free , thou shalt be truly free , and shalt not care for the vain speeches of men. christian. lord , it is true . according as thou saidst , so i beseech thee let it be with me , let thy truth teach me , and keep me , and bring me safe to an happy end . let it deliver me from all evil affection and inordinate love ; and i shall walk with thee in great freedom of heart . 2. christ. i will teach thee ( saith the truth ) these things that are right and pleasing in my sight . think of thy sins with great displeasure and grief , and never esteem thy self any thing for thy good works . thou art in very deed a sinner , thou art subject to , and encumbred with , may passions . of thy self thou always tendest to nothing ; thou art quickly cast down , quickly overcome , quickly troubled , quickly dissolved . thou hast nothing wherein thou canst glory , but many things for which thou oughtest to despise thy self ; for thou art much weaker than thou art able to comprehend . 3. and therefore let nothing seem much unto thee whatsoever thou doest . let nothing seem great , nothing precious and wonderful ; let nothing seem worthy of estimation , nothing high , nothing truly and commendable to be desired , but that which is everlasting . let the eternal truth above all things please thee . let thy own great unworthiness always displease thee . fear nothing , blame and fly nothing so much as thy vices and sins ; which ought to displease more than the losses of any thing whatsoever . some walk not sincerely in my sight , but led by a certain curiosity and pride , will know my secrets , and understand the high things of god , neglecting themselves and their own salvation . these oftentimes , for that i resist them , do fall into great temptations and sins , for their pride and curiosity . 4. fear the judgments of god , dread the wrath of the almighty . but discuss not the works of the highest . search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . some carry their religion only in books , some in pictures , some in outward signs and figures . some have me in their mouths , but little in their hearts . there are others that being illuminated in their understandings , and purged in their affection do always breath after things eternal , and are unwilling to hear of the things of this world , and do serve the necessities of nature with grief ; and these perceive what the spirit of truth speaketh in them ; because it teacheth them to despise earthly , and love heavenly things ; to neglect the world , and all the day and night to desire heaven . chap. v. of the wonderful effect of divine love. christian , i praise thee , o heavenly father , father of my lord jesus christ for that thou hast vouchsafed to remember me a poor creature . o father of mercies and god of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . i ever bless and glorifie thee with thy only begotten son , and the holy ghost , for ever and ever . o lord god , the holy lover of my soul , when thou shalt come into my heart , all that is within me will rejoyce . thou art my glory and the exultation of my heart . thou art my hope and refuge in the day of my tribulation . 2. but for that i am yet weak in love , and imperfect in virtue , i have need therefore to be strengthened and comforted by thee ; visit me therefore often , and instruct me with thy holy discipline . deliver me from evil passions , and heal my heart of all inordinate affections ; that being cured within and well purged , i may be made fit to love , strong to suffer , and constant to persevere . 3. love is a great thing , in very truth a great good ; which alone maketh every thing that is heavy , light ; and beareth equally that which is unequal . for it carrieth a burden without a burden , and maketh every thing that is bitter , sweet and savoury . the noble love of jesus inforceth man to do great things , and stirreth him up to desire always what is most perfect . love will be aloft , and not kept down with any base thing . love will be free and loose from all worldly affection , to the end its inward sight be not prejudiced , that it be not either entangled by any temporal prosperity , or subdued by adversity . nothing is sweeter than love , nothing stronger , nothing higher , nothing more large , nothing more pleasant , nothing fuller nor better in heaven or in earth : because love is born of god , and cannot rest but in god , above all creatures . 4. he that loveth ; flyeth , runneth , and rejoyceth ; he is free and not held in . he giveth all for all , and hath all in all , for that he resteth in one highest above all , from whence all good floweth and proceedeth . he respecteth not the gifts , but turneth himself above all goods unto the giver . love oftentimes knoweth no measure , but is inflamed above all measure . love feeleth no burden , weigheth no pains , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawful and possible . it is therefore able to undertake all things , and performeth and bringeth many things to pass ; whereas he that doth not love , fainteth and lyes down . 5. love watcheth , and sleeping sleepeth not : being wearied , is not tired ; straitned , is not pressed ; frightned , is not troubled : but like a lively flame and burning torch , breaking upwards , and securely passeth through all . if any one loveth ; he knoweth what this voice cryeth : a loud cry in the ears of god is the ardent affection of the soul , which saith , my god , my love , thou art wholly mine , and i wholly thine . 6. enlarge me in love , that with the inward mouth of my heart i may taste how sweet it is to love , and to be melted , and swim in thy love. let me be possessed by love , mounting above my self with excessive fervor and admiration . let me sing the song of love , let me follow thee on high my beloved ; let my soul rejoycing through love , spend it self in thy praise . let me love thee more than my self , and not my self but for thee , and all in thee that truly love thee , as the law of love commandeth which shineth out from thee . 7. love is swift , sincere , pious , pleasant and delightful , strong , patient , faithful , prudent , long-suffering , manly , and never seeking it self . for where one seeketh himself , there he falleth from love. love is circumspect , humble , and upright : not softly , nor light , not attending unto vain things , sober , chast , constant , quiet , and guarded in all the senses . love is subject and obedient to superiors , mean and abject to it self , devout and thankful unto god , trusting and hoping always in him , even then when god imparteth no sweetness unto it : for without sorrow none liveth in love. 8. he that is not ready to suffer all things , and stand to the will of his beloved , is not worthy to be called a lover . a lover ought to embrace willingly all that is hard and distasteful for his beloved ; and not to turn away from him for any contrary accidents . chap : vi. of the proof of a true lover . christ. son , thou art not yet a strong and prudent lover . christian. wherefore lord ? christ. because thou givest over for a small adversity , and too greedily seekest comfort . a strong lover standeth firmly in temptations , and giveth not credit to the crafty perswasions of the enemy . as i please him in prosperity , so i am not unpleasant to him in adversity . 2. a prudent lover considereth not so much the gift of his lover , as the love of the giver . he rather esteemeth the good will than the value , and placeth all gifts under his beloved . a noble lover resteth not in the gift , but in me above every gift . all therefore is not lost , if sometimes thou hast less taste of me than thou wouldest . that good and sweet affection which thou sometimes feelest , is the effect of present grace , and a certain fore-taste of the heavenly country ; whereon thou mayest not rely too much , for it goeth and cometh . but to fight against evil motions of the mind which may happen unto thee , and to despise the suggestions of the devil , is a notable sign of virtue and shall have great reward . 3. let not therefore strange fancies forced into thee , of any matter whatsoever , trouble thee . retain a strong purpose and an upright intention to god. neither is it an illusion that sometimes thou art suddenly rapt on high , and presently returnest again unto the accustomed vanities of thy heart . for thou dost rather unwillingly suffer them , than commit them : and as long as they displease thee , and thou strivest against them , it is matter of reward , and no loss . 4. know that thy antient enemy doth ever strive to hinder thy desire to good , and to deliver thee from all religious exercise ; to wit , from the devout memory of my passion , from the profitable remembrance of thy sins , from the guard of thine own heart , and from the firm purpose of profiting in virtue . he injecteth many evil thoughts into thy mind , that he may cause a wearisomness and horror in thee , to draw thee from prayer and holy reading . humble confession is displeasing unto him ; and if he could , he would cause thee to cease from receiving the sacrament . trust him not , nor care for him , although he should often set snares of deceit to intrap thee . charge him with it when he suggesteth evil and unclean thoughts unto thee ; say unto him , away unclean spirit , blush miserable wretch ; thou art very unclean that bringest such things unto mine ears . away from me wicked deceiver , thou shalt have no part in me : but jesus shall be with me as a strong warrior , and thou shalt stand confounded . i had rather die , and undergo any torment , than consent unto thee . hold thy peace and be silent ; i will hear thee no more , though thou shouldest work me many troubles . the lord is my light and my salvation , whom shall i fear ? if whole armies should stand together against me , my heart shall not fear . the lord is my helper and my redeemer . 5. fight like a good soldier : and if thou sometimes fall through frailty , take greater strength than before , trusting in my more abundant grace : and take great heed of vain pleasing of thy self and of pride . this brings many into error , and makes them sometimes fall into almost incurable blindness . let the fall of the proud foolishly presuming of themselves serve thee for a warning , and keep thee perpetually humble . chap. vii . that grace is to be hid under the veil of humility . christ. son , it is more profitable and safe for thee to hide the grace of devotion ; not to extol thy self , nor to speak much , nor to esteem much thereof , but rather to despise thy self , and fear it , as given to one unworthy thereof . this affection is not to be cleaved unto , which may be quickly changed unto the contrary . think when thou art in grace , how miserable and needy thou art wont to be without grace . neither doth therein only consist , the proficiency of a spiritual life , when thou hast the grace of comfort ; but when thou humbly , self-denyingly and patiently sufferest the withdrawing thereof , so that thou be not then less diligent in the exercise of prayer , nor suffer the rest of thy accustomed duties to be neglected ; but that thou willingly perform what lieth in thee , according to the best of thy power and understanding , not neglecting thy self wholly for the dryness and trouble of mind which thou feelest . 2. there are many that when it succeedeth not well with them , presently they become impatient or slothful . the way of man is not always in his power , but it belongeth to god to give and to comfort when he will , and how much he will , and whom he will ; as it shall please him , and no more . some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion ; attempting more than they were able to perform , not weighing the measure of their weakness , but following rather the desire of their heart , than the judgment of reason . and because they presumed on greater matters than was pleasing to god , they quickly lost his grace . they became needy , and left in a dejected estate , that built themselves nests in heaven ; to the end that being humbled and impoverished , they might learn not to flie with their own wings , but to trust under my wings . they that are yet but novices and unacquainted in the way of the lord , unless they govern themselves by the counsel of discreet persons , may easily be deceived and overthrown . 3. and if they will rather follow their own judgment , than give credit to others that are experienced , their end will be dangerous , if they will not be drawn from their own conceit . seldom those that are selfwise suffer themselves humbly to be governed by others . a little knowledg with humility , and a slender understanding , is better than great measures of learning with a vain self-liking . it is better for thee to have little than much of that whereof thou mayest be proud . he doth not discreetly , that wholly giveth himself over to mirth , forgetting his former poverty , and the chaste fear of god , which feareth to lose the grace which he hath obtained . neither is he virtuously wise , that in time of adversity or any tribulation whatsoever , yieldeth to despairing thoughts and thinketh and imagineth of me less confidently than he ought . 4. he that will be over secure in time of peace , shall be often found in time of war too dejected and fearful . if thou couldest always continue humble and lowly within thy self , and order and govern thy spirit well , thou shouldest not so soon fall into danger and offence . it is good counsel , that when fervor of spirit is kindled within thee , thou shouldest think what will become of thee , when that light shall leave thee . and when that doth happen , remember the light may return again , which for thy instruction and my glory i have withdrawn for a time . 5. such proof is often more profitable , than if thou shouldest always enjoy prosperity according to thy desire . for a mans worthiness is not to be judged by the number of visions and comforts which he hath , or by his knowledg in scripture , or by his being placed in high degree ; but in that he is grounded in true humility , and filled with divine love ; if he always purely and entirely seek the honor of god , if he esteem himself nothing , and unfriendly despise himself , and rejoyce more to be despised and humbled by others , than to be honored . chap. viii . of a mean conceit of our selves in the sight of god. christian . shall i speak unto my lord sith i am dust and ashes ? if i esteem better of my self , behold thou standest against me , and my iniquities bear true witness against me : neither can i speak against it . but if i abase and esteem nothing of my self , and cast off all self-esteem , and ( as i am ) account my self to be dust , thy grace will be favorable unto me , and thy light will be near unto my heart ; and all self-esteem , how little soever shall be swallowed up in the deep valley of my nothingness , and perish everlastingly . there thou shewest my self unto me , what i am , what i have been , and whither i am come ; for i am nothing , and i knew it not . and if i be left to my self , behold i become nothing but mere weakness . but if thou suddenly look upon me , i am presently made strong , and filled with new joy . and it is a great marvel , that i am so suddenly lifted up , and so graciously embraced by thee , that of mine own weight always sink downward . 2. thy love is cause hereof , freely preventing me , and relieving me in so many necessities , preserving me also from grievous dangers , and delivering me ( as i may truly say ) from innumerable evils . for surely by inordinate loving my self , i lost my self and by seeking thee alone , and purely loving thee , i have found both my self and thee , and by that love have more deeply brought my self to nothing . for that thou , o most sweet lord , dealest with me above all desert , and above all that i dare hope and request . 3. blessed be thou my god ; for although i be unworthy of any benefits , yet the nobleness of thy bounty and thy infinite goodness never ceaseth to do good even to the ungrateful , and to them that be turned away far from thee . turn us unto thee , o lord , that we may be thankful , humble , and holy ; for thou art our safety , our power , and our strength . chap. ix . that all things are to be referred unto god , as unto the last end . christ. son , i ought to be thy chiefest and last end , if thou desirest to be truly blessed . with this intention thy affection shall be purified which is oftentimes inclined inordinately to it self and unto creatures . for if in any thing thou seekest thy self , thou presently faintest and driest up within thy self . refer therefore all things chiefly unto me , for i am he that have given all . consider every thing as flowing from the highest good ; and therefore all things are to be reduced unto me as unto their original . 2. out of me , as out of a living fountain , the little and the great , the poor and the rich , to draw the water of life : and they that willingly and freely serve me , shall receive grace for grace . but he that will glory out of me , or be delighted in any particular good , shall not be grounded in true joy , nor enlarged in his heart , but shall be many ways encumbred and straitned . thou oughtest therefore to ascribe nothing of good unto thy self , nor attribute goodness unto any man ; but give all unto god , without whom man hath nothing . i have bestowed all , and will that all be returned unto me again ; and with great strictness i require thanks . 3. this is the truth that putteth to flight vain glory , and if heavenly grace and true love enter in , there shall be no envy nor straitness of heart , neither shall there be any place for self-love . for divine love overcometh all , and enlargeth all the powers of the soul. if thou beest truly wise , in me alone thou wilt rejoyce , in me alone thou wilt hope : for none is good , but god alone , who is to be praised above all things , and to be blessed in all . chap. x. that the world being despised , it is a sweet thing to serve god. christian . now i will speak again , o lord , and will not be silent , i will say in the ears of my god , my lord , and my king that is on high , psal. 31. o how great is the abundance of thy goodness , o lord , which thou hast laid up for those that fear thee ! but what art thou to them that love thee ? what to them that serve thee with their whole heart ? truly unspeakable is the sweetness of contemplating thee , which thou bestowest on them that love thee . in this chiefly thou hast shewed me the sweetness of thy love : for that when i was not , thou madest me ; and when i went astray far off from thee , thou broughtest me back again , that i might serve thee , and hast commanded me to love thee . 2. o fountain of everlasting love , what shall i say of thee ? how can i forget thee , that hast vouchsafed to remember me , even when i wasted away , and perished ? thou hast shewed mercy to thy servant beyond all my expectation : and hast exhibited thy favor and friendship beyond all merit . what shall i return unto thee for this grace . for it is not granted to every one to forsake all things , to renounce the world , and to undertake a life of religious retiredness . it is much that i should serve thee , whom all creatures are bound to serve . it ought not to seem much unto me to serve thee ; but this rather seemeth much and marvellous unto me that thou vouchsafest to receive into thy service one so poor and unworthy , and to joyn him with thy beloved servants . 3. behold , all is thine which i have , and whereby i serve thee . and yet contrarywise thou rather servest me than i thee . behold , heaven and earth , which thou hast created for the service of man are ready at hand , and do daily perform whatsoever thou dost command ; and this is little ; yea , thou hast also appointed the angels to the service of man. but that which excelleth all this is , that thou thy self hast vouchsafed to serve man , and hast promised to give thy self unto him . 4. what shall i give thee for all these thousands of benefits ? i would i could serve thee all the days of my life . i would i were able at least for one day , to do thee some worthy service ! thou art truly worthy of all service , of all honor , and everlasting praise . thou art truly my lord , and i thy poor servant , that am bound to serve thee with all my might , neither ought i ever to be weary of praising thee . and this i wish to do , this i desire ; and whatsoever is wanting unto me , vouchsafe i beseech thee to supply . 5. it is great honor , a great glory to serve thee , and despise all things for thee . for great grace shall be given to them that shall willingly subject themselves to thy most holy service , they shall receive the most sweet comfort of the holy ghost , that for thy love shall renounce all carnal delights , they shall attain great freedom of mind , that for thy names sake shall enter into the narrow way , and shall have left off all worldly care . 6. o sweet and delightful service of god , by which man is truly made free and holy ! o sacred state of religious employment , which maketh man equal to angels , pleasing to god , terrible to devils , grateful and of great esteem to all the faithful ! o service to be imbraced and always wished for by which we obtain the greatest good , and attain to that joy which never shall have end ! chap. xi . that the desires of our heart are to be examined and moderated . christ. son , thou oughtest to learn many things more , which thou hast not well learned . christian. what are those lord ? christ. that thou frame thy desires wholly according to my pleasure ; and be not a lover of thy self , but an affectionate follower of my will. thy desires oftentimes enflame thee , and drive thee forwards with violence : but consider whether thou art moved rather for my honor , than for thine own profit . if i be the cause , thou wilt be well content with whatsoever i shall ordain : but if there lurk in thee any self-seeking , behold this is it that hindereth thee and weigheth thee down . 2. beware therefore thou lean not too much upon thy own preconceived desire , without asking my counsel , lest perhaps afterwards it repent thee , and thou begin now to dislike that which before did please thee , and which thou earnestly desiredst as the best . for every affection that seemeth good is not presently to be followed ; nor every contrary affection at the first to be avoided . it is expedient sometimes to use a restraint even in good desires and endeavors , lest by importunity thou incurre distraction of mind , and by thy want of self-government beget a scandal unto others ; or being gainsaid by others thou be suddenly troubled and fall . 3. yet sometimes thou oughtest to use violence , and resist manfully thy sensual appetites , and respect not what the flesh would , or would not ; but rather to labor that even perforce it be subject to the spirit . and it is to be chastised so long , and to be forced under servitude , until it readily obey in all things , and learn to be content with a little , and to be pleased with plain things , and not to murmure against any inconvenience . chap. xii . of patience , and of striving against conoupiscence . christian . lord god , i perceive patience is very necessary unto me , for that many adversities do happen in this life . for howsoever i shall dispose of my peace , my life cannot be without war and affliction . christ. so it is son. and my will is not that thou seek after that peace which is void of temptations , or that which feeleth no contrariety ; but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 2. if thou say , that thou art not able to suffer much , how then wilt thou endure the fire hereafter ? of two evils the less is always to be chosen . that thou maist therefore avoid everlasting punishment in the next world , endeavor to suffer patiently for god the present evils of this . dost thou think that the men of this world suffer little or nothing ? look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . but thou wilt say , they have many delights , and follow their own wills , and therefore they make small account of their tribulations : be it so , that they have whatsoever they will ; but how long dost thou think it will last ? 3. behold , the wealthy of this world vanish away like smoak , and there shall be no memory of their joys past . yea , even while they live also , they rest not in them without bitterness , irksomeness and fear . for the self same thing in which they take their delight , is oftentimes unto them the cause of sorrow . they have their desert , who for that they inordinately seek and follow delights , they do not enjoy them but with shame and sorrow . 4. o how short and false , how inordinate and filthy are all those pleasures ! yet so drunken and blind are men that they understand it not : but like dumb beasts , for a little pleasure of a corruptible life , they incur the eternal death of their soul. do not thou therefore my son , go after thy lusts , but forsake thine own will , psal. 37. delight in the lord , and he will give thee the desires of thy heart . 5. for if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all wordly things , and in the cutting off all base delights shall be thy blessing , and abundant comforts shall be given thee . and how much the more thou withdrawest thy self from all comfort of creatures , so much the sweeter and more powerful consolations shalt thou find in me . but at first thou canst not attain unto them without fome sorrow , nor without a laborious conflict . thy old custom will make resistance , and thou must overcome it with another custom that is better . thy flesh will murmur ; but thou must bridle it with fervor of spirit . the old serpent will sting and trouble thee ; but by prayer he shall be put to flight , and by profitable industry thou shalt stop the way against him . chap. xiii . of the humble obedience of a subject , according to the example of christ. christ. son , he that endeavoreth to withdraw himself from obedience , withdraweth himself from grace . and he that seeketh things private , shall lose the publick . he that doth not willingly and freely submit himself to his superior , it is a sign that his flesh is not as yet perfectly obedient unto him , but oftentimes kicketh , and murmureth against him . learn therefore readily to submit thy self to thy superior , if thou desirest to subdue thine own flesh . for the outward enemy is sooner overcome , if the inward man be not wasted . there is no worse enemy , nor more troublesome to the soul , than thou art unto thy self , not agreeing well with the spirit . thou must of necessity have a true contempt of thy self , if thou wilt prevail against flesh and blood . 2. because thou lovest thy self as yet too inordinately , therefore thou art afraid to resign thy self wholly to the will of others . but what great matter is it , if thou , that art dust and nothing , submit thy self to a man for god , when i the almighty and highest soveraign who created all things of nothing , humbly submitted my self unto man for thee ? i became the most humble and abject of all men , that thou mightest overcome thy pride with my humility . learn to obey thou that art dust. learn to humble thy self thou earth and clay , and put thy self under the feet of all men. learn to break thine own will , and to yield thy self to all subjection . 3. be vehement against thy self , and suffer not pride to live in thee : but so humble and submit thy self to all , that every one may go over thee , and tread thee as dirt of the streets under their feet . vain man , what canst thou complain of ? what canst thou answer , foul sinner , to them that reprove thee , who hast so often offended god , and so many times deserved hell ? but mine eye hath spared thee , because thy soul was precious in my sight ; that thou mightest know my love , and always remain thankful for my benefits ; and that thou mightest continually give thy self to true subjection and humility , and mightest bear patiently the contempt of thy self . chap. xiv . of the secret iudgments of god to be considered , lest we be exalted in our good deeds . christian. thou thunderest forth thy judgments over me , o lord , and shakest all my bones with fear and trembling , and my soul is fore afraid . i stand astonished , when i consider that the heavens are not pure in thy sight . if thou hast found wickedness in angels , and hast not pardoned them , what shall become of me ? stars fell from heaven , and what do i presume that am dust ? they whose works seemed commendable , fell into the lowest misery : and i have seen them , that did eat the bread of angels , to be delighted with the husks of swine . 2. there is therefore no sanctity , if thou , o lord , withdrawest thy hand . no wisdom availeth , if thou ceasest to govern. no strength helpeth , if thou leavest to defend . no chastity is secure , if thou dost not protect it . no custody of our own profitable , if thy sacred watchfulness be not present . for , if we be left of thee , we sink and perish ; but if thou vouchsafest to visit us , we are raised up and live . we are inconstant , but by thee we are established : we wax cold , but by thee we are enflamed . 3. o how meanly and humbly ought i to think of my self ! how little , yea nothing ought i to esteem it , if i seem to have any good ! o lord , with what profound humility ought i to submit my self to thy bottomless judgements ; where i find my self to be nothing else , but nothing , and nothing ! o unmeasurable weight ! o sea that can never be passed over , where i find my self only and wholly nothing ! where then is the lurking hole of glory ? where is the confidence conceived of virtue ? all vain glorying is swallowed up in the deep of thy judgements over me . 4. what is all flesh in thy sight ? shall the clay glory against him that frameth it ? how can he be lifted up with vain words , whose heart is truly subject to god ? all the world cannot lift him up , whom the truth hath subjected unto it self . neither shall he be moved with the tongues of all his praisers , that hath setled his whole hope in god. for as for them that speak behold , they all are nothing ; they shall pass away with the sound of their words , but the truth of the lord remaineth for ever . chap. xv. how we are to stand affected , and what we are to say , in every thing which we desire . christ. son , say thus in every thing , lord , if it be pleasing unto thee , let this be done in this sort ; lord , if it be to thy honor , let this be done in thy name ; lord , if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that i may use this unto thine honor . but if thou knowest it will be hurtful unto me , and not profitable to the health of my soul , take away this desire from me . for every desire proceedeth not from the holy ghost , though it seem unto man right and good . it is hard to judge rightly whether a good spirit or the contrary drive thee to desire this or that ; or whether also by thine own spirit thou be moved thereunto . many are deceived in the end , who at the first seemed to be led by a good spirit . 2. always therefore , whatsoever occurreth unto thy mind to be desired , let it be desired and prayed for in the fear of god and with humility of heart ; and above all thou oughtest to commit the whole unto me with resignation of thy self , and thou oughtest to say , lord thou knowest what is best , let this or that be done as thou pleasest . give what thou wilt , and how much thou wilt , and when thou wilt . deal with me as thou thinkest good , and as best pleaseth thee , and is most for thy honor . set me , where thou wilt , and deal with me in all things according to thy will. i am in thy hand ; turn me , and turn me again which way soever thou please . behold i am thy servant , prepared for all things ; for i desire not to live unto my self , but unto thee ; and o that i could do it worthily and perfectly ! a prayer for the fulfilling of the will of god. 3. grant me thy grace o most gracious jesus , that it may be with me , and labor with me , and persevere with me until the end . grant me always to desire and will that which is most acceptable unto thee , and best pleaseth thee . let thy will be mine , and let my will ever follow thine , and agree perfectly with it . let my will and nill be all one with thine , and let me not will or nill any thing else , but what thou willest or nillest . 4. grant that i may die to all things that are in the world , and to love to be contemned for thy sake and not to be known in this world . grant that above all things that can be desired , i may rest in thee , and may quiet my heart in thee . thou art the true peace of the heart , thou art the only rest ; out of thee all things are troublesom and unquiet . in this very peace , that is , in thee , the one chiefest eternal good , i will sleep and rest . amen . chap. xvi . that true comfort is to be sought in god alone . whatsoever i can desire or imagine for my comfort , i look not for it here , but hereafter . for if i should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . wherefore my soul , thou canst not be fully comforted , nor have perfect delight but in god , the comforter of the poor , and the helper of the humble . expect a while , o my soul , expect the divine promise and thou shalt have abundance of all good things in heaven . if thou desire inordinately the things that are present , thou shalt lose the celestial and eternal . use temporal things , and desire eternal . thou canst not be filled with any temporal goods , because thou art not created to enjoy them . 2. although thou shouldest enjoy all created good , yet couldst thou not be happy thereby nor blessed ; but in god , that hath created all things , thy whole beatitude and happiness consisteth ; not such as is seen , and commended by the foolish lovers of the world , but such as the good and faithful servants of christ expect , and the spiritual and pure in heart , whose conversation is in heaven , sometimes have a foretast of . vain and short is all humane comfort . blessed and true is the comfort which is received inwardly from the truth . a religious man every where carrieth with him jesus his comforter , and saith unto him , be present with me lord jesus in every place and time . let this be my comfort , to be willing to want all humane comfort . and if thy comfort be wanting , let thy will and just proving of me be unto me as the greatest comfort ; for thou wilt not be angry always , neither wilt thou threaten for ever . chap. xvii . that all our care is to be placed in god. christ. son , suffer me to do with thee what i please . i know what is expedient for thee . thou thinkest as man ; thou judgest in many things as humane affection perswadeth thee . christian. lord , what thou sayest is true . thy care for me is greater than all the care that i can take for my self . for he standeth very totteringly , that casteth not his whole care upon thee . lord so that my will may remain right and firm towards thee , do with me whatsoever it shall please thee . for it cannot be but good whatsoever thou doest with me . 2. if it be thy will i should be in darkness , be thou blessed ; and if it be thy will i should be in light , be thou again blessed . if thou vouchsafest to comfort me , be thou blessed ; and if thou wilt afflict me , be thou ever equally blessed . christ. son , thus thou oughtest to be minded , if thou wilt walk with me . thou must be as ready to suffer , as to rejoyce . thou oughtest to be as willing to be poor and needy , as full and rich . 3. christian. lord , i will willingly suffer for thee , whatsoever thy pleasure is shall befall me . i will receive indifferently from thy hand good and evil , sweet and sowre , delightful and sorrowful , and give thee thanks for all that befalleth me . keep me from all sin , and i will neither fear death nor hell ; so as thou dost not for ever cast me from thee , nor blot me out of the book of life , what tribulation soever befal me shall not hurt me . chap. xviii . that temporal miseries after the example of christ , must be born patiently . christ. son , i descended from heaven for thy salvation ; i took upon me thy miseries , my own love and not any necessity drawing me thereunto ; that thou mightest learn patience , and not grudgingly bear temporal miseries . for from the hour of my birth , until my death on the cross , i was not without suffering of grief . i suffered great want of temporal things ; i often heard many complaints against me ; i bore patiently shame and reproaches ; for benefits i received ingratitude ; for miracles , blasphemies ; for heavenly doctrine , reprehensions . 2. christian. lord , for that thou wert patient in thy life-time , chiefly fulfilling herein the commandment of thy father , it is reason that i a miserable sinner should shew my self patient according to thy will , and for my souls welfare bear the burden of this corruptible life as long as thou wilt . for although this present life be burdensom , yet notwithstanding it is now by thy grace made very gainful ; and by thy example and the footsteps of thy saints , more plain and tolerable to the weak . yea , much more comfortable also than it was in times past in the old law , when the gate of heaven remained shut , and the way also to heaven seemed darker , when so few took care to seek after thy kingdom . neither they also that then were just and such as should be saved , could enter into the heavenly kingdom , before the satisfaction of thy holy passion and death . 3. o how many and great thanks am i bound to render unto thee , that thou hast vouchsafed to shew unto me and to all the faithful a direct and sure way to thy everlasting kingdom ! for thy life is our way , and by holy patience we go unto thee that art our crown . if thou hadst not gone before us and taught us , who would have taken care to follow ? alas ! how many would stay behind and remain far off , if they beheld not thy noble example ? behold we are yet cold , although we have heard of so many of thy wonders , and thy heavenly documents ; what would become of us , if we had not so great a light given us to follow thee ? chap. xix . of suffering of injuries : and who is proved to be truly patient . christ. what is it thou sayest , son ? cease to complain , considering my passion , and that of my other saints . thou hast not yet made resistance unto blood . it is but little thou sufferest , in comparison of them that have suffered so much , were so strongly tempted , so grievously afflicted , so many ways tried and exercised . thou oughtest therefore to call to mind the more heavy sufferings of others , that thou mayest the easier bear the little adversities which thou sufferest . and if they seem not little unto thee , beware lest thy impatience be cause thereof . yet whether they be little or great , endeavor to bear all patiently . 2. how much the better thou disposest thy self to suffering , so much the more wisely thou doest , and so much the greater reward shalt thou receive ; thou shalt more easily also endure it , if both in mind and by exercise thou art well prepared thereunto . do not say , i cannot suffer these things at the hands of such a person , nor such things are not to be suffered by me : for he hath done me great wrong , and upbraided me with those things which i never thought of ; but of another i will willingly suffer , and as i shall see cause . such a thought is foolish ; it considereth not the virtue of patience , nor by whom it shall be crowned ; but rather weigheth the persons , and the injuries offered . 3. he is not truly patient , that will not suffer but as much as he thinketh good , and by whom he listeth . but the true patient man mindeth not by whom he is exercised , whether by his superiors , or some of his equals , or by his inferiors ; whether by a good and holy man , or by a perverse and unworthy person . but indifferently from all creatures , how much soever , or how often soever any adversity befalleth him , he taketh all this thankfully as from the hands of god , and esteemeth it a great gain ; for that nothing before god , how little soever , so it be suffered for god , shall pass without its reward . 4. be thou therefore always prepared for the fight , if thou wilt have the victory . without a combat thou canst not attain unto the crown of patience . if thou wilt not suffer , thou refusest to be crowned . but if thou desirest to be crowned , fight manfully , and endure patiently . without labor there is no coming to rest , nor without fighting can the victory be obtained . christian. lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . thou knowest that i can suffer but little , and that i am quickly dismayed , when a small adversity ariseth . let every exercise of tribulation be made amiable unto me , and be welcom for thy name ; for to suffer and to be troubled for thy sake , is very profitable for my soul. chap. xx. of the acknowledging of our own infirmities : and of the miseries of this life . christian . i will confess against me my unrighteousness , i will confess unto thee , o lord , my infirmities . oftentimes it is a small matter that dejecteth and grieveth me . i purpose to act with courage , but when a small temptation cometh , it bringeth me into very narrow straits . it is sometimes a very trifle , from whence great temptations do proceed . and whilest i think my self somewhat safe , when i least expect it i find my self sometimes overcome with a small blast . 2. behold , therefore , lord , my lowness and frailty every way known unto thee . have mercy on me and deliver me out of the mire that i stick not fast therein , and that i may not for ever remain dejected . this is that which oftentimes strikes me at the very heart , and confounds me in thy sight , for that i am so subject to fall , and weak in resisting of my passions . and although though i do not altogether consent , yet their continual assaults are troublesom and grievous unto me ; and it is a very irksom thing to live thus daily in conflict . hereby my infirmity is made known unto me , for that wicked fancies do always much more easily invade than forsake me . 3. o mighty god of israel , the zealous lover of faithful souls , let it please thee to consider the labor and sorrow of thy servant , and assist him in all whatsoever he undertaketh . strengthen me with heavenly strength , lest the old man , the miserable flesh , not fully as yet subject to the spirit , prevail and get the upper hand ; against which i ought to fight as long as i breath in this miserable life . alas , what a kind of life is this , where tribulation and miseries are never wanting ! where all is full of snares , and enemies ! for when one tribulation or temptation goeth away , another first cometh ; yea and during the first conflict also , many others come unlooked for one after another . 4. and how can a life be loved that hath so many embitterments , and is subject to so many calamities and miseries ? how is it called a life that begetteth so many deaths and plagues ? and yet it is loved , and many seek to delight themselves therein . the world is oftentimes blamed that it is deceitful and vain , and yet it is not easily forsaken , because the desires of the flesh bear so great a sway . 5. some things draw us to love it , others to contemn it . to the love of the world , the lust of the flesh , the lust of the eyes , and the pride of life do draw us ; but the pains and miseries that do justly follow them cause a hatred and loathsomness thereof . 6. but alas ! vile pleasure overcometh the mind which is addicted to the world ; and she esteemeth it a delight to be even under thorns , because she hath neither seen nor tasted the sweetness of god , and the inward pleasantness of virtue . but they that perfectly contemn the world , and endeavor to live to god under holy discipline , these are not ignorant of the divine sweetness promised to the true forsakers of the world , and do more clearly see how grievously the world erreth , and how it is many ways deceived . chap. xxi . that we are to rest in god above all his gifts , and benefits . christian . above all things , and in all things , o my soul , thou shalt ever rest in the lord , for he is the everlasting rest of the saints . grant me , o most sweet and loving jesus , to rest in thee above all creatures , above all health and beauty , above all glory and honor , above all power and dignity , above all knowledg and subtilty , above all riches and arts , above all joy and gladness , above all fame and praise , above all sweetness and comfort , above all hope and promise , above all desert and desire , above all gifts and presents that thou canst give and impart unto us , above all mirth and jubilee that the mind of man can receive and feel ; lastly , above angels and archangels and above all the heavenly host , above all visible and invisible things , and above all that thou art not , o my god. 2. for that thou , my lord god , art best of all ; thou alone art most high , thou alone most powerful , thou alone most full and sufficient , thou alone most sweet and solacing , thou alone most lovely and loving , thou alone most noble and glorious above all things , in whom all good things together both perfectly are , and ever have been , and shall be : and therefore it is too little and not sufficient , whatsoever thou bestowest on me besides thy self , or revealest unto me of thy self , or promisest , whilest thou art not seen , and not fully obtained ; for surely my heart cannot truly rest nor be fully contented , unless it rest in thee , and surmount all gifts and creatures whatsoever . 3. o my most beloved bridegroom jesus christ , the most pure lover , the governor of all creatures ; o that i had the wings of true liberty that i might flie and rest in thee ! o when shall it be fully granted me to consider in quietness of mind and see how sweet thou art , my lord god! when shall i fully gather up my self into thee , that by reason of my love to thee i may not feel my self , but thee alone , above all sense and feeling , in a manner not known unto every one ! but now i oftentimes sigh , and bear my infelicity with grief , for that many evils occurr in this vale of miseries , which do often trouble , grieve , and overcloud me ; often hinder and distract me , allure and intangle me , for that i can have no free access unto thee , nor enjoy thy sweet embracings wherewith thou ever favorest the blessed spirits . o let my sighs and manifold desolations on earth affect thee . 4. o jesus , the brightness of eternal glory , and comfort of the pilgrim soul , with thee is my tongue without voice , and my very silence speaketh unto thee . how long doth my lord delay to come ? let him come unto me his poor servant , and make me glad . let him put forth his hand and deliver miserable me from all anguish . come , o come ; for without thee i shall have no joyful day nor hour ; for thou art my joy , and without thee my table is empty . a wretched creature i am , and in a manner imprisoned and loaden with irons , until thou comfortest me with the light of thy presence , and settest me at liberty , and shewest a friendly countenance unto me . 5. let others seek what they please instead of thee : but for me , nothing else doth nor shall delight me , but thou only my god , my hope , my everlasting salvation . i will not hold my peace , nor cease to pray , until thy grace return again , and thou speak inwardly unto me . christ. behold i am here ; behold i come unto thee , because thou hast called upon me . thy tears and the desire of thy soul , thy humiliation and the contrition of thy heart , have inclined and brought me unto thee . christian. and i said , lord , i have called thee , and have desired to enjoy thee , being ready to refuse all things for thee . for thou first hast stirred me up that i might seek thee . blessed be thou therefore , o lord , that hast shewed this goodness to thy servant , according to the multitude of thy mercies . 6. what hath thy servant more to say before thee , but that he do greatly humble himself in thy sight , always mindful of his own iniquity , and vileness ? for there is none like unto thee in all whatsoever is wonderful in heaven and earth . thy works are very good , thy judgments true , and by thy providence all things are governed . praise therefore and glory be unto thee , o wisdom of the father : let my mouth , my soul , and all creatures together praise and bless thee . chap. xxii . of the remembrance of the manifold benefits of god. christian . open , o lord , my heart in thy law , and teach me to walk in thy commandments . grant me to understand thy will , and to remember thy benefits as well in general , as in particular , with great reverence and diligent consideration ; that henceforward i may be able worthily to give thee thanks . but i know , and confess , that i am not able in the least point to give thee , due thanks , for the favors which thou bestowest upon me . i am less than the least of all thy benefits ; and when i consider thy noble bounty , the greatness thereof maketh my spirit to faint . 2. all that we have in our soul and body and whatsoever we possess outwardly or inwardly , naturally or supernaturally , are thy benefits , and do speak thee bountiful , merciful , and good , from whom we have received all good things . although one have received more , another less ; all notwithstanding are thine , and without thee even the least cannot be had . he that hath received greater cannot glory of his own desert , nor extol himself above others , nor insult over the lesser ; for he is greater and better that ascribeth least unto himself , and is more humble and religious in rendring thanks . and he that esteemeth himself vilest of all men , and judgeth himself most unworthy , is fittest to receive great blessings . 3. and he that hath received fewer , ought not to be sorry nor take it grievously , nor envy them that are enriched with greater store ; but attend rather unto thee , and highly praise thy goodness , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . all things proceed from thee , and therefore in all things thou art to be praised . thou knowest what is fit to be given to every one ; and why this man hath less , and he more , it is not ours , but thine to judge , who dost exactly know what is meet for every one . 4. wherefore , my lord god , i esteem it as a great mercy , not to have much of that which outwardly and in the opinion of men , might seem worthy of glory and applause : so that he who considereth the poverty and unworthiness of his person , ought not therefore to conceive grief or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad : for that thou o god hast chosen the poor and humble and the despised of this world for thy self , and for thy familiar and domestick attendants . witnesses are thy apostles themselves , whom thou hast made princes in all the earth . and yet they lived without complaint in the world , so humble and simple , without all malice and deceit , that they also rejoyced to suffer reproach for thy name , and what the world abhorreth , they embraced with great affection . 5. nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits , as thy will in him , and the good pleasure of thy eternal appointment ; wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest , and as peaceable and contented in the last as in the first place ; and as willing to be despised and contemned and to be of no esteem or account , as to be preferred in honor before all others and to be greater in the world . for thy will and the love of thy glory ought to be preferred before all things , and to comfort him more , and please him better , than all the benefits which either he hath received or may receive . chap. xxiii . of four things that bring much peace . christ. son , now i will teach thee the way of peace , and true liberty . christian , do lord , i beseech thee , as thou sayest , for i shall be very glad to hear it . christ. endeavor , my son , to do rather the will of another , than thine own . ever choose rather to have less than more . always seek the lowest place , and to be inferior to every one . wish always and pray , that the will of god may be wholly fulfilled filled in thee . behold such a man entreth into the bounds of peace and quietness . 2. christian. lord , this thy short speech containeth much perfection . it is little in words , but full in sense and abundant in fruit . for if it could faithfully be kept by me , then should i not so easily be troubled . for as often as i feel my self unquiet and afflicted , i find that i have strayed from this doctrine . but thou that canst do all things , and ever lovest the profiting of my soul , increase in me thy grace , that i may fulfil thy words , and work out mine own salvation . a prayer against evil thoughts . 3. my lord god , be not far from me ; my god , have regard to help me ; for sundry thoughts have risen up against me , and great fears , afflicting my soul. how shall i pass through them without hurt ? how shall i utterly break them ? christ. i , saith he , will go before thee , and will humble the great ones of the earth , i will open the doors of the prison , and reveal unto thee hidden secrets . christian. do lord as thou sayest , and let all my evil thoughts fly from before thy face . this is my hope , my only comfort , to fly unto thee in every tribulation , to trust in thee , to call upon thee from my heart , and to expect patiently thy comfort . a prayer for enlightning of the mind . 4. enlighten me o good jesus , with a clear-shining inward light , and drive away all darkness from the habitation of my heart . repress my many wandring thoughts , and utterly break in pieces those temptations which violently assault me . fight strongly for me , and vanquish those evil beasts , i mean those inticing desires of the flesh , that so peace may be obtained , by thy power , and that abundance of thy praise may sound in the holy court of a pure conscience . command the winds and tempests ; say unto the sea , be still ; and to the north wind , blow not ; and a great calm shall ensue . 5. send forth thy light and thy truth , that they may shine upon the earth ; for i am as the earth without form and void , until thou enlighten me . pour out thy grace from above , let thy heavenly dew distil upon my heart , supply fresh streams of grace , to water the face of the earth , that it may bring forth good and excellent fruit . lift up my mind which is pressed down by the weight of sins . draw up my whole desire to heavenly things ; that having tasted the sweetness of supernal happiness , it may be irksome to me even to think of earthly vanities . 6. pluck me and deliver me from all the unlasting comfort of creatures ; for no created thing can fully comfort and quiet my desire . joyn me unto thee with an unseparable band of love ; for thou even alone dost satisfie him that loveth thee , and without thee all things are vain . chap. xxiv . of flying curious inquiry of the life of others . christ. son , be not curious , trouble not thy self with idle cares . what is this or that to thee ? do thou follow me . for what is it to thee , whether that man be such or no , or whether this man do , or speak this or that ? thou shalt not need to answer for others , but shalt give account of thy self . why therefore dost thou trouble thy self ? behold i know every one , and do see all things that are under the sun , and do understand how it is with every one ; what he thinks , what he would , and at what his intention aims . all things therefore are to be commited unto me ; but do thou keep thy self in good peace , and let the unquiet be as unquiet as they will. whatsoever they shall have done , or said , shall fall upon themselves , for they cannot deceive me . 2. be not careful for the shadow of a great name , or for the familiarity of many ; nor for the private affection of men : for these things both distract and greatly darken the heart . i would willingly utter my words , and reveal my secrets unto thee , if thou didst diligently observe my coming , and didst open the door of thy heart unto me . be careful and watch in prayer , and humble thy self in all things . chap. xxv . wherein the firm peace of the heart , and true spiritual profiting consisteth ? christ. son , i have said , peace i leave with you , my peace i give to you : not as the world giveth , give i unto you . all do desire peace , but all care not for those things that appertain unto true peace . my peace is with the humble and meek of heart . thy peace doth consist in much patience . if thou wilt hear me and follow my voice , thou mayst enjoy much peace . christian. what then shall i do , lord ? christ. in every thing attend unto thy self what thou doest , and what thou sayest ; and direct thy whole intention unto this , that thou mayst please me alone , and desire or seek nothing besides me . of the sayings and doings of others judg nothing rashly : neither do thou entangle thy self with things not commited unto thee : and doing thus , thou shalt be little or seldom troubled . 2. but never to feel any trouble at all , nor to suffer any grief of heart or body , is not the state of this life , but everlasting rest . think not therefore that thou hast found true peace , if thou feelest no sorrow ; nor that then all is well , if thou have no adversary ; nor that all is perfect , if all things be done according to thy desire . neither do thou then esteem highly of thy self , or account thy self to be specially beloved , if thou be in great devotion and sweetness ; for by these things a true lover of virtue is not known , neither doth the profiting and perfection of a man consist in these things . 3. christian. wherein then lord ? christ. in offering thy self with all thy heart unto the will of god , not seeking thine own interest , neither in great nor little , neither for a time nor for ever , so that thou keepest one and the same countenance with thanksgiving , both in prosperity and in adversity , weighing all things with an equal balance . if thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou preparest thy heart to suffer greater things ; and dost not justify thy self , as though thou oughtest not to suffer these and so great afflictions , but justifiest me in whatsoever i appoint , and praisest my holy name : then thou walkest in the true and right way of peace : and thou shalt have undoubted hope to see my face again with great joy . and if thou attain to the full contempt of thy self ; then shalt thou enjoy as great abundance of peace , as this thy state of sojourning in this world is capable of . chap. xxvi . of the excellency of a free mind , which humble prayer sooner gaineth than reading . christian . lord , it is the work of a perfect man , never to slack his mind from the attentive thought of heavenly things , and as it were to pass without care amongst many cares ; not like a dull sluggard ; but by the priviledge of a free mind , adhering to no creature with inordinate affection . 2. i beseech thee , my most gracious god , preserve me from the cares of this life , lest i should be too much entangled thereby : and for the many necessities of the body , lest i should be caught by pleasure : and from whatsoever is an obstacle to the soul , lest broken with troubles i should be overthrown . i say not from those things that worldly vanity so greatly desireth : but from those miseries , that as punishments and as the common curse of mortality , do weigh down and hinder the soul of thy servant , that it cannot enter into freedom of spirit , as often as it would . 3. o my god , the ineffable sweetness , embitter unto me all carnal comfort , which may draw me away from the love of eternal things , and may wickedly allure me to it self by the beholding of some present delightsome good . let me not be overcome , o lord , let me not be overcome by flesh and blood . let not the world and the short glory thereof deceive me . let not the devil and his subtil fraud supplant me . give me strength to resist , patience to suffer , and constancy to persevere . give me instead of all the comforts of the world , the most sweet unction of thy spirit , and in lieu of carnal love , pour into my soul the love of thy name . 4. behold , meat , drink , cloaths , and other necessaries for the maintenance of the body , are burdensome unto a fervent spirit . grant me to use such refreshments moderately , and not to be intangled with an over great desire of them . it is not lawful to cast away all things , for that nature is to be sustained : but to desire superfluities , and those things that are rather pleasurable , thy holy law forbiddeth : for otherwise the flesh would rebel against the spirit . herein , i beseech thee , let thy hand govern me , and teach me , that i may not exceed . chap. xxvii . that private love most hindreth from the chiefest good. christ. son , thou oughtest to give all for all , and to retain nothing of thy self . know , that the love of thy self doth hurt thee more than any thing in the world. according to the love and affection thou bearest them , so doth every thing cleave unto thee more or less . if thy love be pure , simple , and well ordered , thou shalt be free from the bondage of things . covet not that which thou mayest not have . be not willing to have that which may hinder thee and deprive thee of inward liberty . it is strange that thou committest not thy self wholly unto me , from the bottom of thy heart , with all things that thou canst desire or have . 2. why dost thou consume thy self with vain grief ? why art thou tired with needless cares ? stand to my good will , and thou shalt suffer no detriment at all . if thou seekest this or that , and wouldest be here or there , to enjoy thine own commodity and pleasure ; thou shalt never be at quiet , nor free from trouble of mind ; for in every thing somewhat will be wanting , and in every place there will be some that will cross thee . 3. not every external thing therefore attained and heaped together helpeth thee , but it rather availeth , if thou despise it , and dost utterly root it out from thy heart ; which thou must not understand only of thy revenues and wealth , but of thy seeking after honor also , and thy desire of vain praise , all which do pass away with this world . the place availeth little if the spirit of fervor be wanting ; neither shall that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation ; that is , unless thou stand stedfast in me , thou mayest change , but not better thy self . for when occasion doth happen , thou shalt find not only those things which thou soughtest to fly , but a great deal more . a prayer for purging the heart , and obtaining of heavenly wisdom . 4. christian. strengthen me , o god , by the grace of thy holy spirit . give me to be strengthened in my inward man , and to empty my heart of all unprofitable care and anguish ; not to be drawn away with the sundry desires of any thing either mean or precious , but to look upon all things as passing away , and that my self do also pass away together with them , for nothing is permanent under the sun , where all things are vanity and vexation of spirit . o how wise is he that so considereth them ! 5. grant me , lord , heavenly wisdom , that i may learn above all things to seek and find thee , above all things to relish thee , and to love thee , and to think of all other things as they are , according to the disposal of thy wisdom . grant me prudently to avoid him that flatters me , and to suffer patiently him that contradicts me . for it is a great part of wisdom not to be moved with every blast of words ; nor to give ear to an ill flattering syren ; for so we shall go on securely in the way which we have begun . chap. xxviii . against the tongues of slanderers . christ. son , take it not grievously if some think evil of thee , and speak that which thou wouldest not willingly hear . thou oughtest to judg the worst of thy self , and to think no man weaker than thy self . if thou dost walk spiritually , thou wilt not much esteem of flying words . it is no small wisdom to keep silence in an evil time , and inwardly to run to me , and not to be troubled with the judgment of men. 2. let not thy peace be in the tongues of men ; for whether they interpret well or evil , thou art not therefore another man. where is true peace , and true glory ? is it not in me ? and he that coveteth not to please men , nor feareth to displease them , shall enjoy much peace . from inordinate love and vain fear ariseth all disquietness of heart and distraction of the mind . chap. xxix . how we ought to call upon god , and bless him when tribulation draweth near . christian . blessed ( o lord ) be thy name for ever ; since it pleaseth thee that this temptation and tribulation should come upon me . i cannot flie it ; but have need to flie to thee that thou mayest help me , and turn it to my good . lord i am now afflicted , and it is not well with me . i am much troubled with this present suffering . and now dear father , what shall i say ? i am caught amidst straits , save me from this hour . yet therefore came i into this hour , that thou mayest be glorified , when i shall be greatly humbled , and by thee delivered . let it please thee lord , to deliver me ; for , poor wretch that i am , what can i doe , and whither shall i go without thee ? grant patience lord , even this time also . help me my god , and then i will not fear how grievously soever i be afflicted . 2. and now in these my troubles what shall i say ? lord , thy will be done ; i have well deserved to be afflicted and grieved . surely i ought to bear it ; and o that i could bear it with patience , until the tempest be passed over , and it become calm ! but thy omnipotent hand is able to take even this temptation from me , and to asswage the violence thereof , that i utterly sink not under it , as oftentimes heretofore thou hast done unto me , o my god , my mercy . and how much the more hard it is to me , so much the more easie is this change of the right hand of the most high. chap. xxx . of craving the divine aid , and confidence of recovering grace . christ. son , i am the lord that giveth strength in the day of tribulation . come unto me when it is not well with thee . this is that which most of all hindereth heavenly consolation , that thou art slow in turning thy self unto prayer . for before thou dost earnestly pray unto me , thou seekest in the mean while many comforts , and delightest thy self in outward things . and hence it comes to pass that all doth little profit thee , until thou consider that i am he that delivers those that trust in me , and that out of me there is neither powerful help , nor profitable counsel , nor lasting remedy . but now thou having recovered breath after the tempest ; gather strength again in the light of my mercies ; for i am at hand , saith the lord , to repair all , not only entirely , but also abundantly and in a very plentiful measure . 2. is there any thing hard to me ? or am i like unto him that promiseth and performeth not ? where is thy faith ? be firm and constant . take courage and be patient ; comfort will come to thee in due time . wait , wait for me , i will come and heal thee . it is a temptation that vexeth thee , and a vain fear that affrighteth thee . what else doth the care for future contingencies bring thee , but sorrow upon sorrow ? sufficient for the day is the evil thereof . it is a vain and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never come to pass . 3. but it is incident to man , to be deluded with such imaginations ; and a sign of a weak mind to be so easily drawn away by the suggestion of the enemy . for he careth not so he delude and deceive thee , whether it be true or false which he proposeth ; whether he overthrow thee with the love of present , or the fear of future things . let not therefore thy heart be troubled , neither let it fear . believe in me , and put thy trust in my mercy . when thou thinkest thy self furthest off from me , oftentimes i am nearest unto thee . when thou judgest that almost all his lost , then oftentimes the greatest advantage of gaining is at hand . all is not lost when any thing falleth out contrary . thou must not judg according to that which thou feelest for the present ; nor so take , or give thy self over to any grief , from whence soever it cometh , as though all hope of delivery were quite gone . 4. think not thy self wholly left , although for a time i have sent thee some tribulation , or withdrawn thy desired comfort ; for this is the way to the kingdom of heaven . and without doubt it is more expedient for thee and the rest of my servants , that ye be exercised with adversities , than that ye should have all things according to your desires . i know the secret thoughts of thy heart , and that it is very expedient for thy welfare , that thou be left sometimes without taste of spiritual sweetness , and in a dry condition lest perhaps thou shouldest be puffed up with thy prosperous estate , and shouldest please thy self in that which thou art not . that which i have given i can take away ; and restore it again when i please . 5. when i give it , it is mine , when i withdraw it , i take not any thing that is thine ; for mine is every good and every perfect gift . if i send thee affliction , or any cross whatsoever , repine not , nor let thy heart fail thee ; i can quickly succor thee ; and turn all thy heaviness into joy . nevertheless i am righteous , and greatly to be praised when i deal thus with thee . 6. if thou be wise , and considerest this rightly , thou wilt never mourn so dejectedly for any adversity that befalleth thee , but rather rejoyce and give thanks , yea , account this thy only joy that afflicting thee with sorrows , i do not spare thee . as my father hath loved me , i also love you , said i unto my beloved disciples ; whom certainly i sent not out to temporal joyes , but to great conflicts ; not to honors , but to contempts ; not to idleness , but to labors ; not to rest , but to bring forth much fruit with patience . my son , remember these words . chap. xxxi . of the contempt of all creatures , to find out the creator . christian . lord , i stand in need of yet greater grace , that i may reach to that pitch , as that nor man nor any creature may be a let unto me . for as long as any thing detains me , i cannot freely take my flight unto thee . he desired to fly freely that said , who will give me wings like a dove , and i will fly and be at rest ? what thing more quiet than the single eye ? and what more free , than he that desireth nothing upon earth ? man ought therefore to pass over all creatures , and perfectly to forsake himself , and to remain in excess of mind , and to see that thou the creator of all things , hast nothing amongst creatures like unto thee . and unless a man be freed from the affection of all creatures , he cannot with freedom of mind attend unto divine things . and for this cause there are so few contemplative men to be found , for that few can wholly withdraw themselves from things created and perishing . 2. but to do this there is need of much grace which may raise up the soul , and enravish it above it self . and unless a man be raised up in spirit , and freed from all creatures , and wholly united unto god ; whatsoever he knoweth , and whatsoever he hath , is of little account . a long while shall he be little , and lie grovelling below , that esteemeth any thing great , but the one only infinite and eternal good. for whatsoever is not god , is nothing , and ought to be accounted as nothing . there is great difference between the wisdom of an illuminated and religious man , and the knowledg of a learned and studious clerk. for more noble is that learning which floweth from above from the divine influence , than that which is painfully gotten by the wit of man. 3. there are many that desire contemplation , but they endeavor not to practise those things that are required thereunto . another great let is this , that we rest in signs and sensible things , and take little care about the perfect mortification of our selves . i know not what it is , nor by what spirit we are led , nor what we pretend , we that seem to be called spiritual , that we take so much pains and so great care for transitory and low things , and fearce or seldom think of our own inward concernments , with the full recollection of our minds . 4. alas , presently after a slight recollection , we break out again , and weigh not our words with diligent examination . we mind not where our affections lie ; nor be wail the impurity that is in all our actions . for all flesh had corrupted his way , and therefore did that general flood ensue . sith our inward affection then is much corrupted , it must needs be that our actions proceeding thence be corrupted , as a sign of the want of inward vigor . from a pure heart proceedeth the fruit of a good life . 5. we ask how much one hath done , but how virtuously or vigorously it was done , is not so diligently considered . we inquire whether he be strong , rich , beautiful , handsome , a good writer , a good singer , or a good laborer , but how poor he is in spirit , how patient and meek , how religious and spiritual , is seldom spoken of . nature respecteth the outward things of man , grace turneth it self to the inward . that is often deceived ; this hath her trust in god , to the end she be not deceived . chap. xxxii . of denial of our selves , and forsaking all inordinate desires . christ. son , thou canst not possess perfect liberty , unless thou wholly deny thy self . all such are fettered and in bondage as seek their proper interest wholly , and are lovers of themselves , covetous , curious , wanderers , always seeking pleasure , and not the things of jesus christ ; but oftentimes devising and framing that which will not continue ; for all that is not of god shall perish : keep this short and compleat saying : forsake all , and thou shalt find all . leave thy inordinate desires , and thou shalt find rest . consider this well ; and when thou hast fulfilled it , thou shalt understand all . 2. christian. lord , this is not one days work , nor childrens sport ; yea , in this short word all the perfection of religious persons is included . christ. son , thou must not go back , nor straightways be dejected , when thou hearest of the way of the perfect ; but rather be stirred up to higher things , or at least in desire sigh after them . i would it were so well with thee , and thou wert come up to this pitch , that thou wert no longer a lover of thy self , but didst stand meerly at my beck , and at his whom i have appointed a father over thee ; then thou shouldest exceedingly please me , and all thy life would pass away in joy and peace , thou hast yet many things to forsake , which unless thou wholly resign up unto me , thou shalt not attain to that which thou desirest . i counsel thee to buy of me gold tried in the fire , that thou mayest become rich , that is heavenly wisdom , which treadeth under foot all base and earthly things . set little by earthly wisdom , and care not fondly to please others or thy self . 3. i said , that the mean things must be bought with precious things and such as were with men of great esteem . for the true heavenly wisdom seemeth mean and of small account , and is scarce thought of by men ; for that esteemeth not highly of it self , nor seeketh to be magnified upon earth ; many praise it from the teeth outward , but in their life they are far from it ; yet is it the precious pearl which is hidden from many . chap. xxxiii . of inconstancy of heart , and of directing our final intentions unto god. christ. son , trust not to thy present affection ; for it will quickly be changed into another thing . as long as thou livest , thou art subject to mutability , even against thy will ; so that now thou art merry , now sad ; now quiet , now troubled ; now devout , now undevout ; now diligent , now slow ; now grave , now light . but he that is wise and well instructed in the spirit , standeth fast upon these mutable things ; not heeding what he feeleth in himself , or which way the wind of instability bloweth ; but that the whole intention of his mind may tend to the right and best end . for thus he may continue one , and the self same , and unshaken in the midst of so many various events , directing continually the single eye of his intention unto me . 2. and how much purer the eye of the intention is , with so much the more constancy doth he pass through the several kinds of storms . but in many things the eye of a pure intention waxeth dimsighted , for it quickly looketh upon some delightsom object that it meeteth withal ; and it is rare to find one that is wholly free from all blemish of self-seeking . so the jews in times past came into bethany to martha and mary , not for jesus alone , but to see lazarus also . the eye of our intention therefore is to be purged , that it may be single and right , and to be directed unto me , beyond the manifold diversity of all mediums . and whatsoever earthly objects come between . chap. xxxiv . that god is sweet , above all things , and in all things , to him that loveth . christian . behold , my god , and all things . what would i have more , and what more happy thing can i desire ? o sweet and savory word ! but to him that loveth the word , not the world nor those things that are in the world , my god , and all things . enough is said to him , that understandeth ; and to him that loveth it is pleasant to repeat it often . for when thou art present , all things do yield delight ; but when thou are absent , every thing becomes irksom . thou givest quiet of heart and much peace , and pleasant joy . thou makest us think well of all things , and praise thee in all things ; neither can any thing please long without thee ; but if it be pleasant and grateful , thy grace must be present , and it must be seasoned with the sweetness of thy wisdom . 2. what is not savory unto him to whom thou art pleasing ? and whom thou delightest not , what can be pleasant to him ? but the wise of this world , and they that relish the things of the flesh , come short of thy wisdom ; for in the world is much vanity , and in the flesh is death . but they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; for they are changed from vanity to truth , from the flesh to the spirit . these relish god ; and what good soever is found in creatures , they wholly refer unto the praise of their maker . notwithstanding great yea very great is the difference between the sweetness of the creator and of the creature , of eternity and of time , of light uncreated and of light enlightned . 3. o thou everlasting light , surpassing all created lights , dart the beams of thy brightness from above , which may pierce all the most inward parts of my heart ; purifie , rejoyce , enlighten and enliven my spirit , with all the powers thereof , that i may cleave unto thee with abundance of joy and triumph . o when will that blessed and desired hour come , that i may be filled with thy presence , and thou mayest be unto me all in all ! as long as this is not granted me , i shall not have full joy . alas ! the old man yet liveth in me , he is not wholly crucified , he is not perfectly dead . he doth as yet lust strongly against the spirit , and stirreth up inward wars , and suffereth not the kingdom of my soul to be in peace . 4. but thou that rulest the power of the sea , and stillest the rising of the waves thereof , arise and help me ; scatter the people that desire war , destroy them in thy might , display thy greatness , and let thy right hand be glorified , for there is no hope nor refuge for me , but in thee my lord god. chap. xxxv that there is no security from temptation in this life . christ. son , there is no security in this life ; as long as thou livest , thou shalt always have need of spiritual armor . thou livest among enemies , and art assaulted on the right hand and on the left . if therefore thou defendest not thy self on every side with the shield of patience , thou canst not be long unwounded . moreover , if thou fix not thy heart on me with a sincere will to suffer all things for me , thou canst not bear the heat of this battel , nor obtain the triumphant reward of the saints in bliss . thou oughtest therefore manfully to go through all , and to use a strong hand against whatsoever withstandeth thee . for to him that overcometh is manna given ; but for the negligent there remains much misery . 2. if thou seekest rest in this world , how wilt thou then attain to everlasting rest ? dispose not thy self to much ease , but to much patience . seek true peace , not in earth , but in heaven ; not in men nor in any other creature , but in god alone . thou oughtest for the love of god willingly to undergo all things , even labors , griefs , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humblings , shame , corrections , and contempts ; these help to virtue : these try a novice of christ ; these make the heavenly crown . i will give an everlasting reward for a short labor , and infinite glory for transitory shame . 3. thinkest thou that thou shalt always have spiritual consolations at will ? my saints had not so , but they had many afflictions , and sundry temptations , and many discomforts ; in all which they did bear up themselves patiently , and trusted rather in god than in themselves , knowing that the sufferings of this time are not condign to the deserving of future glory . wilt thou have that straightways , which many after many tears and great labors have hardly obtained ? wait upon the lord , do manfully , be of good courage ; do not despair , do not fly , but with constancy expose both body and soul for the glory of god. i will reward thee in most plentiful manner , and i will be with thee in all thy tribulations . chap. xxxvi . against the vain judgments of men. christ. son , cast thy heart constantly upon god , and fear not the judgment of men , when thy conscience giveth testimony of thy piety and innocency . it is a good and happy thing to suffer in such a way ; neither will it be burdensome to an humble heart , nor to him that trusteth rather in god than in himself . the most part of men are given to talk much , and therefore little heed is to be given them ; neither is it possible to satisfie all . although paul endeavored to please all in the lord , and made himself all things unto all , yet with him it was a very small thing that he should be judged of mans judgment . 2. he did for the edification and salvation of others as much as he could , and lay in him ; yet could he not hinder but that he was sometimes judged and despised by others . therefore he committed all to god , who knew all , and he defended himself with patience and humility against evil tongues ; and such as thought vanities and lies , and spake what they listed : yet sometimes notwithstanding he answered , lest the weak should be offended by his silence . 3. who art thou that fearest a mortal man ? to day he is , and to morrow he is not seen . fear god , and thou shalt not need to fear the terrors of men. what harm can the words or injuries of any do thee ? he rather hurteth himself than thee ; neither can he avoid the judgment of god , whosoever he be . have thou god before thine eyes , and contend not with complaining words . and if for the present thou seemest to be worsted , and to suffer shame without desert ; do not therefore repine , neither do thou lessen thy crown by thy impatience ; but rather lift up thy eyes to me in heaven , who am able to deliver thee from all shame and wrong , and to render to every one according to their works . chap. xxxvii . of a full and pure resignation of our selves , for the obtaining freedom of heart . christ. son , forsake thy self , and thou shalt find me . make no self respecting choice of any thing , appropriate nothing to thy self , and thou shalt ever be a gainer . for greater grace shall be given thee , when thou dost perfectly resign thy self , and not turn back to take thy self again . christian. lord , how often shall i resign my self ; and wherein shall i forsake my self ? christ. always , and every hour , as well in little things as in great . i do except nothing , but do require that thou be naked and void of all things . otherwise how canst thou be mine , and i thine , unless both within and without thou be free from all self will ? and how much the sooner thou dost this , so much the better it will be with thee ; and how much the more fully and sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gain . 2. some there are that resign themselves , but with some exception ; for they put not their whole trust in god , and therefore they study how to provide for themselves . some also at the first do offer all , but afterwards being assailed with temptations , do return again to that which they had left , and therefore they go not forward in the way of virtue . these shall not attain to the true liberty of the pure heart , nor to the favor of my sweetest familiarity , unless they first make an entire resignation and a daily oblation of themselves unto me . for without this there neither is nor can be the fruitive union with me . 3. i have often said unto thee , and now again i say the same , forsake thy self , resign thy self , and thou shalt enjoy much inward peace . give all for all ; seek nothing , require back nothing , abide purely and with a firm confidence in me , and thou shalt enjoy me ; thou shalt be free in heart , and darkness shall not have power over thee . let this be thy whole endeavor , let this be thy prayer , let this be thy desire ; that being stript of all selfness , thou mayest even nakedly follow naked jesus , and dying to thy self , mayest live eternally to me . then shall all vain imaginations , evil perturbations , and superfluous cares fly away ! then shall immoderate fear leave thee , and inordinate love shall die . chap. xxxviii . of good government in outward things , and of recourse to god in dangers . christ. son , thou oughtest with all diligence to procure , that in every place and action or external business , thou be inwardly free and master of thy self , and that all things be under thee , and thou not under them ; that thou mayest be lord and master of thy actions ; not a servant or a hireling , but rather a free-man and a true hebrew , passing into the lot and freedom of the sons of god , who standing upon the things that are present , view the things which are eternal ; who look on transitory things with the left eye , and with the right do behold the things of heaven ; whom temporal things cannot draw to cleave unto them , but they rather draw temporal things to serve them , and to be disposed by them in such a way as they are ordained by god , and appointed by the creator of all , who hath left nothing in his creatures without due order . 2. if thou remain stedfast in all events , and dost not weigh by the outward appearance , nor with a carnal eye , the things which thou seest and hearest ; but presently in every affair dost enter with moses into the tabernacle to ask councel of the lord ; thou shalt sometimes hear the divine oracle , and shalt return instructed concerning many things both present and to come . for moses had always recourse to the tabernacle for the deciding of doubts and controversies , and fled to the help of prayer , for a defence against the iniquity and dangers of men. so oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the divine favor . for the scripture testifieth , that therefore was ioshuah and the children of israel deceived by the gibeonites , because they asked not councel at the mouth of the lord , but giving too lightly credit to their fair words , were deluded with their counterfeit piety . chap. xxxix . that a man be not over-earnest in his affairs . christ. son , always commit thy cause to me , i will dispose well of it in due time ; wait for my ordering of it , and thou shalt find it will be for thy good . christian. lord , i do most willingly commit all unto thee , for my care can avail little . o that i cleaved not too much to future events , but offered my self with all readiness of mind to thy good pleasure ! 2. christ , son , oftentimes a man doth earnestly labor for that which he desireth , and when he hath gotten it , he beginneth to be of another mind ; for mans affections do not long continue fixed on one thing , but do pass from one to another . it is therefore no small thing for a man to forsake himself even in the smallest things . 3. the true spiritual profiting of a man consisteth in the denying of himself ; and he that is thus resigned , liveth in great freedom and security . but the old enemy , who always sets himself against all that are good , ceaseth at no time from tempting , but day and night lieth grievously in wait , to cast the unwary , if he can , into the snare of deceit . therefore watch and pray , saith our lord , that ye enter not into temptation . chap. xl. that man hath no good of himself nor any thing whereof he can glory . christian . lord , what is man that thou art mindful of him , or the son of man , that thou visitest him ! what hath man deserved that thou shouldest favor him ? lord , what cause have i to complain , if thou forsake me ? or if thou doest not that which i desire , what can i justly say against it ? surely , this i may truly think and say , lord , i am nothing , i can do nothing , i have nothing that is good of my self ; but in all things i am defective , and do ever tend to nothing ; and unless thou help me , and dost inwardly instruct me , i become altogether cold , and am dissolved . 2. but thou , o lord , art always the same , and endurest for ever ; always good , just , and holy , doing all things well , justly and holily , and disposing all things with wisdom . but i that am more ready to go backward than forward , do not ever continue in one estate , for seven times are passed over me ; yet doth it soon turn to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . for thou alone canst help me without the aid of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be turned to thee alone , and there shall rest . 3. wherefore if i could once perfectly forsake all humane comfort , either for the attaining of devotion , or for mine own necessity , which inforceth me to seek after thee , ( for none else can comfort me ) then might i well hope in thy grace , and rejoyce for the gift of new consolation . 4. thanks be unto thee , from whence all proceedeth , as often as it goeth well with me ; but i am mere vanity and nothing in thy sight , and unconstant and weak man. whereof then can i glory ? or for what do i desire to be esteemed of ? is it not even for nothing ? but this is most vain . truly vain glory is an evil plague and a very great vanity ; because it draweth man from true glory , and robbeth him of heavenly grace . for whilest a man pleaseth himself , he displeaseth thee ; whilst he gapeth after the praise of men , he is deprived of true virtues . 5. but the true glory and holy rejoycing is for a man to glory in thee , and not in himself ; to rejoyce in thy name , and not in his own virtue or strength , nor to delight in any creature , but for thee . praised be thy name , not mine ; magnified be thy work , not mine . let the holy name be blessed , but to me let no part of mens praises be given . thou art my glory , thou art the joy of my heart . in thee will i glory and rejoyce all the day ; but as for my self i will not glory , but in my infirmities . 6. let the iews seek honor one of another ; i will desire this which is from god alone . for all humane glory , all temporal honor , all worldly highness , compared to thy eternal glory , is vanity and folly . o my truth , my mercy , my god , most blessed trinity , to thee alone be praise , honor , power and glory for evermore . chap. xli . of the contempt of all temporal honors . christ. son , trouble not thy self , if thou seest others honored and advanced , and thy self contemned and debased . lift up thy heart unto me in heaven , and the contempt of men on earth will not grieve thee . christian. lord , we are blind , and quickly seduced with vanity . if i look well into my self , i cannot say that any creature hath done me wrong ; and therefore i cannot justly complain of thee . 2. but because i have often and grievously sinned against thee , all creatures do justly take arms against me ; for shame and contempt is due unto me , but unto thee praise , honor and glory . and unless i frame my self with a very good will to be despised and forsaken of all creatures , and to be esteemed nothing at all ; i cannot obtain inward peace and strength nor be spiritually enlightned , nor fully united unto thee . chap. xlii . that our peace is not to be placed in men. christ. son , if the peace thou hast with any be grounded upon the opinion which thou hast of him , or upon the account of thine acquaintance with him , thou shalt ever be in an unconstant and enthralled condition ; but if thou have recourse unto the everliving and eternal truth , a friend going from thee or dying shall not grieve thee . the love of thy friend ought to be grounded in me ; and for me is he to be beloved , whosoever he be whom thou thinkest well of , and is very dear unto thee in this life . no friendship can avail , or continue without me ; neither is that love true and pure , which is not knit by me . thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of men. man approacheth so much the nearer unto god , by how much the further off he departeth from all earthly comfort ; so much the higher also he ascendeth unto god by how much lower he descendeth into himself , and how much the meaner he is in his own sight . 2. but he that attributeth any good unto himself , hindereth the coming of gods grace unto him ; for the grace of the holy ghost ever seeketh an humble heart . if thou couldest perfectly annihilate thy self , and empty thy self of all created love ; then should i flow into thee with great abundance of grace . when thou castest thy eyes on creatures , the sight of thy creator is taken from thee . learn to overcome thy self in all things , for the love of thy creator ; and then shalt thou be able to attain to divine knowledge . how little soever the thing be , if it be inordinately loved and regarded ; it defileth the soul , and hindereth the enjoying of the chiefest good . chap. xliii . against vain and secular knowledg . christ. son , let not the fair speeches and subtile sayings of men move thee . for the kingdom of god consisteth not in word , but in power . observe well my words ; for they enflame hearts , and enlighten minds , they cause compunction , and bring sundry comforts . do thou never read to shew thy self learned or wise ; but labor to mortify thy sins ; for that will profit thee more than the knowledg of many difficult questions . 2. when thou shalt have read and known many things ; thou oughtest ever to return to one beginning and principle . i am he , that teacheth man knowledg , and give unto babes a more clear understanding , that can be taught by man. he therefore , to whom i speak , shall quickly be wise , and shall profit much in the spirit . wo be to them that enquire many curious things of men , and do little mind the way how to serve me . the time will come , when the master of masters shall appear , christ the lord of angels , to hear the lessons of all , that is , to examine the consciences of every one ; and then he will search jerusalem with a candle , and the hidden things of darkness shall be laid open , and the arguings of mens tongues shall be silent . 3. i am he that in an instant do raise up the humble mind to understand more of the eternal truth , than can be gotten by ten years study in the schools : i teach without the noise of words , without the confounding of opinions , without ambition of honor , without the scuffling of arguments . i am he that teacheth to despise earthly things , to loath things present , to seek the everlasting , to relish the things that are eternal , to flee honors , to suffer injuries , to place all hope in me , to desire nothing out of me , and above all things ardently to love me . 4. for a certain person by loving me entirely , learned divine things , and spake that which was admirable ; he profited more by forsaking all things , than in studying subtilties . to some i speak common things , to others more special things ; to some i appear sweetly by signs and figures , but to some i reveal mysteries with much light . the voice of books is indeed one , but it teacheth not all men alike . for i am the inward teacher , i am the truth , i am the searcher of the heart , the discerner of the thoughts , the setter forwards of what is good , distributing to every one as i judge meet . chap. xliv . of not drawing outward things to our selves . christ. son , in many things thou oughtest to be ignorant , and esteem thy self as dead upon earth , and as one to whom the whole world is crucified . thou must also pass by many things with a deaf ear , and rather think of that which appertaineth to thy peace . it is better for thee to turn thine eyes from what doth mislike thee , and to leave unto every one his own opinion , than to strive with contentious words . if all stand well betwixt thee and god , and if thou hast his judgment in thy mind , thou shalt the more easily bear if thou be overcome . 2. christian. o lord , to what a pass are we come ! behold , we bewail a temporal loss , for a little gain we toil and run ; and the spiritual damage of our soul is forgotten , and hardly at length called to mind . that which little or nothing profiteth , is minded ; and that which is chiefly necessary , is slightly passed over , because the whole man doth slide down into eternal things ; and unless he speedily repent , he lieth immerst in them , and that willingly . chap. xlv . that credit is not to be given to all men : and how prone man is to offend in words . christian . help me , o lord , in my tribulation , for vain is the help of man. how often have i been deceived , finding want of faith where i thought it sure ? and how often have i found faith where i least expected it ? it is vain therefore to trust in men ; but the salvation of the just , o lord , is in thee . blessed be thou my lord god , in all things that befal us . we are weak and inconstant , quickly deceived , and soon changed . 2. who is he , that in all things so warily and circumspectly keeps himself , that he never falls into any deceit or perplexity ? but he that trusteth in thee , o lord , and seeketh thee with a single heart , doth not so easily fail ; and if he fall into any tribulation , be he never so much enthralled , yet he shall quickly be either delivered or comforted by thee . for thou wilt not forsake him for ever that trusteth in thee . a friend is rare to be found , that continueth faithful in all his friends distress ; but thou , o lord , thou alone art most faithful at all times , and there is none like unto thee . 3. o how wise was that holy soul that said , my mind is firmly settled and grounded in christ ! if it were so with me , then would not humane fear so easily trouble me , nor the darts of words move me . who can foresee all things ? who is able to beware before-hand of future evils ? if things even foreseen do oftentimes hurt us , how can things unlooked for choose but wound us grievously ? but why did i not provide better for my self , miserable wretch ? why also have i so easily given credit to others ? but we are men , nothing but frail men , although by many we are reputed and called angles . to whom shall i give credit , lord ? to whom but to thee ? thou art the truth that neither dost deceive , nor can be deceived . and on the other side , every man is a liar , weak , unconstant , and subject to fall , especially in words ; and therefore we must not easily give credit even to that , which in outward shew seemeth at the first to be right . 4. o with what wisdom hast thou warned us to beware of men ! and because a mans foes are they of his own houshold , not to give credit , if one should say , lo here , or lo there . i am taught to my cost , and o that i might thereby encrease my care , and not my folly . be wary saith one , be wary , keep to thy self what i tell thee ; and whilst i hold my peace , and think it is secret , he cannot keep that secret which he desired should be secret , but presently discloseth me and himself , and goeth his way . from such tales and such indiscreet persons protect me , o lord , that i fall not into their hands , nor ever commit such things . give me to observe truth and constancy in my words , and remove far from me a deceitful tongue . what i am not willing to suffer , i ought by all means to avoid . 5. o how good is it and tending to peace , to be silent of others , nor to believe promiscuously all that is said , nor easily to report what we have heard ; to lay ones self open to few ; always to seek after thee who art the beholder of the heart ; not to be carried about with every wind of words , but to desire that all things both within and without , be accomplished according to the pleasure of thy will. how safe is it for the keeping of heavenly grace , to fly the sight of men , and not to seek those things that seem to cause admiration abroad , but to follow that will all diligence , which bringeth amendment of life and zeal of godliness . 6. to how many hath virtue known and over hastily commended , been hurtful ? how profitable hath grace been kept with silence in this mortal life , which is nothing but a temptation and a warfare ? chap. xlvi . of putting our trust in god when evil words arise . christ. son , be constant , and put thy trust in me . for what are words but words ? they fly through the air , but hurt not so much as a stone . if thou be guilty , see that thou be not unwilling to amend thy self ; if thou be innocent , resolve to suffer this willingly for the sake of god. it is but a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure hard stripes . and why do small matters go to thy heart , but for that thou art yet carnal , and regardest men more than thou oughtest ? because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , but seekest the shades of excuses . 2. but look better into thy self , and thou shalt see that the world is yet alive in thee , and a vain affection to please men. for when thou shunnest to be humbled and reproved for thy faults , it is evident that thou art neither truly humble , nor truly dead to the world , nor the world crucified to thee . but give diligent ear to my words , and thou shalt little regard ten thousand words spoken by men. behold , if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to pass and madest no more reckoning of it than of a mote ? could all those words pluck as much as one hair from thy head ? 3. but he that hath no heart in him , nor hath god before his eyes , is easily moved with a word of dispraise ; when as he that trusteth in me , and affects not to confide in his own judgment , shall be free from humane fears . for i am the judge and the discerner of all secrets : i know how the matter passed ; i know him that offereth the injury , and him that suffereth it . from me hath this proceded ; this hath happened by my permission , that the thoughts of many hearts may be revealed . i shall judge the guilty , and the innocent ; but by a secret judgement i would before hand try them both . 4. the testimony of men oftentimes deceiveth ; but my judgement is true , it shall stand and not be overthrown . it is commonly hidden , and not known in every thing , but to few notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seems not right . men ought therefore to have recourse to me in every judgment , and not to leave to their own opinions . for the just man will not be troubled , whatsoever befalleth him from god ; and if any thing be wrongfully brought forth against him , he will not much care ; neither will he vainly be glad , if by others he be with reason excused . for he considereth that i am he that searcheth the heart and reins , and do judge not according to the outward face , nor humane appearance . for that is oftentimes found culpable in my sight , that in the judgment of men is thought to be commendable . 5. christian. o lord god , the just judg , strong and patient , thou who knowest the frailty and pravity of man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . thou knowest that which i know not , and therefore in every reproof i ought to have humbled my self , and to have born meekly ; vouchsafe mercifully to pardon me , as often as i have failed herein , and give me again grace of greater sufferance . for thy abundant mercy is more available to me for the obtaining of pardon , than my conceived justice for the defence of my hidden conscience . although i know nothing by my self , yet i cannot hereby justifie my self ; for without thy mercy no man living shall be justified in thy sight . chap. xlvii . that all grievous things are to be endured for life everlasting . christ. son , be not dismaied with the painful labors which thou hast undertaken for me , neither be thou wholly discomforted for the tribulations which do befal thee ; but let my promise strengthen and comfort thee in all events . i am able to reward thee infinitely and above all measure . thou shalt not long toil here , nor always be pressed with griefs . wait a while and thou shalt see a speedy end of thy evils . there will come an hour when all labor and trouble shall cease . little and short is all that which passeth away with time . 2. do what thou dost ; labor faithfully in my vineyard , i will be thy reward . write , read , sing , mourn , keep silence , pray , suffer crosses manfully ; life everlasting is worthy of all these yea and greater combats . peace shall come in the day which is known unto the lord , and there shall be neither day nor night , to wit , of this time , but everlasting light , infinite brightness , stedfast peace , and secure rest . then thou shalt not say , who shall deliver me from the body of this death ? nor cry , wo is me , that my sojourning is prolonged ! for death shall be thrown down , and salvation shall appear which never shall have end , there shall be no anxiety ; but blessed joy , sweet and lovely company . 3. o , if thou hadst seen the everlasting crowns of the saints in heaven , and with how great glory they now rejoyce who in times past were contemptible to this world , and esteemed unworthy of life it self ; truly thou wouldest presently humble thy self even unto the earth ; and wouldest rather seek to be under the feet of all , than to have command so much as over one ; neither wouldest thou desire the pleasant days of this life , but rather rejoyce to suffer affliction for god , and esteem it thy greatest gain to be reputed as nothing amongst men. 4. o if thou hadst a relishing of these things , and didst suffer them to sink into the bottom of thy heart , how durst thou so much as once to complain ? are not all painful labors to be endured for everlasting life ? it is no small matter , to lose or to gain the kingdom of heaven . lift up thy face therefore unto heaven ; behold i , and all my saints with me , who in this world had great conflicts , do now rejoyce , now are comforted , now are secure , now are at rest , and shall remain with me everlastingly in the kingdom of my father . chap. xlviii . of the everlasting day , and shortness of this life . christian . o most blessed mansion of the heavenly city ! o most clear day of eternity , which night obscureth not , but the highest truth ever enlightneth ; a day of continual joy , of perpetual quietness , and never changing into a contrary state ! o that that day would once appear , and all these temporal things were at an end ! to the saints it shineth glistering with evelasting brightness , but to those that are pilgrims upon earth , it appeareth only afar off , and as it were through a glass . 2. the citizens of heaven do know how joyful that day is ; but the banished children of eve bewail the bitterness and tediousness of this . the daies of this life are short and evil , full of sorrow and anguish ; where man is defiled with many sins , incumbred with many passions , disquieted with many fears , filled with many cares , distracted with many curiosities , intangled with many vanities , compassed about with many errors , worn away with many labors , vexed with temptations , weakned with pleasures , tormented with want . 3. o , when shall these evils be at an end ! when shall i be delivered from the miserable bondage of sin ! when shall i think , o lord , of thee alone ! when shall i fully rejoyce in thee ! when shall i enjoy true liberty without all impediments whatsoever , without all trouble of mind and body ! when shall i have solid peace , secure and undisturbed peace , peace within and without , peace every way assured ! o good jesus when shall i stand to behold thee ! when shall i contemplate the glory of thy kingdom ! when wilt thou be unto me all in all ! o when shall i be with thee in thy kingdom , which thou hast prepared for thy beloved from all eternity ! i am left a poor and banished man in the land of mine enemies , where there are daily wars and great calamities . 4. comfort my banishment , asswage my sorrow ; for my whole desire fighteth after thee . for all is burdensome to me whatsoever this world offereth for my comfort . i long to enjoy thee most inwardly but i cannot attain unto it . my desire is that i may be wholly given up to heavenly things , but temporal things and unmortified passions weigh me down . with the mind i would be above all things , but with the flesh i am inforced to be subject against my will. thus unhappy man that i am , i fight against my self , and am become grievous to my self , whilst my spirit seeketh to be above , and my flesh to be below . 5. o what do i inwardly suffer , when in my mind i consider heavenly things , and presently in my prayers a multitude of carnal imaginations present themselves before me ! my god , be not far from me , depart not in thy wrath from thy servant . cast forth thy lightning , and disperse them ; send out thy darts , and break all the imaginations which my enemy casts in . gather in , call home my senses unto thee , make me forget all the things of this world : grant me to cast away speedily the imaginations of wickedness . succor me , o thou the everlasting truth , that no vanity may move me . come heavenly sweetness and let all impurity fly from before thee . pardon me also , and mercifully forgive me as often as i think upon any thing else besides thee in prayer . i do truly confess , that i am wont to be subject to many distractions ; for oftentimes i am not there , where i do corporally stand , or sit , but i am rather there , whither my thoughts do carry me . where my thought is , there am i : there is oftentimes my thought , where my affection is . that quickly offereth it self unto me , which is naturally delightsom , or by custom is pleasing . 6. and for this cause , thou that art truth it self hast plainly said . where thy treasure is , there is also thy heart . if i love heaven , i willingly think of heavenly things . if i love the world , i rejoyce at the felicity of the world , and grieve for the adversity thereof . if i love the flesh , i shall fancy oftentimes those things that are pleasing to the flesh ; if i love the spirit , i delight to think of spiritual things . for whatsoever i love , thereof do i willingly speak , and hear , and carry home with me the forms , the ideas and representations thereof . but blessed is that man , that for thee , o lord , dismisseth all creatures , that violently resisteth nature , and through fervor of spirit crucifieth the lusts of the flesh , that so with a serene conscience he may offer pure prayer unto thee , and be meet to be admitted into the angelical quire , all earthly things both outwardly and inwardly being excluded . chap. xlix . of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . christ. son , when thou perceivest the desire of everlasting bliss to be given thee from above , and desirest to depart out of the tabernacle of this body , that thou mayest behold my brightness without shaddow of turning ; open thy heart wide , and receive this holy inspiration with thy whole desire . give greatest thanks to the heavenly goodness , that dealeth with thee so favorably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall down to the things of earth . neither dost thou obtain this by thy own thought or endeavor , but by the mere dignation of heavenly grace and divine favor ; to the end that thou mayest make a further progress in holiness , and obtain greater humility , and prepare thy self for future battels , and endeavor to cleave unto me with the whole affection of thy heart , and serve me with a fervent desire . 2. son , the fire burneth many times , but the flame ascendeth not up without smoak ; so likewise the desires of some men burn towards heavenly things , and yet they are not free from temptation of carnal affection ; and therefore it is not altogether purely for the honor of god that which they so exactly request of him . such is also oftentimes thy desire , which thou hast pretended to be so serious . for that is not pure and perfect , which is tinctured with the love of thine own proper commodity and interest . 3. ask not that which is delightful and profitable to thee , but that which is acceptable to me , and appertaineth to my honor ; for if thou judgest aright , thou oughtest to prefer and follow my appointment , rather than thine own desire , or any desired thing . i know thy desire , and have heard thy frequent groans . now thou wouldest enjoy the glorious liberty of the sons of god ; now doth the everlasting habitation , and the heavenly country replenished with all joy , delight thee ; but that hour is not yet come ; as yet there is another time , to wit , a time of war , a time of labor and trial . thou desirest to be filled with the chiefest good , but thou canst not attain it for the present . i am he , saith the lord whom thou must patiently wait for , until the kingdom of god doth come . 4. thou art yet to be tryed upon earth , and to be exercised in many things . comfort shall be sometimes given thee , but the abundant fulness thereof shall not be granted . take courage therefore , and be valiant as well in doing as in suffering things contrary to nature . thou oughtest to put on the new man , and to be changed into another man. thou must oftentimes do that which thou wouldest not , and leave undone that thou wouldest do . that which is pleasing to others , shall go well forward ; that which thou wishest , shall not speed . that which others say , shall be heard ; what thou sayest , shall be nothing regarded . others shall ask and shall receive : thou shalt ask and not obtain . 5. others shall be great in the praise of men , but of thee there shall be no speech . to others this or that shall be committed , but thou shalt be accounted fit for nothing . at this nature will sometimes be troubled , and it is much if thou bearest it with silence . in these and many such like , a faithful servant of the lord is wont to be tried how he can deny and break himself in all things . there is scarce any thing , wherein thou hast had such need to dye to thy self , as in seeing and suffering those things that are contrary to thy will ; especially when that is commanded , which seemeth unto thee inconvenient , or less profitable . and for that thou being placed under authority darest not resist higher power , therefore it seemeth hard to thee to walk at the beck of another , and to leave all thine own opinion . 6. but consider , son , the fruit of these labors , the end near at hand , and the reward exceeding great ; and thou shalt be so far from sustaining them grievously , that thou wilt take great comfort of thy patience . for in regard of that little of thy will , which now thou willingly forsakest , thou shalt always have thy will in heaven . there thou shalt find all that thou wilt or canst desire ; there thou shalt enjoy all good without fear of losing it ; there shall thy will be ever one with me ; it shall not covet any outward or private thing . there no man shall withstand thee , no man complain of thee , no man hinder thee , nothing come against thee ; but all things desired shall be there together present , and refresh thy whole affection , and fill it up to the brim . there i will give thee glory for the reproach which here thou sufferedst ; the garment of praise for heaviness ; for the lowest place a kingly throne for ever ; there shall the fruit of obedience appear , the labor of repentance rejoyce , and humble subjection shall be gloriously crowned . 7. now therefore be humbly obedient unto all , and regard not who said or commanded this ; but take great heed , that whether thy superior , or thy inferior , or thine equal , require any thing of thee , or do insinuate their desire ; thou take it all in good part , and endeavor to fulfil it with a sincere will. let one seek this , another that ; let him ' glory in this , the other in that , and be praised a thousand thousand times ; but do thou neither rejoyce in this , nor in that , but in the contempt of thy self , and only in my good pleasure and honor . this art thou to wish , that whether it be thy life or death , god may be always glorified in thee . chap. l. how a disconsolate person ought to offer himself into the hands of god. christian . lord god , holy father be thou blessed both now and for evermore , because as thou wilt , so is it done , and what thou doest , is good . let thy servant rejoyce in thee , not in himself nor in any thing else ; for thou alone art the true gladness , thou art my hope and my crown , thou art my joy and my honor . o lord. what hath thy servant , but what he hath received from thee , even without any merit of his ? thine is all that thou hast given , and whatsoever thou hast made . i am poor , and in labors from my youth ; and sometimes my soul is sorrowful even unto tears ; sometimes also it is troubled in it self by reason of evils which hang over mine head . 2. i long after the joy of peace , i earnestly crave the peace of thy children that are fed by thee in the light of thy comfort . if thou give peace , if thou pour into my heart holy joy ; the soul of thy servant shall be full of gladness , and shall become devout in thy praise ; but if thou withdraw thy self , ( as many times thou doest ) he will not be able to run the ways of thy commandments , but rather he will bow his knees , and knock his breast , for it is not now with him as it was heretofore , when thy candle shined upon his head , and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 3. o righteous father , and ever to be praised , the hour is come , that thy servant is to be tryed ! behold dear father , meet it is that in this hour thy servant suffer something for thy sake . o father , evermore to be honored , the hour is come , which from all eternity thou didst foreknow should come ; that for a short time thy servant should outwardly be oppressed , but inwardly live for ever with thee ; that he should be a little despised , humbled , and made as an abject in the sight of men , and much afflicted with passions and infirmities ; that he may rise again with thee in the morning of the new light , and be glorified in heaven . holy father , thou hast so appointed it and wilt have it so ; and this is fulfilled which thy self hast commanded . 4. it is a favor to thy friend that he may suffer , and be afflicted in the world for love of thee , how often soever , and by whom soever , thou permittest it to fall upon him . for in the world nothing cometh to pass , without thy councel , without thy providence , or without a cause why . it is good for me , lord , that thou hast afflicted me , that i may learn thy righteous judgments , and cast away all haughtiness of heart , and presumption . it is profitable to me , that shame hath covered my face that i may rather seek to thee for comfort than to men. i have learned also hereby to dread thy unsearchable judgments , who afflictest the just with the wicked , but not without equity and justice . 5. i give thee thanks , for that thou hast not spared my sins , but hast worn me away with bitter stripes , inflicting sorrows , and sending griefs within and without . there is none under heaven that can comfort me , but thou my lord god , the heavenly physician of souls , that strikest and healest , bringest down to hell and bringest back again ; let thy correction be upon me , and let thy rod instruct me . 6. behold dear father , i am in thy hands . i bow my self under the rod of thy correction ; strike my back and my neck too , that my crookedness may be conformed to thy will. make me an holy and humble disciple of thine , ( as thou art wont well to do ) that i may be ready at every beck of thy divine pleasure . i commend my self and all mine unto thee to be corrected . it is better to be corrected here , than hereafter . thou knowest all and every thing , and there is nothing in the conscience of man which can be hidden from thee . before things are done , thou knowest that they will come to pass , and hast no need that any should teach thee , or admonish thee of those things which are done on earth . thou knowest what is expedient for my profiting , and how much tribulation is fit to scour off the rust of my sins . do with me according to thy desired good pleasure , and disdain me not for my sinful life , better and more clearly known to none than to thee alone . 7. grant me , o lord , to know that which is to be known , to love that which is to be loved , to praise that which pleaseth thee most , to esteem that which is precious unto thee , to despise that which is contemptible in thy sight ; suffer me not to judge according to the sight of the outward eyes , nor to give sentence according to the hearing of the ears of ignorant men ; but to discern of visible and spiritual things with a true judgement , and above all things ever to search after thy good will and pleasure . 8. the minds of men are often deceived in their judging ; the lovers of the world are also deceived in loving only visible things . what is a man the better , for that he is esteemed great by man ? the deceitful in exalting the deceitful , the vain man in extolling the vain , the blind in commending the blind , the weak in magnifying the weak , deceiveth him and doth verily more shame him , while he doth vainly praise him . for how much every one is in thy sight , so much he is , and no more . chap. li. that a man ought to imploy himself in works of humility , when strength is wanting for higher imployments . christ. son , thou art not able always to continue in the more fervent desire of virtue , nor to persist in the higher pitch of contemplation ; but thou must sometimes of necessity by reason of original corruption descend to inferior things , and bear the burden of this corruptible life though against thy will , and with grief . as long as thou carriest a mortal body , thou shalt feel trouble and heaviness of heart . thou oughtest therefore in the flesh oftentimes to bewail the burden of the flesh ; for that thou canst not always continue in spiritual exercises and divine contemplation . 2. it is then expedient for thee to flie to humble and exterior works , and to refresh thy self with good actions ; to expect with a firm confidence my coming and heavenly visitation , to bear patiently thy banishment and the dryness of thy mind , till i visit thee again , and deliver thee from all anxieties . for i will make thee forget thy former pains , and enjoy inward quietness . i will lay open before thee the pleasant fields of holy scripture , that with an enlarged heart thou mayest begin to run the way of my commandments . and thou shalt say , that the sufferings of this present time are not worthy of the glory to come , that shall be revealed in us . chap. lii . that a man ought to esteem himself not worthy of comfort , but rather to deserve stripes . christian . lord , i am not worthy of thy comfort , nor of any spiritual visitation ; and therefore thou dealest justly with me , when thou leavest me poor and desolate . for though i could shed a sea of tears , yet i were not worthy of thy comfort . for ( alas ) i deserve nothing , but to be scourged and punished , in that i have grievously and often offended thee , and have sinned greatly in many things . all things therefore duly considered , i am not worthy even of the least comfort . but thou o gracious and merciful god , who wilt not that thy works should perish , to shew the riches of thy goodness upon the vessels of mercy , even beyond his desert vouchsafest to comfort thy servant above the manner of men. for thy comforts are not like to the words of men. 2. what have i done , o lord , that thou shouldest bestow any heavenly comfort upon me ? i remember not that i have done any good , but have been always prone to sin , and slow to amendment . this is true , and i cannot deny it . if i should say otherwise , thou wouldest stand against me , and there would be none to defend me . what have i deserved for my sins , but hell and everlasting fire ? i confess in very truth that i am worthy of all scorn and contempt , and it is not fit that i should be remembred amongst thy holy ones . and although i be unwilling to hear this , yet notwithstanding for the truths sake i will lay open my sins against my self , that so the sooner i may obtain mercy at thy hand . 3. what shall i say being guilty and full of all confusion ? i have nothing to say but this , i have sinned . lord , i have sinned ; have mercy on me , pardon me ; suffer me a little , that i may bewail my grief , before i go unto the land of darkness , a land covered with the shadow of death ; what dost thou so much require of a guilty and miserable sinner , as that he be contrite , and humble himself for his offences ? of true contrition and humbling of the heart , ariseth hope of forgiveness ; the troubled conscience is reconciled to god , the favor of god , which was lost , is recovered ; man is preserved from the wrath to come , and god and the penitent soul meet together with an holy kiss . 4. humble contrition for sins is an acceptable sacrifice unto thee , o lord , savoring much sweeter in thy presence than the perfume of frankincense . this is also the pleasant ointment , which thou wouldest should be poured upon thy sacred feet ; for thou never despisest a contrite and humbled heart . there is the place of refuge , from the angry face of the enemy ; there is amended and washed away , whatsoever defilement elsewhere was contracted , and whatsoever is polluted . chap. liii . that the grace of god doth not joyn it self with those that savor of earthly things . christ. son , my grace is precious , it suffereth not it self to be mingled with external things , nor earthly comforts . thou oughtest therefore to cast away all hindrances of grace , if thou desire to receive the infusion thereof . choose therefore a secret place to thy self , love to live alone with thy self , desire the conversation of none ; but rather pour out devout prayers unto god , that thou mayest keep thy mind in compunction , and thy conscience pure . esteem the whole world as nothing ; prefer attendance upon god before all outward things ; for thou canst not attend upou me , and be delighted also in transitory vanities . thou oughtest to sequester thy self from thy acquaintance and friends , and to keep thy mind void of all temporal comfort . so the blessed apostle peter required , that the faithful of christ should keep themselves as strangers and pilgrims in this world . 2. o how great a confidence shall he have at the hour of death , whom no affection to any earthly thing detaineth in the world ! but the sickly mind is not yet capable of so retired a heart ; neither doth the carnal man understand the liberty of him who is inwardly recollected . notwithstanding if he will be truly spiritual , he ought to renounce as well those which are strangers , as those which are near unto him ; and to beware of no man more than of himself . if thou perfectly overcome thy self , thou shalt with more ease subdue the rest . it is a perfect victory to triumph over our selves . for he that keepeth himself subject in such sort that his sensuality be subdued to reason , and reason in all things be obedient to me ; he is truly a conqueror of himself , and lord of the world . 3. if thou desire to mount unto this height , thou must set out couragiously , and lay the ax to the root ; that thou mayst pluck up and destroy that hidden inordinate inclination to thy self , and unto all private and earthly good . of this sin ( that man too inordinately loveth himself ) almost all dependeth , whatsoever is throughly to be overcome ; which evil being once overcome , and subdued , there will presently ensue great peace and tranquillity . but for that few endeavor perfectly to die unto themselves , and altogether to go out of themselves , therefore they remain intangled in themselves , and cannot be lifted up in spirit above themselves . but he that desireth to walk freely with me , it is necessary that he mortifie all evil and inordinate affections , and that he should not earnestly adhere unto any creature by private love . chap. liv. of the different motions of nature and grace . christ. son , mark diligently the motions of nature and grace ; for in a very contrary and subtil manner these are moved , and can hardly be discerned but by him that is spiritually and inwardly enlightned . all men indeed desire that which is good , and pretend some good in their words and deeds ; and therefore uuder the shew of good , many are deceived . nature is crafty , and seduceth , intangleth , and deceiveth many , and always proposeth her self for her end ; but grace walketh in simplicity , and avoideth all shew of evil , pretendeth not deceits , and doth all things purely for gods sake , in whom also she finally resteth . 2. nature will not willingly die , nor be kept down , nor be overcome , nor be subject to any , nor be subdued ; but grace mindeth self mortification , resisteth sensuality , seeketh to be subject , is willing to be kept under , and will not use her own liberty ; she loveth to be kept under discipline , and desireth not to rule any , but always to live and remain wholly subject unto god , and for god is ready humbly to bow unto all men. nature striveth for her own commodity ; and considereth what profit she may reap by another ; but grace considereth not what is profitable and commodious unto her self , but rather what is profitable to many . nature willingly receiveth honor and reverence ; but grace faithfully attributeth all honor and glory unto god. 3. nature feareth shame and contempt ; but grace rejoyceth to suffer reproach for the name of jesus . nature loveth idleness and bodily rest ; but grace cannot be idle , but willingly imbraceth labor . nature seeketh to have those things that be curious and glorious , abhorreth that which is mean and course ; but grace delighteth in plain and humble things , despiseth not rough things , nor refuseth to wear that which is old and torn . nature respecteth temporal things , rejoyceth at earthly gain , sorroweth for loss , is moved with every little injurious word ; but grace thinketh on that which is everlasting , and cleaveth not to temporal things , she is not troubled with losses , nor disquieted with hard words ; for that she hath placed her treasure and joy in heaven , where nothing perisheth . 4. nature is covetous , and doth more willingly receive than give , she loveth proper and private things ; but grace is bountiful and liberal to all ; shunneth private interest , is content with a little , thinketh that it is more blessed to give than to receive . nature is bent to the creatures , to her own flesh , to vanities , and to many vagaries ; but grace draweth unto god and unto goodness renounceth creatures , flyeth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publick ; nature is willing to have some outward comfort , wherein she may be sensibly delighted ; but grace seeketh comfort in god alone , and delighteth above all visible things in the highest good . 5. nature worketh all for her own gain and profit , she can do nothing freely , but for bestowed benefits she hopeth to obtain either that which is equal , or better , either praise or favor , and coveteth to have her works and gifts much esteemed ; but grace seeketh no temporal thing , nor desireth any other reward than god alone ; nor asketh more of temporal necessaries , than what may serve her for the obtaining of things eternal . 3. nature rejoyceth to have many friends and kinsfolks , she glorieth of noble place and birth ; pleaseth the powerful , fawneth upon the rich , applaudeth those that are like her self ; but grace loveth even her enemies , and is not puffed up with multitude of friends ; nor esteemeth place or birth , but where it is joyned with greater virtue ; she rather favoreth the poor than the rich ; hath more compassion of the innocent than the powerful ; rejoyceth in the true , not in the deceitful ; always exhorteth good men to labor for the better gifts ; and by goodness to resemble the son of god. nature quickly complaineth of want and trouble ; grace constantly endureth need . 7. nature referreth all things to her self , striveth and contendeth for her self ; but grace reduceth all to god , from whence originally they proceed ; she ascribeth no good to her self , neither doth she arrogantly presume ; she contendeth not , nor preferreth her opinion before others ; but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment . nature coveteth to know secrets , and to hear news ; she will appear abroad , and make proof of many things by her own senses ; she desireth to be known , and to do those things , for which she may be praised and admired ; but grace careth not for hearing news , nor to understand curious matters ; for that all this springeth from the old corruption of man , seeing here is nothing new and durable upon earth . she teacheth therefore to restrain the senses , to avoid vain pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration ; and of every thing and every knowledg to seek profitable fruit , and the praise and honor of god ; she will not have her self nor hers publickly praised , but desireth that god should be blessed in his gifts , who of mere love bestoweth all things . 8. this grace is a supernatural light , and a certain special gift of god , and the proper mark of the elect , and pledg of everlasting salvation ; which raiseth up a man from earthly things to love the things of heaven , and of a carnal maketh him a spiritual man. how much the more therefore nature is depressed and subdued , so much the greater grace is infused , and the inward man daily by new visitations more reformed according to the image of god. chap. lv. of the corruption of nature , and efficacy of divine grace . christian . o lord my god , who hast created me after thy image and likeness , grant me this grace which thou hast shewed to be so great and so necessary to salvation , that i may overcome my wicked nature , which draweth me to sin and to perdition . for i feel in my flesh the law of sin , contradicting the law of my mind , and leading me captive to the obeying of sensuality in many things ; neither can i resist the passions thereof , unless thy most holy grace fervently infused into my heart , do assist me . 2. thy grace , o lord , and great grace is needful , that nature may be overcome , which is ever prone to evil from her youth . for by adam the first man , nature being fallen and corrupted by sin , the penalty of this stain hath descended upon all mankind , in such sort , that nature it self which by thee was created good and upright , is now accounted for the sin and for the infirmity of corrupted nature ; for that the motion thereof left unto it self draweth to evil and to inferior things . for the little power which remaineth , is like a certain spark lying hidden in ashes . this is natural reason it self , encompassed about with great darkness , yet still retaining power to discern good and evil , and the difference between true and false ; although it be unable to fulfil all that it approveth ; and enjoyeth not now the full light of truth , nor the soundness of her affections . 3. hence it is , my god , that after the inward man i delight in thy law , knowing thy commandments to be good , just , and holy , reproving also all evil and sin , teaching that it is to be avoided . but with the flesh i serve the law of sin , whilst i rather obey sensuality than reason . hence it is that to will to do good is present with me , but how to perform it i find not . for this cause i often purpose many good things , but because i want grace to help my weakness , upon a light resistance i go back and faint . hence it is that i know the way of perfection , and see clearly enough what i ought to do ; but pressed down with the weight of mine own corruption , i rise not unto what is more perfect . 4. o lord , how exceeding needful is thy grace for me , to begin any good work , to go forward , and to accomplish it ; for without it i can do nothing , but in thee i can do all things , when thy grace doth strengthen me . o heavenly grace indeed , without which our most worthy actions are nothing , and no gifts of nature are to be esteemed . arts , riches , beauty or strength , wit or eloquence , are of no value with thee , o lord , without thy grace . for gifts of nature are common to good and bad , but the peculiar gift of the elect is grace and love ; and they that bear this honorable mark , are esteemed worthy of everlasting life . this grace is so eminent , that neither the gift of prophesie , nor the working of miracles ; nor any speculation ( how high soever ) is of any esteem without it . neither faith nor hope , nor other virtues are acceptable unto thee without love and grace . 5. o most blessed grace , that makest the poor in spirit rich in virtues , and makest the rich in many blessings to be humble in heart ; come , come down unto me , replenish me early with thy comfort , lest my soul should faint for weariness and driness of mind . i beseech thee , o lord , that i may find grace in thy sight ; for thy grace is sufficient for me , though other things that nature desireth be wanting . if i be tempted and vexed with many tribulations , i will not fear any evils , whilst thy grace is with me ; that is my strength ; that giveth advice and help ; that is stronger than all enemies , and wiser than all the wise . 6. thy grace is the mistress of truth , the teacher of discipline , the light of the heart , the solace in affliction , the driver away of sorrow , the expeller of fear , the nurse of devotion , the mother of tears . what am i without it , but a withered piece of wood , and an unprofitable stalk only meet to be cast away ? let thy grace therefore , o lord , always prevent me and follow me , and make me ever diligent in good works , through jesus christ thy son. amen . chap. lvi . that we ought to deny our selves , and imitate christ by the cross. christ. son , look how much thou goest out of thy self , so much mayst thou enter into me . as to be void of all desire of external things , maketh inward peace ; so the forsaking of our selves inwardly , joyneth unto god. i will have thee learn the perfect leaving of thy self to my will , without contradiction and complaint . follow me , i am the way , the truth , and the life . without the way there is no going aright , without truth there is no knowledge , without life there is no living . i am the way which thou oughtest to follow ; the truth which thou oughtest to trust ; the life for which thou oughtest to hope . i am the way inviolable , the truth infallible , the life which cannot end . i am the most straight way , the supreme truth , the true life , yea the blessed life , the uncreated life . if thou remain in my way thou shalt keep the truth , and the truth shall make thee free , and thou shalt lay hold on everlasting life . 2. if thou wilt enter into life , keep the commandments . if thou wilt know the truth , believe me . if thou wilt be perfect , sell all . if thou wilt be my disciple , deny thy self . if thou wilt possess a blessed life , despise this present life . if thou wilt be exalted in heaven , humble thy self upon earth . if thou wilt reign with me , bear the cross with me . for only the servants of the cross find the way of bliss and true light . 3. christian. lord jesus , forasmuch as thy way is narrow and contemptible unto the world , grant me grace to imitate thee in suffering worldly contempt . for the servant is not greater than his lord , nor the disciple above his master . let thy servant be exercised in thy holy life , for therein my salvation and the true holiness doth consist ; whatsoever i read or hear besides it , doth not recreate or delight me fully . 4. christ. son , now that thou knowest and hast read these things , happy shalt thou be , if thou do them . he that hath my commandments and keepeth them , he it is that loveth me ; and i will love him , and will manifest my self unto him , and will make him sit with me in the kingdom of my father . christian. lord jesus , as thou hast said and promised , so let it come to pass , and grant that i may not wholly undeserve this favor . i have received the cross , i have received it from thy hand ; i will bear it , and bear it till death , as thou hast laid it upon me . truly the life of a good retired person is the cross , but yet it is a guide to paradise . it is now begun , it is not lawful to go back , neither is it fit to leave that which i have undertaken . 5. let us then take courage , my brethren , and go forwards together , jesus will be with us . for jesus's sake we have undertaken this cross , for jesus's sake let us persevere in the cross. he will be our helper , who is our guide and forerunner . behold our king goeth before us , who also will fight for us ; let us follow him manfully , let none be dismaid ; but be we ready to die valiantly in the battle , and let us not blemish our glory by flying from the cross. chap. lvii . that a man be not too much dejected , when he falleth into some defects . christ. son , patience and humility in adversities are more pleasing to me , than much comfort and devotion in prosperities . why art thou grieved for every little trifle spoken and done against thee ? although it had been much more thou oughtest not to have been moved . but now let it pass ; it is not the first that hath happened , nor is it any new thing , neither shall it be the last , if thou live long . thou art manly enough , as long as no adversity happeneth . thou canst give good counsel also , and canst strengthen others with thy words ; but when any tribulation suddenly comes to thy door , thou art destitute of counsel and strength . see therefore thy great frailty which thou often hast experience of in every small occurrence . it is notwithstanding intended for thy good , when these and such like things befal thee . 2. put it out of thy heart the best thou canst , and if it touch thee yet let it not deject thee , nor trouble thee long ; bear it at least patiently , if thou canst not joyfully . although thou be unwilling to hear it , and conceivest indignation thereat , yet restrain thy self , and suffer no inordinate word to pass out of thy mouth , whereby the little ones may be offended . the storm which now is raised shall quickly be appeased , and inward grief shall be sweetned by the return of grace . i yet live , saith the lord , and am ready to help thee , and to give thee greater comfort than before , if thou put thy trust in me and callest devoutly upon me . 3. be more patient , and prepare thy self to greater suffering . all is not lost , if thou feel thy self often afflicted or grievously tempted . thou art a man , and not god ; thou art flesh , not an angel. how canst thou look to continue ever in the same state of virtue , when an angel in heaven hath fallen , as also the first man in paradise ? i am he who will strengthen with health them that mourn , and do raise up unto divine glory those that know their own infirmity . 4. christian. lord , blessed be thy word , more sweet unto my mouth than the hony and the hony-comb . what should i do in these my so great tribulations and straits , unless thou didst comfort me with thy holy words ? what matter is it , how much , and what i suffer , so as i may at length attain to the port of salvation ? grant me a good end , grant me a happy passage out of this world . be mindful of me , o my god , and direct me the right way to thy kingdom , amen . chap. lviii . of not searching into high matters and into the secret judgments of god. christ. son beware thou dispute not of high matters , nor of the secret judgments of god , why this man is left , and that man taken into so great favor ; why also this man is so much afflicted , and that man so greatly advanced , these things are beyond the reach of man , neither can any reason or disputation search out the judgment of god. when the enemy therefore suggesteth these things unto thee , or some curious people enquire of thee , answer that of the prophet , thou art just , o lord , and thy judgment is right . and again , the judgments of the lord are true and righteous altogether . my judgments are to be feared , not to be discussed ; for they are such as cannot be comprehended by the understanding of man. 2. in like manner i advise thee not to enquire , nor dispute of the merits of the saints , which of them is holier than the other , and which is greater in the kingdom of heaven , these things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain glory ; from whence do spring envy and dissentions , whilst one will proudly prefer this , and the other , another . to desire to know and search out such things , is to no purpose ; nor would it please the saints ; for i am not the god of dissention , but of peace ; which peace consisteth rather in true humility , than in self exaltation . 3. some are carried with zeal of affection , to love these or those most ; but this love is rather humane than divine . i am he who made all the saints , and have given them grace ; i have given them glory , i know what every one hath deserved ; i have prevented them with the blessings of my goodness . i foreknew my beloved before the beginning of the world . i chose them out of the world , they chose not me first , i called them by grace , i drew them by mercy , i led them through sundry temptations . i have poured into them glorious comforts , i have given them perseverance , i have crowned their patience . 4. i know both the first and the last ; i embrace all with inestimable love . i am to be praised in all my saints ; i am to be blessed above all things , and to be honored in every one ; whom i have thus gloriously exalted and predestinated without any precedent merits of their own . he therefore that contemneth one of the least of my saints , honoreth not the greatest ; for that i made both the less and the greater ; and he that dispraifeth any of my saints , dispraiseth also me , and all the rest in the kingdom of heaven . there all are one through the bond of love ; they think the same , they will the same , and they all love one another . 5. but yet ( which is much more high ) they love me more than themselves , and are drawn out of all themselves or any merits of their own . for being ravished above self-love , they are wholly carried out to love me , in whom also they do fruitively rest . nothing can turn them back , nothing can press them down ; for being full of the eternal truth , they burn with the fire of unquenchable love . let therefore carnal and natural men who can affect no other but their private joys , forbear to dispute of the state of saints . they add and take away according to their own fancies , not as it pleaseth the eternal truth . 6. many are ignorant , but specially those that be slenderly enlightned ; and these can seldom love any with a perfect spiritual love . they are as yet much drawn by a natural affection and humane friendship to this man or to that ; and according to the experience they have of themselves in their earthly affections , so they frame an imagination of heavenly things . but there is an incomparable distance between the things which the imperfect ones imagine in their conceits , and those which the illuminated ones do see by revelation from above . 7. beware therefore , my son , that thou treat not curiously of these things , which exceed thy knowledg ; but rather so apply thy endeavors , that thou mayest at least have the meanest place in the kingdom of heaven . and if any one did know which of the saints exceed others in sanctity , or were greater in the kingdom of heaven ; what would this knowledg avail him , unless he should thereby humble himself the more in my sight , and should rise up into the greater praising of my name ? he pleaseth god much better that thinketh of the greatness of his sins , and the smalness of his graces , and how far off he is from the perfection of the saints ; than he that disputeth of their greatness or littleness . 8. they are well and right well contented , if men could content themselves , and refrain from these vain discourses . they glory not of their own merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite love have given them all things . they are filled with so great love of the divinity , and with such an overflowing joy , that there is no glory nor happiness , that is or can be wanting unto them . all the saints , how much the higher they be in glory , so much the more humble they are in themselves , and nearer and dearer unto me ; and therefore it is written , that they did cast their crowns before god , and fell down upon their face before the lamb , and adored him that liveth for ever and ever . 9. many inquire who is greatest in the kingdom of god , that know not whether they shall ever be numbred there amongst the least . it is a great thing to be even the least in heaven , where all are great ; for that all there shall be called , and shall be indeed , the sons of god. the least shall become a thousand ; and the sinner of an hundred years shall die . for when the disciples asked who should be greatest in the kingdom of heaven , they received this answer , unless you be converted , and be come as little children , you shall not enter into the kingdom of heaven : whosoever therefore shall humble himself as this little child , the same is greatest in the kingdom of heaven . 10. wo be unto them that disdain to humble themselves willingly with little children . for the low gate of the kingdom of heaven will not give them entrance . and wo be to the rich , that have their comforts here ; for whilest the poor enter into the kingdom of god , they shall stand lamenting without . rejoyce you that be humble , and you that be poor be you glad , for yours is the kingdom of god , if you walk according to the truth . chap. lix . that all our hope and trust is to be fixed in god alone . christian . lord , what trust have i in this life ? or what is the greatest comfort , that all things under heaven do yield me ? is it not thou , my lord god , whose mercies are without number ? where hath it been well with me without thee ? or when could it be ill with me , when thou wert present ? i had rather be poor for thee , than rich without thee . i rather choose to be a pilgrim on earth with thee , than to possess heaven without thee . where thou art , there is heaven ; and there is death and hell , where thou art not , thou art my desire , and therefore it behoveth me to sigh and cry and pray unto thee . for i have none fully to trust in , none that can seasonably help me in my necessities , but thee alone , my god. thou art my hope , thou art my trust ; thou art my comforter , and most faithful unto me in all things . 2. all men seek their own gain ; thou only seekest my salvation and my profit , and turnest all things to my good . although thou exposest me to divers temptations and adversities , yet thou orderest all this to my advantage , who art wont to try thy beloved ones a thousand wayes . in which trial thou oughtest no less to be loved and praised , then if thou didst fill me with heavenly comforts . 3. in thee therefore , o lord god , i put my whole hope and refuge ; in thee i place my tribulation and anguish ; for i find all to be weak and unconstant , whatsoever i behold out of thee . for neither can many friends avail , nor strong helpers aid , nor wise councellors give any profitable answer , nor the books of the learned comfort , nor any wealth deliver , nor any secret or pleasant place defend ; if thou thy self dost not assist , help , strengthen , comfort , instruct , and keep us . 4. for all things that seem to belong to the attainment of peace and felicity , without thee are nothing , and do bring indeed no felicity at all . thou therefore art the end of all that is good , the height of life , the depth of wisdom , and the strongest comfort of thy servants is to trust in thee above all things . to thee therefore do i lift up mine eyes , in thee o my god , the father of mercies , i put my trust . bless and sanctifie my soul with thy heavenly blessings , that it may be made thy holy habitation , and the seat of thy eternal glory ; and that nothing may be found in the temple of thy glory , that may offend the eyes of thy majesty . according to the greatness of thy goodness , and multitude of thy mercies look upon me , and hear the prayer of thy poor servant , who is far exiled from thee in the land of the shadow of death . protect and keep the soul of thy servant , amidst so many dangers of this corruptible life , and by thy grace accompanying me direct it by the way of peace , to the country of everlasting light , amen . the fourth book . a devout exhortation unto the holy communion . the voice of christ. come unto me , all ye that labor and are burdened , and i will refresh you , saith the lord. the bread which i will give , is my flesh , for the life of the world . take ye and eat , that is my body that is given for you . do this in remembrance of me . he that eateth my flesh , and drinketh my blood , dwelleth in me and i in him . the words which i have spoken unto you , are spirit and life . chap. i. with how great reverence christ ought to be received . the voice of the disciple . these are thy words , o christ the everlasting truth , though not spoken all at one time , nor written in one and the self same place . because therefore they are thine and true , they are all thankfully and faithfully to be received by me . they are thine , and thou hast spoken them ; and they are mine also , because thou hast spoken them for my salvation . i willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . these so gracious words , so full of sweetness and love , do encourage me , but mine own offences do dishearten me , and my impure conscience driveth me back from the receiving of so great mysteries . the sweetness of thy words doth encourage me , but the multitude of my sins doth oppress me . 2. thou commandest me to come confidently unto thee , if i will have part with thee ; and to receive the food of immortality , if i desire to obtain everlasting life and glory . come , saist thou , unto me , all ye that labor and are burdened , and i wil refresh you . o sweet and loving word in the ear of a sinner , that thou , my lord god , shouldest invite the poor and needy to the participation of thy most holy body ! but who am i , lord , that i may presume to approach unto thee ? behold the heavens cannot contain thee , and thou saist , come ye all unto me . 3. what meaneth this so gracious a condescension , and this so loving invitation ? how shall i dare to come , that know not any good in my self , whereupon i may presume ? how shall i bring thee unto my house , that have so often offended thy most gracious countenance ? the angels and the archangels honor thee , the saints and just men do fear thee , and saist thou , come ye all unto me ? unless thou o lord , didst say it , who would believe it to be true ? and unless thou didst command it , who would attempt to come unto thee ? behold noah a just man labored a hundred years in the making of the ark , that he might be saved with a few , and how can i in one hours space prepare my self to receive with reverenee the maker of the world ? 4. moses thy great servant , and thy especial friend , made an ark of incorruptible wood , which also he covered with most pure gold , to put the tables of the law therein ; and i a corruptible creature , how shall i dare so lightly to receive the maker of the law , and the giver of life ? solomon the wisest of the kings of israel bestowed seven years in building a magnificent temple to the praise of thy name , and celebrated the feast of dedication thereof eight days together ; he offered a thousand peace-offerings , and he solemnly set the ark in the place prepared for it , with the sound of trumpets , and joy ; and i the most miserable and poorest of men , how shall i bring thee into my house , that can scarce spend one half hour religiously ? and i wish i could once spend about one half hour in a worthy and due manner ! 5. o my god , how much did they endeavor to please thee , and alas how little is that which i do ! how little time do i spend to prepare my self to receive ! i am seldom wholly recollected , very seldom free from all distraction ; and yet surely no unbecoming thought ought to appear in the comfortable presence of thy deity , nor any creature wholly take me up ; for i am not to harbor an angel , but the lord of angels . 6. and yet there is great difference between the ark of the covenant with its reliques , and thy most pure body with its unspeakable virtues ; between those legal sacrifices , figures of future things , and the true sacrifice of thy body , the complement of all antient sacrifices . why therefore am i not more zealous in thy venerable presence ? wherefore do i not prepare my self with greater care to receive thy holy things ; sith those holy antient patriarchs and prophets , yea kings also and princes , with the whole people , have shewed such an affectionateness of devotion to thy divine service ? 7. the most devout king david danced before the ark of god with all his might , calling to mind the benefits bestowed in times past upon his forefathers . he made instruments of sundry kinds , he published psalms , and appointed them to be sung with joy ; he also oftentimes sung to the harp , being inspired with the grace of the holy ghost . he taught the people of israel to praise god with their whole heart , and with pleasant voices every day to bless and praise him . if so great devotion was then used , and such celebrating of divine praise before the ark of the testament ; what reverence and devotion is now to be performed by me and all christian people at the sacrament , in receiving the most precious body of christ ? 8. o god the invisible creator of the world how wonderfully dost thou deal with us ! how sweetly and graciously dost thou dispose of all things with thine elect , to whom thou offerest thy self to be received in the sacrament ! o this exceedeth all understanding ! this chiefly draweth the hearts of the religious and inflameth their affections . for thy true faithful servants that dispose their whole life to amendment , by this most precious sacrament , oftentimes gain much of the grace of devotion , and love of holiness .. 9. o the admirable and hidden grace of this sacrament , which only the faithful ones of christ do know ; but the unbelieving , and such as are slaves unto sin , cannot have experience thereof ! in this sacrament spiritual grace is given , and strength which was lost is restored in the soul , and the beauty disfigured by sin returneth again . this grace is sometimes so great , that out of the fulness of devotion which is here given , not only the mind , but the weak body also , feeleth great increase of strength . 10. our coldness and negligence surely is much to be wailed and pittied , that we are not drawn with greater affection to receive christ , in whom all the hope and merit of those that are to be saved doth consist . for he is our sanctification and redemption ; he is the comfort of those who are here but travellers , and the everlasting fruition of saints . it is much therefore to be lamented that many do so little consider this comfortable mystery , which rejoyceth heaven , and preserveth the whole world . o the blindness and hardness of mans heart , that doth not more deeply weigh so unspeakable a gift ; but rather cometh by the daily use thereof to regard it little or nothing ! 11. for if this most holy sacrament should be celebrated in one place only , and consecrated by one only minister in the world ; with how great desires dost thou think would men be affected to that place , and to such a minister , that they might enjoy the celebration of these divine mysteries ? but now there are many ministers , and christ is offered in many places ; that so the grace and love of god to man may appear so much the greater , how much the more this sacred communion is spread through the world . thanks be unto thee good jesus , the everlasting shepherd , that hast vouchsafed to refresh us who are poor and in a state of banishment , with thy precious body and blood , and to invite us to the receiving of these mysteries with the words of thy own mouth , saying , come unto me all ye that labor and are burdened , and i will refresh you . chap. ii. that the great goodness and love of god is exhibited to man in this sacrament . the voice of the disciple . in confidence of thy goodness and great mercy , o lord , being sick , i approach unto my savior , being hungry and thirsty to the fountain of life , needy to the king of heaven , a servant unto my lord , a creature to my creator , being disconsolate i come to thee my merciful comforter . but whence is this to me , that thou vouch-safest to come unto me ? who am i that thou shouldest give thy self unto me ? how dare a sinner appear before thee ? and how is it that thou dost vouchsafe to come unto a sinner ? thou knowest thy servant and seest that he hath no good thing in him , for which thou shouldest bestow this favor upon him . i confess therefore my unworthiness , and i acknowledg thy goodness ; i praise thy mercy , and give thee thanks for this thy transcendent love . for thou dost this for thine own sake , not for any merits of mine ; to the end that thy goodness may be better known unto me , thy love more abundantly shewed , and thy gracious condescension may be the more eminently set forth . since therefore it is thy pleasure , and thou hast commanded that it should be so , this thy favor is also dearly pleasing to me , and i wish that my sins may be no hindrance herein . 2. o most sweet and benign jesus , how great reverence and thanks together with perpetual praise , is due unto thee for the receiving of thy sacred body , whose preciousness no man is able to express ! but what shall i think of at this communion , now that i am to approach unto my lord , whom i am not able duly to honor , and yet i desire to receive him with devotion ? what can i think better , and more profitable , than to humble my self wholly before thee , and to exalt thy infinite goodness above me ? i praise thee my god , and will exalt thee for ever ; and i do despise and submit my self unto thee , in a deep sense of my own unworthiness . 3. behold thou art the holy of holies , and i the skum of sinners ! behold thou inclinest unto me , who am not worthy so much as to look up unto thee ! behold thou comest unto me ! it is thy will to be with me , thou invitest me to thy banquet . thou wilt give me the food of heaven , and bread of angels to eat , which is no other indeed than thy self , the living bread , that descendest from heaven , and givest life unto the world . world . 4. behold from whence doth this love proceed ! what a gracious condescension of thine appeareth herein ! how great thanks and praises are due unto thee for these benefits ! o how good and profitable was thy councel , when thou ordainedst it ! how sweet and pleasant the banquet , when thou gavest thy self to be our food ! how wonderful is this thy doing , o lord , how mighty is thy power , how unspeakable is thy truth ! for thou sayest the word , and all things were made ; and this was done which thou commandest . 5. a thing of great admiration , that thou , my lord god , true god , and man , shouldest be exhibited unto us by the elements of bread and wine . thou who art the lord of all things and standest in need of none , had pleased to dwell in us by means of this thy sacrament ; preserve my heart and body unspotted , that with a chearful and pure conscience i may often celebrate thy mysteries , and receive them to my everlasting health ; which thou hast chiefly ordained and instituted for thy honor and for a perpetual memorial . 6. rejoyce , o my soul , and give thanks unto god for so noble a gift , and so singular a comfort left unto thee in this vale of tears . for as often as thou callest to mind this mystery , and receivest the body of christ ; so often dost thou remember the work of thy redemption , and art made partaker of all the merits of christ. for the love of christ is never diminished , and the greatness of his propitiation is never exhausted . therefore thou oughtest always to dispose thy self hereunto by a fresh renewing of thy mind , and to weigh with attentive consideration this great mystery of thy salvation . so great , new , and joyful it ought to seem unto thee , when thou comest to these holy mysteries ; as if the same day christ first descending into the womb of the virgin , were become man ; or hanging on the cross did suffer and die for salvation of mankind . chap. iii. that it is profitable to communicate often . the voice of the disciple . behold , o lord , i come unto thee , that i may be comforted in thy gift , and be delighted in thy holy banquet , which thou , o god , hast prepared in thy goodness for the poor . behold in thee is all whatsoever i can or ought to desire ; thou art my salvation and my redemption , my hope and my strength , my honor and my glory , make joyful therefore this day the soul of thy servant , for that i have lifted it up to thee . o lord jesus , i desire to receive thee now with devotion and reverence . i do long to bring thee into my house , that with zacheus i may obtain to be blessed by thee , and to be numbred amongst the children of abraham . my soul thirsteth to receive thy body , my heart desireth to be united with thee . 2. give thy self to me , and it sufficeth ; for besides thee no comfort is available . i cannot be without thee , nor live without thy visitation . and therefore i must often come unto thee , and receive thee for the welfare of my soul ; lest perhaps i faint in the way , if i be deprived of thy heavenly food . for so , most merciful jesus , thou once didst say , preaching to the people and curing sundry diseases , i will not send them home fasting , lest they faint in the way . deal thou therefore in like manner now with me , who hast vouchsafed to leave thy self in the sacrament for the comfort of the faithful . for thou art the sweet refection of the soul ; and he that eateth thee worthily , shall be partaker and heir of everlasting glory . it is necessary for me , that do often fall and sin , and so quickly wax dull and faint , that by frequent prayer and confession , and receiving of thy holy body , i renew , cleanse , and inflame my self ; lest perhaps by long abstaining i should fall from my holy purpose . 3. for the imaginations of man are prone unto evil from his youth , and unless some divine remedy help him , he quickly slideth to worse . this holy communion therefore draweth back from evil and strengtheneth in good . for if i be now so often slack and cold when i communicate , or celebrate ; what would become of me if i received not this remedy , and sought not after so great an help ? though every day i be not fit , nor well prepared to communicate ; i will endeavor notwithstanding at due times to receive the divine mysteries , and to be partaker of so great a grace . for this is one chief comfort of a faithful soul , whilest she wandreth from thee in this mortal body , that being often mindful of her god , she receive her beloved with a devout mind . 4. o the wonderful condescent of thy mercy towards us , that thou o lord god , the creator and giver of life to all spirits , dost vouchsafe to come unto a poor soul ; and with thy whole deity and humanity to replenish her hunger ! o happy mind and blessed soul , that obtains to receive thee , her lord god , with devout affection , and in receiving of thee to be filled with spiritual joy ! o how great a lord doth she entertain ! how beloved a guest doth she harbor ! how pleasant a companion doth she receive ! how faithful a friend doth she take in ! how lovely and noble a spouse doth she embrace ! she embraceth him who is to be loved above all that is beloved , and above all things that may be desired . let heaven and earth and all their furniture be silent in thy presence ; for what praise and beauty soever they have , it is received from thy bounty , and shall not equal the beauty of thy name , whose wisdom is infinite . chap. iv. that many benefits are bestowed upon them that communicate devoutly . the voice of the disciple . my lord god , prevent thy servant with the blessings of thy sweetness , that i may approach worthily and devoutly to thy glorious sacrament ; stir up my heart unto thee , and deliver me from all dulness ; visit me with thy salvation , that i may taste in spirit thy sweetness , which plentifully lieth hid in this sacrament , as in a fountain . enlighten also my eyes to behold so great a mystery , and strengthen me to believe it with undoubted faith . for it is thy work , and not mans power ; thy sacred institution , not mans invention . for no man is of himself able to comprehend and understand these things , which surpass the understanding even of angels . what therefore shall i unworthy sinner , dust and ashes , be able to search and comprehend of so high and sacred a mystery ? 2. o lord , in the simplicity of my heart , with a good and firm faith , and at thy commandment , i come unto thee with hope and reverence , and do truly believe that thou art present in the sacrament . thy will is , that i receive thee , and that by love i unite my self unto thee . wherefore i implore thy mercy , and do crave thy special grace , to the end i may wholly melt and flow over with love unto thee , and hereafter never harbor any external comfort . for this most high and worthy sacrament is the health of the soul and body , the remedy of all spiritual weakness ; hereby my vices are cured , my passions bridled , temptations overcome or weakned , greater grace is infused , virtue begun increased , faith confirmed , hope strengthened and love inflamed , and enlarged . 3. for thou hast bestowed , and still oftentimes dost bestow many benefits in this sacrament upon thy beloved ones that communicate devoutly , o my god , the protector of my soul , the strengthner of humane frailty , and the giver of all inward comfort . thou impartest unto them much comfort against sundry tribulations ; and liftest them up from the depth of their own dejectedness , to hope in thy protection ; and dost inwardly refresh and illustrate them with new grace , so that they who before communion felt themselves heavy and indisposed , afterwards being refreshed with heavenly meat and drink , do find in themselves a great change to the better . and in such a way of dispensation thou dealest with thy elect , that they may truly acknowledg , and patiently prove , how great their own infirmity is , and what goodness and grace they receive from thee . for they of themselves are cold , dull and undevout ; but by thee they are made fervent , chearful , and full of devotion . for who is there , that approaching humbly unto the fountain of sweetness , doth not carry away from thence at least some little sweetness ? or who standing by a great fire , receiveth not some small heat thereby ? thou art a fountain always full and overflowing , a fire ever burning and never decaying . 4. wherefore if i cannot draw out of the full fountain it self , nor drink my fill ; i will notwithstanding set my lips to the mouth of this heavenly conduit , that i may draw from thence at least some small drop to refresh my thirst ; that so i may not be wholly dried up . and though i be not altogether heavenly , nor so inflamed as the cherubins and seraphins , notwithstanding i will endeavor to apply my self to devotion , and prepare my heart to obtain some small spark of divine fire , by humble receiving of this enlivening sacrament . and whatsoever is hereunto wanting in me , good jesus , most holy saviour , do thou supply for me , most bountifully and graciously , who hast vouchsafed to call us unto thee , saying , come unto me all ye that labor and are burdened , and i will refresh you . 5. i indeed labor in the sweat of my brows , i am vexed with grief of heart , i am burdened with sins , i am troubled with temptations , i am intangled and oppressed with many evill passions ; and there is none to help me , none to deliver and save me , but thou , o lord , my saviour , to whom i commit my self , and all that is mine , that thou mayest keep me and bring me to life everlasting . receive me to the honor and glory of thy name , who hast prepared thy body and blood to be my meat and drink . grant , lord god , my saviour , that by frequenting thy mysteries , the zeal of my devotion may increase . chap. v. of the dignity of this sacrament , and ministerial function . the voice of christ. if thou hadst angelical purity , and the sanctity of st. iohn baptist , thou wert not worthy to receive this sacrament . for it is not within the compass of the deserts of men , that man should consecrate the sacrament of christ , and receive for food the bread of angels . a great mystery , and great is the dignity of the ministers of god , to whom is given that which is not given to the angels . it is proper for ministers rightly instituted in the church , to have power to celebrate , and consecrate the body of christ. the priest is the minister of god , using the word of god , by gods commandment and appointment ; but god is there the principal author , and invisible worker ; to whom is subject all that he pleaseth , and all that he commandeth doth obey . 2. thou oughtest therefore more to believe god almighty in this most excellent sacrament , than thine own sense , or any visible sign . and therefore thou art to come unto this mystery with fear and reverence . consider attentively with thy self , and see what that is , whereof the ministery is delivered unto thee by the imposition of the hands of the bishop . behold thou art made a priest , and consecrated to celebrate ; see now that in due time thou doest this faithfully and devoutly , and carry thy self so , as thou mayest be without reproof . thou hast not lightned thy burden , but art now bound with a straiter band of discipline , and art obliged to a more perfect degree of sanctity . a minister ought to be adorned with all graces , and to give example of good life to others . his conversation should not be according to the ordinary and common course of men , but like to the angels in heaven , or to perfect men on earth . 3. a minister is the vicegerent of christ , to pray humbly with a prostrate mind unto god for himself and the whole people . neither ought he to cease from prayer till he obtain grace and mercy . when a minister doth celebrate , he honoreth god , rejoyceth the angels , edifieth the church , helpeth the living ; and maketh himself partaker of all good . chap. vi. an interrogation of the exercise before communion . the voice of the disciple . when i weigh thy worthiness , o lord , and my unworthiness , i tremble , and am confounded in my self . for if i come not unto thee , i fly from life ; and if i unworthily intrude my self , i incur thy displeasure . what therefore shall i do my god , my helper , and my counceller , in necessity ? 2. teach me the right way , appoint me some exercise sutable to this holy communion . for it is good for me to know how i should reverently and religiously prepare my heart for thee , for the profitable receiving of thy sacrament , or for the celebrating of so great and divine a sacrifice . chap. vii . of the discussing of our own conscience and purpose of amendment . the voice of the beloved . above all things , the minister of god ought to come to celebrate , and receive this sacrament with great humility of heart , and lowly reverence , with a full faith , and a pious intending of the honor of god. examine diligently thy conscience , and to thy power purge and cleanse it with true contrition and humble confession ; so as there may be nothing in thee , that may be burdensome unto thee , or that may breed in thee remorse of conscience , and hinder thy free access . repent thee of all thy sins in general , and in particular bewail and lament thy daily offences . and if thou hast time , confess unto god in the secret of thy heart , all the evils of thy disordered passions . 2. lament and grieve , that thou art yet so carnal , so worldly , so unmortified in thy passions , so full of the motions of concupiscence , so unwatchful over thy outward senses , so often intangled with many vain fantasies , so vehemently inclined to outward things , so negligent in the interior , so prone to laughter and immodesty , so indisposed to tears and compunction , so prompt to ease and pleasures of the flesh , so dull to strictness and life of zeal , so curious to hear news and see glorious sights , so slack to imbrace what is humble and low , so covetous of abundance , so niggardly in giving , so fast in keeping , so inconsiderate in speeh , so unbridled to silence , so loose in manners , so importune in action , so greedy to meat , so deaf to the word of god , so hasty to rest , so slow to labor , so watchful to tales , so drowsie to watch in the service of god , so hasty to the end thereof , so inconstant in attention , so cold in prayer , so undevout in celebrating , so dry in receiving , so quickly distracted , so seldom wholly gathered into thy self , so suddenly moved to anger , so apt to take displeasure against another , so prone to judge , so severe to reprehend , so joyful in prosperity , so weak in adversity , so often purposing much good , and yet performing little . 3. these and other thy defects being confessed , and bewailed with sorrow and great dislike of thine own infirmity , make a firm purpose always to amend thy life , and to endeavor still after a farther progress in holiness . then with full resignation , and with thy whole will , do thou to the honor of my name , offer up thy self a perpetual sacrifice on the altar of thy heart , faithfully committing thy body and soul unto me , that so thou mayest come worthily to celebrate this eucharistical sacrifice , and to receive profitably the sacrament of my body . 4. for man hath no oblation more worthy , nor greater , for the destroying of sin , than to offer up himself unto god purely and wholly in the holy communion . and when a man shall have done what lieth in him , and shall be truly penitent , and shall come to me for pardon and grace , as i live , saith the lord , who will not the death of a sinner , but rather that he be converted and live , i will not remember his sins any more , but they shall be all forgiven him . chap. viii . of the oblation of christ on the cross and resignation of our selves . the voice of the beloved . as i willingly offered up my self unto god my father for thy sins , my hands being stretched forth on the cross , and my body naked , so that nothing remained in me that was not wholly turned into a sacrifice for the appeasing of the divine majesty ; so oughtest thou also to offer up thy self willingly unto me every day , as a pure and holy oblation , with all thy might and affections , in as hearty a manner as thou canst . what do i require of thee more , than that thou entirely resign thy self unto me ? whatsoever thou givest besides thy self , is of little account in my sight , for i seek not any gift of thine , but thy self . 2. as it would not suffice thee to have all things whatsoever , besides me ; so neither can it please me , whatsoever thou givest , if thou offerest not thy self . offer up thy self unto me , and give thy self wholly for god , and thy offering shall be acceptable . behold i offered up my self wholly unto my father for thee , and gave my whole body and blood for thy food , that i might be wholly thine , and thou remain mine . but if thou abidest in thy self , and dost not offer thy self up freely unto my will ; thy oblation is not entire , neither will the union between us be perfect . therefore a free offering up of thy self into the hands of god , ought to go before all thy actions , if thou wilt obtain freedom and grace . for this cause so few become inwardly free and illuminated , for that they are loth wholly to deny themselves . my saying is undoubtedly true , unless a man forsake all , he cannot be my disciple . if thou therefore desirest to be my disciple , offer up thy self unto me with thy whole affections . chap. ix . that we ought to offer up our selves , and all that is ours unto god , and to pray for all . the voice of the disciple . thine , o lord , are all things that are in heaven , and in earth . i desire to offer up my self unto thee , as a free oblation , and to remain always thine . o lord , in the simplicity of my heart i offer my self unto thee this day , for a sacrifice of a perpetual praise , to be thy servant for ever . receive me with this holy oblation of thy precious body ; and may this be for my good and the good of all thy people . 2. i offer unto thee , o lord , all my sins and offences , which i have committed before thee and thy holy angels , from the day wherein i first could sin , to this hour , upon thy merciful altar ; that thou mayest consume and burn them all with the fire of thy love , and wash out all the stains of my sins , and cleanse my conscience from all offences , and restore to me again thy grace , which i lost by sin , forgiving me all my offences , and receiving me mercifully to the kiss of peace . 3. what can i do with my sins , but humbly confess and bewail them , and intreat always thy favor ? i beseech thee , hear me graciously , when i stand before thee my god. all my sins are very displeasing unto me . i will never commit them any more ; but i bewail , and will bewail them as long as i live , and am purposed to repent and according to my utmost power to please thee . forgive me , o god , forgive me my sins for thy holy names sake ; save my soul which thou hast redeemed with thy most precious blood . behold i commit my self unto thy mercy , i resign my self into thy hands . do with me according to thy goodness , not according to my wickedness and iniquity . 4. i offer up also unto thee all whatsoever is good in me , although it be very little and imperfect , that thou mayest amend and sanctify it , that thou mayest make it grateful and acceptable unto thee , and always perfect it more and more ; and bring me also , who am a slothful and unprofitable profitable creature , to a good and blessed end . 5. i offer up also unto thee all the godly desires of pious persons , the necessities of parents , friends , brethren , sisters , and of all those that are dear unto me , and that have done good either to my self or to others for thy love , and that have desired and begged of me to pray for them and all theirs ; that they all may receive the help of thy grace and comfort , protection from dangers , deliverance from pain ; and being freed from all evils , may joyfully give worthy thanks unto thee . 6. i offer up also unto thee my prayers , especially for them who have in any thing wronged , grieved , or slandered me , or have done me any damage or displeasure ; and for those also , whom i have at any time sadded , troubled , grieved , and scandalized by words or deeds , wittingly or at unawares , that it may please thee to forgive us all our sins and offences , one against another . take , o lord , from our hearts all jealousy , indignation , wrath , and contention , and whatsoever may hurt charity , and lessen brotherly love . have mercy , o lord , have mercy on those that crave thy mercy ; give grace unto them that stand in need thereof , and grant that we may be counted worthy to enjoy thy grace , and attain to life everlasting , amen . chap. x. that the holy communion is not lightly to be forborn . the voice of the beloved . thou oughtest often to have recourse to the fountain of grace and of divine mercy , to the fountain of goodness and of all benignity ; that thou maist be healed of thy sins and passions , and be made more strong and vigilant against all the temptations and deceits of the devil . the enemy knowing the great good and advantage which comes by the holy communion , endeavoreth by all means and occasions to withdraw and hinder faithful and pious persons from it . 2. some when they purpose to fit themselves for the holy communion , suffer worse assaults of the devil . for that wicked spirit ( as it is written in iob ) cometh amongst the sons of god , to trouble them according to his accustomed malice , or to make them over fearful and perplexed , that so he may diminish their affection , or by subtile assaults take away their faith , to the end they may either altogether forbear the communion , or at least come unto it but coldly . but there is no heed to be taken of his frauds and suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . thou oughtest to contemn and scorn him a miserable wretch , and not to omit the holy communion for his assaults , and the troubles which he raiseth . 3. oftentimes also an excessive care for the obtaining such a degree of devotion , and some anxiety about confessing thy sins hindereth thee . follow herein the counsel of the wise , and put away all doubt and scruple ; for it is an hindrance to the grace of god , and prejudiceth the devotion of the mind . for every small vexation and trouble omit not the holy communion , but the sooner confess thy sins , and willingly forgive others whatsoever offences they have done against thee ; and if thou hast offended any , humbly crave pardon , and god will readily forgive thee . 4. what availeth it to delay long the confession of thy sins , or to defer the holy communion ? purge thy self with speed , spit out the venome presently , make hast to apply this sovereign remedy , and thou shalt find it to be better with thee , than if thou deferredst it long . if thou omittest it to day for this cause , perhaps to morrow some greater will fall out ; and so thou maist be hindred a long time from the communion , and become more unfit . with all possible speed shake off from thy self all present heaviness and sloth , for it will not avail thee to continue long in disquietness and trouble of mind , and for daily occurring impediments to withdraw thy self from the divine mysteries . yea it is very prejudicial to defer the communion long , for this usually causeth a greater dulness and undisposedness . alas , some cold and dissolute people do willingly delay confession and defer the sacred communion , lest they should be engaged to the greater watch over themselves . 5. o how little is their charity , and how weak is their devotion , that so easily omit the holy communion ! how happy is he and acceptable to god , who so ordereth his life , and keepeth his conscience in such purity , that he is ready and fit to communicate every day , if it were convenient and might be done without others taking notice . if one doth sometimes abstain out of humility , or by reason of some lawful impediment , he is to be commended for the reverence which therein he sheweth . but if it proceedeth of dull slothfulness , he must stir himself up , and do what lieth in him , and god will assist his desire for the good will he hath thereto , which god doth chiefly respect . 6. and when any lawful hindrance doth happen , he must yet always have that good will , and a pious intention to communicate , and so shall he not lose the fruit of the sacrament . for every good man may every day and hour profitably and without let receive christ spiritually ; and yet on certain daies , and at time appointed he ought to receive sacramentally with an affectionate reverence the body of his redeemer , and rather seek the honor and glory of god , than his own comfort . for he communicateth mystically and is invisibly , as often as he devoutly calleth to mind the mysterie of the incarnation , and the passion of christ , and is inflamed with his love . 7. he that prepareth not himself , but when a festival draweth near , and when custome compelleth him thereunto , shall usually be found to be unprepared for it . blessed is he that offereth himself up as a sacrifice to the lord , as often as he doth celebrate or communicate . be not too long , nor too short in celebrating , but keep the accustomed manner of those with whom thou livest . thou oughtest not to be tedious and troublesom to others , but to observe the received custom , according to the appointment of thy superiors ; and rather frame thy self to the profit of others , than to thine own devotion or desire . chap. xi . that the body of christ , and the holy scriptures , are most necessary unto a faithful soul. the voice of the disciple . o sweetest lord jesus , how great sweetness hath an holy soul that feasteth with thee in thy banquet , where there is set no other food to be eaten but thy self , her only beloved , and most to be desired above all the desires of her heart ! and verily it should be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence ; and with holy magdalene to wash thy feet with my tears . but where is this devotion ? where is there any so plentiful shedding of holy tears ? surely in the sight of thee and thy holy angels , my whole heart should be inflamed and even weep for joy . for i enjoy thee in the sacrament truly present , though hidden under another representation . 2. for to behold thee in thine own divine brightness , mine eyes would not be able to endure it , neither could the whole world stand in the brightness of the glory of thy majesty . i do really enjoy and adore him , whom the angels adore in heaven ; but i , as yet in the mean time , by faith , they by sight , and without a veil . i ought to be content with the light of true faith , and to walk therein , until the day of everlasting brightness break forth , and the shadowes of figures pass away . but when that shall come which is perfect , the use of sacraments shall cease . for the blessed in heavenly glory need not any sacramental remedy , but rejoyce without end in the presence of god , beholding his glory face to face , and being transformed from glory to glory into the image of the incomprehensible deity , they tast the word of god made flesh , as he was from the beginning ; and as he remaineth for ever . 3. whilest i mind these wonderful things , even all spiritual comfort whatsoever becometh tedious unto me ; for that as long as i behold not my lord openly in his glory , i make no account at all of whatsoever i see or hear in this world . thou art my witness , o god , that nothing can comfort me , no creature can give me rest , but thou my god , whom i desire to behold everlastingly . but this is not possible whilest i remain in this mortal life . therefore i must frame my self to much patience ; and submit my self to thee in all my desires . for thy saints also , o lord , who now rejoyce with thee in the kingdom of heaven , whilst they lived , expected in faith and great patience the coming of thy glory . what they believed , i believe ; what they hoped for , i also hope for ; whither they are come , i trust i shall come by thy grace . in the mean time i will go forward in faith , strengthened by the examples of the saints ; i have also godly books for my comfort and for the glass of my life , and above all these , thy most holy body for a singular remedy and refuge . 4. for i perceive two things to be chiefly necessary for me in the life without which this miserable life would be unsupportable unto me . whilst i am kept in the prison of this body , i acknowledge my self to stand in need of two things , to wit , food , and light . thou hast therefore given unto me a weak creature , thy sacred body for the nourishment of my soul and body ; and thou hast set thy word as a light unto my feet ; without these two i could not well live . for the word of god is the light of the soul , and thy sacrament , the bread of life . these also may be called the two tables set on the one side and the other , in the store-house of the holy church . one is the holy table having the holy bread , that is , the precious body of christ ; the other is that of the divine law , containing holy doctrine , teaching the true faith , and certainly leading to that within the veil , where is the holy of holies . thanks be unto thee lord jesus , the light of everlasting light , for the table of holy doctrine , which thou hast afforded us by thy servants , the prophets and apostles and other teachers . 5. thanks be unto thee , creator and redeemer of man , who to manifest thy love to the whole world , hast prepared a great supper wherein thou hast set before us to be eaten ( not the typical lamb , but ) thine own most sacred body and blood , rejoycing all the faithful with thy holy banquet , and replenishing them to the full with thy cup of salvation , in which are all the delights of paradise ; and the holy angels do feast with us , but yet with a more happy sweetness . 6. o how great and honorable is the office of gods ministers , to whom it is given with sacred words to consecrate ( the sacrament of ) the lord of glory ; with their lips to bless , with their hands to hold , with their mouth to receive , and also to administer to others ! o how clean ought to be those hands , how pure that mouth , how holy that body , how unspotted that heart , where the author of purity so often entreth ! nothing but what is holy , no word but good and profitable ought to proceed from his mouth , which so often receiveth the sacrament of christ. 7. simple and chaste ought to be the eyes that use to behold the body of christ ; the hands pure and lifted up to heaven , that use to receive the creator of heaven and earth . unto the priests especially it is said in the law , be ye holy for that i your lord god am holy . 8. assist us , almighty god , with thy grace , that we who have undertaken the office of priest-hood , may serve thee worthily and devoutly in all purity , and with a good conscience . and if we live not in so great innocency as we ought to do , grant us notwithstanding in due manner to bewail the sins which we have committed ; and in the spirit of humility and with the full purpose of a good will to serve thee hereafter more fervently . chap. xii . that he who is to communicate ought to prepare himself with great diligence . the voice of the beloued . i am the lover of purity , and the giver of all sanctity . i seek a pure heart , and there is the place of my rest . make ready and adorn for me the great chamber , and i will keep with thee the passover amongst my disciples . if thou wilt have me come unto thee , and remain with thee ; purge out the old leaven , and make clean the habitation of thy heart ; shut out the whole world , and all the throng of sins ; sit like a sparrow solitary upon the house-top , and think of thy offences in the bitterness of thy soul. for every lover prepareth the best and fairest room for his beloved ; and herein is known the affection of him that entertaineth his beloved . 2. know thou notwithstanding , that the merit of no action of thine is able to make this preparation sufficient , although thou shouldest prepare thy self a whole year together , and think on nothing else . thou art of my mere grace and favor suffered to come to my table , like a beggar invited to dinner to a rich man , who hath nothing else to return him for his benefits , but to humble himself and give him thanks . do what lieth in thee , and do it diligently ; not for custome , not for necessity , but with fear and reverence , and affection ; receive the body of thy beloved lord god , who vouchsafeth to come unto thee . i am he that have called thee , i have commanded it to be done , i will supply what is wanting in thee ; come and receive me . 3. when i bestow the grace of devotion , give thanks to thy god ; for it is given thee , not for that thou art worthy , but because i have mercy on thee . if thou have it not , but rather dost feel thy self dry ; continue in prayer , sigh and knock , and give not over until thou art meet to receive some crum or drop of saving grace . thou hast need of me , not i of thee , neither comest thou to sanctifie me , but i come to sanctifie and make thee better . thou comest that thou maist be sanctified by me , and united unto me , that thou maist receive new grace , and be stirred up again to amendment . neglect not this grace , but prepare thy heart with all diligence , and receive thy beloved into thy soul. 4. but thou oughtest not only to prepare thy self to devotion before communion , but carefully also to conserve thy self therein , after thou hast received the sacrament . neither is the careful guard of thy self afterwards less required , than devout preparation before . for a good guard afterwards , is the best preparation again for the obtaining of greater grace ; because that a man becometh therefore very indisposed , if he presently pour himself out overmuch to outward comforts . beware of much talk , remain in some secret place , and enjoy thy god. for thou hast him , whom all the world cannot take from thee . i am he , to whom thou oughtest wholly to give thy self , thatso thou maist live hereafter , not in thy self , but in me , without all solicitude . chap. xiii . that a devout soul ought to desire with her whole heart , to be united unto christ in the sacrament . the voice of the disciple . how may i obtain this , o lord , that i may find thee alone , and open my whole heart unto thee , and enjoy thee as my soul desireth ? and that no man may look towards me , nor any creature move me or eye me , but thou alone maist speak unto me , and i to thee , as the beloved is wont to speak to his beloved , and a friend to banquet with his friend ? this i pray for , this i desire , that i may be wholly united unto thee , and may withdraw my heart from all created things , and more and more by sacred communion and often celebrating , learn to relish heavenly and eternal things . o lord god , when shall i be wholly united to thee , and absorpt by thee , and be altogether forgetful of my self ? thou in me , and i in thee , and so grant us both to continue in one . 2. thou art truly my beloved , the choicest amongst thousands , in whom my soul is well pleased to dwell all the days of her life . thou art indeed my peacemaker , in whom is greatest peace and true rest , without whom is labor and sorrow and infinite misery . thou art indeed a god that hidest thy self , and thy counsel is not with the wicked , but thy speech is with the humble and simple of heart . o lord , how sweet is thy spirit , who to the end thou mightest shew thy sweetness toward thy children , vouchsafest to feed them with the bread which descendeth from heaven , and is full of all sweetness ! surely there is no other nation so great , that hath god nigh unto them , as thou our god art present to all thy faithful ones , unto whom for their daily comfort , and for the raising up of their hearts to heaven , thou givest thy self to be eaten and enjoyed . 3. for what other nation , is there so famous , as the christian people ? or what creature under heaven so beloved , as a religious soul to whom god himself cometh to feed her with his glorious flesh ? o unspeakable grace ! o admirable condescent ! o infinite love singularly bestowed upon man ! but what shall i give unto the lord in return of his grace , for so eminent an expression of thy love ? there is no other thing more acceptable that i am able to give , than to give my heart wholly to my god , and to unite it most inwardly unto him . then shall all my inward parts rejoyce , when my soul shall be perfectly united unto god. then he will say unto me ; if thou wilt be with me , i will be with thee . and i will answer him , vouchsafe , o lord , to remain with me , and i will gladly be with thee . this is my whole desire , that my heart be united unto thee . chap. xiv . of the fervent desire of some devout persons , to receive the body of christ. the voice of the discipie . o how great is thy goodness o lord , which thou hast laid up for them that fear thee ! when i remember some devout persons who come unto thy sacrament , o lord , with greatest devotion and affection , i am oftentimes confounded and blush within my self , that i come so formally and coldly to thy table of the holy communion , that i remain so dry , and without heart affection , that i am not wholly inflamed in thy presence , my god , nor so earnestly drawn and affected , as many devout persons have been , who out of a vehement desire of the communion , and a feeling affection of heart , could not contain themselves from weeping ; but with the desire both of soul and body , they earnestly longed after thee , o god the living fountain , being not otherwise able to allay nor satisfie their hunger , but by receiing thy body with all joy and spiritual greediness . 2. o the most ardent faith of those persons ! a clear argument of thy sacred presence . for they truly know their lord in the breaking of bread , whose heart burneth so mightily within them , whilst thou , o blessed jesus , conversest with them . such desire and devotion , so vehement love and fervency , is oftentimes far from me . be merciful unto me good jesus , sweet and gracious lord , and grant me thy poor needy creature , to feed sometimes , at least in this holy communion , somewhat of thy hearty affectionate love , that my faith may be more strengthened , my hope in thy goodness increased , and that my charity once perfectly enflamed , after the tasting of heavenly manna , may never decay . 3. thy mercy , o lord , is able to give me the grace i desire , and to visit me most mercifully with the spirit of fervor , when it shall please thee . for although i burn not with so great desire as those that are so singularly devoted to thee ; yet notwithstanding by thy grace , i desire to have this great inflamed desire , praying and craving that i may participate with all such thy fervent lovers , and be numbred among them in their holy company . chap. xv. that the grace of devotion is obtained by humility and denial of our selves . the voice of the beloved . thou oughtest to seek the grace of devotion instantly , to ask it earnestly , to expect it patiently and with confidence to receive it gratefully , to keep it humbly , to work with it diligently , and to commit the term and manner of this heavenly visitation to god , until it shall please him to come unto thee . thou oughtest chiefly to humble thy self , when thou feelest inwardly little or no devotion , and yet not to be too much dejected , nor to grieve inordinately . god often giveth in a short moment , that which he hath long time denied ; he giveth sometimes in the end , that which in the beginning of prayer he deferred to grant . 2. if grace should be always presently given , and at hand ever with a wish , the weak man could not well bear it . therefore the grace of devotion is to be expected with good hope and humble patience ; yet impute it to thy self and thy sins , when it is not given thee , or when it is secretly taken away . it is sometimes a small matter that hindereth and hideth grace from us , if yet it be to be called small , and not rather a great matter , that hindereth so great a good . and if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 3. for presently as soon as thou from thy whole heart givest thy self to god , and seekest not this nor that , for thine own pleasure or will , but setlest thy self wholly in him , thou shalt find thy self united and quiet ; for nothing will relish so well , and please thee so much , as the good pleasure of the divine will. whosoever therefore , with a single heart lifteth up his intention to god , and purgeth himself from all inordinate love or dislike of any created thing , he shall be the most fit to receive grace , and meet for the gist of devotion . for the lord bestoweth his blessings there , where he findeth the vessels empty . and how much the more perfectly one forsaketh these low things , and the more he dieth to himself by contempt of himself ; so much the more speedily grace shall come , and enter in more plentifully , and raise up higher the heart that is thus free . 4. then shall he see , and be filled , and wonder , and his heart shall be enlarged within him , because the hand of the lord is with him , and he hath put himself wholly into his hands for ever . behold , so shall the man be blessed , that seeketh god with his whole heart , and busieth not his soul in vain . this man obtaineth the great favor of divine union , in receiving the holy eucharist ; for that he respecteth not his own devotion and comfort , but above all devotion and comfort , the honor and glory of god. chap. xvi . that we ought to manifest our necessities to christ , and crave his grace . the voice of the disciple . o most sweet , and loving lord , whom i now desire to receive with all devotion , thou knowest my infirmity and the necessity which i endure , with how many sins and evils i am oppressed , how often i am grieved , tempted , troubled , and defiled . i come unto thee for remedy , i crave of thee comfort and succor ; i speak to him that knoweth all things , to whom all my inward parts are open , and who can only perfectly comfort and help me . thou knowest what good things i stand in most need of , and how poor i am in vertues . 2. behold , i stand before thee poor and naked , calling for grace , and craving mercy . refresh thy hungry beggar , inflame my coldness with the fire of thy love ; inlighten my blindness with the brightness of thy presence . turn all earthly things to me into bitterness , all things grievous and cross into patience , all low and created things into contempt and oblivion . lift up my heart to thee in heaven , and suffer me not to wander upon earth . be thou only sweet unto me from henceforth for evermore ; for thou only art my meat and my drink , my love and my joy , my sweetness and all my good . 3. o that with thy presence thou wouldest wholly inflame , burn and conform me unto thy self ; that i might be made one spirit with thee by the grace of inward union , and by the meltings of ardent love ! suffer me not to go from thee hungry and dry , but deal mercifully with me , as thou hast oftentimes dealt wonderfully with thy saints . what marvel is it if i should be wholly inflamed by thee , and die from my self , sith thou art fire always burning and never decaying , love purifying the heart , and enlightning the understanding ? chap. xvii . of fervent love and vehement desire to receive christ. the voice of the disciple . ple . with great devotion and ardent love , with most hearty affection and fervor i desire to receive thee , o lord , as many saints and devout persons have desired thee , when they received thy sacrament who were most pleasing unto thee in holiness of life , and most fervent in devotion . o my god , my everlasting love ; my whole good , my happiness without end . i would gladly receive thee with the most vehement desire and most worthy reverence , that any of the saints ever had , or could feel . 2. and although i be unworthy to have all those feelings of devotion , yet i offer unto thee the whole affection of my heart , as if i alone had all those highly pleasing inflamed desires ; yea and whatsoever also an holy mind can conceive and desire ; all that , with greatest reverence and most inward affection , i offer and present unto thee . i desire to reserve nothing to my self , but freely and most willingly to sacrifice my self and all mine unto thee , my lord god my creator , and my redeemer . i desire to receive thee this day with such affection , reverence , praise and honor , with such gratitude , worthiness , and love , with such faith , hope , and purity , as thy most holy mother the glorious virgin mary received , and desired thee , when she humbly and devoutly answered the angel , who declared unto her the mystery of the incarnation , and said , behold the handmaid of the lord , let it be done unto me according to thy word . 3. and as thy blessed forerunner , the most excellent amongst the saints , iohn baptist , chearfully leaped by reason of the holy ghost , whilest he was yet shut up in his mothers womb ; and afterwards seeing jesus walking amongst men , humbling himself very much , said with devout affection , the friend of the bridegroom that standeth and heareth him , rejoyceth with joy for the voice of the bridegroom ; so i also wish to be inflamed with great and holy desires , and to offer my self up to thee with my whole heart . wherefore i offer also and present unto thee the joys , fervent affections , mental excesses , and supernal illuminations , and heavenly visions of all devout hearts , with all the vertues and praises celebrated and to be celebrated by all creatures in heaven and earth , for my self , and all such as are commended to me in prayer , that by all thou maist be worthily praised and glorified for ever . 4. receive , my lord god , my wishes and desires of giving thee infinite praise and thanks , which according to the measure of thy unspeakable greatness , are most worthily due unto thee . these i yield thee , and desire to yield thee every day and moment . i do entreat and invite all heavenly minds , and all the devout servants , to give thanks and praises together with me . 5. let all people , tribes , and tongues praise thee , and magnifie thy holy and sweet name , with great joy and fervent devotion ; and let all that reverently and devoutly celebrate thy most high sacrament and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me a sinful creature . and when they shall have obtained their desired devotion and joyful union , and depart from thy sacred heavenly table , well comforted and marvellously refreshed , let them vouchsafe to remember my poor soul. chap. xviii . that man be not a curious searcher of the sacrament , but an humble follower of christ , submitting his sense to faith . the voice of the beloved . thou oughtest to beware of curious and unprofitable searching into this most profound sacrament , if thou wilt not be plunged in the depths of doubts . he that is a searcher of majesty , shall be oppressed by thy glory . god is able to work more than man can understand . a pious and humble inquiry of truth is tolerable , so it be always ready to be taught , and do endeavor to walk in the sound doctrines of the fathers . 2. blessed is that simplicity , that forsaketh the difficult ways of questions , and goeth on in the plain and assured path of gods commandments . many have lost devotion , whilest they would search after high things . faith and a sincere life required at thy hands , not height of understanding , nor a diving deep into the mysteries of god. if thou dost not understand , nor conceive those things that are under thee , how shalt thou be able to comprehend those that are above thee ? submit thy self to god , and let thy sense be subject to faith ; and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee . 3. some are grievously tempted about faith and the sacrament , but this is not to be imputed to them , but rather to the enemy . be not thou anxious nor dispute with thy thoughts , neither do thou give answer to the doubts cast in by the devil ; but believe the words of god , believe his saints and prophets , and the wicked enemy will flie from thee . it is oftentimes very profitable to the servant of god to suffer such things . for the devil tempteth not unbelievers and sinners , whom he already securely possesseth , but he sundry ways tempteth and vexeth the faithful and religious . 4. go forward therefore with a sincere and undoubted faith , and come to the sacrament with unfeigned reverence . and whatsoever thou art not able to understand , commit securely to almighty god. god deceiveth thee not ; he is deceived that trusteth to much to himself . god walketh with the simple , revealeth himself to the humble , giveth understanding to the little ones , openeth the sense to pure minds , and hideth grace from the curious and proud . humane reason is weak , and may be deceived , but true faith cannot be deceived . 5. all reason and natural search ought to follow faith , not to go before , nor infringe it . for faith and love do here chiefly excell , and work in a hidden manner in this most holy and excellent sacrament . god , who is everlasting and of infinite power , doth great and inscrutable things in heaven and in earth , and there is no searching out of his wonderful works . if the works of god were such , as might be easily comprehended by humane reason , they were not to be called wonderful and unspeakable . finis . scala sancta: or the exaltation of the soul. being a train of pious thoughts, compleating the whole duty of man: or, devotions compiled by r.a. gent. in his solitudes. allestree, richard, 1619-1681. 1678 approx. 319 kb of xml-encoded text transcribed from 150 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a23765 wing a1161a estc r213044 99825567 99825567 29952 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a23765) transcribed from: (early english books online ; image set 29952) images scanned from microfilm: (early english books, 1641-1700 ; 1754:2) scala sancta: or the exaltation of the soul. being a train of pious thoughts, compleating the whole duty of man: or, devotions compiled by r.a. gent. in his solitudes. allestree, richard, 1619-1681. [16], 286 p., [1] leaf of plates printed by t. snowden, for gabr. kunholt, and are to be sold at his shop at the post-office over against the muse, at the sign of the king's-head, london : 1678. r.a. = richard allestree. with added engraved titlepage. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. prayers -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-05 spi global keyed and coded from proquest page images 2004-06 melanie sanders sampled and proofread 2004-06 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion scala sancta : or the exaltation of the soul being a train of pious thoughts , compleating the whole duty of man : or , devotions compiled by r.a. gent. in his solitudes ▪ london , printed by t. snawden , for gabr , kunholt , and are to be sold at his shop at the post-office over against the muse , at the sign of the king's-head , 1678. scala sancta : or the exaltation of the soul . being a train of pious thoughts , compleating the whole duty of man : or , devotions compiled by r. a. gent. in his solitudes . non bove mactatô coelestia numina gaudent sed quae praestanda est , & sine teste fide . london , printed by t. snowden , for gabr. kunholt , and are to be sold at his shop at the post-office over against the muse , at the sign of the king's-head , 1678. licensed , william jane . nov. 19. 1677. to the reader . were man self-sufficient and independent , thoughts of this nature would be impertinent and unseasonable ; but seeing there are hopes and fears , blessings and curses scattered in this vail of misery , and laid up in heaps against the time of the revelation of the righteous judgment of god ; how stupid and forlorn must that soul be , which lives without god in the would ; though a spacious curtain be drawn over the globe of this earth ; though we cannot perceive the regular motions of the several wheels of providence , yet in all estates flourishing or decaying , we ought to confide in , and depend upon his goodness , and power , and wisdom , who is the fountain of all beings , and the great governour of the world ; under whose conduct the good man is safe ; and to the throne of whose grace there may be a fair access , if our prayers are managed aright , in which way i leave thee ; and if these following papers can assist thee , bless god for the occasion , which is the end of the author's hope in this undertaking . farewell . to the honourable mary mountague , wife to the right honourable lord cheif baron . madam , seeing it is the heart which god alone accepts , as a sacrifice of retribution , i humbly crave you would be pleased to take a view of the counterpart of my soul , wherein is set down the joyful correspondency it has had with heaven ; and the rather because joy and immortality , our entrance into the blessed mansions above , is the common interest and design of all who appeal to heaven in the name of christ : i know your closet is plentifully stor'd with holy ejaculations , that sacred perfume which sweetens the very breath of the soul , and is more acceptable to god , than costly odours , the scent of myrrh and frankincense , yet these papers possibly may find entertainment ; because they are pen'd by one whose soul has been many years travelling that way , and therefore chiefly endeavours to speak the dialect & language of that kingdom : no friendship is so strong as that which is contracted by travellers in this journey ; and though i have the honour to have the same blood of r. a's . running in my veins , yet i esteem my self more happy in the beginnings of our christian allyance and eternal duration of it , when we shall pass from this state of grace to that of glory . how glorious must your entrance be into the holy land ; for persons placed in so high a station by holy example command their attendants : & when you enter into the land of promise , your numerous train must follow ; in which retinue to be admitted is the humble and hearty prayer of madam , your ladyships most humble servant and relation . r. a. the preface . i chose the psalms of david for the platform of my devotions , because nothing can be supposed more acceptable to god in duties of this nature , than to follow his steps , who was a man after god's own heart . the original is so well penned , so full and lofty in its expressions , that cowley , when he gave his censure of the translators , says , that shimei hardly reviled david more , than some of them have done . however , i reckon not my self concerned in that charge , seeing i follow the best translation our language bears . were this book of psalms duly weighed , and considered , men might find materials for their addresses to heaven fitted for all states and conditions ; as if it were a mirrour of the passages of humane life , and comprehended all the desires and offices of a good man. though david's composures were elegant and harmonious in their native dress , yet 't was not the instrument , but the strings of his heart made the sweetest melody . nothing is more charming than a soul so well tuned , so well skill'd in all the parts of divine musick : thus we joyn consort with the harmony of the sphears ; we may be assured that the eccho is rebounded with the exultation and hallelujahs of heaven it self . choice meditations out of the psalmist . serve the lord with fear , and rejoyce unto him with reverence , 2.11 . but know , that the lord hath set apart him that is godly for himself : the lord will hear me when i call upon him , 4.3 . offer the sacrifices of righteousness , and put your trust in the lord , v. 5. for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee , 5.4 . for thou , lord , wilt bless the righteous : with favour wilt thou compass him as with a shield , 12. god judgeth the righteous , and god is angry with the wicked every day . if he turn not , he will whet his sword , he hath bent his bow , and made it ready ; 7.11 , 12. the wicked shall be turned into hell , and all the nations that forget god. for the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever , 9.17 , 18. the lord tryeth the righteous ; but the wicked , and him that loveth violence , his soul hateth . for the righteous lord loveth righteousness , his countenance doth behold the upright , 11.56.7 . for the oppression of the poor , for the sighing of the needy , now will i arise saith the lord , i will set him in safety , from him that pusseth at him . the words of the lord are pure words , as silver tryed in a furnace of earth purified seven times in the fire , 12.5 , 6. the lord looked down from heaven upon the children of men , to see if there were any that would understand and seek after god , 14.2 . lord , who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? he that walketh uprightly and worketh righteousness , and speaketh the truth in his heart , 15.1 , 2. in whose eyes a vise person is contemned , but he honoureth them that fear the lord : he that sweareth to his neighbour , and disappointeth him not . thou wilt shew me the path of life ; in thy presence is the fulness of joy , at thy right hand there is pleasure for evermore , 16.11 . i will call upon the lord , who is worthy to be praised : so shall i be safe from mine enemies , 18.3 . i was upright before him , and i kept my self from mine iniquity : therefore the lord hath recompenced me according to my righteousness , and according to the cleanness of mine hand in his eye-sight . with the merciful thou shalt shew thy self merciful , with an upright man , thou shalt shew thy self upright ; vers . 23 , 24 , 25. he delivereth me from mine enemies : yea , thou liftest me up above those that rise up against me : thou hast delivered me from the violent man. great deliverance giveth he to his king , and sheweth mercy to his anointed , to david , and to his seed for evermore , vers . 48 , 51. the heavens declare the glory of god ; and the firmament sheweth his handy-work , 19.1 . the lord hear thee in the day of trouble ; the name of the god of jacob defend thee , 20.1 . grant thee according to thine own heart , and fulfil all thy counsel , vers . 4. our fathers trusted in thee , and thou didst deliver them ; 22.4 . for he hath not despised , nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him , he heard him , vers . 24. the lord is my shepherd , i shall want nothing , 23.1 . he that hath clean hands , and a pure heart , who hath not lift up his soul to vanity , nor sworn deceitfully , 24.4 , 5 , he shall receive the blessing from the lord , and righteousness from the lord of his salvation . lord , i have loved the habitation of thy house , and the place where thy honour dwelleth , 26.8 . wait upon the lord , be of good courage , and he shall strengthen thine heart : wait , i say , on the lord , 27.14 . i hate them that regard lying vanities : but i trust in the lord. i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , thou hast known my soul in adversities , 31.6 , 7. for my life is spent with grief , my strength faileth me because of my iniquity , and my bones are consumed , vers . 10. blessed is he whose transgression is forgiven , and whose sin is covered . blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit is no guile . i acknowledge my sin unto thee , and mine iniquities have i not hid : i said , i will confess my transgression unto the lord , and thou forgavest the iniquity of my sin. be glad in the lord , ô ye righteous , and rejoyce , and shout for joy all ye that are upright in heart , 32.1 , 2 , 5 , 11. he loveth righteousness , and judgment , the earth is full of the goodness of the lord. let all the earth fear the lord , let all the inhabitants of the world stand in awe of him . the lord looketh from heaven : he beholdeth all the sons of men. depart from evil and do good , seek peace , and pursue it . from the place of his habitation he looketh upon all the inhabitants of the earth . he fashioneth all their hearts alike : he considereth their works . there is nothing saved by the multitude of an host , neither a mighty man delivered by great strength . behold , the eye of the lord is upon them that fear him , and upon them that hope in his mercy : to deliver their soul from death , and to keep them alive in famine , 33.5 , 8 , 13 , 14 , 15 , 16 , 18 , 19. i will bless the lord at all times : his praise shall continually be in my mouth . o magnifie the lord with me , and let us extol his name together . i sought the lord , and he heard me , and delivered me from all my fears . the poor cryeth , and the lord heareth him , and saveth him out of all his troubles . the angel of the lord encampeth round about them that fear him , and delivereth them . o taste and see how good the lord is to them that fear him , and trusteth in him . o fear the lord , ye his saints , for there is no want to them that fear him . the ●●ons do lack , and suffer hunger , but they that seek the lord shall want no manner of thing that is good . keep thy tongue from evil , and thy lips from speaking guile . depart from evil and do good ; seek peace and pursue it . the eyes of the lord are over the righteous , and his ears open unto their cry . the face of the lord is against them that do evil , to cut off the remembrance of them from the earth . the righteous cry , and the lord heareth and delivereth them out of all their troubles . the lord is nigh unto them that are of a broken heart , and saveth such as be of a contrite spirit . many are the troubles of the righteous , but the lord delivereth them out of all . evil shall slay the wicked , and they that hate the righteous shall be desolate . the lord redeemeth the souls of his servants , and none of them that trust in him shall be desolate , 34.1 , 3 , 4 , 6 , 7 , 8 , 9 , 10 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 21 , 22. for he flattereth himself in his own eye , until his abominable sins be found to be abominable . for with thee is the fountain of life : and in thy light , shall we see light. o continue thy loving kindness unto them that know thee , and thy righteousness to them that are upright in hea●●● 36.2 , 9 , 10. fret not thy self because of the evil doers , neither be envious against the workers of iniquity . for they shall soon be cut down like the grass , and wither as the green herb . trust in the lord , and be doing good , so shalt thou dwell in the land , and verily thou shalt be fed . delight thy self in the lord , and he shall give thee the desires of thy heart . commit thy way unto the lord , trust also in him , and he shall bring it to pass . rest in the lord , and wait patiently upon him : fret not thy self because of him who prospereth in his way , because of the man that bringeth wicked devices to pass . cease from anger , and forsake wrath : fret not thy self in any wise to do evil : for evil doers shall be cut off : but those that wait upon the lord , they shall inherit the land. a little that the righteous man hath , is better than the riches of the ungodly . the wicked borroweth and payeth not again , but the righteous sheweth mercy , and giveth . for such as be blessed of god , shall inherit the land : and they that be cursed of him , shall be cut off . the steps of a good man is blessed of the lord , and he delighteth in his way . though he fall , he shall not be utterly cast down : for the lord upholdeth him with his hand , i have been young , and now am old ; yet never saw i the righteous forsaken , nor their seed begging their bread. he is ever merciful , and lendeth , and his seed is blessed . wait on the lord , and keep his way , and he shall exalt thee to inherit the land ; when the wicked are cut off , thou shalt see it . i have seen the wicked in great power , and spreading himself like a green bay-tree ; yet he passeth away , and lo , he was gone : yea , i sought him , but he could not be found . mark the perfect man , and behold the upright , for the end of that man is peace . the salvation of the righteous is of the lord , he is their strength in the time of trouble . and the lord shall help them , and deliver them from the wicked , and save them , because they put their trust in him . 37.1 , 2 , 3 , 4 , 5 , 7 , 8 , 9 , 15 , 16 , 21 , 22 , 23 , 24 , 25 , 26 , 34 , 35 , 36 , 37 , 39 , 40. for in thee o lord do i hope thou wilt hear , o lord my god , 38.15 . i said , i will take heed to my ways that i offend not with my tongue : i will keep my mouth with a bridle , while the wicked is before me . behold , thou hast made my daies as an hand breath , and my daies are as nothing before thee : verily , every man at his best state is altogether vanity , selah . when thou with rebuke doth chasten man for sin , thou makest his beauty to consume away like a moth fretting a garment , surely every man is vanity , selah . 39.1 , 5 , 11. blessed is that man that maketh the lord his trust : and respecteth not the proud , nor such as go about with lies , 40.4 . the lord will preserve him and keep him alive , and he shall be blessed upon the earth , and thou wilt not deliver him to the will of his enemies , 41.2 . as the hart panteth after the water-brooks , so panteth my soul after thee , o my god. why art thou cast down o my soul , and why art thou so disquieted within me ? hope thou in god , for i will yet praise him , for the light of his countenance , 42.5 . god is my refuge and my strength , a very present help in trouble . therefore will i not fear , though the earth be moved , and the mountains be carried into the midst of the sea , 46.1 , 2. for the lord most high is terrible , he is a great king over all the earth , 47.2 . hear this all ye people , give ear all ye inhabitants of the earth , 49.1 . the mighty god , even the lord hath spoken , and called the earth from the rising of the sun unto the going down of the same . for every beast of the forest is mine , and the cattel upon a thousand hills . i know all the fowls upon the mountains , and the wild beasts of the fields are mine . if i were hungry , i would not tell thee , for the world is mine , and the fulness thereof . call upon me in time of trouble , i will hear thee , and thou shalt glorifie me . thou givest thy mouth to evil , and thy tongue frameth deceit , 50.10 , 11 , 12 , 15 , 19. thy tongue deviseth mischief , like a sharp rasor ; thou lovest evil , more than good ; and lying rather than to speak righteousness , selah . but i am like a green olive-tree in the house of my god. i trust in the mercy of god , for ever and ever , 52.2 , 3 , 8. it was thou mine own familiar friend , my guide , and my acquaintance , that hath done me this dishonour . cast thy burthen upon the lord and he shall sustain thee : he shall never suffer the righteous to be moved . but thou , o lord , shalt bring them down into the pit of destruction : bloody and deceitful men shall not live out half their daies , but i will trust in thee o lord , 55.13 , 22 , 23. in god i will praise his word , in god i have put my trust , i will not fear what flesh can do unto me . cast thy burthen upon the lord , and he shall sustain thee : he shall never suffer the righteous to be moved . but , o lord , thou shalt bring them to the pit of destruction : bloody and deceitful men , shall not live out half their daies , but i will trust in thee . in god will i praise his word , in god i have put my trust , i will not fear what flesh can do unto me . when i cry unto thee , then shall mine enemies turn their back : this i know , for god is for me , in god have i put my trust , i will not be afraid what man can do unto me , 56.4 , 9 , 11. truly my soul waiteth upon god , for of him cometh my salvation . he only is my rock and my salvation : he is my defence , so that i shall not greatly be moved . trust not in oppression , and in robbery : if riches encrease , set not your heart upon them . god hath spoken once , twice have i heard this , that power belongeth unto god. also unto thee o lord , belongeth mercy : for thou rendrest to every man according to his works , 62.1 , 2 , 10 , 11 , 12. he ruleth by his power for ever , his eyes behold the nations : let not the rebellious exalt themselves , selah . o bless our god , ye people , and make the voice of his praise to be heard . for thou , o god , hast proved , thou hast tryed us , even as silver is tryed . sing forth the honour of his name , make his praise glorious , 66.2 , 7 , 8 , 10. he is a father of the fatherless , and judge of the widows . god is in his holy habitation . he that is our god , is the god of our salvation : and unto god , belongeth the issues from death , 68.5 , 20. the humble shall see this and be glad , and your soul shall live that seek god. for the lord heareth the poor , and despiseth not his prisoners , 69.32 , 33. he shall spare the poor and needy , and shall save the souls of the needy . he shall redeem their souls from deceit and violence , and precious shall their blood be in his sight , 72.13 , 14. the prosperity of the wicked ; they are not in trouble as other men , neither are they plagued like other men , therefore pride compasseth them about as a chain , violence covereth them as a garment . their eyes stand out with fatness , they have more than heart can wish . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . surely thou didst set them in slippery places , thou castest them down into destruction . how are they brought into desolation , as in a moment they are utterly consumed with terrours . but it is good for me to draw neer unto god , i have put my trust in the lord god , that i may declare all thy works , 37.6 , 18 , 19 , 26 , 28. all the horns of the wicked will i cut off , but the horns of the righteous shall be exalted , 5.10 . is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercy ? selah . 77.8 , 9. therefore the lord heard this , and was wroth : so fire was kindled against jacob , and his anger also came up against israel . because they believed not in god : and trusted not in his salvation . give ear o my people , to my laws , incline your ears to the words of my mouth . that they might set their hope in god , and not forget the work of god , but to keep his commandments , 78.1 , 7 , 21 , 22. the wrath of god came upon them , and slew the fattest of them , and smote down the chosen men of israel . for all this they sinned still , and believed not for all his wondrous works . but he being full of compassion , forgave all their iniquities , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his wrath. for he remembred that they were but flesh , a wind that passed and cometh not again , 78.31 , 32 , 38 , 39. god standeth in the congregation of the mighty : he judgeth among the gods. defend the poor and fatherless : do justice to the afflicted and needy . deliver the poor and needy out of the hand of the wicked , 82.1 , 3 , 4. thou hast forgiven the iniquity of thy people , thou hast covered all their sins . thou hast taken away all thy wrath : thou hast turned thy self from thy fierce anger . turn us o god of our salvation , and cause thine anger to cease from us , 85.2 , 3 , 4. yea , the lord shall give that which is good , and our land shall give her increase , vers . 12. for thou o lord art good , and ready to forgive , and plentious in mercy unto all them that call upon thee . in the day of my trouble i will call upon thee : for thou wilt answer me . for great is thy mercy towards me , for thou hast delivered my soul from the lowest hell. for thou o lord , art a god full of compassion , and gracious : long suffering , and plentious in mercy and truth , 86.5 , 7 , 13 , 15. thy wrath lyeth hard upon me , and thou hast afflicted me with all thy waves and stormes . but unto thee have i cryed o lord , in the morning shall my prayer prevent thee , 88.7 , 13. thou rulest the raging of the sea , when the waves thereof arise , thou stillest them . the heavens are thine , the earth also is thine : as for the world and the fullness thereof , thou hast founded them . for the lord is our defence , and the holy one of israel is our king. his seed also will he make to endure for ever : and his throne as the days of heaven . if his children forsake my law , and walk in my judgments : if they will break my statutes , and keep not my commandments : then will i visit their transgressions with the rod , and their iniquities with stripes . nevertheless my loving kindness will i not utterly take from him : nor suffer my faithfulness to fail . my covenant will i not break , nor alter the thing that is gone out of my lips . once have i sworn by my holiness , that i will not fail david . his seed shall endure for ever , and his throne as the sun before me . how long lord , wilt thou hide thy self , for ever ? shall thy wrath burn like fire , 89.9 , 11 , 18 , 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36 , 46. o satisfie us early with thy mercy , that we may rejoyce , and be glad all our days . make us glad according to the days wherein thou hast afflicted us : and the year wherein we have seen evil . 90 , 14 , 15. only with thine eyes thou shalt behold , and see the reward of the wicked . there shall no evil befal thee , neither any plague come neer thy dwelling . he shall give his angels charge over thee , to keep thee in all thy ways . they shall bear thee up in their hands lest thou dash thy foot against a stone . he shall call upon me , and i will answer him : i will be with him in trouble , i will deliver him , and honour him . with long life will i satisfie him , and shew him my salvation , 91.8 , 10 , 11 , 12 , 15 , 16. lord , how long , how long shall the wicked triumph ? the lord knoweth the thoughts of man , they are but vain . blessed is the man whom thou chastenest , o lord , and teachest him out of thy law. for the lord will not cast off his people : neither will he cast off his inheritance . when i said , my foot slipped , thy mercy o lord held me up . in the multitude of my thoughts within me , thy comforts delight my soul. my lord is my defence : and my god is the rock of my refuge , 94.3 , 11 , 12 , 14 , 18 , 19 , 22. come let us worship and bow down , let us kneel before the lord our maker , 95.6 . rejoyce in the lord , o ye righteous , and give thanks at the remembrance of his holiness , 97.12 . let them praise thy great and terrible name , for it is holy , 99.3 . i will behave my self wisely , with a perfect heart , o when wilt thou come unto me ? i will walk within my house with a perfect heart . a froward heart shall depart from me : i will not know a wicked person . whoso privily slandreth his neighbour , him will i destroy : him that hath a high look , and a proud heart , i will not suffer ; my eyes shall be upon the faithful in the land , they shall dwell with me . he that walketh in a perfect way , he shall be my servant . he that worketh deceit , shall not dwell in my house : he that telleth lies , shall not tarry in my sight i will early destroy all the wicked of the land , that may cut off all the wicked doers from the city of the lord , 101.2 , 4 , 5 , 6 , 7 , 8. for he hath looked down from the height of his sanctuary , from heaven did the lord behold the earth : to hear the groaning of the prisoners , to loose those that are appointed to death , 102.19 , 20. bless the lord o my soul , and all that is with me bless his holy name . bless the lord o my soul and forget not all his benefits . who forgiveth all their iniquity : who healeth all thy diseases . for as the heaven is above all the earth , so great is his mercy towards them that fear him . the lord is gracious and merciful , slow to anger , and plenteous in mercy . he will not alway chide , neither will he keep his anger for ever . he hath not dealt with us after our sins , nor rewarded us according to our iniquity . as far as the east is from the west , so far hath he set our sins from us . like as the father pitieth his children , so the lord pitieth them that fear him . for he knoweth our frame , he remembreth we are dust , 103.1 , 2 , 3 , 8 , 9 , 10 , 11 , 12 , 13 , 14. as to the seas thou hast set bounds that they pass not over : that they turn not again to cover the earth . o lord , how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . so is this great and wide sea , wherein are things creeping innumerable , both small and great beasts , 104.9 , 24 , 25. glory ye in his holy name : let the heart of them rejoyce that seek the lord. seek the lord and his strength : seek his face evermore . remember his marvellous works that he hath done , his wonders , and the judgments of his mouth . he is the lord our god , his judgments are in all the world . and confirmed the same unto jacob for a law , and unto israel for an everlasting covenant . saying , unto thee will i give the land of canaan , the lot of your inheritance . he suffered no man to do them wrong : yea , he reproved kings for their sakes : saying , touch not my anointed , and do my prophets no harm . moreover , he called for a famine upon the land : he brake the whole staff of bread. he sent a man before them , even joseph , who was sold for a servant . whose feet they hurt with fetters , he was laid in iron . until that time the word came , the word of the lord tryed him . the king came and loosed him : even the ruler of the people , and let him go free . israel also came out of aegypt , and jacob sojourned in the land of ham. he turned their water into bloud , and slew their fish. their land brought forth frogs in abundance , in the chamber of their king. he spake , and there came divers sorts of flies , and lice in all their coasts . he opened their rocks , and the water gushed out ; they ran in the dry places like a river , 105.3 , 4 , 5 , 7 , 10 , 11 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 23 , 29 , 30 , 31 , 41. our fathers understood not thy wonders in aegypt , neither remembred the great multitude of thy mercies , but provoked him at the sea , even at the red-sea . he rebuked the red-sea also , and it was dryed up : so led them through the depths as through the wilderness . and he saved them from the hand of him that hated them : and redeemed them from the hand of the enemy . the waves covered their enemies : there was none of them left . and a fire was kindled in their company , the flame burnt up the wicked . therefore he said he would destroy them , had not moses stood before them in the breach , to turn away his wrath lest he should destroy them . yea , they dispised that pleasant land , they believed not his word . but murmured in their tents , and hearkned not unto the voice of the lord. therefore he lifted up his hand against them , to over-throw them in the wilderness . thus they provoked him to anger , with their inventions , and the plague barke in upon them . then stood up phineas , and so the plague ceased . they angred him also at the waters of strife , so that it went ill with moses for their sake . they served their idols which were a snare unto them . and shed innocent bloud , even the bloud of their sons and of their daughters , whom they sacrificed unto the idols of canaan , and the land was polluted with bloud . thus were they defiled with their own works , and went a whoring with their own inventions . therefore was the wrath of god kindled against his people , insomuch that he abhorred his own inheritance . nevertheless , he regarded their affliction when he heard their cry . and he remembred them for his covenant , and repented him according to the multitude of his mercies . he made them also to be pitied of them that carryed them away captive , 106.7 , 9 , 10 , 18 , 23 , 24 , 25 , 26 , 29 , 30 , 32 , 36 , 38 , 39 , 44 , 45 , 46. blessed are they that keep judgment , and he that doth righteousness at all times , 106.3 . they hunger and thirst , their soul fainteth in them . then they cryed unto the lord in their trouble , and he delivered them out of their distresses . o that man would therefore praise the lord for his goodness , and for his wonderful works to the children of men. for he satisfieth the longing soul , and filleth the hungry soul with goodness . then they cryed unto the lord in their trouble , and he saved them out of their distress . fools , because of their transgressions , and because of their iniquities are afflicted . and a fruitful land is turned into barrenness , for the wickedness of them that dwell therein . he turneth the wilderness into a standing water , and dry ground into water-springs . the righteous shall see it and rejoyce , and all iniquity shall stop her mouth . whoso is wise , and will observe those things , shall understand the loving kindness of the lord , 107.5 , 6 , 8 , 9 , 13 , 14 , 17 , 33 , 35 , 42 , 43. for thy mercy is greater than the heavens , and thy truth reacheth unto the clouds . o help us against the enemy , for vain is the help of man. through god we shall do great acts , for vain is the help of man , 108.4 , 12.13 . i will give thanks unto the lord , with my whole heart secretly among the faithful , and in the congregation . his work is worthy to be praised , and in honour , and his righteousness endureth for ever . the merciful and gracious lord hath so done his marvelous works , that they ought to be had in remembrance . the fear of the lord is the beginning of wisdom , a good understanding have all they that do his commandments ; his praise endureth for ever , 111.1 , 3 , 4 , 10. blessed is the man that feareth the lord , he hath great delight in his commandments . riches and plenteousness shall be in his house , and his righteousness endureth for ever . unto the godly there ariseth light in the darkness , he is merciful , loving , and righteous : a good man is merciful and lendeth , and will guide his words with discretion , he will not be afraid of any evil tyding . his heart standeth fast , and believeth in the lord. his heart is established , and will not shrink , until he seeth his desire upon his enemies . he hath dispersed and given to the poor , and his righteousness remaineth for ever . his horn shall be exalted with honour , 121.1 , 3 , 4 , 5 , 7 , 8 , 9. he maketh the barren woman to keep house , and to be a joyful mother of children , 113.8 vers . tremble thou earth at the presence of the lord , at the presence of the god of jacob , 114.7 . as for our god he is in heaven , he hath done whatsoever pleased him , but thou house of israel , put thou thy trust in the lord , he is their helper and defence ; ye that fear the lord , he is their helper and defender , he shall preserve them that fear the lord , both small and great , 115.3 , 9 , 11 , 13. the lord hath enclined his ear unto me , therefore will i call upon him as long as i live . i shall find trouble and heaviness , and i shall call upon the name of the lord. o lord i beseech thee deliver my soul. gracious is the lord and righteous ; yea , our god is merciful ; the lord preserveth the simple ; i was in misery , and he helped me ; i will offer unto thee the sacrifice of thanksgiving : and call upon the name of the lord , 116.4 , 5 , 6 , 15. it is better to trust in the lord , than to put any confidence in man : it is better to trust in the lord , than to put any confidence in princes ; the lord is on my side , i will not fear what man can do unto me ; thou art my god , i will praise thee ; thou art my god , i will thank thee , o give thanks unto the lord , for he is gracious , and his mercy endureth for ever , 118.6 , 8 , 9 , 28 , 29. thou hast charged that we should diligently keep thy commandements ; wherewithal shall a young man cleanse his way , even by ruling himself after thy word ; teach me , o lord , the way of thy statutes , and i shall keep it unto the end ; o give me understanding , and i shall keep thy law ; yea , i shall keep it with my whole heart ; o turn away my eyes , lest they behold vanities , and quicken thou me in thy way ; o establish thy word in thy servant , that i may fear thee ; o think upon thy servant as concerning thy word , wherein thou hast caused me to put my trust ; the same is my comfort in my trouble ; for thy word hath quickned me : o lord thou hast dealt graciously according to thy word ; before i was troubled i went wrong ; but now i have kept thy word , thou art good and gracious ; o teach me thy statutes : o let my heart be sound in thy statutes that i be not ashamed ; quicken me after thy loving kindness , and so shall i keep the testimonies of thy mouth : o how sweet are thy words unto my taste , yea sweeter than honey unto my mouth ; through thy commandments i get understanding , therefore i hate all wicked ways ; let the free-will offerings of my mouth please thee ; o lord , teach me thy judgements : o establish me according to thy word that i may live , and let me not be disappointed of my hope ; hold thou me up , and i shall be safe ; yea my delight shall ever be in thy statutes ; o deal with thy servant according to thy loving mercy , and teach me thy statutes ; order my steps in thy word , so shall no wickedness have dominion over me ; o deliver me from the wrongful dealing of men , so shall i keep thy commandments ; righteous art thou o lord , and true in thy judgement ; i call with my whole heart , o lord , hear me , i will keep thy statutes : early in the morning , o lord , do i cry unto thee , for in thy word is my trust : hear my voice , o lord , according to thy loving kindness : quicken me as thou art wont , psalm 119. o consider my adversary and deliver me , for i do not forget thy law ; i am as glad of thy word as one that findeth great spoils ; great is the grace that they have which love thy law , and they are not offended at it ; i have kept thy commandments and testimonies , for they are not offended at it : o let my soul live , and it shall praise thee , and thy judgements shall help me ; i have gone astray like a sheep that is lost ; o seek thy servant for i do not forget thy commandment , when i was in trouble i called upon the lord , and he heard me , my help cometh even from the lord which hath made heaven and earth ; the lord shall preserve my going out and my coming in , from this time forth , and for evermore , 120.1.121.2 , 8. unto thee lift i up mine eyes , o thou that dwellest in the heavens , 123.1 . they that put their trust in the lord shall be even as mount sion , which may not be removed , but standeth fast for ever ; the hill standeth about jerusalem ; even so standeth the lord round about his people from this time forth , and for evermore , 125.1 , 2. if thou , o lord , be extreme to mark what is done amiss ; o lord , who may abide it ? there is mercy with thee , therefore shalt thou be feared , o israel , trust in the lord , for with the lord there is mercy , and with him is plenteous redemption , and he shall redeem israel from all their sins , 130.3 , 4 , 7 , 8. the lord hath made a faithful oath unto david , and he shall not shrink from it ; if they will keep my covenant and my testimony , that i shall learn them , their children also shall sit upon thy seat for evermore , 132.11 , 13. behold how good and pleasant a thing it is for brethren to dwell together in unity ; for the lord promises his blessing and life for evermore , 133.1 , 4. lift up your hand in the sanctuary , and praise the lord , 134.3 . whatsoever the lord pleased , that did he in heaven , and in earth , in the sea , and in all deep places ; thy name , o lord , endureth for ever ; so doth thy memorial , o lord , from one generation to another , for the lord will avenge his people , and be gracious unto his servants , 135.6 , 16 , 14. o give thanks unto the lord , for he is gracious , and his mercy endureth for ever , 136.1 . o lord , thou hast searched me out and known me ; thou knowest my down-sitting , and my up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and spyest out all my ways : for loe , there is not a word in my tongue , but thou , o lord , knowest it altogether : try me , o lord , and seek the ground of my heart ; prove me , and examine my thoughts ; look well if there be any way of wickedness in me , and lead me in the way everlasting , 139.1 , 2 , 3 , 23 , 24. o lord god thou strength of my health , thou hast covered my head in the day of battle , sure i am , the lord will avenge the poor , and maintain the cause of the helpless , the righteous also shall give thanks unto thy name , and the just shall continue in thy sight , 140.7 , 12 , 13. lord i call upon thee , haste thee unto me , and consider my voice when i cry unto thee , o let not my heart be enclined to any evil thing , let me not be occupied in any ungodly work , with the men that work wickedness , lest i eat of such things as please them , 141.1 , 4. i poured out my complaint before him , and shewed him of my trouble ; when my spirit was in heaviness , thou knewest my path ; in the way wherein i walked have they privily laid a snare for me , 142.2 , 3. hear my prayer , o lord , and consider my desire ; hearken unto me , o lord , for thy truth and righteousness sake ; teach me to do the thing that is right , for thou art my god ; let thy loving spirit lead me forth into the land of righteousness , 143.1 , 10. the lord is loving unto every man , and his mercy is over all his works ; great is the lord and marvellous , worthy to be praised ; there is no end of his greatness ; the lord upholdeth all such as fall , and lifteth up all those that be down ; the eyes of all wait upon thee , o lord , and thou givest them meat in due season ; thou openest thine hand , and fillest all things living with plenteousness ; the lord is righteous in all his ways , and holy in all his works ; the lord is nigh unto all that call upon him ; yea , all such as call upon him faithfully ; he will fulfill the desire of them that fear him ; he also will hear them , and will help them , 145.3 , 9 , 14 , 15 , 16 , 17 , 18 , 19. o praise the lord , for it is a good thing to sing praise unto our god ; yea , a joyful and a pleasant thing it is to be thankful ; he healeth those that are broken in heart , and giveth medicine to heal their sickness ; he telleth the number of the stars , and calleth them all by their names ; great is our lord , and great is his power ; yea , his wisdom is infinite , which giveth fodder to the cattle , and feedeth the young ravens that call upon him ; but the lords delight is in them that put their trust in his mercy , 147.1 , 3 , 4 , 5 , 9 , 11. for the lord hath pleasure in his people , and helpeth the meek hearted , 149.4 . o praise god in his holiness , praise him in the firmament of his power ; praise him in his noble acts ; praise him according to his excellent greatness ; let every thing that hath breath praise the lord , 150.1 , 2 , 6. o lord , let the words of my mouth and the meditations of my heart be now , and evermore acceptable in thy sight , o lord , my strength and my redeemer . a prayer for the morning . hear me when i call o god of my salvation ; for thou hast set me at liberty when i was in trouble ; have mercy upon me , and hearken to my prayers ; lord lift thou up the light of thy countenance upon me ; ponder my words o lord : o lord consider my meditations , o hearken thou unto the words of my calling , my king and my god ; for unto thee will i make my prayer ; my voice shalt thou hear betimes in the morning : o lord , early in the morning will i direct my prayer unto thee , and will look up , for thou art the god that hast no pleasure in wickedness , neither shall any evil dwell with thee . lead me o lord in thy righteousness , because of my enemies ; make my way plain before my face ; let all them that put their trust in thee rejoyce ; they shall ever be giving of thanks , because thou defendest them : they that love thy name , shall be joyful in thee . o lord rebuke me not in thine indignation , neither chasten me in thy heavy displeasure . have mercy upon me , o lord , for i am weak ; o lord heal me , for my bones are vexed ; my soul also is sore troubled ; how long wilt thou punish me ? turn thee o lord , and deliver my soul , and save me for thy mercies sake ; my beauty is gone for very trouble , and worn away because of all mine enemies . the lord hath heard my petition ; the lord will receive my prayer : o let the wickedness of the ungodly come to an end , but guide thou the just ; my help cometh of god , which preserveth them that are true of heart . i will give thanks unto the lord , according to his righteousness , and will pray in the name of the lord , the most high : have mercy upon me o lord , consider the trouble which i suffer of them that hate me ; thou that liftest me up from the gates of death : why standest thou so far off ( o lord ) and hidest thy face in the needful time of trouble ? arise ( o lord god ) lift up thine head , forget not the poor . how long wilt thou forget me o lord , for ever ? how long wilt thou hide thy face from me ? hearken unto my voice o lord , when i cry unto thee ; have mercy upon me , and hear me . o hide not thou thy face from me , nor cast thy servant away in displeasure : thou hast been my succour , leave me nor , neither forsake me , o god of my salvation . o son of righteousness , who comest from the bosom of thy father , the fountain of glory and light , to enlighten the darkness of the world. i praise thy name , for that thou hast preserved me from the dangers of this night : and continued still the opportunities of serving thee , and advanceing my hopes of a blessed eternity . let thy mercy shine brightly , and dissipate the clouds and darkness of my spirit and understanding : rectifie my affections , and purifie my will and all my actions , that whatsoever i shall do or suffer this day , or in my whole life , my word and purposes and thoughts , may be sanctified and acceptable to thy divine majesty : and all this i beg for thy mercies sake , amen . a collect. almighty and everlasting god , who dost govern all things both in heaven and in earth , mercifully hear the supplications of thy servant , and grant me thy grace all the days of my life , and peace through jesus christ my only lord and saviour , amen . the second collect. almighty and everlasting god , mercifully look upon mine infirmities , and in all my dangers and necessities , stretch forth thy right hand to help and defend me , through jesus christ my lord , amen . a prayer for a penitent person for remission of his sins . how long shall i seek counsel in my soul , and be so vexed in my heart ? how long shall my enemies triumph over me ? consider and hear me , o lord my god ; lighten my eyes that i sleep not in death , least mine enemies say , we have prevailed against him : if i be cast down , they that trouble me will rejoyce at me , but my trust is in thy mercy , and my heart is joyful in thy salvation ; i will sing of the lord because he hath dealt so lovingly with me ; yea , i will praise the lord most high . preserve me , o god , for in thee have i put my trust ; o hold up my going in thy path , that my footstep slides not ; i have called upon thee , o god , for thou shalt hear me ; incline thine ears unto me , and hearken unto my words ; shew thy marvellous loving kindness unto me , thou that art the saviour of them that put their trust in thee , from such that resist thy right hand ; keep me as the apple of thy eye ; hide me under the shadow of thy wing from the ungodly that trouble me ; mine enemies compass me round about , to take away my soul , disappoint him and cast him down ; deliver my soul from the ungodly , which is a sword of thine ; i will call upon the lord which is worthy to be praised , so shall i be safe from mine enemies ; in my trouble i will call upon the lord , and complain unto my god , so shall he hear my voice out of his holy temple ; my complaint shall come before him , it shall enter even into his ear ; the lord shall reward me after my righteous dealing , and according to the cleanness of my hand shall he recompence me ; but lord deal not with me according to my sins , neither reward me after mine iniquities ; who can tell how oft he offendeth ? o cleanse thou me from my secret sins , keep thy servant also from presumptuous sins , lest they get the dominion over me , so shall i be undefiled and innocent from the great offence ; save lord , and hear me , o king of heaven when i call upon thee ; the lord is my shepherd , therefore shall i lack nothing , but be not thou far from me ; o lord thou art my succour , haste thee to help me ; unto thee , o lord , will i lift up my soul ; my god , i have put my trust in thee , let me not be confounded , neither let mine enemies triumph over me ; shew me thy ways , o lord , and teach me thy paths : lead me forth in thy truth , and learn me , for thou art the god of my salvation , in thee hath been my hope all the day long : call to remembrance , o lord , thy tender mercy , and thy loving kindness which hath been ever of old : o remember not the sins and offences of my youth , but according to thy mercy think upon me , o lord , for thy goodness , for thy name sake ; o lord , be merciful to my sin , for it is great ; turn thee unto me , and have mercy upon me , for i am desolate and in misery , the sorrows of my heart is enlarged : o bring thou me out of my trouble ; look upon my adversity and misery , and forgive me all my sins ; consider mine enemies how many they are that bear a tyrannous heart against me ; o keep my soul and deliver me ; let me not be surrounded , for i have put my trust in thee ; let perfect and righteous dealing wait upon me , for my hope hath been in thee ; deliver israel , o god , out of all his troubles ; be thou my judge , o lord , for i have walked innocently ; my trust hath been also in the lord , therefore shall i not fall ; examine me , o lord , and prove me : try out my reins and heart , for thy loving kindness is always before mine eyes ; and i will walk in thy truth : but as for me , i will walk innocently : o lord , deliver me , and be merciful unto me ; hearken unto my voice , o lord , when i call unto thee ; have mercy upon me , and hear me : my heart hath talked of thee ; seek ye my face , thy face , lord , will i seek ; o hide not thou thy face from me , nor cast away thy servant in displeasure ; thou hast been my succour , leave me not , nor forsake me , o god of my salvation ; teach me thy way , o lord , and lead me in the right way , because of mine enemies : hear the voice of mine humble petitions when i cry unto thee : when i hold up mine hand towards thy mercy seat , of thy holy temple ; o pluck me not away , neither destroy me with the ungodly and wicked doers , which speak friendly to their neighbours , but imagine mischief in their hearts : save thy people , and give thy blessing to thine inheritance ; feed them and set them up for ever : i will magnifie thee , o lord , for thou hast set me up , and made my foes to triumph over me ; o lord my god , i cry unto thee , and thou hast healed me : hear , o lord , and have mercy upon me ; lord be thou my helper , o most merciful god , whose property is always to have mercy , and to forgive ; behold with the eyes of thy pity , and compassion , the state of thy humble servant , made most miserable by reason of my sins ; hear the voice of my weeping ; pity my groaning ; strengthen me , for i am weak , for my bones are vexed , and deliver my soul from death ; that being saved from the bottomless pit , i may give thanks to thy holy name ; o turn from the severity of thy displeasure , and visit me with thy mercy and salvation , for all my sins procure great sorrow and contrition , and in my sickness let thy comfort sustain me , through jesus christ my lord , amen . the collect. o god , who knowest me to be set in so many great dangers , that by reason of the frailty of man , i cannot always stand upright , grant to me such strength and protection , that may support me in all dangers , and carry me through all temptations , through jesus christ my only lord and saviour . amen . another . almighty and everlasting god , who hatest nothing that thou hast made , and dost forgive the sins of all them that be penitent ; create and make in me a new and contrite heart , that i may worthily ( lamenting my sins , and acknowledging my wretchedness ) obtain of thee , the god of all mercy , perfect remission and forgiveness , through jesus christ my lord. amen . a confession of sins , and a prayer for pardon . in thee , o lord , have i put my trust , let me never be put to confusion ; deliver me in thy righteousness : bow down thine ear to hear me , make haste to deliver me ; be thou my strong rock and the house of defence , that thou mayest save me , for thou art my strong rock , and castle ; be thou also my guide , and hear me for thy mercy sake : draw me out of the net that they have privily laid for me , for thou art my strength ; into thy hand i commend my spirit , for thou hast redeemed me ; o lord , thou god of truth , have mercy upon me ; o lord , for i am in trouble : mine eyes are consumed for very heaviness , yea my soul and my body ; for my life waxeth old with heaviness , and my years with mourning ; my strength failed me , because of mine iniquity , and my bones , but my hope hath been in thee . o lord , i have said thou art my god ; shew thy servant the light of thy countenance , and save me for thy mercies sake ; i will give thanks unto thee , o lord , his prayers shall ever be in my mouth : o continue forth thy loving kindness unto them that fear thee , and thy righteousness unto them that are true of heart ; put me not to rebuke , o lord , in thine anger , neither chasten me in thy heavy displeasure ; for thine arrows stick fast in me , and thine hand presseth me sore ; forsake me not , o lord my god , be not thou far from me , haste thee to help me , o lord god of my salvation ; take away thy plague from me , for i am consumed by the means of pain , hear my prayers , o lord , and with thine ears , consider my calling : hold not thy peace at my tears : o lord , spare me for thy mercy sake , that i may recover my strength , before i go hence , and be no more seen ; withhold not thou thy mercy from me ; save me for thy mercy sake ; let thy loving kindness and thy truth alway preserve me : o lord let it be thy pleasure to deliver me ; make haste , o lord , to help me ; let them be ashamed and confounded together that seek after my soul to destroy it ; let them be driven backward and put to rebuke that wish me evil ; let all those that seek thee , be joyful and glad in thee ; and let such as love thy salvation , say alway , the lord be praised ; thou art my helper and my redeemer : make no long tarrying , o my god ; o lord , be merciful unto me , heal my soul , for i have sinned against thee ; be merciful unto me , o lord , raise thou me again , because my trust is in thy mercy ; by this i know thou favourest me , that my enemies do not triumph over me : like as the hart desireth the water-brooks , so longeth my soul after thee , o god ; my soul is a thirst for god ; yea , even for the living god ; when i shall come and appear before the presence of god ; god is my hope and my strength , a very present help in trouble ; the lord of hosts is with me ; the god of jacob is my refuge ; call upon me in time of trouble , so will i hear , and thou shalt praise me : o lord open thou my lips , that my mouth may set forth thy praise : have mercy upon me , o god , after thy great goodness , according to the multitude of thy mercy , do away mine offences ; wash me throughly from my wickedness , and make me clean from my sins , for i acknowledge my fault , and my sin is ever before me ; against thee only have i sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou judgest ; thou shalt purge me with hysop , and i shall be clean : thou shalt wash me , and i shall be whiter than snow ; thou ▪ shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoyce : o give me the comfort of thy help again , and establish me with thy free spirit ; make me a clean heart , o god , and renew a right spirit within me ; cast me not away from thy presence , and take not thy holy spirit from me : o be favourable and gracious unto sion , and build thou the walls of jerusalem : save me , o god , for thy name sake , and avenge me in thy strength ; hear my prayers , o god , and hearken unto the words of my mouth ; behold , god is my helper ; the lord is with them that uphold my soul : o lord god eternal , judge of men and angels , whose property is always to have mercy , and to forgive : have mercy upon me , who confess my sins unto thee , to be so great and many , that were not thy mercy infinite , i might despair of having my unrighteousness forgiven , or misery covered : o dear god , preserve me from the great plague that remains for the ungodly , and let thy mercy embrace me , on every side : impute not unto me the sins i have multiplied against thee , and against all the world : for i have been like to a horse and mule , without understanding ; bruitish in my passion , sensual in my affections , of unbridled heats and distemperatures , but thy mercy is as infinite as thy self : o let not thy hand be heavy upon me , but forgive the wickedness of my sin , and compass me about with songs of deliverance ; then shall i be glad and rejoyce in thee , o lord , who art become my mighty saviour , and most merciful redeemer jesu . amen . the collect. almighty god , give me grace that i cast away the work of darkness , and put upon me the armour of light , now in the time of this mortal life , in which thy son jesus christ came to visit us in great humility ; that in the last day , when he shall come to judge both the quick and the dead , we may rise in the life immortal ; through him who liveth and reigneth with thee , and the holy ghost , now and for ever . amen . a prayer that we may despise perishing riches , and put our trust in god only . hear my prayer , o god , and hide not thy self , from my petition ; take heed unto me , and hear me , how i mourn in my prayer , and am vexed ; as for me , i will call upon god , and the lord shall save me : o cast thy burden upon the lord , and he shall nourish thee , and shall not suffer the righteous to fall for ever ; whensoever i call upon thee , then shall mine enemies be put to flight : this i know , for god is on my side ; in gods word will i rejoyce ; in the lord's word will i comfort me : yea , in god have i put my trust ; i will not be afraid what man can do unto me : be merciful unto me , o god , be merciful unto me , for my soul trusteth in thee , and under the shadow of thy wing shall be my refuge until this tyranny be overpast : deliver me , from mine enemies , o god : defend me from them that rise up against me ; deliver me from wicked doers , and save me from blood thirsty men ; my strength i will ascribe unto thee , for thou art the god of my refuge : god sheweth me his goodness plenteously , and god will let me see my desire upon mine enemy ; unto thee , o god of my strength will i sing ; for thou , o god , art my refuge , and my merciful god : o be thou my help in trouble , for vain is the help of man : hear my crying , o god , and give ear unto my prayer , he truly is my health and my salvation ; he is my defence , so that i shall not greatly fall : in god is my strength and my glory , the rock of my might : in god is my trust , o put your trust in him alway : ye people , pour out your hearts before him , for god is my hope : hear my voice , o god , in my prayer ; preserve my life for fear of the enemy : turn me from the gathering together of the froward , and from the insurrection of wicked doers : if i encline unto wickedness with my heart , the lord will not hear me : o god , be merciful unto me , and bless me , and shew me the light of thy countenance , and be merciful unto me : hear me , o my god , in the multitude of thy mercy ; even in the truth of thy salvation . hear me , o lord , for thy loving kindness is comfortable ; turn thee unto me , according to the multitude of thy mercies , o lord jesus thou only redeemer of souls ; who by thy death and passion , deliveredst me from the place of hell : give me grace to put my whole trust in thee , and in the riches of thy mercy and loving kindness ; always remembring my end , the vanity and shortness of my life , and the certainty of my departure : o teach me to dispise the world and worldly things , and to lay my treasure up in heaven by charity , and actions of religion , that while i live here , i may have my conversation in heaven ; by love , by hope , and by desire ; that my beauty shall consume in the sepulchre out of my earthly dwellings , i may be received into everlasting habitations , always to enjoy thee , who livest and reignest , eternal god , world without end . amen . the collect. o lord god , who seest that i 〈◊〉 not my trust in any thing that i do , mercifully grant that by thy power i may be defended against all adversity , through jesus christ my lord. amen . another collect. o lord , who hast taught me , that all my doings without charity , is nothing worth , send thy holy ghost , and pour it into my heart , that most excellent gift of charity , the very bond of peace , and all vertue , without which whosoever liveth is counted dead before thee ; grant this for thine only son jesus christ sake . amen . a prayer for pardon of sins , and restitution of god's favour . hide not thy face from thy servant , for i am in trouble . o haste thee , o god , to deliver me . make haste to deliver me , o lord. let them be ashamed and confounded that seek after my soul. let them be turned backward , and put to confusion that wish me evil . let all those that seek thee be joyful and glad in thee ; and let all those that delight in thy salvation , say alway , the lord be praised , for me , i am poor and in misery , haste thee unto me , o my god , thou art my helper and my redeemer , o lord , make no long tarrying : in thee , o lord have i put my trust , let me never be put to confusion , but help me , and deliver me in thy righteousness ; incline thine ear unto me and save me ; be thou my strong hold , whereunto i may alway resort : thou hast promised to help me , for thou art my house of defence , and my castle : deliver me , o my god out of the hand of ungodly men , out of the hand of the unrighteous and cruel man ; for thou o god art the thing that i long for , for thou art my hope even from my youth ; through thee have i been holpen up ; ever since i was born thou art he that took me out of my mother's womb , my praise shall be alwaies of thee : o let my mouth be filled with thy praise , that i may sing of thy glory and honour all the day long . o cast me not away in the time of age . forsake me not when my strength faileth me . go not far from me , o my god ; o god , haste thee to help me . forsake me not , o my god , when i am gray-headed , until i have shewn thy strength unto this generation , and thy power to all them that are yet for to come . what great trouble and adversity hast thou shewed me , and yet didst thou turn and refresh me , yea and broughtest me from the depth of the earth again . o let not the simple go away ashamed , but let the poor and needy give praise unto thy name . o remember not my old sins , but have mercy upon me , and that right soon ; for i am come to great misery , help me , o god of my salvation , for the glory of thy name . o deliver me , and be merciful unto my sins , for thy names sake . turn us , o god of our salvation . shew the light of thy countenance , and we shall be whole . o god of hosts , how long wilt thou be angry with thy people that pray . o most merciful god , who art great , and the multitudes of thy mercies are innumerable , have mercy upon me , for my sins are before me presented by the continual accusations of a troubled conscience . i have sinned against thee , and done evil in thy sight , and yet because thou art the god of mercy , and fountain of eternal life , delighting in the conversion and salvation of a sinner , i present unto thee the sacrifice of a troubled spirit , of a broken and a contrite heart ; beseeching thee to let the dew of thy favour , and the fire of thy love wash away my sins , and purifie my soul. make me a clean heart , o god , and pure hands , though my sins be as scarlet , yet make them like wooll ; though they be as purple , yet make them as white as snow . restore the voice of joy and gladness unto me : let me not be ever separated from the sweet refreshings of thy favour and presence , but give me the comforts of thy help again , and let thy free spirit loose me from the bondage of sin , and stablish me in the freedom and liberty of the sons of god , so shall i sing of thy righteousness , and my lips shall give thee praise in the congregations of thy redeemed ones ; now , henceforth , and for ever-more . amen . the collect. almighty and everlasting god , who hatest nothing that thou hast made , and doest forgive the sins of all them that be penitent ; create and make in me a new and contrite heart , that i may worthily lament my sins , and acknowledge my wickedness , that i may obtain of thee , the god of all comfort , perfect remission and forgiveness , through jesus christ my lord , amen . another collect. almighty god , who through thy only son jesus christ , hast overcome death , and opened unto us the gate of everlasting life : i humbly beseech thee , that as by thy special grace preventing us , thou doest put in our minds good desires , so by thy continual help we may bring the same to good effect , through jesus christ our lord , who liveth , and reigneth with thee , and the holy ghost , ever one god ; world without end . amen . a prayer that we may trust , in god , only in all our trouble . turn again thou god of hosts , look down from heaven ; behold and visit thy servant . o lord god of hosts , hear my prayers , hearken o god of jacob , behold , o god my defender , and look upon the face of thine anointed ; o lord god of hosts , blessed is the man that putteth his trust in thee : turn thou me o god of my saviour , and let thine anger cease from me . shew me thy mercy o lord , and grant me thy salvation . bow down thine ear , o lord , and hear me , for i am poor and in misery : preserve thou my soul , for i am thy servant ; my god , save him that putteth his trust in thee . be merciful unto me , o lord , for i will daily call upon thee : comfort the soul of thy servant , for unto thee o lord , do i lift up my soul ; for thou o lord , art my defender , and thou art good and gracious , and of great mercy to all them that call upon thee ; give ear o lord , unto my prayer , and ponder the voice of my humble desires ; in the time of trouble will i call upon thee , for thou hearest me , for thou art good , and doest wonderful things ; thou art god alone , teach me thy way o lord , for i will walk in thy truth . o knit my heart unto thee , that i may fear thy name . i will thank thee , o lord , my god , with my whole heart , and will praise thy name for evermore ; for great is thy mercy towards me , for thou hast delivered my soul from the neathermost hell , and thou lord god art full of mercy and compassion , long-suffering , and of great goodness and truth . o turn thee unto me , and have mercy upon me ; give thy strength unto thy servant , and help the son of thine handmaid : shew some good token upon me for good , that they which hate me may see it , and be ashamed ; because thou lord , hast helpen and confirmed me , o lord god of my salvation . i have lamented day and night before thee : o let my prayer enter into thy presence . encline thine ear unto my calling , for my soul is full of trouble , and my life draweth nigh unto hell ; thine indignation lyeth hard upon me , and thy hand presseth me sore . unto thee o lord , do i cry , and early shall my prayer come before thee . o lord , why oppressest thou my soul , and hidest thy face from me ? i am in misery like unto him that is at the point of death . even from my youth up , thy terrours have i suffered , with a troubled mind . o lord god of hosts , who is like unto thee ? thy truth most mighty god , is on every side ; for the lord is on my side . the lord god of israel is my defence , the holy one of israel is my king. o lord , where is thy old loving kindness , which thou swarest unto david thy servant in thy truth ? remember lord the rebuke that i thy servant have , and how i do bear in my bosom the rebuke of many people . o lord , thou hast been our refuge from one generation to another . o teach me to number my daies that i may apply my heart unto wisdom . o turn thee again o lord at the last , and be gracious unto thy servant . satisfie me with thy mercy , & that soon so shall i rejoyce at thy mercy , and be glad all the days of my life . o comfort thou me again , after the time wherein thou hast plagued me , and for the years wherein i have suffered adversity . shew thy servants thy work , and their children thy glory : for the lord promised his blessing , and life for ever more . when i called upon thee , thou holdest me , and enduest my soul with much strength . o lord thou hast searched me out , and known me ; thou knowest my down-sitting , and mine up-rising ; thou understandest my thoughts long before ; thou art about my path , and about my bed , and espiest out all my waies ; for loe , there is not a word in my tongue , but thou , o lord , knowest it altogether . look well , o lord , if there be any waies of wickedness in me , and lead me in the way everlasting . try me , o lord , and seek the ground of my heart . prove me , and examine my thoughts , seeing there is nothing unknown unto thee . o my god , let not mine heart be inclined to any evil thing . let me not be occupied in any ungodly words , with the men that work wickedness , lest i eat of such things as please them , but let mine eyes look unto thee . o lord god , in thee is my trust , o cast not out my soul. keep me from the snare that they have laid for me , and from the traps of wicked doers . o lord god , from whom cometh my salvation , thou art my defence and strength , my health , and my glory ; give me thy grace , that i may put my trust in thee alway ; and that i pour out my heart before thee in all my troubles ; that i may wait upon thee for the performance of all my expectation , in all my longings and desires . be thou my defence ; uphold me that i may not fall into those great sins that lay waste my conscience , or into such miseries as make me without hope or remedy , the miseries of dispair , obstinate malice , or the woes of sad eternity . teach me to dispise riches , to disclaim all trust in the creatures ; not to delight in lies , or vanities ; not to multiply wrongs and robbery , that when thou shalt come with power and great glory , to reward every man according to his works , thou mayest be merciful unto me , pardoning my sins , and accepting me to life eternal ; through jesus christ my lord. amen . the collect. o god , the strength of all them that put their trust in thee , mercifully accept my praise ; and because through the weakness of my mortal nature i can do no good thing without thee , grant me the help of thy grace , that in keeping of thy commandments i may please thee , both in will and deed , through jesus christ my lord. amen . another collect. o lord , who never failest to help and govern them , whom thou dost bring up in thy stedfast fear and love , keep me i beseech thee under the protection of thy good providence , and make me to have a perpetual love to thy holy name , through jesus christ my lord. amen . a prayer for spiritual blessings , and for fruitfulness of the earth . o thou strength of my health , thou hast covered my head in the day of battle : o lord god , consider my complaint , for i am brought very low , o deliver me from my persecutors , for they are too strong for me : hear my prayers , o lord , consider my desire , hearken unto me for thy truth and righteousness sake : hear me , o lord , and that soon , for my spirit waxeth faint ; hide not thy face from me , lest i be like to them that go down to the pit : deliver me ; o lord , from mine enemies , for i fly unto thee to hide me ; teach me to do the thing that pleaseth thee , for thou art my god , let thy loving spirit , o lord , lead me in the way of righteousness ; quicken me , o lord , for thy name sake , and for thy righteousness sake : bring my soul out of trouble , and of thy goodness slay mine enemies , and destroy all them that vex my soul , for i am thy servant . the lord is righteous in all his ways , and holy in all his works ; the lord is gracious and mercful , long suffering and of great goodness in all his ways , & holy in all his works , the lord is gracious and merciful , long suffering , and of great goodness ; the lord upholdeth all such as fall , and lifteth up all those that be down . o god , the hope of all the ends of the earth , and of them that remain in the broad sea , be thou merciful unto my sins , and let not my misdeeds prevail against me ; so as to make me habitually sinful , or endlesly miserable , but give me the blessings of thy chosen ; let me receive the influences of thy grace and benediction , by the participation of thy word and sacrament in thy holy temple ; and as thou embracest me with thy hand , shewing wonderful things in thy righteousness and salvation ; so let thy right hand be under my head , and give me such a portion of temporal blessings , as shall be necessary for me ; make the earth plenteous , and bless the encrease of it ; crown the year with goodness , and let the clouds drop fatness , that the valleys standing thick with corn ; may laugh and sing thy praises , and that we being refreshed with the multitude of thy blessings , may praise thee in sion , and at last be satisfied with the pleasures of thy house in the celestial jerusalem , where thou livest and reignest , one god , world without end . amen . a collect. o lord , i beseech thee mercifully to hear me , and grant that i to whom thou hast given an hearty desire to pray , may through thy mighty aid be defended and comforted in all dangers and miseries , through jesus christ our lord. amen . another collect. o god , the protector of all them that trust in thee , mercifully accept my prayers , and grant my request . o my god , without thee , nothing is strong , nothing is holy ; increase and multiply upon me thy blessing , that thou being my ruler and guide ▪ i may pass through things temporal , that i lose not things eternal ; grant this , o heavenly father , for jesus christ his sake , my only lord and saviour . amen . a prayer to god for all faithfull people for a blessing and deliverance from our enemies . make me a clean heart , o god , and renew a right spirit within me . o lord my god , give me the spirit of grace and wisdom . hear my prayers , and let my cry come unto thee . o lord answer my expectations , for christ's sake , and turn away thy face from my sins ; and blot out all my offences . o lord my god , remember me according to the multitude of thy mercies ; do away all my offences , according to the favour thou bearest to thy people . o visit me with thy salvation . i have sinned with my forefathers , i have done amiss , i have done wickedly ; woe am i that i have gone astray from thee . great is my grief that have lead my life in sin . woe is me that i have forsaken thee , and liv'd after my own thoughts and fantasie , and not as thou wouldest , but have run from sin to sin , following the desires of my own corrupt heart , and not as thou wouldest , yet force me to repent of my evil ; therefore o lord deal not with me according to my sins , neither reward me after mine iniquities ; for thy mercy is greater than the heavens , and thy truth reacheth unto the clouds . o deliver me from my bosom sin , o help me against the enemy , for vain is the help of man ; but deal thou with me , o lord my god , according to thy name , for sweet is thy mercy , o deliver me , for i am helpless , and poor , for my heart is wounded within me , help , o lord my god , oh save me according to thy mercies ; o look upon me , and be merciful unto me , as thou usest to be unto those that love thy name ; for i am weary of my groaning ; every night wash i my bed , and water my couch with my tears , therefore haste thee to help me , o lord god of my salvation , and they shall know how that this is thy hand , and that thou , lord , hast done it . o lord god , my helper and redeemer , have mercy upon me , and all thy faithful people ; make haste and help us , o god against all those that seek after our souls to do us mischief . make us to delight in thee , to wait upon thy salvation , to trust in thy mercies , to rejoyce in thy excellencies and perfection , that our feet being directed by thy guidance , our weaknesses strengthened by thy power , our sins pardoned by thy mercies , and our souls justified by thy free grace , we may alwaies give thee praise with the humble addresses of devotion and thanksgiving , through jesus christ our lord. amen . the collect. o god , who hast prepared for them that love thee , such good things as pass man's understanding , pour into our hearts such love towards thee , as pass man's understanding , that we loving thee above all things , may obtain thy promises , which exceed all we can desire , through jesus christ our lord. amen . a prayer for the continuance of god's favour to me , even to my old age , and longing for a happy departure . o lord god , foolish men are plagued for their offences , and because of their wickedness ; so when they cryed unto the lord in their trouble , he delivered them out of their distress . o that men would therefore praise the lord for his goodness , and declare the wonders that he doth for the children of men . a fruitful land maketh he barren , for the wickedness of them that dwell therein , yet he satisfies the empty soul , and filleth the hungry soul with goodness , such as sit in darkness , and in the shadow of death , being fast bound in misery and iron . o that men would therefore praise the lord for his goodness , and declare the wonders that he doth for the children of men . o lord , how manifold are thy works ! in wisdom hast thou made them all . the earth is full of thy riches . o remember the marvellous works that he hath done , his wonders , and the judgments of his mouth . o ye seed of abraham his servant , ye children of jacob , his chosen ; he hath been alway mindfull of his covenant and promise , that he made to a thousand generations ; in the multitude of the sorrows that i had in my heart , thy comforts have refresh●d my soul ; for the lord is my refuge , and my god is the strength of my confidence . the lord is a great god , and king above all gods. o ye that love the lord , see that ye hate the thing that is evil . the lord preserveth the souls of his saints , he delivereth them from the hand of the ungodly . rejoyce in the lord , o ye righteous , and give thanks in remembrance of his holiness . o let me have understanding in the waies of godliness . a froward heart , shall depart from me . i will not know a wicked person . mine eyes look upon such as be faithful in the land , that they may dwell with me . whoso leadeth a godly life , shall be my servant . there shall no deceitful person dwell in my house . he that telleth lies shall not tarry in my sight . i shall soon destroy all the ungodly that are in the land , that i may root out all wicked doers . o lord god , deliver me from among the wicked , and save me for thy mercy sake , and let not my wicked sins prevail against me . hear my prayers , o lord , and let my cry come unto thee . o lord god , my house of defence , and my castle , who by thy mercies and loving spirit hast taught me in thy waies from my first years until now ; thou hast brought me to great honour , even the honour of being a christian ; the honour of adoption , to be thy child and heir of thy glorious promises , co-heirs with thy son jesus christ , and hast comforted me on every side with a continual stream of thy mercies and refreshments . give me thy grace that i may love thee , and long for thee above all the things in this world . as thou hast holpen me up ever since i was born , so let thy mercy go along with me all the daies of my life . cast me not off in the time of age. give me grace that i may never cast thee off , or thy laws from me . let not thy grace , and the great strength i derive from thy thee , forsake me , when my natural strength fails me ; but let my spirit grow upon the advantages of the flesh , and begin to receive the happiness of eternity , by an absolute conquest over the weak , and decaying body , that after i have by thine aid passed through the great troubles and adversities thou shewest unto all thy children in the world , i may lye down in thy righteousness , and with thy favour , that when thou bringest me out of the deep of the earth again , i may have a joyful resurrection to the society of saints and angels , and the full fruition of my lord and saviour jesus christ. amen . the collect. o god , who hast prepared for all them that love thee , such good things that pass man's understanding , pour into my heart such love towards thee , that i loving thee above all things , may obtain the promises which exceed all that i can desire , through jesus christ my lord. amen . a prayer for obtaining of christ's kingdom . hide not thy face from me , o lord , in the time of my trouble , and encline thine ears unto me when i call . o hear me , and that right soon ; for thou art full of mercy and compassion , long suffering , and of great goodness ; thou art not alwaies chiding , neither keepest thou thine anger for ever ; thou dost not deal with me after my sins , nor rewardest thou me according to my wickedness ; for look how high the heaven is in comparison of the earth , so far hast thou set my sins from thee ; yea , like as a father pitieth his own children , even so the lord is merciful to them that fear him ; for he knoweth whereof we be made ; he remembreth we are but dust , and the merciful goodness of the lord endureth for ever , and ever , to them that fear him , and his righteousness to his childrens children , even upon such as keep his covenant , and think upon his commandments , to do them . blessed is the man that feareth the lord , he hath great delight in his commandments , his seed shall be mighty upon earth ; the generation of the faithful shall be blessed ; riches and plentiousness shall be in his house , his righteousness endureth for ever . unto the godly there riseth up light in the darkness ; he is merciful , loving and righteous . a good man is merciful and lendeth , and will guide his words with discretion , for he shall never be moved , and the righteous shall be had in everlasting remembrance ; for he will not be afraid of any evil tydings , for his heart standeth fast , and is stablished in the lord , and will not shrink , until he seeth his desire upon his enemies ; therefore not unto us , o lord , not unto us , but give the praise unto thy name , for thy loving mercy , for thy truth sake ; as for our god , he is in heaven , he hath done whatsoever pleased him . gracious is the lord , and righteous , yea our god is merciful . o blessed jesu , who didst descend from heaven into the womb of the blessed virgin , like rain into a fleece of wooll ; thou that punishest the wrong doer , and defendest the children of the poor , and them that have no helper , have mercy upon thy church , be pleased by her ministry to extend thy blessing upon thy dominion , from the one sea to the other , even to the worlds end , that all the kings of the earth may fall down before thee , and all nations may do thee service . make thy righteous people to flourish , and subdue their enemies under them ; deliver them from falshood and wrong , that they may be blessed with abundance of grace , and be satisfied with thy righteousness and salvation , through thy mercies , o blessed saviour and redemer jesu . amen . the collect. the lord of all power and might , who art the author and giver of all good things , graft in my heart the love of thy name ; increase in me true religion , inrich me with all goodness , and of thy great mercy keep me in the same , through jesus my lord. amen . a prayer that we may have our portion in god , and not in the good things of the men of this world . o lord god , who art loving unto all thy people , even unto such as are of a clean heart , give me a heart humble and merciful , that i may never be holden with pride , nor overwhelmed with cruelty ; and sanctifie my words and lips , that i may never blaspheme thy holy name , nor my talking be ever against thee , or thy honour . o god most highest , give unto me such religious and mortified affections , that i may never thirst after temporal advantages and prosperity of the world . set not my feet in slippery places , lest i be suddenly cast down , and have my portion in the lot of the wicked , who perish and come to a fearful end . guide me with thy counsel , that i holding me fast by thee , and putting my trust in thee , o god , thou mightest be the strength of my heart , the hope of my soul , and the ground of all the confidence and content in this life , and after this life is ended thou mayest receive me with glory , and be my portion for ever , through jesus christ my lord. amen . a prayer that we may fear god's judgments , and be freed from the terrours of men , and a motive to move thereunto . the lord preserveth the simple . i was in misery , and he helped me , for his merciful kindness is ever more and more towards me , and the truth of the lord endureth for ever . praise the lord , o give thanks unto the lord for he is gracious , because his mercy endureth for ever . i called upon the lord in trouble , and he heard me . the lord is on my side , i will not fear what man can do unto me ▪ the lord taketh my part with them that help me , therefore i shall see my desire upon mine enemies . it is better to trust in the lord , than to put any confidence in princes . the lord is my strength and my song , he is become my salvation . the lord hath chastened and corrected me , but he hath not given me over unto death . help me now , o lord , send me now prosperity . thou art my god , i will praise thee . thou chargest that i should diligently keep thy commandments . o that my waies were made so direct , that i might keep thy statutes : so shall i not be confounded while i have respect unto thy commandments . i will keep thy testimonies , o forsake me not utterly . blessed art thou o lord ; teach me thy statutes . i have had as great delight in the waies of thy testimonies , as in all manner of riches . my delight shall be in thy statutes , and i will not forget thy word ; therefore o lord , do well unto thy servant , that i may live and keep thy word . open thou mine eyes , that i may see the wonders of thy law. turn not from me , neither rebuke me , for i have kept thy statutes . my soul melteth away for very heaviness . o comfort thou me according to thy word . take from me the way of lying , and cause thou me to make much of thy law. i have chosen the way of truth , and thy judgments have laid before me . i have stuck unto thy testimonies . o lord confound me not . o lord god , whose dwelling is in the heaven , and thy name is great in all the world , plant the dread and reverence of thee , and thy power in my heart . let threatnings , and thy judgments which are heard from heaven , and executed upon disobedient and gainsaying people , make me to tremble at the remembrance of my sins , and in consideration of my weaknesses and demerits , and let thy mercies , and the remembrance of thy infinite loving kindnesses , make my heart still full of eavenness and tranquility , that i may not fear the fierceness of man , or the wrath of those spirits thou can refrain , lest i be disturbed in my duty towards thee , that i never offend against thee , but may pass from fear to love , from apprehensions of thy wrath , to the sense and comforts of thy mercies , through jesus christ my lord. amen . the collect. o god , whose never failing providence ordereth all things both in heaven and earth , i humbly beseech thee to put away from me all hurtful things ; to give me those things that be profitable for me , through jesus christ my lord. amen . a prayer that god may remove from me all fearfulness and doubt of his favour and mercy . teach me o lord , the way of thy statutes , and i shall keep it unto the end . give me understanding , and i shall keep thy law , yea i shall keep it with my whole heart . make me to go in the path of thy commandments , for therein is my delight . incline my heart to thy testimonies , and not to covetousness . o turn away mine eyes , lest they behold vanities , and quicken thou me in thy way . o stablish thy word in thy servant , that i may fear thee . take away the rebuke that i am afraid of , for thy judgments are good . behold my delight is in thy commandments , o quicken me in thy righteousness . o take not the word of thy truth utterly out of my mouth , for my hope is in thy judgments , so shall i alway keep thy law , yea for ever and ever . o think upon thy servant . as concerning thy word wherein thou hast caused me to put my trust ; the same is my comfort in my trouble , for thy word hath quickened me . o turn me into true understanding and knowledge , for i have believed thy commandments . before i was troubled i went wrong , but now i have kept thy word . thou art good and gracious , o teach me thy statutes . it is good for me that i have been in trouble , that i might learn thy statutes . o let thy loving mercies come unto me , that i may live , for thy law is my delight . o let my heart be sound in thy statutes , that i be not ashamed . o quicken me after thy loving kindness , so shall i keep the testimony of thy mouth . if my delight had not been in thy law , i should have perished in my trouble . i will never forget thy commandments , for with them thou hast quickened me . i am thine , o save me for thy mercies sake , for i have sought thy commandment . the ungodly laid wait for me to destroy me , but i will consider thy testimonies . i desire to refrain my feet from every evil way , that i may keep thy word . i am troubled above measure , quicken me o lord according to thy word , and deliver me for thy mercy sake . o god , who dost wonders , and hast declared thy power amongst all people , let the observation of thy mercies and loving kindnesses make deep impression in my heart and memory , that when i am in heaviness , i may remember the years of thy right hand , and call to mind the wonders of old time , although thou sometime withdrawest the brightness of thy countenance from me , and shuttest up thy loving kindness in sore displeasure , yet the experience of thy old mercies , which never fail , may sustain mine infirmities , and the expectation of thy loving kindnesses may cure all my impatience , till in thy due time the sense of thy favours may actually relieve all my distresses , and thy right hand lead me like a sheep into the folds of eternal rest and security , through jesus christ my lord. amen . the collect. grant unto me , o lord , i humbly beseech thee , the spirit , to think and do all such things as be rightful , that i who cannot do any thing that is good without thee , may be enabled to live according to thy will , through jesus christ my lord. amen . a prayer for god's free mercy in the the pardon of my sins , and a prayer for the continuance and the increase of his mercies to me . let the free-will offering of my mouth please thee , o lord , and teach me thy judgments . i have applied my heart to fulfill thy statutes alwaies even unto the end . thou art my defence and my shield , and my trust is in thy word . o stablish me according to thy word , that i may live , and let me not be disappointed of my hope . hold thou me up , and i shall be safe , yea my delight shall ever in thy statutes . i desire with my whole heart to do the thing that is lawful and right . o give me not over unto my oppressors . o make thou thy servant to delight in that which is good , that they which hate me do me no wrong . o deal with thy servants according to thy loving kindness , and teach me thy statutes ; i am thy servant , o grant me understanding , that i may know thy testimonies ; it is time for thee , lord , to lay too thy hand , for they have destroyed thy law ; therefore hold i straight all thy commandments , for all false waies i utterly abhor . o look upon me , and be merciful unto me , as thou usest to do unto those that love thy name , o most gracious god , who art reconciled unto me , in my saviour jesus , having for his sake forgiven the offences of thy people , and covered all their sins with the robe of his most immaculate sanctity and righteousness . let thy grace convert and quicken me , that i may rejoyce in thee , and thy salvation , in faith of thy promises , in the hope of actual communication , and of thy mercy to me , and in love to thee for so a great blessing and redemption ; and when thou hast spoken peace to my soul , and reconciled me to thy self in the blood of thy son , give me the grace of perseverance , that i may never turn again to folly , but may follow mercy and truth all my daies , and at last be satisfied with thy righteousness , and peace eternal , through jesus christ my lord. amen . the collect. let thy merciful ears , o lord , be open to the prayers of thy humble servant , and that he may obtain his petitions , make me to ask such things as shall please thee , through jesus christ my lord. amen . a prayer for sanctity and preservation . order my steps in thy word , o lord , so that no wickedness have dominion over me . deliver me from the deceitful dealings of men , so shall i keep thy commandments . shew the light of thy countenance upon thy servant , and teach me thy statutes . righteous art thou , o lord , and true in thy judgments . trouble and heaviness have taken hold upon me , yet my delight is in thy commandments . except the lord build the house , their labour is but lost that build it . except the lord keep the city , the watchman watcheth but in vain . i looked for the lord ; my soul doth wait for him ; in his word is my trust . o israel , trust in the lord , for with the lord there is mercy , and with him is plenteous redemption ; for he shall deliver israel from all his sins . behold how good and joyfull a thing it is , to dwell together in unity ; thy name , o lord , endureth for ever ; so doth thy memorial , o lord , from one generation to another : for the lord will avenge his people , and be gracious to his servants . o lord god , good and gracious , and of great mercy unto all them that call upon thee , give ear unto my prayers , and ponder the voice of my humble desire , whenever i call upon thee in my trouble . let the soul of thy servant be refreshed with thy comforts , and defend me from the congregations of proud and naughty men . turn thee unto me with mercy ; give thy strength unto me ; teach me thy law ; make me to walk in thy truth ; give me the fear of thy name , and knit my heart unto thee , with the indissoluble bands of charity and obedience , that my soul being saved from the neathermost hell , i may worship in spirit and truth , which thou hast manifested unto me in my deliverance and redemption , through jesus christ my lord. amen . the collect. o lord , who declarest thy almighty power , most chiefly in shewing mercy and pity , mercifully grant unto me such a measure of thy grace , that i running the waies of thy commandments , may obtain thy gracious promises , and be made partaker of thy heavenly treasure , through jesus christ my lord. amen . a prayer in time of sickness , and in danger of death . the lord is loving unto every man , and his mercy is over all his works . the eyes of all wait upon thee , o lord , and thou givest them their meat in due season . thou openest thy hand , and fillest all things living with plentiousness . the lord is righteous in all his waies , and holy in all his works . the lord is nigh unto all that call upon him , yea all such as call upon him faithfully . he will fulfil the desire of them that fear him , he will hear their cry , and will help them . the lord will preserve all them that love him , but scattereth abroad all the ungodly . my mouth shall speak the praises of the lord ; and let all flesh give thanks unto his holy name . the lord looseth men out of prison : the lord giveth sight to the blind : the lord helpeth them that are fallen : the lord careth for the righteous : the lord careth for the strangers ; he defendeth the fatherless and the widow ; as for the way of the ungodly , he turneth it upside down ; he healeth those that are broken in heart ; he giveth medicine to heal their sickness ; he telleth the number of the stars , and calleth them all by their name . great is our god , and great is his power ; yea his wisdom is infinite . o lord god of my salvation , who for my sake was wounded , and didst die and lie in the grave , but yet alone of all that ever died , wert free among the dead , and by thine own power didst rise again , with victory and triumph , have mercy upon thy servant , for thine indignation lieth hard upon me ; thou hast vexed me with all thy storms , my soul is full of trouble , by reason of my sins , and my life draweth nigh to the grave . o restore unto me thy favour , and let me not go down into the dark , nor my life into the place where all things are forgotten ; but let me shew forth thy loving kindness amongst thy redeemed ones in the land of the living , for the living , the living , they shall praise thee , and confess the holiness and the marvelousness of thy holy name . o hide not thou thy face from me , but give me health of body , and restore and preserve me in the life of righteousness , and so bless me with opportunities of doing thee service , that i may redeem the time past , and by thy grace may grow rich in good works , alwaies abounding in the work of the lord , that when thou shall demand my soul to be rendered up into thy hands , my soul may not approve of thee , nor suffer thy terrours , but may feel an eternity of blessing in the resurrection of the just , through jesus christ my lord. amen . the collect. almighty and everlasting god , who art alwaies more ready to hear , than i to pray ; and art wont to give more than i either desire or deserve , pour down upon me the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and give me those good things which i am not worthy to ask , but through the merits and mediation of jesus christ , thy son , my lord. amen . a meditation for death , and a prayer preparatory to it . the lord is with them that fear him , and put their trust in his mercy ; for the lord hath pleasure in his people , and helpeth the meek hearted . the lord of hosts can do all things ; there is nothing too hard for him ; therefore let every thing that hath a mouth praise the lord. open my mouth , o my god , that i may set forth thy praise . hear my voice , o lord , according to thy loving kindness ; quicken me as thou art wont . be thou nigh at hand , o lord , for all thy commandments are true . i call with my whole heart , hear me , o lord , and i will keep thy statutes ; yea , even upon thee do i call , and i shall keep thy testimonies . o consider mine adversity , and deliver me . avenge thou my cause , and deliver me , and quicken me according to thy word ; for great is thy mercy , o eternal god , whose being was before the mountains were brought forth , before the earth and the world was made , even from everlasting , world without end . have mercy upon me , weak , and impotent , poor servant of thine , the child of man , who fades away suddenly like the grass , remove my misdeeds far from before thee , and my secret sins from the sight of thy countenance . be not angry with me , neither consume me in thy displeasure . teach me to number all the daies of my life , and to reckon on still to the day of death , that when my daies are gone , and my years are brought to an end , like a tale that is told , thou mayest turn unto me at the last , and be gracious unto me in the free pardon of all my sins , in restraining the power and malice of all my ghostly enemies ; in giving me opportunity of all spiritual assistances and advantages , that my lamp being trimmed and burning bright , with charity and devotion , i may enter into the bridechamber , there for ever to behold the glorious majesty of my lord and saviour jesus christ. amen . the collect. a almighty and mercifull god , of whose only gift it cometh , that thy people do unto thee return laudable service , grant i beseech thee , that i may so faithfully serve thee in this life , that i may not finally fail to attain thy heavenly promises , through the merit of jesus christ my lord. amen . a prayer for protection in all dangers . o lord , quicken me as thou art wont , and hide not thy face from me in time of distress . as for lyes , i hate and abhor them , but thy law do i love . consider o lord , how i love thy commandments ; o quicken me according to thy loving kindness , for i am glad of thy word , as one that findeth great spoils . great is the peace that they have which love thy law , and are not offended at it . lord , i have looked for thy saving health , and done after thy commandments . o let my complaint come before thee . o lord , give me understanding according to thy word , and let my supplication come before thee , and deliver me according to thy word . let thine hand help me , for i have chosen thy commandments : i have gone astray like a sheep that is lost ; o seek thy servant , for i do not forget thy commandments . when i was in trouble i called upon the lord , and he helped me . deliver my soul , o lord , from lying lips , and from a deceitful tongue . o lord god , my hope , and my strong hold , have mercy upon me , and defend me under the shadow of thy wing , that i trusting under thy defence , may by thy faithfulness and truth be defended and covered , as with a shield and buckler . give thy angels charge concerning me , and my habitation , that i may be preserved and kept in all my waies , and that no evil happen unto me , no plague come nigh my dwelling , no terrours of the night , no arrows of thy vengeance by day may disturb my peace or safety : let thy ministring spirits bear me in their hands , and keep me from precepice , from fracture of bones , from dislocations , noisom or sharp diseases , stupidity and deformity , that i may tread under my feet all the snares of the roaring lion , and the great dragon the devil , who seek my bodily and ghostly heart , do thou o lord , set thy love upon me , and deliver me from all my troubles , and put an end to all my discontents which i suffer of them that hate me without a cause ; and at the end of my daies , shew me thy salvation , and satisfie me with long life , even of a blessed eternity in this heavenly kingdom , through jesus christ my lord and saviour . amen . the collect. keep , i beseech thee , o lord , thy church , with thy perpetual mercy , and because the frailty of man without thee cannot but fall , keep me and all thy people ever by thy help , from all things hurtful , and lead us to all things profitable to our salvation , through jesus christ our lord. amen . a prayer for the protection of the godly , and a meditation of the great works of god in the destruction of the wicked . i will lift up mine eyes unto the hills from whence cometh my help ; my help cometh even from the lord , which made heaven and earth . behold he that keepeth israel shall neither slumber nor sleep . the lord himself is my defence upon my right hand : the lord shall preserve me from all evil ; yea , it is even he that shall keep my soul. the lord shall preserve my going out , and my coming 〈◊〉 from this time forth and for ever more , unto thee i lift up mine eyes . o thou that dwellest in the heavens , have mercy upon me , for i am utterly despised , yet my help standeth in the name of the lord , which hath made heaven and earth . they that put their trust in the lord , shall be even as the mount sion , which may not be removed , but standeth fast for ever . do well , o lord , unto those that be good and true of heart , and reform what is amiss in me , for thy mercy sake . o let thine ears consider well the voice of my complaint . if thou lord , wilt be extream to mark what is done amiss , o lord , who may abide it ? for there is mercy with thee , therefore thou shalt be feared . o lord god , thou art the highest for evermore , thy works are glorious , and thy thoughts are very deep : make my heart and tongue loud instruments of thy praises , that i may tell of thy mercy in the morning , and of thy truth in the night season ; that i may rejoyce in giving thee thanks for the operations of thy hand all the daies and nights of my whole life . let thy merciful kindness descend evermore upon the righteous , that they may flourish like a palm tree , being continually watered with the dew of temporal and spiritual blessings , and may bring forth fruit of a holy conversation , and grant that thy servant being planted in the house of god , and firmly fixt in the blessed communion of saints , may flourish in the courts of thy house , and in thy ecclesiastical temple to all eternity . o let not my portion be amongst the ungodly and unrighteous . make me not to communicate in their wickedness , so much as by consent or approbation , that i may never perish and be destroyed in the furiousness of thine anger , which thou treasurest up against the day of vengeance , and righteous judgment , even the day of the appearing of my lord and saviour jesus christ. amen . the collect. almighty and merciful god , of whose only gift it cometh , that thy faithful people do give unto thee all true and laudable service , grant i beseech thee that i may faithfully serve thee in this life , that i fail not faithfully to attain thy heavenly promise , through the merits of jesus christ my lord. amen . a prayer that god would preserve his church against the storm and flood of persecution . i looked for the lord ; my soul doth wait for him ; in his word is my trust ; therefore keep me o lord , and thy whole church from the hands of the ungodly . preserve me from the wicked men which are purposed to overthrow my going ; sure i am that the lord will avenge the poor and innocent , and maintain the cause of the helpless . lord , i call upon thee , haste thee to help me , and consider my voice when i cry unto thee . let my prayer be set forth in thy sight , as the incense , and the lifting up of my hands be as an evening sacrifice . set a watch , o lord , before my mouth , and keep the door of my lips . o let me hear thy loving kindness in the morning , for in thee is my trust . shew me the way that i should walk in , for i lift my soul unto thee . deliver me , o lord , from the evil man , and preserve me from the wicked man that seeketh to overthrow my going . o lord god , judge of all the world , to whom vengeance belongeth , and execution of righteous judgment , have mercy upon us : chasten us with thy gentleness and fatherly correction when we sin against thee . teach us thy law. be our refuge and confidence in trouble ; and give patience in time of adversity , that in the multitude of sorrows thy comforts may refresh us , thy mercies may relieve us , thy grace may pardon and confirm us , that our feet slip not , and our souls be not put to silence ; have pity upon all distressed and miserable people . do justice upon all that murther the widow , that put the fatherless to death , that grind the face of the poor . fail not thy people , o lord , and forsake not thine inheritance , but destroy the devises of all them that imagine evil as a law , and are confederate against the righteous , to condemn the innocent , to discountenance religion , to disadvantage thy worship and service , that in the day of eternal vengeance , when thou shalt reward the proud after their deserving , and the pit be digged by the ungodly ; we may have the lot of thine inheritance , and raign in the fellowship of saints , who give honour and praise to thee , o lord god , almighty , world without end . amen . the collect. keep i beseech thee , o lord , thy church with thy perpetual mercy , and because the frailty of man without thee , cannot but fall , keep us ever by thy help from all things hurtful , and lead us to all things profitable for our salvation , through jesus christ our lord. amen . invitation to the worship of god , and a prayer for obedience to his will. o great god , the lord , our maker , who art a king above all gods , give me the graces of humility , and holy religion , that i may worthily praise and worship thy glories and perfections infinitely . i am the sheep of thy pasture ; let thy mercies lead me and feed me , and refresh my soul with the divine nutriment of thy word and sacraments . i am the sheep of thy hands , do thou guide me that i may never go astray ; or if i do , bring me home into the sheepfold of the great shepherd , that i hearing his voice , may not harden my heart , neither tempting thy mercies , nor provoking thy wrath ; but my heart being preserved from errors , and my waies from obliquity and crookedness , i may at last enter into thy eternal rest , through the merits and guidance of my great shepherd , jesus christ , my mediatour and redeemer . amen . the collect. o lord , i beseech thee let thy continual pity cleanse and defend thy church ; and because it cannot continue in safety without thy succour , preserve it ever more by thy help and goodness , through jesus christ. amen . adoration and magnifying the glories of god. o lord god , in whose sanctuary is power , and honour , before whose presence is glory and worship . fill my lips and soul with great devotion and reverence towards thee my god. make me to love thy goodness , to adore thy omnipotency , to reverence thy justice , to fear thy majesty , to tremble at thy omniscience and omnipresence , and to contemplate with the greatest zeal and affections all those glories which thou communicatest to the sons of men , in the revelations of the gospel of thy creatour , and of thy miracles , that i may tell of thy greatness , and declare thy salvation from day to day ; and when thou comest with righteousness to judg the earth , and all people with thy truth , i may rejoyce in thee everlastingly , and sing eternally hallelujah to thee , in thy sanctuary ; grant this for jesus christ his sake , my lord and only saviour . amen . the collect. o lord , i beseech thee , grant thy grace to withstand the temptations of the world , the flesh , and the devil , and with pure hearts and minds , to follow thee the only god , through jesus christ our only lord and saviour . amen . a prayer for mercy and salvation . o lord our king , lord of the whole earth , have mercy upon me , and sanctifie me with thy grace , that i may hate every thing that is evil ; that i may love thee , give thanks unto thy name , and rejoyce in the remembrance of thy holiness , that in the day of judgment and great terrours , when thou shalt sit in thy seat supported with righteousness and judgment , and a fire shall go forth from thy presence , to burn up thine enemies on every side , thou mayest preserve my soul in safety from the hands of mine enemies , and a light may spring up unto me , to preserve me from eternal darkness , and the want of the light of thy countenance , through jesus christ my lord. amen . the collect. o lord god , for as much as without thee i am not able to please thee , mercifully grant that thy holy spirit may in all things direct and rule my heart , through jesus christ my lord and saviour . amen . a thanksgiving for the redemption of mankind by jesus christ. o most powerful jesus , who with thine own right hand , and with thy holy arm hast begotten to thy self on our behalf the victory over sin , hell , and the grave , remember this thy mercy and truth which thou hast promised to all that believe in thee , give me pardon of all my sins sealed unto me by the testimony of the holy spirit , and a good conscience , and grant that i may by thy strength fight against my ghostly enemies , and by thy power may overcome them , that i may rejoyce in a holy peace , and sing , and give thanks for my victory , and my crown , extend this mercy , and enlarge the effect of thy great victories to the heathen , that all the ends of the world may sing a new song unto thee , and see the salvation of god , that when thou comest to judge the earth , we may find mercy , and be joyful together before thee in the fruition of a blessed eternity , through thy mercies , o blessed saviour and redeemer jesu . amen ▪ the collect. o almighty and most merciful lord god , of thy bountiful goodness and mercy keep me , i beseech thee , from all things that may hurt me , that i being ready both in body and soul , may accomplish those things that thou wouldest have done , through jesus christ my lord. amen . a psalm of praise to god for his mercy and truth . the prayer . o lord our god , who hast created us out of nothing , and hast redeemed us from misery and death when we were thy enemies , shewing great expresses of thy loving kindnesses when we were vessels of wrath , and inheritours of perdition , revealing thy truth unto us in the sermons of the gospel ; teach us to walk as thou hast commanded us , to believe as thou hast taught , that we may inherit what thou hast promised us ; for thou art the way , the truth , and the life . we are thy people , and the sheep of thy pasture ; thou art our guide , and our defence ; let thy grace teach us to serve thee , and thy holy spirit assist and promote our endeavours with the blessing of gladness and chearfulness of spirit , that we may love to speak good of thy name , and at last go to the courts of thy temple with praise and a song in our mouths , to thy honour and eternal glory , whose mercy and truth is everlasting , and revealed unto the church in our lord and saviour jesus christ. amen . the collect. lord , i pray thee , that thy grace may alwaies prevent and follow us , all the daies of our life ; make us continually be given to all good works , through jesus christ our lord. amen . a prayer for a holy life . o lord god , of eternal purity , who who art of pure eyes , and canst behold no iniquity or impurity , enlighten my understanding , that i may have knowledge in the way of godliness ; make my path straight , and my heart perfect ; take from me the sins of unfaithfulness ; correct and mortify in me all froward and peevish dispositions ; let me love the society of the saints , and hate the fellowship of the wicked , that i may not be destroyed with the ungodly , nor be rooted out from the city of the lord , nor banished from the sweetness of thy presence ; for with thee is light and health , and salvation to thy name , be all honour , and glory , and praise ascribed world without end . amen . the collect. almighty and everlasting god , give unto me the increase of faith , hope , and charity , that i may obtain that which thou dost promise ; make me to love that which thou dost command , through jesus christ my lord. amen . a prayer for comfort in sadness of spirit in sickness , or in any other affliction . o eternal god , who endurcst for ever , and thy remembrance throughout all generations , have mercy upon me according to the infinite treasures of thy loving kindness ; hear the voice of my groaning , for thy indignation and thy wrath lieth hard upon me , and my sins have put an edge upon thy sword , and a thorn upon my wounded conscience . o hold up the reins of my soul ; repair the breaches of my comfort , and my hope , and let thy glory now appear , for that shines brightly in the beams of thy mercy , and when thou turnest unto the prayer of the poor destituted , it becomes an eternal monument and a record of thy honour , and all generations which shall be born shall praise thee . look down , o lord , from thy sanctuary , hear the mourning of me , and all distressed people ; send me life and health so long as it may be a blessing , and not shorten my daies in wrath , but give me grace so to spend all my time in the work of repentance and holiness , that when my years fail , and my change is come , i may be translated to the new heaven which shall never perish , nor wax old , there to continue and stand fast in thy sight for ever , through jesus christ my lord. amen . the collect. o lord , i beseech thee absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bondage of those sins , which by our frailty we have committed ; grant this , o heavenly father , for jesus christ his sake , our blessed lord and saviour . amen . a thanksgiving to god for all his benefits and mercies . o most merciful god , whose mercies are as high as the heavens , as many as the moments of eternity , thou hast opened thy hand wide to me with thy blessing , and the sweet effects of thy loving kindness : thou art pitiful as a father , tender as a mother , careful as a guardian , and exceeding merciful to all them that fear thee . i pray thee to fill my soul with apprehension and impresses of thy unspeakable mercy , that my thankfulness may be as great as my need of mercy is ; and let thy merciful loving-kindness endure for ever and ever upon thy poor servant , that putteth his trust in thee . keep no anger in store for me . chide me not in thy displeasure . satisfie my mouth with good things . remove all my sins from me , as far as the east is from the west . heal all my infirmities , and save my life from destruction , for all these are mercies that thou delightest it ; and because i cannot praise thee according to thy excellencies , take my soul in thy due time into the land of everlasting praises , that i may spend a whole eternity in ascribing to thy name praise , and honour , and dominion ; grant this for jesus christ his sake , my lord and only saviour . amen . the collect. almighty and everlasting god , absolve thy people from their offences , that through thy bountiful goodness we may be delivered from the bonds of those sins , which by our frailty we have committed ; grant this heavenly father , for jesus christ his sake , our blessed lord and saviour . amen . a thanksgiving for deliverance from misery and danger . o lord god , gracious and good , whose mercy endureth for ever , in my trouble i cry unto thee , for when my heart is brought down through heaviness ; there is none to help me up , or to deliver me out of my distress , but only thou , o lord : i have sinned , i have rebelled against thee , and lightly regarded thy counsel . i have walked and sate in darkness , and in the shadow of death , being fast bound in the captivity and misery of sin ; o bring thou me out of darkness ; and break my bonds in sunder . guide me through the desert of the world , in which grows nothing but sadness , and discontent , still the tempest , and smooth the floods of misery which are ready to overwhelm me ; and in thy due time bring me to eternal rest , and to the haven where i would fain be , that in the congregation of thy holy people i may praise thee for thy goodness , and declare thy wonders that thou hast done for me in delivering me from sins , misery and death , and bringing me to a city to dwell in , where there is life and light , and joy eternal in the beholding the face of my lord and saviour jesus christ. amen . the collect. grant , i beseech thee , o merciful lord , to thy faithful people , pardon and peace , that they may be cleansed from all their sins , and fear thee , with a quiet mind , through jesus christ our lord. amen . a prayer of thanksgiving for all the mercies and salvation which are given us in christ jesus . o most gracious god , and most merciful father , my strength and my salvation , for thy mercy endureth for ever , be thou on my side ; take part with them that help me , and forsake me not in time of need ; let the voice of joy and health be in my dwelling ; and when thou chastenest and correctest me for my sins , give me not over unto death , but fix my faith and hopes upon the head stone in the corner , even my lord jesus christ , that in all the assaults made against me by my ghostly enemies , the right hand of the lord may have the preheminence , and bring mighty things to pass , even victory and deliverance unto thy servants , that i putting no confidence in the best of men , may trust in thee , o lord , till at last when thou openest the everlasting gates of righteousness , i may enter in , and give thee praise and thanks through jesus christ my lord and only saviour . amen . the collect. o god , my refuge and strength , who art the author of all godliness , be ready to hear the devout prayer of thy church , and grant that those things which we ask faithfully , we may obtain effectually , through jesus christ our lord. amen . a prayer that god would be pleased to pardon my many and great sins , and direct me in the waies of righteousness . o lord , my judge and my redeemer , hearken unto me for thy truth and righteousness sake , and deliver me from the guilt of all my sins , and from those great punishments which are due unto me for the same , enter not into judgment with me , for in thy sight no man can be justified by any worthiness of his own : endue my soul with a righteousness of a holy life , living and working by charity : shew me the way that i should walk in : teach me to do whatsoever pleaseth thee : quicken my soul in the path of life , and so continue the conduct of thy spirit in me , that it may never leave me , till i be brought forth of this world into the land of righteousness , to dwell with thee eternally , through jesus christ my lord and only saviour . amen . the collect. o god , my refuge and strength , who art the author of all godliness , be ready , i beseech thee , to hear the devout prayer of thy church , and grant that those things which i ask faithfully , i may obtain effectually , through jesus christ my lord and only saviour . amen . a thanksgiving for the benefit of the holy gospel , particularly of the blessed sacrament . o blessed jesu , whose righteousness endureth for ever , thy work is worthy to be praised , and had in honour , for that thou hast been merciful to us , and hast given meat , even the fruit of a blessed sacrament , unto them that fear thee , that by the participation of thy holy communion , we should have thee in remembrance , and ever be mindfull of thy covenant , plant in our hearts the fear of thy name ; give us wisdom and good understanding ; make us to have pleasure in thee , and all thy works , that we obeying the precepts of thy holy gospel , and performing the conditions of thy covenant , which thou hast established for ever in truth and equity , in verity and judgment , we may worthily praise and adore thy reverend and holy name among the faithful in this life , and in the congregation of thy saints in the life to come , through thy mercies , o blessed jesu , to whom with the father , and the holy ghost , be honour and glory , now and for ever more . amen . the collect. almighty and everlasting god , who dost govern all things both in heaven and in earth , mercifully hear the supplications of thy people , and grant us thy grace , all the daies of our life , through jesus christ our lord. amen . a prayer for a penitent sinner . o lord , withdraw not thou thy loving mercies from me : let thy loving kindness , o lord , and thy truth alway preserve me : o lord , let it be thy pleasure to deliver me from all my fear : make haste o lord to help me . as for me , i am poor and needy , but the lord careth for me : thou art my helper and redeemer , make no long tarrying , o my god. hearken to my voice , o lord , when i cry unto thee , have mercy upon me , and hear me . o hide not thou thy face from me , and cast not away thy servant in displeasure . thou hast been my succour , leave me not , neither forsake me , o god of my salvation . consider my complaint , o lord , for i am brought very low . o deliver me from my persecutors , for they are too strong for me . hear my prayer . o lord , consider my desire , hearken unto me for thy truth and righteousness sake , and enter not into judgment with thy servant , for in thy sight no man living can be justified . hear me , o lord , and that soon , for my spirit waxeth faint . hide not thy face from me , lest i be like to them that go down to the pit . o let me hear thy loving kindness betimes in the morning , for in thee is my trust . shew thou me the way that i should walk in , for i lift up my heart unto thee . deliver me o lord , from mine enemies , for i fly unto thee , to hide me . teach me to do the thing that pleaseth thee , for thou art my god. o let thy spirit lead me forth into the land of righteousness . quicken me , o lord , for thy names sake , and for thy righteousness sake bring my soul out of trouble , o my god , and all for jesus christ his sake , my blessed lord and saviour . amen . a commemoration of god's frequent pardons and mercies to the penitent . o lord god , full of mercy and pity , who didst many times deliver thy people from their adversity , when thou for their rebellion against thee , and their inventions , hadst given them into the hands of the heathen . remember me , o lord , according to the favour thou bearest unto thy people , and visit me with thy salvation . and though i have done amiss , and dealt wickedly against thee and thy covenant , yet be pleased to help me for thy name sake . make thy power to be known in the mighty deliverance and redemption of me from so many dangers and miseries wherewith thou hast delivered me . give me grace to believe thy word , to obey thy counsel , and to walk in thy laws ; to relinquish my own sinful and vain desire , to obey my governours , ecclesiastical and civil , that i may not have the lot of dathan and abyram , but at last may receive my portion in thine inheritance , which thou hast prepared for thy chosen people , giving thee thanks with thine inheritance , for that thou hast turned from me thy wrathful indignation , pittying me , and saving me according to the multitude of thy mercies , thy name be blessed , o lord god , everlastingly , and world without end , through jesus christ my lord ▪ amen . a prayer for victory against our enemies , o lord god , whose mercy is greater than the heavens , and thy glory above all the earth , be thou exalted in thine own strength , and magnify thy power and thy mercy in defending me , and thy holy church against all our enemies temporal and spiritual . forsake me not , o god , my strength and my defence , for vain is the help of man : do thou strengthen me , and go along with me , and stand by me in the day of battel , that i being defended and armed by thee , may do acts great and good , fighting thy battel , and putting my confidence in thy righteousness only , and thy salvation , through jesus christ my lord. amen . a prayer for the fear of the lord , for gravity , and the blessing of the righteous . o lord god , who art to be feared in the generations of the world , teach me the fear of thy name , that i may fear to offend thee , and that delighting in thy commandments , i may serve thee without fear of my enemies in holiness and righteousness all my daies . let thy light arise upon the darkness of my understanding . let thy mercies and gentleness turn all the thoughts of unmercifulness in me , and make me charitable , of tender bowels , earning with pity over the need of the poor . teach me to guide my words with discretion . make me never to be moved from my purposes of holy living . stablish my heart in thy love , that in the day of restitution of all things , thou mayest give the portion of the charitable , the rewards of thy right hand ; and when the wicked shall gnash with their teeth , and consume away in a sad eternity , i may be satisfied with the riches and plentiousness of thy house for ever , through jesus christ my lord. amen . a prayer against my adversaries ▪ and for confidence in the true god. o lord god , at whose presence the earth trembles , who worketh salvation and deliverance for thy church in ages , thou hast done whatsoever pleaseth thee in heaven and in earth , give me thy grace , that in all my troubles i make thee my succour and defence , and put my whole trust in thee only , that i receiving thy mercies , and the satisfaction of all my hopes from thy plentiousness and loving kindness , i may give praise unto thy name , never ascribing unto my self any honour , or the glory or thanks of any good action , or prosperous success , but to thee who art the author and giver of all good things ; preserve me from all evil of soul and body , from vain imaginations , and making any thing to be my confidence besides thee , my god , that so thou mayest be mindful of me , and bless me in all my waies and actions , and when i die and go down into silence , i may have my portion among the blessed of the lord , in the inheritance of thy kingdom , through jesus christ my lord. amen . a prayer . o thou almighty goodness , the father of the fatherless , the portion of the poor , and protector of strangers , cast thy gracious eyes upon a miserable sinner , who with humility implores thy mercy . when i look on my self , i dare scarce be so bold as to lift up mine eyes unto thee . when i think in what condition i am , and what i have done , it so confounds me , that i can hardly think of any thing else ; it is the greatness of my misery alone , that constrains me to the presumption of prostrating my self at thy feet ; the weight of which presseth me so much , that it hath left me no more power than to expose my self before thee , as an admirer of thy wondrous charity . o my sins are wondrous great , in which all comfort forsakes my soul. o thy terrours have consumed me , how dreadful are they ! o the affliction and torment i endure ! what tongue can express it ! my soul is parch'd and dried up ; my spirits are consumed by the heat of thy displeasure ; may i not now beg one drop of comfort from thee ? o my god , my soul thirsteth for thee , my flesh longeth for thee in a barren and dry ground . i remember thy loving kindness of old time ; i can but wish at least to see thy power and thy glory , as i have known thee in thy sanctuary . there is none in heaven that i desire but thee , nor on earth besides thee . my soul followeth hard after thee , o when wilt thou come unto me ? o hide not thy face from thy servant , lest i come to misery . hear me speedily , for i am poor and needy . make haste unto me , o my god , thou art my helper and deliverer . o lord , make no long tarrying , i am come a great way from my friends and kindred , and here is none to pity me . o my god , be not thou far from me . draw nigh unto my soul , and redeem it . i am poor and sorrowful , let thy salvation set me up on high , for thou who searchest the heart , knowest that i set my heart only to seek thee . i desire to leave all the world , that i may find my happiness only in thee . o heavenly father , with my whole heart i desire to do thy blessed will in all things ; yea thus far i acknowledge thou hast most gratefully conducted me . hitherto i have been highly favoured , and wonderfully helped and preserved by thee , and wilt thou now at last abandon me , who desire at last to have abandoned all things else for thy sake . hast thou called me from mine own country , and from my fathers house , and now to be forsaken by thee ? o my god , give me leave to plead for a soul that i thought was once dear unto thee : pity , o pity an heart which thou hast made too great for all the world , and cannot be satisfied with less than thee : canst thou see it die for want of one smile from thee ? yea , canst thou let it die of love to thee , for that hath brought me thus far to seek thee , and wilt thou suffer it to die at thy feet ? canst thou endure to behold it in thine arms into which it now throws it self with all the force it hath ? shall it miscarry full of prayers and longings after thee ? shall it expire in cries and tears when it calls for mercy ? o where are thy bowels ? what is become of thine ancient loving kindness ? are they all forfeited by one offence against thee ? o my god , i cannot think so hardly of thee ; i begin to live , methinks , because thou permittest these addresses to thee ; it inspires me with some hopes to find these holy breathings in me ; it rejoyces me much that i feel thee drawing my very heart after thee ; o take it , i beseech thee , take it quite away from me , unto thy self , shape it after thine own heart ; make it such as thou canst embrace it ; create in me a clean heart , o god , and renew a right spirit within me . cast me not away from thy presence , and take not thy holy spirit from me . restore to me the joy of thy salvation , and uphold me with thy free spirit , and all this for jesus christ his sake . amen . ejaculations to be used at the lord's supper . lord , i am not worthy thou shouldest come under my roof ; i have sinned , what shall i do unto thee o thou preserver of men ? here recollect some of thy greatest sins ; if thou lord , shouldest be extream to mark what is done amiss . o lord , who may abide it ? but with the lord there is mercy , and with him there is plentious redemption . behold , o lord , thy beloved son , in whom thou art well pleased . hearken to the cry of his blood , which speaketh better things than that of abel ; by his agony and bloody sweat , by his cross and passion , good lord deliver us . o lamb of god , which takest away the sins of the world , grant us thy peace . o lamb of god , which takest away the sins of the world , have mercy upon me , o lord , for thy mercy sake . amen . devotions for the help and assistance of all christian people in all occasions and necessities . a prayer against wandring thoughts , to be said at the beginning of our devotions . almighty god , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our encouragement , let thy holy spirit teach me how to pray . give me just apprehension of my want , zeal of thy glory , great resentments of thy mercies , love of all spiritual employments that are pleasing unto thee , and do thou help mine infirmities that the devil may not abuse my fancy with illusions , nor distract my mind with cares , nor alienate my thoughts with impertinencies , but give me a perfect mind , great devotion , a heart fixed upon thy divine beauties , and an actual intention and perseverance in prayer , that i may glorifie thy name , do unto thee true and laudable service , and obtain relief for all my necessities ; hear me , o king of heaven , when i call upon thee , for thou hast promised mercy to them that pray in the name of our lord and saviour jesus christ. amen . a penitential prayer , a form of confession of sins to god , to be said upon daies of publick or private humiliation . o lord god of mercy and pardon , give me a just remembrance , and sad apprehension of my many and great sins . teach me to bewail them with as great indignation and bitterness , as i have committed them with complacency and delight . let my prayers and my confession come unto thy presence , and obtain a mercy for me , and a pardon . let not thy justice and thy severity so remember my sins , as to forget thine own mercy ; and though i have committed that for which i have deserved to be condemned , yet thou canst not lose that glorious attribute , whence flows comfort to us , and hopes to be saved . spare me therefore , o merciful god , for to give pardon to a sinner that confesseth his sins , and begs remission , it is not impossible to thy power , nor disproportionate to thy justice , nor unusual to thy mercy and sweetest clemency . blessed jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amiss . have pity on me now in the time of mercy , and condemn me not when thou comest to judgment : for what profit is there in my blood ? thou delightest not in the death of a sinner , but in his conversion there is joy in heaven . and when thou hast delivered me from my sins , and saved my soul , i shall praise and magnifie thy name to all eternity ; mercy sweet jesus , mercy . lord have mercy upon us . christ have mercy upon us . lord have mercy upon us . our father which art in heaven , &c. i am not worthy , o lord , to look up to heaven , which is the throne of thy purity ; for my sins are more in number than the hairs of my head ; and my heart hath failed me ; lord be merciful unto me a sinner : i have not lived according to thy will , but in the vanity of my own thoughts , in idle , sinful , and impertinent language , in foolish actions , in blindness of heart , in contempt of thy holy word and commandments . i have not loved thee with my whole heart , nor feared thee with all my soul , nor served thee with all my might , according to thy holy precepts , nor loved my neighbour as my self . lord be merciful unto me a sinner . i have been an unprovident steward of the good things thou hast given me ; i have loved them inordinately , and sought after them greedily and unjustly , dispenced them idly , and parted with them unwillingly . i have not been so charitable to the poor , or so pitiful to the afflicted , or so compassionate to the sick , or so apt to succour and give supplies to the miseries of my neighbours , as i ought , but have too much minded things below , not seting my affections upon heaven and heavenly things , but have been unlike thee in many things ; i have been unmerciful and unjust . lord be merciful unto me a sinner ▪ mine eyes , o lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbours , prying into their faults , but have been blind , not seeing mine own sins , and infinite irregularities . lord be merciful unto me a sinner . i have employed all my members and faculties both of soul and body in the waies of unrighteousness . i have transgressed in all my relations , and in all my actions and traverses of my whole life ; even when i might have had most confidence , i find nothing but weakness and imperfection . lord be merciful unto me a sinner . i have broken my vows and purposes of obedience and holy life : i have been inconstant to all good , refractory to counsels , disobedient to commands , stubborn against admonition , churlish and ungentle in my behaviour , mindful and revengful of injuries , forgetful of benefits , seeking my own ends , deceiving my own soul. lord be merciful unto me a sinner . my secret sins , o lord , are innumerable , sins secret to my self through inadvertency , forgetfulness , wilful ignorance , or stupid negligence , secret to the world , committed before thee only , under the witness of mine own conscience . i am confounded with the multitude of them , and the horrour of their remembrance . lord be merciful unto me a sinner . o son of david , blessed redeemer , lamb of god that takest away the sins of the world , have mercy upon me . o jesu , be a jesus unto me ; thou that savedst thy servant peter that denied thee thrice ; thou that didst cast seven devils out of mary magdalen , and forgavest the woman taken in adultery , and didst bear the converted thief from the cross , to the joyes of paradice , have mercy upon me also ; for although i have massed together more sins than all these in conjunction , yet not their sins , nor mine , nor the sins of all the world can equal thy glorious mercy , which is as infinite and eternal as thy self . i acknowledge , o lord , that i am vile , but yet redeemed with thy precious blood . i am blind , but thou art the light of the world : i am weak , but thou art a strong rock : i have been dead in trespasses and sins , but thou art my resurrection and my life ; thou , o lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy self . behold then , o lord , a fit object for thy pity ; my sins are so great and many , that to forgive all will be but an act of glorious mercy , and all the praises which did accrew to thy name by the forgiveness of david , and manesseh , and st. paul , and the adulteress , and the thief , and the publican , will be multiplied to thy honour in the forgiveness of me so vile , so unworthy a wretch , that i have nothing to say for my self , but that the greatness of my misery is a fit object for thy miraculous and infinite mercy . despise me not , o lord , for i am thy creature : despise me not , for thou didst die for me . cast me not away in thine anger , for thou comest to seek me , and to save me . say unto my soul , thou art my salvation . let thy holy spirit lead me from the errours of my waies , into the paths of righteousness , to great degrees of repentance , through all the parts of a holy life , to a godly and a holy death ; grant this , o blessed jesus , for thy mercy , for thy pity sake . amen . a penitential prayer for the morning , with particular confession of sins , desiring god earnestly to free him from the guilt and punishment that is due unto him for his many and great sins , and to give him grace to lead a new life . o eternal god , most gracious and merciful father , look not upon me as i am in my self , but look upon me in the face of jesus christ , in him and through him , be merciful unto me , according to thy word , for i have done amiss , and dealt wickedly ; i have sinned against heaven and before thee , and am not worthy to be called thy son , or numbred amongst the meanest of thy servants , yet my sins are but the sins of a mortal man , but thy mercy is the mercy of an infinite god , therefore have mercy on my sinful soul , pardon and forgive me all my known and secret sins , which in thought , word and deed i have done and committed against thy divine majesty ; for it repenteth me of my evil deeds , therefore , o lord , have mercy upon me , pardon and forgive the sins of my youth and age , which are many and great , namely the wicked sins of my pride , anger , dissimulation , lying , lust , unjust dealing , too much love of the world , and the vanity thereof , too little love of thee and thy kingdom , but empty and void of all spiritual grace ; be merciful unto me , o lord , for these are the sins wherewith i have grieved thy holy spirit : o lord , the remembrance of them is grievous unto me , and the burthen of them is intollerable , too heavy for me to bear ; therefore o lord god be merciful to me according to thy tender compassion bury them all in the burial of christ , set the weight of thy mercy upon them , so that they may never rise up in this world to shame me , nor in the world to come to condemn me . o lord , give me an assurance of the free pardon and forgiveness for these many sins , that i may rejoyce in the greatness of thy mercy , and magnify thy holy name , to all eternity ; for the future give me greater measure of grace , to serve , honour , and humbly obey thee with all the strength of my heart , soul and body . mortifie and kill all vice in me , that my life may express all faith in thee . mercifully hear the humble supplications of thy poor servant , and grant me thy peace all my daies : graciously pardon all mine infirmities , and defend me from all dangers of soul and body this day , and for ever more . o lord , guide me in this world with thy counsel , and after this bring me to thy glory . o lord , bless all thine all the world over , all mankind , especially this sinful land and nation wherein we live , turning from us those plagues which the sins of this nation do cry for . in mercy o lord prevent the ruine thereof , lest the heathen should say , where is now their god. o lord , bless with the choicest of thy blessings , our most gracious soveraign lord king charles , endue his royal heart with grace , wisdom and understanding ; cloathe his enemies with shame , but upon his head let his crown flourish ; and grant that his daies may be long , prosperous , vertuous , and happy . bless our gracious queen katherine , james duke of york , and all the rest of the royal family ; endue them with thy grace , and defend them from all evil . bless all our magistrates and ministers with all those graces necessary for their places ; govern thou them , that they may govern us in peace and godliness , and true religion . o lord , in much mercy , bless all my friends and my relations , with all those blessings and benefits needful both for their souls and for their bodies . o lord , be merciful to all those poor souls that are under any kind of want , need or necessity , or under any kind of affliction ; in much mercy be unto them a present help in trouble ; support them , sustain , and lay no more upon them than they shall be able to bear ; and send them a happy issue out of all their troubles . o lord god , for thy mercies sake , bestow a double portion of thy blessing upon those whom thou hast made nearest or dearest unto me . o lord , pardon all their sins , supply all their wants , relieve all their necessities , and reform whatsoever is amiss in them , and give them grace to lead a new life , and make them thy true and faithful servants ; preserve them and me this day from doing or receiving any hurt or harm ; preserve us from all evil , especially from the evil of sin , and the evil of punishment , and from all sad accidents . o lord , bless us this day in our going out , and in our coming in ; bless and prosper us in whatsoever we go about to do ; let us have all our direction from thy will , and the happy success from thy merciful hand , and when this mortal life is ended , o lord , for christ jesus his sake , grant that we may enjoy heaven , and the righteousness thereof , and in the mean time grant unto every one of us thy loving countenance , thy favour , and thy grace ; and here i will praise and magnifie thy great and glorious name for electing us in thy love , for creating us after thine own image , and for redeeming us by thy dear son , and for sanctifying us by the grace of thy holy spirit , and for thy gracious preservation of us this night past : likewise i praise thee o lord , for our life , health , strength , liberty , food and rayment , humbly beseeching thee , o lord , to continue thy loving kindness towards us , from time to time , so long as it may be a blessing unto every one of us , and our thankfulness towards thee for all thy goodness bestowed upon our souls and our bodies , which exceeds our memories , and our thanks ; and all for the sake of thy dear son , and our blessed saviour jesus christ. amen . in whose name i further call upon thee , as he hath taught us , saying , our father which art in heaven , &c. o lord jesus christ , son of the eternal god , interpose thy holy death , thy cross and passion between thy judgements and my soul , now and in the hour of death , granting unto me grace and mercy , and unto all the faithful pardon and peace , to the church unity and amity , and to all sinners repentance and amendment , to all life and glory everlastingly , who liveth and reigneth ever one god world without end . amen . a form of thanksgiving , with a particular enumeration of god's blessing . o most glorious lord god , infinite in mercy , full of compassion , long suffering , and of great goodness , i adore , and praise , and glorifie thy holy name , worshipping thee with the lowliest devotions of my soul and body , and give thee thanks for all the benefits thou hast done unto me , for whatsoever i am , or have , or know , or desire , as i ought , it is all from thee , thou art the fountain of being and blessing , of sanctity and pardon , of life and glory . praise the lord o my soul , and all that that is within me , praise his holy name . thou , o god , of thine infinite goodness , hast created me out of nothing , and hast given me a degree of essence next to angels , imprinting thine image on me , enduing me with reasonable faculties of will and understanding , to know and chuse good , and to refuse evil , and hast put me into a capacity of a blessed immortality . o praise the lord with me , and let us magnifie his name together . thou , o god , of thine infinite goodness , hast created me out of nothing , and hast given me grace to know thy will , and hast fed and cloathed me , hast raised me friends , and blessest them , hast preserved me in all dangers , hast rescued me from the peril of the sword , from the rage of pestilence , from dangers of lyers and robbers , from perishing in publick distemperatures and diseases epidemical , from terrours and affrightments of the mighty ) from the delusions of the devil , and sad separation , and from many imminent dangers ; thou hast been my guide in my journeys , my refreshment in sadness , my hope and my confidence in all my grief and desolations , and a present help in trouble . i will give thanks unto the lord of lords , for his mercy endureth for ever . but above all mercies , it was not less than infinite love whereby thou lovedst me , and all mankind , when we were lost and dead , and rebels against thy divine majesty . thou gavest thine own begotten son to seek us when we went astray ; to restore us to life when we were dead in trespasses and sin , and to reconcile us to thy self by the merits and the atonement of an everlasting covenant . he is our god , even the god of whom cometh our salvation ; god is the lord by whom we scape death . o most glorious spirit , i will praise and magnifie thee for the inspiration of the apostles and prophets , for thy providence and mercies , in causing holy scriptures to be written , and preserving them from the corruptions of hereticks , from the violences of pagans , and enemies of the cross of christ. i will alwaies give thanks unto the lord , his praise shall ever be in my mouth . i bless thy name for those holy promises and threatnings , those judgements and mercies , those holy precepts and admonitions , which thou hast registred in scripture , and in records and monuments of the church , for all those graces , and helps , and comforts , whereby thou promotest me in piety , and in the waies of true religion , for baptismal and penitential grace , for the opportunities and sweet refreshings of the sacrament of the eucharist , for all the advantages thou hast given me , of good society , tutors and governours , for the fears thou hast produced in me , as deliveries and impediments of sins , for all my hopes of pardon , and expectation of the promises made by our lord jesus christ , to encourage me in the paths of life , and sanctity , for those blessed waitings and knocking 's at the door of my heart , patiently tarrying for me , for all the holy sermons , spiritual books and lessons , for all the good prayers and meditations , loving and inviting me to repentance , without ceasing admonishing me , and reproving me with the check of a tender conscience , with exteriour and interiour motives , and for whatsoever means or incentives of holiness thou hast assisted me withall . i magnifie and praise thy holy name , for thy goodness to all nations whom thou hast made and sanctified , they shall come and worship thee , o lord , and shall glorifie thy name , for thou art great , and dost wondrous things ; thou art god alone , and great is thy mercy towards me ; thou hast delivered my soul from the nethermost hell ; therefore shall every good man sing of thy praise without ceasing . o my god , i will give thanks unto thee for ever , with cherubims and seraphims , and all the company of the heavenly host , saying , holy , holy , holy , lord god of sabbath , holy is our god , holy is the immortal , holy is the almighty , the father , son , and the holy ghost , to whom be honour and glory , dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . amen . a prayer preparatory to the receiving of the blessed sacrament . o most immaculate and glorious jesu , he hold me a miserable sinner , drawing near unto thee with the approaches of humility , and earnest desire to be cleansed from my sins , and to be united to thee by the nearest and most mysterious union of charity and sacramental participation of thy most precious body and blood , i presume nothing of my own worthiness , but i am most confident of thy mercies and infinite loving kindness . i know , o lord , i am blind , and sick , and dead , and naked , and therefore i come the rather ; i am sick , and thou art my physician , thou arisest with healing in thy wings , by thy wounds i come to be cured , and to be healed by thy stripes . i am unclean , but thou art the fountain of purity ; i am blind , but thou art the great eye of the world , the son of righteousness ▪ in thy light i shall see light . i am poor , but thou art rich unto all , the lord of all the creatures ; i therefore humbly beg of thy mercy , that thou wouldest be pleased to take from me all my sins , to cure all mine infirmities , to cleanse my filthiness , to lighten my darkness , to cloathe my nakedness with the robe of thy righteousness , that i may with reverence and faith , and holy intention , receive thy blessed body and blood in the mysterious sacrament , that it may be unto life , and pleasantness , and holy nourishment , and that i may be firmly and indesolutely united to thy mystical body , and may at last see clearly and without vail , thy face in glory everlasting , who livest and reignest ever one god , world without end . amen . the second . i adore and bless thy glorious majesty , o blessed jesu , for this great dignation and vouchsafing to me , that art pleased , for all the infinite multitudes of my sins , and innumerable violating of thy holy laws , still to give thy self unto me , to convey health , and grace , and life , and hopes of glory in the blessed sacrament . i adore thee , o most righteous redeemer , that thou art pleased under the visible signs of bread and wine , to convey unto our souls thy holy body and blood , and all the benefits of thy bitter passion . o my god , i am not worthy thou shouldest come under my roof , but let thy holy spirit with his purities , prepare for thee a lodging in my soul. thou hast knocked often , o blessed jesu , at the door of my heart , and wouldest willingly have entred , behold , o lord , my heart is willing , ready to receive thee , cast out of it all worldly desires , all lust and carnal appetites , and then enter , and there love to inhabit , that the devil may never return to a place that is swept and garnished , to fill me full of iniquity . o thou lover of souls , grant that this holy sacrament may be light to my eyes , a guide to my understanding , and joy to my soul , that by its strength i may subdue and mortifie the whole body of sin in me , that it may produce in me fulness of wisdom , and constancy of faith , perfection , accomplishment of all the righteous commandments , and such blessed union with thee , that i never more live unto my self , or to the world , but to thee only , and by the refreshment of an holy hope , i may be lead through the paths of a good life , and persevering piety , to the communion and possession of thy kingdom , o blessed jesu , who livest and reignest ever one god , world without end . amen . a prayer after the receiving of the sacramental bread. i give hearty thanks unto thee , almighty god , that thou hast not rejected me from thy holy table , but hast refreshed my soul with the salutary refection of the body , thy dear son jesus christ. lord , if i had lived innocently , and had kept all thy commandments , i could have not expected so transcendent a mercy , but since i have lived in all manner of sin , and multiplied provocations against thy divine majesty , thy mercy is so glorious and infinite , that i am amazed at the consideration of its immensity . go on , o my dear god , to finish so blessed a redemption , and now that thou hast begun to celebrate a marriage , and a holy union between thy self and my soul , let me never throw off the wedding-garment , or stain it with pollution of deadly sin , nor seek after other lovers , but let me for ever and ever be united unto thee , being transformed into thy will in this life , and to the likeness of thy glories in the life to come , who livest and reignest ever one god , world without end . amen . after the receiving of the cup. o just and dear god , who out of the unmeasurable abysses of wisdom and mercy hast redeemed us , and offerest life and grace , and salvation to us by the real exhibition of thy son jesus christ in the sacrifice of his death upon the altar of the cross , and by commemoration of the bitter agonies in the holy sacrament , grant that that great and venerable sacrifice which we now commemorate sacramentally , may procure of thee for thy whole church mercy and peace , and great assistance in all trials , deliverance from all heresies , schisms , sacriledge , and persecucutions ; to all sick people health , and salvation , redemption from captivity , competency of living to the indigent and necessitous , comfort to the afflicted , relief to the oppressed , repentance to all sinners , softness of spirit , and a tender conscience to the obstinate , conversion to the jews , turk , and remedy to all that are in trouble or adversity , and grant to us , o lord , that this sacrament and sacrifice of commemoration , by vertue of that painful and proper sacrifice upon the cross , may obtain for me , and for us all who have communicated this day , pardon and peace , and that we may derive from thee by this mystery , grace to expel our sins , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordinate irregularities , to produce in us humility , and chastity , and obedience , and meekness of spirit , and charity , and let us not be harmed by the violence & invasions of all our ghostly enemies , and temporal disadvantages , and give us grace and favour that we may not die in the commission of a sin without repentance , nor without receiving the blessed sacrament , but that we may so live and die , that we may at last rest in thy bosom , and be embraced with the comprehensions of thy eternal charity , who livest and reignest ever one god , world without end . amen . prayers preparatory to death . a prayer for a blessed ending , to be said in time of health or sickness . o blessed jesu , fountain of eternal mercy , the life of the soul , and glorious conquerour over death and sin , i humbly beseech thee to give me grace so to spend this transitory life in vertue and holy exercises , that when the day of my death shall come , in the midst of all my pains i may feel the sweet refreshings of thy holy spirit comforting my soul , sustaining my infirmities , and relieving all my spiritual necessities , and grant that in the unity of the holy catholick church , and in the integrity of christian faith , with confidence and hope of thy mercy in great love towards thee , in peace towards my neighbours , and in charity with all the world , i may through thy grace depart hence out of this vail of misery , and go into that glorious country , where thou hast purchased an inheritance for us , with the price of thy most precious blood , and reignest in it gloriously in the unity of thy father and ours , of thy holy spirit and our ghostly comforter , ever one god world without end . amen . all blessing , and praise , and honour , be unto thee , o blessed redeemer , and to thee i the banished and miserable son of adam do call for mercy and defence in this needful time of trouble , to thee i sigh and cry in the valley of tears , o dearest advocate , turn those thy merciful eyes towards me , and shew me thy glorious face in thy heavenly kingdom , where no tears , or sighing , or fears , or sadness can approach , amen sweetest jesu , amen . a prayer to be said in the beginning of sickness . o lord my god , who chastisest every one whom thou receivest , and with thy fatherly correction smitest those whom thou consignest to the inheritance of sons , write my soul in the book of life , and number me amongst thy chosen children , whom thou hast smitten with the rod of sickness , and by thy chastisements hast brought me into the lot of the righteous . thou , o blessed jesus , who art a helper in the needful time of trouble , lay no more upon me than thou shalt enable me to bear , and let thy gentle corrections in this life prevent the unsupportable stripes of thy vengeance in the life to come . smite me now , that thou mayest spare me to all eternity ; and yet o blessed high priest , who art touched with a sense of our infirmities , smite me friendly , and reprove me with such a tenderness as thou bearest unto thy children , to whom thou conveyest supplicatory comforts , greaten not the pains of thy chastisements , and in due time restore me to health , and to thy solemn assemblies again , and to the joy of thy countenance . give me patience and humility , and the grace of repentance , and an absolute dereliction of my self , and resignation to thy pleasure and providence , with a power to do thy will in all things , and then do what thou pleasest with me , in health or sickness , in life or death ; let me feel thy comforts refreshing my soul , and let thy grace pardon all my sins ; grant this o heavenly father for thy dear sons sake my blessed saviour and redeemer . amen . a prayer for a sick person in danger of death . o lord jesus christ , our health and our salvation , our life , our hope , and our resurrection from the dead , i resign my self up to thy holy will and pleasure , either to life , that i may live longer to thy service , and my amendment , or to death , to the perpetual enjoyment of thy presence , and of thy glory , into thy hands i commend my spirit , for i know , o lord , that nothing can perish which is commited to thy mercy : i believe , help thou my unbelief . i believe , o lord , that i shall receive my body again at the resurrection of the just : i relinquish all care of that , only i beg of thee mercy for my soul ; strengthen it with thy grace against all temptation ; let thy loving kindness defend it as with a shield against all violence and hostile assaults of satan ; let the same mercy be my guard and defence , which protected thy martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruel deaths . there is no help in me , o lord ; i cannot by my own strength or power give a minutes rest to my wearied body , but my trust is in thy mercies , and i call to mind , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , and whipt , and crowned with thorns , and mocked , and crucified for me ; o let that mercy of thine which made thee suffer so much , pardon me , and save me ; let thy merits answer for my impieties ; let thy righteousness cover my sins , thy blood wash away my stains , and thy comforts refresh my soul ; as my body grows weaker , let thy grace be stronger ; let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be afrighted with the terrours of death , but let the light of thy countenance enlighten mine eyes , that i sleep not in death eternal , and when my tongue fails , let thy spirit teach my heart with strong crying and groans that are unutterable . o let not the enemy do me any violence , but let thy holy mercies , and thy angels repel and defeat his malice , and find that my soul may by thy strength triumph in the joys of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my lord , and and my saviour jesus christ. amen . a prayer for a dying person in or near the agonies of death . most merciful and blessed saviour , have mercy upon the soul of this servant ; remember not his ignorance , nor the sins of his youth , nor age , but according to thy great mercies remember him in the mercies and glories of thy kingdom . thou o lord , hast opened the kingdom of heaven to all believers ; o let the everlasting gates be opened , and receive his soul ; let the angels , who rejoyce at the conversion of a sinner , triumph and be exalted in his deliverance and salvation . make him partaker of the benefits of thy holy incarnation , life and sanctity , passion and death , resurrection and ascension , and all the prayers of the church , that the joy of the elect , and the fruits of the blessed communion of the saints , may be fulfilled , and the glory of thee , of our lord jesu , and daily add to the number of thy beautified servants , such as shall be saved , that thy coming may be hastened , and the expectation of the saints may be fulfilled and advanced , and all the whole church singing praise to the honour of thy name , who liveth and reigneth ever one god world without end . amen . the 51. o most merciful jesu , who didst die to redeem us from death and damnation , have mercy upon this thy servant , whom thy hand has visited with sickness , of thy goodness be pleased to forgive him all his sins , and seal his hopes of glory with the refreshments of thy holy spirit lord , give him strength & confidence in thee , asswage his pain , repel the assaults of his ghostly enemies , and give him a guard of holy angels , preserve him in the unity of the church , keep his senses entire , his understanding right ; give him great measure of contrition , true faith , a well grounded hope , and abundant charity ; give him a quiet and a joyful departure ; let thy ministring spirits convey his soul to the mansions of peace and rest , there with certainty to expect a joyful resurrection to the fulness of joy at thy right hand , where there is pleasure for ever more . amen . a prayer for the joyes of heaven . o most glorious jesu , who art the portion , and the exceeding great reward of all faithful people , thou hast beautified humane nature with glorious immortality , and hast carried the same above all heavens , above the seat of angels , beyond the cherubims and seraphims , placing it on the right hand of thy heavenly father , grant to us all the issues of thy abundant charity , that we may live in thy fear , and die in thy favour ; prepare our souls with heavenly joyes , making us righteous here , that we may be blessed hereafter through thy great mercy . amen . a prayer for the morning at the first kneeling down , saying , holy , blessed , and glorious trinity , three persons , and one god , have mercy up-me a miserable sinner . lord , i know not what to pray for as i ought , o let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by jesus christ. o most gracious lord , whose mercies endureth for ever , i thy unworthy servant who have so largely tasted of them , desire to render thee the tribute of my humblest praises for them . in thee , o lord , i live , move , and have my being ; thou hast made me to be , and then that i might not be miserable , but happy , thou sendest thy son out of thy bosom to redeem me from the power of my sins by his grace , and from the punishment of them by his blood , and by both of them to bring me to his glory : thou hast by thy mercy caused me to be born within thy particular fold , the christian church , where i was early consecrated to thee in baptism , and have been partaker of all those spiritual helps which might aid me to perform that vow i there made to thee ; and when by my own wilfulness or negligence i have fallen to do ill , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , aforded me all means both outwardly and inwardly for it , and with patience hast attended , and not cut me off for the acts of those many damning sins i have committed , as i have most justly deserved ; thou art glorious in thy manifold mercies , o lord , in thy restraining grace by which i have been kept back from any of the greatest sins , and in thy inciting grace , by which i have been enabled to do the least good , therefore not unto me , but unto thy name be praises , for these and all other spiritual blessings . my soul doth magnifie the lord , and all that is within me praise his holy name . i likewise praise thee for those many outward blessings i enjoy , as health , friends , food and rayment , the comforts as well as the necessaries of this life ; for those continual protections of thy hand , by which i and mine are kept from dangers , and those gracious deliverances thou hast often aforded out of such as have befallen me , and for that mercy of thine whereby thou hast sweetened and allayed those troubles thou seest not fit wholly to remove ; for thy particular care of me this night , and all other thy goodness towards me . lord , grant that i may render unto thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake , whom thou hast made the author of eternal salvation to all that obey him , even jesus christ. amen . a confession . o righteous lord , who hatest iniquity , i thy sinful creature cast my self at thy feet , acknowledging that i most justly deserve to be utterly abhorred and forsaken by thee ; for i have drunk in iniquity like water , gone on in a continued course of sin and rebellion against thee , daily committing those sins thou forbidest , and leaving undone those things thou commandest : mine heart which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act ; so that in thought , word and deed , i continually transgress against thee . o lord , i have done amiss , i have dealt wickedly ; the good i would do , i do it not , but the evil i should not , that do i. o my god , be merciful unto me for my luxury , pride , covetousness , and all wandring thoughts , and worldly imaginations . nay , o lord , i have despised that goodness of thine which should have lead me to repentance , hardning my heart against all those means thou hast used for my amendment ; and now , lord , what can i expect from thee but judgment and fiery indignation ? that is indeed the due reward of my sins : but , o lord , there is mercy with thee that thou mayest be feared : o fit me for that mercy , by giving me a deep and a hearty repentance , and then according to thy goodness let thine anger and thy wrath be turned away . look upon me in thy son , my blessed saviour , and for the merits of his sufferings , pardon all my sins ; and lord , i beseech thee , by the power of thy grace , so to renew and purifie my heart , that i may become a new creature , utterly forsaking every evil way , living in constant , sincere , universal obedience to thee all the rest of my daies , behaving my self as a good and faithful servant , i may at the last be received into the joy of my lord ; grant this for jesus christ his sake . amen . a prayer for grace . o most gracious god , from whom every good and perfect gift cometh , i a wretched sinner that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and to do of thy good pleasure what thou requirest of me ; enlighten my mind , that i may know thee , and let me not be barren or unfruitful in that knowledge . lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee . give me a full trust in thee , zeal for thee , reverence in all things that relate to thee . make me fearfull to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins ▪ & grant that in all things i may behave my self so , as befits a creature to his creator , a servant to his lord ; enable me likewise to perform that duty i owe to my self . give me that meekness , humility , and contentedness , whereby i may alwaies possess my soul in patience , and thankfulness . make me diligent in all my duties , watchful in all temptations , perfect , pure , and temperate , and so moderate in all my most lawful enjoyments , that they never may become a snare to me . make me also , o lord , to be so affected towards my neighbour , that i never transgress that royal law of thine , of loving him as my self . grant me exactly to perform to all a part of justice , yielding to all whatsoever by any kind of right is their due . give me such bowels of mercy and compassion , that i may never fail to do all acts of charity to all men , whether friends or enemies , according to thy command and example : finally , i beseech thee , o lord , to sanctifie me within and without , that my whole spirit , and soul , and body , may be preserved blameless unto the coming of our lord jesus christ , to whom with the father and the holy ghost , be all honour and glory for ever . amen . intercession . o blessed lord , whose mercy is over all thy works , i beseech thee to have mercy upon all men , and grant that the precious ransom which was paid by thy son for all , may be effectual for the saving of all . give thy enlightening grace to those that are in darkness , and thy converting grace to those that are in sin . look with thy tenderest compassion upon the universal church . o be favourable and gracious unto sion ; build thou the walls of jerusalem ; unite all those that profess thy name to thee , by purity , and holiness , and to each other by brotherly kindness . have mercy on this desolate church , and sinful nation ; thou movedst the land and divided it ; heal the sores thereof , for it shaketh ; make us so truly to repent of those sins which have provoked thy judgments , that thou also mayest turn and repent , and leave a blessing behind thee . bless those whom thou hast appointed our governours , whether in church , or state ; so rule their hearts , and strengthen their hands , that they may want neither will nor power to punish wickedness and vice , and to maintain god's true religion and verity . have pity , o lord , on all that are in affliction ; be a father to the fatherless , and plead the cause of the widow ; comfort the feeble minded , support the weak , relieve the needy , defend the oppressed , and administer to every one according to their several necessities . let thy blessing rest upon all that are near and dear unto me , and grant them whatsoever is needful and necessary both for their souls and for their bodies ; here name thy dearest relations . reward all those that have done me or them good ; pardon all those that have done or wish us evil ; work in me and them all that good which may make us acceptable in thy sight , jesus christ. amen . for preservation . o merciful god , by whose bounty and love it is , that i have this day added to my life , i beseech thee so to guide me in it by thy grace , that i may do nothing which may dishonour thee , or wound my own soul , but that i may diligently apply my own soul to do all such good works as thou hast prepared for me . and , lord , i beseech thee , give thy angels charge over me , to keep me in all my waies , that no evil happen unto , nor any plague come nigh my dwelling , but that i and mine may be safe under thy protection , through jesus christ my lord and saviour . amen . o lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers , or deserts , but according to my needs , and thine own rich mercy in jesus christ , in whose blessed name and words i conclude these my imperfect prayers , saying , our father , &c. prayers for night . o holy , blessed , and glorious trinity , three persons , and one god , have mercy upon me a miserable sinner . lord , i know not what to pray for as i ought ; o let thy holy spirit help mine infirmities , and enable me to offer up a spiritual sacrifice acceptable unto thee , by jesus christ. a confession . o most holy lord god , who art of purer eyes than to behold iniquity , how shall i an abominable wretch , appear before thee , who am nothing but pollution ? i am defiled in my very nature , have a backwardness to all good , and a readiness to all evil , but i have defiled my self much worse by my own actual sins and wicked customs ; i have transgressed my duty to thee , my neighbour , and my self , and that both , in thought , word , and deed , by doing those things thou hast expresly forbidden , and neglecting to do those things thou hast commanded me , and this not onely through ignorance and frailty , but knowingly and wilfully , against the motion of thy spirit , and the checks of mine own conscience to the contrary ; and to make all these out of measure sinful , i have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and endeavours of amendment ; yea this very day i have not ceased to add new sins to my former guilt , ( here name the particulars ) and now , o lord , what shall i say , or how shall i open my mouth , seeing i have done these things ? i know that the wages of sin is death , but o thou who willest not the death of a sinner , have mercy upon me ; work in me , i beseech thee , a sincere contrition , and perfect hatred of all my sins ; let me daily confess them , but yet not as duly renew them ; and grant , o lord , that from this instant i may give a bill of divorce to all my most beloved lusts , and then be thou pleased to marry me to thy self , in truth , in righteousness , and true holiness , all the daies of my life : and for all my sins past , o lord , receive a reconciliation , accept of that ransom thy blessed son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offences , and receive me to thy favour ; and when thou hast thus spoken peace to my soul , lord keep me that i turn not any more to folly , but stablish me with thy grace , that no temptation of the world , the devil , or my own flesh , may ever draw me to offend thee , that being made free from sin , and becoming a servant unto god , i may have my fruit unto holiness , and in the end everlasting life , through jesus christ our lord , amen . a thanksgiving . o thou father of mercy , who art kind even to the unthankful , i acknowledge my self to have abundantly experimented that gracious property of thine ; for notwithstanding my daily provocations against thee , thou still heapest mercy and loving kindness upon me ; all my contemnings and despisings thy spiritual favours hath not yet made thee withdraw them , but yet in the riches of thy goodness thou still continuest to me the offers of thy grace and life in thy son , and all my abuses of thy temporal blessings thou hast not punished with an utter depravation of them , but still art pleased to afford me a liberal portion of them , the sins of this day thou hast not repayed , as justly thou mightest , by sweeping me away with a swift destruction , but hast spared me and preserved me according to the greatness of thy mercy ; here mention the particular mercies of this day ; what shall i render unto the lord for all these benefits he hath done unto me . lord , let this goodness of thine lead me to hearty repentance , and grant that i may not only offer thee thanks and praise , but may also order my conversation aright , that so i may at the last see the salvation of god , through jesus christ. amen . here use the prayer for grace , and that intercession appointed for the morning . for preservation . o blessed lord , keeper of israel , that neither slumberest nor sleepest , be pleased in thy mercy to watch over me this night ; keep me by thy grace from the works of darkness , and defend me by thy power from all dangers ; grant me moderate rest and sleep , such as may fit me for the duties of the next day following ; and , lord , make me ever mindful of that time when i shall lie down in the dust , and i know neither the day nor the hour of my master's coming ; grant me grace that i may alwaies fear thee , and that i may never live in such a state as i shall fear to die , but that whether i live , i may live unto the lord , or whether i die , i may die unto the lord ; so that living and dying i may be thine , through jesus christ. amen . let thy bed put thee in mind of thy grave , and when thou lyest down , say , o blessed saviour , who by thy precious death and burial didst take the sting of death , and the power of the grave ; grant me the joyful fruits of that victory , and be thou to me in life and death advantage . i will lay me down in peace , and take my rest , for it is thou , o lord only that makest me dwell in safety , into thy hands i commend my spirit , for thou hast redeemed it , o lord , thou god of truth . collects for several graces . for faith. o blessed lord , seeing without faith it is impossible to please thee , let thy spirit , i beseech thee , work in me such a faith as may be acceptable in thy sight , even such as worketh by love. o let me not rest in a dead ineffectual faith , but grant that it may be such as may shew it self by my works ; that it may be that victorious faith which may enable me to overcome the world , and conform me to the image of that christ on whom i believe , that so at the last i may receive the end of my faith , even the salvation of my soul , by the same jesus christ. amen . for the love of god. o holy and gracious lord , who art infinitely excellent in thy self and infinitely bountiful and compassionate towards me , i beseech thee suffer not my heart to be hardened through the deceitfulness of sin , but let the offers of thy love , make deep impressions on my soul. lord , thou art pleased to require my heart , and thou only hast right to it . o let me not be so sacriligiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee ; but , o my god , thou seest it already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession . o thou who art stronger , come upon him , and take this unworthy heart of mine as thine own spoil ; refine it with that purifying fire of thy love , that it may be a fit habitation for thy spirit . lord , if thou seest it , be pleased to make me taste of those joyes , those ravishments of thy love , wherewith thy soul hath been so transported : but if in this i know not what i ask , if i may not chuse my place in thy kingdom , yet , o lord , deny me not to drink of thy cup ; let me have such a sincerity and degree of love , as may make me endure any thing for thy sake ; such a perfect love as may cast out all fear , and all sloth too , that nothing may seem to me grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy commandments , i may by thy mercy at last obtain that crown of glory , which thou hast promised to those that love thee , through jesus christ. amen . for devotion in prayer . o most gracious lord god , who not only permittest us , miserable sinners and needy creatures , to present our petitions to thee , grant i beseech thee , that the frequency of my prayer may be somewhat proportionable to those continual needs i have of thy mercy . lord , i confess it is the greatest honour , and greatest advantage thus to be allowed access to thee ; yet sottish and stupid is my prophane heart , that it shuns or frustrates the opportunities of it . my soul , o lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee : o be thou pleased to cure this sad , this miserable disease , to raise , and enliven this earthly drowsy heart , that it may freely mount towards thee , that i may set a true value on this most valuable priviledge , and take delight in my approaching to thee ; and that my approaches may be with a reverence , some way answerable to that awful majesty i come before , with an importunity and earnestness answerable to those pressing wants i have to be supplied , and with such a fixed attention of mind , as no wandring thoughts may interrupt ; that i may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or my prayers turned into sin , but may so ask , that i may receive , seek , that i may find , knock , that it may be open unto me , that from praying to thee here , i may be translated to the praising thee eternally in thy glory , through the merits and intercession of jesus christ. amen . for the fear of god. o most glorious majesty , who only art high , and to be feared , possess my soul with a holy awe and reverence of thee , that i may give thee the honour due to thy name , and may bear such a respect to all things which relate to thee that i may never prophane any holy thing , or sacriligiously invade what thou hast set apart to thy self . and , o lord , since thou art a god , that wilt not clear the guilty , let the dread of thy justice make me tremble to provoke thee in any thing . o let me not so mis-place my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the lord my maker , but replenish my soul with the fear of the lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites ; and keep me in a constant conformity to thy holy will. hear me , o lord , i beseech thee , and put this fear in my heart , that i may not depart from thee , but may with fear and trembling work out my own salvation , through jesus christ. amen . for thankfulness . o most gracious and bountiful lord , who fillest all things with goodness , and expectest no other return , but praise and thanksgiving , let me , o lord , never defraud thee of that so easie tribute , but let my heart be ever filled with a sense , and my mouth with the acknowledgment of thy mercies . it is a joyful and pleasant thing to be thankful ; o suffer me not , i beseech thee , to lose my part in that divine pleasure , but grant that as i daily receive blessings from thee , so i may daily from an affectionate and devout heart offer up thanks to thee ; and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in holiness and righteousness before thee all the daies of my life , through jesus christ my lord and blessed saviour . amen . for chastity . o holy and immortal jesus , whose first descent was into the virgins womb , and who didst love to inhabit only in pure and virgins hearts , i beseech thee , send thy spirit of purity to cleanse me from all filthiness both of flesh and spirit . my body , o lord , is the temple of the holy ghost , o let me never pollute that temple with any uncleanness ; and because out of the heart proceed the things that defile the man. lord , grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there ; but enable me , i beseech thee , to keep both soul and body pure and undefiled , that so i may glorifie thee here , both in body and soul , and spirit , and be glorified in both with christ hereafter . amen . for contentedness . o merciful god , thy wisdom is infinite to chuse , and thy love forward to dispence good things to us , o let me alwaies fully and entirely resign my self to thy disposals ; have no desire of my own , but a perfect satisfaction in thy chusings for me , that so in whatsoever state i am , i may be therein content . lord , grant i may never look with murmuring on my own condition , nor with envy on other mens ; and to that end , i beseech thee , purge my heart of all covetous desires and affections o let me never yield any corner of my soul to mammon , but give me such a contempt of these fading riches , that whether they decrease , or increase , i may never set my heart upon them , but that all my care may be to be rich towards god , to lay up my treasure in heaven , that i may so set my affections on things above , that when christ who is my life shall appear , i may also appear with him in glory ; grant this , o lord , for the merit of the same jesus christ. amen . for perseverance . o eternal and unchangeable lord god , who art the same yesterday , to day , and for ever , be thou pleased to communicate some rayes of that excellency , some degree of that stability to me thy wretched creature , who am light and unconstant , turned about with every blast . my understanding is very deceivable , o stablish it with thy truth ; keep it from the snares of seducing spirits , that i may not be lead away with the errours of the wicked , and fall from mine own stedfastness . my will also , o lord , is irresolute and wavering , and doth not cleave stedfastly unto god. my goodness is but as a morning cloud , and as the early dew it passeth away : o strengthen and confirm me ; and whatsoever good thou hast wrought in me , be pleased to accomplish it , and perform it until the day of christ. lord , thou seest my weakness , and knowest the number and strength of those temptations i am to struggle with ; o leave me not to my self , but cover thou my head in the day of battel ; and in all spiritual combats , make me more than conquerour through him that loved me . o let no terrours or flatteries either of the world , or my own flesh , ever draw me from my obedience to thee ; but grant that i may continue stedfast , unmoveable , alwaies abounding in the work of the lord ; by patient continuance in well doing , seeking , and at last obtain glory , through jesus christ our lord. amen . a prayer before the receiving of the blessed sacrament . o most merciful god , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and longings after it , answerable to my needs of it . i have , with the prodigal , wasted that portion of grace thou bestowedst upon me , therefore do infinitely want a supply out of this treasury ; but , o lord , how shall such a wretch as i dare to approach this holy table ? i am a dog , how shall i presume to take the childrens bread ? or how shall this spiritual manna , this food of angels be given to one who hath chosen to feed on husks with swine ? nay , to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily refusing those holy precious mysteries . o lord , my horrible guiltiness makes me tremble to come , and makes me not dare to keep away ; for where , o lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? hitherto therefore i come , and thou hast promised , that him that cometh to thee , thou wilt in no wise cast out . this is , o lord , the blood of the new testament , grant to me so to receive it , that it may be to me for remission of sins ; and though i have so often , and so wickedly broken my part of that covenant , whereof this sacrament is a seal , yet be thou graciously pleased to make thine good , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws in my heart , and to write them in my mind ; and by the power of thy grace dispose my soul to such a sincere and constant obedience , that i may never again provoke thee . lord grant that in these holy mysteries i may not only commemorate , but effectually receive my blessed saviour , and all the benefits of his passion ; and to that end give me such a preparation of soul as may qualifie me for it . give me a deep sense of my sins and unworthiness , that being weary and heavy laden , i may be capable of his refreshings , and being encompast with my own tears , and truly sorry for my many sins , i may be the fitter to be washed in his blood . raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that i may with a spiritual affection approach this spiritual feast . and let , o lord , that infinite love of christ , in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacrifice of love to him , and that so vehement , that no water may quench , no floods drown it ; such as may burn up all my dross , not leave one unmortified lust in my soul ; such as may also extend it self to all whom thou hast given me command and example to love , even mine enemies as well as friends . finally , o lord , i beseech thee to cloath me in the wedding-garment , and make me , though my self a most unworthy sinner , yet by thy mercy an acceptable guest at this holy table , that i may not eat and drink my own damnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul unseparably united to thee , that no temptation be ever able to dissolve the union ; but that being begun here in grace , it may be consummated in glory ; grant this , o lord , for thy dear son sake , jesus christ. amen . another prayer for the receiving of the holy communion . o blessed jesus , who once offeredst up thy self upon the cross for me , and now offerest thy self to me in the sacrament , let not , i beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . o lord , i have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that i am not able to move towards the. o loose me from these bands wherewith satan and my own lusts have bound me , and draw me that i may run after thee . lord , thou seest daily how eagerly i pursue the paths that lead to death ; and when thou invitest me to life and glory , i turn my back , and forsake the hopes of mercy . how often hath this feast been prepared , and i have with frivolous excuses absented my self ; or if i have come , it hath been rather to defile , than to adore thee . i have brought such troops of thy professed enemies , and unrepented sins along with me , as if i came not to commemorate , but to renew thy passion , crucifying thee afresh , and put thee to open shame ; and now of what punishment shall i be thought worthy , who have thus trampled under foot the son of god , and counted the blood of the covenant an unholy thing ; yet , o merciful jesu , this is my onely refuge . o let this make my attonement , or i perish eternally ; wherefore didst thou shed it , but to save sinners ; neither can the merit of it be overwhelmed either by the greatness or number of my sins . i am a sinner , a great one , o let me find this saving efficacy : be merciful unto me , o god , be merciful , for my soul trusteth in thee ; and in the clefts of thy wounds shall be my refuge , until thy fathers indignation be over past . o thou who hast , as my high priest , sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalf , and suffer not , o my redeemer , the price of blood to be utterly lost ; and grant , o lord , that as the sins i have to be forgiven are many , so i may love much . lord , thou seest what faint and cold affections i have towards thee ; o warm and enliven them ; and as in this sacrament that transcendent love of thine , in dying for me is shed forth , so i beseech thee , let it convey such grace into me , as may enable me to make some returns of love . o let this divine fire descend from heaven into my soul ; and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart ; that i may never again defile that place which thou hast chosen for thy temple . thou dyedst , o dear jesu , to redeem me from all iniquity , o let me not again sell my self to work wickedness , but grant that i may approach unto thee at this time with most sincere and fixed resolutions of an inward reformation ; and let me receive such grace and strength from thee , as may enable me faithfully to perform them . lord , there are many old habituated diseases my soul groans under ; here mention thy most prevailing corruptions ; and though i lye never so long at the pool of bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing vertue , they will still remain uncured . o thou blessed physician of souls , heal me , and grant that i may now so touch thee , that every one of these loathsome issues may immediately stench , that my sickness may not be unto death , but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . o christ , hear me , and grant i may now approach unto thee with such humility and contrition , love and devotion , that thou mayest vouchsafe to come unto me , and abide with me , communicating to me thy self , and all the merit of thy passion ; and then , o lord , let no occasions of satan , or mine own conscience , amaze or distract me ; but having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , and enable me cheerfully to run the way of thy commandments ; grant this merciful saviour , for thine own bowels and compassions sake . amen . immediately before receiving . thou hast said , that he that eateth thy flesh , and drinketh thy blood , hath eternal life ; behold thy servant o lord , be it unto me according to thy word . at the receiving of the bread. by thy crucified body deliver me from the body of this death . at the receiving of the cup. o lord , let this blood of thine purge my conscience from dead works , to serve the ever living god. lord , if thou wilt , thou canst make me clean ; o touch me , and say , i will , be thou clean . after receiving . what shall i render unto the lord for all the benefits he hath done unto me ; i will receive the cup of salvation , and call upon the name of the lord. worthy is the lamb that was slain ▪ to receive power , and riches , and wisdom , and strength , and honour , and glory , and a blessing ; therefore blessing , honour , glory and power , be to him that sitteth on the throne , and the lamb for ever and ever . amen . i have sworn , and am stedfastly bent to keep thy righteous judgments ; o lord hold thou up my goings in thy paths , that my footsteps slip not . a thanksgiving for the receiving the communion . o thou fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory shall be returned , i desire with all the most fervent and inflamed affections of a grateful heart to bless and praise thee for those inestimable mercies thou hast vouchsafed me . o lord , what is man that thou shouldest so regard him , as to send thy beloved son to suffer such bitter things for him ? but lord , what am i , the worst of men , that i should have any part of this sacrament , who have so often despised him , and his sufferings ? o the height and depth of this mercy of thine , that art pleased to admit me to the renewing of that covenant with thee , which i have so often and perversly broken ! that i who am not worthy of that daily bread which sustains the body , should be made partaker of this bread of life , which nourisheth the soul ; and that the god of all purity should vouchsafe to unite himself to so polluted a wretch . o my god , suffer me no more , i beseech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine , confirm me to obedience , that since my blessed lord died for me , i may no longer live unto my self , but to him . o lord , i know there is no concord between christ and belial ; therefore since he hath now been pleased to enter my heart , o let me never permit any lust to chase him thence ; but let him that hath so dearly bought me , still keep possession of me ; and let nothing ever take me out of his hand : to this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but graciously and specially from my self , from the treachery of my own heart , which is too willing to yield it self a prey ; and where thou seest me either by nature or custom most weak , there do thou , i beseeeh thee , magnifie thy power in my preservations ; here mention thy most dangerous temptations ; and lord , let my saviours sufferings for my sins , and the vows that i have now made against them , never depart from my mind ; but let the remembrance of the one , enable me to perform the other , that i may never make truce with those lusts which nailed his hands , piercing his side , and made his soul heavy to the death ; but that having now anew listed my self under his banner , i may fight manfully , and follow the captain of my salvation , even through a sea of blood . lord , strengthen the hands that fall down , and feeble knees , that i faint not in this warfare . o be thou my strength , who am not able of my self to struggle with the slightest temptations : how often have i turned my back in the day of battel ? how many of these sacramental vows have i violated ? and lord , i have still the same unconstant deceitful heart to betray me to the breach of this . o thou who art yea and amen , in whom there is no shadow of change , communicate unto me , i beseech thee , such stability of mind , that i may no more thus start aside like a broken bow , but that having my heart wholly with thee , i may continue stedfast in thy covenant , that not one good purpose which thy spirit hath raised in me this day may vanish , as so many have done formerly , but that they may bring forth good fruit unto life eternal ; grant this , o merciful father , through the merits and mediation of jesus christ my only saviour . amen . a prayer of intercession to be used either before or after the receiving of the sacrament . o most gracious lord , who so tenderly lovest all mankind , as to give thy son out of thy bosom to be a propitiation for the sins of the whole world , grant that the effect of this redemption may be as universal as the design of it ; that it may be to the salvation of all . o let no person by impenitence , and wilful sin , forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance , enlightning all in darkness , hereticks , jews , turks and infidels ; take from them all blindness , hardness of heart , and contempt of thy word , and so fetch them home . blessed lord , bring them into thy fold , that they may be saved among the number of the true israel , and for all those , upon whom the name of thy son is called , grant , o lord , that their conversion may be such as becometh the gospel of christ , that his name be no longer blasphemed amongst the heathens through us . o blessed lord , how long shall christendom continue the vilest part of the world , a sink of all abominable pollutions , which even barbarians detest ? o let not our profession and our practice be alwaies at so wide a distance ; let not the disciples of the holy immaculate jesus be of all others the most prophane and impure ; let not the subjects of the prince of peace be of all others the most contentious and bloody , but make us christians indeed , as well as in name , that we may walk worthy of that holy vocation wherewith we are called , and may all with one mind , and one mouth glorifie the father of our lord jesus christ. have mercy on this languishing church ; look down from heaven the habitation of thy holiness , and of thy glory , where is thy zeal and thy strength , the sounding of thy bowels , and of thy heart towards us ? are they restrained ? be not wroth very sore , o lord , neither remember our iniquities for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness , let thine anger and thy fury be turned away , and cause thy face to shine upon thy sanctuary , which is desolate , for the lords sake , and so separate betwixt us and our sins , that they may no longer separate between us and our god. save and defend all christian kings , princes and governours , specially to whom we owe subjection ; plead thou their cause , o lord , against those that strive with them , and fight thou against those that fight against them ; and so guide and assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead a quiet and a peaceable life , in all godliness and honesty . bless them that wait at thine altar ; open thou their lips , that their mouth may set forth thy praise . o let not the light of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . let not jeroboams priests prophane thy service , but let the seed of aarons hill minister unto thee . and o thou father of mercies , and god of all comfort , succour and relieve all that are in affliction ; deliver the out-cast and poor , help them to right that suffer wrong ; let the sorrowful sighing of the prisoners come before thee , and according to thee greatness of thy power , preserve them that are appointed to die : grant ease to those that are in pain , supplies to those that are in want : give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies ; and do thou , o lord , for every one abundantly above what they can ask or or think : forgive my enemies , persecutors and slanderers , and turn their hearts : pour down thy blessings upon all my friends and benefactors , all who have commended themselves to my prayers ; here thou mayest name particular persons ; and grant , o most merciful father , that through this blood of the cross , we may be presented pure and unblameable , and unreprovable in thy sight , that so we may be admitted into that place of purity , where no unclean thing can enter , there to sing all eternal praises , to father , son , and holy ghost , forever . amen . a prayer in time of affliction . o just and holy lord , who with rebukes dost chasten man for sin , i desire unfeignedly to humble my self under thy mighty hand , which now lies heavy upon me : i heartily acknowledge , o lord , that all i do , all i can suffer , is but the due reward of my deeds , therefore in thy severest inflictions i must still say , righteous art thou , o lord , righteous are thy judgments , but , o lord , i beseech thee in judgment remember mercy ; although my sins have enforced thee to strike , yet consider my weakness , and let not my stripes be more heavy , or more lasting , than thou seest proportionable for my soul : correct me , but with the chastisement of a father , not with the wounds of an enemy ; and though thou take not off thy rod , yet take away thine anger . lord , do not abhor my soul , and cast not away thy servant in displeasure , but pardon my sins , i beseech thee : and if yet in thy fatherly wisdom thou seest fit to prolong thy corrections , thy blessed will be done . i cast my self , o lord , at thy feet , do with me what thou pleasest , try my as silver is tryed , so that thou bring me out purified . and lord , make me , even my flesh also to subscribe to this resignation , that there be nothing in me that may rebel against thy hand , but that i may suppress all repining thoughts , and may cheerfully drink of this cup , how bitter soever thou art pleased to make it . lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness , that so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through jesus christ. amen . a thanksgiving for deliverance . o blessed lord , who art gracious and merciful , slow to anger , and of great kindness , and repentest of the evil , i thankfully acknowledge before thee , that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities ; my rebellions , o lord , deserve to be scourged with scorpions , and thou hast corrected them only with a fatherly rod ; neither hast thou suffered me to lye long under that , but hast given me a timely and gracious issue out of my late distresses . o lord , i will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity : thou hast smitten , and thou hast healed me ; o let these various methods have their proper effects upon my soul , that i who have felt the smart of thy chastisements , may stand in awe and sin not ; and that i who have likewise tasted the sweet refreshings of thy mercy , may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both i may be preserved in a constant , entire obedience to thee all my daies , through jesus christ. amen . a prayer for a sick person . o merciful and righteous lord , the god of health , and of sickness , of life and of death , i most unfeignedly acknowledge that my great abuse of those many daies of strength and welfare , that thou hast afforded me , hath most justly deserved thy present visitation ; i desire , o lord , humbly to accept of the punishment of the lord for my iniquity , and to bear the indignation of the lord , because i have sinned against him . and o thou merciful father , who designest not the ruine , but the amendment of those whom thou scourgest , i beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul. make me diligent to search my heart , and do thou , o lord , discover every cursed thing , how close soever concealed there , that by the removal thereof , i may make way for the removal of this punishment . heal my soul , o lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also . restore the voice of joy and health into my dwelling , that i may live to praise thee , and to bring forth fruit of repentance ; but if in thy wisdom thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , i beseech thee to fit and prepare me for it : give me that sincere and earnest repentance , to which thou hast promised mercy and pardon . wean my heart from the world and its fading vanities , and make me to gasp and pant after those more excellent and durable joyes , which are at thy right hand , forever . lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come ; and grant , o lord , that when my earthly tabernacle is dissolved , i may have a building not made with hands , eternal in the heavens ; and that for his sake , who by his precious blood hath purchased it for me , even jesus christ. amen . a thanksgiving for recovery . o most gracious lord , the god of the spirits of all flesh , in whose hand my time is , i praise and magnifie thee , that thou hast in love to my soul delivered me from the pit of destruction , and restored me to health again . it is of thy mercy alone , o lord , that thou hast preserved my life from destruction ; thou hast chastened and corrected me , but thou hast not given me over unto death : o let this life which thou hast thus graciously spared , be wholly consecrated unto thee . behold , o lord , i am by thy mercy made whole , o make me strictly careful to sin no more , lest a worse thing come unto me . let not this reprieve thou hast now given me , make me secure , as thinking my lord delayeth his coming ; but grant me , i beseech thee , to make a right use of this long-suffering of thine , and so to imploy every minute of that time thou hast allowed me , that when thou shalt appear , i may have confidence , and not be ashamed before thee at thy coming . lord , i have found by this approach towards death , how dreadful a thing it is to be taken unprepared . o let it be a perpetual admonition to me to watch for my masters coming ; and when the pleasures of sin shall present themselves to entice me , o make me to remember how bitter they will be at last . o lord , hear me , and as thou hast in much mercy afforded me time , so grant me all grace to work out my salvation , to provide oil in my lamp , that when the bridegroom cometh , i may go in with him to the marriage ; grant this i beseech thee , for thy dear sons sake . amen . a prayer at the approach of death . o eternal and everlasting god , who breathed into man the breath of life , and when thou takest away that breath , he dies , and is turned again into dust , look with compassion on me thy poor creature , who am now drawing near the gates of death , and which is infinitely terrible , the bar of judgment . lord , my own heart condemns me , and thou art infinitely greater than my heart , and thou knowest all things ; the sins i remember fill me with horrour : there are also multitudes of other sins which i either observed not at all times , or have since carelesly forgotten , which are all present with thee : thou settest my misdeeds before thee , and my secret sins in the sight of thy countenance , and what a mountainous heap those eminent provocations of so many years arise to ? how long shall so ungodly a sinner stand in thy judgment , or such a sinner in the congregation of the righteous ? and to add more terrour , my very countenance , and repentance , i fear , will not abide thy tryal ; my frequent relapses heretofore have sufficiently witnessed the insincerity of my heart , and best resolutions ; and then , o lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger , than of any real change . and , o lord , i know thou art not , nor wilt accept of any thing that is not sincere . o lord , when i consider this , fearfulness and trembling comes upon me , and a horrible dread overwhelms me ; my flesh trembleth for fear of thee , and my heart is wounded within me . but , o lord , who wills not the death of a sinner , be merciful unto me . one deep calleth upon another , the depth of my misery upon the depth of thy mercy : lord , save me now , or i perish eternally . o thou who willest not that any should perish , but that all should come to repentance , such as thou wilt accept , who tryest the heart , create in me , o god , a clean heart , and renew a right spirit within me . o lord , one day with thee is better than a thousand elsewhere . o let thy mighty spirit work in me now in this my last day , whatsoever thou seest wanting , to fit me for mercy and acceptation . give me a perfect and an entire hatred of all my sins , and enable me to present thee with a sacrifice of a broken and a contrite heart , which thou hast promised not to despise , that by this i may be made capable of that atonement , which thy dear son hath by the more excellent oblation of himself , made for all repenting sinners ; he is the propitiation for our sins ; he was wounded for our transgressions ; he was bruised for our iniquities ; the chastisements of our peace was upon him : o heal me by these stripes , and let the cry of his blood cry down the clamour of my sins . i am indeed the child of wrath , but he is the son of thy love ; for his sake spare me , o lord , spare thy poor creature , whom he hath redeemed with his most precious blood , and be not angry with me for ever . o let not thy vengeance pursue me to this city of refuge ; my soul hangeth upon him ; oh let me not perish with a jesus , with a saviour in my arms , but by his agony and bloody sweat , by his cross and passion , by all that he did and suffered for sinners , good lord deliver me ; deliver me , i beseech thee , from the wages of sin , thy wrath and everlasting damnation , in the time of my tribulation , in the hour of death , and in the day of judgment . hear me , o lord , hear me , and do not repay me for my former neglects of thy calls , by refusing to answer me in this time of my greatest need . lord , there 's but a step between me and death ; but seal my pardon before i go hence and be no more seen : thy loving-kindness is better than life it self ; oh let me have that in exchange , and i shall most gladly lay down this mortal life . o lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , o lord , according to thy name , for sweet is thy mercy ; take away the sting of death , the guilt of my sins , and then though i walk through the valley of the shadow of death , i will fear no evil ; i will lay me down in peace , and lord , when i awake , let me be satisfied with thy presence in thy glory ; grant this merciful god , for his sake , who is both the mediator and redeemer of sinners , even jesus christ. amen . put me not to rebuke , o lord , in thine anger , neither chasten me in thy heavy displeasure . there is no health in my flesh , because of thy displeasure , neither is there any rest in my soul by reason of my sins ; for my wickedness is gone over my head , and are a sore burthen , too heavy for me to bear . my wounds stink and corrupt through my foolishness ; therefore is my spirit vexed within me , and my heart within me is desolate . my sins have taken such hold upon me , that i go in mourning all the day long ; yea they are more in number than the hairs of my head ; and my heart hath failed me ; but thou , o lord god , art full of compassion and mercy , long-suffering , plenteous in goodness and truth ; turn thee unto me , and have mercy upon me , for i am desolate and in misery . if thou lord shouldest be extream to mark what is done amiss , o lord who may abide it ? o remember not the sins of my youth , and my offence , but according to thy mercy think upon me for thy goodness ; look upon my adversity and misery , and forgive me all my sins . hide not thy face from thy servant , for i am in trouble . o haste thee and hear me , out of the deep do i call unto thee ; o lord , hear my voice . turn thee , o lord , and deliver my soul , o save me for thy mercy sake . o go not far from me , for trouble is hard at hand , and there is none to help me . i stretch forth my hand unto thee , my soul gaspeth unto thee , as a thirsty land ; draw nigh unto my soul and save it . o deliver me , because of mine enemies , for my soul is full of trouble , and my life draweth nigh unto hell . save me from the lions mouth : hear me from among the horns of the unicorns . o set me upon the rock that is higher than i , for thou art my hope , and a strong tower for me against the enemy ; why art thou so heavy , o my soul , and why art thou so disquieted within me ? put thy trust in god , for i will yet give him thanks , for the help of his countenance . the lord shall make good his loving kindness towards me ; yea , thy mercy , o lord , endureth for ever , despise not then the work of thine own hands . o god , thou art my god , early will i seek thee . my soul thirsteth for thee , my flesh also longeth after thee , in a barren and a dry land , where no water is . like as the hart desireth the water-brooks , so longeth my soul after thee , o my god. my soul is athirst for god , even for the living god : when shall i come and appear before the presence of god ? how amiable are thy dwellings , o lord god of hosts ? my soul hath a desire , a longing to enter into the courts of the lord. my flesh and my heart rejoyceth in the living god. o that i had wings like a dove , for then would i flee away and be at rest . o send out thy light and thy truth , that they may lead me , and bring me to thy hill , and to thy dwelling ; for one day in thy court is better than a thousand elsewhere . i had rather be a door-keeper in the house of the lord , than to dwell in the tents of wickedness . i should utterly have fainted , but that i believed verily to have seen the goodness of the lord in the land of the living . thou art my helper and my redeemer , o lord , make no long tarrying . a prayer at the receiving of the communion . o lord , i am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown even unto heaven . i have wrought all these great provocations , and that in the most provoking manner ; they have not been only single , but repeated acts of sin ; for , o lord , of all this black catalogue of sin , which i have now brought before thee , how few are there which i have not often committed ? nay , which are not become even habitual , and accustomary to me ? and to this frequency i had added both a greediness and obstinacy in sinning , turned into my course , as a horse rusheth into the battel , doing evil with both hands , earnestly ; yea , hating to be reformed , and casting thy words behind me , quenching the spirit within me , which testified against me , to turn me from my evil waies , frustrating all those outward means , whether of judgment or of mercy , which thou hast used to draw me to thy self ? nay , o lord , even my repentances may be numbred amongst my greatest sins ; they have sometimes been feigned and hypocritical , alwaies so slight and ineffectual ; they have brought forth no fruit to amendment of life ; but i have added the breach of resolutions and vows to all my former guilt . thus , o lord , i am become out of measure sinful , and since i have thus chosen death , the lake and brimstone , this , o lord , is in justice to be the portion of my cup ; to me belongs nothing but shame and confusion of face eternally , but to thee , o lord god , belongeth mercy , redemption , and forgiveness : though i have rebelled against thee , o remember not my sins and offences , but according to thy mercy think upon me , o lord , for thy goodness . thou sendest thy son to seek and to save that which was lost , behold , o lord , i have gone astray like a sheep that is lost , o seek thy servant , and bring me back to the shepherd and bishop of my soul. let thy spirit work in me a hearty sense and detestation of all my abominations , and true contrition of heart , which thou hast promised not to despise , and then be thou pleased to look on me , to take away all my iniquity , and receive me graciously ; and for his sake who hath nothing amiss , be reconciled unto me , wash away the guilt of my sin in his blood , and subdue the power of them by his grace , and grant , o lord , that i may from this hour , bid a final adiew unto all ungodliness and worldly lusts , never once more cast a look towards sodom , or long after the flesh pots of egypt , but consecrate my self entirely unto thee , to serve thee in righteousness and true holiness all the daies of my life , reckoning my self to be dead indeed unto sin , but alive unto god , through jesus christ our lord and blessed saviour . amen . the 51 psalm is fit to be read upon this occasion . ejaculations . o lord , of whom may i seek for succour but of thee , who for my sins art justly displeased , yet , o lord god , most holy , o lord , most mighty , o holy and most merciful saviour , deliver me not at my last hour into the bitter pains of eternal death . thou knowest , lord , the secrets of my heart , shut not thy merciful eyes upon my prayer , but hear me , o lord , most holy , o god , most mighty , o holy and most merciful saviour , thou most worthy judge eternal , suffer me not at my last hour , for any pains of death , to fall from the father . i have sinned against heaven , and before thee , and am not worthy to be called thy child ; yet , o lord , do not thou cast off the bowels and compassion of a father ; but even as a father pittieth his own children , so be thou merciful unto me . lord , the prince of this world cometh , oh let him have nothing in me , but as he accuseth , do thou absolve : he laies many grievous things to my charge , which he can too well prove ; i have nothing to say for my self , do thou answer for me , o lord my god. o lord , i am cloathed with filthy garments , and satan stands at my right hand to resist me , o be thou pleased to rebuke him , and pluck me as a brand out of the fire . cause mine iniquity to pass from me , and cloath me with the righteousness of thy son. behold , o lord , the devil is coming towards me , having great wrath , because he knoweth that he hath but a short time : o save and deliver me , lest he devour my soul like a lion , and tear it in pieces , while there is none to help . o my god , i know no unclean thing can enter into thy kingdom , and i am nothing but pollution . my very righteousnesses are as filthy raggs , o wash me , and make me white in the blood of the lamb , that so i may be fit to stand before thy throne . lord , the snares of death compass me about ; o let not the pains of hell also take hold upon me , but though i find trouble and heaviness , o lord , i beseech thee , deliver my soul. o dear jesus , who hast bought me with the precious price of thine own blood , challenge now thy purchase , and let not the malice of hell pluck me out of thine hand . o blessed high priest , who art able to save them to the uttermost who come unto god by thee , save me , i beseech thee , who have no hope , but by thy merit and intercession . o god , i confess i have defaced that image of thine thou didst imprint upon my soul , yet oh thou faithful creator , have pity on thy creature . o jesu , i have by many and grievous sins crucified thee afresh , yet thou who prayest for thy persecutors , intercede for me also , and suffer me not , o my redeemer , my soul , the price of thy blood , to perish . o spirit of grace , i have by my horrid impieties done despight unto thee , yet o blessed comforter , though i have offended thee , and often grieved thy holy spirit , be thou pleased to succour and relieve me , and say unto my soul , i am thy salvation . mine eyes look unto thee , o lord , in thee is my trust . o cast not out my soul. o lord , in thee have i trusted , let me never be confounded . o blessed lord , who scourgest every son whom thou receivest , let me not be weary of thy correction , but give me such a perfect submission to thee the father of spirits , that this chastisement may be for my profit , that i may thereby be partaker of thy holiness . o thou captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind , which thou shalt permit to fall upon me . lord , my sins have deserved eternal torments , make me cheerfully and thankfully to bear my present pains ; chasten me as thou pleasest here , that i may not be condemned with the world . lord , the waters are come in even unto my soul ; o let thy spirit move upon the waters , and make them like the pool of bethesda , that they may cure whatsoever spiritual disease thou discernest in me . o christ , who first sufferedst many and grievous things , and then enteredst into thy grave , make me so to suffer with thee , that i may also be glorified with thee . o dear jesus , who humblest thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . when thou hadst overcome the sharpness of death , thou didst open the kingdom of heaven to all believers ; i believe that thou shalt come to be my judge , i pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood : make me to be numbred with saints in glory everlasting . thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : lord , i believe , help thou my unbelief . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever . i desire to be dissolved , and to be with christ , which is far better . lord , i groan earnestly , desiring to be cloathed upon with that house from heaven ; i desire to put off this tabernacle , o be pleased to receive me into everlasting habitations ; bring my soul out of prison , that i may give thanks unto thy name . lord , i am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness : o take me from these tents of kedar , into the heavenly jerusalem , where satan shall be utterly trodden under foot . i cannot here attend one minute to thy service without distractions . o take me up to stand before thy throne , where i shall serve thee day and night . i am in heaviness through many tribulations ; o receive me into that place of rest , where all tears shall be wiped away from my eyes ; where there shall be no more death nor sorrow , nor crying , nor pain . i am here in the state of banishment and absence from the lord. o take me where i shall for ever behold thy face , and follow the lamb whithersoever he goeth . i have fought a good fight , i have finished my course , i have kept the faith , henceforth there is laid up for me a crown of glory . o blessed jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul. into thine hands i commend my spirit , for thou hast redeemed me . o lord , thou god of truth , come lord jesus , come quickly . amen . a prayer for the morning . o most mighty and gracious god , full of incomprehensible power and majesty , whose glory the very heaven of heavens is not able to contain ; look down from heaven upon me thy unworthy servant , who here prostrate my self at the footstool of thy throne of grace , not as i am in my self , but look upon me , o father , through the merits and mediation of jesus christ , thy beloved son , in whom thou art well pleased , for of my self i am not able to stand in thy presence , or to speak with my unclean lips to so holy a god as thou art ; for thou knowest that in sin i was conceived and born , and that i have lived ever since in iniquity , so that i have broken all thy holy laws and commandments , by sinful motions , unclean thoughts , evil words , and wicked works , omitting many of those duties of piety which thou requirest for thy service , and committing many of those vices which thou under the penalty of thy displeasure hast forbidden ; here thou mayest confess to god thy secret sins , which most burden thy conscience , with the circumstances of the time , place , person , and the manner how it is committed , saying , but more especially , i do here with grief of heart confess unto thee , for these my sins , o lord , i stand guilty of thy curse , with all the miseries of this life , and the life to come , namely , everlasting torment in hell fire , when this wretched life is ended . if thou shouldest deal with me according to my deserts ; yea lord , i confess thy goodness which endureth for ever is the cause i have not been long ago consumed and confounded , but with thee , o lord , there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and confidence in christs merits , i intreat thy divine majesty , that thou wouldest not enter into judgment with thy servant , neither be extream to mark what i have hitherto done amiss ; for if thou dost , then no flesh can be justified in thy sight , nor any living stand in thy presence ; but be thou merciful unto me , and wash away all the uncleanness of my sins , in the merits of that precious blood which jesus christ hath shed for me ; and seeing that he hath born the burden of that curse , which was due for my transgression , o lord , deliver me from my sins , and from all those judgments which hang over my head as due unto me for them , and separate them as far from thy presence , as the east is from the west ; bury them in the burial of christ , that they may never rise up in this world to shame me , nor in the world to come to condemn me . and i beseech thee , o lord , not only to wash away my sins with the blood of thy immaculate lamb , but also to purge my heart by thy holy spirit from the dross of my natural corruptions , that i may feel thy spirit more and more killing my sins in the power and practice thereof , so that i may with more freedom of mind , and liberty of will , serve thee the ever living god , in righteousness and true holiness this day , and give me grace , that by the direction and assistance of thy holy spirit , i may persevere to be thy faithful and unfeigned servant unto my lifes end , and when this mortal life is ended , i may be made partaker of immortality , and everlasting happiness in thy heavenly kingdom . in the mean time , o lord , whilst it is thy blessed will and pleasure , that i may continue to spend and end that small number and remnant of my daies , that i may apply my heart to wisdom ; and as thou dost add daies to my life , so i beseech thee to add repentance and amendment to my sinful daies , that as i grow in years , i may grow in grace and favour with thee , and all thy people ; and to this end , give unto me a supply of all those graces which thou knowest to be wanting in me , and necessary for me , with an increase of all those good gifts wherewith thou hast already endowed me , that so i may be the better enabled to lead such a godly life , and an honest conversation , as that thy name may thereby be glorified , others may take good example by me , and my soul may cheerfully feed on the peace of a good conscience , and be more replenished with the joy of the holy ghost : and here , o lord , according to my bounden duty , i give the most humble and hearty thanks for all those blessings which of thy goodness thou hast bestowed upon me ; and namely , for that thou hast of thy free grace and love , according to thine eternal purpose , elected me before the foundation of the world was laid , unto salvation , in jesus christ : for that thou hast created me in thine own image , and hast begun to restore that in me which was lost in our first parents : for that thou hast effectually called me by the working of thy holy spirit , in the preaching of the gospel , and the receiving of thy sacrament , to the knowledge of thy saving grace , and obedience to thy blessed will : for that thou hast bought and redeemed me with the blood of thy only begotten son , from the torment of hell , and thraldom of satan : for that thou hast by faith in christ , freely justified me , who am by nature the child of wrath : for that thou hast in good measure justified me by thy holy spirit , and given me so large a time to repent , together with the means of repentance : i thank thee likewise , good lord , for my life , health , wealth , liberty , food , rayment , peace , prosperity and plenty , and for that thou hast preserved me this night from all perils and dangers of soul and body , and hast brought me safe to the beginning of this day ; and as thou hast now awakened my body from sleep , so i beseech thee to awaken my body from sin , and carnal security ; and as thou hast caused the light of the day to shine in our bodily eyes , so good lord , cause the light of thy word , and holy spirit , to illuminate my understanding , and give me grace , as one of thy children of light , to walk in all holy obedience before thy face this day , and all the daies and time of my whole life , and that i may endeavour to keep faith and a good conscience towards god , and towards all men , in all my thoughts , words and dealings ; and so good lord bless all studies and actions , which i shall take in hand this day , as that they may tend to thy glory , the good of others , and the comfort of my own soul and conscience in that day , when i shall make my final request unto thee for them . o my god , keep thy servant , that i do not evil unto any man this day , and let it be thy blessed will , not to suffer the devil , nor his wicked angels , nor any of his evil members , or my malicious enemies , to have any power to do me any hurt or harm this day , but let the eyes of thy holy providence watch over me for good and not for evil , and command thy holy angels to pitch their tents round about me , for my defence and safety in my going out , and my coming in , as thou hast promised they should do about them that fear thy name ; for into thy hands , o father , i do here commend my soul and body , my actions , and all that ever i have , to be guided and protected by thee , being assured that whatsoever thou takest into thy custody , cannot suffer or take any hurt or harm ; and if i at any time , this day , shall through frailty , forget thee , yet lord , i beseech thee , do thou in mercy remember me : and i pray not alone for my self unto thee , o father , but i beseech thee also be merciful unto thy whole church , and chosen people , wheresoever they live upon the face of the whole earth , defend them from the rage and tyranny of the devil , the world , and antichrist ; give thy gospel a free and a joyful passage through the world , for the conversion of those who belong to thine election and kingdom : bless the church and kingdoms wherein we live , with the continuance of peace and true religion , and justice : defend our gracious king charles from all his enemies , and grant him a long life in health and all happiness to raign over us ▪ bless our gracious queen katherine , james duke of york , and all the rest of the royal family ▪ increase in them all heroical and spiritual graces which may make them fit for those places for which thou ordainedst them ; direct all the nobility , bishops , and magistrates of this kingdom and commonwealth ; govern thou them that they may govern the commons in true religion , justice , obedience , and tranquility : be merciful unto all the people that fear thee , and call upon thy name ; and comfort as many among them as lie sick , or are comfortless in body , or mind ; especially be favourable to all such as suffer any trouble or persecution for the testimony of the truth and holy gospel , and give them a gracious deliverance out of all their troubles , which way it shall seem best to thy wisdom , for the glory of thy name , the farther inlarging of the truth , and the more ample increase of their comfort and consolation : hasten thy coming , o blessed saviour , and end these sinful daies , and give me grace , that like a wise virgin , i may be prepared with oil in my lamp , to meet thee , the sweetest bridegroom of my soul at thy coming , whether it be by the day of death , or the day of judgment , and then lord jesus , come quickly , even lord jesus come when thou wilt , these , and all other graces which thou knowest to be needful and necessary both for my soul and my body , this day and for ever , i humbly beg and crave at thy hands ; o father , giving thee thy praise and glory , in that absolute form of prayer , which christ himself hath taught me , to say unto thee , our father which art in heaven , hallowed be thy name , &c. another shorter morning prayer . o most gracious god and merciful father , i thine unworthy servant do acknowledge that as i have been born in sin , so i have lived in iniquity , and broken every one of thy commandments , in thought , word and deed , following the desires of my own will , and lusts of my flesh , not caring to be governed by thy holy word and spirit ; therefore i have justly deserved all shame and misery in this life , and everlasting condemnation in hell fire ; if that thou shouldest but deal with me according to thy justice , and my deserts . wherefore , o heavenly father , i humbly beseech thee , for thy son jesus christ his sake , and for the merits of that bloody death and passion , which i believe he hath suffered for me , that thou wouldest pardon and forgive me all my sins , and deliver me from the hell and vengeance which is due unto me for them , and send thy holy spirit into my heart , which may assure me that thou art my father , and that i am thy child , and that thou lovest me with an unchangeable love ; and let thy good spirit lead me into all truth , and crucifie in me more and more carnal lusts , that my sin may more and more die in me , and that i may serve thee in righteousness and true holiness all the daies of my life ; and when this mortal life is ended , i may through thy mercy in christ be made partaker of thine everlasting glory , in thy heavenly kingdom . and here , o lord , from the bottom of my heart , i humbly thank thee for all thy blessings bestowed upon my soul and body , for electing me in thy love , for redeeming me by thy son , sanctifying me by thy spirit , and preserving me from my youth up , until this present day and hour by thy gracious providence ; i thank thee more especially for that thou hast defended me this night past from all danger , and hast brought me safe to the beginning of this day ; and now , good lord , i beseech thee , keep me this day from all peril and danger , and from all evil that may hurt me , and from falling into all sin that should offend thee ; set thy fear before mine eyes , and let thy holy spirit so rule my heart , that all that i shall think , do , or speak this day , may tend to thy glory , the good of others , and the peace of my own conscience ; and to this end i commend my self , and all my waies and actions , together with all that do belong unto me , unto thy gracious protection this day , praying thee to keep both thine and me from all evil , and to give a blessing to all our honest labours and endeavours ; defend thy whole church from the tyranny of this world , and of antichrist ; preserve our gracious king from all conspiracy and treason ; grant him a long reign in health and happiness over us : bless our gracious queen katherine , james duke of york , and all the rest of the royal family , endue them with thy grace , and defend them from all evil : bless all our ministers and magistrates with all those graces and gifts which thou knowest necessary for their places : be favourable to all those that fear thee , and call upon thy name , and tremble at thy judgments ▪ comfort all those that are sick , or any way comfortless o lord , keep me in a continual readiness by faith and repentance for my last end , that whether i live or die , i may be found thine own , to thine eternal glory , and my everlasting salvation , through jesus christ my only saviour , in whose blessed name i beg these mercies at thy hands , and give unto thee thy praise and glory , in that prayer which he hath sanctified with his own lips , saying , our father , &c. a prayer for the evening . o most gracious and loving father , who art about my bed , and knowest my lying down , and my rising up , and art near unto all that call upon thee in truth and sincerity , i a wretched sinner do humbly beseech thee to look upon me with the eyes of mercy , and not to behold me , as i am in my self , for then thou shalt see but an unclean and defiled creature , conceived in sin , and living in iniquity , so that i am ashamed to lift up my eyes unto thee , knowing how grievously i have sinned against heaven and before thee ; for , o lord , i have transgressed all thy commandments and righteous laws , not through negligence and infirmity , but oftentimes through wilful presumption , contrary to my knowledge , and the motions of thy holy spirit reclaiming me from them , so that i have wounded my conscience , and grieved thy holy spirit , by whom thou hast sealed me to the day of redemption . thou hast consecrated my soul and body to be the temple of the holy ghost , i wretched sinner have defiled both , with all manner of pollution and uncleanness ; mine eyes in taking pleasure to behold vanities , that i am ashamed to lift up my eyes unto thee ; mine ears in hearing impure and unclean speeches ; my tongue in evil speaking ; my hands are so full of impurity , that i am ashamed to lift them up unto thee ; and my feet have carried me after mine own waies ; my understanding and reasonings , which are so quick in all earthly matters , are only blind and stupid ; when i come to meditate or discourse of spiritual and heavenly things , my memory which should be a treasury of all goodness , is not so apt to remember any thing , as those things that are vile and vain ; yea lord , by woful experience i find that naturally all the imaginations of the thoughts of my heart are only evil altogether , and continually ; for these my sins are more in number than the hairs of my head , and they have grown over me , like a loathsom leprosie , from the crown of my head , to the soal of my feet ; there remains no part which they have not infected ; they make me seem vile in mine own eyes , how much more abominable must i appear in thy sight ! the custom of sinning hath almost taken away the conscience of sin , and pull'd upon me such dulness of sense , and hardness of heart , that thy judgments denounced against my sins , by the faithful preachers of thy word , do not terrifie me to return unto thee with unfeigned repentance ; and if thou lord shouldest but deal with me according to thy justice , and my deserts , i should utterly be confounded and condemned ; but seeing that of thine own mercy thou hast spared me so long , and still waitest for my repentance , i humbly beseech thee for the blood , death and passions sake , which jesus christ hath suffered for me , that thou wouldest pardon and forgive me all my sins , and mine offences , and open unto me that ever-streaming fountain of the blood of christ , which thou hast promised to open under the new testament , to the penitent of the house of david , that all my sins and uncleanness may be so bathed in his blood , buried in his death , and hid in his wounds , that they never more be seen to shame me in this life , nor to condemn me in the world to come , before the judgment seat of god. and for as much , o lord , as thou knowest that it is not in man to turn his own heart , unless thou first give him grace to convert : and seeing it is as easie with thee to make me righteous and holy , as to suffer me to be such , o my god , give me grace to do what thou hast commanded , then command what thou wilt and thou shalt find me willing to do what thou commandest , and to observe thy blessed will in all things ; to this end give unto me thy holy spirit , which thou hast promised to give to the worlds end , unto all thine elect people ; and let the same holy spirit purge my heart from the dross of my natural corruption ; heal my soul and body , that they may become the temple of the holy ghost , to serve thee in righteousness and true holiness all the daies of my life , that when by the direction and assistance of thy holy spirit i shall finish my course in this short and transitory life , i may cheerfully leave this world , and resign my soul into thy fatherly hands in assured confidence of enjoying everlasting life with thee in thy heavenly kingdom , which thou hast prepared for thine elect saints who love the lord jesus , and expect his appearing . in the mean while , o father , i beseech thee , let thy holy spirit work in me such a serious repentance , as that i may with tears lament my sins past , with grief of heart be humbled for my sins present , and with all my endeavours resist the like filthy sins for the time to come , and let the same holy spirit keep me in the unity of the church , lead me in the truth of thy word , and preserve me that i may never swerve from the same to popery , or any other error or false worship ; and let thy spirit open mine eyes more and more , to see the wondrous things of thy law ; and open my lips that my mouth may set forth thy praise ; increase in me those good gifts with which thou hast already endowed me of thy mercy , and give unto me a penitent spirit , and a chaste heart , a contented mind , pure affections , a wise behaviour , and all other graces which thou seest necessary for me to govern my heart in thy fear , and to guide all my life in thy favour , that whether i live or die , i may live and die unto thee , who art my god and my redeemer . and here , o lord , according as i am bound , i render unto thee , from the altar of my humblest heart , all possible thanks and praise for all those blessings and benefits which graciously and plentifully thou hast bestowed upon my soul and body , for this life , and that which is to come , namely , for my election , creation , redemption , justification , sanctification and preservation , from my childhood until this present day and hour , and for the firm hope which thou hast given me of my glorification : likewise for my life , liberty , food and rayment , a competent estate for the maintenance of this present life , and prosperity ; more especially , for that thou hast defended me this day now past from all peril and dangers , both of body and soul , furnishing me with all necessary good things that i stand in need of ; and as thou hast ordained the day for man to travel in , and the night for him to take his rest ; so i beseech thee to sanctifie unto me this nights rest and sleep , that i may be the better disposed to serve thee in all honesty and godliness , and that i may enjoy the same as thy sweet blessing and benefit , that so dull and wearied a body of mine being refreshed with moderate rest and sleep , i may be the better enabled to work before thee , doing all such good works as thou hast provided for me ; and when it shall please thee by thy divine providence to awaken me the next morning , do thou , o lord , who art the keeper of israel , who never slumberest nor sleepest , watch over me in thy holy providence , to protect me from all dangers , so that neither the evil angels of satan , nor any wicked enemy may have any power to do me any harm , or evil ; and to this end give a charge unto thy holy angels , that they at thy appointment may pitch their tents round about me for my defence and safety , as thou hast promised they should do about them that fear thy name ; and knowing that thy name is a strong tower of defence unto all those that trust therein , i here recommend my self , and all that belongs unto me unto thy holy protection and custody , if it be thy blessed will to call for me in my sleep . o lord , for christ his sake , have mercy upon me , and receive my soul unto thy heavenly kingdom ; and if it be thy blessed pleasure to add more daies to my life , add more amendment unto my daies , and wean my mind from the love of the world , and the vanity thereof , and cause me more and more to settle my conversation on heaven and heavenly things , and perfect daily in me that good work which thou hast begun , to the glory of thy name , and the salvation of my sinful soul. o lord , i beseech thee likewise , save and defend from all evil and danger thy whole church , our gracious king charles , and grant him a long and prosperous raign over us : bless our gracious queen katherine , james duke of york , and all the royal family ; endue them with thy grace , and defend them from all evil : bless the nobility , magistrates , and ministers of these churches and kingdoms , each of them with those graces and benefits which are expedient for their places and callings ; and be thou , o lord , a comfort and a consolation to all thy people , whom thou hast thought meet to visit with any kind of sickness , cross , or poverty , or calamity . hasten , o father , the coming of our lord jesus christ ; make me ever mindful of my last end , and of the reckoning that i am to make unto thee therein ; and in the mean while , carefully so to follow christ in the generation , during this life , as that with christ i may have a portion in the resurrection of christ , when this mortal life is ended : these graces , and all other blessings , which thou , o father , knowest to be required and necessary for me , i humbly beg and crave at thy hands , in the name and mediation of jesus christ , thy son ; and in that form of prayer which he himself hath taught me to say , our father which art in heaven , &c. another short evening prayer . o eternal god , and heavenly father , if i were not taught and assured by the promises of thy gospel , and the example of peter , mary magdalen , the publican , the prodigal child , and many other penitent sinners , that thou art so full of compassion , and so ready to forgive the greatest sinners who are heaviest laden with sin , at what time soever they return unto thee , with penitent hearts , lamenting their sins , and imploring thy grace , i should despair for my own sins , and be utterly discouraged from presuming to come into thy presence , considering the hardness of my heart , and the unruliness of my affection , and the uncleanness of my conversation , by means whereof i have transgressed all thy holy laws and commandments , and deserved thy curse , which might cause my body to be smitten with some fearful disease , my soul to languish with the death of sin , my good name to be traduced with some scandalous reproaches , and make my self liable to all manner of crosses and casualties . and i confess lord , that thy mercy is the cause i have not been long ago consumed and confounded : but , o my god , as thy mercy only stayed thy judgments from falling upon me hitherto , so i humbly beseech thee , in the bowels of thy mercy in jesus christ , in whom only thou art well pleased , that thou wilt not deal with me according to my deserts , but that thou wouldest freely and fully remit unto me all my sins and my transgressions , and that thou wouldest wash them clean from me , with the vertue of that precious blood , which thy son jesus christ hath shed for me ; for he alone is my physician , and his blood only is the medicine that can heal my sickness ; and is the true brazen serpent that can cure that poison wherewith the fiery serpents of my sins have stung and poisoned my sick and wounded soul ; and give me , i beseech thee , thine holy spirit , which may assure me of mine adoption , and that may confirm my faith , increase my repentance , inlighten my understanding , purifie my heart , and rectifie my will and affection , and so sanctifie me throughout , that my whole body , and soul ; and spirit may be kept unblamable until the glorious coming of my lord and saviour jesus christ. and now , o lord , i give unto thee , most humble and hearty thanks and praise , for that thou hast this day preserved me from all harm and dangers , notwithstanding all my sins and evil deserts ; and i beseech thee likewise to defend me this night from the roaring lion , which night and day seeketh to devour me : watch thou , o lord , over me this night , to keep me from his temptations and tyranny , and let thy mercy shield me from his unspeakable rage and malice ; and to this end i commit my self into thy hands , and almighty protection , beseeching thee , o my lord and my god , not to suffer satan , or any of his evil members to have power to do me any hurt or harm this night ; and grant , good lord , that whether i sleep or wake , live or die , i may sleep , wake , live or die unto thee , and to the glory of thy name , and the salvation of my soul. lord , bless and defend all thy chosen people every where ; grant our gracious soveraign long life , and a happy raign over us : bless our gracious queen katherine , james duke of york , and all the royal family , together with all our magistrates and ministers ; comfort them who are in misery , need or sickness , or under any kind of cross or calamity ; give me grace to be one of those wise virgins , which may have my heart prepared like a lamp , furnished with the oil of faith , and light of good works , to meet the lord jesus , the sweet bridegroom of my soul , at his second and sudden coming in glory ; grant this , good father , for jesus christ his sake my only saviour , redeedeemer , and mediator ; in whose blessed name , and in whose own words i call upon thee , as he hath taught me ; our father which art in heaven , &c. a morning prayer for a family . o lord our god and heavenly father , who art the only creator of heaven and of earth , and all therein contained , we confess that we are unworthy to appear in thy sight and presence , considering our manifold sins and offences , which we have committed against heaven , and before thee : and how that we have been born in sin , and do daily break thy holy laws and commandments contrary to our knowledge and consciences ; albeit we know thou art our creator , who hast made us , our redeemer , who hast bought us with the blood of thy only begotten son , and our comforter , who bestowest upon us all the good and holy graces which we enjoy in our souls , and in our bodies ; and if thou shouldest but deal with us as our wickedness and unthankfulness have deserved , what other thing might we , o lord , expect from thee , but shame and confusion in this life , and in the world to come wrath and everlasting condemnation ; yet , o lord , in the obedience of thy commandments , and in the confidence which we have in thy unspeakable and endless mercy in thy son , and our saviour jesus christ the righteous , we thy poor servants appealing from thy throne of justice , to thy throne of crace , whose mercy reigneth to pardon abounding sin , do from the bottom of our hearts , most humbly beseech thee , to remit and forgive unto us all our sins and our offences , and misdeeds , that by the vertue of the precious blood of jesus christ , thy innocent lamb , which he so abundantly shed upon the cross , to take away the sins of the world , all our sins , both original and actual , may be so cleansed and washed from us , that they may never be laid to our charge , nor ever have power to rise up in judgment against us ; and we beseech thee , good father , for christ his death and passion sake , that thou wilt not suffer to fall upon us that fearful curse and vengeance which thy law hath threatned , and our sins have justly deserved : and for as much , o lord , as we are taught by thy word , that no idolaters , adulterers , covetous men , contentious persons , drunkards , gluttons , and such inordinate livers , shall inherit the kingdom of god ; pour the grace of thy holy spirit into our hearts , whereby we may see the filthiness of our sins , and abhor them , and may be more and more stirred up to live in newness of life , and love of thy majesty , so we may daily increase in the obedience of thy words , and in conscionable care of keeping thy commandments . and now , o lord , i render unto thee most hearty thanks , for that thou hast elected , redeemed , called , justified us in good measure in this life , and given us an assured hope that thou wilt glorifie us in thy heavenly kingdom , when this mortal life is ended . likewise we thank thee for our life , health , wealth , liberty , prosperity , and peace ; especially , o lord , for the continuance of thy holy gospel amongst us , and for sparing us so long , and granting us so gracious a time of repentance : also we praise thee for all other thy mercies bestowed upon us ; more especially for preserving us this night past , and from all dangers that might have befallen our souls or bodies ; and seeing thou hast now brought us safe to the beginning of this day , we beseech thee protect and direct us in the same : bless and defend us in our going out and in our coming in , this day , and ever more ; shield us , o lord , from the temptations of the devil , and grant us the custody of thy holy angels , to defend and direct us in all our waies ; and to this end we recommend our selves , and all those that belong unto us , and are abroad from us , unto thy hands and almighty tuition ; lord defend them from all evil , prosper them with all graces , and fill them with thy goodness : preserve us likewise this day , from falling into any gross sins , especially those whereunto our natures are most prone ; set a watch before the door of our lips , that we offend not thy divine majesty by any rash or false oaths , or by any leud or lying speeches ; give unto us patient minds , pure and chast hearts , and all other graces of thy spirit , which thou knowest to be needful for us , that we may be the better enabled to serve thee in holiness and righteousness all the daies of our life ; and seeing that all mens labours are in vain , without thy blessing , bless every one of us in our several places and callings ; direct thou the works of our hands upon us , even prosper thou our handy-works ; for except thou guide us with thy grace , our endeavours can have no good success ; and provide for us all things which thou , o father , knowest to be needful for every one of us , in our souls and bodies this day , and grant that we may pass through the pilgrimage of this short life , that our hearts being not settled upon any transitory things , which we meet with in the way , our souls may every day be more and more ravished with the love of our home , and thine everlasting kingdom : defend likewise , o lord , thy universal church , and every particular member thereof ; especially we beseech thee to continue the peace and tranquility of these churches and kingdoms wherein we live ; preserve from all evil and dangers our most gracious king charles , endue his royal heart with more and more grace , wisdom and understanding , and grant that his daies may be long , prosperous and happy : bless our gracious queen katherine , james duke of york , and all the royal family , multiply their daies with bliss and felicity , and afterwards crown them with everlasting joy and glory : bless all our ministers and magistrates with all graces needful for their places , govern thou them , that they may govern us in peace , godliness , and true religion ; and of thy mercy , o lord , comfort all our brethren that are distressed , sick , or comfortless , especially those who are afflicted either with an evil conscience , because they have sinned against thy word , or for a good conscience , because they will not sin against the truth ; make the first to know that not one drop of the blood of christ was a drop of vengeance , but all drops of grace , powerful to procure pardon upon repentance , for the greatest sins of the chiefest sinners in the world ; and for the other , let not , o lord , thy long sufferance , either too much discourage them , or too much incourage their enemies ; but grant them patience in suffering , and a gracious and speedy deliverance , which may stand best with thy glory , and their comfort ; and give every one of us grace to be alwaies mindful of his last end , and to be alwaies prepared with faith and repentance , as with a weding garment , against the time thou shalt call for us out of this sinful world ; and that in the mean while , we may in all things , and above all things , seek thy glory , that when this mortal life is ended , we may then be made partakers of immortality and life eternal in thy heavenly kingdom ; these , and all other graces and blessings , which thou , o heavenly father , seest to be necessary for us , and for thy whole church , we humbly beg and crave at thy hands , concluding this our imperfect prayer , in that most perfect form of prayer which christ himself hath taught us , saying , our father which art in heaven , &c. evening prayer for a family . o eternal god , and most merciful father , we thine unworthy servants here assembled , do cast down our selves at the foosttool of thy grace , acknowledging our selves that we inherit our fathers corruption , in thought , word and deed , transgressing thy holy commandments , so that in us naturally , there dwelleth nothing that is good ; for our hearts are full of secret pride , anger , impatience , dissembling , lying , lust , vanity , prophaneness , distrust , too much love of our selves , too little love of thee , and thy kingdom , but full of enmity , and void of love , patience , and every spiritual grace ; if thou therefore shouldest enter into judgment with us , and search out our natural corruptions , and observe all the cursed fruit and effects that we have derived from thence , satan might justly challenge us for his own , and we could not expect any from thy majesty , but thy wrath , and our condemnation , which we have long ago deserved : but , good father , for jesus christ his sake , who is thy dear son , in whom only thou art well pleased , and for the merits of that bitter death and passion , which we believe he hath suffered for us , have mercy upon us , and free us from the shame and confusion which is due unto us for them , that they may never seize upon us to our confusion in this life , or to condemnation in the world which is to come : and for as much as thou hast created us , to serve thee , as all other creatures to serve us , so we humbly beseech thee inspire thy holy spirit into our hearts , that by his illumination and effectual working we may have the inward sight and feeling of our sins , and natural corruptions ; and that we may not be blinded in them through custom , as the reprobate are , but that we may more and more loath them , and be heartily grieved for them , endeavouring by the use of all good means to overcome them , and get out of them . o let us feel the power of christ's death killing sin in our mortal bodies , and the vertue of his resurrection , raising up our souls to newness of life ; convert our hearts , subdue our affections , regenerate our minds , purifie our natures , and suffer us not to be drowned in the streams of those filthy vices , and sinful pleasures , wherewith thousands are carried headlong to eternal destruction , but daily frame us more and more to the likeness of thy son jesus christ , that in righteousness and true holiness we may so serve and glorifie thee , that living in thy fear , and dying in thy favour , we may in thy appointed time , attain to the blessed resurrection of the just unto eternal life ; in the mean while , o lord , increase our faith in the sweet promises of the gospel , and our repentance from dead works , the assurance of our hopes in thy promises , our fear of thy name , the hatred of all our sins , and our love unto thy children , especially whom we see to stand in need of our help and comfort , that so by the fruit of piety , and a righteous life , we may be assured that thy holy spirit doth dwell in us , and that we are thy children by grace and adoption ; and grant us , good father , the continuance of health , peace and maintenance , and all other outward good things , so far forth as thy divine wisdom shall think meet to be requisite and necessary for every one . and here , o lord , according to our bounden duty , we confess that thou hast been exceeding merciful unto us all in things of this life , but infinitely more merciful in the things of a better life ; therefore we do here from our very souls , render unto thee most humble and hearty thanks from our very souls , for all thy blessings and benefits bestowed upon our souls and our bodies , acknowledging thee to be that father of light from whom we have received all those good and perfect gifts , and unto thee alone for them we ascribe to be due , all glory , honour , might , majesty and praise , both now and for ever more : but more especially we praise thy divine majesty , for that thou hast defended us this day past from all perils and dangers , so that none of those judgments which our sins have deserved have fallen upon any one of us . good lord , forgive us the sins which this day we have committed against thy divine majesty , or our brethren , and for christ his sake , be reconciled unto us for them ; and we humbly beseech thee likewise of thine infinite goodness , to defend and protect us this night , and all that belong unto us , from all perils and dangers of fire , robbery , terrours of evil angels , or any other fear , which for our sins might justly have fallen upon us , and that we may be safe under the shadow of thy wings ; and to this end and purpose we here recommend our bodies and souls , and all that we have unto thine almighty protection ; lord bless and defend both us and them from all evil ; whilst we sleep , do thou , o father , who never slumberest nor sleepest , watch over thy children , and give a charge to thy holy angels to pitch their tents round about our houses and dwellings this night , to guard us from all dangers , that sleeping with thee , we may the next morning be awakened by thee , and so being refreshed with moderate sleep , we may be the fitter to set forth thy glory in the conscionable duties of our callings ; and we beseech thee , o lord , to be merciful likewise to thy whole church , and to continue the tranquility of these kingdoms wherein we live , turning from us those plagues which the crying sins of this nation do cry aloud for . o lord , preserve the principal member thereof , our most gracious king charles , endue his royal heart with grace , wisdom and understanding , and grant that his daies may be many , prosperous , vertuous and happy ; cloath his enemies with shame , but upon his head let his crown flourish : bless our gracious queen katherine , james duke of york , and the rest of the royal family , endow them with thy grace , and defend them from all evil : bless all our magistrates and ministers with all those graces and gifts necessary for their places ; govern thou them , that they may govern us in peace , godliness , and true religion : bless all that fear thee , and call upon thy name ; all our christian brethren and sisters , that suffer sickness , or any other affliction , or misery , especially those who do any where suffer persecution for the testimony of thy holy gospel ▪ grant them patience to bear thy cross , and deliverance when , and which way it shall seem best to thy divine wisdom ; and lord , suffer us never to forget our last end , and those reckonings which then we must render unto thee ; in health and prosperity make us mindful of sickness , and of the evil day that is behind , that these things may not overtake us as a snare , but that we may in some good measure , like wise virgins , be found prepared for the coming of christ , the sweet bridegroom of our souls . and now , o lord , most holy and just , we confess there is no cause why thou who art so much displeased with sin , shouldest hear the prayers of sinners , but for his sake who suffered for sin , and sinned not , in the only mediation therefore of thine eternal son jesus christ our lord and saviour , we humbly beg these and all other graces which thou knowest to be needful for us and for thy whole church , shutting up these our imperfect requests in that most holy prayer which christ himself hath taught us to say unto thee , our father which art in heaven , &c. a morning prayer for the sabbath day . o most high , o eternal god , all whose works are glorious , all whose thoughts are very deep , there can be no better thing than to praise thy name , and declare thy loving kindness in the morning , on thy holy and blessed sabbath day , for it is thy will and commandment , that we should sanctifie this day in thy service , and praise him , and in the thankful remembrance of the creation of the world , by the power of thy word , so of the redemption of mankind by the death of thy son ; thine , o lord , i confess is greatness , and power , and glory , and victory , and praise , for all that is in heaven and earth is thine ; thine is the kingdom , o lord , and thou excellest as head over all , both riches and honour come of thee , and thou raignest over all , and in thine hand is power and strength ; and in thine hand it is to make great , and to give grace unto all ; now therefore , o my god , i praise thy glorious name , that whereas i wretched sinner having so many waies provoked thy majesty to anger and displeasure , thou notwithstanding of thy favour and goodness , passing by prophaneness and infirmities , hast vouchsafed , o heavenly father , to add this sabbath again to the number of my daies ; and vouchsafe , o heavenly father , for the merits of jesus christ thy son , whose glorious resurrection thy whole church celebrateth this day , to pardon and forgive me all my sins and misdeeds ; especially , o lord , cleanse my soul from those filthy sins which my corrupt nature is most prone unto , with the blood of thy most pure and undefiled lamb , and let thy holy spirit more and more subdue my corruptions , that i may be renewed after thine own image , to serve thee in righteousness , and true holiness all the daies of our life ; and as of thy mercy thou hast brought me safe to the beginning of this day , so i beseech thee to make it a day of reconciliation betwixt my sinful soul and thy divine majesty ; give me grace to make it a day of repentance unto thee , that thy goodness may seal it to be a day of pardon unto me ; and that i may remember , that the keeping holy of this , is a commandment which thine own finger hath written , that on this day i might meditate on thy glorious works of our creation and redemption , and learn how to keep all the rest of thy holy laws and commandments ; and when anon i shall with the rest of the holy assembly appear before thy presence , to offer unto thee our morning sacrifice of praise and thanksgiving , and to hear what thy spirit , by the preaching of thy word , shall speak unto thy servant , oh let not my sins stand as a cloud , to stop my prayers from ascending unto thee , or keep back thy grace from descending by thy word into my heart . i know , o lord , and tremble to think , that three parts of the good seed falls upon bad ground ; o let not my heart be like the high way , which through hardness and want of true understanding receives not the seed , till the evil one cometh and catcheth it away ; nor the stony ground , which heareth with joy for a time , but falleth away as soon as persecution ariseth for the gospels sake ; nor like the thorny ground , which by the cares of this world , and deceitfulness of riches choaketh the word which it heareth , and maketh it altogether unfruitful ; but that like unto the good ground , i may hear thy word with an honest and a good heart , understand it , and keep it , and bring forth fruit with patience , in that measure that thy divine wisdom shall think meet for thy glory , and mine everlasting comfort . open likewise , i beseech thee , o lord , the door of utterance unto thy faithful servant , whom thou hast sent unto us to open our eyes , that we may turn from darkness to light , and from the power of satan unto god , that we may receive forgiveness of sins , and an inheritance among them which are sanctified by faith in christ ; and give me grace to submit my self to his ministry , as well when he terrifieth me with judgments , as when he comforteth me with thy mercies ; and that i may have him in a singular love for his works sake , because he watcheth for my soul , as he that must give an account for the same unto his master ; and give me grace to behave my self in the holy congregation with comeliness and reverence as in thy presence , and in the sight of thy holy angels . keep me from drowsiness and sleepiness , and from all wandring thoughts , and worldly imaginations ; sanctifie my memory , that it may be apt to receive , and firm to remember those good and profitable doctrines which shall be taught unto us out of thy word , and that through the assistance of thy holy spirit , i may put the same lessons in practice , for my directions in prosperity , for my consolation in misery , for the amendment of my life , and the glory of thy name ; and that this day which godless and prophane persons spend in their own lusts and pleasures , i as an obedient servant of thine may make my chief delight to consecrate it to thy honour and glory , not doing my own waies , nor seeking mine own will , nor speaking a vain word , but that ceasing from the works of sin , as well as from the work of my ordinary calling , i may through thy blessing feel in my heart the beginning of that eternal sabbath , which with unspeakable joy & glory i shall celebrate with thy saints and angels to thy praise and worship in thy heavenly kingdom for evermore ; all which i humbly beg and crave at thy hands , in the name and mediation of my lord and saviour jesus christ , in that form of prayer which he hath taught me , our father which art in heaven , &c. a private evening prayer for the sabbath day . o holy , holy , holy lord god of sabbath , suffer me who am but dust and ashes , to speak unto thy glorious majesty ; i know that thou art a consuming fire , i acknowledge that i am but wretched stubble , my sins are in thy sight , and satan stands at my right hand to accuse me for them ; i come not to excuse , but to judge my self worthy of all those judgments which thy justice might most justly inflict upon me , a wretched creature , for my sins and my transgressions , the number of them is so great , and the nature of them is so grievous , that they make me seem vile in mine own eyes , how much more loathsom in thy sight . i confess they make me so far from being worthy to be called thy son , that i am altogether unworthy to have the name of thy meanest servant ; and if thou shouldest but recompence me according to my deserts , the earth , as weary of such a sinful burden , should open her mouth , and swallow me up like one of dathans family , into the bottomless pit of hell ; for if thou didst not spare the natural branches , those angels of glorious excellency , but hurledst them down from thy heavenly habitation in the pains of hellish darkness , to be kept unto damnation , when they sinned but once against thy majesty , and didst expel our first parents out of paradise , when they did but transgress one of thy laws : alas , what a vengeance may i expect , who have not offended in one sin only , but heaping sin upon sin , without any true repentance , drinking in iniquity as it were water , ever pouring in , but never pouring out any filthiness ; and transgressed all thy laws and commandments ; yea this present day thou hast straightly commanded me to keep holy to thy praise and worship , i have not so religiously kept and observed , nor prepared my soul in that holiness and chastity of heart as was fit to meet thy blessed majesty in the holy assembly of thy saints : i have not attended to the preaching of thy word , nor to the administration of thy sacrament , with that humility , reverence and devotion that i should ; for though i was present at those exercises in my body , yet lord , i was overtaken with much drowsiness , that when i was awake , my mind was so distracted and carried away with vain and worldly thoughts , that my soul seemed to be absent , and out of the church . i have not so duly as i should meditated with my self , nor conferred with my family upon those good instructions which i have heard and received out of thy holy word , by the publick minister , for default whereof , satan hath stollen the most part of those instructions out of my heart , and i wretched creature , have forgotten them , as though they had never been heard ; and my family doth not thrive in knowledge and satisfaction under my government , as they should , though i know that many of my poor brethren live in want and necessity ; some in pain , and comfortless , yet i have not remembred to relieve the one with my alms , nor the other with my consolations , but have feasted my self , and satisfied mine own lust ; i have spent most part of the day in idle talk , vain sports and exercises ; yea , lord , i have , &c. here confess what faults thou hast done that day , by omission or commission , and then fetching a deep sigh from thy heart , and for all these my sins , my conscience cries guilty , thy laws condemns me , and i am in thy hand to receive the sentence and curse that is due to the wilful breach of so holy a commandment : but what if i am by the law condemned , yet lord , thy gospel assures me that thy mercy is above all thy works , and that thy grace transcends thy law , and thy goodness delights there to raign , where sinners do most abound . in the multitude of the mercies and merits of jesus christ my saviour , i beseech thee , o lord , who despisest not the sighing of a contrite heart , nor desirest the death of a penitent sinner , to pardon and forgive unto me all these my sins , and all the errours of that day , and of my whole life , and free my soul from that curse and judgment which is due unto me for them . thou that didst justifie the contrite publican for four words of confession , and receivedst the prodigal child when he had spent all the stock of grace , into favour , upon his repentance , pardon all my sins likewise , o lord , and suffer me not to perish for my transgressions . o spare me for thy mercy sake , and receive me unto favour again . wilt thou , o lord , reject me , who hast received all publicans and sinners , that upon repentance sued unto thee for grace . shall i alone be excluded from thy mercy ? far be it from me to think so , for thou art the same god of mercy unto me that thou wast unto them , and thy compassion never fails ; wherefore , o lord , deal not with me after my merits , but according to thy great mercy , execute not thy severe justice against me a sinner , but execute thy long-sufferance in forbearing thine own creature . i have nothing to present unto thee for a satisfaction , but only those bloody wounds , bitter death and passion which thy blessed son , my only saviour , hath suffered for me , him , in whom only thou art well pleased , i offer up unto thee , for all my sins wherewith thou art displeased ; he my mediator , the request of whose blood speaking better things than that of abel , thy mercy can never gainsay , illuminate my understanding ▪ and sanctifie my heart with thy holy spirit , that it may bring to my remembrance all those good and profitable lessons which this day , or at any other time hath been taught unto me out of thy holy word , that i may remember them ; thy commandments to keep them , thy judgments to avoid them , and thy sweet promises to rely upon them in time of misery and distress ; and now , o lord , i resign my self to thy most holy will , o receive me into thy favour , and so draw me by thy grace unto thy self , that i may as well be thine by love and implantation , as by calling and creation , and give me grace so to keep holy thy sabbath in this life , as that when this life is ended , i may with all thy saints and angels , celebrate an eternal rest of joy and praise to the honour of thy most holy name in thy heavenly kingdom for ever more . amen . devotions for several occasions . in the name of the father , of the son , and of the holy ghost . our father which art in heaven , &c. a morning prayer . o eternal son of righteousness , who camest from the bosom of the father , to enlighten the darkness of the world , i praise thy name that thou hast preserved me from the danger of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity , let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding ; rectifie my affections , and purifie my will , and all my actions , that whatsoever i shall do or suffer this day , or in my whole life , my words and purposes , my thoughts , and all my intentions , may be sanctified , and be acceptable to thy divine majesty . amen . grant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience , and serve thee ; preserve me this day from all sin and danger , from all violences and snares of mine enemies , visible , or invisible ; let thy holy fear be as a bridle to my distemperatures , and thy love so enkindle and actuate all my endeavours , that no pleasures or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance ; let the profound humility and innocence of my blessed saviour keep from me all pride and haughtiness of mind , all self-love and vain-glory , all obstinacy and disobedience , all fraudulency , and hurtful dissimulation , and let the graces of the holy ghost take such absolute possession and seisure of my soul , and all his faculties , that i may bring down , and east out the spirit of uncleanness and intemperance , of malice and envy , idleness and disdain , that i may never despise any of thy creatures , but my self , that so being little in my own fight , i may be great in thine . amen . an evening prayer . in the name of the father , and of the son , and of the holy ghost . our father which art in heaven , &c. o lord god , who art the light and splendor of souls , in the brightness of thy countenance is eternal day , that knows no night ; in thy arms , and in thy protection is all quietness , tranquility and everlasting repose , while the darkness covers the face of the earth , receive my body and soul into thy custody ; let not the spirits of darkness come near my dwelling , neither suffer my fancy to be abused with the illusions of the night . lord , i am thy servant , and the sheep of thy pasture , let not the devil , who goeth up and down seeking whom he may devour , abuse my body , or make a prey of my soul , but defend me from all those calamities which i have deserved , and protect my soul , that it consent not to any work of darkness , lest mine enemy say , he hath prevailed over me , or do mischief to a soul redeemed with thy most precious blood . amen . pardon and forgive me all the sins and offences of my youth and age , the errours of mine understanding , the inordination of mine affections , the irregularity of all my actions , and particularly of whatsoever i have transgressed this day , in thought , word , or deed . lord , let not thy wrath arise , for although i have deserved the extremest pressure of thine indignation , yet remember my infirmity , and how thou hast sent thy son to reveal thy infinite mercy to us , and convey pardon and salvation to the penitent . i beseech thee also to accept the heartiest devotion , and humble acknowledgment of a thankful heart for all thy blessings and preservation of me this day ; for unless thy providence and grace had been my defence and guide , i had committed more and more grievous sins against thee , and had been swallowed up by thy just wrath , and severest judgments , mercy sweet jesus . amen . grant unto thy servant true humility , great contrition , a tender conscience , and obedient heart , an understanding alwaies busied in honest and pious thoughts , a wiling , tractable heart , and ever prone to do good , affections even and moderate , a watchful custody over my senses , that by those windows sin may never enter in , nor death by sin ; make me to watch over my tongue , and keep the door of my lips , that no corrupt or unseemly communication proceed out of my mouth , that i may never slander , calumniate , or detract from the reputation of my neighbour , that i be not busie in the faults of others , but careful to correct my own , being gentle and merciful to others , severe towards my self , that i may speak much of thy praises , and what i can for the edification of my brethren . amen . give me a soul watchful in the service of religion , constant in holy purposes , ingenious and free from sordid ends , or servile flattery , a modest gravity in my deportment , affability , a fair , courteous demeanour towards all men , austerity in condemning my own sins , sweetness in fraternal correction , and reprehending others , mature judgment , a chast body , and a clean soul , patience in suffering , deliberation in my words and actions , good counsels in all my purposes ; make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the commonwealth , a true son of the church , and of a disposition meek and charitable towards all men . amen . o lord , let thy grace be so present with me , that though my body sleep , yet my soul may for ever be watchful , that i sleep not in sin , or pretermit any opportunity of doing thee service : let the remembrance of thy goodness and glory be first and last with me , and so unite my heart unto thee with habitual charity , that all my actions and sayings may be directed to thy glory , and every motion and inclination , either of soul or body , may in some capacity or other receive a blessing from thee , and do thee service , that whether i sleep or wake , travel or rest , eat or drink , live or die , i may alwaies feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that scaping from the darkness of this world , i may at last come to the land of everlasting rest , in thy light to behold light and glory through jesus christ our lord. amen . blessed be the holy and undivided trinity now and ever more . another prayer for the evening . visit , we beseech thee , o lord , this habitation with thy mercy , and us thy servants with thy salvation , and repel far from us all the snares of the enemy . let thy holy angels dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through jesus christ our lord. amen . o lord jesus christ , the lively image of thy fathers mercy and glory , the saviour of all them that put their trust in thee , we offer and present to thee all our strength , and powers of our souls and body , and whatsoever we are , or have , to be preserved , governed , and possest by thee ; preserve us from all vitious , vain and proud cogitations , unchast affections , from all those things which thou hatest ; grant us thy holy charity , that we may love thee above all the world , that we may with all sincerity of intention , and zealous affections , seek thee alone , and in thee alone take our rest , inseparably joyning our selves unto thee , who art worthy to be beloved and adored of all thy creatures with lowest prostration , and highest affection , now and for ever more . amen . o father of mercies , and god of all comfort , let thy blessing be upon us , and upon all the members of thy holy church , all health and safety both of body and soul ; assist us against all our enemies , visible and invisible , now and for ever more ; send us a quiet night , and a holy death in the actual communion of the catholick church , and in thy charity , through jesus christ our lord. amen . our father which art in heaven , &c. now and in all dangers and afflictions of soul and body , in the hour of death , and in the day of judgment , save and deliver us , o sweet saviour and redeemer jesus . amen . short prayers for several occasions for the king. o lord our heavenly father , high and mighty , king of kings , who in thy hands hast the heart of kings , and canst turn them as the rivers of water , send the light of thy countenance and abundance of blessings upon thy servant our soveraign lord king charles , make him as holy , valiant , and prosperous as king david , wise and rich like solomon , zealous for the honour of thy law and temple as josiah , and give him all sorts of great assistances to enable him to serve thee , to glorifie thy holy name , to protect thy church , to promote true religion , to overcome all his enemies , to make glad all his people , that he serving thee with all diligence , and utmost of his endeavours his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed word and ordinance , through jesus christ our lord. amen . for the queen . o god of heaven , father of all mercies , have mercy upon our most gracious queen , unite her unto thee with the hands of faith and love , preserve her to her lives end in thy favour , and make her instrumental of glory to thy name , of refreshment to the church , of joy to the all faithful people of this kingdom , and crown her with an eternal weight of glory , through jesus christ our lord. amen . for our children . o father of heaven , god of all the creatures , by whose providence mankind is increased , i bless thy name for bestowing on me that blessing of the righteous man , the blessing of children ; lord , bless them with health , with life , and good understanding , with fair opportunities and advantages of education , society , tutors and governours , and above all with the graces of thy holy spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with god and man , and at last make up the number of thine elect children , through jesus christ our lord. amen . a prayer of a wife for her husband . o my god , who hast graciously been pleased to call me to the holy state of matrimony , bless me in it with the grace of chastity , with loyalty , obedience , and complacency to my husband ; and bless him with long life , with healthful body , with an understanding soul , with abundance of thy graces , which may make him to be and continue thy servant , a true son of the church , and a supporter and guide to his wife , a blessing and a comfort to his children , through jesus christ our lord. amen . of a husband for his wife . o merciful god , who art a father to us thy children , espouse to thy holy church a saviour , and a redeemer to all mankind ; have mercy upon thy handmaid my wife , endow her with all the ornaments of thy heavenly grace , make her to be holy and devout , as hester , loving and amiable , as rachel , fruitful , as leah , that being filled with grace and benediction here , she may be partaker of thy glory hereafter , through jesus christ our lord. amen . for safety in childbirth . o blessed jesu , son of the eternal god , who according to thy humility , wert born of a holy maid , who conceived thee without sin , and brought thee forth without pain , have mercy upon me thy humble servant , and as by thy blessing i have conceived , so grant that by thy favourable assistance i may be safely delivered . lord , grant me patience , and strength , and confidence in thee , and send thy holy angel to be my guardian in the hour of my travel . o shut not up my soul with sinners , nor my life with them that go down to the pit ; i humbly also beg mercy for my child , grant a comely body , and an understanding soul , life , and an opportunity of baptism , and thy grace from the cradle to his grave , that it may increase the number of saints in that holy fellowship of saints and angels , where thou raignest and livest , eternal god , world without end . amen . before a journey . o lord , who didst lead thy servants abraham , and jacob , thy people israel , thy servant tobias , and wise men of the east , in their several journies , by thy providence , by thy ministry of angels , by a pillar of fire , and by the guidance of a star , vouchsafe to preserve us thy servants in the way that we are now to go , be , o lord , a guide unto us in our preparation , a shadow in the day , and covering by night , a rest to our weariness , and a staff to our weakness , a portion in adversity , a protection from danger , that by thy assistance we may perform our journey safely to thy honour , to our own comfort , and last bring us to the everlasting rest of our heavenly country , through him who is the way , the truth and the life , our blessed lord and saviour jesus christ. amen . for afflicted persons . o lord god , merciful and gracious father , whose compassion extends to all that are in misery and need , that takest delight in relieving the distresses of the afflicted , give refreshment to all the comfortless , provide for the poor , give ease to all them that are tormented with sharp pains , health to the diseased , liberty and redemption to the captives , chearfulness of spirit to all them that are in great desolation . lord , let thy spirit confirm all them that are strong , strengthen all them that are weak , and speak peace to the afflicted conscience , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy name , who hast delivered their souls from death , their eyes from tears , and their feet from falling ; grant this for the honour of thy mercy , and the glory of thy name , through jesus christ our lord. amen . a prayer against temptations . o god and father of our lord jesus christ , thy name is great , thy essence infinite , thy goodness is eternal , and thy power hath no limit , thou art the god and father of all , blessed for ever more , look down in mercy and compassion from thy dwelling , hear my prayers and supplications , and deliver me from all temptations of the world , the flesh , and the devil ; take not thy grace from me ; let me never want thy help in my need , nor thy comfort in the day of my danger or calamity ; never try me beyond my strength , nor afflict me beyond my patience , nor smite me but with a fatherly rod : i have no strength of my own , thou art my confidence , my rock , and my strong salvation ; save me o god , from the miseries of this world , and never let me suffer the calamities of the next ; rescue me from the evils i have deserved , and preserve me from the punishment of this world , that living before thee with a clean heart , and undefiled body , and a sanctified spirit , i may at the day of judgment be presented pure and spotless by the blood of the lamb , that i may sing eternal hallelujahs in heavenly places , to the honour of god our saviour , who hath redeemed our souls from death , our eyes from tears , and our feet from falling ; grant this in the riches of thy mercy , through jesus christ our lord. amen . a general confesson . almighty god , i a miserable sinner , do humbly confess that i am truly sorrowful for my many and great , my innumerable and intollerable crimes , of which my conscience does accuse me , by night and by day , and by which i have provoked thy severest wrath and indignation against me . i have broken all thy righteous laws and commandments by word or deed , by vain thoughts , or sinful desires . i have sinned against thee in all my relations and capacities , in all places , and at all times ; i can neither reckon their number , nor bear their burden , nor suffer thine anger , which i have deserved ; but thou , o lord god , art merciful and gracious , have mercy upon me , pardon me for all the evil i have done ; judge me not for all the good i have omitted ; take not thy favour from me , but delight thou to sanctifie and save me , and work in me to will and to do of thy good pleasure , all my duty which thou o lord requirest of me , that being sanctified by thy spirit , delivered from my sins , i may serve thee in a religious and holy conversation through jesus christ our lord. amen . a prayer used by his late majesty in the time of his trouble and restraint . o most glorious lord god , father , son , and holy ghost , i here humbly adore thy most sacred majesty , and i bless and magnifie thy name , for that thou hast been pleased so often and strangely to deliver me from the striving of my people : father , forgive them who have thus risen up against me , and do thou yet turn their hearts both unto thee , and unto me , and do thou afford me help , that i , being firmly established in the throne thou hast placed me in , may defend thy church committed to my care , and keep all this thine and my people in truth and peace , through jesus christ our lord. amen . a prayer for pardon of sin. almighty and most merciful father , look down upon me thy unworthy servant , who here prostrate my self at the footstool of thy throne of grace , yea look upon me , o father , through the mediation , and in the merits of jesus christ , in whom only thou art well pleased , for of my self i am not worthy to stand before thee , or to speak with my unclean lips unto thee , most holy and eternal god ; for as in sin i was conceived and born , so likewise i have broken all thy holy laws and commandments , by my sinful motions , unclean thoughts , evil words , and wicked works , omitting my duties i ought to do , and committing many vices which thou hast forbidden under pain of death , of thy heavy displeasure . as for my sins , o lord , they are innumerable , wherefore i stand here liable to all the miseries of this life , and everlasting torment in that to come ; if thou shouldest deal with me according to my deserts , i confess lord that it is thy mercy which endureth for ever , and thy compassion which never fails , which is the cause i have not been long ago consumed ; but with thee there is mercy and plenteous redemption ; in the multitude therefore of thy mercies , and by the merits of jesus christ , i intreat thy divine majesty that thou wilt not enter into judgment with thy servant , nor be extream to mark what is done amiss , but be thou merciful unto me , and wash away all my sins and transgressions with that precious blood that my saviour shed for me ; and i beseech thee , o lord , not only to wash away all my sins , but also to purge my heart by thy holy spirit from the dross of my natural corruption , and as thou dost add daies to my life , so , good lord , i beseech thee , to add repentance to my daies , that when i have past this mortal life , i may be partaker of thy heavenly kingdom , through the merits of jesus christ our lord. amen . a prayer and confession in and for the time of affliction . almighty and most merciful father , it is only thy goodness that admits of my imperfect prayers , and the knowledge that thy mercies are infinite , which can give me any hope of thy acceptance , or granting them ; for it is my bounden and necessary duty to confess my sins freely unto thee , and of all men living i have need of , and most reason so to do ; no man living hath been so much obliged by thee , for that degree of knowledge which thou hast given me , adding likewise the guilt of my transgression ; for it is through failing and imperfection that i have so many waies provoked thy gracious majesty to wrath and indignation against me , but with shame and grief i confess that i have done amiss , and dealt wickedly , that therein i followed the perswasion of worldly wisdom , forsaking the dictates of a right informed conscience ; wherefore , o lord , i have no excuse to make , no hope left , but in the multitude of thy mercies ; for i know my repentance is weak , and my prayers are faulty , grant therefore , o most merciful father , so to strengthen my repentance , and amend my prayers , that thou mayest clear the way for thine own mercies , to which , o let thy justice at last give place , putting a speedy end to my deserved afflictions : in the mean time give me patience to endure , constancy against temptations , and a discerning spirit to chuse what is best for thy glory , and my comfort , and the good of others ; grant this , o most merciful father , for thy son jesus christ his sake , our only saviour . amen . a prayer in time of captivity . o powerful and eternal god , to whom nothing is so great that it may resist , or so small that it is contemned , look upon my miseries with the eye of mercy , and let thy infinite power vouchsafe to limit out some proportion of deliverance unto me , as to thee shall seem most convenient ; let not injury o lord , triumph over me , and let my falls by thy hand be corrected ; and make not my unjust enemies the ministers of thy justice ; but yet my god , if in thy wisdom this be the aptest castisement for my inexcusable transgressions ; if this ungrateful bondage be fittest for my over high desires ; if the pride of my not enough humble heart be to be thus broken , o lord , i yield to thy will , chearfully embracing what sorrow thou wilt have me suffer ; only thus much let me crave of thee : let my craving , o lord , be acceptable unto thee , since it even proceeds from thee , that by goodness , which is thy self , thou will suffer some beam of thy majesty so to shine in my heart , that i , who acknowledge it my noblest title to be thy creature , may still in my greatest affliction depend confidently on thee ; let calamity be the exercise , but not the overthrow of my vertue : o let not their prevailing power be to my destruction ; and if it be thy will that they more and more vex me with punishment , yet , o lord , never let their wickedness have such a hand , but that i may still carry a pure mind , and a stedfast resolution ever to serve thee without fear or presumption , yet with that humble confidence which may best please thee ; so that at the last i may come to thy eternal kingdom , through the merits of thy son our lord and saviour jesus christ. amen . a prayer to be said for the sick by them that visit him . o merciful father , who art the lord and giver of life , to whom belongeth the issues of death , we thy children here assembled , do acknowledge that in respect of our manifold sins , we are not worthy to ask any blessing for our selves at thy hands , much less to become suiters to thy divine majesty in the behalf of others , yet because thou hast promised , that the prayers of the righteous shall avail much with thee , in the obedience therefore of thy commandment , and in confidence of thy gracious promise , we are bold to become humble suiters to thy divine majesty in the behalf of this our dear brother or sister , whom thou hast visited with the chastisement of thy own fatherly hand , we could gladly wish the restauration of his health , and a longer continuance of his life , and christian-fellowship amongst us ; but for as much as it appeareth , as far as we can discern that thou hast appointed by this visitation to call for him out of this mortal life , we submit our wills to thy blessed will , and humbly entreat thee , for jesus christ his sake , and the merits of his bitter death and passion which he hath suffered for him , that thou wouldest pardon and forgive unto him all his sins , as well that wherein he was conceived and born , as also the offences and transgressions which ever since to this day and hour he hath committed , in thought , word and deed , against thy divine majesty ; cast them behind thy back ; remove them as far from thy presence as the east is from the west ; blot them out of the book of thy remembrance ; lay them not to his charge ; wash them away with the blood of christ , that they may never be more seen ; and deliver him from all the judgments which are due unto him for all his sins , that they may never trouble his conscience , nor rise in judgment against his soul ; and impute unto him the righteousness of jesus christ , whereby he may appear righteous in thy sight ; and in his extremity at this time we beseech thee look down from heaven upon him with those eyes of grace and compassion , wherewith thou art wont to look upon thy children in their affliction and misery ; pity thy wounded servant , like the good samaritan ; for here is a sick soul that needeth the help of such a heavenly physician , o lord , increase his faith , that he may believe that christ died for him , and that his blood cleanseth all his sins ; and either asswage his pain , or else increase his patience , to endure thy blessed will and pleasure in all things : and good lord , lay no more upon him than thou wilt enable him to bear : heave him up unto thy self with those sighs and groans that cannot be expressed ; make him now to see what is the hope of his calling , and what is the exceeding greatness of thy mercy and power towards them that believe in thee ; and in his weakness , o lord , shew thou thy strength ; defend him against the suggestions and temptations of the devil , who as in all his life-time , will now in his weakness seek to assail him , and to devour him ; oh save his soul , and reprove satan , and command thy holy angels to be about him , and aid him ; and chase away all evil and malignant spirits far from him ; make him more and more to loath the world , and desire to be loosed , and to be with christ ; and when that good hour and time shall come , wherein thou hast determined to call for him out of this present life ; give him grace peacefully and joyfully to yield up his soul into thy merciful hands , and do thou receive him unto thy mercy , and let thy blessed angels carry him into thy kingdom ; make his last hour his best hour , his last words his best words , his last thoughts his best thoughts , and when the sight of his eyes is gone , and his tongue shall fail to do his office , grant o lord , that his soul with stephen may behold jesus christ in heaven ready to receive him ; and that thy spirit within him may make requests for him with sighs that cannot be expressed . teach us in him to read and see our own ends and mortality , and therefore to be careful to prepare our selves for our last end , and put our selves in readiness against the time that thou shalt call for us in the like manner . thus , o lord , we recommend this our dear brother ( or sister ) thy sick servant , unto thy eternal grace and mercy in that prayer which christ our saviour hath taught us , saying , our father which art in heaven , &c. the grace of our lord jesus christ , thy love , o heavenly father , thy comfort and consolation , o holy spirit , be with us all , and especially with this thy sick servant , to the end , and in the end . amen . let them read often unto the sick some special chapters of the holy scriptures ; as the 14th and 19th chapters of job , the 34th chapter of deuteronomy , the two last chapters of ioshua , the 17th chapter of the first of kings , the 2d , 4th , and 12th chapter of the 2d of kings , the 38th , 40th , and 65th chapters of isaiah , the history of the passion of christ , the 8th chapter to the romans , the 15th chapter of the first epistle to the corinthians , the 4th of the first to the thessalonians , the first of the second epistle to the corinthians , the first and the last of st. james , the 11th and the 12th to the hebrews , the first epistle of peter , the three first , and the three last chapters of the revelations , or some of these , exhorting the sick to wait upon god by faith and patience , till he send for him ; and praying the lord to send them a joyful meeting in the kingdom of heaven , and a blessed resurrection at the last day , that then they may depart at their pleasure , in the peace of god. a prayer in time of imminent danger . o most merciful father , though my sins are many and grievous , that i may rather expect the effects of thine anger , than so great a deliverance as to deliver me from my present great danger , yet , o lord , since thy mercies are over all thy works , and thou never failest to relieve all those who with humble and unfeigned repentance come to thee for succour , it were to multiply , not to diminish my transgressions , to dispair of thy heavenly favours ; wherefore i humbly desire thy divine majesty , that thou wilt not only forgive all my sins , but also free me out of the hand of mine enemies , and protect me from the malice of my cruel adversary ; but if thy wrath , and my hainous sins and offences will not otherwise be satisfied , than by suffering me to fall under my present afflictions , thy will be done ; yet with humble importunity i do , and shall never leave to implore the assistance of thy heavenly spirit , that my cause , as i am thy distressed servant , may not suffer through my weakness , or want of courage . o lord , so strengthen and enlighten all the faculties of my mind , that with clearness i may shew forth , and manfully endure this bloody tryal , that so my sufferings may not only glorifie thee , but likewise be a furtherance to my salvation hereafter ; grant this , o heavenly father , for his sake who suffered for me , even jesus christ the righteous . amen . a prayer of thanksgiving for any great deliverance . o god , my god and father , thou hast strangely preserved and rescued me from all evil , and for the glory of thine own name , thou hast diverted the arrow that was directed against me ; what am i , o lord , and what can i do , or what have i done , that thou shouldest do this for me ? i am , o god , a miserable sinner , and i can do nothing without thy mighty grace , and i have done nothing by my self , but what i am ashamed of ; and i have received great mercies , and miracles of providence : i see , o god , that thy goodness is the cause and measure of all my hopes , and all thy good , and upon the confidence and greatness of that goodness , i humbly beg of thy sacred majesty , to keep and defend me from all evil , by thy wise providence , to lead me into all good , by the conduct of thy divine spirit ; and where i have done amiss , give me pardon ; and where i have mistaken , give me pity ; and where i have been injured , give me thy favour , and a gracious exchange , that i may serve thee here with diligence , and hereafter may rejoyce with thee , and love thee , as i desire to love thee , and as thou deservest to be loved , even with all the powers and degrees of passion of essence , to eternal ages , in the inheritance of jesus christ , whom i love , for whom i will not refuse to die , to whom with thee , o gracious father , and the holy spirit , be all glory and honour , love and obedience , for ever and for ever . amen . a prayer wherewith to conclude all our devotions . almighty god , who hast promised to hear the petitions of all them that ask in thy sons name , i beseech thee mercifully to encline thine ears unto me , who have now made my prayers and supplications unto thee , and grant that those things which i have faithfully asked in thy sons name , according to thy will , may be effectually obtained to the relief of my necessity , and to the setting forth of thy glory , through jesus christ our lord. amen . the blessing . the peace of god which passeth all understanding , the blessing of god almighty , the father , son , and the holy ghost , the vertue of christs blessed cross and passion , be with me , and all mine , now and at the last hour . amen . finis . notes, typically marginal, from the original text notes for div a23765-e470 here thou mayest confess thy particular sins . the imitation of christ divided into four books / written in latin by thomas à kempis ; and the translations of it corrected & amended by w.p. imitatio christi. english. 1639. 1639 approx. 434 kb of xml-encoded text transcribed from 229 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a13699 stc 23993 estc s1152 21469406 ocm 21469406 24022 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13699) transcribed from: (early english books online ; image set 24022) images scanned from microfilm: (early english books, 1475-1640 ; 1737:9) the imitation of christ divided into four books / written in latin by thomas à kempis ; and the translations of it corrected & amended by w.p. imitatio christi. english. 1639. thomas, à kempis, 1380-1471. page, william, 1590-1663. [60], 381, [11] p. printed by leonard lichfield ... for edw. forrest, oxford : 1639. signatures: *-**¹² ***⁶ a-q¹² r⁴. numerous errors in paging. imperfect: tightly bound with slight loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -meditations. meditations. 2003-11 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion the imitation of christ , divided into four books . written in latin by thomas à kempis , and the translations of it corrected & amended by w. p. oxford , printed by leonard lichfield printer to the famous vniversity , for edw. forrest . 1639. to the right reverend father in god walter lord bishop of winchester , prelate of the noble order of the garter , my singular good lord and patron . right reverend father in god , and my very singular good lord. setting aside more serious studies , and being desirous to recreate my selfe with some books of meditation , it was my good hap to meet with this litle tract of the imitation of christ : and having lookt over some of it , i began to admire both the plainnesse and the pythinesse of it ; being so well fitted to the capacity of the ignorant , and yet not unworthy the perusall of the learned , insomuch that i finde it to be true by mine own experience , that the high cōmendations so many have given of it , is not without just cause . for i must confesse to the glory of god and mine own comfort , that i have profited more in the course of christianity , by the perusall of this one small book of devotion , then by turning over many volumes of controversies . for i found in it great motives to selfe-deniall , humility , obedience and devotion , to humility in our selves , to obedience towards superiors , to devotion towards god. i then began to enquire whether it were translated or no , and i finde it is translated into all languages , and into english severall times , yet could none of these altogether please me ; for i perceaved some of them to stick too close to the letter , & others fly too farre off : i have therefore taken a litle paines to fit it to our own language and yet not leave the author too much . and because the author thereof was too much addicted to one side , i made bold to leave out that which might offend any christian palate , and have endeavoured that it should look with an equall and unpartiall eye upon all good christians . and it were to be wished that we had more bookes in this kind , and that we did especially apply our selves to such kinde of books ; for men now adaies are immoderatly wedded to their own opinions , they labour to dispute well , not to live well , and delight more in books of controversy to strengthen them on that side they are , then in books of devotion to teach them what each good christian should be . so that the admonition of the apostle was never more seasonable then now , let your moderatiō be known unto all men . phil. 4. 5. that therefore others may be the better encouraged to peruse this so plaine and profitable a booke , i have presumed to shelter it under your lordships gracious protection . and to whom could i more fitly dedicate so pious a worke then to your lordship , in whom humility piety , and devotion , joyned with a singular temper and moderation are so well met together . the assured confidence of all these doth give great assurance , that you will favourably accept of the weak endeavours of your lordships humbly devoted chaplaine william page . to the christian reader . and to whom should i more fitly cōmend this pious worke of the imitation of christ , then to thee good christian reader whosoever thou art , and wheresoever thou dwellest ; i say wheresoever thou dwellest , for nowadaies it is an hard matter to find a good christian : the prophet bid them run to & fro , through the streets of ierusalem , and seeke in the broad places thereof if they could finde a man , ier. 5. 1. they were not so much troubled to find out a man as we shall be to find out a christian. we so busie our selves about controversies , that we forget to be good christians . there was a time indeed when the name was first given at antioch , act. 11. 26. that it was then well set by ; but this lasted not long , for presently after they fell a sideing amongst themselves , and one cryed i am of paul , another i am of apollos , and another i am of cephas , and another i am of christ , and much adoe had s. paul 1. cor. 1. 12. to appease these factions : for presently after they fell to them againe , and have so continued , yea and encreased in them even unto this day . but christ is not divided , saith the same apostle , neither is this to imitate christ the god of love and peace , who loved us when we were his enemies ; and the apostle makes a good inference of imitation upon it . 1. iohn . 4. 11. beloved , if god so loved us we ought also to love one another : nay as though there were nothing else required of a good christian , and a follower of christ , our saviour saith , ioh. 13. 15. by this shall all men know you are my disciples , if you have love one to another . seeing then this is the proper and peculiar badge and cognisance of a disciple of christ to love his fellow disciples , what preface would be fitter here , then an introduction to all christians to be in peace and charity one with another . but alas how unwelcome a taske is it , to entreat of peace and charity ! for he that goes about to part a fray , in all likelyhood will have blowes on both sides , especially where the opposites & combatants are fierce and violent , he that is eager on any one side shall be sure to finde some fast friends , but he that bewaileth the miserable distraction of the whole , and doth but set a foote forward to make up the breach , will finde few to take his part , but shall be sure to have many about his eares : and therefore we may observe that presently after our saviour had said , blessed are the peace-makers , mat. 5. 9. 10. he immediatly addeth , blessed are they that are persecuted for righteousnesse sake : knowing well enough that if a man will undertake to be a peacemaker , he must presently prepare to suffer persecution , and i know none greater then that of peace-makers in religion for they suffer on all sides , either by sharpe and bitter words , or by scoffing & jeering speeches . for although the hot-spurres of these times be at deadly fewde and bitter enmity one with another , yet will they like herod and pilate , joyne together and muster up their forces against those who labour any kind of pacification and desire to be quiet in the land . wee is me ( saith david ps. 120. 4. 5 6. that i am constrained to dwell with mesech , and to have mine habitation amongst the tents kedar : my soule hath long dwelt among them , that be enemies unto peace . i labour for peace but whn i speak unto them thereof , they make them ready to battell . never could the pious and peaceable christian more truly cry out then now , my mothers children were angry with me . cant. 1. 5. a strange speech to call them mothers children : had it not been a more easy & familiar way to say my brethren or my sisters were angry with me ( for so they must be , if they were her mothers children ) why then doth she make such an involved speech of it , my mothers children were angry with me . true indeed though they cannot choose but be her brethren , ( as being her mothers children ) yet she doth not , she dares not call them brethren , for they will not acknowledge it , they hate the name of brethren , and make themselves professed enemies , and therefore she is forced to leave out this loving and affectionate compellation of brethren , and say in a kinde of strange phrase , my mothers children were angry with me . yet should no man be discouraged , from performing so worthy a duty , for though there be a per●ecution that attends upō peace-makers here , yet is there a blessing promised them hereafter . and seeing our blessed lord and master christ iesus , when he was about to leave his apostles and disciples , he left unto them this golden legacy : ioh. 14. 27. peace i leave with you , my peace i give unto you , o how well would it become us his priests to be men of peace , to write for the peace of ierusalem , to pray for the peace of ierusalem , for they shall prosper that love it . psal. 122. 6. i will begin this exhortation unto peace and charity , from that common name which we all beare in that we are called christians , and doe all pretend to imitate christ in our doctrine and practice . there was a time indeed when this name was much taken notice of and great danger for any man to owne it , when they had no other argument then , nor any other cause of their cruell persecutions , but to heare a man confesse christianus sum , i am a christian : but when these stormes were blown over , and the church began to be in peace , this name of christian was not so much regarded . and yet methinks the very name of christian is not altogether to be contemned , for , unlesse i am deceived whosoever hath but this appellation may challenge a brotherhood with me , for in scripture i find a brother and a christian to be the very same , so that whosoever is a christian will necessarily be my brother . 1. cor. 7. 12. 13. if any brother hath a wife , saith the apostle , that believeth not , and she be pleased to dwell with him , let him not put her away ; and if the woman hath an husband which believeth not , if he be pleased to dwell with her , let her not leave him : but if the unbelieving depart let him depart , a brother or a sister is not in bondage in such cases . where the apostle plainly sheweth that a brother and a sister are such as are christians and opposite only to infidels and unbelievers . neither ought we to take that exhortation of saint paul 1. pet. 2. 17. when he saith love the brotherhood , in any narrower sense , but that we should love every one that is a christian , not only because he agreeth with me in some opinions concerning religion , but i ought to love him in that respect he is a christian , and professeth christ crucified . neither ought we to love him thus with an ordinary kinde of love , in wishing him well and doing him good , for so we ought to love and doe good to all , but there is a more strict tie of love that lies upon us christians one to another ; and therefore although the apostle wisheth us to doe good to all men , yet especially to the houshold of faith , gal. 6 , 10. that is , to such as be christians . were this precept of the apostle practised as it ought to be , there would not be so much uncharitablenesse , nor peradventure so much dissention amongst christians . why can wee not consider one another as united in this blessed name of christiā , and set aside for a time those names of faction and division● why should wee not rejoyce awhile in those things wherein we agree , and not alwaies be wrangling about those things wherein wee differ ? of what moment those opinions are wherein we disagree i am not able to determine ; this i dare be bold to say , that the points wherein we are friends are of farre greater consequence , then those are wherein wee fall out . and yet we so eagerly contend one with another , and damne each other to the pit of hell , as though our differences were very important , & our agreement not worth the talking of . for my part i should be loath to exclude any visible christian church from all hopes of salvation , and if i must needs offend , i had rather give account to a mercifull god for too much mildnesse and charity , then too much fiercenesse and severity : yet i hope to make it appeare that my opinion of charity shall not exceed the bounds of verity . a chiefe cause of the continuance of these dissentions is , that men minde not so much the common cause of christianity , as their own particular engagements , nor stndy how they may agree one with another , as how to uphold the side they are on : whereas would they set aside prejudice and partiality and cast an equall eye upon all the churches , they would not spye so many faults abroad , and so few at home , but would freely confesse there might bee greater concord amongst christians then now there is . no other unity doe i labour for at this time but that of charity , that christians would not for some differences in opinion , pronounce such an heavy sentence upon one another , as is that of damnation . if god should deale with us as we deale with one another , if he should censure us all , as we censure one another , i know not who should be saved : the papist damning the protestant , and some among us the papists , and both of them any other that shall differ from them both . but my hope is , and my hearty prayer to god shall be , that he would be more mercifull to all these then they are one to another . when i consider with my selfe the manifold distractiōs of christians about religion , and the great fiercenes and violence used on all sides , every one thinking his own opinion truest , and consequently damning all others that differ from him , i could not but call to minde that prophecy of our blessed saviour mat. 24. 12. concerning these latter and worser times , because iniquity shall abound ( saith he ) the love of many shall waxe cold : for although charity of it selfe be of a hot and diffusive nature , yet now clean contrary to the nature of it , it is in most men grown cold ; it being the nature of cold to contract and combine to congeale and draw into a narrow roome ; thus is it now with our charity . for whereas like the heat in our naturall bodies , it should diffuse it selfe into all the members thereof , unto the whole christian church , yet i know not how it hath , taken cold , for men contract their love now into a very small compasse and narrow roome , that is , to no more then to such who jumpe with them in the same opinion about religion , leaving others who differ from them , to nothing but death and damnation . for not only in severall countries but in the same kingdome , in the same city , nay in the same family there are severall religions , or at the least severall opinions about religion raigning : so that what saint austine complained of in his time is truly verified in these , epist. 147. thou seest ( saith he ) with how great and miserable distraction christian houses and families are divided & troubled ; husbands and wives can agree well enough to goe to bed together , but they cannot agree to goe to christs altar together : there they sweare peace one to another , but here they can have no peace . parents and children live well enough together in one house of their own , but one house of gods will not hold them both . their desire is that those should succeed them in their own inheritance , who yet think they have no inheritance with christ. masters & servants divide the cōmon lord and master of us all , who yet took upon him the forme of a servant , that so he might free all : i say never more fully verified then in these daies ; for in how many families shall we observe this great division , the husband goes to church and the wife staies at home , or the wife goes to church and the husband staies at home , and so between parents and children , masters and servants . the father will give his sonne the portion of his land , who yet thinks he shall have no portion in the land of the living . the great division of the christian world , was first between the east and west churches , and this west hath been since subdivided into the romā and the reformed religion : so that the division amongst christians which is considerable is but into three parts , the eastern , the romanist , & our reformed . all christian churches , and so farre forth the members of them brethren and sisters ; and not only christian churches , but also catholike & orthodoxe in these points wherein they agree one with another , & with the primitive church . why may it not be with these churches as it was with those seven churches of asia which s. iohn wrote unto , in which there were some things commendable , & other things amisse ? they were encouraged in the former and reproved for the latter . and although some of them were better then others , yet you shall scarce finde one of them to which he doth not say , habeo adversus to pauca , i have a few things against thee : and yet we shall finde that christ himself was in the midst of all these seaven churches , for he was in the midst of the seaven golden candlesticks , revel . 1. 13. and had in his right hand seaven starres . revel . 1. 16. for writing to the church of ephesus , he maketh this one of his attributes : apoc. 21. these things ( saith he ) who holdeth the seaven starres in his right hand , who walketh in the midst of the seaven golden candlesticks . so that our saviour walked in the midst of all these churches , even in that lukewarme church of laodicea , which he threatned to spue out of his mouth . and let rome tell us never so much of her infallibility and unerring chaire , yet questionlesse there is none of our churches , no not the best of them , that our saviour may not say to her , habeo adversus to pauca , i have a few things against thee . and as those severall churches , though some of them very faulty , yet were all severall members of christ , and helped to make up one body : so all those churches , though some of them much to blame , yet may all help to make up one chatholique church : and why may it not be so in these . churches i speak of ? for first they all agree in that one and only foundation of religion , iesus christ as the apostle calleth him , no other foundation can any other man lay , then that which is laid , to wit iesus christ , and this no doubt is a sure and good foundation , and this maketh them to be christian churches , they are all baptized into christ , and looke to be saved by his sufferings : and think not this to be a small matter ; for s. paul desired to know nothing else , i esteemed not ( saith he ) to know any thing among you but iesus christ , and him crucified , and it worked upon his affection as much as upon his understanding . god forbid that i should rejoyce ( saith he ) save in the crosse of our lord iesus christ , gal. 6. 14. that is in christ crucified . besides this one foundation , they all embrace the two testaments , the three creeds , and the foure first generall councells , and many other very materiall points . the discord amongst us christians hath been long agoe objected to us ; and certainely there hath nothing so much drawn some out of the church , and kept others from comming to the church , as these quarrels amongst our selves ; vnto whom i briefly answere : if they like not our differences , let them joyne with us in those things wherein we agree , and that is to be christians , to beleeve in christ and him crucified , and those other principall points whereof i speak , and to strive to imitate christ to their power , and then our discords will lesse trouble them . it is true , we have not all built alike upon this foundation , but some no question have built wood and straw , as well as silver and gold ; yet all of us no doubt did strive to imitate christ as neare as we could , both in our doctrine and in our practice : and certainly in these superstructures of religion , good intentions must goe farre , or else it will goe hard with many of us ; not that they altogether excuse the fault , but doubtlesse they take off much from the punishment . there is a difference between the east and west churches , in what kinde of bread the eucharist is to be receaved ; th● east receiving in unleavene● bread , the west in leavened . and herein though they differ among themselves , yet the● both strive to imitate christ , because the one church thought our saviour used then the bread that was leavened , the other , that which was unleavened . either church is the lesse blameable because they think both that they follow our saviours example . s. austin in like manner doth prettily reconcile a difference between some concerning the time how often we should receave the holy sacrament of the lords supper ; for some it seemes in his time thought we were bound to receave the eucharist every day , others but now and then . some ( saith he epist. 118. ) communicate daily , others but upon certain daies , some will omit no day , others will only receive on the sabbath , and the lords day . there is a freedome to be used in both these : some will say we must not daily receive the sacrament , because we ought to select and set apart some daies wherein we must live more carefully and religiously , and so come to the sacrament more worthily and with greater devotion : on the other side , another tells us , yea but if the plague-sore of sinne and violence of the disease be so great and dangerous , such soveraigne medicines as these are not to be deferred . of both these saith he let every man take his choice , and doe that which he thinks in his conscience he may best and most piously performe ; for neither of these dishonour the body and blood of our saviour , but rather both of them doe strive to honour this saving sacrament . for zacheus rejoyced greatly to entertaine our saviour in his house . the centurion said , lord i am not worthy thou shouldest come under my roofe ; both of these did worship and honour our saviour , though after a diverse , and as it were a contrary manner , both of them being miserable by reason of sinne , both of them obtaining mercy for their sinnes . thus one man to honour christ dares not receive every day , another also to honour christ dares not omit any day . and although these be but petty differences , yet why may i not apply it to controversies of greater moment , especially seeing that ancient father s. salvian lib. 5. de providentia , hath found a good intention in the arians the most pernitious and most dangerous hereticks accounted that ever have been in the church ▪ they whom we account hereticks ( saith he ) account not themselves hereticks , for they so much esteeme themselves good catholikes , that they defame us with the note and appellation of heresy . that therefore which they be to us , the very same are we to them . we are certaine that they injure the divine generation in that they say the sonne is lesse and inferior to the father : they think us likewise injurious to the father , because we make the sonne equall unto him . the true honour of god is amongst us , but they think that to be the honour of the deity , to believe as they believe . they are undutifull but they think it the greatest duty of their religion : they are impious but they think this to be true piety . they erre therefore , but they erre with a very good minde and intention , not with a hatred , but with a good affection towards god , verily believing that they honour and love god. although they have not the right faith , yet they notwithstanding think this to be perfect love towards god. in what manner they shall bee punished in the day of iudgement for this very error of false opinion , no man can tell but the judge himselfe . a good lesson for the hot●purres of these times , with whom it is a very easy matter to pronounce damnation upon the very least disagreement in religion , whereas this good father would not determine any thing concerning these great hereticks the arians , but leaves them to the mercy of the judge , not being able to discerne what they did deserve . you see that this holy father findes out a good intention even in these hereticks . and if there was a good intention amongst those that were so grossely erroneous , why may there not be good intentions found out amongst us also , who are not at such great oddes , and acknowledged on all sides to have no such dangerous opinions amongst us . i speak not this any whit to countenance that opinion of the arians , which is creeping into the church againe , but leave them to stand or fall to their own master , and shall in the mean time be perswaded that they goe not against their consciences , and so farre forth hit will goe better with them : yet with this holy father , not free them from punishment , but must referre the manner and measure thereof to the time of judgement . those of the church of rome are so impatient of this doctrine , that they care not for being saved unlesse they may be saved alone ; and their writers generally agree upon nothing so much , as that out of their communion there is no salvation . one of their late writers , ( barckly paren . l. 1. cap. 1 ) can professe thus , we ( saith he ) proclaime with the whole church , and we command with moses that heaven and earth would heare us , that there is no communion between god and belia , & that these protestants doe so far differ from us in matters of faith , that they altogether in vaine expect those mansions of happinesse which are prepared for us . and afterwards he saith , hee that dares believe a stubborne and obstinate protestant can be saved , doth by so believing fall from the catholike faith. and that this is no private or obscure sentence of the church , but that all catholicks are of the same mind , that none of them are ignorant of it , nor any can dissemble it , unlesse he be an unexpert divine , or for feare or ambition preferres some mens favour before the truth . another of your company camp. rat . 10. averres the same , with a very great and solemne protestation , i call to witnesse ( saith hee ) gods throne , and that tribunall at which i shall ●sand to give an accompt of these my reasons , and of whatsoever i have spoken or done , that either there is no heaven at all , or that it peculiarly and properly belongs unto us . i campian , must yee be saved , and none but yee ? what is not heaven able to hold us as well as you ? or will our salvation be any disparagement to yours ? it seemes it will. but to come a litle closer to you : is it nothing with you at one breath , to throw so many soules headlong to hell , for whom christ died ; and which is more who are already incorporate into christ by baptisme ? it cost more to redeeme their soules ; but you will let that alone for ever . our comfort is that though you passe such sentence upon us here , yet you are not to be our iudges hereafter , but must your selves come to give an account as well as we , & peradvēture of these speeches . account us not men of so desperate and deplored an estate that wee would wittingly and willingly runne into hell ▪ why should not out salvation be as deere unto us , as yours is unto you ? or why should you not think us to have as great a care of our salvation , as you have of yours ? for could wee be perswaded that wee were in heresie , and that there is no salvation out of your church , how quickly would we fly unto you ? how gladly would we be entertained by you ? what means and moans would we make to be members of your society ? who can endure such peremptory pronunciations of iudgment , of god's eternal wrath and condemnation upon us , before wee come to our hearing ? and seeing , god's mercy is overall his workes , who can endure that you should interdict god's mercy , and judge what the sentence of the iudge shall be , before the day of iudgment . lib. 1. advers . pelag. so that if god had a mind to spare such sinners ( as you say we poore protestants are ) yet by your verdict and prescription he could not be suffered to doe it as s. ierome long agoe complained of critobulus the pelagian . were we such tares in the field of the church , as you would make the world believe , yet if you would imitate christ , mat. 13. you should let us grow till the harvest , lest you plucke up the good corne with us . neither are you thus fierce alone , there are some of our own side , to requite you in your owne kind , are as confident that you cannot be saved , as you are that we cannot ; so that the question now is , in which of our two churches salvation is to be had ? for taking for granted that wee have excluded all others , and got heaven between us , we cannot be content to share it , but we must confine and ingrosse it to one of our churches , as though it could not be had in both , nay as though it could not be had out of both ; for i am verily perswaded , and dare undertake to make it good , that those poore easterne christians , who differ from us both , will yet come to heaven assoon as either of us : which were it well considered might be a good means to pacifie this question , and to abate the heate of many moe betweene us . but this monopolizing of christ , although it be generally entertain'd by the romane partie , yet are not all our reformed divines so straite lac't , but many of them , and those of no small note can be content that others should be saved with them , and therefore they are called by you , by way of derision ( preface to charity mistaken ) good fellow christians . as though they had so much of the good fellow in them , that they have too little of the good christian . and indeed you have most reason to be angry with these good fellow christians , for they are like to doe you all the mischiefe , for having found that there may be salvation in our church as well , yea , with more ease then in yours , we shall never be thinking of going any further . as for those who are so eager , `that will confine salvation to one certaine church , you have some hope of them , that in time they may come over to you : and what you object to us as a crime , wee esteeme as our great glory , and account it one of god's speciall blessings that wee live in the bosome of a church that is so charitable , and we are willing to have so much of the good fellow in us , because we would not have too litle of the good christian : for though our creed be compris'd in a narrow roome , yet our charity extends farre , not only to you , but the easterne church . we have a litle sister , and shee hath no breasts , what shall we doe for our sister , in the day when she shall be spoken of ? we have a litle sister . cant. 8. 8. though the church of rome call the church of greece hereticall and schismaticall ▪ , yet we of the church of england , esteeme her to be a daughter of the catholique church , and our sister , though now she be litle , yet she was a great one , not inferiour any waies to the church of rome , she brought forth many children , and gave milk plentifully ; but now alas she is litle by reason of her long persecution , and her breasts dried up , for now she is in a manner barren and able to bring forth but few children . and although shee be in this poore and desolate estate , yet the church of rome will doe nothing for her , for when at the councell of florence shee desired aide of them against the turkes , they gave her no succour at all , but left her in misery here , and adiudged her as they doe us to death and damnation hereafter . what shall we doe for our sister ? so long as we acknowledge her for our sister , wee should be willing to doe something for her in the day when she shall be spoken of ; for as yet no body speakes for her , no body laments her , but lets her alone , as if she deserved no pity , no succour , no commiseration , the romanists have perswaded so many that she is schismaticall and hereticall in her tenents . but all those who esteeme of her as a sister , i hope will doe some thing for her in the day when she shall be spoken for , when her cause shall be pleaded , and she cleared from holding such dangerous and damnable doctrines , then certainly she will have many to pity her , many to helpe her . but the confining of salvatito your owne partie , hath not only sharpened the pens of many writers to much bitternesse and condemning one another , but also hath unsheathed the swords of many princes and potentates to the great and lamentable effussion of much christian blood . s. paul thought it a strange thing in his time for a brother to goe to law with a brother : i speake to your shame ( saith he ) . is it so that there is not a wise man amongst you , no not one that is able to judge betweene his brethren , but brother goeth to law with brother , and that under the infidels ? 1. cor. 6. 5. 6. what if s. paul lived in these daies , wherein not only a brother goeth to law with a brother , but a brother goeth to warre with a brother , yea , and which is more , maketh that to be a motive unto his warre , to wit , religion , which should be a forcible meanes of peace and reconcilement : tantum religio potuit suadere malorum ? is it possible that religion should ever be the true mother of so much mischiefe ? no , no , ou● true mother the holy catholike church doth not further such designes , but lament them , and doth more justly complaine then rebecca did when twinnes strove in her wombe , seeing it is so , why am i thus . for shee could be content would her children but strive , and struggle one with another , but when they come to blowes and blood , yea much effussion of blood , as we see at this day , how can she be but like rahel weeping for her children and not be comforted because they are not ? mat. 1 18. when was that ever more truly fulfilled then now , they that kill you shall think they doe god good service ! ioh. 16. 2. doe you not think you have done god good service in those many massacres in france , in every of which how many thousands of poore christians have you swept away with such a suddaine destruction , that had they been willing , you gave them not so much time as to repent them of their protestancy ? doe you not think that you had done god good service , if that horrible designe of the gunpowder-treason had taken effect , a prodigie not to be spoken of without horrour and amazement , void of all humanity as well as christianity . but doe what you can , call us heretiques schismatiques , and what other disgracefull name you can invent , imprison us , banish us , strangle us , stifle us , burne us , hang us , wee are yet your brethren . certainly had our savi-intended to begin or propogate his church by this meanes , hee could as easily have sent forth mighty men of warre to compell others to believe in him , as poore fishermen who catch none but such as come to net , or are fairly allured to lay hold on the bait . if this open hostility were used against the turks , the common enemy of the christian name , there were some pretence for it ; and therefore we read that moses , exod. 2. when he saw the israelite and the egyptian fight , he did not say , why strive you , but drew his sword , and slew the egyptian , but when he saw the two israelites fight , he said , yee are brethren why strive yee . what a glorious sight would it be to see the red crosle once againe advanced as it was in the daies of constantine ? and if wee did not see it written in heaven , i hope wee should finde it true upon earth , in hoc signo vinces . vnto this holy warre i suppose all they would come , who have promised to fight under christ's banner . and set aside for a while this private interest of protestant , and papist , and grecian , and lutheran , and calvinist , and arminian , and socinian , and if there be any other division amongst us , and take upon us that generall livery of christianity , and so joyne together to rescue our brethren from that wilde boare of the forrest which hath laid wast this goodly vine ; & afterwards we might see how we could decide the controversies amongst christians : for whosoeuer is in the right , i hope wee are all well enough perswaded that he is in the wrong . could herod and pilate , otherwise deadly enemies be made friends , and agree together to condemne christ , and shall not those , who are already brethren and therefore should be friends , combine together to save christ : i say to save christ , for so long as we save and preserve his members , we save and preserve him ; but so long as we suffer his members to be thus persecuted and oppressed , hee cannot choose but suffer with them : but wee in steed of bandying against the common enemy , muster up our forces one against another , and find that to be true by lamentable experience , there is no greater hatred then of brethren that are falllen out . seeing then that all christians are brethren , i say brethren , as having one father of us all , brethren as having one faith , one lord , one baptisme , whereby we are borne into the catholike church , and one food by the sacrament of the eucharist , which makes us groane to be perfect men in christ ; seeing we are all these waies brethren , i may well say as moses did , yee are brethren why strive yee ? or if yee must needs be striving about matters of religion , strive and strive earnestly for the faith which was once delivered to the saints . and because i say we are brethren i would not have you think we like not the cause we have in hand , or that we are ready to yeeld unto you , and presently joyne hands with you , as some of you imagine , and many of our side causelesly suspect , but this is all , we would have the breach no greater then it is , and would not have the world believe , because we differ in some things , that wee agree in nothing . and although we call you brethren , wee will not winke at your faults , or joyne with you in them , but this doth put us in minde to admonish you more gently of them as brethren , though you rage never so fiercely against us , for by this meanes wee shall expresse our charity towards you , and so heap coles of fire upō your head . god he knowes we are farre enough from yeelding to you as romanists , yet should we not be charitable to you as christians , we were much to blame . but ●ee how you mistake , or rather indeed pervert and abuse this our charity : for ( say you ) by your own acknowledgement , there may be salvation in our church , but we all deny there can be salvation in yours , therefore all if they had care of themselves would have recourse to us , for it is the safer way to be a member of that church where both sides yeeld there may be salvation , then in that where one side denies it . this were something if salvation or damnation depended upon opinion , but i suppose that charitable opinion of ours in hopeing you may be saved , makes you never a whit the nearer heaven , but our selves , and that rough censure of yours in setting us all out for damnation , makes us no whit the neerer hell but your selves . and i had rather be a member of that church which holds there may be salvation in both , then of that which holds there can be salvation but in one . for holding with the first i am safe wheresoever i am , but holding with the latter , i must be in danger wheresoever i am . i say wheresoever i am ; for i am not only in danger of my salvation , if i be in that church wherein i think there is no salvation , but also in that out of which i think there can be no salvation , because i confine salvation to one of these , which though i think it be in this alone , yet it may be in the other alone . many other motives unto charity might be shewed , but these briefly shall suffice for me , the one is , that we are christians , and therefore brethren , and so ought to love as brethren ; another is , in that i hope our intentions are good , and that none maintaines a false opinion perversely against his conscience ▪ and this last is , that for some opinions that are not so orthodoxe yet there may be hopes of salvation , although it be not without smart and punishment . now let me say unto all christians , as s. paul doth to the corinthians 2. cor. 6. 11. 12. 13. o yee christians , our mouth is open unto you , and not only so , but our heart is enlarged , not only to the roman , but even to the east church , and to as many as call upon the name of our lord iesus . ye are not straitned in us , but ye are straitned in your own bowels , now for a recompence in the same , i speak unto you as unto brethren , be ye also enlarged . let me bespeak all learned prelats and pastors on all sides , as s. austine epist. 147. doth proculianus a bishop and a favourer of the donatists , i pray and beseech thee ( saith he ) if there be any good disposition in thee , which many doe extoll , and commend , if it be not a counterfeit courtesy by reason of worldly honour , that the tender bowells of pitty and compassion begin to yerne in thee , and that you would have these controversies discussed between us at the length , not by wrangling and railing one at another , but by fervent prayers and earnest supplications unto almighty god , and by comparing all things peaceably and examining them in the spirit of meeknesse , lest the poore ignorant people which now yeeld to and willingly obey our jurisdiction and command over them , presse us with this their submission and dutifull obedience to us in the day of the lord iesus , and say , they did as their leaders directed them , but rather by our unfained love and charity , being together with us drawn from those by paths of errour and dissention , they should be directed into the right way of truth and peace . i will conclude all with our churches prayer , that it would please god to inspire continually the vniversall church , with the spirit of truth , unity and concord , and grant that all they who doe confesse his holy name , may agree in the truth of his holy word , and live in unity and godly love ! and although we cannot at the first attaine to that perfection to be of one minde , yet let us beginne to be charitable , and beare with one another ; for who knowes but that by entertaining this bond of peace , we may in good time come to the unity of the spirit ; which he heartily wisheth , and daily prayeth for , who is thine in christ w. p. the imitation of christ . the first booke . chap. i. of following christ , and the contempt of all worldly vanities . hee that followeth me walketh not in darknesse , saith our blessed saviour the true light . 2 and because he is truth as well as light , we must follow him , if we will truly be enlightned , and cast off all the workes of darknesse . 3 let it be then our chiefest care fully to tread in his blessed steps . 4 his sacred documents were they rightly understood , doe farre exceed all humane instructions , and he that hath the spirit of christ , shall be sure to find there the hidden manna . 5 but so it falls out that many though they often read and heare this gospell of peace , though they are many times made partakers of these dainties , yet they relish them not , because they have not the tast of the spirit . 6 but he that will be christs best schollar , must translate his words into deeds , and he that will truly know what his saviour hath said , must be sure to practise what he hath done . 7 what will it profit a man profoundly to dispute of the trinity , and yet be puffed up with pride and so displease the trinity . 8 it is not eloquence of words , nor strength of understanding that makes any man more holy and just , but it is a vertuous and religious life that drawes neere unto god. 9 i had rather feele the effect of compunction in my heart , then know the nature of it in my head . 10 suppose thou couldst repeat the whole bible , and many other good sayings without-book ; it would argue thee to have a good memory , but not to be the better christian. 11 vanity of vanities and all is vanity besides the love of god , and his alone service . 12 this is chiefe wisdome , through the contempt of this world to passe unto a better . 13 it is vanity then to hunt after riches because they are transitory , or trust in them because they are uncertaine . 14 it is vanity also to be ambitious after honour , and greedy to climbe up into any high place . 15 it is vanity to follow after fleshly lusts , and desire that which will hereafter adde to thy punishment . 16 it is vanity to wish for a long life , and to be altogether carelesse of a good life . 17 it is vanity only to have a care of this present life , and not to have an eye to that which is to come . 17 it is vanity to love that which is quickly gone , and not to hasten thither where is joy without end . 18 remember often that saying the eie is not satisfied with seeing , nor the eare with hearing . 18 labour then to withdraw thy soule from the love of things visible , and to fixe upon the delight of things invisible . 19 for those that follow their sensuality defile their conscience , and whiles they gaine the favour of men , they loose the grace of god. chap. ii. to have an humble opinion of ones selfe . every man doth naturally desire to know ; but knowledge without the feare of god , what availeth it ? 2 better is the poore iusticke whose conversation is in heaven , then the proud philosopher vvho is still gazing into heaven . 3 he that knowes himselfe well indeed is vile in his owne eyes , and is not affected with the applause of men . 4 though i knew all things in the world , yet had not charity , what would it helpe me before god ? who will judge me according to my works of charity . be not very greedy to know much , for there is in it great distraction and deceipt . 5 those that be learned would willingly be taken notice of and accounted wise . 6 there be many things the knowledge of which doe profit the soule litle or nothing . 7 and he is very unwise that troubles himselfe much with any thing , but that which may further his salvation . 7 multitude of words doe not satisfie the mind , but a good life doth refresh the soule , and a cleare conscience makes us very confident with god. the greater knowledge thou hast , the heavier shall be thy iudgment , unlesse thy life be so much the more holy . 9 be not then lifted up with any knowledge or learning , but rather let the increase of thy knowledge be the increase of thy feare . 10 if thou thinkest thou hast a good understanding and knowest much , yet know withall that thou art ignorant of much more then thou knowest . 11 be not wise in thy owne conceipt but rather acknowledge thine ignorance , and say , lord i thanke thee that i am not ignorant how ignorant i am . 12 why shouldst thou preferre thy selfe before any , when there are many more learned and skilfull then thy selfe 13 wilt thou know and learne any thing for thy profit , study to be unknowne , and nothing to be accounted of . 14 this is the highest and most usefull study truly to know thy selfe , and then to despise thy selfe : to esteem nothing of thy selfe but alwaies to have a good and high opinion of others is great wisdome and perfection . 15 though thou seest another openly to offend or commit some great crime , yet thou shouldst not presently think thy selfe better then he , for though thou art so for the present , yet thou knowest not how long thou canst continue so . 16 't is true , we are all of us frail , yet this is the way to gather true strength , to think no man more fraile then thy selfe . chap. iii. of the doctrine of truth . happy is he whom truth teacheth not by letters and words that vanish , but in its owne proper shape . 2 our ovvne opinion and conceit doth ofttimes deceive us , and at the best sees but a litle . 3 what profit is there to cavill much about secret and obscure points , seeing we shall never be called in question for not knowing them . 4 great folly it is to neglect profitable and necessary studies , and busy our selves incurious and dangerous inquiries , for in so doing we have eyes but see not . 5 why spend we so much time in learning genus and species , and other logicall words , he is rid from a great many of opinions , whom that everlasting word doth speake unto . 6 all things have their being of that one word , and all things doe speake according to that one word , & this is that beginning which doth speake unto us , without whom no mā understandeth or judgeth any thing aright . 7 hee to whom all things are one , and who draweth all things to one , and beholdeth all things in one , the same can stand firme in his heart and repose himself quietly in his god. 8 o god which art the eternall truth make me one with thee in everlasting love ! many times to read much and to hear much , it●irketh me , in thee is all i would have or can desire . 9 let all teachers hold their peace , let all creatures keepe silence in thy sight , but speake lord for thy servant heareth , speake thou alone unto me and it sufficeth ! 10 by how much the more one is united to himself , & admitteth of no admixture within himselfe , by so much the more easily doth he cōceive high mysteries , because he is enlightned from above 11 a pure , sincere , and stayed spirit is not distracted , though it be imploy'd in diverse matters , for that it worketh all to the honour of god , and labouring for inward tranquillitie seeketh not it selfe in any thing it doth . 12 who hinders and troubles thee more then the unmortified and unruly affections of thine owne heart ! 13 a good and godly man before he doe any businesse outwardly abroad doth first rightly order it inwardly at home . 14 neither shall his imployment drive him to any corrupt inclination , but he will draw it to the rule of right reason . 15 great are the confliccts of every good christian , but of all combates the forest is to conquer our selves . 16 this then should be our chiefe endeavour continually to maintaine the sight , and every day to be stronger and better then another . 16 the greatest perfection wee can attaine to in this life , it hath some imperfection annexed to it , and our greatest light of knowledge is not void of some darknesse . 17 an humble knowledge of thy selfe , is a more secure way to heaven , then a profound searching into other kinds of learning . 18 not that humane learning is blame-worthy , nor the knowledge of any thing whatsoever is to be disliked , because it is good in it selfe , and ordained of god. 19 but yet a good conscience is to be preferred before all knowledge , and a vertuous life before all learning . 20 but because men commonly labour more to know well , then to live well , this makes them so much to wander out of the way and reap litle fruit of their labours . 21 o if men would be as carefull in removing vices , as they are in moving questions , there would not be so much loosness amongst the vulgar , nor such enormities in retir'd places ! 22 assuredly at the day of judgment we shall not be examined how many bookes we have read , but how many good workes we have done ; not how rhetorically we have spoken , but how religiously we have lived . 23 tell me now what 's become of all those great doctors and masters in israell , which thou knewest to be so famous and pointed at in their life . 24 others now possesse their places and preferments , and perchance doe scarce ever so much as thinke of them . 26 in their life time they seemed to be some body ; who but they ? but now they are gone , we heare not a word of them . 27 o how quickly doth the glory of this world passe away ; would god their life had been answerable to their learning , then had their study and reading been to good purpose ! 28 alas how many perish in the world through this vaine knowledge , in that they make small account of the worship of god. 29 and because they rather strive to be high then humble , therefore they vanish in their vaine imaginations . 30 accosding to thy charity so is thy greatnesse , he is truly great who is litle in his own eyes , and lightly esteemeth all height of honour . 31 he is wise indeed who accounteth all things else but dung that he may winne christ , and he is learned indeed that abandoneth his owne will that he may doe gods. chap. iv. of providence or prudence in our actions . vve must not rashly believe every word of man , but warily and seriously ponder whether it be consonant to the will of god. 2 but alas such is our weaknesse and so great our infirmity , that we oftner think and speake the worst of another then the best . 3 but such as be perfect will not easily give credit to every tale that is told them , they know how prone every man is by nature unto evill , and how easy it is to offend with the tongue . 4 it is a point of great wisdome to be neither rash in our actions nor stiffe in our opinions . 5 and as great wisdome it is not to believe all thou hearest , nor yet what thou hearest and believest , to be by and by telling it another . 6 take advise of a wise and conscientious man , & follow his better instructions rather thē thine own fancies . 7 a good life maketh a man wise to god-ward , and giveth him great experience in many things . 8 the more humble a man is in himselfe , and obedient to his god , the more prudent shall he be in all his affaires and injoy greater quietnesse of mind . caap. v. of the reading of holy scriptures . in the holy scriptures we must looke after the truth of the matter , not the eloquence of the words , and we should read them with the same spirit they were penn'd . 2 we ought rather to marke in them the evidence of the spirit , then the excellency of the words , for it is better to read a booke that brings devotion to my heart , then knowledge to my head . 3 let not the authority of the writer be he of great or small account , but the pure love of truth , move thee to read and seeke out not so much who it is that speaketh , but diligently mark what it is that is spoken . 4 men are here to day and gone to morrow , but the truth of our lord remaineth for ever . god speaketh to us sundry waies , without respect of persons . 5 in reading the scriptures our curiosity doth often hurt us , when we goe about to comprehend that , which indeed we should let alone . 6 if thou desirest to reap commodity read withall humility simplicity , and fidelity , and never covet to be accounted learned . 7 be questioning alwaies with godly men , and hearken with silence unto their sayings , be not offended with the proverbes of thine elders , for they are not left unto us without a cause . chap. vi. of inordinate desires and affections . vvhensoever a man desireth a thing inordinately , he is presently disquieted within himselfe . 2 the proud and covetous men are never at rest , but the poore and meeke-spirited live together in abundance of peace . 4 the man that is not yet throughly mortified is quickly tempted , yea and overcome too with small and triviall things . 5 he that is weake in the spirit and as yet carnally minded , and prone unto sensuality , can hardly withdraw himselfe altogether from earthly desires . 6 and therefore it often grieveth him when he goeth about to withdraw himselfe , and is easily moved to anger if any one doth withstand him . 7 but if he hath followed therein his appetite , he is presently gauled with remorse of conscience , because he hath yeelded to his unruly passions , which doth no whit make to the peace he sofght for . 8 wherefore the true peace of mind is gotten , not by following but resisting wicked af●ections . 9 there is no peace then in the heart of a carnall man , nor in a man that is addicted to outward things , but to the upright man and him that is fervent in the spirit , there is great quietnesse . chap. 7. of flying vaine hope and pride . it is a vaine thing to trust either in man or any other creature , for there is no helpe in them . 2 be not ashamed to be in subjection to others for the love of iesus christ , and to be esteemed poore in this life , count it thy great riches . 3 depend not upon thyselfe , but put thy confidence in the lord , doe what lies in thee , and god will blesse thine endeavour . 4 trust not to thine owne knowledge , nor in the policy of any mortall man , but rather in the grace and favour of god who exalteth the humble , and humbleth those who exalt themselves . 5 glory not in thy wealth though thou have much , nor yet in thy friends though they be mighty , but in god who giveth all these , and would gladly give thee himselfe before all these . 6 be not proud neither of the beauty of thy face , or bignesse of thy body , for a litle sicknesse doth deforme the one , and consume the other . 7 be not too well conceited of thy wit and abilities of nature , least thou displease god , who is the sole-giver of all the goods of nature . 1 esteeme not thy selfe better then others , least god who best knows what is in man , account thee worse then others . 9 be not proud of well doing , for god judgeth not as man doth , for that often offendeth him , that pleaseth them . 10 if thou hast any goodnesse in thee think that another hath more , so shalt thou preserve within thee that rich treasure of humility . 11 to debase thy selfe under all men can never hurt thee , but to preferre thy selfe before any man may doe thee some harme . 12 the humble man is in a continuall calme , but the haughty mind fumeth commonly with indignation . chap. viii . of avoiding too much familiaritie . open not thine heart to every man , but communicate thine affaires with the wise and godly . 2 acquaint thy selfe with the grave and aged , and delight not much in young and strange company . 3 flatter not the wealthy to make him proud of his riches , neither doe thou willingly appeare before great personages . 4 keep company with the humble the sincere and devout , and conferre with them of those things that may be for thy edifying . 5 be not in speciall familiar with any woman , but in generall commend all good women to god. 6 carefully avoid too much acquaintance with men , that thou maist be the more familiar with god and his holy angels . 7 although thou oughtest to have charity towards all men , yet hold familiarity but with a few . 8 many men unknowne unto us may be famous for their good parts whose bodily presence doth seeme to be but contemptible . 9 some men we know not are cried up for their worth , who being well acquainted with deserve litle to be regarded . 10 we think sometimes to please others by being acquainted with them , whom yet we more distast with our lewd behaviour , then delight with our company . chap. ix . of obedience and subjection . though it be very hard to live in obedience under a governour , and not to be at our owne disposing , yet it is farre better to obey then rule . 2 many live under obedience rather out of necessity then willingly , such easily vexe and punish themselves , and are ready to murmure and repine upon a small occasion . 3 neither can they attaine to any freedome of mind , unlesse they cheerfully submit from the heart and for god's sake . 4 turn hither or thithér , goe whither thou wilt , thou shalt never find so much case as in humble subjection under a governour . 5 the very imagination and change of places hath deceived many a man , when he was under he thought there was no life to a ruler ; now he commands , he holds it better to obey . 6 't is true , every man is willing to follow his owne fancie , and is apt to make much of those that are of his mind . 7 but if god be amongst us we will discard our owne opinion , rather then disturb the common peace . 8 it may so fall out that thou art in the wrong , for who is so wise that he can fully know all things . 9 therefore trust not too much to thine owne opinion , but be willing to give an eare to the judgment of others . 10 but suppose thou art in the right , yet if for god's and quietnesse sake thou shalt forbeare thine opinion , thou shalt gaine more by thy humility , then thou shalt loose in thy knowledge . 11 i have oftentimes heard that it is more safe and secure to heare and take counsell , then to give it . 12 it may so fall out that a mans owne judgment and opinion may be right enough ; but not to hearken and yeeld to others when good reason requ●res , must needs be a signe of great stubbornnesse and pride . chap. x. of avoiding superfluity of words . take heed of publique meetings as much as is possible , for to talke of worldly affaires doth us great harme mean we never so well . 2 for we are quickly defiled and even led captive by vanity , and for my part i have wished many times that i had been either silent or absent . 3 but what might be the reason we are so apt to conference , seeing we so seldome breake it off without some hurt of conscience . 4 the reason hereof i conceive to be this , that by mutuall communication we much comfort one another , and refresh our wearied soules oppressed with many cares . 5 of what we love best or desire most we are apt to think and speak freely , or else of those things that doe most trouble and molest us . 6 but alas this is often to small purpose or profit , for this outward comfort is a great hindrance to the inward , and our humane discourse to our heavenly consolation . 7 that thou passe not thy time idlely , spend it in watching and prayer , but if it be fit for thee to speak , speak those things that may edifie . 7 an evill custome and carelessenesse of profitting in good workes , is a great meanes to make us very fruitfull in ill words . 8 to compare spirituall things with spirituall things doth greatly further our progresse in the spirit , especially where men of like minds and spirit are joyned together in the lord. chap. xi . of obtaining peace , and desire of profiting . vvould we not busie our selves in other mens imployments , which we have nothing to doe withall , we might enjoy at home much peace within our selves . 2 how can he continue long in any quietnesse , that thrusteth himselfe into other mens affaires , who seeketh occasion to be busie abroad , and seldome takes occasion to recollect himselfe at home . 3 blessed are the simple and pure in heart , for they shall inherit abundance of peace . 4 why are some of the saints come to such perfection , & given to so much contemplation , but because their whole care hath beene to mortify themselves and their earthly desires . 5 and this hath made them able freely to attend their own affaires , and with the whole strength of their soule to unite themselves to their god. 6 but as for us we are too much carried away with our unbridled passions and too too sollicitous for temporall trash . 7 we also seldome overcome any one vice as we should , we are not enflamed to profit daily more and more , and this makes us continue cold in devotion , and luke-warme in religion . 8 were we but once throughly dead unto our selves , and not inwardly entangled in our owne soules , then should we relish the things that are above , and get some experience of heavenly contemplations . 9 the greatest and indeed the only impediment is , that we are in bondage to our passions and vile affections , and labour not to follow the perfect footsteps of the faithfull . 10 and when any small adversity befalleth us , then we are very soone cast downe , and betake our selves to the miserable comforters of this world . now if we would not give back but like valiant souldiers stand upon our guard doubtlesse the lord would send us helpe from above . 12 for he that gives occasion to fight , to the end we may get the victory , surely is ready to helpe those that fight manfully . 14 if we place our progresse in religion onely in these outward observances , then will our devotion come quickly to an end . 15 wherefore we must lay the axe to the very roote , that our unquiet affections being eradicated we may finde rest to our soules . 16 if every yeare we did but root out one vice , we should in a few yeares become perfect men . 17 but we often finde it to bee cleane contrary , that we were better and purer at the beginning of our conversion , then we have been after many yeares of our profession . 18 and whereas our fervour and forwardnesse should increase daily more and more , we think it a great matter if a man retaine but some part of his first love . 19 did we but straine and force our selves a litle at the first , then might we doe all things afterwards with ease and delight . 20 i confesse indeed it is hard to leave old wonts , and as hard , yea harder to goe against our owne wills . 21 if thou art not able to overcome these things that be litle and light , how wilt thou be able to conquer those things that are more difficult ? 22 at the beginning therefore strive with thine owne inclination , and unlearne if thou canst a naughty custome , lest otherwise when thou wouldst , thou canst not so easily , and all that thou endeavourest will be but in vaine . 23 o if thou didst but consider what peace thou should'st reape unto thy selfe , and joy unto others by behaveing thy selfe well , i suppose thou wouldst be more carefull of thy proficiency towards god , and fearefull to give any offence unto man. chap. 12. of the profit gotten by adversity . it is good for us sometimes to suffer affliction and contradiction , because they oftentimes call a man home unto himselfe . 2 they make a man to know that he liveth here but in banishment , and that he must not trust to any thing in this world . 3 it is good for us sometimes to be crossed and contradicted , yea to be ill spoken of , and ill thought of , although we both doe and mean well . 4 these wonderfully increase in us the vertue of humility , and strongly beat downe in us the vice of vain-glory . 5 for then we more earnestly call god to witnesse in us and for us , when men abroad dis-esteeme us and give no credit unto us , 6 therefore ought a man so wholly to depend upon god , that he needeth not to seeke after many comforts amongst men . 7 when a man of good meaning is troubled or tempted , when he is vexed outwardly in body or inwardly in mind . 8 the more he considereth he standeth in need of god's assistance , without whose helpe he perceiveth he can doe nothing that is good . 9 then he sorroweth and greatly ●igheth and desireth to be delivered ●rom the miseries he endureth . 10 then is he weary of living any longer , and wisheth death were at hand that he might be dissolved and be with christ. 11 then also he well perceiveth and is throughly perswaded that full security and perfect peace cannot be had in this world . chap. xiii . of resisting temptations . so long as we live in this wicked world we must look to be troubled with miseries and ●●mptations . 2 hence we find it written in that holy book of iob , the life of man upon earth is but a warfare and temptation . 3 therefore ought every one to be very carefull of his courses ; and that he be not led into temptation throughly arme himselfe with watching and praier . 4 lest the devill find occasion to entrappe and deceive us , who never slumbereth but rangeth about seeking whom he may devour . 5 there is no man so holy or perfect but is tempted sometimes , and to be utterly without them is altogether impossible . 6 though temptations seeme for the present to be grievous and troublesome , yet are they often very profitable to us in the end . 7 they are instructions , purgations and humiliations unto us , they instruct our lives , they purge our affections , and humble our soules . 8 all the saints of god have profited in this life , and passed unto a better through many tribulations and temptations . 9 and those that have not beene able to endure these temptations , have become reprobates in themselves and back-sliders from god. 10 there is no order so sacred , no place so secret , where there is not either temptations to try thee or troubles to molest thee . 11 there is no man whilst hee lives can be wholly free and secure from temptations . 12 though we had none without us , we have enough within us , being all of us borne in concupiscence and sinne . 13. temptations come upō temptations , miseries upon miseries , & having lost our first happinesse , we have eversome unhappinesse or other to endure . 14 whilst many sèeke to avoid temptations , they are plung'd into them deeper , and some to shunne one trouble fall into a worse . 15 by flying wee shew our selves not conquerors but cowards , it is patient abideing and true humility that make us stronger then all our enemies . 16 he that cuts off but the branches of temptations , and plucks not up the roote from whence they spring , shall be litle the better . 17 for they will assaile him so much the sooner and make him worse then he was before . 18 by litle and litle ( through gods helpe , ) by patience and longani●ity thou shalt more easily get the mastery , then by any sudden violence or ●turdy importunity . 19 often take good advise when thou thy selfe art tempted , and deale not roughly with another that is tempted , but minister unto him comfort , as thou wouldst be comforted thy selfe . 20 the very roote and originall of all evill temptations , is the great inconstancy of our mindes , and the litle confidence we have in our god. 21 for as a ship without a sterne is tossed to and fro with wind and weather , so a carelesse and unconstant man hath great variety of temptations . 22 as fire tryeth yron , so temptation a just man , we know not oftentimes what we are able to doe , untill temptations doe shew us what we are . 23 we must be very watchfull then especially , when temptation is but newly begunne , for then is the enemy more easily overcome . 24 if thou suffer him not to enter in at the doore of thine heart , but givest him his answer at the threshold when he gives the first knocke . 25 wherefore one said very well , take a disease at the first , and 't will easily be cur'd , but an after remedy will be hardly endur'd . 26 for first of all there comes into thy minde a bare cogitation , next a strong and vehement imagination , after that an evill motion and consent joyned with a wonderfull delectation . 27 and so our deadly enemy if we set him but put in his head , doth after with greater ease draw in the whole body . 28 and by how much the longer before any man stirreth against his enemy , by so much the weaker is he when he doth resist , and his enemy the stronger whom he must resist . 29 some suffer greatest assaults in the beginning of their conversion , and some at the later end , but others are much troubled all their life long . 30 some againe are but gently and lightly assaulted according to the wisdome and equity of the divine appointment , which weigheth the state and conditions of all men , and pre-ordaineth all things to the salvation of his elect . 31 we ought not therefore to despaire when we are tempted , but so much the more fervently pray unto god , who is ready to helpe us in all our adversities . 32 who according to the saying of s. paul will not suffer us to be tempted above that we are able , but will give an issue with the temptation , that we may be able to beare it . 33 so then in all temptations and tribulations let us humble our soules under the mighty hand of god for the humble in spirit will he save and exalt . 34 in these troubles and adversities a manis proved how much he hath profited , and the more his vertue hath been manifested here , the greater shall be his reward hereafter . 35 nor is it any great matter for a man to be zealous and devout when nothing doth trouble him , but if in time of adversity he beare himselfe patiently there is good hope he hath profited not a litle . 36 some there are who in great and fierce temptations are strangely preserved , who in small and ordinary trials are often overcome . 37 to the end that being truly humbled they never in great matters trust to their owne strength , who in such small trifles have shewed themselves to be so weak . chap. xiiii . of avoiding rash iudgment . beware thou judge not rashly the deeds of other men which thou shalt the better take heed of , if thou let thine eyes reflect upon thy selfe . 2 in judging of others a man labours in vain , is commonly deceived and easily offendeth , but in judging and examining himselfe , his pains is alwaies well bestowed . 3 as we fancie any thing commonly we judge of it thereafter , for private affection doth easily oversway sound judgment . 4 if god were alwaies the pure intention of our desire , we should not be so much troubled with the repugnancy of our sensuality . 5 but still some inward secret inclination , or some outward molestation comes in thy way , and either the flesh within , or the world without drawes us along after them . 6 many in their actions would make you believe , nay have made themselves beleeve , they intend some publique good , when indeed they aim'd at their own private ends . 7 they seeme also to live at their hearts ease , so long as things goe well with them but if any thing fall out otherwise then they look for , then quickly they are troubled and discontented . 8 great dissention riseth many times amongst friends and neighbours , yea amongst those that be zealous and religious through diversity of opinions . 9 it is a very hard matter to leave an old custome , and no man is willingly drawne further then his owne eyes will lead him . 10 if thou followest the conduct of thine owne reason and industry , more then the subduing vertue of thy saviour , seldome and slowly shalt thou be illuminated from above . 11 for god will have us fully and perfectly submit our selves to him , and transcend the narrew reach of all reason by love that is enflamed . chap. xv. of workes proceeding from charity . vve ought to doe no kind of evill either for any profit to be gotin this world , or for the pleasure of any man. 2 yet for the helpe of the needy we may passe over it for a time , or doe another insteed of it , and this is not the losse but the change of a worke and that for a better . 3 let thy worke be never so great and glorious , without charity it is nothing worth ; be thy worke but small and triviall , yet done in charity , is very effectuall . 4 for god regardeth not so much what is done , as how and with what affection a thing is done , he doth most , that loves most . 5 he doth much that doth a thing as it should be done , and he doth so who preferres the publique good , before his owne private affections . 6 naturall inclination , selfe will , hope of reward , desire of gaine , are seldome wanting to our workes , and so that which seemes to be charity is rather indeed carnality . 7 he that is endowed with true and perfect charity , he seeketh himselfe in nothing , but desireth and only studieth god's glory in all things . 8 he doth also repine at no body because he loveth no private ioy , nor will he reioyce in himselfe , but above all things desireth to be blessed in his god. 8 he attributeth nothing that is good to others , but wholly referreth them all unto god , from whom as from a fountain all things doe proceed , and in whom finally all the saints have their fruition of rest . 9 o he that hath but one spark of true charity would easily discerne all earthly things how full they are of vanity . chap. xvi . of bearing with other mens defects . those things which no man can amend either in himselfe or in others he ought to beare patiently until god have otherwise disposed . 2 think with thy selfe , that perchance it is better to be so for thy triall and patience , without which all our good works are litle to be regarded . 3 thou oughtest to pray notwithstanding when thou hast such impediments , that god would vouchsafe to helpe thee that thou maist beare them patiently . 4 if one that that is once or twice admonished cannot endure it , or will not amend , be not rigorous with him , because he hath offended , doe not thou offend . 5 but commit thy whole cause to god , that his will may be fulfilled and his name honoured in all his servants , for he that can turne all things to the best can worke good out of evill . 6 endeavour thy selfe patiently to bear with any faults and infirmities of others , for that thou thy selfe hast many things that must be borne withall by others . 7 if thou canst not make thy selfe such a one as thou wouldst be , how canst thou expect to have another to thy liking in all things . 8 it is injustice to expect that in another which thou hast not in thy self , to looke for perfection in others , and yet not to amend imperfections in our selves . 9 we will have others severely punisht , and will not amend our selves ; the large liberty of others disliketh us , and yet we will not have our desires deni'd us , we will have rigorous lawes imposed upon others , but in no sort will we our selves be restrained . 10 and thus it appeareth howseldome we weigh our neighbours in the same ballance with our selves . if all men were perfect what then should we have to suffer at other mens hands for god's sake . 11 but now god hath thus ordained that every man should have a burthen of his owne , let us learne to support and beare one anothers burthens . 12 for there is none without defect , none without his burthen , no man sufficient by himselfe , no man wise enough of himselfe . 13 but we ought to bear with on● another , comfort one another , equally helpe , instruct , and admonish one another . 14 by occasion of adversity every man knoweth what great vertue is in himselfe , for such occasions make thee not frail , but shew thee what thou art . chap. xvii . of solitary life . thou must learne to breake thy selfe of thine owne will in many things , if thou wilt keepe peace and concord with others . 2 it is no small matter to lead a● contemplative or practicall life , to live in either of those places without reproofe , and to persevere therein faithfully unto the death . 3 blessed is he that hath there lived well and died as he ought to doe● . 4 if thou wilt stand uprightly and perfect in vertue as thou oughtst , carry thy selfe as a pilgrime and stranger upon the earth . 5 thou must be contented to be esteemed a foole for the love of christ , if thou wilt lead a religious and christian life . 6 the choice raiment and shorne head make litle to the purpose , but change of manners and cutting of unruly passions make a man truly religious . 7 he that seeketh after any thing but god and his soules health , shall be sure to find nothing but tribulation and griefe . 8 neither can he long injoy a peaceable and quiet mind , who striveth not to be the least & veriest abject of all . 9 thou art come hither not to be served but to serve , know that thou art called to suffer and to labour , not to loiter and live at ease . 10 as gold in the furnace so are men tried in this world , here none can stand upright , but he that stoopeth in all humility ▪ & heartily for the lords sake . chap. xviii . of the example of the holy fathers . consider the lively examples of those holy fathers who are dead , who shined so bright in true perfection and religion . 2 you shall easily perceive how litle or nothing at all it is that we doe , alas what is our life , if you doe but compare it with theirs ? 3 those holy men and freinds of christ served the lord in hunger and thirst , in cold and nakednesse , in labour and wearinesse , in watching and fasting , in praiers and holy meditations in persecutions and many reproaches . 4 o how many and grievous tribulations suffered the apostles , martyrs , confessours , virgins , and all the rest who endeavoured to follow christ● steps , they hated their lives here that they might have life everlasting . 5 o how strict and severe a life led those holy father● in the wildernesse ? what long and grievous temptations did they endure ? how often were they vexed with our common enemy ? 6 what often and fervent praiers did they offer unto god ? how rigorous abstinency did they daily undergoe ? what fervent care and zeale had they to profit in the spirit ? how great and sharp a combate had they for the taming of their vices ? how pure an dright an intention had they to godvvard ? they laboured all day ▪ & praied all night , although when they labroured with the body they prayed with the mind . 7 in a word , they spent all their time to their best advantage , and thought the houre to soone at an end they imployed in god's service . 8 for the great sweetnesse they found in heavenly contemplations , they forgot the necessity of their corporall refection , and for the food of their soules did not regard the reliefe of their bodies . 9 as for all riches , dignities , honours , friends and kinsfolkes , they utterly renounced them all , and desired to have nothing this world can afford . 10 they could hardly be perswaded to take the necessary sustenance of their life , and to yeeld to their body in that they must needs , was with a great deale of repugnancy . 11 they were very poore in outward goods , but very rich in inward grace , without they seemed needy , but within they were refreshed with grace and heavenly consolation . 12 they were meere strangers to the world but were neere and familiar friends to god , in their owne eyes , and in the sight of the world they were but abject and despised persons , but in the eyes of god very p●etious and beloved . 13 they were grounded in humility , lived in obedience , walked in charity and patience , therefore did they daily profit in the spirit and obtained great favour at the hands of god. 14 they were set out for examples to all righteous men , and these few men should more provoke us to a spirituall progresse , then the great number of luke-warme christians to a remisnesse in behaviour . 15 o how great was the fervour of all religious persons in the beginning of their holy institution ? 16 how great was their devotion● to praier , how great emulation of vertue ? how exact discipline was set on ●oote ? how great reverence and obedience observed they in all things under the rule of their superiors ? 17 their footsteps yet remaining do testifie that they were indeed holy and perfect men , who fighting so stoutly trod the world under their feet . 18 now he is thought a jolly man that is not an open offender , and can but patiently endure what he hath already undertaken . 19 o the coldnesse and negligence of our time and state that we soone decline from our first fervour , that by reason of our luke-warmnesse and sloath we are even weary of our lives . 20 it is a signe that all proficiency in vertue is utterly dead in us , when we follow not the examples of so many godly men before us . chap. 19. of the exercise of good religious persons . the life of a good religious person ought to excell in all kind of vertue , that he may be such a one inwardly to god , as he seemeth to be out wardly to men . 2 yea for a good reason he should be better within then he appeares without , for god beholdeth the heart , whom we ought highly to reverence , wheresoever we are , and walke in purity like angels in his sight . 3 we ought every day to renew our good intention , and stirre up our selves to fervour and devotion , as though this were the first time of our conversion , and say thus , 4 helpe me o lord my god in this my good purpose and in thy holy service , and give me grace this day to make a good entrance and beginning , for what i have done hitherto is to litle purpose . 5 according to our purpose and good endavour you must judge of ones course and well doing , and he that will reape great commodity must be carefull to use great diligence . 6 for if he that goeth on couragiously findeth great rubbs in his way , how many will he finde that setteth forward , but seldome and uncertainly . 7 there be many things that cause us to leave our good intents , and the least omission of spirituall exercises , bringeth ●o litle hinderance to our soul●s . 8 the determinations of the just depend upon gods grace , and not upon their owne wisdome , upon whom they alwaies relye , for whatsoever they take in hand . 9 for man doth propose but god doth dispose , neither is the way of man in his owne hands . 10 if usuall exercise be sometimes omitted either for piety towards god , or profit to my neighbour , it may easily afterwards be recovered againe . 11 but if out of a sloathful mind or carelesse negligence we for sake the same , it is a great offence against god , and very prejudiciall to our selves . 12 let us doe the best we can , we shall faile in many things , yet let us alwaies take some certaine course , and especially against those vices which doe most of all molest us . 13 we must diligently search into and set in order both the outward and the inward man , because both of them are very necessary to our comming forward in godlinesse . 14 if thou canst not continually call thy selfe to an account , yet doe it sometimes , at the least once a day , to wit , at morning or at night . 17 in the morning consider what thou intendest to doe , and at night examine thy selfe what thou hast done . 16 how thou hast behav'd thy selfe in thought word and deed ; for in these perhaps thou hast often offended both god and thy neighbour . 17 gird thy loines like am an against the vile assaults of the divell , bridle thy riotous appetite , and thou shalt be the better able to keepe under all the unruly motions of the flesh . 11 be thou at no time idle altogether but either reading or writing , or praying or meditating , or endeavouring some thing for the publique good . 19 as for bodily exercises they must be used with great discretion , neither are they to be practised of all men alike . 20 the exercises that are not common are not to be exposed to publique view ; for things private are practised ●ore saf●ly at home . 21 neverthelesse thou must beware thou neglect not that which is common , and be more ready for private occasions . 22 but having fully and faithfully accomplished all , thou ar● bound and enjoyn'd to doe , if thou hast any spare time be take thee to thy selfe , as they devotion shall require . 23 all cannot use one kind of exercise , but one is more convenient for this person another for that according to the diversity of times also , diverse exercises are fitting . 24 some sutes better with us on working daies , other on holy daies , some we have need of in temptation , and of others in time of peace and quietnesse . some we mind when we are pensive , and other some when we rejoyce in the lord. 25 when chiefe festivals draw neere , good exercises are to be renewed and the praiers of holy men more fervently to be implored . 26 from feast to feast we should think thus with our selves , as though we were then to depart out of this world , and to be made partakers of that everlasting feast in heaven . 27 therefore ought we carefully to prepare our selves against such holy times , and lead our conversation so strictly as though we were shortly at god's hands to receive the reward of our labours . 28 but if our departure be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be rev●aled to us in due time , and let us endeavour to prepare our selves more diligently to our end . 29 blessed is that servant ( saith s. luke the evandgelist ) whom when his lord cometh shall find him watching ; verily i say unto you he shall make him ruler over all his goods . chap. xx. of the love of solitude and silence . seeke for an apt and convenient time to be at leasure to thy selfe , and meditate often upon god's benefits and blessings . 2 meddle not with curiosities , but persue such matter which may rather yeeld compunction to thy heart , then information to thy head . 3 if thou wilt withdraw thy selfe from speaking vainly and from gadding idlely , as also from harkning after novelties and rumours , thou shale ▪ find leasure sufficient and convenient enough to meditate of good things . 4 the greatest and best of god's saints avoided the societie of men when they could coveniently , and did rather chuse to live secretly , and set themselves apart unto god. 5 one said , as oft as i have been among men , i returned home lesse a man then i was before , and this we find true when we talk long together . 6 it is easier not to speak a word at all , then not to speake more words then we should , it is easier for a man to keepe home , then to keepe himselfe wel when he is abroad . 7 he therefore that intends to increase in the spirit and inner man , must with iesus depart from the multitude and presse of people . 8 no man safely doth goe abroad , but he which gladly can abide at home , no man speakes securely but he that holds his peace willingly . 9 no man ruleth safely but he that is ruled willingly , no man securely doth command , but he that hath learned readily to obey . 10 no man reioyceth securely , unlesse he hath the testimony of a good ●onscience , yet the security of the saints was alwaies full of the feare of god. 11 neither did those eminent gifts and excellent graces that were in them , make them more haughty , but more humble . 12 but the security of the wicked as it ariseth of pride and presumption , so in the end it deceiveth them and turneth to their owne destruction . 13 although thou seeme to be a good religious man , or never so devou● yet promise not to thy selfe security in this life . 14 it falleth out many times that those have fallen into great●st danger by overmuch confidence and presumption who have been in greatest esteem and account amongst men . 15 wherefore it is better for many not to be altogether free from temptations , but often assaulted least by too much security they should be pu●fed up with pride , or rely too much upon worldly comforts . 16 o how good a conscience would he keep , that would not seek after transitory joy , who would not entangle himselfe with the affaires of this world . 17 o how great peace and quietnesse should he possesse , that can cast away all vain-cares , and think only upon heavenly things , and would place all his hope and confidence in god! 18 no man is worthy of heavenly comfort , unlesse he have diligently exercised himselfe in holy compunction . 19 if thou desirest true contrition of heart enter into thy closet and shut out all worldly tumult as it is written , examine your owne hearts upon your be●s and be still . 20 in thy closet thou shalt find what abroad thou shalt often loose , the more thou visitt thy closet , the more thou wilt lik it , the lesse thou comest thereunto the more thou wilt loath it . 21 if in the beginning of thy amendment thou art content to remain in it , and keepe it well , it will afterwards be to thee a deare friend , and a most pleasant comfort . 22 in silence and in quietnesse a devout soule maketh her selfe perfect , and learneth the secrets and mysteries of holy scripture . 23 there shee findeth flouds of teares wherein shee may every night wash and clense her selfe that she may be so much the more familiar with her creator , by how much the farther off she liveth from all worldly disquiet . 24 who so therefore withdraw●th himselfe from his acquaintance and friends , god and his holy angels will draw neere ●nto him . 25 it is better to live privately and to have regard to himselfe , then to neglect himselfe and his owne salvation , though he could worke miracles . 26 it is very commendable in a religious person , seldome to goe abroad to be unwilling either to see or to be seen . 27 why art tho● willing and desirous to see that which is unlawfull for thee to have and injoy ? for the world passeth away and the lusts thereof . 28 our sensuall desires draw us to ●oave abroad , but when the pleasure is past , what carriest thou home with thee but a grieved conscience and distracted mind ? 29 a merry going out bringeth commonly a mournfull returne home , and a joyfull evening makes many times a sad morning . 30 so all carnall joy hath a pleasant entrance , but in the end it bites like an adder , and stings like a cockatrice . 31 what canst thou see elsewhere , which thou canst not see here ? behold here are heaven and earth and all the elements , for of these are all things created . 32 what canst thou see any where that can long continue under the sun ? thou th●nkest perchance to satiate thy selfe and have thy fill , but thou shalt never attaine it . 33 sho●ldst thou see all things present before thine eyes , it were but a vaine and unprofitable sight , lift up thine eyes to god in the highest , and pray him to pardon all thy sinnes and infirmities . 34 leave vain things to the vain , and doe thou give heed to that which god commandeth , shut the doore upon thy selfe , and call unto thee iesus thy beloved . 35 stay with him in thy closet for thou shalt not find so great peace any where else : hadst thou not gone abroad and hearkned to idle rumours , thou hadst lived more at hearts-ease . 36 and seeing thou delightest sometimes to heare newes , it is fit thou suffer for it some unquietnesse and trouble of mind . chap. xxi . of compunction of heart . if thou wilt any thing come forward , keepe thy selfe alwaies in the feare of god , and yeeld not too much scope to liberty . 2 keepe in awe all thy senses under the severe rod of discipline , and give not thy selfe over to foolish mirth . 3 give thy selfe to compunction of heart , and thou shalt find much devotion therein , compunction bringeth much good which dissolutenesse is wont quickly to destroy . 4 a wonder it is that any man can heartily rejoyce in this life , if he duly consider his banishment , and throughly weight the many perils wherewith his soule is invironed . 5 the levity of our minds and the litle care we have of our faults makes us insensible of the sorrowes of our soules . 6 but we often vainly laugh when we should justly weepe : the service and feare of god is the truest liberty , and a good conscience a continuall feast . 7 happy is he that can avoid all cause of distraction , and recollect himselfe to the union of holy compunction . 8 happy is he that can cast away from himselfe all that may defile his conscience , or any way grieve or burthen it . 9 bestirre thy selfe like a man , one custome overcomes another , if thou canst forbeare medling in other mens matters , they likewise shall not have to doe with thine . 10 busie not thy selfe in matters which appertaine to others , neither doe thou meddle at all with the affaires of thy betters . 11 still have an eye to thy selfe first , and be sure more especially to instruct thy selfe before all thy loving friends . 12 if thou hast not the favour of men , be not grieved at it , but take this to heart because thou dost not carry thy selfe so warily and circumspectly as it becometh the servant of god and a devout religious man. 13 it is better oftentimes and more secure that a man hath not consolations in this life , especially such as are consonant to our carnall desires . 14 but that we have not all or very seldome tasted divine consolation , we may thank our selves , because we seeke not after inward compunction , as having not altogether forsaken outward vanities . 15 know that thou art unworthy of divine consolation , and that thouhast deserved much tribulation . 16 when a man hath perfect contrition , then is the whole world grievous and loathsome unto him 17 a good man never wanteth matter of mourning , for whether he consider his owne or his neighbours estate , he knowes that none liveth here without great tribulation . 18 and by how much a man looks narrowly into himselfe , by so much he sees greater cause of lamentation . 29 our sinnes and wickednesses wherein we lye weltring , doe minister unto us so much matter of sorrow and compunction , that we can seldome apply our selves to heavenly contemplations . 20 didst thou but as often think with thy selfe how soone thou maist die , as how long thou maist live , there is no question but thou wouldst more earnestly labour thine amendment . 21 if thou but let the paines , that hereafter are to be endured , sink deeply into thy heart , i belieeve thou wouldst willingly undergoe any labour or sorrow in this world , and not be afraid of the greatest severity . 22 but because we doe not take these things to heart , and as yet love those things only that delight us , this makes us so dull and key-cold in religion . 23 if our body be amisse we may thank our selves for it , it is often our decay , and want of spirit which makes our miserable body so easily complain . 24 pray therefore unto the lord with alll humility , that he will vouchsafe to give thee the spirit of contrition . 25 and say with the prophet , feed me o lord with the bread of tears , and give me plenteousnesse of tears to drink . chap. xxii . of the consideration of humane misery . miserable thou art wheresoever thou be , or whithersoever thou turnest , unlesse thou turne thy selfe un to god. 2 why art thou troubled , when things succeed not as thou wouldst or desirest , for who is he that hath all things accoording to his mind ? 3 neither i nor thou , nor any man upon the earth , there is none in this world be he king or pope without some tribulation or other . 4 who is then in the best estate or condition ? even he who for god's sake can suffer affliction . 5 many weake and fraile men can say , o what an happy life hath such a one , how wealthy , how mighty he is , in how great honour and credit . 6 but lift up thine eyes to the riches of heaven , and thou shall perceive that all the goods of this life are nothing so be accounted of . 7 they are very uncertain , rather burthensome then delightfull , because they are never enjoyed without carefulnesse and feare . 8 mans happinesse consisteth not in having abundance of wealth , but a meane estate should content him , it is truly misery enough even to live upon the earth . 9 the more a man hungreth after godlinesse , the more he abhorreth this life because he seeth more cleerly and perceiveth more sensibly the defects of humane corruption . 10 for to eat and to drink , to sleep and to watch , to labour and to rest , and to be subject to other necessities of nature is doubtlesse a great misery to a devout mind , that would gladly be free and delivered from sinne . 11 for the inward man is much oppressed with these outward and corporall necessities whilst we live in this world . 12 therefore the holy prophet prayeth with great devotion to be delivered from them , saying , draw me o lord out of my necessities . 13 but woe be to them that know not their owne misery , and a greater woe to them that take delight in this miserable and corruptible life . 14 and some there be so much dote upon it , although with great labour and paines they can scarce get bread to eat , yet could they live here alwaies , they would care but litle for the kingdome of heaven . 15 o how mad are these in their braines and faithlesse in their hearts , who lie so deeply drowned in the earth that they can think of nothing but earthly things . 16 but miserable wretches as they are , they shall in the end feele to their cost how vile and vaine that was which they loved . 17 whereas the saints of god , and all the fast friends of christ looke not on those things which pleased the flesh , and flourished for a time , but panted after everlasting rreasures with all greedinesse and desire . 18 their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . 19 o brother loose not thy confidence to come forward in godlinesse , there is yet time , the houre is not yet past . 20 why wilt thou deferre thine amendment from day to day , arise and begin this very instant , and say now is the time to be doing , now is the time to be working , now is the best time to amend my selfe . 21 when thou art ill at ease and much troubled , then is the time to profit best , thou must passe through fire and water before thou comest to a place of refreshing . 22 vnlesse thou offer violence to thy selfe , thou shalt never get the victory over sinne so long as we carry about us this fraile body of ours we can never be without sinne or live without sorrow . 23 we could gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have by that also forfeited our felicity . 24 therefore we must hold our selves content , and expect the mercy of god till this our iniquitie be put away , and this mortality of ours be swallowed up of life . 25 o how great is humane frailty which is alwaies prone to evill to day thou confessest thy sinnes , and to morrow thou committest the very same thou hast confessed . 26 now thou art in the mind to looke well unto thy waies , and within a while thou so behavest thy selfe , as though thou hadst never any such mind at all . 27 good cause have we therefore to humble our selves , and never to have any great conceit of our worth , we are so fraile in our nature , so inconstant in our courses . 28 besides , that may quickly be lost by our owne negligence , which by the grace of god and our owne great paines we have scarce at length obtained . 29 what will become of us in the end , who begiu to waxe cold so timely ? 30 woe be unto us if we will now give our selves to ease , as if all were in peace , and safetie , when yet there appeareeh no signe of sanctity in our conversations ! 31 we have need like young beginners be newly instructed againe to good manners , if happily there be any hope of our future amendment and spirituall progresse . chap. xxiii . of the meditation of death . there will very quickly be an end of thee here , therefore see what will become of thee hereafter . to day a man , to morrow none , and out of sight , out of mind . 2 o the stupidity and hardnesse of mans heart , who thinketh only upon the present , and hath no care of the time to come ! 3 thou shouldst so order thy selfe in all thy thoughts and actions , as if to day , yea this very moment thou we , it ready to depart . 4 hadst thou a clear conscience thou wouldst not greatly feare death , care not so much for the death of this body as the sinne of thy soule . 5 if thou art not prepared to day , how wilt thou be prepared to morrow ? thou knowest not what will be to morrow , and how knowest thou that thou shalt live till to morrow ? 6 what are we the better to live long , if we prove not the better by long living ? for length of daies doth oftnes make our sinnes the greater , then our lives the better . 7 o that we had spent but one day well in this world . 8 many keepe in mind how long it is since their conversion , and yet forget to fructifie in a holy conversation . 9 if to die be accounted dreadfull , to live long may prove more dangerous , happy is he that hath his end before his eies , and prepareth himselfe to die daily . 10 if at any time thou hast seen an other man die , make account thou must follow him , he hath shewed thee but the way . 11 when it is morning think thou maist die before night , and when evening comes , presume not upon next morning . 12 be thou therefore alwaies in a readinesse , and so lead thy life that death may never take thee unprepared . 13 many die suddenly and when they look not for it , for the sonne of man will come , when we think not of his comming . 14 when thy last sand shall be runne out , thou wilt have a farre diffetent opinion of thy whole life that is past , and be exceeding sorry thou hast been so carelesse and remisse . 15 o how wise and happy is he that now laboureth to be such a one in his life , as he wisheth to be found at the houre of his death . 16 to contemne the world perfectly , to goe forward in vertue zealously , to love reprose willingly , to amend our lives seriously , to obey superiors gladly , to denie himselfe throughly , and to suffer affliction for his sake patiently , make us confident we shall die happily . 17 whilst thou art in health thou maist doe many good deeds , but when thou art sick , i see not what thou art able to doe . 18 few in the weaknesse of their bodies gather strength to their soules , as they who are walking abroad , are seldome setled at home . 19 trust not to freinds and kindred , neither doe thou put off the care of thy soule till hereafter , for men will sooner forget thee , then thou art aware of . 20 it is better to look to it betime and doe some good a fore hand , then to trust to other mens curtesies . 21 if thou dost not provide for thy selfe in this world , who will have care of thee in that which is to come . 22 the time that is now present is very precious , now is the day of salvation , now is the acceptable time . 23 but alas that thou shouldst spend thy time so idlely here , where thou mightst purchase to live eternally hereafter . 24 the time will come when thou shalt desire one day or houre to amend in , and 't is a great question whether it will be granted thee . 25 o be loved from how great danger mightst thou deliver thy selfe ! from how great feare free thy selfe , if thou wouldst be now fearfull and carefull how to die ! 26 labour now to live so , that at the houre of death thou maist rather rejoyce then fear , learn now to die to the world that thou maist begin to live with christ. 27 learn now to contemn all earthly things that thou maist freely goe to christ. 28 chastise thy body now by repentance that thou maist then have assured confidence . 29 ah foole , why dost thou think to live long , when thou canst not promise to thy selfe one day , how many have been deceived and suddenly snatcht away ? 30 how often dost thou hear these reports , such a man is slain , another is drowned , a third breaks his neck with a fall , this man died eating , and that man playing ? 31 one perished by fire , another by the sword , another of the plague , and another was slain by theeves , thus death is the end of all , and mans life passeth away like a shadow . 32 who shall remember thee when thou art dead ? and who shall pray for thee when thou canst not help thy selfe ? 33 doe , doe now my beloved whatsoever thou art able to doe , for thou knowest not when thou shalt die , not yet what shall befall thee after thy death . 34 now whilst thou hast time heap unto thy selfe everlasting treasures , think on nothing but the salvation of thy soule , care for nothing but the service of thy god. 35 make now friends to thy selfe by honouring the saints of god , and imitating their vertues , that when thou failest in this short life they may receive thee into everlasting habitations . 36 esteem thy selfe as a stranger and pilgrime upon the earth , and as one to whom the affaires of this world doe nothing appertain . 37 keep thy heart free from the world and lifted up directly unto god , because thou hast here no abiding city . 38 send thither thy daily praiers and sighes joyned with unfained tears , that after death thy spirit may be happily commended into the hands of the almighty . chap. xxiiii . of iudgment and the punishment of sinnes . in all thy waies have a speciall aim to thy end , for how canst thou be able to stand before a severe iudge to whom nothing is hid . 2 who is not pacified with gifts , nor admitteth any frivolous excuses , but will judge according to right and equity . 3 o wretched and foolish sinner , who sometimes fearest the countenance of an angry and ignorant man , what answer wilt thou make to an angry and all-knowing god ? 4 why dost not thou provide for thy selfe against that great day of iudgment , when no man can excuse or answer for another , bu● every one shall have enough to answer for himselfe ? 5 now are thy paines profitable , thy tears acceptable , thy groans audible , thy griefe pacifieth for thy sinnes and prepareth thy soule . 7 the patient man hath a great and vvholesome purgatory , who though he receive injuries , yet grieveth more for the malice of an other then for his own wrongs . 8 who prayeth willingly for his adversaries , and from his heart forgiveth their offences , and delaieth not to aske forgivenesse of whomsoever he hath offended . 9 who is sooner moved to compassion then to anger , who often offereth violence to himselfe , and laboureth earnestly to bring the body into subjection to the spirit . 10 it is better to purge our sinnes and offences here , then keepe them to be purged and punished hereafter verily we doe but deceive our selves through an inordinate love of the flesh . 11 what else will that fire consume but thy sins , the more thou sparest thy selfe and followest thy pleasure now so much the more hereafter shall be thy punishment , and a greater fewel added to that flame . 12 in what thing a man hath sinned in the same shall he be punished , there shall the sloathfull be pricked forward with burning goads , and the gluttons vexed with great hunger and thirst . 13 there shall the lascivious and loves of pleasure be bathed in burning pitch and stinking brimstone , and the envious like mad doggs shall howle for very griefe . 14 there is no fault but shall have its proper and peculiar torment , there the proud shall be filled with all horrour and confusion , the covetous shall be pinched with exceeding penury , one houre of pain there shall be more bitter , then a thousand years of the sharpest pennance here . 15 there is no quiet no comfort for the damned there , yet here we have some intermission of our labours and injoy the comfort of our friends . 16 be now solicitous and sorrowfull for thy sinnes , that at the day of judgment thou maist be secure with the company of blessed soules 17 for then shall the righteous with great boldnesse stand against such as have vexed and oppressed them , then shall he sit to judge men , who is now content to be judged of men . 18 then shall the poor and humble have great confidence , but the proud man shall be compassed with feare on every side . 29 then will it appeare that he was wise in this world , who had learned for christ to be a foole and despised . 30 then shall affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up , then shall the devout rejoyce and the prophane mourne . 31 then shall he more rejoyce that hath beat down his own flesh , then he that hath abounded in all pleasure and delight . 32 then shall the poor garment shine and glitter , and the precious robes seem vile and contemptible , then shall be more commended the poor cottage , then the stately pallace . 33 then will constant patience more avail us then all earthly power , and simple obedience be preferred before all worldly wisdome . 34 then shall a good and cleare conscience more rejoyce a man then the profound learning of phylosophy , and the contempt of riches weigh more then all worldly treasures . 35 then wilt thou be comforted that thou hast praied devoutly , then fared daintily , and be more glad thou hast kept silence , then thou hast talked much . 36 then will good works prevail more then godly words , then a strict life and severe repentance will be more pleasing then all earthly delight . 37 prove first here what thou canst indure hereafter , accustome thy selfe now to suffer a little , that thou maist then be delivered from more grievous pains . 38 if now thou canst indure so litle , how wilt thou then be able to indure perpetuall torments , if a litle suffering make thee so impatient , what will hell fire doe hereafter . 39 assure thy selfe thou canst not have two paradises ; it is impossible to injoy delights in this world , and after that raign for ever with christ. 40 suppose thou hadst hitherto lived alwaies in honour and delights , what would all this avail thee if thou wert to die at this instant . 41 all therefore is but vanity and texation of spirit , besides the love of god and his alone service . 42 for he that loyeth god with all his heart is neither afraid of death nor judgment , nor of punishment , nor of hell , for perfect love gives secure accesse to god. 43 but he that takes delight in sin , what marveil is it if he be afraid both of death and iudgment ? yet it is good although love be not of force to withhold thee from sinne , that at least the feare of hell should restrain thee . 44 but he that laieth aside the fear of god , can never continue long in good estate , but falleth quickly into the snares of the divell . chap. xxv . of the zealous amendment of our whole life . be watchfull and diligent in the service of god , and often bethink thy selfe wherefore thou camest hither , and why thou hast left the world . 2 was it not that thou mightst live to god , and become a spirituall man , be fervent then to come forward , for shortly thou shalt receive a reward of thy labours , 3 there shall not be then any fear or sorrow in thy coasts , labour but now a litle , and thou shalt find great rest , yea perpetuall joy to thy soule . 4 if thou continuest faithfull and fervent in doing good , no doubt but god will be faithfull , and full in rewarding thee . 5 thou oughtst to have a good hope in getting the victory , but thou must not be seeme of it , lest thou waxe either negligent or proud . 6 when one that was in great anxiety of mind often wavering between fear and hope , did once being very sorrowfull prostrate himselfe by praier in a church before the altar , began to think thus with himselfe , saying , 7 o that i knew certainly i should persevere unto the end , and presently heard this heavenly answer within him , what if thou kn●wst it , what wouldst thou doe ? doe but so now as thou wouldst then doe , and thou shalt be secure . 8 and being straightway conforted and strengthned in mind he commited himselfe wholly to the will of god , and so left off all carefull doubting . 9 neither would he curiously search what should become of him , but rather , applied himselfe to know ▪ the perfect and acceptable will of god , for the beginning and accomplishing of every good work . 10 put thy trust in the lord and doe good saith the prophet , and inhabit the land , and thou shalt be fed with the plenty thereof . 11 one thing there is that draweth men back from a progresse in good & a thorough reformation of evill , the horrour of the difficulty and the labour of the combate . 12 for without doubt they especially above all others profit best in godlinesse , who strive more manfully to overcome these things , which are most grievous and averse from their own dispositions . 13 for there a man profits more and obtaines greater grace , where he more overcometh himselfe and mortifieth the inward man. 14 but all have not alike to overcome and mortifie , for although , a man have stronger passions , yet if he be zealous in the chase , shall sooner overcome , then he that hath fewer , and is not so fervent . 15 two things especially much further any great amendment , to wit● to withdraw our selves violent 〈…〉 that to which our nature is vitiou●●●●●clined , and earnestly to contend for the good we stand in need of . 16 be carefull also to avoid with greater diligence those things in thy selfe which doe most displease thee in others . 17 gather some profit to thy soul out of every occasion whosoever thou be , so that if thou seest or hearest any good examples , be kindled and provoked to doe the like . 18 but if thou perceive any thing worthy of reproofe , take heed of doing the same , or if thou have done it , labour quickly to amend it . 19 as thou eyest other men so are other mens eies upon thee , how sweet and pleasant a thing is it to see those that be fervent and zealous , to be tractable and obed●ent . 20 again how sorrowfull and sad a spectacle is it to see men live dissolutely and disorderly , not applying themselves to that whereunto they were called . 21 how hurtfull and pernitious is it to neglect the chiefe intent and 〈…〉 of their callings , and busie 〈…〉 in that which they have nothing to doe withall . 22 be mindfull of that profession thou hast taken upon thee , and have alwaies in thy heart the remembrance of christ crucified . 23 when thou lookst upon his life thou maist well be ashamed of thine own for though thou hast a long time professed christianity , yet hast thou not endeavoured much to conform thy selfe to christ. 24 a religious man who exerciseth himselfe attentively and devoutly in the life & death of christ , shall there abundantly find all things necessary and profitable , and out of iesus he shal need to seek nothing . 25 o if iesus christ and him crucified would sink deep into our hearts , how quickly and sufficiently learned should we prove ? 26 a religious man that is zealous taketh and endureth all well that is commanded him , but he that is negligent and luke warme hath tribulation npon tribulation . 27 nay he is upon every side straightned and molested , for he is void of inward consolation , and forbidden to take any outward comfort . 28 a religious man without discipline is in great danger of ruine , he that seeketh liberty and ease shall ever live in disquiet , for one thing or other will alwaies displease him . 29 o that we had nothing else t● doe but alwaies with our mouth and whole heart to praise our lord god! 30 o that thou mightst never have need to eat , nor drink , nor sleep , but alwaies praise god , and only attend upon spirituall imployments . 31 then shouldst thou be much happier then now thou art , when upon every occasion thou art so ready to follow the lusts of the flesh . 32 would we were not put to such necessities , but had only the spirituall ●efections of the soule , which alas we ●ast of too seldome . 33 when a man is come to that passe , that he seeketh no comfort in any creature , then doth god first begin ▪ to be a sweet relish unto him . 34 then will he be well content with whatsoever shall befall him , then shall not a great matter overjoy him , ●or a small matter trouble him . 35 but with great integrity and confidence commits himselfe to god , who shall be to him all in all , to whom nothing perisheth or dieth , but all things live unto him , and serve him without delay . 36 remember alwaies thy end , and how time lost never returnes , without care and diligence thou shalt never become vertuous . 37 if thou beginnest to waxe cold all is not well with thee , hut if thou give thy selfe to fervency thou shalt find much peace , and through the assistance of god's grace and love of vertue , thou shalt find thy labour but light . 38 the fervent and diligent man is ready at all assayes , it is easier to endure the labour and pains of the body , then to conqu●re the vices and passions of ●he mind . 39 he that avoideth not small slips , by litle and litle may take a great fall , if thou spend the day well , thou wilt be alwaies merry at night . 40 be watchfull over thy waies , and whatsoever become of others be carefull of thy selfe , the greater violence thou usest against thy selfe , the greater benefit shalt thou reap . the second book ▪ chap. i. of inward conversation . the kingdome of god is within you , saith the lord. turne thee with thy whole heart unto the lord , and forsake this wretched world , and thy soule shall find rest . 2 learn to contemne outward things , and give thy selfe to the inward , and thou shalt see the kingdome of god to come into thee . 3 for the kingdome of god is peace and joy in the holy ghost , which is not bestowed upon the wicked . 4 christ will come unto thee , and shew thee his comfort , so that thou wilt provide within thee a dwelling place fit for him . 5 all his beauty and glory is within , no● caring for any thing else , there delighteh he himselfe . 6 the inward man he often visits and hath with him sweet discourse , pleasant comfort , much peace , wonderfull familiarity ▪ 7 o faithfull soule make ready thy heart for this bride-groome , that he may vouchsafe to come unto thee , and dwell within thee 8 for so he saith , if any man love me he will keep my word , and we will come unto him , and will make our aboade with him . 9 give therefore unto christ a place in thy heart , and deny entrance to all others , when thou hast christ , thou art rich enough , and he will suffice thee . 10 he will faithfully oversee thee ; and carefully provide for thee in all things , so that thou shalt not need to depend upon men . 11 for men soon alter their minds , or quickly fade away , but christ remaineth for ever , and standeth out stoutly to the very end . 12 there is litle trust to be given to fraile and mortall man , though he be profitable and deare unto thee ; neither oughtest thou much to be grieved when sometimes he crosses and contradicts thee . 13 they that to day take thy part to morrow may be against thee , and so on the contrary : they often turne like the wind . 14 put thy whole trust and confidence in god , love him for his mercy , feare him for his judgment , he will answer for thee , and will doe in all things ▪ what is best . 15 thou hast here no abiding city , and wheresoever thou be , thou art but a stranger and pilgrime , neither shalt thou ever have rest , unlesse thou be fully united to thy saviour . 16 why dost thou gaze up and down here , since this is not the place of thy aboad : in heaven ought to be thy dwelling place , and all things here to be lookt upon but as it were in the passage . 17 all things passe away , and tho● together with them , beware thou en●angle not thy selfe in them , l●ast thou be caught and confounded . 18 let thy thought be on the almighty , and thy praier be directed unto christ without ceasing . 19 if thou canst not contemplate high and heavenly things , rest thy selfe in the passion of thy saviour , and dwell willingly in the wounds of his sacred body . 20 for if thou fl●e devoutly to his holy wounds , and to the precious marks of his passion , thou shalt find great comfort in all thy tribulation . 21 neither wilt thou much care to be despised of men , and wilt easily endure the words of slanderous tongues . 22 christ was also in the world despised of men , he was exposed to the reproach of his enemies , and forsaken by his acquaintance and friends in his greatest extremity . 23 christ had adversaries and backbiters , and wilt thou have all men thy friends and benefactors , how shall thy patience be crown'd , if no adversity befall thee ? 24 if thou wilt not endure adversity , how art thou christ's friend ? suffer with christ , and for christ , if you desire to raigne with christ. 25 if thou hast but once entred into the secrets of thy saviour , and tasted a litle of his ardent love , then wouldst thou not care for thine owne commodity or discommodity , but rather rejoyce at thy wrongs offered thee , for the love of iesus maketh a man to despise himselfe . 26 a lover of iesus and of the true inw●rd man , and one free from inordinate affections , can easily turn himselfe to god , and being lifted up in spirit above himselfe , rests in the fruition of joy . 27 he that relisheth all things as they are , and not as they are called and esteemed to be , he is truly wise indeed , and rather tought of god then of men . 28 he that knowes to walk within himselfe , and to make small account of outward things shall be sure to have time and place enough to performe devout exercises . 29 the inward man doth quickly recollect himselfe , because he never gives himselfe wholly to outward imployments . 30 bodily labour is no let unto him , nor necessary businesse so it be seasonable , but as things fall out so he applieth himselfe unto them . 31 he that is well disposed within himselfe , is not troubled with the strange and perverse behaviour of men by how much a man drawes businesse to himselfe , by so much is he hindred and distracted . 32 if all were well with thee , and thou throughly purged , all things would turn to thy good and profit . 33 therefore doe many things displease thee and often trouble thee , because thou art not yet full dead unto thy selfe , nor free from the affection of earthly things . 34 nothing so defileth and entangleth the heart of man , as our impure love of these earthly creatures . 35 if thou refuse comfort in outward things , thou shalt more easily contemplate the things that are in heaven , and often inwardly triumph for very joy . chap. ii. of humble s●bmission . vveigh not very much who is for thee or against thee , let this be thy care and endeavour , that god may be with thee in all thou takest in hand . 2 keep a good conscience and god will defend thee sufficiently , for whom god will help , no malice of men can hurt . 3 if thou knowest how to suffer and hold thy peace , without doubt thou shall have help from above , he knoweth the season and manner how to delive● thee . 4 therefore thou oughtst to resigne up thy selfe unto god , for it belongs to him to help and deliver from all mischiefe . 5 oftentimes it much availeth us for the better keeping of humility , that others know and reprehend our faults . 6 when man humbleth himselfe for his owne offences , then he easily pacifies others , and quickly satisfies those that are offended with him . 7 god protecteth and delivereth the humble , he loveth and comforteth the humble , to an humble man he humbleth himselfe . 8 vnto the humble man he giveth great grace , and after he hath cast him down , he raiseth him unto glory . 9 vnto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himselfe . 10 though the humble person suffer much outward calamity , yet is he at peace within himselfe because he relieth upon god , and not upon the world . 11 think not that thou hast profited any thing at all , unlesse thou hast learnt to esteem thy selfe inferiour unto all . chap. iii. of a good and peaceable man. be first of all at peace with thy selfe , then maist thou be better able to pacifie others , a peaceable man doth more good then he that is learned . 2 a passionate man turneth good into evill , and easily beleeveth the worst . a good quiet man turneth all things into good , he that is peaceable is not suspicious of any . 3 he that is discontent and troubled , is tossed up and down with many suspitions , he is neither quiet himselfe nor suffereth others to be quiet . 4 he speaketh that oftentimes which he ought not to speake , and omitteth that which were more expedient for him to doe . 5 he considereth what others are bound to doe , and neglecteth that which he is bound to himselfe . 6 first therefore have a zealous care over thy selfe , and then thou maist justly shew thy selfe zealous of thy neighbours good . 7 thou knowest well how to excuse and colour over thine own deeds , and yet thou wilt not admit of other mens excuses . 8 it were more equall and meet thou shouldst accuse thy selfe , and excuse thy brother , if thou wilt be borne withall , bear thou with another . 9 behold how farre off thou are yet from true charity and humility , which knoweth not how to be angry or displeased with any , but with him that hath it . 10 it is no great matter to converse with the good and those of a gentle disposition , for that is naturally pleasing unto all , and every one is willing to be at peace , and love those that are of his humour . 11 but to be at quiet with the stubborn and perverse , with the disorderly and such as crosse us , is a great grace , a very commendable and manly fact . 12 there be who are at peace with themselves and with others also , and there be who can be quiet neither with themselves nor with others ; they are troublesome to others , but to themselves most of all . 13 and others there are who keep themselves in peace and labour to bring others into peace . 14 our greatest peace , in this miserable life consisteth rather in humble enduring , then in not feeling adversities . 15 he shall injoy the greatest peace that can tell how to be most patient ; such a man is a conquerer of himselfe , a lord of the world , a friend of christs , and an heire of heaven . chap. iiii. of a pure mind and upright intention . vvith two wings man is lifted up from earthly vanities , to wit , with simplicity and purity ; simplicity ought to be in our intentions , purity in our affections . 2 simplicity fixeth the eyes of our soule upon god , purity apprehendeth and tasteth his sweetnesse ; thou shalt not be hindred from any good action , if thou be inwardly free from inordinate affections . 3 if thou intend and seek nothing else but the good pleasure of god and the profit of thy neighbour , thou shalt injoy internall liberty . 4 if thy heart were sincere and upright , then every creature would be unto thee a looking glasse of life , and a book of holy learning . 5 there is not a creature so small and so vile , that doth not represent the goodnesse of god. 6 if in thine own heart thou art good and pure , then wouldst thou be able to see and understand all things without any let or impediment ; a pure heart pierceth heaven and hell . 7 such as a man is inwardly so he judgeth outwardly , if there be joy in the world the pure of heart possesseth it , if tribulation and affliction , an evill conscience feeles it . 8 as iron put into the fire looseth his rust , and burneth bright like fire , so he that turnes truly unto god , putteth off the flesh , and is become a new man. 9 when a man begineth to waxe cold , then he is afraid of small paines , and willingly receiveth comfort from without . 10 but when he begins fully to overcome himselfe , and to walk manfully in the waies of god , then he esteems those things but easie which before seemed grievous unto him . chap. v. of the consideration of ones selfe . vve cannot trust to our selves very much , for lack of grace and understanding ; there is but litle light in us , and that which we have , we quickly loose out of negligence . 2 and many times we doe not perceive how blind we are within , we often doe evill and excuse it worse . 3 we are sometimes moved with passion , and think it to be zeale , we reprehend small things in others , and passe over greater matters in our selves . 4 we quickly feel and weigh what we suffer at the hands of others , but we mind not what others suffer from us . 5 he that doth well and rightly consider his own workes , will find litle cause to judge hardly of another . 6 the inward man preferreth the care of himselfe before all other cares , and he th●t diligently looketh to himselfe , doth seldome speake much of other . 7 thou shalt never be devout and right within , unlesse thou be silent concerning other mens affaires , and look especially to thy selfe . 8 if thou attend wholly to god , and to thy selfe , thou wilt be litle moved with whatsoever thou seest abroad . 9 where art thou when thou art not with thy selfe , and when thou hast run over all , what art thou the better if thou neglect thy selfe . 10 if thou desirest peace of mind and true concord , thou must cast behind thee all other things , and look only to thy selfe . 11 furthermore thou shalt gaine much if thou shalt keep thy selfe f●ce from all worldly cares , and thou shalt greatly decay if thou make any account of earthly things . 12 account nothing great , nothing high , nothing gratefull , nothing acceptable but god alone , or that which is from god. 13 esteem all comfort vain which thou receivest from any creature , the soul that loveth god despiseth all things in respect of god. 14 god alone who is eternall infinite and incomprehensible is the comfort of the soule , and the true joy of the heart . chap. vi. of the joy of a good conscience . the glory of a good man is the testimony of a good conscience : have a good conscience and thou shalt ever have joy . 2 a good conscience is able to endure much , and is exceeding cheerfull in adversities , an evill conscience is alwaies fearfull and unquiet . 3 thou shalt rest quietly if thine heart reprove thee not ; rejoyce not but when thou hast done well . 4 wicked men have never any true joy , neither doe they feele inward peace , for there is no peace to the wicked , saith the lord. 5 although they say we live in peace , there shall no evill happen unto us , and who dares doe us any harm . 6 believe them not , for suddenly shall the wrath of the lord arise , and their actions shall turn to nothing , and their cogitations shall utterly perish . 7 to glory in tribulation is no hard thing to him that loveth , for so to glory is to glory in the crosse of our lord. 8 the glory is short which is given and received from men , sorrow alwaies attends the glory of the world . 9 the glory of the good is in the testimony of a good conscience , and not in the tongues of men , the gladnesse of the just is of god , and in god , and their joy is of the truth . 10 he that desireth true and everlasting glory careth not for that which is temporall , and he that seeketh after temporall glory , or contemneth it not from his heart , is lesse in love with heavenly . 11 he injoyeth great tranquility of mind , that eareth not for the praises or dispraises of men , he is easily content and pacified whose conscience is pure . 12 thou art not the more holy for being commended , nor the more vile for being dispraised , thou art what thou art , neither canst thou be greater then what thou art in the sight of god. 13 if thou consider what thou art within thee , thou wilt not care what men say of thee , man seeth but the face , but god considereth the heart . 14 man looketh upon the deeds , but god weigheth the intentions ; to doe alwaies well , and to esteeme litle of thy selfe , is a signe of an humble mind . 15 to refuse to be comforted by any creature is a signe of great purity and inward confidence . 16 he that seeketh a thing without himselfe , to bear witnesse of himselfe , it is plain he hath referred himselfe wholly unto god. 17 for not he that commendeth himselfe the same is approved , saith s. paul , but hee whom god commendeth . 17 to walk inwardly with god and not to be possessed with any outward affection , is the state of an inward and spirituall man. chap. vii . of the love of iesus above all things . blessed is he that understandeth what it is to love iesus , and to despise himselfe for iesus sake . 2 thou oughest to leave thy beloved for thy beloved , thy beloved sin for thy beloved saviour ; for that iesus will alone be beloved above all things . 3 the love of the creature is deceiptfull and unconstant , the love of iesus is faithfull and permanent . 4 he that cleaveth to creatures shall full with that which is ready to fall , he that embraceth iesus shall be fastned into him . 5 love him , and keep him for thy friend , who when all goe away , will not forsake thee nor suffer thee to perish in the end . 6 prevent the world and begin to forsake it first before it forsake thee , for thou must one day be left of all men whether thou wilt or no. 7 stick thee close to iesus both in life and death ; and commit thy selfe unto his trust , who when all faile , can alone helpe thee . 8 thy beloved is of that nature , that he will none of that which appertaineth to others , but will have thy heart alone , and sit like a king in his owne throne . 9 if thou couldest purge thy selfe perfectly of all creatures , iesus would willingly dwell with thee : whatsoever confidence thou reposest in men without iesus , is all no better then lost . 10 trust not , nor rely upon a reed full of wind ; for that all flesh is as grasse and all the glory thereof shall wither away as the flower of the field . 11 thou shalt quickly be deceived , if thou look only to the outward shew of men : and if in them thou seekest for comfort and commodity , thou shalt instead thereof often feele losses and crosses . 12 if thou seekest jesus in all things , thou shalt surely find iesus : but if thou seekest thy selfe , thou shalt also find thy selfe , but to thine own destruction . 13 for man doth more hurt himselfe , if he seeke not iesus , then the whole world , and all his adversaries could annoy him . chap. viii . of familiar oonversation with iesvs . vvhen iesus is present , all is well , and nothing seemeth difficult , but when iesus is absent , every thing is hard . 2 when iesus speaketh not inwardly unto us , our comfort is nothing worth ; but if iesus speak but one word , we feele much consolation . 3 did not mary magdalen presently rise from the place where she wept , when martha said unto her , thy master is here , and calleth thee . 4 happy is the houre when iesus calleth from the teares of the eyes to the joy of the spirit . how dry and hard art thou without iesus ? how foolish and vaine , if thou desire any thing out of iesus ? is not this a greater losse , then if thou shouldest loose the whole world . 5 what can the world profit thee without iesus ? to be without iesus is a grievous hell ; and to be with iesus is a sweet paradise . 6 if iesus be with thee , no enemy can hurt thee , he that findeth iesus findeth a good treasure ; yea a good above all goods . 7 and he that looseth iesus , looseth too much , and more then the whole world . he is most poore that liveth without iesus : and he most rich that is well with iesus . 8 it is a great skil to know how to converse with iesus , and a great wisdome to know how to keepe iesus . 9 be humble , and peaceable , and iesus will be with thee ; be devout and quiet , and iesus will stay with thee . 10 thou maist drive away iesus and loose his grace , if thou givest thy selfe to outward things . 11 and if thou shouldest drive him from thee , and loose him , unto whom wilt thou fly , and what friend wilt thou then seeke ? 12 without a friend thou canst not well live : and if iesus be not above all a friend unto thee , thou shalt be too too sorrowful and desolate . 13 thou doest therefore foolishly , if thou doest trust or rejoyce in any other . it is better for the● to have all the world against thee , then iesus offended with thee . 14 amongst all things therefore that be deare unto thee , let iesus alone be thy chiefest beloved . 15 love all for iesus , but iesus for himselfe . iesus ch●ist alone is especially to be beloved , who alone is found to be good , and faithfull above all friends . 16 for him , and in him , let aswell friends as foes be deare unto thee : and all these are to be prayed for , that all may know and love him . 17 never desire to be singularly commended or beloved , for that appertaineth only unto god , who hath none like unto himselfe . 17 neither doe thou desire that the heart of any should be set on thee , nor doe thou set thy heart on the love of any : but let iesus be in thee , and in every vertuous and good man. 18 be pure and free within , and intangle not thy heart with any crea●●re . thou oughtest to be as it were naked , and carry a pure heart to god , if thou wilt consider , and prove , and see how sweet our lord is . 19 and truly unlesse thou be prevented , and drawen by his grace , thou shalt never attaine to that happinesse , to forsake and cast away all , that thou alone maist be united to him alone . 20 for when the grace of god commeth unto a man , then he is strong and nothing is hard unto him , and when it goeth away , he is poore and weake , and as it were left unto the will of whomsoever will afflict him . 21 in this thou oughtest not to be dejected , nor despaire , but to resigne thy selfe with all indifferency unto the w●ll of god , and to ●eare all things that befall thee for the glory of christ. 22 for after winter followeth summer : after night commeth day , & after a tempest faire weather . chap. ix . of the want of all comfort . it is 〈◊〉 great matter to despise humane 〈◊〉 , when we have divine , or to neg●●● divine when we have humane . 2 it 〈…〉 and very much , to be able to wan● both humane and divine comfort . 2 and for the honour and glory of god , to be willing to endure desolation of heart ; and to seeke himselfe in nothing , nor to regard his owne good actions . 3 what great matter is it , if thou be cheerfull and devout at the comming of heavenly grace ? this houre is w●●shed for of all men . 4 he rideth easily whom the grace of god carrieth . and what marvaile , if he feele not his burden who is borne up by the almighty , and led by the greatest guide ? 5 we are alwaies willing to have something for our comfort : and a man doth hardly put off , and forsake himself . the holy martyr s. laurence overcame the world with his prelate . 6 because he despised whatsoever seemed delightsome in the world : and for the love of christ he patiently suffered the high priest of god s. si●tus to be taken from him , whom he most loved . 7 he overcame therefore the love of man by the love of the creator ; and he rather chose the divine pleasure , then humane comfort . 8 see thou also learne to forsake some necessary thing , and a beloved friend for the love of god. 9 be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 10 a man must fight long , and with a constant mind , before he g●● the victory , and be able to place his whole heart in god. 11 when a man trusteth in himselfe , he easily slideth unto humane comforts . 12 but a true lover of christ , and a diligent follower of vertue , giveth not himselfe to such solace , nor seeketh sensible sweetnesse , but rather forcible exercises , and to sustaine hard labours for christ. 13 when therefore spirituall comfort is given thee from god , receive it thankfully ; but know that it is the gift of god , not any desert of thine . 14 be not puffed up , joy not too much , neither doe thou presume vainly : but be rather the more humble for that grace , and more wary and fearefull in all thy actions : for that houre will passe away , and temptation will succeed . 15 when consolation is taken from thee , despaire not presently ; but with humility and patience attend the heavenly visitation : for god is able againe to give thee greater consolation . 16 this is not new nor strange unto them , that have experience in the way of god ; for in the great saints and ancient prophets , there was oftentimes such kind of alteration . 17 for which cause one when he had grace , said , i said in my prosperity i shall never be removed . 18 but when this was gone from him , he addeth what he found in himselfe , saying ▪ thou turnedst thy face from me , and i became troubled . 19 yet doth he not despaire in the midst of these changes , but more earnestly prayeth unto our lord , and saith : vnto thee ( o lord ) i will cry , and i will pray unto my god. 20 lastly he receiveth the fruit of his prayer , and witnesseth that he was heard , saying : our lord hath heard me , and taken pity on me : our lord is become my helper . 21 but wherein ? thou hast turned ( saith he ) my sorrow into joy , and thou hast compassed me about with gladnesse . 22 if great saints have been so dealt with all , we that are poore and weake ought not to despaire , if we be sometimes fervent , and sometimes cold . 23 for the spirit commeth and goeth , according to the good pleasure of his will , for which cause blessed iob saith , thou visitest him early in the morning , and suddainly thou provest him . 24 whereupon therefore can i hope , or wherein ought i to trust , but in the great mercy of god alone , and in the onely hope of heavenly grace ? 25 for whether i enjoy the presence of good men , or devout brethren , or faithfull friends , or holy bookes , or learned treatises , or sweet songs and himmes , 26 all these helpe litle , and have litle savour , when grace forsaketh me , and i remaine left in my owne poverty . 27 at such a time there is no better remedy then patience , and the resigning of my selfe unto the will of god. 28 i never found any so religious and devout , that hath not had sometimes a with drawing of grace , or felt not a decrease of fervour . 29 there was never saint so highly rapt , and illuminated , who first or last was not tempted . 30 for he is not worthy of the high contemplation of god , who hath not been exercised with some tribulation for god's sake . 31 for temptation going before , is wont to be a signe of ensuing comfort . and unto those that are proved by temptations , heavenly comfort is promised . he that shall overcome , saith he , i will give him to eate of the tree of life . 32 but divine comfort is given , that a man may be stronger to beare adversities . there followeth also temptation , lest we should waxe proud of that good . 33 the divell sleepeth not , neither is our flesh as yet dead : therefore cease not to prepare thy selfe to the battaile : for on thy right hand , and thy left are enemies that never rest . chap. x. of thankfulnesse for the grace of god. vvhy seekest thou rest , since thou art borne to labour ? dispose thy selfe to patience , rather then to comforts , and to the bearing of the grosse , rather then to gladnesse . 2 what secular person is there , that would not willingly receive spirituall joy and comfort , if he could alwaies have it ? spirituall comforts exceede all the delights of the world , and all the pleasures of the flesh . 3 all worldly delights are either vaine , or uncleane : but spirituall delights are only pleasant and honest , produced by vertues , and infused by god into pure hearts . 4 but no man can alwaies enjoy these comforts according to his desire ; for the time of temptation is not long away . 5 false freedome of mind , and great trust of our selves , is very contrary to heavenly visitation . 6 god doth well in giving grace : but man doth evill in not returning it againe wholly unto god , with thanksgiving . 7 and therefore the gifts of grace cannot flow in us , because we are ungratefull to the given : and returne them not wholly to the head fountaine . 8 for grace is ever due to him that is thankfull , and from the proud shall be taken that which is wont to be given to the humble . 9 i desire not that consolation that taketh from me compunction , nor that contemplation which breedeth a haugh●y mind . 10 for all that is high , is not holy : nor all that is sweet , good : nor every desire , pure ; nor every thing that is deare unto us , is gratefull to god. 11 i doe willingly accept of that grace ▪ whereby i may ever become more humble and fearful , and be made more ready and able to forsake my selfe . 12 he that is taught by the gift of grace , and by the scourge of the withdrawing thereof ; will nor dare to attribute any good to himselfe : but will rather acknowledge himselfe poor , and naked . 13 give unto god that which is god's ; and ascribe unto thy selfe that which is thine own : that is , give thanks unto god for his grace , and acknowledge that nothing is to be attributed to thee , but only sinne , and the punishment due thereunto . 14 content thy selfe , and desire alwaies the meanest and lowest things , and the highest shall be given thee : for the highest stand not without the lowest . 15 the highest saints before god , are the least in their owne judgments ; and how much the more glorious , so much the humbler within themselves . 16 those that are full of truth , and heavenly glory , are not desirous of the vain glory of this world . those that are firmly setled and grounded in god can no way be prov'd . 17 and they that ascribe all unto god what good soever they have received , seeke not glory one of another but would have that glory which is from god alone : and desire above all things to praise god in himselfe , and in all the saints , and alwaies tend unto the same . 18 be therefore gratefull for the least gift , and thou shalt be made worthy to receive greater . let the least be unto thee also as the greatest , and the most contemptible as an especiall gift . 19 if thou consider the worth of the giver , no gift will seeme litle , or of meane esteeme . for it is not litle that is given by the soveraigne majesty of god. 20 yea if he should give punishment and stripes , it ought to be gratefull , for that he doth it alwaies for our salvation , whatsoever he permitteth to happen unto us . 20 he that desireth to keepe the grace of god , let him be thankfull for the grace given ; and patient for the taking away thereof . let him pray that he may returne , let him be wary and humble , lest he loose it . chap. xi . how few the lovers of the crosse of christ are . iesus hath now many lovers of his heavenly kingdome , but few bearers of his crosse : he hath many desirous of comfort but few of tribulation . 2 he findeth many companions of his table , but few of his abstinence . all desire to rejoyce with him , few will suffer any thing for him , or with him . 3 many follow iesus unto the breaking of bread , but few to the drinking of the cup of his passion . many reverence his miracles , few follow the ignominy of his crosse. 4 many love iesus , as long as adversities happen not . many praise & blesse him , as long as they receive any comfort from him . 5 but if iesus hide himselfe , and leave them but a while , they fall either into complaint , or into too much dejection of mind . 6 but they that love iesus for iesus , and not for some comfort of their owne , blesse him in all tribulation and anguish of heart , as well as in the greatest comfort . 7 and although he should never give them comfort , they notwithstanding would ever praise him , & alwaies give him thankes . 8 o how powerfull is the pure love of iesus , which is mixed with no selfe-love , nor proper interest ! are they not all to be called hirelings that ever seeke comforts ? 9 doe they not shew themselves to be rather lovers of themselves , then of christ , that alwaies think of their commodity and g●ine ? where may one be found that will serve god , without looking for reward ? 10 it is hard to find any one so spirituall , that is free from the love of all earthly things . for where is any that is inddeed poore in spirit , and free from all affection of creatures ? thou maist goe to the end of the world before thou find him . 11 if a man should give all his wealth , yet is it nothing . and if he should doe great pennance , yet is it litle ▪ and if he should attain to all knowledge he is yet farre off . 12 and if he should have great vertue , and very fervent devotion , yet there is much wanting , to wit , one thing which is most necessary for him . 13 what is that ? that leaving all he forsake himselfe , and goe perfectly from himselfe , and retaine nothing of selfe-love . and when he hath done all that he knoweth to be done , let him thinke that he hath done nothing . 14 let him not weigh that much which might be much esteemed , but according to truth , let him affirme himselfe to be an unprofitable servant , as our saviour hath said : when you shall have done all things that are commanded you , say , we are unprofitable servants . 15 then may he be truly poore in spirit and naked , and say with the prophet : i am alone and poore , yet no man richer , no man more powerfull , no man more free then he that can leave himselfe and all things , and put himselfe in the meanest and lowest place . chap. xii . of the highway of the holy crosse. vnto many seemeth hard this sppeech , deny thy selfe , take up thy crosse and follow iesus : but it will be much harder to hear that last word : get yee away from me , yee cursed into everlasting fire . 2 for they that now willingly heare and follow the word of the crosse , shall not then feare to heare the sentence of everlasting damnation . 3 this signe of the crosse shall be in heaven , when our lord shall come to iudgment . 4 then all the servants of the crosse , who in their life time conformed themselves unto christ crucified shall draw neere unto our lord with great confidence . 5 why therefore fearest thou to take up the crosse , which leadeth thee to a kingdome ? in the crosse is health , in the crosse is life , in the crosse is protection against our enemies . 6 in the crosse is infusion of heavenly sweetnesse , in the crosse is strength of mind , in the crosse is joy of spirit , in the crosse is the height of vertue , in the crosse is the perfection of sanctity . 7 there is no health of the soule , nor hope of everlasting life , but in the crosse. take up therefore thy crosse and follow iesus , and thou shalt goe into life everlasting . 8 he is gone before , bearing his crosse , and is dead for thee on the crosse ; that thou maist also beare thy crosse , and desire to die on the crosse with him . 9 for if thou diest with him , thou shalt also live with him ; and if thou be his companion in paine , thou shalt be partaker with him also in glory . 10 behold in the crosse all doth consist , and all lyeth in ending our life upon it : for there is no other way , unto life , and unto true inward peace , but the way of the holy crosse , and of daily mortification . 11 goe where thou wilt , seeke whatsoever thou wilt thou shalt not find a higher way above , nor a safe●● way below , then the way of the holy crosse. 12 dispose and order all things according to thy will , and judgment : yet thou shalt ever find , that of necessity thou must suffer some-what , either willingly or against thy will. 13 so as thou shalt never fully avoid the crosse , for either thou shalt feele paine in thy body , or in thy soule thou shalt suffer tribulation of spirit . 14 sometimes thou shalt be forsaken of god , sometimes thou shalt be troubled by thy neighbours , and which is more , oftentimes thou shalt be irksome to thy selfe . 15 neither canst , thou be delivered or cased by any remedy or comfort ▪ but so long as pleaseth god , thou oughtest to beare it . 16 for god will have thee learne to suffer tribulation without comfort ; and that thou submit thy selfe wholly to him , and become more humble by tribulation . 17 no man hath so lively a feeling of the passion of christ , as he who hath chanced to suffer the like . the crosse therefore is alwaies ready , and every where attendeth thee . 18 thou canst not escape it , whither soever thou fliest ; for wheresoever thou goest , thou carriest thy selfe about with thee , and thou shalt ever find thy selfe . 19 turne thy selfe upward , turne thy selfe downward , turne thee within , or turne thee without . 20 which way soever thou doest turn thee , alwaies thou shalt find the crosse. 21 and every where of necessity thou must have patience , if thou wilt have inward peace , and obtaine an everlasting crowne . 22 if thou beare the crosse willingly , it will beare thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not 23 if thou beare it unwillingly , thou makest for thy selfe a new burthen , and increasest thy load , and yet notwithstanding thou must beare it doe what thou canst . 24 if thou cast away one crosse , without doubt thou shalt find another , and that perhaps a more heavy . 25 thinkest thou to escape that which no man could ever avoid ? which of the saints in the world was without crosses and tribulations ? 26 verily iesus christ our lord was never one houre without paine of suffering , so long as he lived . christ ( saith he ) ought to suffer , and rise againe from death , and so to enter into his glory . 27 and how doest thou seeke any other way , then this kings high way , which is the way of the holy crosse ? 28 the whole life of christ was a crosse and martyrdome : and doest thou seeke rest and joy ? 29 thou art deceived , thou art deceived , if thou seekest any other thing thē to suffer tribulations , for this whole mortall life is full of miseries , and invironed on every side with crosses . 30 and how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth ; for the love he beareth to god , encreaseth the griefe which he endureth for his banishment . 31 but yet this man , though so many wayes affl●cted , is not without the ease of consolation , for the great good which he perceiveth to grow unto him by the bearing of his crosse 32 for whilest he willingly putteth himselfe under it , all the but then of tribulation is turned into the confidence of divine consolation . 33 and how much the more the flesh is wasted by affliction , by so much the more is the spirit strengthened by inward grace . 34 and sometimes he is so strengthened with the ●eeling of tribulation , and adversity , for the love of conforming himselfe to the crosse of christ , that he would not wish at any time to be without sorrow and tribulation . 35 because he beleeveth , that so much the more acceptable he shall be unto god , how much the more for number & weight he can suffer for him . 36 this is not the power of man , but it is the grace of christ , that can , and doth so much in fraile ●lesh : that what naturally it alwaies abhorreth and flieth , that by fervour of spirit , it taketh hold on and loveth . 37 it is not according to mans inclination to bear the crosse , to love the crosse , to chastise the body and bring it into subjection , to shun promotion . 38 to suffer contumelies with a joyfull heart , to despise himselfee , and to wish to be despised , to beare all adversities , and damages , and to desire no prosperity in this world . 39 but if thou depend upon thy selfe thou shalt be able to performe no such matter of thy selfe . 40 but if thou trustest in our lord , strength shall be given thee from heaven , and thou shalt subdue under thee both the world and the flesh . 41 neither shalt thou feare thy enemy the divel , if thou be armed with faith , and rely upon christ crucified . 42 resolve therefore with thy selfe , like a good and faithfull servant of christ , to beare manfully the crosse of thy lord , who out of love unto thee was crucified for thee . 43 prepare thy selfe to beare many adversities and diverse kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy selfe . 44 so it must be , and there is no remedy , or meanes to avoid tribulation and sorrow , but to beare them . 35 drink of the cup of our lord with a good affection , if thou wilt be his friend , and desirest to have part with him . as touching consolation , referre that to the will of god , let him doe therein as shall best please him , but yeeld thou thy selfe to the bearing of adversity , and account it as the greatest comfort . 46 set thou thy heart upon the suffering of tribulations , and account them the greatest comforts . 47 for that the passions of this life are not worthy of the glory that shall be revealed , although thou alone couldest suffer them all . 48 when thou shalt come to this estate , that tribulation for christ's sake shall seeme sweet and pleasant unto thee , then think it is well with thee , for thou hast found a parradise upon earth . 49 as long as it is grievous unto thee to suffer , and that thou desirest to fly it , so long shalt thou be ill at ease , and the tribulation thou fliest will follow thee every where . 50 if thou setlest thy selfe to that thou oughtest , to wit , to suffer , and to die to thy selfe , it will quickly be better with thee , and thou shalt find peace . 51 although thou shouldest have been rapt even unto the third heaven with paul , thou art not by this secured , that thou shalt suffer no contradiction . 52 i ( saith iesvs ) will shew him how great things he must suffer for my name . it resteth therefore that thou suffer for him , if thou wilt love iesus , and perpetually serve him . 53 o , would to god , thou wert worthy to suffer something for the name of iesus ! how great glory would it be unto thee , what joy to all the saints of god , how great edification also to thy neighbour ! 54 for all doe commend patience , thought few desire to suffer ! with great reason thou oughtest to be willing to suffer a litle for christ ; since many suffer far great things for the love of the world . 55 know for certaine that thou oughtest to lead a dying life . and how much the more every one dieth to himselfe ; so much the more doth he begin to live unto god. 56 no man is sit to attaine unto heavenly things , unlesse he submit himselfe to the bearing of adversities for christ. 57 nothing is more gratefull unto god , nothing more wholesome to thee in this world , then to suffer willingly for christ. 58 and if it were in thy choice ▪ thou shouldest rather wish to suffer adversities for christ , then to enjoy the delight of many comforts . 59 because by these meanes thou shouldst be more like unto christ , and more conformable to all saints . 60 for our good workes , and the perfectiō of our estate consisteth not in much sweetnesse and comforts , but rather in suffering great afflictions and tribulations . 61 if there had been any better thing , and more profitable to the soules health then suffering , surely christ would have sh●wed it by word , and example . 62 but he plainly exhorted all the disciples that followed him , and all that desire to follow him , to the bearing of the crosse : 63 and saith , if any man will come after me let him deny himselfe and take up his crosse , and follow me . 64 so as when we have read and searched all , let this be the last conclusion , that by many tribulations wee must enter into the kingdome of god. the end of the second book . of the following of christ . the third book . chap. i. of the inward speech of christ to a faithfull soule . i will heare what our lord god will speake in me . blessed is the soule that heareth our lord speaking in h●● : and receiveth from his mouth the word of comfort . 2 blessed are those eares that receive the sound of the divine voice , and listen not to the whisperings of the world . 3 blessed indeed are those eares that hearken not to the voice which soundeth outwardly , but unto truth which teacheth inwardly . 4 blessed are the eyes that being shut up to outward things , are attentive to those things that are within . 5 blessed are they that enter into the inward things , and endeavour to prepare themselves more and more by daily exercises to the attaining of heavenly sec●ets . 6 blessed be they that delight to attend the service of god , and cast from them all impediments of this world . 7 consider these things my soule , and shut up the doores of thy sensuall desires , th●● thou maist heare what thy lord god ●●eaketh in thee . 8 thus saith thy beloved ; i am thy saf●●y thy peace and thy life . keepe thy selfe with●●e and thou shalt find peace . forsake all transit●ry things and seeke those that be everlasting . 9 what are all temporall things , but deceiving snares ? and what doe all creatures availe thee , if thou be forsaken by the creator ? 10 forsake therefore all earthly things and labour to please thy creator , and be faithful unto him , that thou maist attaine unto true happinesse . chap. ii. that truth speaketh inwardly without noise of words . speake lord , for thy servant heareth , i am thy servant , grant me understanding , that i may know thy testimonies . 2 stir up my heart to heare the words of thy mouth ▪ let thy speech descend as the dew into my soule . 3 the children of israel in times past said unto moses , speake thou unto us , and we shall heare the●e ; let not our lord speake unto us , least perhaps we die . 4 not so lord , not so , i beseech thee ! but rather with the prophet samuel , i humbly and earnestly intreat : speake lord , for thy servant heareth . 5 let not moses speake unto me , nor any of the p●ophets , but thou rather speake , my lord god , the inspirer and enlightner of all the prophets . 6 for thou alone without them canst perfectly instruct me , but they without thee can profit me nothing . 7 they can pronounce words , but they give not spirit . they speak marveilous well , but if thou hold thy peace , they inflame not the heart . 8 they deliver the letters , but thou openest the sense . they bringforth mysteries , but thou disclosest the understanding of sealed things . 9 they declare thy commandements , but thou helpest to fulfill them . they shew the way , but thou givest strength to walke in it . 10 they work only exteriorly , but thou instructest ▪ and enlightnest the hearts . they water outwardly , but thou givest fruitfulnesse . they sound forth wordes , but thou givest understanding to the hearing . 11 let not therefore moses speak unto me , but thou my lord god , the everlasting truth , lest perhaps i should dye , and become without fruit , if i be warned outwardly only and not enfl●med within . 12 lest the word heard and not fulfilled , knowen and not loved , believed and not observed , should increase my punishment . 13 speak therefore lord for thy servant heareth , for thou hast the words of everlasting life . speak unto me to the comfort of my soule , and to the amendment of my whole life , and to thy praise and glory and everlasting honour . chap. iii. ●hat the words of god are to be heard with humility ▪ and that many weigh them not . sonne , hear my words , wordes of great comfort , excelling all the knowledge of the philosophers and wise men of this world . 2 my wordes are spirit and life , not to be w●ighed by the understanding of man. th●y are not to be drawn to vaine liking , but to be heard with silence , and to be received with all humility and great affection . 3 and i said , blessed ●s the man whom thou shalt instruct ▪ o lord , and shalt teach thy saw , that thou maist give him quietnesse from evill daies ; & that he be not destroyed upon earth . 4 i ( saith our lord ) have taught the prophets from the beginning , and cease not continually to speak to every one : but many are deafe and give no eare to my speech . 5 the greater number doe more willingly listen to the world , then to god , and follow sooner the desires of their flesh , then the will of god. 6 the world promiseth temporall and small things , and is served with great diligence ; i promise most high and eternall things , and the hearts of men are nothing moved with it . 7 who is he that serveth and obeyeth me with equall care to that with which the world , and the lords thereof are served . 8 blush sidon , saith the sea ; and if thou aske the cause , he are wherefore , for a litle prebend a long journey is undertaken ▪ for everlasting ▪ life many will scarce once lift a foot from the ground . 9 a thing of small value is sought after greedily : for a penny sometimes there is great contention ; for a vaine thing and sleigh● promise , men doub● not to toile day and night . 10 but alas for an unchangeable good , for an inestimable reward , for the highest honour and glory without end , they are loath to take the least paines . 11 blush therefore slothfull and complaining servant , that they are found more ready to destruction , then thou to life . they rejoyce more at vanity , then thou at verity . 12 and yet they are sometimes frustrated of their hope , but my promise deceaveth none , nor sendeth him away empty that trusteth in me . 13 i will give that which i have promised , i will fulfill that which i have said ; but to him that remaines faithfull in my love to the end , i am the rewarder of all those who are good , and doe try my devout servants with greater and severer temptations . 14 write my words in thy heart , and think diligently of them : for they will be very necessa●y in time of temptation . 15 what thou understandest not when thou readest , thou shalt know in ●he day of visitation . 16 i am wont to visit my elect two severall waies , to wit , with temptation and comfort . 17 and i daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of vertues . 18 he that hath my wordes and despiseth them , hath within himselfe that shall judge him at the last day . a prayer to implore the grace of devotion . 1 o lord my god , thou art all that i can desire . what am i , that dare speak unto thee ? i am thy poorest servant , and a most vile worme ▪ much more poore and contemptible then i either know or dare expresse . 2 and yet lord remember this one thing , that i am nothing , that i have nothing , and that i am worth nothing . thou alone art good , thou alone art righteous , thou alone art holy , thou canst all , thou doest all ; thou fillest all , only the wicked thou sendest empty away . remember o lord thy tender mercies , & fill my heart with thy grace , for thou wilt that none of thy workes should be in vaine . 3 how can i sustaine my selfe in this miserable life , unlesse thy mercy and grace support me ? 4 turne not thy face from me , delay not thy visitations ; draw not away thy comfort , least my soule become like a barren and dry land wherein is no water . 5 lord teach me to fulfill thy wil ; teach me to live worthily and humbly in thy sight : for thou art my wisdome , thou doest perfectly know me . 6 yea thou knowest me not only before i was conceived in the womb , but also before the very world was made . chap. iv. that we ought to live in truth & humility in the sight of god. sonne , walke in my sight in ●incerity and truth ; and ever seeke mee in singlenesse of heart . 2 he that walketh before me in truth , shall be defended from evill incursions , & truth shall deliver him from seducers , and from the detractions of the wicked . 3 if truth shall make the free , thou shalt be free indeed ; and shalt not need to care for the vaine words of men . 4 lord it is true according as thou saist , so i beseech thee , be it unto mee , l●t thy tru●h teach me let it defend me , and bring me to a blessed end . 5 let the same truth deliver me from ●ll evill affection and inordinate love : and i shall walke with thee in great freedome of heart . 6 i will teach thee ( saith the truth ) those things that are right and pleasing in my sight . think of thy sinnes with great serrow , and griefe ; and never esteem thy selfe any thing for thy good workes . 7 thou art in very deed a sinner● and subject to many passions . of thy selfe thou alwaies tendest to nothing , and art quickly cast down , quickly overcome : quickly troubled , quickly dissolved . 8 thou hast nothing wherein thou canst glory , but many things for which thou oughtest to humble , and despise thy selfe , for thou art much weaker then thou cast perceive . 9 and therefore let nothing seem much unto thee whatsoever thou dost . let nothing seem great , nothing precious , and wonderfull , nothing worthy of estimation . 10 nothing high , nothing truly commendable , and to be desired , but that which is everlasting . 11 let the eternall truth above all things please thee . let thy own great unworthinesse alwaies displease thee . 12 feare nothing , blame , and flye nothing so much , as thy sinnes and vices , which ought to displease thee more , then the losse of any thing whatsoever . 13 some walk not sincerely in my sight , but led by a certain curiosity , and pride , will know my secrets , and understand the high mysteries of god , neglecting themselves and their own salvation . 14 these oftentimes ( for that i resist them ) doe fall into great temptations and sinnes , for their pride and curiosity . 15 fear the judgements of god , dread the wrath of the almighty , b●t discusse not the works of the highest . search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . 16 some carry their devotion only in books , some in pictures , some in outward signes and figures , some have mee in their mouthes , but litle in their hearts . 18 there are others , that being illuminated in their understanding , and purged in their affection , doe alwaies aspire with an earnest mind to everlasting happinesse . 18 and are unwilling to heare of the things of this world , and doe serve the necessities of nature with griefe ; and these perceave what the spirit of truth speaketh in them . 19 because it teacheth them to despise earthly , & love heavenly things : to neglect the world , and day & night to desire heaven . chap. v. of the wonderfull effect of divine grace . i praise thee o heavenly father , father of my lord iesus christ , for that thou hast vouchsafed to remember me a poore and wretched creature . 2 o father of mercies and god of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . 3 i ever blesse and glorify thee with thy only begotten son , and the holy ghost the comforter for ever and ever . 4 o god my lord , the holy lover of my soule , when thou shalt come into my heart , all that is within me will rejoyce . 5 thou art my glory and the exultation of my heart ; thou art my hope , and my refuge in the day of my tribulation . 6 but because i am yet weak in love , and imperfect in vertue , therefore i have need to be strengthned & comforted by thee . 7 visit me therefore often , and instruct me with thy holy discipline , deliver me from evill passions , and heale my heart of all mordinate affections , that being cured within , and well purged throughout , i may be made fit to love , strong to suffer , and constant to perseaere . 8 love is a great matter , in very truth a great good , which alone maketh every thing that is heavy to be light , and beareth equally all that 〈◊〉 unequall . 9 for it carrieth a burthen without any burthen , and maketh every thing that is bitter to be sweet and savory . 10 the noble loue of iesus enforceth man to worke great things , and stirreth him up to desire alwaies the most perfect . 11 love will be aloft , and not kept downe with any abject things . love will be free , and a stranger to all worldly affection . 12 that his inward sight be not obscured , that he be not intangled with the desire of any transitory game : or troubled with the want thereof . 13 nothing is sweeter then love , nothing stronger , nothing higher , nothing more ample , nothing more pleasant , nothing fuller nor better in heaven or in earth . 14 for that love hath his begining from god , and cannot rest but in god above all creatures . 15 he that loveth , flyeth , runneth , and rejoyceth ; he is free and not held in . he giveth all for all , and hath all in all , for that he resteth in one highest above all , from which all good floweth , and proceedeth . 16 he respecteth not the gifts , but turneth himselfe above all goods unto the giver . love oftentimes knoweth no measure , but enflameth aboue all measure . 17 love feeleth no burthen , weigheth no paines , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawfull , and possible . 18 it is therefore able to undertake all things , and performeth and bringeth many things to effect : whereas he that doth not love , fainteth and can doe nothing . 19 love alwaies watcheth , and slumbring sleepeth not : being wearied , is not tired : straitned is not pressed : frighted , is not troubled : but like a lively ●lame , and burning torch , bre●keth upwards , and passeth through all with great security . 20 if any one loveth , he knowes what this voice cryeth , a loud cry in the eares of god , is the burning love of the ●oule , which saith , my god , my love thou art wholly mine , and i am wholly thine . 21 enlarge me in love , that my heart may tast how sweet it is to love , and to be dissolved , and swimme as it were in the streames of love . 22 let me be possessed by 〈◊〉 , mounting above my selfe , with excessive fervor , and admiration . 23 let me sing the song of love , let me follow thee on high , my beloved , let my soule faint in thy praises , rejoycing with love . 24 let me love thee more then my selfe , and not my selfe , but for thee , and all in thee that truly love thee , as the law of love commandeth which shineth from thee . 25 love is swift , sincere , pious , sweet and delightfull : strong , patient , faithfull , prudent , suffering , full of courage , and never seeking it selfe . 26 for where one seeketh himselfe , there he falleth from love . love is circ●mspect , humble and upright : not remisse , not mutable , nor attending unto vaine things ; sober , chast , constant , quiet , and guarded in all the senses . 27 love is subject , and obedient to superiours , mean and abject to it selfe , devout and thankfull unto god , trusting and hoping alwaies in him , even then when god imparteth no sweetnesse unto it : for without sorrow none liveth in love . 28 he that is not ready to suffer all things , and stande to the will of his beloved , is not worthy to be called a lover . 29 a lover ought to imbrace willingly all that is hard , and distastfull for his beloved , and not to turne away from him , for any contrary occurrencies . chap. vi. of the proofe of a true lover . sonne thou art not yet a strong and prudent lover . 2 wherefore lord ? 3 because thou givest over thy enterprise for a small adversity , and too earnestly seekest after comfort . 4 a constant lover standeth firmely in temptations , and giveth not credit to the crafty perswasions of the enemy . as i please him in prosperity , so i am not unpleasant to him in adversity . 5 a prudent lover considereth not so much the gift of his lover , as the love of the giver . he rather esteemeth the good will , then the value , and placeth all gifts under his beloved . 6 a noble lover resteth not in the gift , but in me above any gift . all therefore is not lost if sometimes thou hast lesse tast of me and my saints , then thou wouldest . 7 that good & sweet desire which thou sometimes feelest , is the effect of present grace , and a certain tast of the heavenly country ; whereon thou must not rely too much , for it goeth and commeth . 8 but to fight against evill motions of the mind , which may happen unto thee , and to despise the suggestion of the d●ell , is a signe of vertue and great strength . 9 let not therefore strange fancies forced into thee , of any matter whatsoever , trouble theo . retaine a firme purpose and an upright intention to god. 10 neither is it an illusion that sometimes thou art suddainly rap● on high , and presently returnest again unto the accustomed vanities of the heart . 11 for thou dost rather unwillingly suffer them , then commit them , and as long as they displease thee , and thou strivest against them , it is a gaine not a losse unto thee . 12 know that thy ancient enemy doth ever strive to hinder thy desire to good , and to divert thee from all devout exercise . 13 to wit , from the pious memory of my passion , from the profitable ▪ remembrance of thy sinnes , from the guard of thine own heart , and from the firme purpose of pro●iting in vertue . 14 hee thrusteth many evill thoughts into the minde , that he may cause a wearisomenesse , and horrour in thee , to draw thee from devout prayer and reading . 15 humble confession is displeasing unto him , and if he could , he would cause thee to cease from receaving the sacrament of my body . 16 trust him not , nor care for him , although he should often set snares of deceipt to intrap thee . 17 charge him with it , when hee suggesteth evill , and unclean thoughts unto thee : say unto him , avant filthy spirit , blush miserable wretch , thou art filthy that bringest such things into mine eares . 18 a way from me thou wicked deceaver , thou shalt have no part in me : but iesus shall be with me as a strong warrior , and thou shalt remaine confounded . 19 i had rather dye and undergoe any torment , then to consent unto thee . hold thy peace and be silent , i will hear thee no more , though thou shouldest worke me many troubles . 20 my lord is my light and my salvation , whom then shall i feare ? if whole armies should stand together against me , my heart shall not feare ; our lord is my helper , and my redeemer . 21 fight like a good souldier : and if thou sometimes fall through frailty , take to thee a better heart then before , trusting in my more aboundant grace : and take great heed of arrogancy and selfe-conceit . 22 for this cause many are led into errour , and sometimes fall into blindnesse that is almost incurable . 23 let the fall of the proud , foolishly presuming of their own strength , serve thee for a warning , and a perpetuall humiliation . chap. vii . that grace is to be hid under the veile of humility . sonne , it is more profitable , and safe for thee to hide the grace of devotion , not to extoll thy selfe , nor to speak much , nor to esteeme much thereof : but rather to despise thy selfe , and fear it , as given to one unworthy thereof . 2 that affection is not to be cleared unto , which may be quickly changed into the contrary . think when thou art in grace , how miserable and needy thou art wont to be without it . 3 neither doth therein only con●ist the progresse of a spirituall life , when thou hast the grace of comfort ; but when thou humbly , and patiently canst suffer the with-drawing thereof . 4 so that thou be not then lesse diligent in the exercise of prayer , nor suffer thy selfe to passe over the rest of thy accustomed good works ; 5 but that thou willingly performe what lyeth in thee , according as thou art able and understandest to be fit ; not neglecting thy selfe wholly for the drynesse , and trouble of mind , which thou feelest . 6 there are many that when it succeedeth not well with them , presently they become either impatient or negligent . 7 the way of man is not alwaies in his power , but belongeth to god , to give and to comfort , when he will , how much he will , and whom he will as it shall please him , and no more . 8 some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion : 9 attempting more then they were able to performe , not weighing the measure of their weaknesse , but following rather the desire of their heart , then the judgement of reason . 10 and because they presumed on greater matters then was pleasing to god , therefore they quickly lost their grace . 11 they were made needy , and left in a dejected estate that built themselves nests in heaven ; to the end that being humbled , and impoverished , they may learn not to fly with their own wings , but to live in hope under my feathers . 12 they that are yet new , and unacquainted in the way of our lord ; unlesse they governe themselves by the counsaile of the wise , may easily be deceaved and overthrowne . 13 and if they will rather follow their own judgement , then give credit to others that are experienced , their end will be dangerous , if they cannot be drawn from their own conceipt . 14 seldome those that are wise in their own opinion , suffer themselves humbly to be governed by others . 15 a litle knowledge with humility , and a slender understanding , is better then great treasures of learning with a vaine selfe liking . 16 it is better for thee to have lesse then much of that whereof thou maist be proud . 17 he doth not discreetly , that wholly giveth himselfe over to mirth , forgetting his former poverty , and the chast fear of god , which feareth to loose the grace which hee hath obtained . 18 neither is he vertuously wise , that in time of adversity or any tribulation whatsoever , yeeldeth to despairing thoughts , and thinketh and imagineth of thē lesse confidently then he ought . 19 he that will be over secure in time of peace , shall be often found too dejected and fearfull in time of warre . 20 if thou couldest alwaies continue humble , & lowly within thy selfe , and temper , and governe thy soul well , thou shouldest not so soone fall into danger and offence . 21 it is good counsell , that when thou conceavest fervor of spirit , thou shouldest think what will become of thee , when that light shall leave thee . 22 and when that doth happen , remember the light may returne again , which for thy instruction & my glory i have with-drawn for a time . 23 such proofe is often more profitable , then if thou shouldest alwaies enjoy prosperity according to thy desire . 24 for worth is not to be weighed in a man by the number of visions and comforts which he hath , or by his knowledge in scriptures , or by his being placed in high degrees ; but in that he is grounded in true humility , and replenished with divine charity . 25 if he alwaies purely and entirely seeke the honour of god , if he esteeme himself nothing , and with a sincere heart despise himselfe , and rejoyce more to be humbled then honoured by others . chap. viii . of a meane conceipt of our selves in the sight of god. shall i speake unto my lord , sith i am dust and ashes ? if i esteeme better of my selfe , behold thou standest against me , and my iniquities beare true witnesse , neither can i speake against it . 2 but if i abase and esteeme nothing of my selfe , and cast off all selfe-conceipt , and ( as i am ) accompt my selfe to be dust , 3 thy grace will be favourable unto me , and thy light will be neere unto my heart , and all estimation how litle soever shall be swallowed up in the depth of my nothing , and perish everlastingly . 4 there thou shewest my selfe unto me , what i am , what i have been , and whither i am come : for alas i am nothing , and i knew it not . 5 and if i be left to my selfe , behold i become nothing , and a masse of infirmity , but if thou suddainly looke upon me , i am presently made strong , and filled with new joy . 6 and it is a great marvaile , that i am so suddainly lifted up , and so graciously imbraced by thee , that of mine owne weight alwaies sinke downeward . 7 thy love is cause hereof , freely preventing me , and relieving me in many necessities , preserving me also from grievous dangers , and ( as i may truly say ) delivering me from innumerable evils . 8 for surely by evill loving my selfe , i lost my selfe , and by seeking the● alone , and sincerely loving thee , i have found both my selfe and thee , and for thy love have more deeply brought my selfe to nothing . 9 for that thou , o most sweet iesu● , dealest with me above all desert , and above all that i dare hope or request . 10 blessed be thou my god ; for although i be unworthy of all good , yet the noblenesse of thy bounty and thy infinite goodnesse , never ceaseth to doe good even to the ungratefull , and to them that be turned away farre : from thee . 11 turne us unto thee o lord that we may be gratefull , humble and devout : for thou art our safety , our power , and our strength . chap. ix . that all things are to be referred unto god , as unto the last end . soone , i ought to be thy chiefest and ●ast end , if thou desire to be truly blessed . with this intention thy affection shall be purified , which is oftentimes inclined inordinately to it selfe , and unto creatures . 2 for in any thing thou seeke thy selfe , thou presently faintest and driest up within thy selfe . direct therefore all things chiefly unto me , for i am he that hath given all . 3 consider every thing as flowing from the highest good , and therefore all things to be reduced unto me , as untheir first beginning . 4 out of me , as out of a living fountaine , the litle and the great , the poore and the rich , doe draw the water of life , and they that willingly , and freely serve me , shall receive grace for grace . 5 but he that will glory out of me , or be delighted in any particular good shall not be grounded in true joy , nor enlarged in his heart , but shall be many waies hindred and straitned . 6 thou oughtest therefore to ascribe no good unto thy selfe , nor attribute the praise of vertue unto any man , but give all unto god , without whom ▪ man hath nothing . 7 i have bestowed all , and will that all be returned to me againe : and with great severity i require thanks . 8 this is the truth that putteth to flight vain-glory . and if heavenly grace , and true charity enter in , there shall be no envy nor grudging of heart , neither shall there be any place for selfe-love . 9 for divine charity overcommeth all , and enlargeth all the forces of the soule . 10 if thou understand aright , in me alone thou wilt rejoyce , in me alone thou wilt hope : for none is good but god alone , who is to be praised above all , and to be blessed in all . chap. x. that despising the world , it is sweet to serve god. now i will speak againe lord , and will not be silent . i will say its the eares of my god , my lord , and my king that is on high ▪ 2 o how great is the multitude of thy sweetnesse lord , which thou hast hidden for those that feare thee ! 3 but what art thou to them that love thee ? what to them that serve thee with their whole heart ? 4 truly unspeakable is the sweetnesse of thy contemplation , which thou bestowest on them that love thee . 5 in this chiefly thou hast shewed me the sweetnesse of thy charity , for that when i was not , thou madest me ; 6 and when i went astray farre off from thee , thou broughtest me back againe , that i might serve thee , and hast commanded me to love thee . 7 o fountaine of everlasting love what shall i say of thee ? how can i forget thee , that hast vouchsafed to remember me , even when i withered away and perished ! 8 thou hast used mercy with thy servant beyond all the expectation of my heart : and hast bestowed thy grace and friendship beyond all merit . 9 what shall i returne unto thee for this grace ? for it is not granted to every one to forsake all things , to renounce the world , and to undertake a retired life . is it much that i serve thee whom all creatures are bound to serve ? it ought not to seeme much unto me to serve thee . 10 but this rather seemeth much and marveilous unto me , that thou vouchsafest to receive into thy service one so poore and unworthy , and to joyne him with thy beloved servants . 11 behold all is thine which i have , and whereby i serve thee ; and yet in very deed thou rather servest me then ● thee . 12 behold heaven and earth , which thou hast created for the service of man are ready at hand , and doe daily performe whatsoever thou dost command . 13 and this is litle : yea thou hast also appointed the angels to the service of man ; but that which exceedeth all , is that thou thy selfe hast vouchsafed to serve man and promised to give thy selfe unto him . 14 what shall i give thee for all these thousands of benefits ? i would i could serve thee all the daies of my life . 15 i would i were able at least for one day to doe thee some worthy and acceptable service ! thou art truly worthy of all service , of all honour and everlasting praise ▪ 16 thou art my lord , and i thy poor servant , that am bound to serve thee with all my forces , neither ought i ever to cease to praise thee . 17 and this i wish to doe , this i desire ; and whatsoever is wanting unto me , vouchsafe i beseech thee to supply . 18 it is a great honour , a very great glory to serve thee , and to despise all things for thee . for great grace shall be given to them that shall willingly submit themselves unto thy most holy service . 19 they shall receive most sweet comfort of the holy ghost , that for thy love shall renounce all carnall delights . 20 they shall attaine great freedome of mind , that for thy names sake shall enter into the narrow way , and shall have left off all the care of this world . 21 o sweet and delightfull servitude of god , by which , man is truely made f●ee and holy ! 22 o sacred state of religious bondage , vvhich maketh man equall to angels , pleasing to god , terrible to divels and acceptable to all the faithfull 23 o service to be embraced , and alwaies wished for , by which we obtain the greatest good , and attaine to that joy which never shall have end ? chap. xi . that the desires of our heart are to be examined and moderated . sonne , thou oughtest to learne many things more , which thou hast not yet ●ell learned . 2 what are those , lord ? 3 that thou frame thy desire wholly according to my pleasure : and be not a lover of thy self , but a diligen●● follower of my will. 4 thy desires oftentimes doe stirr● thee up , and drive thee forwards with violence ; but consider whether thou ar● mooved rather for my honour , then for thine owne profit . 5 if i be the cause , thou wilt be well content with whatsoever i sha●● ordaine , but if there lurk in thee any selfe-inclination , behold this is it that hindreth thee , and weigheth the● downe . 6 beware therefore thou incline not too much towards any desire that commeth to thy mind , before thou aske my counsaile ; 7 lest perhaps afterwards it repent thee , and that thou begin now to dislike that which before did please thee and which thou earnestly desiredst at the best . 8 for every affection that seemeth good , is not presently to be followed : nor every contrary affection at the first to be fled . 9 it is expedient sometimes to use a restraint even in good desires and endeavours : 10 least by importunity thou incur distractiō of mind , & by evill example become a scandall unto others , or being gainsaid by others thou be suddainly troubled and fall . 11 yet sometimes thou oughtest to use violence , and resist manfully thy sensuall appetites , and respect not what the body would , or would not but rather to labour , that even perforce it be subject to the spirit . 12 and it is to be chastised so long , and to be forced under servitude , untill it readily obey in all things , and learne to be content with a litle , and to be pleased with ordinary things , and not to murmure against any inconvenience . chap. xii . of the effect of patience , and of strife against concupiscence . lord god , i perceive patience is very necessary unto me : for that many adversities doe happen in this life . 2 howsoever i shall dispose of my peace , my life cannot be without warre and affliction . 3 so it is , sonne , and my will is not that thou seeke after that peace which is void oftemptations , or that feeleth no contrarieties ; 4 but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 5 if thou say that thou art not able to suffer much , how then wilt thou endure the fire of hell ? of two evils the lesse is alwaies to be chosen . 6 that thou maist therefore avoid everlasting punishments in the next world , endeavour to suffer patiently for god the present evils of this . 7 doest thou think that men of this world suffer litle or nothing ? thou art deceived , look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . 8 but thou wilt say , they have many delights , and follow their own wils , and therefore they make smal accompt of their tribulations . 9 be it so , that they have whatsoever they will ; but how long doest thou think it will last . 10 behold , the wealthy of this world vanish away like smoke , and there shall be no memory of their joyes past . 11 yea even while they live also , they rest not in them without griefe , irksomnesse , and feare . 12 for the selfe same thing in which they take their delight , is oftentimes the cause of sorrow unto them and mu●h affliction . 13 they have their desert , who for that they immoderately seeke , and follow delights , they doe not obtaine them , but with shame and sorrow . 14 o how short and deceiptfull , how inordinate , and filthy are all those pleasures ? 15 yea so senselesse and blind are men that they understand it not , but like dumbe beasts , for a litle pleasure of a corruptible life , they incurre the eternall death of their soule . 16 doe not thou therefore , my sonne , follow thy inordinate concupiscence , but forsake thine owne will ; delight thou in the lord , and he will give thee thy hearts desire . 17 if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all worldly things , and in the cutting off of all base delights , shall be thy blessing , and aboundant comfort shall be given thee . 18 and how much the more thou withdrawest thy selfe from all comfort of creatures , so much the sweeter and more forcible consolations shalt thou find in me . 19 but at first thou canst not attaine unto them without a certaine griefe , labour , and strife . 20 the old custome will make resistance , and thou must overcome it with another custome that is better . thy flesh will murmure , but thou must bridle it with fervour of spirit . 21 the old serpent will sting and trouble thee , but by praier he shall be put to flight : and with profitable labour thou shalt shut the doore against him . chap. xiii . of the humble obedience of a subject , according to the example of christ. sonne , hee that endeavoureth to withdraw himselfe from obedience , withdraweth himselfe from grace . and he that seeketh to have things in private , shall loose the common . 2 he that doth not willingly and freely submit himselfe to his superior , it is a signe that his flesh is not yet perfectly obedient unto him , but oftentimes rebelleth and murmureth against him . 3 learne therefore readily to submit thy selfe to thy superior , if thou desirest to subdue thine owne passions . 4 for the outward enemy is sooner overcome , if the inward man be in good estate . 5 there is no worse enemy , not more troublesome to the soule , then thou unto thy selfe , not agreeing well with the spirit . 6 thou must of necessity have a true contempt of thy selfe , if thou wilt prevaile against flesh and blood . 7 because thou lovedst thy selfe as yet too inordinately therefore thou art afraid to resigne thy selfe wholly to the will of others . 8 but what great matter is it if thou that art d●st and nothing , submittest thy selfe to man for god's sake . 9 when i the almighty and highest soveraigne , who created all things of nothing , humbly submitted my selfe unto man for thee ? 10 i became the most humble and abject of all men , that thou mightst overcome thy pride with thy humility . 11 learne to obey , thou that art dust . learne to humble thy selfe thou earth and clay , and put thy selfe under the feet of all men . learne to breake thine own will , and to yeeld thy selfe to all subjection . 12 take courage against thy selfe , and suffer not pride to live in thee : but humble and submit thy selfe to all , that every one may goe over thee , and tread thee as dirt of the streets under their feet . 13 vaine man , what canst thou complain of ? what canst thou answer , foule sinner , to them that reprove thee , who hast so often offended god , and so many times deserved hell ? 14 but mine eye hath spared thee , because thy soule was precious in my sight : that thou mightest know my love , and alwaies remaine gratefull for my benefits . 15 that thou mightest continually give thy selfe to true subjection and humility , and mightest beare patiently the contempt of thy selfe . chap. xiiii . of the secret iudgments of god to be considered , lest we be exto●●ed in our good deeds . thou thundrest thy iudgments over me , lord , and shakest all my bones with feare and trembling , and my soule is fore afraid . 2 i stand astonished , and consider ; for that the heavens are not pure in thy sight , if thou hast found wickednesse in angels , and hast not pardoned them , what shall become of me ? 3 starres fell from heaven , and what doe i presume that am dust ? they whose workes seemed laudable , fell into the lowest . 4 and i have seene them that did eate the bread of angels , to be delighted with the husks of swine . 5 there is no sanctity , if thou o lord , withdrawest thy hand , no wisdome availeth if thou ceasest to govern . 6 no strength helpeth , if thou leavest to defend ; no chastitie secure , if thou doest not protect it . 7 no custodie of our owne profitable , if thy sacred watchfulnesse be not present . 8 for if thou leavest us , we sink and perish ; but if thou vouchsafest to visit us , wee are raised up , and do enjoy life . 9 we are inconstant , but by thee we are strengthened : we waxe cold , but by thee we receive heate . 10 o how meanly and basely ought i to think of my self ! how litle , yea nothing ought i to esteem it , if i seeme to have any good ! 11 o lord how ought i to submit my selfe under thy unsearchable iudgments : where i find my selfe to be nothing else , but nothing , and nothing ! 12 o unmeasurable weight ! o sea that can never be passed over : where i find nothing in my selfe , but that which is altogether nothing ! 13 where then is the lurking hole of glory ? where is the confidence conceived of vertue ? 14 all vain-glory is swallowed up in the depth of thy iudgments , which hang over my head . 15 what is all flesh in thy sight ? shall clay glory against him that frameth it ? how can he be lifted up with vaine words whose heart is truly subject to god ? 16 all the world cannot moove him to any elation of mind , whom truth hath subjected unto it selfe , neither shall he be moved with the tongues of all his praisers , that hath setled his whole hope in god. 17 for they also that speake , behold they are all nothing : they shall passe away with the sound of the words , but the truth of our lord remaineth for ever . chap. xv. what we ought to doe , and say in every thing which we desire . sonne , say thus in evering thing , lord , if it be pleasing unto thee , let this be done in this sort , lord if it be to thy honour , let this be done in thy name ! 2 lord if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that i may use this unto thine honour ! 3 but if thou knowest it will be hurtfull unto me , and not profitable to the health of my soule , take from me all such desire . 4 for every desire proceedeth not from the holy ghost , though it seeme unto man right and good . 5 it is hard to judge whether a good spirit , or the contrary drive thee to desire this or that : 6 or whether also by thine owne spirit thou be moved thereunto . many are deceived in the end , who at the first seemed to be lead by a good spirit . 7 alwaies therefore , whatsoever occurreth unto thy mind to be desired , let it be desired with the fear of god , and with humility of heart . 8 and above all thou oughtest to commit it unto me with full resignation of thy selfe : and thou oughtest to say , lord , thou knowest what is best , doe this , or that , as thou pleasest . 9 give what thou wilt , and how much thou wilt , and when thou wilt : doe with me as thou knowest , and as best pleaseth thee , and is most for thy honour . 10 set me where thou wilt , and deale with me in all things according to thy will : i am in thy hand , turne me , and turne me againe which way soever thou please . 11 behold i am thy servant , ready to obey thee in all things : for i desire not to live unto my selfe , but unto thee : and would to god it might be in some worthy and perfect manner . a praier for the fulfilling of the will of god. grant me grace sweet iesus , that it may be with me , and labour with me , and persevere with me untill the end . 2 grant me alwaies to desire and will that which is most acceptable unto thee , and best pleaseth thee . 3 let thy will be mine , and let my will ever follow thine , and agree perfectly with it . 4 let my will and ●ill be all one with thine ; & not be able to will , or refuse any thing else , but what thou wilt , or rejectest . 5 grant that i may die to all things that are in the world , and to love for thy sake to be cotemned , and not to be known in this world . 6 grant that above all things that can be desired , i may rest in thee , and make my heart to enjoy peace in thee . 7 thou art the true peace of the heart , thou art the only rest : out of thee all things are troublesome and unquiet . 8 in this peace , in this very same , that is , in thee , one chiefest , eternall good ; i will sleepe and take my rest , amen , chap. xvi . that true comfort is to be sought in god alone . vvhatsoever i can desire , or imagine for my comfort , i looke not for it in this life , but hereafter . 2 for if i should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . 3 wherefore my soule , thou canst not be fully comforted , nor have perfect delight but in god , the comforter of the poore , and the receiver of the humble . 4 expect a while my soule , expect the divine promise , and thou shalt have abundance of all good things in heaven . 5 if thou desire inordinately the things that are present , thou shalt loose the coelestiall and eternall . have temporall things in use , and the eternall in desire . 6 thou canst not be filled with any temporall goods , because thou art not created to enjoy them . 7 although thou enjoyest all that is created , yet canst thou not be happy thereby nor blessed , but in god that hath created all things , thy whole be atitude and happinesse consisteth . 8 not such as is seene , and commended by the foolish lovers of the world ; but such as the good faithfull servants of christ expect , and the spirituall , and cleane of heart , whose conversation is in heaven , sometimes take a tast of before hand . 9 vaine and short is all humane comfort : blessed and true is the comfort which is received inwardly from truth . 10 a devout man every where carrieth with him iesus his comforter , and saith unto him : be present with me lord iesus in every place , and time ! 11 let this be my comfort to be alwaies willing to want all humane comfort . 12 and if thy comfort be wanting , let thy will and just triall be unto me as the greatest comfort , for thou wilt not be angry alwaies , neither wilt thou threaten for ever . chap. xvii . that all our care is to be placed in god. sonne , suffer me to doe with thee what i please , i know what is expedient for thee . thou thinkest as a man , thou judgest in many things as humane affection perswadeth thee . 2 lord , what thou sayest is true . thy solicitude for me is greater then all the care that i can take for my selfe . 3 for he standeth at too great a hazard , that casteth not his whole care upon thee lord. 4 so that my will may remaine right and firme in thee , doe with me whatsoever it shall please thee ; for it cannot be but good , whatsoever thou doest with me . 5 if it be thy will i should be in darknesse , be thou blessed : and if it be thy will i should be in light , be thou againe blessed . 6 if thou vouchsafest to comfort me , be thou blessed and if thou wilt afflict me , be thou also ever blessed . 7 son , thou oughtest thus to behave thy selfe , if thou desirest to walke with me , thou must be as ready to suffer griefe as to receive joy : thou oughtest to be as willing to be poore and needy , as plentifull and rich . 8 lord , i will willingly suffer for thee , whatsoever thy pleasure is shall befall mee . 9 i will receive indifferently from thy hand , good and evill , sweet and sower , delightfull and sorrowfull : and give thee thankes for all that hapneth unto me . 10 keepe me from all sinne , and i wil neither feare death , nor hell : so as thou doest not for ever cast me from thee , and blot me out of the book of life , what tribulation soever befall me , shall not hurt me . chap. xviii . that temporall miseries , by the example of christ , are to be borne patiently . sonne , i descended from heaven for thy health , i tooke upon me thy miseries , my charity and not any necessity drawing me thereunto , that thou mightest learne patience , and not refuse to beare temporall miseries . 2 for from the houre of my birth , until my death on the crosse , i was not without suffering of griefe . i suffered great want of temporall things : i often heard many complaints against me . 3 i beare patiently shame and reproaches : for benefits i received ingratitude ; for miracles , blasphemies ; for heavenly doctrine , reprehensions . 4 lord , for that thou wert patient in thy life time , chiefly in fulfilling the commandement of thy father , 5 it is reason that i miserable sinner should have patience in all things according to thy will , and for mine owne health beare the burthen of this corruptible life as long as thou wilt . 6 for although this present life be burdensome , yet notwithstanding , it is now by thy grace made very easy , and by thy example and footsteps of thy saints , more plaine and tolerable to the weake . 7 yea , much more comfortable also , then it was in times past in the old law , when the gate of heaven remained shut , and the way also to heaven seemed darke , when so few tooke care to seeke after thy kingdome . 8 neither they also that then were just , and ordained to be saved , could enter into the heavenly glory before thy passion , & the debt of thy sacred death was discharged . 9 o how great thanks am i bound to give thee , that thou hast vouchsafed to shew unto me , and to all faithful soules a direct and sure way to thy everlasting kingdome ! 10 for thy life is our way , and by holy patience we goe unto thee , that art our crowne , 11 if thou hadst not gone before us and taught us , who would have taken care to follow ? 12 alas how many would stay behind , and remain farre off , if they beheld not thy excellent examples . 13 behold we are yet cold , although we have heard of so many of thy wouders , and thy heavenly documents ! what would become of us if we had not so great light to follow thee ? chap. xix . of suffering of injuries , and who is proved to be truly patient● . vvhat is it , thou saiest , sonne● cease to complaine , considering my passion , and that of my other saints , thou hast not yet made resistance unto blood . 2 it is but litle thou sufferest , in comparison of them that have suffered so much , so strongly tempted , so grievously afflicted , so many waies tried & exercised . 3 thou oughtest therefore to call to mind the heavy suffrings of others , that thou maist the easier beare the litle adversities which thou sufferest . 4 and if they seem not litle , beware lest thy impatience be cause thereof . yet whether they be litle or great , endeavour to beare all patiently . 5 how much the better thou disposest thy selfe to suffering , so much the more wisely thou dost , and so much the more favour doest thou procure . 6 thou shalt more easily also endure it , if thy mind be prepared , and thy selfe accustomed thereunto . 7 doe not say i cannot suffer these things of such a one , at the hands of such a person , nor such things are not to be suffered by me ; 8 for hee hath done mee great wrong , and upbraided me with those things which i never thought of : but of another i will willingly suffer , and as i shall see cause . 9 such a thought is foolish , it considereth not the vertue of patience , no● by whom it shall be crowned , but rather weigheth the persons , and the injuries offered . 10 he is not truly patient , that will not suffer , but as much as he thinketh good , and by whom he listeth . 11 but he that is indeed patient , mindeth not by whom he is exercised , whether by his superiour , or some of his equalls , or by his inferior ; whether by a good and holy man , or by a perverse and unworthy person . 12 but indifferently from all creatures , how much soever , or how often soever any adversity happeneth unto him , he taketh all thankfully as from the hands of god , and esteemeth it a great gaine . 13 for that nothing with god , how little soever , so it be suffered for god , can be without reward . 14 be thou therefore alwaies prepared for to fight , if thou wilt have the victory : without combat thou canst not attaine unto the crowne of patience . 15 if thou wilt not suffer , thou refusest to be crowned , but if thou desirest to be crowned , fight manfully , and endure patiently . 16 without labour there is no comming to rest : nor without fight can the victory be obtained . 17 lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . 18 thou knowest that i can suffer litle , and that i am quickly dismayed , when a small adversity ariseth . 19 let all exercise of tribulation be made pleasing unto mee ; and be welcome for thy name : for to suffer and to be troubled for thee , is very profitable for my soule . chap. xx. of the acknowledging of our owne infirmity : and of the miseries of this life . i will confesse against me my injustice , i will confesse unto thee o lord my infirmity : oftentimes it is a small matter that discomforteth , and grieveth me . 2 i purpose to resist with courage , but when a small temptation cometh , if bringeth me into very narrow straits . 3 it is sometimes a very trifle , from whence great temptations doe proceed . and whilest i think my selfe somewhat safe , when i least expect it , i finde my selfe sometimes overcome with a small blast . 4 behold therefore lord , my humility , & my frailty every way known unto thee . 5 have mercy on me and deliver me out of the mire of my infirmities , that i stick not fast therein , let me not for ever remain dejected . 6 this is that which oftentimes beareth me back , and confoundeth me in thy sight ; for that i am so subiect to fall , and weak in resisting of my passions . 7 and though i doe not altogether consent , yet their continuall assaults are troublesome and grievous unto me , and it is tedious , and a very irksome thing to live thus daily in strife . 8 hereby my infirmity is made known unto me , for that wicked fancies doe alwaies much more easily enter in upon me , then they can be cast out againe . 9 o mighty god of israel , the zealous lover of faithfull soules , let it please thee to consider the labour & sorrow of thy servant , and assist him in all whatsoever he undertaketh . 10 strengthen me with heavenly force , lest my old man , my miserable flesh , not fully as yet subject to the spirit , prevaile and get the upper hand ; against which i ought to fight , as long as i breath in this miserable life . 11 alas , what a kind of life is this where tribulations and miseries are never wanting ! where all is set with snares , and compassed with enemies ? 12 for when one tribulation o● temptation goeth away , another commeth , yea and during the first conflict also , many others come unlooked for , one after another . 13 and how can a life be loved that hath so many afflictions , and is subject to so many calamities and miseries ? 14 how is it called a life that begetteth so many deaths , and plagues ? and yet it is loved , and many seeke to delight themselves therein . 15 the world is oftentimes blamed , that it is deceiptfull and vaine , and yet it is not easily forsaken , because the inclinations of our flesh doe too much over-rule us . 16 some things draw us to love it , others to contemne it . to the love of the world doe draw us the concupiscence of the flesh , the concupiscence of the eyes , and the pride of life : 17 but the paines & miseries that doe justly follow them , cause a hatred and loathsomnesse thereof . 18 but alas wicked pleasure overcommeth the mind which is given over to the world , and shee esteemeth it a delight to be under thornes , because she hath neither seene nor tasted the sweetnesse of god , and the inward delight of vertue . 19 but they that perfectly contemne the world , and endeavour to live to god under holy discipline , 20 these are not ignorant of the divine sweetnesse , promised to the true forsakers of the world , and doe more cleerely see how grievously the world erreth , and how it is many waies deceaved . chap. xxi . that we are to rest in god above all his gifts . above all things , and in all things , my soule , thou shalt ever rest in god , for he is the everlasting rest of the saints . 2 grant me most sweet & loving iesu , to rest in thee above all creatures , above all health and beauty , above all glory and honour ; 3 above all power and dignity , above all knowledge and learning , above all riches and arts , above all joy and gladnesse : 4 above all fame and praise , above all sweetnesse and comfort , above all hope and promise , above all merit and desire : 5 above all gifts and presents that thou canst give and impart unto us , above all joy and jubily that the mind of man can receive and feele : 6 lastly above angels and archangels , and above all the heavenly host , above all visible and invisible things , and above all that thou my god art not . 7 for that thou , my lord god , surpassest all , thou alone art most high , thou alone most powerfull , thou alone most full and sufficient , thou alone most sweet and comfortable , 8 thou alone most beautifull , and loving , thou alone most noble and glorious above all things : in whom all good things together both perfectly , are and ever have been , and shall be . 9 and therefore it is too litle and not sufficient , whatsoever thou bestowest on me besides thy selfe , or revealest unto me of thy selfe , or promisest whiles thou art not seen , and not fully obtained . 10 for surely my heart cannot rest , nor be fully contented unlesse it rest in thee , and surmount all gifts and creatures whatsoever . 11 o my most beloved spouse christ iesus , the most chast lover , the governour of all creatures ! who will give me wings of true liberty to fly , and rest in thee ? 12 o when shall it be fully graunted me to consider in quietnes of mind , and see how sweet thou my lord god art ? 13 when shall i fully recollect my selfe in thee , that for thy love i may not feele my selfe , but thee alone , above all sense , and feeling , in a manner not commonly known . 14 but now i oftentimes lament and bear my infelicity with griefe : 15 for that many evills occurre in this vale of miseries , which doe often trouble , grieve , and darken mee ; 16 often hinder and distract me , allure and intangle mee . 17 to the end i should not have free accesse unto thee , and that i should not enjoy those sweet and heavenly imbracings , which thou alwaies givest to the blessed and celestiall spirits . let my sighs and manifold desolation on earth moove thee . 18 o iesus , splendor of eternall glory , & comfort of the pilgrime soule , with thee is my tongue without voyce , and my silence speaketh unto thee ! 19 how long doth my lord delay to come ! let him come unto me his poore servant , and make mee glad . 20 let him put out his hand , and deliver me miserable wretch from all anguish . come , come blessed lord : for without thee i shall have no joyfull day , nor houre . 21 thou art my joy , and without thee there is nothing but want . a wretched creature i am , and in a manner imprisoned , and ioaden with irons . 22 vntill thou comfortest me with the light of thy presence , and givest me liberty , and shewest a favourable countenance unto me , 23 letothers seek what they please insteed of thee , but for mee , nothing else doth , nor shall delight mee , but thou only my god , my hope , my everlasting health . 24 i will not hold my peace , nor cease to pray , untill thy grace returne againe , and thou speak inwardly unto mee . 25 behold i am here : behold i come unto thee , because thou hast called upon mee . 26 thy teares and the desire of thy soule , thy humility , and the contrition of thy heart , have inclined and brought me unto thee . 27 and i said , lord i have called thee , and have desired to enjoy thee being ready to forsake all things for thee . for thou first hast stirred me up that i might seeke thee . 28 blessed be thou therefore o lord , that hast shewed this goodnes to thy servant , according to the multitude of thy mercies . 29 what hath thy servant more to say before thee , but that he doe greatly humble himselfe in thy sight , and be alwaies mindfull of his owne iniquity and basenesse . 30 for there is none like unto thee in all whatsoever is wonderfull , in heaven and earth . thy wordes are good , thy judgements true , and by thy providence all things are governed . 31 praise therefore and glory be unto thee , o wisdome of the eternall father ! let my tongue , my soule , and all creatures together praise and blesse thee . chap. xxii . of the remembrance of the manifold benefits of god. open , o lord , my heart in thy law , and teach me to walke in thy commandements . 2 grant me to understand thy will , and to remember thy benefits , as well in generall , as in particular , with great reverence and diligent consideration : that henceforward i may be able worthily to give thee thanks . 3 but i know and confesse , that i am not able to give thee due thanks , for the favours which thou bestowest upon me , even in the least moment . 4 i am lesse then the least of all thy benefits bestowed upon me : and when i consider the excellency of thy majesty , the greatnesse there of maketh my spirit to faint . 5 all that we have in our soule & body , and whatsoever we possesse outwardly or inwardly , naturally or spiriuallyl are thy benefits , & doe praise thee as bountifull , pious , and good , from whom we have received al that is good . 6 although one hath receaved more , another lesse , all notwithstanding are thine , and without thee , even the least cannot be had . 7 he that hath receaved greater , cannot glory of his owne desert , nor extoll himselfe above others , nor insult over the lesser . 8 for he is greater and better that ascribeth least unto himselfe , and is more humble and devout in rendring thanks . 9 and he that esteemeth himself basest of all men , and judgeth himselfe most unworthy , is fittest to receave greater blessings . 10 and he that hath receaved fewer , ought not to be sorry nor beare it impatiently , nor envy them that are enriched with greater store ; 11 but attend rather unto thee , & chiefly praise thy goodnesse , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . 12 all things proceed from thee , and therefore in all things thou art to be praised ; thou knowest what is fit to be given to every one . 13 and why this man hath lesse , and he more , it is not ours , but thine to determine , who dost weigh in just measure the good behaviour of every one . 14 wherefore my lord god , i esteeme it as a great benefit not to have much , whereby outwardly and before men i might seeme worthy of praise & glory . 15 so that he , who considereth his own poverty , and basenesse , ought not therefore to conceave griefe , or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad . 16 for that thou , o god , hast chosen the poore and humble , and the despised of this world for thy selfe , and for thy familiar and domesticall friends . 17 witnesses are thy apostles themselves , whom thou hast appointed princes over all the earth . 18 and yet they lived without complaint in the world , so humble and simple , o the eyes of men , without all malice and deceipt , 19 that they reioyced to receive contumelies for thy name ; and what the world abhorreth , they imbraced with great affection . 20 nothing therefore ought so to reioyce him that loveth thee , and acknowledgeth thy benefits , as the accomplishment of thy will in himselfe , & the pleasure of thy eternall appointment . 21 wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest : and as peaceable and content in the last , as in the first place . 22 and as willingly to be despised and contemned , and to be of no esteem or accompt , as to be preferred in honour before all others . 23 and to comfort him more , and please him better , then all the benefits which he hath receaved or can desire . chap. xxiii . of four things that bring much peace . sonne now i will teach thee the way of peace and true liberty . 2 doe lord , i beseech thee , at thou saiest , for i shall be very glad to heare it . 3 endeavour my sonne to doe rather the will of another , then thine own . ever choose rather to have lesse then more . 4 alwaies seeke the lowest place , and to be inferior to every one . 5 wish alwaies , and pray , that the will of god may be wholly fulfilled in thee , behold such a man entreth into the limits of peace and most quiet rest . 6 lord , this thy short speech containeth much perfection , it is litle in words but full in sense , and aboundant in fruit . 7 for if it could exactly be kept by me , then should i not so easily be troubled . for as often as i feele my selfe unquiet , and afflicted , i finde that i have strayed from this doctrine . 8 but thou that canst doe all things , and ever lovest the good and profit of my soule , increase in me thy grace more and more , that i may fulfill thy words and perfect mine owne health . a prayer against evill thoughts . my lord god , be not farre from me : my god have regard to help me , for sundry thoughts have risen up against me , and great feares afflicting my soule . 2 how shall i passe through them without hurt ? how shall i break through them without danger ? 3 i , saith he , will goe before thee , and will humble the glorious of the earth . 4 i will open the doores of the prison , and reveale unto thee the hidden secrets . 5 doe lord as thou saiest , and let all evill thoughts fly from before thy face . 6 this is my hope , and my only comfort , to fly unto thee in all tribulation , to trust in thee , to call upon thee from my heart , & to expect patiently thy comfort . a prayer for the enlightning of the minde . enlighten me good iesu , with the clearnesse of inward light , and expell all darknesse from the habitation of my heart . 2 represse the many wandring thoughts , and beat downe the fury of the temptations , which violently assault me . 3 fight strongly for mee , and vanquish the euill beasts , that is , the allureing concupiscences , that peace may be made by thy vertue , and aboundance of thy praise sound in thy holy court , which is a pure conscience . 4 command the windes and tempests , say unto the sea , be still : and to the north-wind , blow not ; and a great calme shall ensue . 5 send forth thy light and thy truth , that they may shine upon the earth , for i am an empty and unprofitable peece of earth , untill thou imparlight unto me . 6 poure out thy grace from above , wash my heart with heavenly dew , give water of devotion to wash the face of the earth , to bring forth good and perfect fruit . 7 lift up my minde , overcharged with the weight of sinne : draw up my whole desire to heavenly treasures . 8 that having tasted the sweetnesse of celestiall happinesse , it may loath to think of earthly vanities . 9 take me violently to thee , and deliver me from all unstable comfort of creatures : for no created thing can fully quiet and satisfy my desire . 10 ioyne me unto thee with an unseparable band of love : for thou only fillest the mind of him that loves thee , and without thee all things are vaine and frivolous . chap. xxiiii . of flying curious inquiry of the life of others . sonne , be not curious trouble not thy self with idle cares . what is this or that to thee ? doe thou follow me . 2 for what is it to thee , whether that man be such or no , or whether this man doe , or speak this or that ? 3 thou shalt not need to answer for others , but shalt give accompt of thy selfe , why therefore dost thou trouble thy selfe ? 4 behold i know every one what he is , and doe see all things that are under the sunne . 5 and doe understand how it is with every one , what he thinketh , what he would , and at what his intention aymeth . 6 all things therefore are to be committed unto mee : but doe thou keep thy selfe in good peace , and suffer the unquiet to trouble himselfe as much as he will. 7 whatsoever he shall have done , or said , shall fall upon himselfe , for he cannot deceave me . 8 desire not too great fame in this world , nor to be known to many , nor to have the private love of men : for these things breed distractions , and cause great darknesse of heart . 9 i would vvillingly utter my words , & reveale my secrets unto thee , if thou diddest ▪ diligently observe my comming ▪ and diddest open the dore of thy heart unto mee . 10 be carefull in thy courses , and watch in thy prayers and humble thy selfe in all things . chap. xxv . wherein doth the firme peace of the heart , and true proficiency consist . sonne , i have said , peace i leave to you , my peace i give to you : not as the world giveth , doe i give to you . 2 all doe desire peace , but all care not for those things that appertain unto true peace . my peace is with the humble , and meeke of heart . 3 thy peace shall be in much patience , if thou wilt heare me and follow my voice thou maist enjoy much peace . 4 what then shall i doe ? 5 in every thing attend unto thy selfe what thou doest and what thou sayest : and direct thy whole intention unto this , that thou maiest please me alone , and desire or seeke nothing out of mee . 6 but of the sayings and doings of others , judge nothing rashly : neither doe thou intangle thy selfe with things not committed unto thee : and doing thus , it may be thou shalt be litle 〈◊〉 seldome troubled . 7 but never to feele any trouble at all , nor to suffer any griefe of heart or body , is not the state of this life , but of everlasting rest . 8 think not therefore that thou hast found true peace , if thou feelest no sorrow , nor that then all is well , if thou have no adversary . 9 nor that it is perfect , if all things be done according to thy desire . neither doe thou then esteem highly of thy selfe , or imagine thy selfe to be especially beloved , if thou be in great devotion , and sweetnesse : 10 for in these things a true lover of vertue is not tryed : neither doth the proficiency and perfection of man consist in having them . 11 wherein then lord ? 12 in offering thy selfe from the very bottome of thy heart , unto the will of god , not seeking thine owne interest or commodity , neither in great nor litle , neither for a time nor for ever . 13 so that with equall countenance , thou maist persist in thanksgiving , both in prosperity and in adversity , weighing all things with an equall ballance . 14 if thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou prepare thy heart to suffer greater matters , 15 and not justify thy self , as though thou oughtest not to suffer these , and so great afflictions , but justify me in whatsoever i appoint , and praise my holy name . 16 then thou walkest in the true and right way of peace : and thou shalt have undoubted hope to see my face a gaine with great ioy . 17 and if thou attaine to the full contempt of thy selfe ; then shalt thou enioy as great aboundance of peace , as thy banishment may permit . chap. xxvi . of the excellency of a free mind which humble prayer better obtaineth then reading . lord , it is the worke of a perfect man , never to slack his mind from the attentive thought of heavenly things , and as it were to passe without care through many cares ▪ 2 not faintingly , but with a certaine priviledge of a free mind , adhering by inordinate affection to no creature . 3 i beseech thee most mercifull god , preserve me from the cares of this life : least i should be too much intangled hereby : and from the many necessities of the body , least i should be enthralled by pleasure . 4 from all hindrances of the soule least broken with troubles i should be dejected and dismayed . i meane not from those things that all worldly vanity so greatly desireth . 5 but from those miseries , that as punishments , doe weigh downe and hinder the soule of thy servant , with the generall curse of mortality , that it cannot enter into the liberty of the spirit , as often as it would . 6 o my god , the unspeakable sweetnesse , make bitter unto me all carnall comfort , which may draw me away from the love , of everlasting happinesse , and wickedly allure me to it selfe with the force of a certaine present delight . 7 let not flesh and blood o my god , let not flesh and blood , let not the world and the short glory thereof deceive me . 8 let not the divel and his subtile fraud supplant me . give me force to resist , patience to suffer , and constancy to persevere . 9 give me insteed of all the comforts of the world the most sweet unction of thy spirit ; and in lieu of carnall love , powre into , my soule the love of thy name . 10 behold , meat , drink , cloathe● and other necessaries for the maintenance of the body , are burden some unto a fervent spirit . 11 grant me to affect such nourishments in due measure , and not to be intangled with an over-great desire of them . 12 it is not lawfull to renounce them wholly , for that nature is to be sustained : but to desire superfluities , and those things that doe rather delight ▪ then sustaine , the law of god forbiddeth . 3 for otherwise the flesh would rebell against the spirit : herein i beseech thee , let thy hand govern me , and teach me , that i may not exceed . chap. xxvii . that private love most hindreth from the chiefest good . sonne , thou oughtest to give all for all , and to retaine nothing of thy selfe : know that the love of thy selfe , doth hurt thee more , then any thing in the world . 2 according to the love , and affection thou bearest them , so doth every thing cleave unto thee more or lesse : if thy love be pure , simple , and well ordered , thou shalt be free from bondange . 3 covet not that which thou maist not have : be not willing to have that which may hinder thee and deprive thee of inward liberty . 4 it is a wonderful thing that thou committest not thy selfe wholly unto me , from the bottome of thy heart , with all things , that thou canst desire or have . 5 why doest thou consume thy self with vaine griefe ? why tirest thou thy mind with needlesse cares ? stand to my curtesy and thou shalt be no looser by it . 6 if thou seekest this or that , and wouldest be here or there to enjoy thine owne commodity and pleasure , thou shalt never be in quiet , nor free from trouble of mind . 7 for in every thing , somewhat will be wanting , and in every place there will be some that will crosse thee . 8 not every external thing therefore attained , and heaped together helpeth thee : but it rather availeth , if thou despise it , and dost root it out from thy heart . 9 which thou must not understand only of thy revenewes and wealth , but of the desire of honour also , and vaine praise ; all which doe passe away with this fading world . 10 the place availeth litle , if the spirit of fervour be wanting : neither shal that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation . 11 that is ▪ unlesse thou persist in me , thou maist change , but not better thy selfe : for when occasion doth happen , thou shalt find that which thou soughtest to fly , and perhaps more . a praier for clensing the heart , and obtaining of heavenly wisdome . confirme me lord with the grace of thy holy spirit : give me force to strengthen my inward man and to purge my heart from all unprofitable care and griefe . 2 not to be drawne away with sundry desires of any thing either litle or great , but to consider all things how they are transitory , and doe quickly fade , and that i my selfe doe also passe away together with them . 3 for nothing is permanent under the sun , where all things are vanity , and affliction of mind : o how wise is he that so considereth them ! 4 grant me lord heavenly wisdome , that i may learne above all things to seeke and find thee , above all things to delight in thee , and to love thee , and to think of all created things as they are , according to the disposition of thy wisdome . 5 grant me prudently to avoid him , that flatters me , and to suffer patiently him that contradicts me . 6 it is great wisdome not to be moved with every blast of words , nor to give eare to dangerous flattery : for so we shall goe one securely in the way which we have begun . chap. xxviii . against the tongue of slanderers . sonne , be not grieved if some think evill of thee , and speake that which thou doest not willingly heare . 2 thou oughtest to judge the worst of thy selfe , and to think no man weaker then thy selfe : if thou walke well inwardly , thou wilt not much esteeme of flying words abroad . 3 it is no small wisdome to be silent in time of evill , and inwardly to turne to me , and not to be troubled with the judgment of men . 4 let not thy peace be in the tongues of men : for whether they judge well or evill , thou art neverthelesse alwaies the same . 5 where is true peace , and true glory ? is it not in me ? and he that coveteth not to please men , nor feareth to displease them , shall enjoy much peace . 6 from inordinate love and vaine feareth ariseth all disquietnesse of the heart , and distraction of the senses . chap. xxix . how we ought to call upon god , and blesse him when tribulation draweth neere . blessed ( o lord ) be thy name for ever , since it pleaseth thee that this temptation and tribulation should fall upon me . 2 i cannot fly it , but have need to fly to thee , that thou maist helpe me , and turne it to my good . 3 lord i am now afflicted , and it is not well with me , i am much troubled with this present griefe : 4 and now , deare father , what shall i say ? i am taken in narrow straits , save me from this houre : yet therefore came i into this houre , that thou maist be glorified , when i shall be greatly humbled , and by thee delivered . 5 let it please thee lord to deliver me : for poore wretch that i am , what can i doe , and whither shall i goe without thee ? 6 grant patience lord , even this time also : help me my god , and then i will not feare how much soever i be oppressed . 7 and now in this , what shall i say ? lord , thy will be done : i have wel deserved to be afflicted and grieved . 8 surely i ought to beare it : and i would to god i might beare it with patience , untill the tempest be passed over , and it become calme . 9 but thy omnipotent hand is able to take this temptation from me , and to ▪ asswage the violence thereof , that i utterly sink not under it , as oftentimes heretofore thou hast done unto me , my lord , my mercy ! 10 and how much the more hard it is to me , so much the more easie is this change of thy mighty , hand to thee . chap. xxx . of craving the divine aide , and confidence of recovering grace . sonne , i am thy lord , who doe use to give comfort in the day of tribulation : come unto me , when it is not well with thee . 2 this is that which most of all hindreth heavenly consolation , that thou art slow in turning thy selfe unto praier . 3 for before thou doest earnestly commend thy selfe to me , thou seekest many comforts , and delightest thy selfe in outward things . 4 and hence it proceedeth that all doth litle profit thee , untill thou consider that i am he , that deliver those that trust in me . 5 and that out of me there is neither powerfull help , nor profitable counsell , nor remedy that can continue . 6 but now thou having recovered breath after the tempest , gather strength againe in the light of my mercies : 7 for i am at hand , saith our lord , to repaire all things , not only entirely , but also abundantly , in a very plentifull measure . 8 is there any thing hard to me ? or am i like unto him that promiseth and performeth not ? 9 where is thy faith ? be firme and constant , take courage and be patient , comfort will be given thee in due time . 10 attend me , expect , i will come and cure thee : it is a temptation that vexeth thee : and a vaine feare that affrighteh thee . 11 what else doth the care for future incertainties bring thee , but sorrow upon sorrow ? sufficient for the day is the evill thereof . 12 it is a vaine and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never happen . 13 but it is incident to man , to be deluded with such imaginations : and a signe of litle courage to be so easily drawne away by the suggestion of the enemy . 14 for he careth not so he delude and deceive thee , whether it be true or false which he proposeth : whether he overthrow thee with the love of present or the feare of future things . 15 let not therefore thy heart be troubled , neither doe thou feare : believe in me and put thy trust in my mercy . 16 when thou thinkest thy selfe furthest off from me , oftentimes i am neerest unto thee . 17 when thou judgest that almost all is lost , then oftentimes greatest hope of obtaining is at hand . all is not lost when any thing falleth out contrary unto thee . 18 thou must not judge according to that which thou feelest for the present , nor give thy selfe over to any griefe from whence soever it commeth , as though all hope of delivery were quite gone . 19 think not thy selfe wholly left although for a time i have sent thee some tribulation , or withdrawne thy desired comfort ; for this is the way to the kingdome of heaven . 20 and without doubt , it is more expedient for thee , and the rest of my servants , that ye be exercised with many adversities , then that yee should have all things according to your desires . 21 i know the secret thoughts of thy heart , and that it is very expedient for thy soules health , that thou be left sometimes without tast and feeling of spirituall sweetnesse ; 21 least perhaps thou shouldest be puffed up with good successe , and shouldest please thy selfe in that which thou art not . 22 that which i have given , i can take away , and restore it againe when i please . 5 when i give it , it is mine ; when i withdraw it , i take not any thing that is thine : for mine is every good , and every perfect gift . 8 if i send thee affliction or any crosse whatsoever , repine not , nor let thy heart be dismaied . 25 i can quickly lift thee up againe , and turne all thy sorrow into joy . 26 neverthelesse i am just , and greatly to be praised , when i doe all this unto thee . 27 if thou be wise , and consider thy case truly , thou wilt never yeeld so cowardly to griefe , for any adversity that befalls thee , but rather rejoyce & give thanks . 28 yea to accompt this thy only ioy , that afflicting thee with sorrowes , i doe not spare thee . 29 as my father hath loved me , i also love you , said i unto my beloved disciples , whom certainly i sent not to temporall ioyes , but to great conflicts : 30 not to honours , but to contempts not to idlenesse , but to labours : not to rest , but to bring much fruit in patience . my sonne , remember these words . chap. xxxi . of the contempt of all creatures to find our creatour . lord , i stand yet in need of greater grace , if i must goe so farre as that no man or creature can hinder me ; 2 for as long as any thing holdeth me , i cannot fly freely unto thee . he desired to fly with great liberty that said , who will give me wings like a dove , and i will fly and rest ? what thing more quiet then a simple eye ? and what more free , then he that desireth nothing upon earth . 3 man ought therefore to ascend above all creatures , and perfectly to forsake himselfe , and to remaine in excesse of mind . 4 and consider that thou , who are the maker of all things , hast nothing amongst creatures like unto thee . 5 and unlesse a man be free from the affection of all creatures , he cannot with freedome of mind , attend unto divine things . 6 and for this cause there are so few contemplative men to be found : for that few can wholly sequester themselves from fading creatures . 7 much grace is necessary to lift up a soule , and to carry it above it selfe . 8 vnlesse a man be lifted up in spirit , and delivered from all creatures , and wholly united unto god : whatsoever he hath , is of litle accompt . 9 long shall he be litle , and lye in earthly basenesse , that esteemeth any thing great , but the only unmeasurable and eternall good . 10 for whatsoever is not god is nothing , and ought to be accounted as nothing . 11 there is great difference between the wisdome of a spirituall and devout person , and the knowledge of a learned and studious clerke . 12 farre more noble is that learning which floweth from above , from the divine influence , then that which is painefully gotten by the wit of man. 13 there are many that desire contemplation , but they endeavour not to exercise those things that are required thereunto . 14 it is a great hinderance that we rest in signes and sensible things , and make litle account of true mortification . 23 i know not what it is , nor by what spirit we are led , nor what we pretend , we that seeme to be called spirituall . 24 that we take so much paines , and so great care for transitory and base things , and scarce or seldome thinke of our inward profit , with full collection of our senses . 25 alas , presently after a sleight recollection , we break forth ; & weigh not our works with diligent examination . 26 we mind not where our affections lye : nor bewaile the impurity of many faults that are in all our actions . 27 for all flesh had corrupted her way , and therefore did that generall floud ensue . 28 sith our inward affection then is much corrupted , it must needs be that our action proceeding thereof , be corrupted , as a signe of the want of inward vigour . 29 from a pure heart proceedeth the fruit of good life . 30 we aske how much one hath done : but how vertuous his actions are , is not so diligently considered . 31 we inquire whether he be strong , rich , beautifull , handsome , a good writer , a good singer , or a good labourer ; 31 but how poore he is in spirit , how patient , and meeke , how devout and spirituall , is seldome spoken of . 32 nature respecteth outward things , grace turneth her selfe to the inward vertues : that is often deceaved : this hath her trust in god , to the end she be not deceaved . chap. xxxii . of the deniall of our selves , and forsaking all our affections . sonne , thou canst not possesse perfect liberty , unlesse thou wholly deny thy selfe . 2 all such as be lovers of themselves are bound in setters , they are covetous , curious , wanderers , seekers of ease , and not of those things that appertaine to iesus christ. 3 but oftentimes devising , and framing that which will not continue , for all shall perish that proceedeth not from god. 4 keep this short and compleat word , forsake all and thou shalt finde all . 5 leave thy inordinate desires , & thou shalt finde rest ▪ 6 consider this well : and when thou hast fulfilled it , thou shalt understand all . 7 lord this is not one daies work nor childrens sport : yea in this short sentence all the perfection of religious persons is included . 8 sonne , thou must not goe back nor straitwaies be deiected , when thou hearest the way of the perfect ; but rather be stirred up to more noble attempts ▪ or at least to conceave an earnest desire thereof : 9 i would it were so well with thee , and thou wert come so farre , that thou wert no longer a lover of thy self , but didst stand meerely at my beck , & at his whom i have appointed a father over thee , 10 then thou shouldest exceedingly please me , and all thy life would passe away in joy and peace . 11 thou hast yet many things to forsake , which unlesse thou wholly resigne over unto me , thou shalt not attain to that which thou desirest . 12 i counsell thee to buy of me purified gold , that thou maist become rich , that is , heavenly wisdome , which treadeth under foot all base and earthly things . 13 set litle by the wisdome of this world , and esteeme not of the contentment of men , nor thine own fancies . 14 i said , that thou shouldest buy the mean and base things , in steed of those things that are precious , & highly esteemed amongst men : 15 for true heavenly wisdome seemeth very base , and of small accompt , and is scarce thought of by men . 16 for that esteemeth not highly it selfe , nor seeketh to be magnified upon earth . 17 which many praise from the teeth outward , but in their life they are farre from it : yet is it the pretious pearle which is hidded from many . chap. xxxiii . of inconstancy of heart , and of directing our finall intentions unto god. sonne , trust not to thy affection : that which now is , will quickly change into another . 2 as long as thou livest thou art subject to mutability , even against thy will. 3 so that now thou art merry , now sad , now quiet , now troubled , now devout , now distracted , now diligent , now idle , now heavy , now light . 4 but he that is wise , and well instructed in the spirit , remaineth alwaies one in the midst of these changes , not heeding what he seeketh in himselfe , or which way the winde of mutability bloweth . 5 but that the whole intention of his minde , may tend as it ought , to the most perfect and best end . 6 for so he may continue one , and the selfe same , without any change in the midst of so many : sundry chances , directing alwaies the sincere eye of his intention unto me . 7 and how much purer the eye of the intention is , so much the more constantly doth he passe through the variety of many contrary waves . 8 but in many things the eye of a sincere intention waxeth blind , for it quickly looketh upon some delightsome object that occurreth . 9 and it is rare to find one that is wholly free from all blemish of seeking himselfe . 10 so the iewes in times past came into bethania to martha & mary , not for iesus alone , but to see lazarus also . 11 the eye of our intention therefore , is to be purged , that it may be sincere and pure , and to be directed unto me , neglecting the multitude and ●ariety of earthly objects . chap. xxxiv . that god is sweet above all things , and in all things , to him that loveth . behold my god , and behold all things ! what would i have more , and what more happy thing can i desire ? 2 o sweet and comfortable word ! but to him that loveth the word , not the world , nor those things that are in the world . 3 my god , and all things ! inough is said to him that understandeth , and it is pleasant to him that loveth , to repeat it often . 4 for when thou art present , all things doe yeeld delight , but when thou art absent , all becomes irksome . thou givest quiet of heart and much peace , and pleasant joy . 5 thou makest men thinke well of all , and praise thee in all things : neither can any thing please us long without thee . 6 but if it be pleasant and delightsome , thy grace must be present , and it must be seasoned with the sweetnesse of thy wisdome . 7 what can be distastfull unto him , to whom thou art pleasing ? and whom thou delightest not to him , what can be pleasant ? 8 but the wise of the world , & they that have their contentment in sensuall things , cannot attain to thy wisdome , for in the world is much vanity , and in the flesh is death . 9 but they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; for they are changed from vanity to truth , from flesh to spirit . 10 to these god is sweet , and what good soever is found in creatures , they wholly referre unto the praise of their maker . 11 notwithstanding great , yea very great is the difference between the sweetnes of the creatour , and of the creature , of eternity and of time , of uncreated and created light . 12 o everlasting light , surpassing all created lights , cast forth the beams of thy brightnesse from above , and pierce the most mward corners of my heart . 13 purify , rejoyce , clarify and quicken my spirit with all the powers thereof , that i may cleave unto thee with excesse of unspeakable joy . 14 o when will that blessed and desired houre come , that i may be filled with thy presence , and thou maist be unto me all in all ! 15 as long as this is not granted me , i shall not have full nor perfect joy . alas ! my old man yet liveth in mee , he is not wholly crucified , he is not perfectly dead ; 16 he doth yet covet strongly against the spirit , & moveth civill wars , and suffereth not the kingdome of my soule to be in peace . 17 but thou that rulest the powers of the sea , and asswagest the motions of the waves , rise and help me . 18 dissipate the people that desire warre , and destroy them in thy might , and let thy hand be glorified : for there is no hope nor refuge for me , but in thee , my lord god. chap. xxxv . that there is no security from temptation in this life . sonne , there is no security in this life : as long as thou livest thou shalt alwaies have need of spirituall armour . 2 thou livest among enemies , & art assaulted on all sides : if thererefore thou defendest not thy selfe on every side with the shield of patience , thou canst not be long unwounded . 3 moreover if thou sixe not thy heart on me with a sincere will to suffer all things for me , thou canst not sustaine the heat of this battaile , nor get that victorious crown which they have that are in glory . 4 thou oughtest therefore manfully to goe through all , and to use a strong hand against whatsoever withstandeth thee . 5 for to him that overcometh is given manna , and to the negligent is left much woe . 6 if thou seekest rest in this world , how wilt thou then attain to everlasting rest ? give not thy selfe to much ease , but to much patience . 7 seek true peace , not in earth , but in heaven ; not in men , nor in any creature , but in god alone . 8 thou oughtest for the love of god willingly to undergoe whatsoever labours , to endure whatsoever griefes , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humiliations , confusions , corrections , and contempts . 9 these helpe to the attaining of vertue : these try a novice of christ , these make up an heavenly crowne . 10 i will give an everlasting reward for a short labour , and infinite glory for transitory confusion . 11 thinkest thou , that thou shalt alwaies have spirituall consolations at will ? my saints had not so , but many afflictions , and sundry temptations , and many discomforts . 12 all which they endured patiently , and trusted rather in god , then in themselves : knowing that the sufferings of this time are not worthy to obtain future glory . 13 wilt thou have that straight waies , which many , after teares , and great labours have hardly obtained , expect the comming of thy lord , do manfully , be of good courage . 14 feare not , doe not fly , but offer both body & soul for the glory of god ; i will reward thee in most plentifull manner , and i will be with thee in all thy tribulations . chap. xxxvi . against the vaine-iudgments of men . sonne , sixe thy heart stedfastly on god , and feare not the judgments of men , when thy conscience giveth testimony of thy justice and innocencie . 2 it is a good and a happy thing to suffer in that sort ; neither will it be burdensome to an humble mind , nor to him that trusteth rather in god , then in himselfe . 3 the most part of men are given to talke much , and therefore litle care is to be had of their words : neither is it possible to satisfie all . 4 though the apostle endeavour to please all in our lord , and made himselfe all unto all , yet he litle regarded that he was judged by humane judgment . 5 he did for the edification and health of others , as much as he could and lay in him yet could he not hinder , but that he was sometimes judged , and despised by others . 6 therefore he committed all to god , who knew all , and defended himselfe with patience , & humility against evill tongues , and such as thought vanities and lies , and spake what they listed . 7 yet sometimes notwithstanding he answered , lest the weake might have received scandall by his silence . 8 who art thou that fearest mortal man ? to day he is , and to morrow he is not seene . feare god and the terrour of men shall not trouble thee . 9 what harme can the words or injuries of any doe thee ? he rather hurteth himselfe then thee : neither can he avoid the iudgments of god , be lie what he will. 10 have thou god before thine eyes , and contend not with complaining words . 11 i am able to deliver thee from all shame and wrong , and to repray every one according to , their workes . 12 and if for the present thou seemest to be trodden downe , and to suffer shame and confusion without desert doe not repine , neither doe thou lessen thy crowne by thy impatience , but rather lift up thine eyes to mee in hea . chap. xxxvii . of a full and pure resignation of our selves for the obtaining freedome of heart : sonne , leave thy selfe , and thou shalt find me . make choice of nothing , appropriate nothing to thy selfe , and thou shalt ever gaine . 2 for greater grace shall alwaies he given thee , when thou doest perfectly resigne thy selfe , and not turne back to take thy selfe againe . 3 lord , how often shall i resigne my selfe ? and wherein shall i forsake my selfe ? alwaies and in every thing , as well in litle as in great . 4 i doe accept nothing , but doe require that thou be as it were naked and void of all things . 5 otherwise , how canst thou be perfectly mine , and i thine , unlesse both within and without thou be free from all selfe-will ? 6 and how much the sooner thou doest this , so much the better shalt thou find thy selfe , and how much the more fully & sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gaine . 7 some there are that resigne themselves , but with some exception : for they put not their whole trust in god , and therefore doe labour to provide for themselves . 8 some also at the first doe offer all , but afterwards being affailed with temptations , doe returne againe to that which they had left , and therefore they goe not afterwards in the way of vertue . 9 these shall not attaine to the true liberty of a pure heart , nor to the grace of my divine familiarity , unlesse they first make an entire resignation , and offer themselves a daily sacrifice unto me . 10 for without this can never be obtained the union with me , wherewith my saints enjoy me . 11 i have often said unto thee , and now againe i say the same : forsake thy selfe , resigne thy selfe , and thou shalt enjoy great internall peace . 12 give all for all , seeke nothing , require nothing , repose thy selfe purely and with a full confidence in me , and i will give my selfe unto thee , and darknesse shall not cover thee . 13 let this be thy whole endeavour , let this be thy praier , let this be thy desire . 14 that casting off all proprietie , thou maist all naked follow thy naked saviour iesus : and dying to thy selfe , maist live eternally to me . 15 then shall vaine fantasies , evil perturbations , and all superfluous cares fly away , then shall immoderate feare leave thee , and inordinate love shall die . chap. xxxviii . of good government of outward things , and of recourse to god in dangers . sonne , thou oughtest with all diligence to procure , that in every place and action , or externall businesse , thou be inwardly free , and master of thy self , and that all things be under thy disposition , and thou not subject to them . 2 that thou maist be lord and master of thy actions , not a servant or a hireling , but rather a freeman , and a true hebrew belonging to the lot and freedome of the sons of god ; 3 who put the things that are present under their feet , and place their thoughts on that which is eternall ; who look on transitory things with the left eye , and with the right doe behold the things of heaven . 4 who depend not upon temporall things but make such things depend upon them and serve them . 5 as they are ordained by god , and appointed by the creator of all , who hath left nothing in his creatures without due order . 6 if thou remaine firme and stedfast in all events , and doest not weigh by the outward appearance , nor with a carnall eye , the things which thou seest and hearest , 7 but presently in every occasion doest enter with moses into the tabernacle to aske counsell of our lord , thou shalt sometimes heare the divine and celestiall oracle , and shalt returne instructed of many things , both present and to come . 8 moses had alwaies recourse to the tabernacle for the deciding of all doubts , and obscure questions , and fied to the help of praier , for the remedy of the iniquity and dangers of men . 9 so oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the divine favour . 10 for the scripture testifieth , that therefore was iosue and the children of israell deceived by the giboanites , because they consulted not first with god , but giving too lightly credit to faire words , were deluded with counterfeit piety . chap. xxxix . that a man be not over earnest in his affaires . son , alwaies commit thy cause to me i will dispose well of it in due time , expect my ordination , and thou shalt find it will be for thy good . 2 lord , i doe most willingly commit all unto thee , for my care can profit litle : o that i cleaved not too much to future events , but oftered my selfe with all readinesse of mind to thy divine pleasure ! 3 sonne , oftentimes a man doth earnestly labour for that which he desireth , and when he hath gotten it , he beginneth to be of another mind , and not to esteeme so much of it , as before he did . 4 for mans affections doe not long continue fixed on one thing , but doe passe from one to another . 5 it is therefore a matter , not of least moment , to forsake our selves even in the least things . 6 the true spirituall profit of man consisteth in denying and forsaking of himselfe : and he that is thus resigned up liveth in great freedome and securitie . 7 but the ancient enemie , who alwaies laboureth to withstand the servants of god , omitteth at no time his wonted temptations , but day and night lieth still in waite , to cast the unwary , if he can , into the snare of deceipt : watch therefore and pray , saith our lord , that you enter not into temptation . chap. xl. that man hath no good of himselfe , nor any thing whereof he can glory . lord , what is man , that thou art mindfull of him , or the son of man , that thou vouchsafest to visit him ? what hath man deserved that thou shouldest give him thy grace ? 2 lord , what cause have i to complaine , if thou forsake me ? or if thou dost not that which i desire , what can i justly say against it ? 3 surely , this i may truly think and say : lord , i am nothing , i can doe nothing , i have nothing that is good of my selfe . 4 but in all things i doe faile , and am defective , and doe ever tend to nothing : and unlesse thou helpe me , and doest inwardly instruct me , i become cold , and am dissolved . 5 but thou , o lord , art alwaies the same , and endurest for ever , alwaies good , just , and holy , doing all things well , justly , and holily , and disposing al things with wisdome . 6 but i that am more inclined to fall , then to goe forwards , doe never continue in one estate : for seven different times are changed over me , yet doth it soone turne to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . 7 for thou alone canst help me without the favour of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be converted , and rest in thee alone . 8 wherefore if i could once perfectly forsake all humane comfort , either for the love of devotion , or for mine owne necessitie , which inforceth me to seeke after thee ( for none else can comfort me ) then might i well hope in thy grace , and rejoyce in the gift of new consolation . 9 thankes be unto thee , from whence all proceedeth , as often as it goeth well with me : but i am meere vanity , and nothing before thee , an unconstant and weake man. 10 whereof then can i glory ? of why doe i desire to be esteemed of ? is it not of nothing ? and this is most vaine . 11 truly , vain-glory is an evill plague and very great vanity , because it draweth from true glory , and robbeth the soule of heavenly grace . 12 for whilst a man pleaseth himselfe , he displeaseth thee : whilst he gapeth after the praise of men , he is deprived of true vertue . 13 but true glory & holy exultation , is for a man to glory in thee , and not in himselfe , to rejoyce in thy name , and not in his owne vertue , nor to delight in any creature , but for thee . 14 praised be thy name , not mine : magnified be thy worke , not mine : let thy holy name be for ever blessed , but to me let no part of mens praises be given . 15 thou art my glory , thou art the joy of my heart : in thee will i glory and rejoyce all the day ; but for my selfe i will not joye , but in my infirmities . 16 let the iewes seeeke the glory , which one man giveth to another : i will desire this , which is from god alone . 17 for all humane glory , all temporall honour , all worldly highnesse , compared to thy eternall glory , is vanity and folly . 18 o my truth , my mercy , my god , most blessed trinity , to thee alone be all praise , honour , vertue , and glory for all eternity ! chap. xli . of the contempt of all temporall honours . sonne , trouble not thyselfe , if thou seest others honoured and advanced , and thy selfe contemned and debased . 2 lift up thy heart unto me in heaven , and the contempt of men in earth will not grieve thee . lord , we are blind , and quickly seduced with vanity . 3 if i look well into my selfe , i cannot say , that any creature hath done me wrong , and therefore i cannot justly complain of thee : 4 but because i have often and grievously sinned against thee , all creatures doe justly take armes against me , for shame and contempt is due unto me , but unto thee praise honour and glory . 5 and unlesse i doe so prepare my selfe , that i be willing , and doe rejoyce to be despised and forsaken of all creatures , and to be esteemed nothing at all , i cannot obtain internall strength and peace , nor be spiritually enlightned , nor wholly united unto thee . chap. xlii . that our peace is not to be placed in men . sonne , if the peace thou hast with any , be grounded on the opinion which thou hast of him , or on the contentment thou receavest in his company , thou shalt ever be unconstant and subject to disquiet : 2 but if thou have recourse unto the ever-living and eternall truth , a friend going from thee or dying shall not grieve thee . 3 the love of thy friend ought to rest in me , and for me is he to be beloved whosoever he be whom thou thinkest well of , and is verily deare unto thee in this life . 4 no friendship can availe , or continue without me ; neither is the love true and pure , which they have , whose hearts are not joyned together by me . 5 thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of men . 6 man approacheth so much the neerer unto god , how much the farther off he departeth from all earthly comfort . 7 so much the higher also he ascendeth unto god , by how much the lower he descendeth into himselfe , and how much the baser he is in his own conceipt : 8 but he that attributeth any good unto himselfe , hindreth the comming of gods grace into him , for the grace of the holy ghost ever seeketh an humble heart . 9 if thou coulde●st perfectly annihilate thy selfe , and purge thy selfe of all created love , then should there flow into thee great abundance of my grace . 10 when thou castest thy eyes on creatures , the sight of thy creator is taken from thee . 11 learne to overcome thy selfe in all things for the love of thy creator , and then shalt thou be able to attaine to heavenly knowledge . 12 how litle soever it be , if it be inordinately loved and regarded , it defileth the soule , and hindreth the enjoying of the chiofest good . chap. xliii against vaine and secular knowledge . sonne , let not the faire speeches , & subtile sayings of men move thee ; for the kingdome of god consisteth not in words , but in vertue . 2 observe well the words which i speake : for they inflame the heart , and enlighten the mind , induce compunction , and bring sundry comforts . 3 doe thou never read to shevv thy selfe learned or wise : but labour to mortify thy vices , for that will profit thee more , then the knowledge of many hard and difficult questions . 4 when thou shalt have read and known many things , thou oughtest ever to returne to one begining . 5 i am he , that teacheth man all knowledge ; and doe give to litle ones a more cleare understanding , then can be taught by man. 6 he therefore to whom i speak , shall quickly be wise , and shall profit much in spirit . woe be to them , that inquire many curious things of men , and doe litle desire to know the way how to serve me . 7 the time will come , when the maister of maisters shall appear , christ the lord of angels , to hear the lessons of all , that is , to examine the consciences of every one . 8 and then he will search hierusalem with a candle , and the hidden things of darknesse shall be laid open , and the inventions of tongues shall be silent . 9 i am he that in an instant doe raise up the humble mind , to understand more reasons of the everlasting truth , then can be gotten by ten years study in schooles . 10 i teach without noise of words , without confusion of opinions , without ambition of honour , without contention of arguments . 11 i am he that teacheth to despise earthly things , to loath things present , to seeke the everlasting , to delight in the things that are eternall . 12 to flye honours , to suffer scandalls , to place all hope in me , to desire nothing out of me , and above all things servently to love me . 13 for one by loving me entirely , learned divine things , and spake wonders : he profited more in forsaking all things , then in studying subtilties . 14 to some i speak ordinary things , to others , things more rare to some i appear sweetly by signes and figures , but to some i reveale mysteries with much light . 15 the voice of books is one , but it teacheth not all men alike : for i am the internall teacher , i am the truth , the searcher of the heart , the understander of thoughts , the setter forwards of good works , distributing to every one according to my will. chap. xliv . of not drawing outward things to our selves . sonne , in many things thou oughtest to be ignorant , and esteeme thy selfe as dead upon earth , and as one to whom the world is crucified . 2 thou must also passe over many things with a deafe eare , and rather think of that which appertaineth to thy peace . 3 it is more profitable to turne thine eyes from the sight of unpleasing things , and to leave unto every one his own opinion , then to strive with contentious words . 4 if thou standest well with god , and considerest his judgements , thou shalt the more easily yeeld to the will of others . 5 o lord , to what an estate are we come ! behold , we bewaile a temporall losse , and for a little gaine wee toile and spare no labour , and the spirituall damage of our soule is forgotten , and hardly at length called to mind . 6 that which litle or nothing profiteth , is alwaies remembred , and that which is chiefly necessary , is negligently passed over . 7 because mans nature carrieth him to externall things , and unlesse he quickly returne unto himselfe , he lyeth drowned in them with delight . chap. xlv . that credit is not to be given to all men : and how prone man is to offend in words . help me lord , in my tribulation , for vaine is the defence of man. how often have i been deceaved , finding want of faith , where i thought it sure ? and how often have i found faith , where i least expected it ? 2 it is vaine therefore to trust in men , but the safety of the just , o lord , is in thee . blessed be thou my god , in all things that befall us ! we are weak and inconstant , quickly deceaved , and soone changed . 3 who is he , that is able so warily to keep himselfe , that he never fall into any deceipt or doubt ? but he that trusteth in thee , o lord , and seeketh thee with a pure heart , doth not easily fall . 4 and if he fall into any tribulation , be he never so much inthralied , yet he shall quickly be delivered or comforted by thee , for thou wilt not forsake him for ever that trusteth in thee . 5 the friend is rare to be found , that continueth faithfull in his friends distresse , but thou , o lord , thou alone art faithfull at all times , and there is none like unto thee . 6 o how wise was that holy soule that said : my mind is firmely setled and grounded in christ ! if it were so with : mee then would not human feare so easily trouble me , nor words move me . 7 who can foresee all things ? who is able to beware beforehand of future evills ? if things even foreseen doe oftentimes hurt us , how can things unlooked for choose but wound us grievously ? 8 but why did ( not provide better for my selfe , 〈…〉 why also have i so easily given credit ●o others ? 9 but alas we are men , and god knoweth weak & f●●ile men , although by to any we are reputed and called angels . 10 to whom shall i 〈◊〉 credit lord ? to whom but to thee ? thou art the truth that neither dost deceave , not canst be deceaved . 11 and on the other side , every man is a lyar , weak , unconstant , and subject to fall , especially in words , and therefore we must not easily give credit even to that , which in outward shew seemeth at the first a certaine truth . 12 o with how great wisdome hast thou warned us to take heed of men ? and because the enemies of man are his familiar & domesticall acquaintance , not to trust , if one should say , behold here , or behold there . 13 i am taught to my cost , and i would to god i might thereby increase my care , and not my folly . 14 be wary , saith one , be wary , keep unto thy selfe what i tell thee . 15 and whilest i hold my peace , and think it is secret , he cannot keep that secret , which he desired should be secret , but presently disoloseth me and himselfe , and goeth his way . 16 from such tales , and such improvident people , protect me lord , that i fall not into their hands , nor ever commit such errors . 17 give me grace my god to observe truth , and constancy in my words and remove far from me a deceiptfull tongue . what i am not willing to suffer , i ought by all means to avoid . 18 o how good and quiet a thing it is to be silent , and not to talke of others , nor to believe all that is said , nor easily to report what we have heard . 19 to lay ones selfe open to few , alwaies to seeke after thee , the beholder of the heart ? not to be carried about with every wind of words , but to desire that all things both within & without , be accomplished according to thy will and pleasure . 20 how secure is it for the keeping of heavenly grace , to fly the sight of men , and not to seeke those things , that seeme to cause admiration abroad , but to follow that withall diligence , which bringeth amendment of life , and increase of fervour . 21 to how many hath vertue known and overhastily commended been hurtfull ? how profitable hath grace been , kept with silence in this mortall life , which is nothing but a perpetuall temptation and a warfare ? chap. xlvi . of putting our trust in god , whom evill words arise . sonne , be constant , and put thy trust in me : for what are words , but words ? they passe through the aire , but hurt not . if thou be guilty , determine willingly to amend thy selfe ▪ if thou be innocent , resolve to suffee this willingly at least for god. 2 it is a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure stripes . 3 and why doe small matters goe to thy heart , but for that thou art yet carnall , and regardest men more then thou oughtest ? 4 because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , and therefore seekest shadowes of excuses . 5 but look better unto thy felfe and thou shalt see , that the world yet liveth in thee , and a vaine desire to please men . 6 for when thou refusest to be humbled , and reproved for thy faults , it is surely evident , that thou art neither truly humble , nor dead to the world , nor the world perfectly crucified to thee . 7 but give diligent eare to my words , and thou shalt litle respect ten thousand words spoken by men 8 behold if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to passe , and madest no reckoning at all of it ? could all those words pluck as much as one haire from thy head ? 9 but he that hath not his heart within him , nor god before his eyes , is easily moved with every litle dispraise , when as he that trusteth in me , and trusteth not in his own judgement , shall be free from humane feares . 10 for i am the iudge and discerner of all secrets : i know how the matter passed , i know him that offereth the injury , and him that suffereth it . 11 from me hath this word proceeded , this hath happened by my permission , that out of many hearts thoughts may be revealed . 12 i shall judge the guilty and the innocent , but by a secret judgement i would before hand try them both . 13 the testimony of men oftentimes deceaveth , my judgement is alwaies true , it shall stand and not be overthrowne . 14 it is commonly hidden and secret , and not known in every thing but to few ; notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seemes not right . 15 men ought therefore to return to me in every judgement , and not to stand in their owne opinions . 16 for the just man will not be troubled , whatsoever happeneth unto him from god : and if any thing be wrongfully brought forth against him , he will not much care , neither will he vainely be glad , if by others he be with reason excused . 17 for he considereth that i am he that searcheth the heart and reines , and doe judge , not according to the outward face , nor humane apparence . 18 for that is oftentimes found ●ulpable in my sight , that in the judgement of men is thought to be commendable . 19 o lord my god , the just iudge , strong and patient , thou knowest the frailty and perversity of man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . 20 thou knowest that which i cannot reach unto , and therefore in every reprehension i ought to have submitted my selfe , and to have borne i● patiently . 21 vouchsafe mercifully to pardon me , as often as i have failed herein , and give me againe grace of greate● sufferance . 22 for thy bountifull mercy is more availeable to me for the obtaining of pardon , then my conceaved justice for the defence of my hidden conscience . 23 although my conscience accuse me not , yet i cannot hereby justify my selfe , for if thy mercy be away , ●o man living shall be justified in thy ●ight . chap. xlvii . that all grievous things are to be endured for life everlasting . sonne , let not the paines dismay thee which thou hast undertaken for me , neither be thou discomforted for the tribulations which doe befall thee , but let my promise strengthen and comfort thee in all events . 2 i am able to reward thee above all measure : thou shalt not long toyle here , nor alwaies be oppressed with griefe ; attend a while , and thou shalt see a speedy end of thy evils . 3 there will come an houre whe● all labour and trouble shall cease : litl● and short is all that passeth away with time . 4 doe as thou doest , labour faithfully in my vineyard , i will be thy reward : write , read , sing , mourne , keepe silence , pray , suffer crosses manfully : life everlasting is worthy of all these and greater combats . 5 peace shall come in the day which is knowne unto our lord , and ●here shall be no day nor night , to wit , of this time , but everlasting light , infinite brightnesse , stedfast peace , and secure rest . 6 then thou shalt not say , who shall deliver me from the body of this death ? nor cry , woe be unto me , for that my dwelling in a strange country is prolonged ! 7 for death shall be throwne downe , and health shall be without decay , no anxiety , blessed joy , sweet and glorious company . 8 o if thou hadst seene the everlasting crowne of the saints in heaven , and with how great glory they now rejoyce who in times past were con●●mptible to this world● and esteemed unworthy of life it selfe , 9 truly thou wouldest presently humble thy selfe even unto the earth : and wouldst rather seeke to be under the feet of all , then to have command , so much as over one . 10 neither wouldest thou desire the pleasant daies of this life , but rather rejoyce to be afflicted for god● , and esteeme it thy greatest gaine to be reputed as nothing amongst men . 11 o if thou hadst a feeling of these things , and didst suffer them to enter into the depth of thy heart , how durst thou so much as once to complaine ! 12 are not all painfull labours to be endured for everlasting life ? it is no small matter to loose or to gaine the kingdome of heaven . 13 lift up thine eyes therefore unto heaven : behold i , and all my saints with me , who in this world had great conflicts , doe now rejoyce , now are comforted , now are secure , now doe rest , and shall remaine with me everlastingly in the kingdome of my father . chap. xlviii . of the everlasting day , and shortnesse of this life . o most blessed mansion of the heavenly city : o most cleare day of eternity which night obscureth not , but the highest truth ever enlightneth , day ever pleasant , ever secure , and never changing into a contrary state . 2 o that that day would once appeare , and all these temporall things were at an end . 3 to the saints it shineth glistering with everlasting brightnesse , but to those that are pilgrims upon earth , it appeareth only a farre off , and as it were through a glasse . 4 the inhabitants of heaven doe know how joyfull that day is : but the banished children of eve bewaile the bitternesse and tediousnesse of this . 5 the daies of this life are short and evill , full of sorrow and anguish , where man is defiled with many sinnes , incumbred with many passions , disquieted with many feares , filled with many cares , 6 distracted with many curiosities , intangled with many vanities , compassed a bout with many errours , worne away with many labours , vexed with temptations , weakned with delights , tormented with want . 7 o when shall these evils be at an end ! when shall i be delivered from the miserable bondage of sin ? when shall i think , o lord of thee alone ? 8 when shall i perfectly rejoyce in thee ? when shall i be free from all impediments in true liberty , without all griefe of mind and body ? 9 when shall i have firme peace , peace secure and without trouble , peace within and without , pence every way assured . 10 o good iesu , when shall i stand to behold thee ? when shall i contemplate the glory of thy kingdome ▪ 11 when wilt thou be unto me all in all things ? o when shall i be with thee in thy kingdome which thou hast prepared for thy beloved , from before all worlds . 12 i am left a poore and banished man in the land of mine enemies , where there are daily warres , and great mis-fortunes . 13 comfort my banishment , asswage my sorrow : for my whole desire sendeth up sighes unto thee : for all ●s burdensome to me , whatsoever this world offereth for my comfort . 14 i desire familiarly to enjoy thee , but i cannot attaine unto it : i would gladly fixe my heart to the things of heaven , but temporall cares and unmorti●ied passions weigh me downe . 15 in ●ind i would be above all things , but to my flesh i am inforced to be subject against my will. 16 thus unhappy man that i am , i fight against my selfe , and am become grievous to my selfe , whilst my spirit seeketh after the things that are above , and my flesh that which is below . 17 o what doe i inwardly suffer , when in mind i consider heavenly things , and presently in my praiers , a multitude of fleshly fantasies present themselves before me ? 18 my god , be not farre from me , depart not in thy wrath from thy servant : cast forth thy lightning , and disperse them : send out thy darts , and breake all the fantasies of my enemy . 19 gather my senses together unto thee , make me forget the things of this world : grant me grace to cast away speedily the appearance of vices . 20 succour me , o everlasting truth , that no vanity may move me . come heavenly sweetnesse , and let all impurity fly from thy face . 21 pa●don me also , and mercifully forgive me as often as i think upon any thing else besides thee in prayer . 22 i truly confesse , that i am wont to be subject to many distractions : for oftent●mes i am not there , where i doe corporally stand , or sit , but rather , whither my thoughts doe carry me . 23 where my thoughts are , there am i● there is oftentimes my thought where my affection is : that quickly occurreth unto me , which is naturally delightsome , and by custome pleasing . 24 and for this cause , thou tha● art truth it selfe , hast plainly said , where thy treasure is , there is also thy heart . 25 if i love heaven , i willingly think of heavenly things : if i love the world , i rejoyce at the felicity of the world , and grieve for the adversity thereof . 26 if i love the flesh , i imagine oftentimes those things , that are pleasing to the flesh ; if i love the spirit , i delight to think of spirituall things . 27 for whatsoever i love , thereof doe i willingly speake , and heare , and carry home with me the formes and representations thereof . 28 o blessed is that man , that for thee , o lord , forsaketh all creatures , that violently resisteth nature , and out of the fervour of spirit crucifieth the concupiscences of the flesh : 29 that with a cleare conscience he may offer sincere praiers unto thee , and be worthy of the co●pany of the angelicall quires , all earthly things outwardly and ●nwardly being excluded . chap. xlix . of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . sonne , when thou perceivest the desire of everlasting blisse to be given thee from above , and desirest to depart out of the tabernacle of this body that thou maist without shadow of any enterchange behold my light , open thy heart , and receive this holy inspiration with thy whole desire 2 give great thankes to the heavenly goodnesse , that dealeth with thee so favourably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall downe to the vanitie● of the earth . 3 neither doest thou obtaine this by thine owne thought or endeavour , but by the only favour of heavenly grace and divine bounty . 4 that thou maist profit in vertue and obtaine greater humility , and prepare thy selfe to future battailes , and endeavour to cleave unto me with the whole affection of thy heart , and serve me with a servent desire . 5 sonne , fire often burneth , but flame ascendeth not up without smoke : so likewise the desires of some men are earnestly carried to heavenly things , and yet they are not free from temptation of carnall affection : 6 and therefore it is not altogether purely for the honour of god , that which they so earnestly request of him . 7 such is also oftentimes thy desire , which with such importunity thou presentest unto me . 8 for that is not pure and perfect , which is infected , and desiled with the love of thine owne proper commodity and interest . 9 aske not that which is delightsome and profitable to thee , but that which is gratefull to me , and appetaineth to my honour . 10 for if thou judgest aright ▪ thou oughtest to preferre and follow my appointment , rather then thine owne desire , or any thing that can be desired . 11 i know thy desire , and have heard thy often groanes : now thou wouldest be in the freedome of the glory of the sonnes of god : now doth the everlasting habitation , and the heavenly country full of joy delight thee . 12 but this houre is not yet come : it is yet another time , to wit , a time of warre , a time of labour and triall . 13 thou desirest to be filled with the chiefest good , but thou canst not attaine it for the present : i am he , saith our lord , expect untill the kingdome of god doth come . 14 thou art yet to be tried upon earth , and to be exercised in many things : comfort shall be sometimes given thee , but abundant fulnesse thereof shall not be granted to thee . 15 take courage therefore , and be valiant as well in doing as in suffering things contrary to nature : thou oughtest to put on a new man , and to be changed into another man. 16 thou must oftentimes doe that which thou wouldest not , and leave undone that which thou wouldest : that which is pleasing to others shall goe well forwards , that which thou wishest shall not speed . 17 that which others say shall be heard , what thou saist shall be nothing regarded : others shall aske and shall receive , thou shalt aske and not obtaine . 18 others shall be great in thc praises of men , but of thee there shall be no speech , to others this or that shall be committed , but thou shalt be accompted sit for nothing . 19 at this nature will sometimes repine , and it is much if thou endurest it with silence . 20 in these and such like , a faithfull servant of our lord is wont to be tried , how he can deny and overcome himselfe in all things . 21 there is scarce any thing , wherein thou hast such need to mortifie thy selfe , as in seeing and suffering those things that ●are contrary to thy will. 22 especially when that is commanded , which seemeth unto thee inconvenient , or to little purpose . 23 and for that thou being placed under authoritie , darest nor resist higher power , therefore it seemeth hard unto thee , to walke at the beck of another , and to leave wholly thine own opinion . 24 but consider , sonne , the fruit of these labours , the end neare at hand , and the reward above all measure , and thou shalt receive no griefe there by , but great comfort of thy patience . 25 for in regard of that litle of thy will which now thou willingly forsakest , thou shalt alwaies have thy will in heaven . 26 there thou shalt have all that thou wilt , or canst desire , there thou shalt enjoy all good without feare of loosing it , there shall thy will be ever one with me ; it shall desire nothing strange or private . 27 there no man shall withstand thee , no man hinder thee , nothing come against thee : but all things desired shall be there together present , and refresh thy whole affection , and fulfill it to the highest . 28 there i will returne thee glory for the reproach which here thou sufferedst , a garment of praise for former griefe ; for the lowest place , a seat of an everlasting kingdome : 29 there shall the fruit of obedidience appeare , the labour of repentance rejoyce , and humble subjection shall be gloriously crowned . 30 now therefore bow thy selfe with great humility under the h●nds of all , and regard not who said , or commanded this . 31 but take great heed , that whether thy superiour , or thy inferiour , or thine equall require any thing of thee , or doe insinuate their desire , thou take it all in good part , and endeavour to fulfill it with a sincere intention . 32 let one seeke this , another that , let him glory in this , the other in that , and be praised a thousand thousand times . 33 but doe thou neither rejoyce in this , not in that , but in the contempt of thy selfe , and in the good pleasure and honour of me alone . 34 this art thou to wish , that whether it be by life , or whether it be by death , god may be alwaies glorified in thee . chap. l. how a desolate person ought to offer himselfe into the ●ands of god. lord god , holy father● , thy holy name be now and for ever ble●●ed , because , so it is done , as thou wouldest have it , and it is good , ●what thou wouldest have done . 2 let thy servant rejoyce in thee , not in himselfe , nor in any thing else , ●or thou alone art the true gladnesse , thou art my hope and my crowne , thou art my joy and my honour , o lord. 3 what hath thy servant , but what he hath received from thee , even without any desert of his ? thine is all that thou hast given , and whatsoever , thou ●●st made . 4 i am poore , and in labours from my youth : and sometimes my soule is heavy even unto teares , sometimes also she is troubled at her selfe , by reason of passions which rise against her . 5 i desire the joy of peace , i earnestly crave the ●peace of thy children , that are fed by thee in the light of comfort . 6 if thou give peace , if thou infuse holy joy , the soule of thy servant shall be full of heavenly sweetnesse , and shal become devout in thy praise . 7 but if thou withdraw thy selfe , ( as very often thou art wont ) he will not be able to runne the waies of thy commandements , but rather he boweth his knees and knocketh his breast . 8 for it is not with him , as it was yesterday , and the day before , when thy light shined upon his head : and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 9 o righteous father , and ever to be praised , the houre is come , that thy servant is to be proved ! o beloved father it is fit , that in this houre thy servant suffer something for thee . 10 o father worthy of eternall honour , the houre is come which from all eternity , thou didst fo●eknow should come . 11 that for a short time thy servant should outwardly be oppressed , but inwardly live for ever with thee . 12 he should be a litle despised , and humbled , and made as an abiect in the sight of men , and much afflicted with passions and infirmities , that in the morning of the new light he may rise againe with thee , and be glorified in heavenly places . 13 holy father , thou hast appointed it so , and wilt have it so , and this is fulfilled which thy selfe hast commanded . 14 for this benefit thou bestowest upon thy friend , that albeit for thy sake he must suffer affliction in this world , yet is it but how often , and by whom , and as thou wilt give leave . 15 for in the world nothing commeth to passe , either without thy counsell , without thy providence , or without a cause why . 16 it is good for me , lord , that thou hast humbled me , that i may learne thy righteous iudgments , and cast away all haughtinesse of heart , and presumption . 17 it is profitable to me , that shame hath covered my face , that i may rather seeke to thee for comfort , then to men . 18 i have learned also hereby to dread thy inscrutable judgment , that afflict●st the just with the wicked , but not without equity and iustice . 19 i give thee thankes , that thou hast not spared my sinnes , but hast worne me away with bitter stripes , inflicting sorrowes , and sending griefes within and without . 20 there is none under heaven that can comfort me , but thou my lord god , the heavenly physitian of soule● , that strikest , and healest ? bringest into hell , and drawest out again : let thy correction be upon me , and let thy rod instruct me . 21 behold beloved father , i am ●n thy hands , i bow my selfe under the ●od of thy correction : let my neck and shoulders feele the stripes of thy chastisement , that my crookednesse may be conformed to thy will. 22 make ●●●devou● and humble disciple of thine , as thou art wont very well to doe , that i may be ready at every beck of thy divine pleasure . 23 i commend my selfe and all mine unto thee to be corrected : it is better to be rebuked here , then hereafter . 24 thou knowest all and every thing , and there is nothing hidden from thee in the conscience of man. 25 before things are done , thou knowest that they will happen , and hast no need that any should teach thee , or admonish thee of those things , which are done on earth . 26 thou knowest what is expedient for my good , and how much tribulation is fit for purging the rust of my sins . 27 doe with me according to thy ●esired pleasure , and despise not m● sinfull life , better and more clearly known to none then to thee alone . 28 grant me , lord to know that which is to be knowne ; to love that which is to be beloved , to praise that , which pleaseth thee most : to esteeme that which is precious unto thee : to despise that , which is contemptible in thy sight . 29 suffer me not to iudge according to the sight of the outward eyes , to give sentenc● according to the hearing of the eares of ignorant men . 30 but to discerne of visible and spirituall things with a true iudgme●t , and above all things ever to search after thy good will and pleasure . 31 the senses of men are often deceived in their iudgments , the lovers of the world are also deceived in loving only visible things : what is a man the better , for that he is esteemed great by man ? 32 the deceitfull in exalting the deceitfull , the vaine man in extolling the vaine , the blind in conducting the blind , the weake in magnifying the weake , deceiveth him : and doth verily more shame him , while he doth vainely praise him . 33 for how much every one is in thy sight o lord , so much he is , and no 〈◊〉 saith humble s. francis. chap. li. that a man ought to imploy himselfe in workes of humilitie , when force is wanting for higher exercises . sonne , thou art not able alwaies to continue in the fervent desire of vertue , nor to persist in the high pitch of heavenly contemplation . 2 but thou must sometimes of necessity by reason of originall corruption descend to inferior things , and beare the burthen of this corruptible life , though unwillingly and with griefe . 3 as long as thou cariest a mortall body , thou shalt feele great trouble & heavinesse of heart . 4 thou oughtest therefore in the flesh oftentimes to bewaile the burthen of the flesh : for that thou canst not alwaies persevere in spirituall exercises and divine contemplation . 5 it is then expedient for thee to flye to humble and exteriour workes , and to refresh thy selfe with good and vertuous actions . 6 to expect with a firme confidence my cōming , & heavenly visitation , to beare patiently thy banishment , and the drinesse of thy minde , untill i visit thee againe and deliver thee from all anxiety . 7 for i will make thee forget thy paines , and enjoy inward quietnesse . 8 i will lay open before thee the pleasant fields of holy scripture , ●ha● with an enlarged heart that maist begin to run the way of my commandements . 9 and thou shalt say , that the sufferings of this time are not worthy of the glory to come , that shall be revealed in us . chap. lii . that a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . lord i am not worthy of thy comfort , no● of any spirituall visitation , and therefore thou dealest justly with me , when thou leavest me poore and desolate . though i could powre out even a sea of teares , yet i were not worthy of thy comfort . 2 for ( alas ) i deserve nothing , but to be scourged and punished , in that i have grievously and often offended thee , and sinned in many things . 3 all things therefore duly considered , i am not worthy even of the least comfort . 4 but thou mild and mercifull god , who wilt not that thy works doe perish , to shew the riches of thy goodnesse upon the vessels of mercy , even beyond all mine own merit , vouchsafest to comfor thy servant , above humane measure . 5 for thy heavenly consolations are not like humane communications , and in comparison of thee we are miserable comforters . 6 what have i done o lord , that thou shouldest bestow upon me , any heavenly comfort . 7 i remember i have done no good at all , but have been alwaies prone to sinne , and slothfull in my amendment . 8 it is so true , that i cannot deny ●it , if i should say otherwise , thou wouldest plead against me , and there would be none to defend me . 9 what have i deserved for my sinnes , but hell and everlasting fire ? 10 i confesse in the truth of my heart , that i am worthy of all sco●ne and contempt , and it is unfit that i should be remembred , amongst thy holy ones . 11 and although i be unwilling to heare this , yet notwithstanding for the love of truth , i will lay open my sinnes against my selfe , that i may the better obtaine mercy at thy hands . 12 what shall i say , being guilty , and full of all confusion ? i have nothing to say but this , i have sinned , lord , i have sinned , have mercy on me , pardon and forgive me . 13 suffer me a litle , that i may bewaile my griefe , before i goe unto the land of darknesse , and be covered with the shadow of death . 14 what dost thou require of a guilty and miserable sinner , ●ut that he be contrite and sorrowfull ▪ and doe humble himselfe for his sinnes . 15 in true contrition and humblenesse of heart , is bred a hope of forgivenesse , a troubled conscience is reconciled againe , grace lost is restored ▪ man is defended from future wrath , & god and the penitent soule meet together in a holy kisse . 16 humble contrition for ●innes , is an acceptable sacrifice unto thee o lord , savouring much sweeter in thy nostrils then the perfume of franki●sence . 17 this is also the pleasant oyntment , which thou wouldest have powred upon thy sacred feet , for thou never despisest a contrite and humble heart . 18 there is a place of refuge , from the angry face of the enemy ; there is amended , and washed away whatsoever elsewhere was polluted and defiled , chap. liii . that the grace of god is not given to those that savour of earthly things . sonne , my grace is precious , it suffereth not it selfe to be mingled wit● externall things , nor earthly comforts . thou oughtest therefore to cast away all hinderances of grace , if thou desire to receave the infusion thereof . 2 choose therefore a secret place to thy selfe , love to live alone with thy selfe , desire the conversation of none , but rather powre out devout prayers unto god , that thou maist keep thy minde compunct , and thy conscience pure . 3 esteem the whole world as nothing : preferre my service before all outward things : for thou canst not altend unto me , and be delighted also in transitory vanities . 4 thou oughtest to sequester thy selfe from thy acquaintance and friends , and to keep thy mind deprived of all temporall comfort . 5 so the blessed apostle peter required , that the faithfull of christ should keep themselves as strangers & pilgrims in this world . 6 o how great a confidence shall he have at the houre of death , whom no affection to any earthly thing detained in the world . 7 but the weak minde is not yet capable of so retired a heart : neither doth the fleshly person understand the freedome of a re●ollected minde . 8 notwithstanding if he will be truly spirituall , he ought to renounce as well those which are farre off , as those which are neere unto him , and to beware of no man more then of himselfe . 9 if thou perfectly overcome thy selfe , thou shalt with more ease subdue the rest . it is a glorious victory to triumph over our selves . 10 for he that keepeth himselfe subject in such sort , that his sensuality be subdued to reason , and reason in all things be obedient to me , he is truly a conquerour of himselfe , and lord of the world . 11 if thou desire to mount unto this height of perfection , thou must begin manfully , and set the axe to the root , that thou maist pluck up and destroy , thy hidden and inordinate inclination to thy selfe , and unto all private and earthly good . 12 of this vice ( that man too inordinately loveth himselfe ) almost all dependeth , whatsoever is wholy to be overcome : which being once overcome and subdued , there will presently ensue great peace and tranquillity . 13 but for that few endeavour perfectly to dye unto themselves , and do forsake themselves wholly , therefore they remaine intangled in themselves , and cannot be lifted up in spirit above themselves . 14 but he that desireth to walke freely with mee , it is necessary that he mortify all his inordinate affections , and not adhere unto any creature by private love . chap. liv. of the different motions of nature and grace . sonne , marke diligently the motions of thine own nature , and my grace , for in every contrary and secret manaer these are mooved , and can hardly ●e discerned , but by him that is spirituall , and inwardly enlightned . 2 all men desire that which is good , and pretend some good in all their words and deeds , and therefore under pretence of good , many are deceaved . 3 nature is deceiptfull and seduceth , intangleth , and deceaveth many , and alwaies proposeth her selfe for her end . 4 but grace walketh with great sincerity , and avoideth all shew of evill , pretendeth not deceipts , and doth all things purely for gods , sake in whom also she finally resteth . 5 nature will not willingly dye , nor be kept in , nor overcome , nor be subject to any , nor be subdued . 6 but grace laboureth to mortify her selfe , resisteth sensuality , seeketh to be subject , is willing to be overcome ▪ and will not use her own liberty . 7 she loveth to be kept under discipline , and desireth not to rule any but alwaies to live and remaine wholly subject unto god , and for god i● ready humbly to bow unto all men . 1 nature striveth for her own commodity , and considereth what profit she may reap by another . 9 but grace considereth not what is profitable and commodious unto hef selfe , but rather what is profitable 〈◊〉 many . 10 nature willingly receaveth honour and reverence : but grace faith●fully attributeth all honour and glory ●nto god. 11 nature feareth shame & contempt , but grace rejoyceth to suffer reproach for the name of iesus . 12 nature loveth idlenesse , and bodily rest , but grace cannot be idle , out willingly imbraceth labour . 13 nature seeketh to have those ●hings that be cu●ious and precious , abhorreth that which is meane and base . 14 but grace delighteth in plaine and humble things , despiseth not course and meane , nor refuseth to weare that which is old and torne . 16 nature respecteth the things of this world , rejoyceth at earthly gain , ●orroweth for losse , is moved with every injurious word . 17 but grace thinketh on that , which is everlasting , and cleaveth not ●o that which fadeth with time , she is ●ot troubled with losse , nor exaspera●ed with injuries , for that she hath pla●ed her treasure and joy in heaven , where nothing perisheth . 18 nature is covetous , and doth ●ore willingly receave then give , she ●●veth to have things proper and pri●ate . 19 but grace is pitifull & liberall to all , avoideth singularity , is content with a little , thinketh it happier to give , then to receive . 20 nature inclineth to creatures , yeeldeth to her own flesh , followeth vanities , and listneth to discourses . 21 but grace draweth unto god , and seeketh after vertues , renounceth creatures , flieth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publike . 22 nature is willing to have some outward comfort , wherein she may delight her senses . 23 but grace seeketh comfort in god alone , and delighteth above all visible things in the highest good . 24 nature worketh all for her own gaine and profit , she can doe nothing freely ; but for bestowed benefits , she hopeth to obtaine either that which is equall , or better , either praise or favour , and coveteth to have her works and gifts much esteemed . 25 but grace seeketh no temporall thing , nor asketh any other reward ●or her des●rts then god alone , nor desireth more of temporall , necessaries , then what may serve her , for the obtaining of everlasting glory . 26 nature rejoyceth to have many friends , and kinsfolkes , she glorieth of noble birth and descent , pleaseth the powerfull , fawneth upon the rich ; applaudeth those that are like her selfe . 27 but grace loveth her enemies , and is not puffed up with multitude of friends , nor esteemeth place or birth , but where it is joyned with greater vertue . 28 shee rather favoureth the poore , then the rich , hath more compassion of the innocent , then the powerfull , rejoyceth in the simple , and respecteth not the deceiptfull , exhorteth ever the good to labour , for the better gifts , and by vertue to resemble the sonne of god. 29 nature quickly complayneth of any want and trouble , grace constantly suffereth all kind of need . nature turneth all things to her selfe , striveth and contendeth for her selfe . 30 but grace reduceth all to god , from whence originally they proceed : she ascribeth no good to her selfe , neither doth she arrogantly presume of her selfe . 31 she contendeth not , nor preferreth her opinion before others , but in every sense and understanding submitteth her selfe to the eternall wisdome , and to the divine judgement . 32 nature coveteth to know secrets , and to hear newes , she will appeare abroad , and make proofe of many things by the experience of her own senses , she desireth to be known , and to doe those things for which she may be praised and admired : 33 but grace careth not for hearing newes , nor to understand curious matters , for that all this springeth from the ancient disorder of our corrupt nature , seeing there is nothing new , or durable upon earth . 34 she teacheth therefore to restraine the senses , to avoid vaine pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration , and of every thing and every knowledge to seeke profitable fruit , and the praise and honour of god. 35 she will not have her selfe nor hers publikely praised , but desireth that god should be blessed in his gifts , who of meere charity bestoweth all things . 36 this grace is a supernaturall light , and a certain speciall gift of god , and a proper marke of the elect , and a pledge of everlasting salvation ▪ 37 which lifteth up a man from earthly basenesse to love the things of heaven , and of a carnall maketh him a spirituall person . 39 how much the more therefore nature is depressed & subdued , so much the greater grace is infused , and the inward man daily by new visitations more reformed according to the image of god. chap. lv. of the corruption of nature , and efficacy of divine grace . my god , who of thy meer goodnes hast created me to thy image and likenesse , grant me this grace which thou hast shewed to be so great , and so necessary to salvation , that i may overcome my wicked nature , which draweth me to sinne , and to the losse of my soule . 2 for i feele in my flesh the law of sinne , contradicting the law of my minde , and leading me captive , to obey sensuality in many things . 3 neither can i resist the passions thereof , unlesse thy holy grace fervently infused into my heart doe assist me . 4 thy grace o lord , and great grace is needfull , that nature may be overcome , which is ever prone to evill from her youth . 5 for by adam the first man , being fallen and corrupted by sinne , the penalty of this staine hath descended upon all mankinde . 6 in such sort , that nature it selfe , which was created good , and without defect , is now accompted for vice , and for the infirmity of a corrupted nature , for that the motion thereof left unto it selfe , draweth to evill and abject things . 7 for the litle force which remaineth , is like a certain sparke lying hidden in the ashes . 8 this is naturall reason it selfe , compassed about with great darknesse , still retaining , power to discerne good and evill , & the distance between true and false . 9 although it be unable to compasse all , that it approv●th , and enjoyeth not the full light of truth , nor the former integrity of her affections . 10 hence it is , my god , that according to my inward man i delight in thy law , knowing thy commandements to be good , just , and holy , and yeelding , that all evill and sinne is to be avoided : 11 but in my flesh i serve the law of sinne , whilest i rather obey sensuality then reason . hence it is , that i have a will to doe good , but know not how to performe it . 12 for this cause i often purpose many good things , but for that i want grace to helpe my infirmity , for a light resistance i goe back , and faint . 13 i know the way of perfection , and see clearly enough what i ought to doe , but pressed with the weight of mine own corruption i rise not unto it . 14 o lord , how needfull is thy grace for mee , to begin any good worke , to goe forward , and to accomplish it : for without it i can doe nothing , but in thee i can doe all things , when thy grace doth comfort me . 15 o heavenly grace , without which our own merits are nothing , and no gifts of nature are to be esteemed ! arts , riches , beauty , and strength , wit , or eloquence are of no worth with thee o lord , without thy grace . 16 for gifts of nature are common to good and evill , but the peculiar gift of the elect is grace and love , wherewith being marked , they are esteemed worthy of everlasting life . 17 this grace so much excelleth , that neither the gift of prophesie , nor the working of miracles , or any speculation , how high soever , is of any esteeme without it . neither faith , nor hope , nor other vertues are acceptable unto thee without charity and grace . 18 o most blessed grace , that makest the poore in spirit rich in vertues , and the rich in many blessings , humble in heart . 19 come downe unto me , replenish me in the morning with thy comfort , lest my soule should faint with wearinesse , and wither away with drinesse . 20 i beseech thee lord , that i may find grace in thy sight , for thy grace is sufficient for me , though other things that nature desireth be wanting unto me ! 21 if i be tempted and vexed with many tribulations , i will not feare these evils whilest thy grace is with me ? she is my strength , she giveth advise and helpe , she is stronger then all enemies , and wiser then the wisest . 22 thy grace is the mistresse of truth , the teacher of discipline , the light of the heart , the solace in affliction . 23 she driveth away sorrow , she expelleth feare , she is the nurse of devotion , and the mother of teares . 24 what am i without it , but a rotten peece of wood , and an unprofitable stalke only meet for the fire ? 25 let thy grace therefore , lord , alwaies prevent me , and follow me , & make me ever diligent in good works , through iesus christ thy sonne , amen . chap. lvi . that we ought to deny our selves and imitate christ , by the crosse. sonne look how much thou canst goe out of thy selfe , so much maist thou enter into me : as to be void of all desire of externall things , maketh inward peace ; so the forsaking of our selves joyneth us internally to god. 2 i will have thee learne the perfect leaving of thy selfe unto my will , without contradiction and complaint : follow me , i am the way , the truth , and the life . 3 without the way there is no going aright , without truth there is no knowing aright , without life there is no living at all . 4 i am the way which thou oughtest to follow , the truth which thou oughtest to trust , the life for which thou oughtest to hope . 5 i am the way which cannot lead amisse , the truth which cannot erre , the life which cannot end . 6 i am the way that is straight , the truth that is highest , and the life that is truest , yea a blessed life , a life uncreated . 7 if thou abide in my way thou shalt know the truth , and the truth shall make thee free , and thou shalt lay hold on life everlasting . 8 if thou wilt enter into life , keep the commandements ; if thou wilt know the truth , believe me . if thou wilt be perfect , sell all thou hast . 9 if thou wilt be my disciple , deny thy selfe , if thou wilt possesse a blessed life despise this present life , if thou wilt be exalted in heaven , humble thy selfe upon earth . 10 if thou wilt reigne with mee , beare the crosse with me : for only the servants of the crosse find the way of blisse and true light . 11 lord iesu , for as much as thy life was strict , & despised of the world , give me grace to imitate thee , though i be despised by the world . 12 for the servant is not greater then his lord , nor the disciple above his master . 13 let thy servant be exercised in thy holy life , for there is my health & true holinesse . 14 whatsoever i read or heare besides , doth not recreate or delight me fully . 15 sonne , now that thou knowest and hast read all these things , happy shalt thou be , if thou fulfill them . 16 he that hath my commandements and keepeth them , he it is that loveth me , and i will love him , and will manifest my selfe unto him , and will make him sit with me in the kingdome of my father . 17 lord iesus , as thou hast said and promised so let it be , and that i may obtain thy favour . 18 i have receaved the crosse , i have receaved it from thy hand , and i will beare it , and beare it till death , as thou hast laid it upon me . 19 truly the life of a good religious person is the crosse , and it is a sure guide to heaven : it is now begunne , it is not lawfull to goe back , neither is it fit to leave that which i have undertaken . 20 let us then take courage my brethren , and goe forwards together , iesus will be with us , for iesus sake we have undertaken this crosse . 21 for the love of iesus let us persevere in the crosse , he will be our helper , who is our guide and forerunner . 22 behold our king goeth before us , who also will fight for us : let us follow him manfully , let us not be dismayed , but be ready to dye with courage in the battaile , and let us not blemish our glory by flying from the crosse. chap. lvii . that a man be not too much deiected , when he falleth into some defects . sonne , patience and humility in time of adversity , are more pleasing unto mee , then much comfort and devotion in prosperity . 2 why art thou grieved for every litle trifle spoken and done against thee ? although it had been much more thou oughtest not to have been moved : 3 but now let it passe , it is not the first that hath happened , nor any new thing , neither shall it be the last , if thou live long . 4 thou art cheerefull enough as long as no adversity occurreth : thou canst give good counsaile also , & canst strengthen others with thy words , but when any tribulation suddenly knocketh at thy doore , thou art destitute of counsell , and void of force . 5 see therefore thy great frailty ; which thou often provest in very smal occasions : it is notwithstanding permitted for thy good , when these and such like occasions befall thee . 6 put it out of thy heart the best thou canst , and if it touch thee , yet let it not de●ect thee , nor trouble thee long : beare it at least patiently , if thou canst not joyfully . 7 although thou be unwilling to heare it , and feelest in thy heart some motion of disdaine , yet represse thy selfe , and suffer no inordinate word to passe out of thy mouth , which may be a scandall to the weak . 8 the storme which now is raised shall quickly be appeased , and inward griefe shall be sweetned by the returne of grace . 9 i doe yet live , saith our lord & am ready to helpe thee , and to give thee greater comfort then before , if thou put thy trust in me , and callest devoutly upon me . 10 be more patient , and prepare thy selfe to greater suffering : all is not lost , if thou feele thy selfe often asslicted , or grievously tempted . 11 thou art a man , and not god : thou art flesh , not an angell . how canst thou looke to continue ever in the same state of vertue , when an angell in heaven hath fallen , and the first man in paradise lost his standing . 12 i am he that doe give healthfull comfort to them that mourne , and doe raise up unto my divinity , those that know their own infirmity . 13 lord , blessed be thy sacred word , more sweet unto my mouth then the hony , and the hony combe ! 14 what should i doe in these my so great tribulations and anguish ▪ unlesse thou didst comfort me with thy holy , sweet , and heavenly speeches . 15 what matter is it , how much and what i suffer , so as i may at length attaine to the haven of happinesse . 10 grant me a good end , grant me a happy passage out of this world , be mindfull of me , my god , and direct me the streight and ready way to thy everlasting kingdome , amen . chap. lviii . of not searching into high matters , and into the secret judgements of god. sonne , beware thou dispute not of high matters , nor of the secret judgements of god ; why this man is forsaken , and he assumed to so great grace , why also this man is so much afflicted , and he so greatly advanced . 2 these things exceed all humane power , neither can any reason or discourse of any man search out the judgement of god. 4 when the en●my therefore suggesteth these things unto thee , or some envious people demand them of thee , answere that of the prophet , 5 thou art just , o lord , and thy judgement is right . and againe : the judgements of our lord are true , and justifyed in themselves . 6 my judgements are to be feared , not to be discussed , for they are such as cannot be comprehended by the understanding of man. 7 in like manner i advise thee not to inquire , no● dispute of the glory of the saints , which of them is holier then the other , and which shall be greater in the kingdome of heaven . 8 these things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain-glory , from whence doe usually spring envy and dissentions : 9 whilest one endeavours to have this , another to have that saint vainly preferred . to desire to know and search our such things , is to no purpose , but to displease the saints . 10 for i am not the god of dissension , but of peace , which peace consisteth rather in true humility , then in exalting themselves . 11 some are carried with zeale of affection , to love these , or those most , but this love is rather humane then divine . 12 i have made all the saints : i have given them my grace , i have made them partakers of my glory : i know the merits of every one , i have prevented them in the benedictions of my sweetnesse . 13 i foreknew my beloved before the beginning of the world , i chose them out of the world , they chose not me first . 14 i called them by grace , i drew them by mercy , i led them through sundry temptations , i have sent them great inward comforts , i have given them perseverance , i have crowned their patience . 15 i know the first and last : i imbrace all with inestimable love , i am to be praised in all my saints , i am to be blessed above all things , and to be honoured in every one , whom i have thus gloriously exalted , and predestinated , without any precedent merits of their owne . 16 he therefore that contemneth one of the least of my saints , honoureth not the greatest , for that i made both the lesse and the greater . 17 and he that derogateth from any of my saints derogateth also from me , and all the rest in the kingdome of heaven . 18 all are one by the band or charitie , they think the same , they will the same , and are all knit together in one perfect band of love . 18 but yet ( which is much more high ) they love me more then themselves , and more then their owne ●merils : for being ravished above themselves , and drawne from the affection of themselves , they tend wholly unto th● love of me , in whom also they rest , enioyning me with unspeakable glory . 19 nothing can put them back , nothing presse them downe , for being full of everlasting truth , they burne with the fire of unquenchable charitie . 20 let therefore carnall and earthly men , that can affect no other but private ioyes , forbeare to dispute of the state of saints : they adde and take away according to their owne fancies , not as it pleaseth the everlasting truth . 21 there is in many great ignorance , specially in those that be slenderly enlightned , and these can seldome love any with perfect spirituall love . 22 they are alwaies much drawn by a naturall affection , and humane friendship to this man or to that , and according to the experience they have of themselves in their earthly affections , so they frame an imagination of heavenly . 23 but there is an incomparable distance between the things which the imperfect frame in their conceipts , and those which are illuminated doe see by revelation from above . 24 beware therefore , my sonne , that thou treat not curiously of these things , which exceed thy knowledge , but rather so apply thy endeavours , that thou maist at least have the meanest place in the kingdome of heaven . 25 and if any one did know which of the saints exceeded others in sanctity , or is esteemed greater in the kingdome of heaven , what would this knowledge avail him , unlesse he should thereby humble himselfe the more in my sight , and stirre up his mind to praise my name with greater fervour . 26 his labour is much more acceptable unto god , that thinketh of the greatnesse of his sinnes , and his wan● of vertues , and how farre off he is from the perfection of the saints , ehen he that disputeth of their greatnesse . 27 it is better to labour after the piety & devotion of the saints , and with an humble mind to imitate their glorious examples , then to search their secrets with vaine curiosity . 28 they are wel & right wel contented , if men could content themselves , and refrain from these vain discourses . 29 they glory not of their owne merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite charity have bestowed my blessings upon them . 30 they are replenished with so great love of my godhead , and so superabundant joy , that there is no glory that is , nor happinesse that can be wanting unto them . 31 all the saints how much the higher they be in glory , so much the more humble they are in themselves , & nearer and dearer unto me . 32 and therefore thou hast it written , that they did cast their crownes before god , and fell downe upon their faces before the lambe , and adored him that liveth for ever and ever . 33 many inquire who is the greatest in the kingdome of god , that know not whether they shall ever be numbered there amongst the lest . 34 it is no small matter to be even the lest in heaven , where all are great , for that all there shall be called , and shall be indeed the sons of god ▪ the lest there shall be great among thousands , and the sinner of a hundred yeaes shall die . 35 for when the disciples asked who was the greatest in the kingdome of heaven , they received this answer ▪ unlesse you be converted , and become as litle children , you shall not enter into the kingdome of heaven . 35 whosoever therefore shall humble himselfe as this litle child , hee is greater in the kingdome of heaven . 37 woe be unto them that disdaine to humble themselves willingly with litle children : for the low gate of the kingdome of heaven , will not give them entrance . 28 and woe be to the rich , th●● have their comforts here , for whilst the poore enter into the kingdome of god , they shall be lamenting without . 39 rejoyce you that be humble : and you that be poore , be you glad , for yours is the kingdome of god , if you walke according unto truth . chap. lix . that all our hope and trust is to be fixed in god alone . lord , what trust have i in this world ? or what is the greatest comfort , that all things under heaven doe yeeld me ? is it not thou , my lord god , whose mercies are without number ! 2 where hath it beene well with me without thee ? or when could it be ill with me , when thou were present ? i had rather be poore for thee , then rich without thee . 3 i had rather choose to be a pilgrim in earth with thee , then to possesse heaven without thee : where thou art , there is heaven : and there is death and hell , where thou art not . 4 thou art my desire , and therefore it behoveth me to send forth deep sighes from my heart , and cry and pray unto thee . 5 for i have none to trust unto , none that can help me in time of necessitie , but thee alone , my god : thou art my hope , and my trust , thou art my comfort , and most faithfull unto me in all my distresses . 6 all men seeke their own gaine , thou only seekest my salvation and my profit , and turnest all things to my good . 7 although thou permittest many temptations to assault me , and many adversities to befall me , yet thou ordainest all this to my good and profit , who art wont to prove thy beloved servants a thousand waies . 8 in which proofe thou oughtest no lesse to beloved and praised , then if thou didst replenish me with heavenly comforts . 9 in thee therefore , my lord god , i put my whole hope and refuge : in thee i place my tribulation & anguish ; for i find all to be weake and unconstant , whatsoever i behold out of thee . 10 for neither can many friends availe , nor forcible helpers aide , nor wise counsellours give profitable answer , nor the books of the learned comfort , nor any wealth deliver , nor any secret , or pleasant place defend , if thou thy selfe doest not assist , help , comfort , instruct and keepe us . 11 for all things that seeme to be ordained for the rest and solace of man when thou art absent are nothing , and doe bring indeed no joy , nor comfort at all . 11 thou therefore art the end of all that is good , the light of life , the depth of wisdome : and the most forcible comfort of thy servants , is to trust in thee above all things . 12 to thee therefore doe i lift up mine eyes : in thee my god , the father of mercies i put my whole trust . 13 blesse and sanctifie my soule with thy heavenly blessings , that it may be made thy holy habitation , and the ●eate of thy eternall glory ; and that no●hing may be found in the temple of ●hy greatnesse , that may offend the eyes of thy majesty . 14 according to the greatnesse of ●hy goodnesse , and the multitude of thy mercies , take pitty upon me , and heare the praier of thy poore servant , who is ●arre exiled from thee in the land of the ●hadow of death . 15 protect , and keepe the soule of thy servant , amidst so many dangers of this corruptible life , and by the assistance of thy grace , direct it in the way of peace , to the country of everlasting light , amen . the end of the third book . of the imitation of christ . the fovrth book . a devout exhortation unto the blessed sacrament . the voice of christ. come unto me all yee that labour and are burdened , and i will refresh you , saith our lord. 2 the bread which i will give , is my flesh , for the life of the world . 3 take yee and eate , that is my body that shall be delivered for you ; doe this in remembrance of me . 4 he that eateth my flesh , and drinketh by blood dwelleth in me , and i in him . 5 the words which i have spoken unto you , are spirit and life . chap. i. with how great reverence christ ought to be received . the voice of the disciple . these are thy words o christ , everlasting truth , though not spoken all at one time , nor written in one and the selfe same place ; because therefore they are thine and true , they are all of them thankfully and faithfully to be received by me . 2 they are thine , and thou hast spoken them , and they are mine also , because thou hast spoken them for my salvation : i willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . 3 these devout words so full of sweetnesse and love , doe stirre me up , but mine owne offences doe amaze me , and my impure conscience driveth me back from the receiving of so great mysteries . 4 the sweetnesse of thy words doth incourage me , but the multitude of my sinnes doe oppresse me . 5 thou commandest me to come confidently unto thee ; if i will have part with thee : and to receive the food of immortality , if i desire to obtaine everlasting life and glory : 6 come , sayst thou , unto me all yee that labour and are burdened , and i will refresh you . 7 o sweet and lovely word in the eare of a sinner , that thou my lord god shouldest invite the poore and needy to receive thy most blessed body ! 8 but who am i lord , that i may presume to approach unto thee , behold the heavens cannot containe thee , and thou sayst , come yee all unto me . 9 what meaneth this most pious benignity , and so loving invitation ? how shall i dare to come , that know not any good in me , whereupon i may presume ? 10 how shall i enter into thy house , that have often offended thy most gracious countenance . 11 the angels and the archangels honour thee , the saints and just men doe feare thee , and thou saist , come yee all unto me . 12 vnlesse thou , o lord didst say it , who would believe it to be true ? and unlesse thou didst command it , who would dare to come unto thee ? 13 behold , noah a just man laboured a hundred yeares in preparing the arke , that he might be saved with a few : and how can i in one houres space prepare my selfe to receive with reverence the maker of the world ? 14 moses thy great servant and especiall friend , made an arke of incorruptible wood , which also he covered with most pure gold , to put the tables of the law therein : and i a rotten creature , how shall i so lightly dare to receive the maker of the law , and the giver of life ? 15 salomon the wisest of the kings of israel , bestowed seven yeares in building a magnificent temple , in in praise of thy name , and celebrated the feast of the dedication thereof eight daies together , he offered a thousand peaceable sacrifices , and set the arke in the place prepared for it with the sound of trumpets and joy : 16 and i the most unhappy and poorest of men , how shall i bring thee into my house , that can scarce spendone halfe houre devoutly ? and i would to god it were once almost one half hour ●n worthy and due manner ! 17 o my god , how much did they endeavour to please thee , and alas how ●itle is that which i doe ? how short ●ime doe i spend , when i prepare my selfe to receive ? i am seldome wholly recollected , very seldome altogether free from distraction . 18 and yet surely no undecent thought should occurre in the presence of thy deity , nor any creature draw me unto it : for i am not to harbour an ang●l , but the lord of angels . 19 and yet there is great difference betweene the arke and the reliques thereof , and thy most pure body with his unspeakable vertues . 20 betweene those legall sacrifices , figures of future things , and the true sacrifice of thy body , the complement of oll ancient sacrifices . 21 why therefore doe i not become more fervent in thy venerable presence ? wherefore doe i not prepare my selfe with greater care to receive thy sacred gifts ? 22 sith those holy ancient patriarches , and prophets , yea kings also & princes with the whole people have shewed so great zeale of devotion to thy divine service . 23 the most devout king david danced before the ark of god with all his force , calling to mind the benefits bestowed in times past upon his forefathers . 24 he made instruments of sundry kinds , he published psalmes , and appointed them to be sung with joy : himselfe also oftentimes plaied upon the harpe . 27 being inspired with the grace of the holy ghost , he taught the people of israel to praise god with their whole heart , and with plesant voices every day to blesse and praise him . 28 if so great devotion was then used , and such memory of divine praise before the arke of the testament ; 29 what reverence and devotion is now to be performed by me , and all christian people in the presence of this sacrament , in receiving of the most precious body of iesus christ ? 30 many goe to sundry places to visit the reliques of saints , and are astonished when they heare of their miraculous worke : 31 they behold the spacious buildings of their churches , and kisse their sacred bones wrapped in silke and gold : 32 and behold thou art here present with me on the altar , my god , the holy of holies , the maker of all things , and lord of angels . 33 oftentimes in those devotions there is but curiositie of men , and the novelty of the beholders in the seeing of such sights , and litle fruit of amendment is gotten thereby , especially where there is so unconstant wandring without true contrition : 34 but here in the sacrament of the altar , thou art present , my lord , god and man , christ iesus , where also plentifull fruit of , everlasting salvation is obtained , as often as thou art worthly and devoutly received . 35 no levity , no curiosity , or sensuality draweth unto this , but firme faith , devout hope , and sincere charitie . 36 o god the invisible creator of the world , how wonderfully doest thou deale with us , how sweetly and graciously doest thou dispose of all things with thine elect , to whom thou offerest thy selfe to be received in the sacrament . 37 o this exceedeth all understanding of man : this chiefly draweth the hearts of the devout , and inflameth their desire ! 38 for thy true faithfull servants that dispose their whole life to amendment , oftentimes receive great grace of devotion , and love of vertue . 39 o admirable and hidden grace of this sacrament , which only the faithfull of christ doe know : but the unfaithfull , and such as are slaves unto sin , canot conceive nor feele . 40 in this sacrament spirituall grace is given , and lost vertue is restored in the soule : and beauty disfigured by sin returneth againe . 41 this grace is sometimes so great , that with the fulnesse of devotion , which is here given , not only the mind , but the weake body also feeleth great increase of strength . 42 our coldnesse and negligence surely is much to be bewailed and pittied , that we are not drawne with greater affection to receive christ , in whom all the hope and reward of those that are to be saved doth consist . 43 for hee is our sanctification and redemption : he is the comfort of passengers , and the everlasting fruition of saints . 44 it is much therefore to be lamented that many doe so litle consider this comfortable mysterie , which rejoyceth heaven , and preserveth the whole world . 45 oblindnesse and hardnesse of mans heart , that doth not the more deeply weigh the greatnesse of so unspeakable gift , but rather comes by the daily use thereof , to regard it litle or nothing . 46 for if this most holy sacrament should be celebrated in one place only , & consecrated by one only priest in the world , with how great desire doest thou think would men be affected to that place ? 47 and what esteeme would they have of such a priest of almighty god , by whom they might enjoy the consolation of these divine mysteries . 48 but now there are many priests , and christ is offered up in many places that so the grace and love of god to man may appeare so much the greater , hovv much the more this sacred communion is common through the world . 49 thankes be unto thee , good iesu , everlasting pastour of our soules , that hast vouchsafed to refresh us poore and banished men , with thy precious body and blood ! 50 and to invite us to the receiving of these mysteries with the words of thy owne mouth , saying , come unto me all yee that labour and are burdened , and i will refresh you . chap. ii. that great goodnesse and charity of god is bestowed upon man in this sacrament . the voice of the disciple . presuming of thy goodnesse and great mercy , o lord , being sick , i approach unto my saviour , hungry and thirsty to the fountaine of life , needy to the king of heaven , a servant unto my lord , a creature to my creator , desolate to my mercifull comforter . 2 but whence is this to me , that thou vouchsafest to come unto me ? who am i that thou shouldest give thy selfe unto me ? 3 how dare a sinner presume to appeare before thee ? and thou , how doest thou vouchsafe to come unto a sinner ? 4 thou knowest thy servant , and seest that he hath no good thing in him , for which thou shouldest bestow this benefit upon him . 5 i confesse therefore my unworthinesse , and i acknowledge thy goodnesse : i praise thy mercy ▪ and give thee thankes for this thy unspeakable charity . 6 for thou doest this for thine owne sake , not for any merits of mine , to the end that thy goodnesse may be better knowne unto mee , thy charity more abundantly shewed , and thy humility more highly commended . 7 since therefore it is thy pleasure , and hast commanded that it should be so , this thy bounty is also pleasing to me , and doe wish that my offences may be no hindrance unto it . 7 o most sweet and bountifull iesu , how great reverence and thanks , with perpetuall praise is due unto thee for the receaving of thy sacred body , whose worth and dignity no man is able to expresse ! 8 but what shall i think of at this time , now that i am to receive this divine sacrament , and to approach unto my lord , to whom i am not able to give due reverence , and yet i desire to receave him devoutly ? 9 what can i thinke better , and more profitable , then to humble my selfe wholly before thee , and to exalt thy infinite goodnesse above me . 10 i praise thee my god , and will exalt thee for ever , and i doe despise , and submit my selfe unto thee , even into the depth of my unworthinesse . 11 behold , thou art the holy of holies , and i the skum of sinners ! behold thou bowest thy selfe downe unto me , who am not worthy so much as to look up unto thee ! 12 behold thou comest unto me : it is thy will to be with me , thou invitest me to thy banquet : 13 thou wilt give me the food of heaven , and bread of angels to eat , which is no other truly then thy selfe , the lively bread , that descendedst from heaven , and givest life unto the world . 14 behold from whence this love proceedeth ! what kind of favour and benignity is this which shineth upon us ! what thankes and praises are due unto thee for these benefits . 15 o how good and profitable was thy counsell , when thou ordainedst ! how sweet and pleasant the banquet when thou gavest thy selfe to be our food . 16 how wonderfull thy worke , o lord , how powerfull thy vertue , how unspeakable thy truth ! for thou saidst the word , and all things were made , and this was done which thou commandest . 17 a thing of great admiration , and worthy of faith , and surpassing the understanding of man , that thou , my lord god , true god & man , shouldst be exhibited unto us by the elements of bread and wine , and thy body worthily receaved should be the spirituall food of our soule . 18 thou who are the lord of all things , and standest in need of none , hast pleased to dwell in us by meanes of this thy sacrament . 19 preserve my heart and body unspotted , that with a cheerefull and pure conscience , i may often celebrate thy mysteries , and receave them to my everlasting health , which thou hast chiefly ordained and instituted for thy honour , and perpetuall memory . 20 rejoyce o my soule , and give thankes unto god for so noble a gift and singular comfort , left unto thee in this vale of teares ! 21 for as often as thou callest to mind this mystery , and receavest the body of christ , so often dost thou remember the worke of thy redemption , and art made partaker of all the merits of christ. 22 for the charity of christ is never diminished , and the greatnesse of his mercy is never drawne dry . 23 therefore thou oughtest alwaies to dispose thy selfe hereunto by a fresh renewing of thy minde , and to weigh with attentive consideration this great mystery of thy salvation . 24 so great , now , and joyfull it ought to seeme unto thee , when thou commest to the holy communion , as if the same day christ first descended into the wombe of the virgin , were become man , or hanging on the crosse , did suffer and dye for the salvation of mankinde ▪ chap. iii. that it is profitable to communicate often . the voice of the disciple . behold , o lord , i come unto thee , that i may be comforted in thy gifts , and be delighted in thy holy banquet , which thou , o lord , hast prepared in thy sweetnesse , for the poore . 2 behold in thee is all whatsoever i can , or ought to desire : thou art my health , and my redemption , my hope and my strength , my honour and my glory . 3 make joyfull therefore this day , the soule of thy servant , for that i have lifted it up to thee my sweet iesus , i desire to receave thee now with devotion , and reverence . 4 i doe long to bring thee into my house , that with zachreus i may obtaine to be blessed by thee , and numbred amongst the children of abraham . 5 my soule thirsteth to receave thy body , my heart desireth to be united with thee . 6 give thy selfe to me , and it sufficeth : for besides thee no comfort is availeable , i cannot be without thee , nor live without thy gracious visitation . 7 and therefore i must often come unto thee , and receave thee as the only remedy of my health , lest perhaps i faint in the way , if i be deprived of thy heavenly food . 8 for so , most mercifull iesus , thou once didst say , preaching to the people , and curing sundry diseases , i will not send them home fasting , lest they faint in the way . 9 deale thou therefore in like manner now with me , who hast vouchsafed to leave thy selfe in the sacrament for the comfort of the faithfull . 10 for thou art the sweet refection of the soule , and he that eateth thee worthily , shall be partaker , and heire of everlasting glory . 11 it is necessary for me , that doe so often fall and sinne , so quickly waxe dull and faint , that by often prayers and confessions , and receaving of thy sacred body , i renew , clense , and inflame my selfe , lest perhaps by long abstayning . i fall from my holy purpose : 12 for man is prone unto evill from his youth , and unlesse this divine remedy helpe him , he quickly slideth to worse . 13 this holy communion therefore draweth back from evill , and comforteth in good . 14 for if i be now so often slack and negligent when i communicate or officiate , what would become of mee , if i receaved not this remedy , & sought not after so great helpe . 15 though every day i be not sit , not well prepared to communicate , i will endeavour notwithstanding at convenient times to receave the divine mysteries , and make my selfe partaker of so great a grace . 16 for this is the only chiefe comfort of a faithfull soule , whilest she wandreth from thee in this mortall body , that being mindfull of her god , she often receave her beloved with a devout minde . 17 o wonderfull benignity of thy mercy towards us , that thou , lord god , the creator and giver of life to all spirits , doest vouchsafe to come unto a poore soule ; 18 and with thy whole deity and humanity to turn her hunger into satiety ● o happy minde and blessed soule that is vouchsafed to receave thee her lord god , with devout affection , and in receaving of thee to be filled with spirituall joy ! 19 o how great a lord doth she entertaine ? how beloved a guest doth she harbour ? how pleasant a companion doth she receave ? how faithfull ● friend doth she accept ? how beautifull and noble a spouse doth she imbrace ? 20 shee imbraceth him who is to be loved above all that is beloved , and above all things that may be desired . let heaven and earth & all their beauty be silent in thy presence : 21 for what beauty and praise soever they have , it is receaved from thy honour , and shall not equall the beauty of thy name , of whose wisdome there is no end . chap. iv. that many benefits are bestowed upon them that communicate devoutly . the voice of the disciple . o my lord god , prevent thy servant in the blessings of thy swetnesse that i may attaine thy favour to approach worthily and devoutly to the holy sacrament ! 2 stirre up my heart unto thee , & deliver me from all heavinesse & sloth●● visit me with thy comfort , that i may tast in spirit thy sweetnesse , which i● this sacrament as in a fountain plent● fully lyeth hid . 3 give light also to mine eyes ● behold so great a mystery , and strong then me to believe it with undoubte●● faith . 4 for it is thy worke , and no● mans power , thy sacred institution , no● mans invention : 3 for no man is of himselfe able to comprehend and understand th●● things , which surpasse the deepest reach even of angels . 4 what therefore shall iunworthy sinner , earth and ashes , be able to search and comprehend of so high and sacred a mystery ? 5 o lord in syncerity of my heart , with a good and firme faith , and at thy commandement , i come unto thee with hope and reverence ; and doe verily believe , that thou god and man affordest a gracious presence at this sacrament . 6 thy holy pleasure is , that i receave thee , and by charity doe unite my selfe unto thee : 7 wherefore i doe flee unto thy clemency , and doe crave speciall grace , that i may wholly melt in thee , and abound with love , and hereafter never admit any externall comfort . 8 for this most high and worthy sacrament is the health of the soule and body , the remedy of all spirituall sicknesse . 9 by it my vices are cured , my passions bridled , temptations overcome or weakned , greater grace infused , vertue increased , faith confirmed , hope strengthened , and charity inflamed and enlarged . 3 for thou hast bestowed , & still oftentimes doest bestow many benefits in this sacrament upon thy beloved that receave it devoutly . 11 o my god the protectour of my soule , the strengthener of humane frailety , and the giver of all inward comfort , 12 thou impartest unto them much comfort against sundry tribulations , and liftest them up from the depth of their own basenesse , to the hope of thy protection , and doest inwardly refresh and illustrate them with a certain new grace . 13 in such sort , that they who before communion felt themselves heavy and indisposed , afterwards being strengthened with heavenly meate and drinke , doe find in themselves a great change to the better ; 14 which thou dost so dispose to thy elect , that they may truly acknowledge , and patiently proove , how great their own infirmitie is , and what benefit and grace they receave from thee . 15 for they of themselves are cold , dull , and undevout , but by thee they are made fervent , cheerefull and full of devotion . 16 for who is there , that approaching humbly unto the fountaine of sweetnesse , doth not carry away from thence at least some litle sweetnesse ? 17 or who standing by a great fire , receaveth not some small heat thereby ? thou art a fountaine alwaies full and overflowing ; a fire ever burning and never decaying . 18 wherefore if i cannot draw at the full out of the fountaine , nor drink my fill , i will notwithstanding set my lips to the mouth of this heavenly conduite , that i may draw from thence at least some small droppe , to refresh my thirst , to the end i wither not away and utterly perish . 19 and though i be not altogether celestiall , nor so inflamed as the cherubims and seraphims , notwithstanding i will endeavour to apply my selfe to devotion , and dispose my heart to obtaine some small sparke of divine fire by humble receaving of this life-giving sacrament . 20 and whatsoever is hereunto wanting in me , good iesu , most blessed saviour , doe thou supply for me : most benigne and gracious lord , who hast vouchsafed to call all unto thee , saying , come unto mee all yee that labour and are burdened , and i will refresh you . 21 i labour in the sweate of my browes , i am vexed with griefe of heart , i am burdened with sinnes , i am troubled with temptations , i am intangled and oppressed with many evill passions ; 22 and there is none to helpe me , none to deliver and save me , but thou , lord god , my saviour , to whom i commit my selfe , & all mine , that thou maist keep me , and bring me to life everlasting . 22 receave me to the honour and glory of thy name , who hast prepared thy body and bloud to be my meat & drinke . 23 grant o lord god , my saviour , that by frequenting thy mysteries , my zeale and devotion may increase more and more . chap. v. of the dignity of this sacrament , and priestly function . the voice of christ. if thou hadst angelicall purity , and the sanctity of s. iohn baptist , thou ●vert not worthy to receive , nor handle ●his sacrament : 2 for it is not within the compasse of the deserts of men , that man should consecrate and handle the sacrament of christ , & receive for food the bread of angels . 3 a great mystery , and great is the dignity of priests , to whom is granted that which is not permitted to the angels : 4 for priests alone rightly instituted in the church , have power to ce●ebrate , and consecrate the body of christ. 5 the priest is the minister of god , using the words of god , by the commandement , and appointment of of god , but god is there the principal author , and invisible worker , to whom is subject all that he pleaseth , and all that he commandeth , doth obey . 6 thou oughtest therefore to give more credit to god almighty in this most excellent sacrament , then to thine owne sense , or to any visible signe : and theresofore thou art to come unto this mystery with feare and reverence . 7 consider attentively with thy selfe , and see what that is , whereof the ministry is delivered unto thee by the imposition of the hands of the bishop . 8 behold thou art made a priest , and consecrated to officiate : see now that in due time thou offer sacrifice unto god faithfully and devoutly , and carry thy selfe so , as thou maist be without reproof . 9 thou hast not lightned thy burthen , but are now bound with a straiter bond of discipline , and art obliged to a more perfect degree of sanctity . 10 a priest ought to be adorned with all kind of vertues , and to give example of good life to others . 11 his conversation should not be according to the ordinary and common proceedings of men , but like to the angels in heaven , or to perfect men on earth . 12 a priest clothed in sacred garments is the vicegerent of christ , to pray humbly , and with a prostrate mind unto god for himselfe and the whole people . 13 and know that he is placed as a modiatour betweene god and the sinner : neither ought he to cease from praior and holy oblation , till he obtaine grace and mercy . 14 when a priest doth celebrate , he honoureth god , rejoyceth the angels , edlfieth the church , helpeth the living , and maketh himselfe partaker of all good deeds . chap. vi. an interrogation of the exercise before communion . the voice of the disciple . vvhen i weigh thy greatnesse , o lord , and mine unworthinesse , i tremble , and am confounded in my selfe . 2 for if i come not unto thee , i fly from life ; and if i unworthily intrude my selfe , i incurre thy displeasure . 3 what therefore shall i doe my god , my helper , and my counsellour in necessitie ? 4 teach me the right way , appoint me some briefe exercise sutable to this holy mystery of the sacred communion . 5 for it is good for me to know , how i should reverently and devoutly prepare my heart unto thee , for the profitable receiving of thy sacraments , or for the celebrating of so great and divine a sacrifice . chap. vii . of the discussing of our owne conscience , and purpose of amendment . the voice of the beloved . above all things , the priest of go● ought to come to celebrate , han●dle , and receive this sacrament wit● great humility of heart , and lowly reverence , with a full faith , and a godly desire of the honour of the divine majestie . 2 examine diligently thy conscience , and to thy power , purge & clense it with true contrition , and humble confession : 3 so as there may be nothing in thee , that may be burdensome unto thee , or that may breed thee remorse of conscience , and hinder thy free accesse to these heavenly mysteries . 4 repent thee of all thy sinnes in generall , and in particular bewaile thy daily offences : and if thou hast time , confesse unto god in the secret of thy heart , all the miseries of thy disordered passions . 5 lament and grieve , that thou are yet so subject to sensualitie , 6 so addicted unto the world , 7 so unmortified in thy passions , so full of the motions of concupiscence , 8 so unwatchful over thy outward senses , 9 so often entangled with many vaine fantasies . 10 so vehemently inclined to all outward things , 12 so wonderfull negligent in the interiour , 13 so prone to laughter and inmodesty , 14 so hard to teares and compunction , 15 so prompt to ease and pleasures of the flesh , 16 so dull to austeritic and fervour , 17 so curious to heare newes and see vaine sights , 18 so slack to imbrace that which tends to thine owne humiliation and contempt , 19 so covetous of abundance , so ●●iggardly in giving , 20 so fast in keeping , 21 so inconsiderate in speech , 22 so unbridled to silence , 23 so loose in manners , 24 so couragious in deeds , 25 so greedy to meat , 26 so deafe to the word of god , 27 so hasty to rest , 28 so slow to labour , 29 so watchfull to tales , 30 so drowsy to watch in the service of god , 31 so hasty to the end thereof , 32 so inconstant in attention , 33 so negligent in saying thy praiers , 34 so undevout in celebrating , the communion . 35 so dry in receiving , 36 so quickly distracted , 37 so seldome wholly recollected . 38 so suddenly moved to an anger , 39 so apt to take displeasure against another , 40 so prone to judge , 41 so severe to reprehend , 42 so joyfull in prosperity , 43 so weake in adversitie , 44 so often purposing much good , and performing litle . 45 these and other thy defects confessed , and bewailed with sorrow , and great dislike of thine owne infirmity , make a firme purpose alwaies to amend thy selfe , and to goe forwards in vertue . 46 then with full resignation , and with thy whole will offer thy selfe up to the honour of my name , a perpetuall sacrifice in the altar of thy heart : 47 faithfully committing thy body and soule unto me , that so thou maist also obtain that favour , to come worthily to offer sacrifice unto god , and to receive profitably the sacrament of my body . 48 for there is no oblation worthy , nor satisfaction greater , for the washing away of sinnes , then to offer up our selves unto god purely & wholly in the holy communion . 49 and when a man shall have done what lyeth in him , and shall be truly penitent , as i live , saith our lord , who will not the death of a sinner , but rather that he be converted and live , and i will not remember hir sinnes any more , but they shall be all forgiven him and fully pardoned . chap. viii . of the oblation of christ on the crosse and resignation of our selves . the voice of the beloved . as i willingly offered up my selfe unto god my father , with my hands stretched forth on the crosse , and my body naked for thy sinnes , so that nothing remained in me that was not turned into a sacrifice , for the appeasing of the divine wrath : 2 so oughtest thou also to offer up thy selfe willingly unto me daily , as a pure and holy oblation , with thy whole force and desire , in as hearty manner as thou canst . 3 what doe i require of thee more then that thou resigne thy selfe wholly unto me ? 4 whatsoever thou givest besides thy selfe , is of litle accompt in my sight , for i seeke not thy gift , but thee . 5 as it would not suffice thee to have all things whatsoever besides me : so neither can it please me whatsoever thou givest , if thou offerest not up thy selfe : offer thy selfe unto me , and give thy selfe all that thou art , for god , and thy offering shall be gratefull . 6 behold i offered up my selfe wholly unto my father for thee , and gave my whole body and blood for thy food , that i might be wholly thine , and thou remain mine . 7 but if thou abidest in thy selfe , and doest not offer thy selfe up freely unto my wil , thy oblation is not entire , neither shall the union betweene us be perfect . 8 therefore a free offering up of thy selfe into the hands of god , ought to goe before all thy actions , if thou wilt obtaine freedome and grace . 9 for this cause so few become inwardly illuminated , and enjoy true libertie of heart , for that they doe not resolve wholly to denie themselves . 10 my saying is undoubtedly true : vnlesse one forsake all , he cannot be my disciple . if thou therefore wish to be mine , offer up thy selfe unto mee with thy whole desires . chap. ix . that we ought to offer up our selves and all that is ours unto god , and to pray for all . the voice of the disciple . thine , o lord , are all things that are in heaven and in earth : i desire to offer up my selfe unto thee , as a free oblation , and to remaine alwaies thine . 2 o lord , in sincerity of my heart , i offer my selfe unto thee this day in sacrifice of perpetuall praise , to be thy servant for ever . 3 receive me with this holy oblation of thy precious body , which in the presence of the angels invisibly attending here upon thee , i offer up this day unto thee , that it may be to the health of my soule , and the salvation of all thy people . 4 i offer unto thee , o lord , all my sinnes and offences , which i have committed in the sight of thee , and thy holy angels , from the day wherein i first could sinne , to this houre , upon thy holy alta●● . 5 that thou maist consume and burne them all with the fire of thy charitie , and wash out all the staines of my sinnes , and cleanse my conscience from all offence , and restore to me againe thy grace , which i lost by sinne , forgiving me all my offences , and receiving me mercifully in the kisse of peace . 6 what can i doe for my sinnes ▪ but humbly confesse and bewaile them and intreate alwaies for mercy without intermission ? i beseech thee , heare me in thy abundant mercy , when i stand before thee my god! 7 all my sinnes are very displeasing unto me : i will never commit them any more , but i am sory , and will be sory for them as long as i live , and am ready to repent , and doe any thing that may move thee to pardon them . 8 forgive me , o god , forgive me my sinnes , for thy holy names sake . save my soule , which thou hast redeemed with thy most precious blood. 9 behold i commit my selfe unto thy mercy , i resigne my selfe over into thy hands : doe with me according to thy goodnesse , not according to my wickednesse , and manifold iniquitie . 10 i offer up also unto thee all whatsoever is good in me , although it be very litle and imperfect , that thou maist amend and sanctifie it , that thou maist make it gratefull and acceptable unto thee . 11 and alwaies perfect more and more that which thou hast begun , and bring me also , who am the slothfull and unprofitable servent to a good and blessed end . 12 i offer up also unto thee all the godly desires of devout persons , the necessitie of my parents and friends , my brethren and si●ters , and of all those that are deare unto me , and that have done good either to my selfe or others for thy love : 13 and that have desired mee to pray for them , and all theirs , that they all may receive the helpe of thy grace and comfort , protection from dangers , delivery from paine , and being freed from all evils , may joyfully give worthy thankes to thee . 14 i offer up also unto thee my praiers and sacrifices , especially for them who have in any thing wronged , grieved , or standered me , or have done me any damage or displeasure : 15 and for those also , whom i have at any time grieved , troubled , and scandalized by words , or deeds , wittingly , or at unawares , that it may please thee to forgive us all our sinnes and offences , one against another . 16 take o lord , from our hearts all jealousie , all indignation , wrath , and contention , and whatsoever may hure charitie , and weaken brotherly love . 17 have mercy , o lord , have mercy on those , that crave thy mercy : give grace unto them that stand in need thereoff , and grant that we may be worthy to enjoy thy grace , and attain unto life everlasting , amen . chap. x. that the holy communion is not lightly to be forborne . the voice of the beloved . thou oughtest often to have recourse to the fountaine of grace , and of divine mercy ; to the fountaine of goodnesse , and of all purity , that thou maist be cured of thy sinnes and passions , and be made more strong & vigilant against all temptations and deceipts of the divell . 2 the enemy knowing the greatest profit , and remedy to consist in the holy communion , endeavoureth by all meanes and occasions to withdraw & hinder faithfull and devout persons from it : 3 some when they purpose to receave the sacred commnnion , suffer greatest assaults of the divell : 4 for that wicked spirit ( as is written in iob ) commeth amongst the sons of god , to trouble them with his accustomed malice and impiety , or to make them overfearefull and perplexed : 4 that so he may diminish their affection , or by his subtile assaults , take away their faith , to the end they may either altogether abstaine from this divine food , or at least come unto it with lesse devotion . 5 but there is no heed to be taken of his fraudes and malicious suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . 6 thou oughtest to contemne & scorne him miserable wretch , and not to omit the sacred communion for his assaults , and the troubles which hee raiseth . 7 oftentimes also an excessive care for the obtaining of devotion , and a certain anxiety for the making of thy confession hindereth thee . 8 follow in these occasions the counsell of the wise , and put away all anxiety and scruple , for it hindreth the grace of god , and over throweth devotion . 9 omit not for every small vexation of the minde which hapneth , to receave this holy sacrament . 10 but goe presently to confesse thy sinnes , and willingly to forgive others , whatsoever offences they have done against thee , and if thou hast offended any , humbly crave pardon , and god will willingly forgive thee . 11 what availeth it to delay confession , & to deferre receaving ? purge thy selfe with speed , spit out the venom presently , make hast to take a remedy , and thou shalt finde it better , then if thou deferredst it long . 12 if thou omittest it to day for this cause , perhaps to morrow some greater will fall out , and so thou maist be hindred a long time from these divine mysteries , and become more unfit . 13 stirre up thy selfe , and shake off all heavinesse and sloth , with the greatest force and speed thou canst . 14 for it profiteth nothing to continue long in disquietnesso & trouble of mind , and for daily occurring impediments to withdraw thy selfe from the sacraments . 15 yea it hurteth very much to defer communionlong , for it is wont to breed a great and dangerous dulnesse . 16 alas , some cold and dissolute people doe willingly delay their confession , and doe therefore deferre the sacred communion , lest they should be bound to greater watch over themselves . 17 o how litle charity and weak devotion have they that so easily omit the receaving of these holy mysteries ! 18 how happy is he and gratefull to god , who ordereth so his life , and keepeth his conscience in such purity , that he may be ready and fit to communicate every day , if it were covenient and might be done without notice taken ! 19 if any one sometimes abstaine of humility , or by reason of some lawfull impediment , he is to be commended for the revorence which therein it shewed . 20 but if it proceedeth of coldnesse , he must stirre himselfe up , and doe what lyeth in him , and god will prosper his desire , for the good will hee hath to doe it , which god doth chiefly respect . 21 and when any lawfull hinderance doth happen , he must alwaies have yet a good will and loving desire to communicate , and so shall he not loose the fruit of the sacrament . 22 for a devout person may everyday and houre profitably and without let , receave christ spiritually . 23 and yet on certain daies , and at time appointed he ought to receave sacramentally , with an affectionate reverence , the body of his redeemer , and rather seeke the honour and glory of god , then his own comfort . 24 for he communicateth mystically , and is invisibly fed , as often as he devoutly calleth to mind the mystery of the incarnation , and the passion of christ , and is inflamed with his love . 25 he that prepareth not himselfe , but when a feast draweth neere , and when custome compelleth him thereunto , shall often be unprepared . 26 blessed is he that offereth himselfe as an holocaust and burnt offering to our lord , as often as he doth celebrate or communicate . 27 be not too long nor too short in officiating , but keep the accustomed manner of those , with whom thou livest . 28 thou oughtest not to be tedious and troublesome to others , but to observe the common course according to the appointment of thy superiours . 29 and rather frame thy selfe to the profit of others , then to thine own devotion or desire . chap. xi . that the body of christ , and the holy scriptures are most necessary unto a faithfull soule . the voice of the disciple . o most sweet lord iesu , how great is the delight of a devout soule that feasteth with thee in thy bntiquet . 2 where there is no other meat offered to be eaten , but thy selfe her only beloved , and most to be desired above all the desires of her heart . 3 and verily it would be a great comfort unto me , to powre out teares from the bottome of my heart in thy presence , and with devout magdalen to wash thy feet with the teares of mine eyes . 4 but where is this devotion ? where is so plentifull shedding of holy teares ? surely in the sight of thee and thy holy angels , my whole heart should be inflamed and dissolve into teares for joy . 5 for i enjoy thee in the sacrament truly present , though darkned & in a shadow . 6 for to behold thee in thine own divine brightnesse , mine eyes would not be able to endure it , neither could the whole world stand in the cleerenesse of the glory of thy majesty . 7 i doe really enjoy and adore him whom the angels adore in heaven , but i as yet for the time in faith , they in his proper forme , and without shadow . 8 i ought to be contented with the light of true faith , and to walke therein , untill the day of everlasting brightnesse break forth , and the shaddowes of figures passe away . 9 but when that shall come which is perfect , the use of sacraments shall cease : for the blessed in heavenly glory need not the remedy of sacraments , who rejoyce without end in the presence of god : 10 beholding his glory face to face , and being transformed by his brightnesse , into the brightnesse of the incomprehensible deity , they tast the word of god made flesh , as he was from the beginning , and as he remaineth for ever . 11 whilest i remember these wonderfull works , even all spirituall comfort whatsoever becometh very tedious unto me : for that as long as i behold not my lord openly in his glory , i make no accompt of whatsoever i see or heare in this life . 12 thou art my witnesse , o god , that nothing can comfort me , no creature give me rest , but thou my god , whom i desire to behold everlastingly . 13 but this is not possible whilest i remaine in this mortall life , therefore i must frame my selfe to much patience , and submit my selfe to thee in all my desires . 14 for thy saints also , o lord , who now rejoyce with thee in the kingdome of heaven , whilest they lived , expected in faith and great patience the comming of thy glory . 15 what they believed , i believe , what they hoped for , i expect ; whither they are come , i trust by thy grace i shall also come . 16 in the meane time i will goe forward in faith , strengthened by the examples of the saints . 17 i have also devout bookes for my comfort , and for the guide of my life , and above all these , thy most holy body for a singular remedy and ●efuge . 18 for i perceive two things to be chiefly necessary for me in this life , without which this miserable life would be insupportable unto me . 19 whilest i am kept in the prison of this body , i acknowledge my selfe to stand in need of two things , to wit , food , and light . 29 thou hast therefore given unto me , weak creature , thy sacred body for the refection of my soule & body , and hast set thy word as a light unto my feet . 30 without these two i could not well live : for the word of god is the light of the soule , and thy sacrament , the bread of life . 31 these also may be called the two tables set on the one side and the other , in the store-house of the holy church . 32 one is the table of the holy altar , containing the sacred bread , that is , the precious body of christ : 33 the other is of the divine law , containing holy doctrine , teaching true faith , and certainly leading to the part of the temple within the veile , where are the holy of holies . 34 thanks be unto thee , lord 〈◊〉 , light of everlasting light , for thy able of holy doctrine , at which thou ●●vest us by thy servants the prophets and apostles , and other doctors . ●5 thanks be unto thee creatour and redee●●er of man , who to manifest thy charity to the whole world hast prepared a great supper , wherein thou hast offered to be eaten , not the mysticall lambe , but thine own most sacred body and blood : 36 rejoycing all the faithfull with thy holy banquet , & replenishing them to the full with thy heavenly cuppe . 37 in which are all the delights of heaven , and the holy angels doe feast with us , but with a more happy sweetnesse . 38 o how great and honourable is the office of priests , to whom it is granted with sacred words to consecrate the lord of majesty , with their lips to blesse him , with their hands to hold him , with their own mouth to receave him , and to administer him to others ! ●2 o how clean ought to be those hands ! how pure that mouth ! how holy the body ! how unspotted the heart of the priest , into whom the author of purity so often entreth . 40 nothing but holy , no word but chast and profitable ought to proceed from the mouth of the priest , which so often receaveth the sacrament of christ. 41 simple and chast ought to be the eyes , that are wont to behold the body of christ , the hands pure and lifted up to heaven , that use to handle the creator of heaven and earth . 43 vnto the priests especially it is said in the law , be ye holy , for that i your lord god am holy . 43 assist us almighty god with thy grace , that we , who have undertaken the office of priesthood , may serve thee worthily and devoutly in all purity , and with a sincere conscience . 44 and if we cannot live in so great innocency as we ought to doe , grant us notwithstanding in due manner , to bewaile the sinnes which we have committed : 43 and in the spirit of humilitie , and syncere intention to serve thee hereafter with more fervour and devotion . chap. xii . that he that is to communicate , ought to prepare himself with great diligence . the voice of the beloved . i am the lover of purity , and the giver of all sanctity , i seeke a pure heart , there is the place of my r●st : make ready and adorne for me a great chamber , and i will make with thee the passeover for my disciples . 2 if thou wilt have me come unto thee ▪ and remaine with thee , purge the old leaven , and make clean the dwelling of thy heart , shut out the whole world and all tumult of vices . 3 sit like a sparrow solitary ●●on the house top , and think of thy offence in the bitternesse of thy soule . 4 for every lover prepareth ●he best and fairest roome for his beloved , and herein is known the affection of him that entertaineth his beloved . 5 know thou notwithstanding that the worth of no action of thine is able to make this preparation sufficient , although thou shouldest prepar● thy selfe a whole yeare together , and thinke on nothing else : 6 but of my mercy and grace only thou art suffred to come to my table , like a begger invited to dinner to a rich man , who hath nothing else to returne him for his benefits , but to humble himselfe , and give him thanks . 7 doe what lieth in thee , and doe it diligently , not for custome , nor for necessity , but with feare and reverence , and hearty affection receave the body of thy beloved lord and god , who vouchsafeth to come unto thee . 8 i am he that have called thee , i have commanded it to be done , i will supply what is wanting in thee , come and receave me . 9 when i bestow the grace of devotion on thee , give thanks to god , for it is given thee , not for that thou deservest it , but because i have mercy on thee . 10 if thou have it not , but rather feele thy selfe dry , continue in prayer , sigh and knock , and give not over untill thou hast attained to some crumme or drop of saving grace . 11 thou hast need of me , not i of thee , neither comest thou to sanctify me , but i come to sanctify and make thee better . 12 thou comest that thou maist be sanctified by me , and united unto me , that thou maist receave new grace , and be stirred up againe to amendment . 13 neglect not this grace , but prepare thy heart with all diligence , & receave thy beloved into thy soule . 14 but thou oughtest not only to prepare thy selfe to devotion before communion , but carefully also to conserve thy selfe therein , after thou hast receaved the sacrament . 15 neither is the carefull guarde of thy selfe after , lesse exacted , then devout preparation before . 16 for a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace . 17 because that mans minde becometh very indisposed , if he presently powre himselfe forth to outward comforts : beware of much talke , remaine in some secret place , and enjoy thy god. 18 for thou hast him whom all the world cannot take from thee : i am he to whom thou oughtest wholly to give thy selfe , that so thou maist live hereafter not in thy selfe , but in me , without all care . chap. xiii . that a devout soule ought to desire with her whole heart to be united unto christ in the sacrament . the voice of the disciple . how may i obtaine this , o lord , that i may finde thee alone , and open my whole heart unto thee , and enjoy thee as my soule desireth ? 2 and that no man may look upon mee , nor any creature move mee or respect mee , but thou alone maist speake unto me , and i to thee , as the beloved is wont to speak to his beloved , & a friend to bāquet with his friēd . 3 this i pray for , this i desire , that i may be wholly united unto thee , and may withdraw my heart from all created things , and more by sacred communion and often celebrating learne to tast of heavenly and everlasting sweetnesse . 4 o lord god , when shall i be wholly united unto thee , and swallowed up by thee , and altogether forgetfull of my selfe ! thou in me , and i in thee , and so grant us both to continue in one . 5 thou art my beloved , the choisest amongst thousands , in whom my soule hath taken pleasure to dwell all the daies of her life . 6 thou art my peace-maker in whom is greatest peace , and true rest , without whom is labour and sorrow , and infinite misery . 7 thou art a hidden god , and thy counsell is not with the wicked , but thy speech is with the humble and simple of heart . 8 o lord , how sweet is thy spirit ! who to the end thou maist shew thy sweetnesse towards thy children , vouchsafe to feed them with the most delightsome bread which descendeth from heaven , and is full of all sweetnesse ! 9 surely there is no other nation so great , that hath gods approaching unto them , as thou our god art present to all thy faithfull . 10 vnto whom for their daily comfort , and for the lifting up of their hearts to heaven , thou givest thy selfe to be eaten and enjoyed . 11 i or what other nation is there so famous , as the christian people ? or what creature under heaven so beloved as a devout soule , to whom god himselfe commeth to feed her with his glorious flesh . 12 o unspeakable grace ! o admirable favour , o infinite love singularly bestowed upon man ! 13 but what shall i give unto our lord in returne of this grace , for so singular a charity ? 14 there is no other thing more gratefull that i am able to give , then to bestow my heart wholly on my god ; and to unite it perfectly unto him . 15 then shall all my bowels re-rejoyce , when my soule shall be perfectly united unto god : then he will say unto me , if thou wilt be with me , i will be with thee . 16 and i will answer him : vouchsafe , o lord , to remaine with me , i will very gladly be with thee : this is my whole desire , that my heart be united unto thee . chap. xiv . of the fervent desire of some devout persons to receave the body of christ. the voice of the disciple . o how great is the store of thy sweetnesse , o lord , which thou hast hidden for them that fear thee ! 2 when i remember some devout persons , who come unto thy sacrament , o lord , with great devotion and affection , i am oftentimes confounded , & blush within my selfe , that i come so negligently and coldly to thy altar , and to the table of the holy communion : 3 that i remaine so dry and without any hearty affection , that i am not wholly inflamed in thy presence , my god , 4 nor so earnestly drawne and moved , as many devout persons have been , who out of a vehement desire of receaving , and a feeling affection of heart , could not containe themselves from weeping : 5 but with the desire both of soule and body they earnestly longed after thee , o god , the lively fountaine , being not otherwise able to temper not satisfie their hunger , but by receaving thy body with all joy and spirituall greedinesse . 6 o most ardent faith of those persons , a probable argument of thy sacred presence . 7 for these truly know their lord in the breaking of bread , whose heart burneth so within them , whilest thou , o blessed iesu , walkest with them . 8 such desire and devotion , i seldome find in me ; so vehement love and fervency is oftentimes farre off from mee . 9 be mercifull unto mee , good iesu , sweet and benigne lord , and grant me thy poore needy creature , to feele sometimes at least , in this holy sacrament , a litle hearty desire of thy love : 10 that my faith may be more strengthened , my hope in thy goodnesse increased , and that my charity once pefectly inflamed , after the tasting of heavenly manna , may never decay . 11 thy mercy , o lord , is able to give me the grace i desire , and to vis●● me in thy bounteous clemency with the spirit of fervour , when it shall please thee . 12 for although i burne notwith so great desire as those that are so especially devoted unto thee , yet notwithstanding by thy grace , i desire to have this great inflamed desire : 13 praying and craving that i may participate with all such thy fervent lovers , and be numbred among them in their holy company . chap. xv. that the grace of devotion is obtained by humility and deniall of our selves . the voice of the beloved . thou oughtest to seeke the grace of devotion instantly , to aske it earnestly , to expect it patiently and confidently , to receave it joyfully , to keep it humbly , to worke with it diligently ▪ 2 and to commit the time and manner of this heavenly visitation to god , untill it shall be his pleasure to come 3 thou oughtest chiefly to humble thy selfe , when thou feelest inwardly litle or no devotion , and y●t be not too much dejected , nor grieve inordina●ly for it . 4 god often giveth in a short moment that which he hath a long time denyed , he giveth sometimes in the end , that which in the begining of prayes , he deferred to grant . 5 if grace should bee alwai●s presently given , and at hand ever with a wish , it could not be well indured by a weak man. 6 therefore devotion is to be expected with good hope , and humble patience ; yet impute it to thy selfe , and thy sinnes , when it is not given thee , or when it is secretly taken from thee . 7 it is sometimes a small matter that hindreth and hideth grace from us , if it be to be called small , and not rather a great matter , that hindreth so great a good . 8 and if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 9 for presently as soone as thou givest thy selfe to god with thy whole heart , and seekest not this , nor that , for thine own pleasure or will , but setlest thy selfe wholly in him , thou shalt find thy selfe united unto him , and quiet . 10 for nothing will tast so well , and please thee so much , as the good will and pleasure of almighty god. 11 whosoever therefore with a sincere heart directeth his intention to god , and ●mptieth himselfe of all inordinate love , 〈◊〉 dislike of any creature shall be most fit to receave grace , and worthy of the gift of devotion . 12 when a vessell is full already all that you powre in runneth quite beside : for our lord bestoweth his blessings there , where he findeth his vessels empty . 13 and how much the more perfectly , one forsaketh the basest things , and dieth to himselfe by contempt of himselfe , 14 so much the more speedily grace commeth , and entreth in more plentifully , and lifteth up the heart that is free , to a higher state of grace . 15 then shall he see , and abound , and wonder , and his heart within shall be enlarged , because the hand of our lord is with him , and he hath put himselfe wholly into his hand for ever . 16 behold so shall the man be blessed , that seeketh almighty god with his whole heart , and busieth not his soule in vaine . 17 this man procureth great grace of divine union , in receaving the holy eucharist , for that he regardeth not his own devotion and comfort , but above all he prizeth the honour and glory of god. chap. xvi . that we ought to manifest our necessity unto christ , and to crave his grace . the voice of the disciple . o most sweet and loving lord , whom i now desire to receive devoutly , thou knowest my infirmity , and the necessity which i endure , with how many sinnes i am opp●essed , how often i am grieved , tempted , troubled , and defiled : 2 i come unto thee for remedy , i crave of thee thy heavenly comfort , & the ●ase of my paine . 3 i speak to him that knoweth all things to whom all my secrets are open , and who can only perfectly comfort and help me . 4 thou knowest what it is , wherof above all i stand in most need , and how poore i am in vertues . 5 behold i stand before thee , poore and naked , calling for grace and graving mercy . 6 refresh this thy hungry & needy creature , give heat unto my coldnesse with the fire of thy love : give light unto my blindesse with the brightnesse of thy presence . 7 turne all earthly things into bitternesse to me , all things grievous & contrary , into patience , all base and created things , into contempt and oblivion . 8 lift up my heart to thee in heaven , and suffer me not to wander upon earth : be thou only sweet and delightsome unto me from henceforth for evermore : 9 for thou only art my meat , and my drinke , my love and my ioy , my delight and all my good . 10 o th●t with thy presence thou wouldest wholly inflame , burne , and change me into thee , that i might be made one spirit with thee , by the grace of inward union & the melting of fervent love . 11 suffer me not to goe from thee hungry and dry , but deale mercifully with me , as thou hast oftentimes dealt wonderfully with thy saiuts . 12 what marve●le if i should be wholy inflamed by thee , and dye in my selfe , sith thou art ever burning and never decaying , love purifying the heart , and inlightning the understan●●ing . chap. xvii . of burning love and vehement desire to receive christ. the voice of the disciple . vvith great devotion and burning love , with most hearty affection and fervour i desire to receive thee o lord , 2 as many saints and devout persons have desired thee , when they received thy sacrament , who were most pleasing unto thee in holinesse of life ▪ and most fervent in devotion . 3 o my god my everlasting love , my whole good , my happinesse without end , i would gladly receive thee with the most vehement desire , and most worthy reverence , that any of the saints ever had , or could feele . 4 and although i be unworthy to have all those feelings of devotion , yet i offer unto thee the whole affection of my heart , as if i alone had all those most sweet inflamed desires . 5 yea whatsoever also a devout mind can conceive and desire , all that with greatest reverence , and most inward affection i offer and present unto thee . 6 i wish to reserve nothing to my selfe , but freely and most willingly to sacrifice my self and all mine unto thee , my lord god , my creatour , and my redeemer . 7 i desire to receive thee this day with such affection , reverence , praise and honour ; with such gratitude , worthinesse , and love , with such faith , hope and puritie , 8 as thy most blessed mother the glorious virgin marie received , and desired thee , when she humbly and devoutly answered the angell , 9 who declared unto her the mysterie of the incarnation , and said , behold the handmaid of the lord , let it be done unto mee according to thy word . 10 and as thy blessed fore-runner , the most excellent amongst the saints , iohn baptist , cheerfully leaped with joy of the holy ghost , whilst he was yet shut up in his mothers wombe ; 11 and afterwards seeing iesus walking amongst men , humbling himselfe very much , said with devout affection , the friend of the bridegroome that standeth and heareth him , rejoyced with joy for the voice of the bridegroome : 12 so i also wish to be inflamed with great and holy desire , and to offe● my selfe up to thee with my while heart . 13 wherefore i offer also and present unto thee joyes , fervent desires , excesse of mind , spirituall illuminations , and heavenly visions of all devou● hearts . 14 with all the vertues and praises exercised by all creatures in heaven and earth , for my selfe , and all such as are commended to me in praier , that by all thou maist be worthily praised , and glorified for ever . 15 receive , my lord god , the affections of my heart and desires which i have to give thee ; infinite praise , and thankes , which according to the measure of thy unspeakable greatnesse are due unto thee . 16 these i yeeld thee , and desire to yeeld thee every day and moment of time , and i doe intreate , and invite all the heavenly spirits , and all thy devout fervants , to give thankes and praises together with me . 17 let all people , tribes , and tongues praise thee , and magnifie thy holy and sweet name with great joy , and fervent devotion , and let all that ●everently and devoutly celebrate thy most high sacrament , and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me sinfull creature . 18 and when they shall have obtained their desired devotion and joyfull union , and depart from thy sacred heavenly table , well comforted , and marveilously refreshed , let them vouchsafe to remember my poore and needy foule . chap. viii . that a man be not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense unto faith . type = " sub " the voice of the beloved . thou oughtest to beware curious and unprofitable searching into this most profound sacrament , if thou wile not be drowned in the depth of doubt . 2 he that is a searcher of majesty , shall be oppressed by glory : god is able to worke more then man can understand . 3 a pious and humble inquirie of truth is tolerable , so he be alwaies ready to be taught , and doe endeavour to walke in the sound paths of the ancient fathers doctrine . 4 blessed is that simplicitie , that forsaketh the difficult waies of questions , and goeth on in the plaine and assured path of gods commandements ▪ many have lost devotion , whilst they would search after high things . 5 faith and sincere life are exacted thy hands , not height of understaning , nor the depth of the mysteries of god. 6 if thou doest not understand , or conceive those things that are under ●hee , how shalt thou be able to comprehend those that are above thee ? 7 submit thy selfe to god , and let thy sense be subject to faith , and the ●ight of knowledge shall be given thee in that degree , as shall be profitable and necessary for thee . 8 some are grievously tempted about faith , and the sacrament , but that is not to be imputed to them , but rather to the enemie : 9 doe not regard nor dispute with thy thoughts , neither doe thou give answer to the doubts moved by the enemie . 10 but believe the words of god , believe his saints and prophets , and the wicked serpent wil fly from thee . 11 it is oftentimes very profitable to the servant of god to suffer such things : 12 for he tempteth not infidel● and sinners , whom he already secure possesseth , but he sundry waies tem●teth and vexeth the faithfull and d●vout . 13 goe forward therefore with sincere undoubted faith , and come 〈◊〉 the sacrament with unfeigned reverence : and whatsoever thou art not able to understand , commit securely 〈◊〉 almighty god. 14 god deceiveth thee not : he deceived that trusteth too much to him selfe : god walketh with the simple , r●vealeth himselfe to the humble , give● understanding to litle ones , openets the sense to pure minds , & hideth grace from the curious and proud . 15 humane reason is weake , and may be deceived , but true faith canno● be deceived . 16 all reason and naturall search ought to follow faith , not to goe before it , nor impugne it . 17 for faith and love doe chiefly excell , and worke in a hidden manner in this most blessed and superexcellent sacrament . 18 god , who is everlasing , and of infinite power , doth great and in●●●utable things in heaven and in earth , ●nd there is no searching out of his ●onderfull workes . 19 if the workes of god were ●●ch as might be easily comprehended by humane reason , they were not to be called wonderfull and unspeakable . finis . a table of the chapters contained in this booke . the first book . of following christ , and the contempt of all worldly vanities pag. 1 to have an humble opinion of ones selfe . 4 of the doctrine of truth . 7 of providence or prudence in our actions . 12 of the reading of holy scriptures . 13 of inordinate desires and affection . 15 of flying vaine , hope and pride . 16 of avoiding too much familiarity . 18 of obedience and subjection . 19 of avoiding superfluity of words . 21 of obtaining peace , and desire of profiting . 23 of the profit gotten by adversity . 26 of resisting temptations . 28 of avoiding rash judgement . 34 of workes proceeding from charity . 36 of bearing with other mens defects . 37 of solitary life . 40 of the example of holy fathers . 41 of the exercise of good religious persons . 45 of the love of solitude and silence . 50 of compunction of heart . 56 of the consideration of humane misery . 60 of the meditation of death . 65 of iudgement and punishment of sinnes . 71 of the zealous amendment of our whole life . 77 the second book . of inward conversation . 84 of humble submission . 90 of a good and peaceable man. 91 of a pure mind and upright intention . 94 of the consideration of ones selfe . 96 of the joy of ● good conscience . 98 of the love of iesus above all things 101 of familiar conversation with iesus . 103 of the want of all comfort . 106 of thankfulnesse for the grace of god. 112 how few the lovers of the crosse of christ are . 116 of the high way of the holy crosse. 119 the third book . of the inward speech of christ to a faithfull soule . 130 that truth speaketh inwardly without noise of words . 132 that the words of god are to be heard with humility , and that many weigh them not . 135 a prayer to implore the grace of devotion . 137 that we ought to live in truth and humility in the sight of god. 138 of the wonderfull effect of divine grace . 141 of the proofe of a true lover . 146 that grace is to be hid under the veile of humility . 150 of a mean conceipt of our selves in the sight of god. 154 that all things are to be reserved unto god , as unto the last end . 156 that despising the world it is sweet to serve god. 158 that the desires of our heart are to be examined and moderated . 162 of the effect of patience , and of strife against concupiscence . 164 of the humble obedience of a subiect , according to the example of christ. 167 of the secret iudgements of god to be considered , lest we be extolled in our good deeds . 169 what we ought to doe , and say in every thing which we desire . 172 a prayer for the fulfilling of the will of god. 174 that true comfort is to be sought in god alone . 175 that all our care is to be placed in god. 177 that temporall miseries , by the example of christ , are to be borne patiently . 179 of suffering of injuries , and who is proved to be truly patient . 181 of the acknowledging of our owne infirmity : and of the miseries of this life . 184 that we are to rest in god above all his gifts . 187 of the remembrance of the manifold benefits of god. 192 of foure things that bring much peace . 197 a prayer against evill thoughts . 197 a prayer for the enlightning of the mind . 198 of flying curious inquiry of the life of others . 200 wherein doth the firme peace of the heart , and true proficiency consist . 20● of the excellency of a free mind , which humble prayer better obtaineth then reading . 204 that private love most hindreth from the chiefest good . 206 a prayer for cleansig the heart , and obtaining of heavenly wisdome . 208 against the tongue of slanderers . 210 how we ought to call upon god , and blesse him when tribulation draweth neere 211 of craving the divine aid , and confidence of recovering grace . 212 of the contempt of all creatures to find our creator . 217 of the deniall of our selves , and forsaking all our affections . 220 of inconstancy of heart , and of directing our finall intentions unto god. 223 that god is sweet above all things , and in all things , to him that loveth . 225 that there is no security from temptation in this life . 225 against the vaine iudgements of men . 230 of a full and pure resignation of our selves from the obtaining freedome of heart . 232 of good government of outward things , and of recourse to god in dangers . 235 that a man be not over earnest in his affaires . 237 that a man hath no good of himselfe , nor any thing whereof he can glory . 238 of the contempt of all temporall honours . 241 that our peace is not to be placed in men . 242 against vaine and secular knowledge . 245 of not drawing outward things to our selves . 247 that credit is not to be given to all men , and how prone man is to offend in words . 249 of putting our trust in god , when evill words arise . 253 that all grievous things are to be endured for life everlasting . 257 of the everlasting day , and shortnesse of this life . 259 of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . 264 how a desolate person ought to offer himselfe into the hands of god. 270 that a man ought to imploy himselfe in works of humility , when force is wanting for higher exercises . 276 that a man ought to esteeme himselfe unworthy of comfort , and to have deserved stripes . 277 that the grace of god is not given to those that savour of earthly things . 280 of the different motions of nature and grace . 283 of the corruption of nature , and efficacy of divine grace . 289 that we o●ght to deny our selves and imitate christ , by the crosse. 294 that a man be not too much deiected , when he ●alleth into some defects . 297 of not searching into high matters , and into the secret judgements of god. 300 that all our hope a●d trust is to be fixed in god alone . 307 the fovrth book . a devout exhortation unto the blessed sacrament . 311 with how great reverence christ ought to be received . 312 that great goodnesse and charity of god is bestowed upon man in this sacrament . 321 that it is profitable to communicate often . 326 that many benefits are bestowed upon them that communicate devoutly . 330 of the dignity of this sacrament , and priestly function . 335 an interrogation of the exercise before communion . 337 of the discussing of our own conscience , and purpose of amendment . 338 of the oblation of christ on the crosse and resignation of our selves . 342 that we ought to offer up our selves and all that is ours unto god , and to pray for all . 344 that the holy communion is not lightly to be forborne . 348 that the body of christ , and the holy scriptures are most necessary unto a faithfull soule . 353 that he that is to communicate , ought to prepare himselfe with great diligence . 360 that a devout soule ought to desire with her whole heart to be united unto christ in the sacrament . 363 of the fervent desire of some devout persons to receave the body of christ 366 that the grace of devotion is obtained by humility & deniall of our selves . 369 that we ought to manifest our necessity unto christ , and to crave his grace . 372 of burning love and vehement desire to receive christ. 374 that a man be not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense unto faith . 378 finis . the christian's charter shewing the priviledges of a believer by thomas watson. watson, thomas, d. 1686. 1654 approx. 329 kb of xml-encoded text transcribed from 170 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a65287 wing w1113 estc r27057 09626763 ocm 09626763 43863 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65287) transcribed from: (early english books online ; image set 43863) images scanned from microfilm: (early english books, 1641-1700 ; 1345:19) the christian's charter shewing the priviledges of a believer by thomas watson. watson, thomas, d. 1686. the third impression enlarged. [18], 318 p. printed by t.r. & e.m. for ralph smith, london : 1654. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. christian life. 2003-12 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-04 john latta sampled and proofread 2004-04 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion imprimatur . edm. calamy . the christian's charter shewing the priviledges of a believer by thomas watson master of arts of emanuel colledge in cambridge and now pastor of stephens walbrook lond . he that spared not his own son , but delivered him up for us all ; how shall hee not with him freely give us all things ? rom : 8.32 . godliness is profitable unto all things having promise of the life that now is and of that which is to come . 1. tim. 4.8 . quàm divites illi qui omnia possident ! aretius . the third impression enlarged . london printed by t. r & em for ralph smith at the signe of the bible in cornhil , neer the royal exchange . 1654. to the right honourable , and religious , the lady mary vere baronesse of tilbury , and my much honoured lady . madam , i have presumed upon your ladyship , humbly to present you with these few meditations . as it is a rich mercy to have a spiritual ioynture , so it cannot but be a comfort to know what it is . 't is a joy to the young heir to have a view of his estate ; that is the work of this treatise , to set before you the land of promise . while we are here in the combate , we had need look to the crown to make us fight the more valiantly . moses had an eye at the recompence of reward , and that did animate him against sufferings ; yea , our blessed saviour himself looked at the joy set before him . madam , could we live in the thoughts of these great things to come , what sublime , what sweet lives should we lead ! surely , if there be any sad●nesse gathers in our spirits , if any despondency , it comes in at this leak of unbelief . vnbelif is a bad neighbour , it is alwayes raising either jealousies of god , as if he would not be as good as his word ; vnbelief with sarah , laughs at the promise : or scruples in the heart , whether all these promises belong to us . the devil shot three fiery darts into the virgin-castle of eves heart , whereof the first was the most deadly , yea , hath god said ? he would induce this beliefe in her , that god had not spoken truth : and when he had once wrought her to distrust , then she took of the tree , &c. all ●he train of tentation that satan ●ayes , is to blow up the fort of our faith. we had need maintain this grace , it is faith must maintaine us . while the pilot keeps his ship , his ship keeps him . right honourable , blessed be the riches of gods grace , who hath set this heavenly plant in your heart , and hath kept you in the faith , insomuch that all the shakings of the times have but settled you the more ; and i doubt not but he that hath begun a good work in you , will performe it untill the day of jesus christ. what an unparalell'd mercy is it to be kept free in the time of infection ? god hath given your ladyship a sound judgement , and a tender conscience , both which are jewels of great price . i may say of you , as it is said of jehoshaphat , his heart was lift up in the wayes of the lord , 2 chron. 17.12 . yet i have observed , the more you have been lifted up in god , the more you have been cast down in your self . it is excellent , when the higher we grow in knowledge , the lower we grow in humility . i speak it to the praise of free-grace , god hath crowned your silver haires with golden vertues , every one of which doth shine as thos● precious stones , the sardius , the topaz , and the diamond , ezek. 28.13 . holiness is a beautiful thing , it carries a majesty in the face of it ; even those that oppose it , cannot but admire it . grace differs little from glory ; the one is the seed , the other the flower ▪ grace is glory militant , and glory is grace triumphant . theodosius thought it a greater honour that he was a christian , then the head of an empire . your piety is a greater glory to you , then your parentage ; it is more to be the daughter of faith then to descend from nobles , or to have the blood royal running in your veins . madam , there is a time shortly coming , when neither birth , estate , or any worldly embellishments will do us good ; you have laid in provision against that time , and gotten the new birth , when all other birth and nobility must lie in the dust . this is that which makes your name smell in gods church , as the wine of lebanon . go on , right honourable , in those paths which have an immediate tendency to life and blessednesse . we are like to meet with many rubs in the way before we get to heaven : it is said of israel , their soul was much discouraged because of the way . had we more grace , we should have need enough to use it : expect we must fiery serpents ; but , the righteous will hold on his way , job 17.9 . is not every christian an ensign-bearer to carry christs colours ? we must resolve to be good in good earnest . the almost christian shall be almost saved . it is wise counsel our saviour gives , that we should count what religion will cost us , luk. 14.28 . it will cost us reproach ; this is a part of christs livery which we must weare . think not that our innocency will priviledge us from the reproaches and slanders of the world ; christ was the most innocent person upon earth , never did any unholy thought come into his minde , yet his innocency would not shield him from slander ; he was called a friend of sinners . let us not be discouraged ; shall we cease from being saints , because others will not cease from being devils ? is it a wonder , when an army is in fight , to see the bullets fly abroad , and the fire-balls ? when the seed of the serpent is fighting with the seed of the woman , is it strange to see the bullets of tentation flie , & the fire-balls of slander ? but if our innocency will not keep us from being shot at , it will keep us from being hurt : for as no flattery can heal a bad conscience , so no slander can hurt a good . again , religion wil cost us persecution ; this is a part of christs legacy which he hath left us , in the world ye shall have tribulation . our ship would soon overturn , if it were not ballasted with some afflictions . a christian is a compounded creature , he hath some evil in him , therefore god afflicts ; and he hath some good in him , therefore the devil afflicts : hence that of cyprian * , when a man begins to be religious , he must think of going into the wine-presse : and perhaps the blood of the grapes may be pressed out ; but the meditation of things to come , should sweeten the tryals present , and make us , that though we cannot live without them , yet to live above them . what if the times are worse , if they make us better ? and if our burdens be heavy , seeing the way we are to go is but short ! madam , i will not hold you longer , i make bold to devote this manual to your honour ; i acknowledge how weak and unfeathered it is , therefore unfit to flie abroad into the world ; but the importunity of some friends , and principally , the many favours received from your honour when i was in your noble family , and which have been since continued , did press upon me ( yet not without some reluctancy in my own thoughts ) to commit it to the publick . i hope the discourse may be seasonable , and doubt not but it will take some impression if it be as a naile fastned by the great master of assemblies . i have drawn but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dark lineaments of that blessed condition which the saints shall arrive at : expect not to see it in its orient colours till god himself give you the pattern , and you shall both see and enjoy it at once . the lord preserve your ladyship , and all those noble branches descended from you , which is the prayer of , from my study at stephens walbrook . feb. 5. 1651. madam , your honours most humble and faithful servant , thomas watson . the contents . chap. i. the preface , and entring into the words . p. 1 , 2 an objection answered . pag. 3. all things in heaven and earth are a beleevers . p. 6 chap. ii. reasons shewing how the beleever comes to have this rich charter . 1. because he is an heire of the covenant . p. 7. 2. because he is so nearly related to christ , who is heire of all . p. 10. chap. iii. the unsealing of the charter . p. 11. things present are a beleevers . p. 12. section . 1. that paul and apollo are his . p. 12 , 13. the first inference . p. 15. the second inference . p. 17. the third inference , p. 18. section . 2. that the world is his . p. 24. section . 3. that life is his . p. 31. chap. iv. the enlarging of the charter . p. 36. section . 1. that remission is a beleevers priviledge . p. 37 ▪ how we may know whether this be our priviledge . p. 39 , 40. section . 2. that regeneration is a beleevers priviledge . p. 41. section 3. that adoption is a beleevers priviledge . p. 45. section . 4. the inferences drawn from adoption . p. 51. section . 5. the signes of adoption . p. 59. chap. v. the second part of the charter . that things to come are a beleevers . p. 63. chap. vi. the 12. priviledges in reversion . 1. death is a beleevers . p. 66. though death in it self be a privation yet to a childe of god it is a priviledge . p. 67. to whom death is a priviledge . p 78 , 81 chap. vii . the second prerogative royal of a beleever , he shall be carried up by the angels . p. 84. chap. viii . the third prerogative royal : the beleever shall be with christ. p. 89 six priviledges growing out of this . 1. vision . p. 92. 2. union . p. 97. 3. nobility . p. 99. 4. ioy. p. 103. 5. rest. p. 114. 6. security . p. 118. chap. ix . the fourth prerogative royal : the glorious inheritance . p. 122. which hath six properties . 1. sublimenesse . p. 124. 2. magnificence . p. 125. 3. purity . p. 126. 4. amplitude . p. 128. 5. light. p. 130. 6. permanency . p. 131. concerning the glory of this inheritance foure things superadded . 1. it is ponderous . p. 135. 2. it is satisfying . p. 135 , 136. 3. though others have their portion paid out , there is never the lesse for us . p. 137. 4. the soules of the elect enter upon possession immediately after death . p. 138. that the new creature only is the heir of this new hierusalem . p. 149. chap. x. the fifth prerogative royal : our knowledge shall be cleare . p. 153. five mysteries god will clear up to us in heaven , so far as our humane nature is capable . p. 154. 1. the mystery of the trinity . ibid. 2. the mystery of the incarnation . p. 155. 3. the mystery of scripture . p. 159. 4. the mystery of providence . p. 160. 5. the mystery of hearts . p 163. chap. xi . the sixth prerogative royal : our love shall be perfect . p. 165. chap. xii . the seventh prerogative royal : the resurrection of our bodies . p. 171. several corolaries , our uses drawn from the resurrection . 1. use. p. 182. 2. use. p 185. 3. use. ibid. chap. xiii . the eighth prerogative royal : the bodies of the saints shall be richly enameld with glory . p. 187. five properties of glorified bodies . 1. agility . p. 188. 2. clarity . p. 189. 3. beauty . p. 190. 4. impassibility . p. 192. 5. immortality . ibid. chap. xiv . the ninth prerogative royal : we shall be as the angels in heaven . p. 194. chap. xv. the tenth prerogative royal : the vindication of names . p. 199. chap. xvi . the eleventh prerogative royal : the saints absolution . p. 203. where is observable , 1. the book of life opened . ibid. 2. the blessed sentence . p. 204. chap. xvii . the twelfth prerogative royal : a publick and honourahle mention of all the good the saints have done . p. 205. chap. xviii . use. 1. inform. 1. branch . the first inference drawn from the proposition . p. 210. chap. xix . inform. 2. branch . the second inference , shewing the difference between the godly and the wicked , the wicked have all their worst things to come . p. 212. the reprobates black charter . p. 213. chap. xx. use. 2. tryal . second use of tryal : shewing how a christian may know whether he hath any right to the beleevers priviledges . p. 227. that faith gives a title . p. 229. the nature of faith opened in its essentials . p. 230. the nature of faith opened in its consequentials . p. 244. a reply to the sinners objections . p. 256. chap. xxi . the beleevers objections answered . p. 259. chap. xxii . the third use , exhortation . 1. branch . shewing the duties of a beleever by way of retaliation . 1. duty , thankfulnesse . p. 270. 2. duty , exemplarinesse of life . p. 274. walk as christ did upon earth . 1. in sanctity . p. 275. 2. in humility . p. 279. 3. in charity . p. 283. 3. duty , contentation . p. 285. 4. duty , anticipation of heaven . p. 288. 5. duty , chearfulnesse , p. 292. 6 duty , envy not them who have only things present . p. 297. 7 duty , comfort in the want of spiritual comfort . p. 299. 8. duty , all our things must be christs . p. 303. 9. duty , wait for these great things in reversion . p. 306. use. exhortation . 2. branch . to such as have only things here , that they would labour for things to come . p. 312 ▪ sublunary things are but 1. vain . p. 313. 2. uncertaine . ibid. 3. vexing . p. 314. 4. dangerous . ibid. our pursuit should be rather after the portion ●hen a few gifts . p. 317. the christians charter . 1 cor. 3.21 , 22 , 23. for all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come ; all are yours , and ye are christs , and christ is gods. chap. i. the porch or entrance into the words , together with the proposition . happinesse is the mark , and centre which every man aimes at . the next thing that is sought , after being , is being happy ; and surely , the neerer the soul comes to god who is the fountain of life and peace , the nearer it approacheth to happinesse ; and who so near to god as the beleever , who is mystically one with him ? he must needs be the happy man : and if you would survey his blessed estate , cast your eyes upon this text , which points to it , as the finger to the diall : for all things are yours . the text may not unfitly be compared to the tree of life * , which bare twelve manner of fruits , and yielded her fruit every moneth ; there are many precious clusters growing out of this text , and being skilfully improved , will yield much fruit . in the words we have the inventory of a christian , all things are your ; a strange paradox , when a believer can call nothing his , yet he can say , * all things are his . i have often thought a poor christian that lives in a prison , or some old cottage , is like the usurer , who though he goes poore , and can hardly find himselfe bread , yet hath thousands out at use : so it is with a child of god , * as having nothing , yet possessing all things . what once the philosopher said , solus sapiens dives , only the wise man is the rich man ; give me leave to say , only the believer is the rich man ; here is his estate summed up , all things are his . before i come to the words , there is an objection must be removed , if all things are ours , there seems to be a community : what is one mans , is anothers . answ. the apostle doth not speak here of civill possessions ; paul did not go about to destroy any mans propriety ; * for though he saith ▪ all things are yours ; yet he doth not say , what any man hath is yours . object . but is it not said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they had all things . common ? acts 2.44 . it is true : but first , this was purely voluntary : * non fuit praeceptum , sed susceptum ; there was no precept for it . if it be objected , that this was set downe as an example to imitate . 1. i answer ; examples in scripture are not alwayes argumentative : the prophet elijah called for fire from heaven , to consume the captaines and their fifties * ; but it doth not therefore follow , that when one christian is angry with another , he may call for fire from heaven . thus the primitive saints out of prudence and charity , had all things common ; it will not therefore follow , that in every age and century of the church , there should be a common stock , and every one have a share . 2. i answer ; though the disciples had all things common , yet still they held their propriety , as is clear by peters speech to ananias * whiles it remained , was it not thine own ? and after it was sold , was it not in thine own power ? it is true in one sense , what the primitive church had , was not their own ; so much as could be spared was for the reliefe of the saints , thus all things were common ; but still they kept a part of their estate in their owne hand . there is as the schoolmen observe , duplex jus , a double right to an estate , a right of propriety , and a right of charity . the right of charity belongs to the poor , but the right of propriety belongs to the owner . for instance , god made a law , * that a man must not put his sickle into his neighbours corne . we reade that the disciples being hungry when they went through the fields on the sabbath , did pluck the ears of corne , there was charity ; but they must not put the sickle into the corn , here was propriety . this i the rather speak , because there are some , that when god hath made an enclosure would lay all common : it was satan pulled down iob's hedg . the lord hath set the eighth commandment as a fence about a mans estate ▪ and he that breaks this hedg , a serpent shall bite him . thus having taken that objection out of the way , i come now to the text. and it falls into three parts . 1. the inventory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , 2. the proprietors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are yours . 3. the tenure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye are christs . which three branches will make up this one proposition . doct. that all things in heaven and earth , are the portion and prerogative of a believer . a large inventory ▪ all things : we can have but all . and the apostle useth an ingemination , he doubles it , to take away all hesitancy and doubting from faith . chap. ii. the arguments proving the proposition . there are two reasons which will serve to illustrate and confirm the proposition , all things are a beleevers . 1. because the covenant of grace is his . the covenant is our great charter , by vertue of which god settles all things in heaven and earth upon us . by sin we had forfeited all , therefore if all things be ours , the title comes in by a covenant ; till then we had nothing to hold by . this covenant is the issue and birth of gods love ▪ it is the legacy of free-grace . this covenant is enriched with mercy , it is embroydered with promises : you may read the charter , * i will be their god. and there is a parallell to it , * i am god , even thy god : this is a sufficient dowry . if god be ours then all things are ours . he is , 1. eminently good. one diamond doth virtually containe many lesser pearls : the excellencies in the creature are single , and want their adjuncts . learning hath not alwayes parentage : honour hath not alwayes vertue . no individuall can be the receptacle and continent of all perfections : but those excellencies that lie scattered in the creature , are all united and concentred in god , as the beams in the sun , the drops in the ocean . 2. hee is superlatively good. whatever is in the creature , is to be found in god after a more transcendent manner a man may be said to be wise , but god is infinitely so ; powerfull , but god is eternally so ; faithfull , but god is unchangeably so . now in the covenant of grace , god passeth himself over to us to be our god ; i am god , even thy god. this expression , i am thy god , imports three things : 1. pacification . you shall finde grace in my sight , i will cast a favourable aspect upon ▪ you , i will put off my armour , i will take down my standard , i will be no more an enemy . 2. donation . god makes himself over to us by a deed of gift , and gives away himself to us : he saith to the believer , as the king of israel said to the king of syria , * i am thine , and all that i have : this is alvearium divini mellis , an hive full of divine comfort : all that is in god is ours : his wisdom is ours , to teach us ; his love is ours , to pity us ; his spirit is ours , to comfort us ; his mercy is ours , to save us . when god saith to the soule , i am thine , it is enough , he cannot say more . 3. duration . i will be a god to thee , as long as i am a god. 2. reason . all things are a believers , because christ is his jesus christ is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pillar and hinge upon which the covenant of grace turns . without christ , we had nothing to do with a covenant . the covenant is founded upon christ , and is sealed in his blood . we read of the mercy-seat * , which was a divine hieroglyphick , typifying jesus christ. there will i meet thee , and i will commune with thee from above the mercy-seat ▪ ver . 22. to shew that in christ god is propitions . from above this mercy-seat he communes with us , and enters into covenant . therefore it is observable , when the apostle had said , all thing are yours , he presently adds , ye are christs . there comes in the title , we hold all in capite . this golden chain , things present , and things to come , is linked to us , by vertue of our being linked to christ. by faith we have an interest in christ ; having an interest in christ , we have an interest in god ; having an interest in god , we have a title to all things . chap. iii. the opening of the charter , things present are a beleevers . and now i come to that great question , what are the things contained in the charter ? resp. there are two words in the text that expresse it , things present , and things to come . i begin with the first . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things present are a beleevers . amongst these things present , there are three specified in the text ; paul and apollo , the world , life , &c. here is , me thinks , a row of pearl : i will take every one of these asunder , and shew you their worth , then see how rich a beleever is , that wears such a chaine of pearle about him . §. 1. paul and apollo are yours . 1. under these words paul and apollo , by a figure are comprehended all the ministers of christ , * the weakest as well as the eminentest . paul and apollo are yours , viz. their labours are for * edifying the church . they are * adminicula fidei , the helpers of your faith . the parts of a minister are not given him for himself , they are the churches * . if the people have a taint of errour , the ministers of christ must season them with wholesome words ; therefore they are called * the salt of the earth . if any soul be fainting under the burden of sin , 't is the work of a minister to drop in comfort , therefore he is said to hold forth the brests as a nurse * . thus paul and apollo are yours : all the gifts of a minister , all his graces , are not only for himself , they are the * churches . a minister must not monopolize his gifts to himselfe , this is to hide his talents in a napkin ; such an one makes an enclosure , where god would have all common . paul and apollo are yours : the ministers of christ should be as musk among linnen , which casts a fragrancy ; or like that box of spiknard , which being broken open , fill'd the house with its odour * : so should they do by the savour of their ointments . a minister by sending out a sweet perfume in his doctrine and life , makes the church of god as a garden of spices . paul and apollo are yours : they are as a lamp or torch to light souls to heaven * . chrysostome's hearers thought they had as good be without the sun in the firmament , as chrysostome in the pulpit . paul and apollo are springs that hold the water of life : as these springs must not be poisoned , so neither must they be shut up or sealed . a minister of christ is both a granary to hold the corn , and a steward to give it out . 't is little better then theft , to withhold the bread of life . the lips of apollo must be as an hony-comb , dropping in season and out of season . the graces of the spirit are sacred flowers , which though they cannot die , yet being apt to wither , apollo must come with his water-pot * . it is not enough that there be grace in the heart , but it must be poured into his lips . as paul is a beleever , so all things are his ; but as paul is a minister , so he is not his own , he is the churches . there are three corrolaries i shall draw from this . use 1. if paul and apollo are yours , every minister of christ is given for the edifying of the church ; take heed that you despise not the least of these ; for all are for your profit . the least star gives light , the least drop moistens . there is some use to be made even of the lowest parts of men : there are gifts differing * , but all are yours . the weakest minister may help to strengthen your faith . in the law , all the levites did not sacrifice , onely the priests , as aaron , and his sons ; but all were serviceable in the worship of god ; those that did not sacrifice , yet helped to bear the arke . as in a building , some bring stones , some timber , some perhaps bring only nailes ; yet these are usefull , these serve to fasten the work in the building : the church of god is a spiritual building * , some ministers bring stones , are more eminent and useful ; others timber , others lesse , they have but a nail in the work , yet all serve for the good of this building . the least nail in the ministry serves for the fastning of souls to christ , therefore let none be contemned . though all are not apostles , all are not evangelists , all have not the same dexterous abilities in their work ; yet remember , all are yours , all edifie . oftentimes god crowns his labours , and sends most fish into his net , who though he may be lesse skilful , is more faithful ; and though he hath lesse of the brain , yet more of the heart . an ambassador may deliver his ambassage with a trembling lip , and a stammering tongue , but he is honourable for his works sake , he represents the kings person . use. 2. if paul and apollo are yours , all christs ministers have a subserviency to your good , they come to make up the match between christ and you : then love paul and apollo . all the labours of a minister , his prayers , his tears , the pregnancy of his parts , the torrent of his affections , all are yours ; then by the law of equity , there must be some reflections of love from your hearts towards paul and apollo , such as are set over you in the lord * . if they seek your establishment , you must seek their encouragement ; if they endeavour your salvation , you must endeavour their safety ; what an unnatural thing is it , that any should strive to bring them to death , whose very calling is to bring men to life ▪ the minister is a spiritual father * , it was a brand of infamy on them , hos. 4.4 . for this people are as they that strive with their priest. was there none to fall out with but the priest , even he that offered up their sacrifices for them ? and what is it , think we , for men to quarrel with their spiritual fathers ? even those whom they once had a venerable opinion of , and acknowledged to be the means of their conversion ? either love your spiritual fathers or there is ground of suspicion that yours was but a false birth . use 3. if paul and apollo are yours , they are for the building you up in your faith . then endeavour to get good by the labours of paul and apollo , i mean such as labour in the word and doctrine . let them not plow upon the rock : answer gods end in sending them among you . oh labour to profit : you may get some knowledge by the word , such as is discursive and polemicall , and yet not profit . quest. what is it to profit ? resp. the apostle tells us , heb. 4.2 . when we mingle the word with faith , that is , when we so heare , that we believe , and so believe , that we are transformed into the image of the word ; ye have obeyed from the heart that forme of doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into which ye were delivered ▪ * it is one thing for the truth to be delivered to us , and another thing for us to be delivered into the truth : the words are a metaphor taken from lead and silver cast into a mould . this is to profit , when our hearts are cast into the mould of the word preached : as the seed is spiritual , so the heart is spiritual . we should do as the bee , when she hath sucked sweetnesse from the flower , she works it in her owne hive , and so turns it to honey : thus when we have sucked any precious truth , we should by holy meditation work it in the hive of our hearts , and then it would turn to hony : we should profit by it . oh let the labours of paul and apollo have an influence upon us . a good hearer should labour to go out from the ministery of the word , as naaman out of iordan , his leprous flesh was healed and became as the other : so though we came to the word proud , we should go home humble ; though we came to the word earthly , we should go home heavenly : our leprosie should be healed . ambrose observes of the woman of * samaria , that came to iacobs well : she came peccatrix , she went away praedicatrix ; she came a sinner , she went away a prophetesse . such a metamorphosis should the word of god make . let not the ministers of christ say upon their death-beds ; the bellowes are burnt , and the lead consumed ; they have spent their lungs , and exhausted their strength ; but know not whether they have done any thing , unlesse preached men to hell . oh labour to grow : some grow not at all , others grow worse for hearing ; * evil men shall wax worse and worse , as pliny speaks of some fish that swim backward : they grow dead-hearted in religion , they grow covetous , they grow apostates : it were far easier to write a book of apostates in this age , then a book of martyrs ; men grow riper for hell every day . oh labour to thrive under the spirituall dew that falls upon you . let not the ministers of christ , be as those which beat the air . is it not sad , when the spiritual clouds shall drop their rain upon a barren heath ? when the ministers tongue is as the pen of a ready writer , and the peoples heart is like paper when it is oiled ▪ that will take no impression . oh improve in grace : if you have a barren piece of ground , you do all you can to improve it , and will you not improve a barren heart ? it is a great encomium and honour to the ministery , when people thrive under it ; need we , as some others ▪ epistles of commendation * ? paul esteemed the corinthians his glory and his crown ; hence , saith he , though other ministers have need of letters of commendation , yet he needed none ; for when men should heare of the faith of these corinthians , which was wrought in them by pauls preaching , this was sufficient certificate for him that god had blessed his labours , there should need no other epistle , they themselves were walking certificates , they were his letters testimonial . this was an high elogium ; what an honor is it to a minister , when it shall be said of him as once of octavius , when he came into rome he found the walls of brick , but he left them walls of marble ; so when the minister came among the people , he found hearts of stone , but he left hearts of flesh . on the other side , it is a dishonour to a minister when his people are like labans lambs , or pharaoh's kine . there are some diseases which they call , opprobria medicorum , the reproaches of physicians ; and there are some people who may becalled opprobria ministrorum , the reproaches of ministers : what greater dishonour to a minister , then when it shall be said of him , he hath lived so many years in a parish , he found them an ignorant people , and they are so still ; he found them a dull , slothfull people , ( as if they went to the temple , as some use to go to the apothecaries shop , to take a recipe to make them sleep ) and they are so still ; he found them a profane people , and so they are still ▪ surely there is some fault , or god doth not go forth with his labours ; such a people are not a ministers crown , but his heart-breaking oh let your profiting appear to all . god sends paul and apollo as blessings among a people , they are to be helpers of your faith ▪ if they toile all night , and take nothing * , 't is to be feared that satan caught the fish ere they came at their net . §. 2. shewing , that the world is a beleevers . 2. the next thing is , the world is yours . 1. the lawfull use of the world . is a believers . 2. the speciall use of the world , is a believers . 1. the lawful use of the world is yours . the gospel doth somewhat enlarge our charter . we are not in all things , so tied up as the jewes were ; there were several sorts of meat that were prohibited them , they might eat of those beasts onely that did chew the cud , and part the hoof * , they might not eat of the swine ; because though it did divide the hoof , yet it did not chew the cud ; nor of the hare , because though it did chew the cud ; yet it did not not divide the hoof , it was unclean ; but to christians that live under the the gospel , there is not this prohibition . the world is yours , the lawfull use of it is yours ; every creature being sanctified by the word and prayer , is good * , and we may eat , asking no question for conscience sake . the world is a garden , god hath given us leave to pick of any flower . it is a paradise , we may eat of any tree that growes in it , but the forbidden , that is sin ; * and they that use this world , as not abusing it . we are apt to offend most in lawful things . the world is yours to traffick in ; onely let them that buy , be as if they bought not : take heed that you do not drive such a trade in the world that you are like to break in your trading for heaven . 2. the special use of the world is yours . 1. the world was made for your sake . 2. all things that fall out in the world are for your good . 1. the world was made for your sake . god hath raised this great fabrick chiefly for a believer . the saints are gods jewels , mal. 3.17 . the world is the shrine or cabinet where god locks up these jewels for a time . the world is yours * , it was made for you . the creation is but a theatre , to act the great work of redemption upon . the world is the field , the saints are the corn , the ordinances are the showers , the mercies of god are the sunshine that ripens this corn , death is the sickle that cuts it down , the angels are the harvesters that carry it into the barn . the world is yours , god would never have made this field , were it not for the corn growing in it . what use then is there of the wicked ? they are as an hedge to keep the corn from forrain invasions , though oft-times they are a thorn-hedge . quest. but , alas , a childe of god hath oft the least share in the world , how then is the world his ? answ. if thou art a believer , that little thou hast , though it be but an handfull of the world , it is blest to thee ; if there be any consecrated ground in the world , that is a believers . the world is yours ; esau had the venison , but iacob got the blessing : a little blest is sweet . a little of the world with a great deal of peace , is better then the revenues of unrighteousnesse . every mercy a childe of god hath swims to him in christs blood , and this sauce makes it relish the sweeter . whatever he tastes , is seasoned with gods love ; he hath not only the mercy , but the blessing : so that the world is a believers . an unbeliever , that hath the world at will ; yet the world is not his , he doth not taste the quintessence of it . thornes and thistles doth the ground bring forth to him . he feeds upon the fruit of the curse , * i will curse your blessings ; he eats with bitter herbs : so that properly the world is a believers . he only hath a scripture-tenure , and that little he hath turnes to creame . every mercy is a present sent him from heaven . 2. all things that fall out in the world , are for your good . 1. the want of the world , all is for your good . 2. the hatred of the world , all is for your good . 1. the want of the world is for your good . by wanting the honours and revenues of the world , you want the temptations that others have . physicians observe , that men die sooner by the abundance of blood , then the scarcity ; 't is hard to say , which kills most , the sword or surfet : a glutton with his teeth digs his own grave . the world is a silken net , * the prosperity of fools shall destroy them . him whom i shall kisse , ( saith judas ) take him : so , whom the world kisseth , it often betrayes . the want of the world is a mercy . 2. the hatred of the world is for your good . wicked men are instruments in gods hand for good , ( albeit they mean not so ; ) they are flails to thresh off our husks , files to brighten our graces , leeches to suck out the noxious blood . * out of the most poisonful drug , god distils his glory and our salvation . a childe of god is beholding even to his enemies , the ploughers ploughed upon my back * , if they did not plough and harrow us , we should bear but a very thin crop . after a man hath planted a tree , he prunes and dresseth it . persecutors are gods pruning-hook , to cut off the excrescencies of sin ; and evermore the bleeding vine is most fruitful : the envy and malice of the wicked shall do us good : god stirred up the people of egypt to hate the israelites , and that was a meanes to usher in their deliverance . the frownes of the wicked make us the more ambitious of gods smile ; their incensed rage , as it shall carry on gods decree ( for while they sit backward to his command , they shall row forward to his decree ) so it shall have a subserviency to our good . every crosse winde of providence shal blow a believer neerer to the port of glory . what a blessed condition is a child of god in ! kill him , or save him alive , it is all one . the opposition of the world is for his good . the world is yours . §. 3. shewing , that life is a believers . 3. the next thing is , life is yours . hierome understands it of the life of christ. it is true , christs life is ours , the life which he lived on earth , and the life which he now lives in heaven ; his satisfaction and his intercession both are ours , and they are of unspeakable comfort to us . but i conceive by life in the text , is meant natural life , that which is contradistinguished to death : so ambrose . but how is life a beleevers ? two wayes . 1. the priviledge of life is his . 2 , the comfort of life is his . 1. the priviledge of life is a believers : that is , life to a childe of god , is an advantage for heaven : this life is given him to make provision for a better life . life is the porch of eternity ; here the believer dresseth himself , that he may be fit to enter in with the bridegroome . we cannot say of a wicked man , ( unlesse catachrestically ) that life is his . though he lives , yet life is not his , he is dead while he lives . he doth not improve the life of nature to get the life of grace ; he is like a man that takes the lease of a farm , and makes no benefit of it . diu fuit in mundo , non vixit ; he hath been so long in the world , as seneca speaks , but he hath not lived . he was borne in the reigne of such a king , his father left him such an estate , he was of such an age , and then he died ; there 's an end of him , his life was not worth a prayer , nor his death worth a tear . but life is yours ; 't is a priviledge to a believer , while he hath natural life , he layes hold upon * eternal life , how doth he work out his salvation ? what a do is there to get his evidences sealed ? what weeping , what wrastling ? how doth he even take heaven by storme ? so that life is yours : it is to a childe of god a season of grace , the seed-time for eternity ; the longer he lives , the riper he grows for heaven . the life of a believer spends as a lamp , he doth good to himselfe and others ; the life of a sinner runs out as the sand , it doth little good . the life of the one is as a figure ingraven in marble ; the life of the other as letters written in dust . 2. the ●●●fort of life is a beleevers * . rejoycing●ake ●ake a childe of god at the 〈◊〉 disadvantage , let his life be ●ver-cast with clouds , yet if there be any comfort in life , the believer hath it . our life is oft imbecill and weake , but the spiritual life doth administer comfort to the natural . homo componitur ex mortali & rationali , man ( saith augustine ) is compounded of the mortal part and the rational part ; the rational serves to comfort the mortal . so , i may say , a christian consists of a natural life , and a spiritual , the spiritual revives the natural . observe how the spiritual life distils sweetnesse into the natural , in three cases . 1. in case of poverty . this oft eclipses the comfort of life * . but what though poverty hath clipped the wings ? poore in the world , yet rich in faith , jam. 2.5 . the one humbles , the other revives 2. in case of reproach . this is an heart-breaking , psal. 69.20 . reproach hath broken my heart . yet a christianhath his cordial by him , 2 cor. 1.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for this is our rejoycing , the testimony of our conscience . who would desire a better jury to acquit him then god , and his own conscience ? 3. in case of losses . 't is in it selfe sad , to have an interposition between us , and our dear relations . a limb , as it were pull'd from our body , and sometimes our estates strangely melted away ; yet a believer hath some gleanings of comfort left , and such gleanings as are better then the worlds * vintage . ye took joyfully the spoiling of your goods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowing in your selves that you have in heaven a better and an induring substance , heb. 10.34 . they had lost their estate , but not their god. here is , you see , the drie rod blossoming . the spiritual life distils comfort into the natural . take the sourest part of a christians life , and there is comfort in it . when you heare him sighing bitterly , it is for sin ; and such a sigh , though it may break the heart , yet it revives it * . the tears of the godly are sweeter then the triumph of the wicked . the comfort that a wicked man hath is only imaginary , it is but a pleasant fancy ; as rejoycing , yet alwayes sorrowing : he hath that within spoiles his musick . but life is yours . when a believers life is at the lowest ebbe , yet he hath aspringtide of comfort . chap. iv. the augmentation of the charter . among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things present , there are yet three other priviledges which are in the beleevers charter . 1. remission of his sin . 2. regeneration of his nature . 3. adoption of his person . §. 1. shewing , that remission of sin is a jewel of the believers crown . 1. the remission of his sin . this is , 1. a costly mercy . 2. a choice mercy . 1. it is a costly mercy . that which inhanceth the price of it , is , 't is the great fruit of christs blood : without shedding of blood is no remission * ; christ did bleed out our pardon : he was not onely a lamb without spot , but a lamb slaine . every pardon a sinner hath , is written in christs blood . 2. it is a choice mercy . this jewel god hangs upon none but his elect. 't is put into the charter , i will forgive their iniquity ; and i will remember their sin no more * . this is an enriching mercy , it entitles us to blessednesse , blessed is the man to whom the lord imputeth not his sinne . of all the debts we owe , our sinnes are the worst ; now to have the booke cancelled , and god appeased ; to heare god whisper by his spirit , sonne , be of good chear , thy sinnes are forgiven ; i will not blot thy name out of my book , but i will blot thy sinnes out of my book : this is a mercy of the first magnitude . biessed is that man ; in the originall it is in the plurall , * blessednesses . hast thou but one blessing , my father , saith * esau ? lo , here a plurality , a whole chain of blessings . pardon of sin is a voluminous mercy , there are many mercies bound up with it . you may name it gad , for behold a troop comes * . when god pardons a sinner● , now he puts on ( if i may so speak ) his brightest robe : therefore when he would proclaim himselfe in his glory to moses , it was after this manner , the lord , the lord , mercifull * . his mercy is his glory : and if you read a little further , you shall see it was no other then pardoning mercy * , forgiving iniquity , and transgression , and sin , &c. 't is an high act of indulgence . god seals the sinners pardon with a kisse . this made david put on his best cloathes , and anoint himselfe * . it was strange , his childe newly dead , and god had told him , that the sword should not depart from his house , yet now he falls anointing himselfe : the reason was , david had heard good news , god sent him his pardon by nathan the prophet * , the lord hath put away thy sin . this oile of gladnesse which god had now poured into his heart , made way for the anointing oile . quest. how shall i know that this priviledge is mine ? answ. he whose sins are pardoned hath something to shew for it . there are two scripture-evidences . 1. the pardoned sinner is a weeping sinner . never did any man read his pardon with drie eyes : look upon that weeping penitent , she stood behinde christ weeping * . her heart was a sacred limbeck , out of which those teares were distilled . quest. but to what purpose is all this cost ? what needs weeping after pardon ? answ. because now sinne and mercy are drawne forth in more lively colours then ever . the spirit comes thus to a sinner ; thou hast sinned against god , who never intended thee evill , thou hast abused that mercy that saves thee ; all this thou hast done , yet behold , here is thy pardon ; i will set up my mercy above thy sin , nay , in spight of it . the sinner being sensible of this , falls a weeping , and wisheth himselfe even dissolved into teares . he * looks upon a bleeding christ , with a bleeding heart . nothing can so melt the heart of a sinner , as the love of god , and the blood of christ. 2. he whose sins are pardoned , his heart burnes in love to god : thus we reade of mary magdalene , as her eyes were broached with tears , so her heart was fired with love to christ ; for she loved much * . gods love in pardoning a sinner is attractive . the law hath a driving power , but love hath a drawing power . §. 2. shewing , that regeneration goes along with remission , and is a branch of the charter . 2d. priviledge . the regeneration of his nature , which is nothing else but the transforming the heart , and casting it into a new mould : you have a pregnant place for this , * be ye transformed by the renewing of your minde . in the incarnation , christ did assume our humane nature , and in regeneration , we partake of his divine nature . this blessed work of regeneration , is in scripture called sometimes the new birth * , because it is begotten of a new seed , the word , iam. 1.18 . and sometimes the new creature * ; new , not in substance , but in quality . this is the great promise , ezek. 36.26 . a new heart also will i give you . observe , remission and regeneration are two twins . when god pardons , he takes away the rebels heart . where this work of regeneration is wrought , the heart hath a new byas , and the life a new edition . how great a priviledge this is , will appear two wayes . till this blessed work of regeneration , we are in a spiritual sense , 1. stil-born . 2. illegitimate . 1. stil-born ; dead in trespasses and sinnes , ephes. 2.1 . a man in his pure naturals is dead , 1. in respect of working . 2. in respect of honour . 1. in respect of working . a dead man cannot work . the works of a sinner in scripture are called dead works : bid a natural man do any thing , you had as good set a dead man about your work : bring him to a sermon , you doe but bring a dead corps to church ; bring him to the sacrament , he poisons the sacramentall cup ; he may receive the elements , but nothing concocts * . it is as if you should put bread and wine into a dead mans mouth . reprove him sharply for his sinne * ; to what purpose do you strike a dead man ? 2. he is dead in respect of honour . he is dead to all priviledges . he is not fit to inherit mercy . who sets the crown upon a dead man ? the apostle calls it the crown of life , revel . 2.10 . it is only the living christian shall wear the crown of life . 2. a man unregenerate is spirituallly illegetimate : the devil is his father . ye are of your father the devil * . and sin is his mother . sin is the womb that bare him , and the paps that gave him suck . thus it is till christ be formed in the heart of a sinner , then his reproach is rolled away from him . regeneration doth ennoble a person , therefore such an one is said to be borne of god , 1 iohn 3.9 . o how beautifull is that soul ! i may say with bernard , o anima , dei insignita imagine , desponsata fide , donata spiritu , &c. o divine soul , invested with the image of god , espoused to him by faith ! a person regenerate is imbroydered with all the graces of the spirit ; he hath the glistering spangles of holinesse ; the angels glory shining in him ; he hath upon him the reflex of christs beauty . the new creature is a new paradise set full of the heavenly plants . an heart ennobled with grace ( to speak with reverence ) is gods lesser heaven . §. 3. shewing , the nature of adoption , and that this is a part of the beleevers charter . 3. the third priviledge is the adoption of his person : having predestinated us to the adoption of children by iesus christ * . a believer is made of the blood royall of heaven . this adoption , or son-ship consists in three things : 1. a transition , or translation from one family to another . as a plant must be taken out of one soile and put into another , else it cannot properly be said to be transplanted . he that is adopted , is taken out of the old family of the devil , ephes. 2.2 . and hell , ver . 3. to which he was heir apparent , and is made of the family of heaven , ver . 19. of a noble family , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god is his father , christ his elder brother , the saints co-heirs , the angels fellow-servants in that family . 2. adoption consists in an immunity and disobligement from all the lawes of the former family , psal. 45.10 . forget also thy fathers house . he that is spiritually adopted , hath now no more to do with sin . ephraim shall say , what have i to do any more with idols * ? a childe of god hath indeed to do with sin as with an enemy , to which he gives battel ; but not as with a lord , to which he yields obedience . he is free from sinne * , i do not say he is free from duty . was it ever heard that a childe should be freed from duty to his parents ? this is such a freedome as rebels take . 3. adoption consists in a legall investiture into all the rights and priviledges of the family into which the person is to be adopted . there are foure of these royalties , or priviledges . 1. he that is divinely adopted , the entaile of hell and damnation is cut off . before , all the curses in gods book were due to us ; adoption cuts off the entaile : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 1.1 . there is now therefore no condemnation to them which are in christ iesus . a believer is out of the power of damnation . will a father passe the sentence upon his own sonne ? he may , as in some cases judges have done in their circuit : but god will not . god doth so love his eldest son , that for his sake he will not destroy any of his adopted sons . indeed , every believer is like to christ the eldest son ; he hath the same spirit , the same judgement , the same will : so that there being something of christ the eldest son in every adopted son , god will not destroy him ; for then he should throw something of christ into hell . 2. the second royalty is , a new name . in two cases the name is changed ; in marriage the wife loseth her own name ; and in adoption , he that is adopted , assumes a new name ; before a slave , now a sonne ; of a sinner , a saint ; to him that overcomes , i will give a white stone , and in the stone a new name written * . the white stone , that is remission , and the new name , that is adoption ; and the new name is put in the white stone , to shew , that our adoption is grounded upon our justification ; and this new name is written , to shew , that god hath all the names of his children enrolled in the book of life . 3. the third royalty or priviledge of adoption , is a new scutchion . you may see the saints scutchion , or coat armour : the scripture hath set forth their heraldry . sometimes they give the lion , in regard of their courage , prov. 28.1 . indeed , they are neerly allied to him , who is the lion of the tribe of iudah . sometimes they give the eagle , in regard of their sublimenesse : they are ever flying up to heaven upon the two wings of faith and love , isa. 40.31 . they shall mount up with wings as eagles . sometimes they give the dove , in regard of their meekness and innocency , cant. 2.14 . o my dove , that art in the clefts of the rock . this is the dignity of a a believer , he hath a new scutchion . 4. he that is adopted , is heir apparent to all the promises . there is never a promise in the bible , but a childe of god may say , this is mine : therefore they are called the heirs of the promise * . the promises are called great and precious , 1 pet. 1.4 . great , for their extent : precious , for their excellency . the promises are a cabinet of jewels , they are brests full of the wine of consolation ; there is christ and heaven in a promise ; now he that is adopted is made an heir of the promise , and he may lay a legall claim to it . an unbeliever hath nothing to do with these priviledges . ishmael was the son of the bond-woman , he had no right to the family : cast out the bond-woman and her son , as sarah once said to abraham , gen. 21.10 . so the unbeliever is not adopted , he is none of the family ; and god will say at the day of judgement , cast out this son of the bond-woman into outer darknesse , where is weeping and gnashing of teeth . §. 4. the corrolaries , or necessary inferences from adoption . this blessed state of adoption doth strongly infer two things . 1. gods love . 2. gods care . 1. adoption sets forth gods complacency , or love to the saints . adoption is enriched with love . for a king to take a galley-slave and adopt him for his son , what is this but love ? when we were galley-slaves to the devil , then did god invest us with the priviledge of son-ship , 1 ioh. 3.1 . behold , what manner of love hath the father bestowed upon us , that we should be called the sons of god ? it is mercy that feeds a sinner , but it is rich mercy that adopts him . if the saints are children , all gods transactions toward them are love . let him do what he will with them , yet he loves them , they are adopted . object . but god is angry with them . answ. gods love and his anger towards his children are not opposita , but diversa , they may stand together , he is angry in love ; * as many as i love , i rebuke and chasten . a bitter pill may be as needfull for preserving health , as a julip or cordial : god afflicts with the same love he adopts : deus irascitur cùm non irascitur : god is most angry , when he is not angry . affliction is an argument of son-ship . if you endure chastnings , god dealeth with you as with sonnes * . god had one sonne without sinne , but no sonne without stripes : afflictions are refining , prov. 17.3 . the fining pot is for silver ; and the furnace for gold. fiery trials make golden christians . afflictions are purifying , dan. 12.10 . many shall be tried , and made white . we think , god is going to destroy us , but he only layes us a whitening . god will make us at last bless him for our sufferings . oculos quos peccatum claudit , poena aperit : the eyes that sin shuts , affliction opens . when manasseh was in chaines , then he knew the lord was god. every christian must go to heaven upon the crosse . first , the stones in solomons temple were hewn and polished , and then set up into a building : first , the saints ( who are called * lively stones ) must be hewen and carved by sufferings , as the corner-stone was , and so made meet for the celestiall building . object . 2. but sometimes those that are adopted are under the black clouds of desertion : how doth this consist with love ? answ. 1. yet god leaves a seed of comfort : he that believes , hath the seed of god in him * . gods children when they want the sun , yet they have a day-s●ar in their heart . they have the work of sanctification , when they want the wine of consolation : grace is better then comfort . 2. i answer , god may forsake his children in regard of vision , but not in regard of union . thus it was with jesus christ , when he cried out , my god , my god. there was not a separation of the union between him and his father , only a suspension of the vision * . when the moon doth intervene between us and the sun , there follows an eclipse . gods love , through the interposition of our sins , may be darkned and eclipsed , but still he is a father . the sun may be hid in a cloud , but it is not out of the firmament . the promises in time of desertion may be as it were sequestred ; we have not that comfort from them as formerly ; but still the believers title holds good in law . 3. whe● god hides his face from his childe , his heart may be towards him . god may change his countenance , but not his heart . it is one thing for god to desert , another thing to dis-inherit . * how shall i give thee up , o ephraim ? hos. 8.11 . this is a metaphor taken from a father going to dis-inherit his son , and while he is going to set his hand to the deed , his bowels begin to melt , and to yearn over him : though he be a prodigal childe , yet he is a childe , i will not cut off the entail : so saith god , how shall i give thee up ? though ephraim hath been a rebellious son , yet he is a son , i will not dis-inherit him . gods heart may be full of love , when there is a vaile upon his face . the lord may change his dispensation towards his children , but not his disposition . the believer may say , i am adopted , and let god do what he will with me , let him take the rod , or the staffe , 't is all one , he loves me . 2. adoption sets forth gods tender care . will not a father take care for his child ? this care of god shines forth in two things . 1. prevention . 2. provision . 1. in prevention : god ever lies sentinell to keep off evill from us . 1. temporal evill . there are many casualties and contingencies , to which we are incident ; god shields them off , he keeps watch and ward for his people , psal. 121.4 . he that keeps israel , shall neither slumber nor sleep . the eye of providence is ever awake , and god gives his angels charge over us , psal. 91.11 . a believer hath a guard of angels for his life-guard . there is an elegant expression to set this out , he bare you as upon eagles wings * , an emblem of gods providendentiall care to his adopted . the eagle fears no bird from above to hurt her young , only the arrow from beneath ; therefore she carries them upon her wings , that the arrow must first hit her , before it can come at her young ones : thus god carries his children upon the wings of providence ; and they are such , that there is no clipping these wings , not can any arrow hurt them . 2. spirituall evils , psalm 91.10 . there shall no evill befall thee : god doth not say , no afflictions shall befall us , but no evil . question . but sometimes evil in this sense befals the godly ; viz. sin , they spot their garments . answer 1. but that evill shall not be mortall . as quick-silver is in it selfe dangerous , but by oyntments it is so tempered , that it is killed ; so sinne is in it self deadly , but being tempered with repentance , and mixed with the sacred ointment of christs blood , the venemous damning nature of it is taken away . 2. though sinne in it selfe be evil , yet to believers god will bring good out of that evil ; he will humble them , and every trip shall make them the more watchful . poison is in it selfe evil , but the wise physician can turne it to a sovereign medicine . 2. in provision . hath god adopted us for children , and will he not provide for us ? behold the fowls of the aire , &c * . doth a man feed his bird , and will he not feed his childe ? consider the lilies of the field * . doth god cloath the lilies , and will he not cloath his lambs ? the lord careth for us , 1 peter 5.7 . as long as his heart is full of love , so long his head will be full of care . §. 5. shewing , the signes of adoption . quest. but how shall i know that i am adopted ? answ. if thou hast in thee a child-like heart , which is , 1. a tender heart , 2 chr. 34.27 . because thy heart was tender . the heart that was before a flinty , is now become a fleshy heart . the heart is fearful of sin ; the least haire makes the eye weepe , so the least sin makes the heart smite . davids heart smote him when he cut off the lap of king saul's garment ; what would it have done if he had cut off his head ? a tender heart is like melting wax to god , he may set what seale he will upon it . a tender heart is like adamant to the threatnings of men ; in this sense , the more tender the heart is , the more hard . 2. a childe-like heart is a praying heart . the spirit of adoption is a spirit of supplication : ye have received the spirit of adoption , whereby ye cry , abba , father * . before the childe is out of the womb , it cannot crie . while men lie in the womb of their natural estate , they cannot pray , so as to be heard ; but when they are born again of the seed of the word , then they crie , abba , father . prayer is nothing else but the souls breathing it selfe into the bosome of its father . prayer is a sweet and familiar intercourse with god ; he comes down to us upon the wings of his spirit , and we go up to him upon the wings of prayer . it is reported in the life of luther , that when he prayed , it was , * tanta reverentia , ut si deo ; & tanta fiducia , ut si amico : it was with so much reverence , as if he were praying to god ; and with so much boldnesse , as if he had been speaking to his friend . this prayer must have constancy and instancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. 12.12 . continuing constant : the heart must boile over . prayer is compared to groanes unutterable * , it alludes to a woman that is in pangs : we should be in pangs when we are travelling for mercy : such prayer commands god himselfe * . 3. a childe-like heart is a loyall heart ; it is moulded into obedience , 't is like the flower that opens and shuts with the sun ; so it opens to god , and shuts to tentation : this is the language of obedience , it is written in the volume of my heart ; i delight to do thy will , o my god. 4. a childe-like heart is a zealous heart . 't is impatient of gods dishonour . moses was cool in his own cause ; but hot in gods. when the people of israel had wrought folly in the golden calfe , he breaks the tables . as we shall answer for idle words , so for sinful silence . it is dangerous in this sense to be possessed with a dumb devil . david saith , the zeale of gods house had * eaten him up . many christians , whose zeal once had almost eaten them up , now they have eaten up their zeal . let men talk of bitternesse , for my part , i can never believe that he hath the heart of a childe in him , that can be patient when gods glory suffers . can an ingenuous childe endure to heare his father reproached ? though we should be silent under gods displeasure , yet not under his dishonour . when there is a fire of zeal kindled at the heart , it will breake forth at the lips . zeale tempered with holinesse , this white and sanguine is the best complexion of the soule . of all others , let ministers be impatient when gods glory is eclipsed and impeached . let not them be either shaken with fear , or seduced with flattery ; they are gods ensign-bearers , his warriours * , and therefore must discharge against sin . god never made ministers to be as false glasses , to make bad faces look fair . ●or want of this fire of zeale , they are in danger of another fire , even the burning lake , rev. 21.8 . into which the fearfull shall be cast . chap. v. shewing that things to come are a believers . and so i slide into the second part of the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things to come are yours : here is portion enough ! it is a great comfort that when things present are taken away , yet things to come are ours . me thinks , the very naming this word , things to come , should make the spirits of a christian revive . it is a sweet word ; our happinesse is in reversion , the best is behinde , all is not yet come that is promised . truly , if we had nothing but what we have here , we were miserable (a) ; here are disgraces , martyrdomes ; we must taste some of that gall and vineger which jesus christ drank upon the crosse : but o christian , be of good chear , there is something to come : the best part of your portion is yet unpaid . all things to come are yours . god deals with us , as a merchant , that shews the worst piece of cloath first . we meete sometimes with course usage in the world , that piece which is of the finest spinning , is kept till we come at heaven . it is true , god doth chequer his work in this life , a white spot with a black ; he gives us something to sweeten our pilgrimage here , the praelibations and tastes of his love ; these are the earnest and first-fruits , but what is this to that which is to come ? now we are the sonnes of god , 1 iohn 3.2 . but it doth not yet appear what we shall be : expect that god should keep his best wine till last ; things to come are yours . chap. vi. the first prerogative ; to come . but what are those things that are to come ? answ. there are twelve things yet to come , the which i call twelve prerogatives royal , wherewith the believer shall be invested . the first is set down in the text which i will begin with . * 1. death is yours . death in scripture is called an enemy , 1 cor. 15.26 . yet here it is put in a christians inventory , death is yours . 't is an enemy to the mortal part , but a friend to the spiritual . it is one of our best friends next to christ ; death is a part of the joincture . when moses saw his rod turned into a serpent , it did at the first affright him , and he fled from it ; but when god bade him take hold of it , he found by the miraculous effects which it wrought , it did him and the people of israel much good ; so death at the first sight is like the rod turned into a serpent , it affrights ; but when by faith we take hold of it , then we finde much benefit and comfort in it . as moses rod divided the waters , and made a passage for israel into canaan * ; so death divides the waters of tribulation , and makes a passage for us into the land of promise . death is called the king of terrours * , but it can do a childe of god no hurt ; the sting is pull'd out * ; the bee by stinging loseth its sting : while death did sting christ upon the crosse , it hath quite lost its sting to a believer : it can hurt the soule no more then david did king saul , when he cut off the lap of his garment . death to a believer , is but like the arresting of a man for a debt , after the debt is paid ; death , as gods sergeant at armes , may arrest us , and carry us before gods justice , but christ will shew our discharge ; the debt-book is crossed in his blood . quest. how is death ours ? answ. two wayes . 1. it is the out-let to sin. 2. it is the in-let to happiness . 1. death to a beleever , is an out-let to sin ▪ we are in this life under a sinful necessity ; even the best saint ; there is not a just man upon earth , that doth good and sinneth not . * evill thoughts are continually arising out of our hearts , as sparks out of a furnace . sin keeps house with us whether we will or no ; the best saint alive is troubled with in-mates ; though he forsakes his sinnes , yet his sinnes will not forsake him . 1. sin doth indispose to good ; how to performe that which is good i finde not , rom. 7. ver . 18. when we would pray , the heart is as a voyal out of tune : when we would weepe , we are as clouds without rain . 2. sin doth irritate to evil ; the flesh lusts against the spirit * : there needs no winde of tentation , we have tide strong enough in our hearts , to carry us to hell. consider sinne under this threefold notion . 1. sin is a body of death * , and that not impertinently . first , it is a body , for its weight . the body is an heavy and weighty substance : so is sin a body , it weighs us down . when we should pray , the weights of sin are tied to our feet that we cannot ascend . anselm seeing a little boy playing with a bird , he let her flie up , and presently pulls the bird down againe by a string : so , saith he , it is with me , as with this bird ; when i would flie up to heaven upon the wings of meditation , i finde a string tied to my leg ; i am over-powered with corruption : but death pulls off these weights of sin and le ts the soul free . secondly , sin is a body of death for its annoyance . it was a cruel torment that one * used , he tied a dead man to a living , that the dead man might annoy and infest the living . thus it is with a childe of god , he hath two men within him , flesh and spirit , grace and corruption ▪ here is the dead man tied to the living ; a proud sinful heart is worse to a childe of god , then the smell of a dead corps . indeed , to a natural man sinne is not offensive , for being dead in sinne , he is not sensible of the body of death : but where there is a vitall principle , there is no greater annoyance then the body of death : insomuch that the pious soule oft cries out , as david , wo is me , that i dwell in mesek , and sojourn in the tents of kedar * . so saith he , wo is me , that i am constrained to abide with sin . how long shall i be troubled with inmates ? how long shall i offend that god whom i love ? when shall i leave these tents of kedar ? 2. sinne is a tyrant , it carries in it the nature of a law ; the apostle calls it the law in his members * . there is the law of pride ; the law of unbelief ; it hath a kinde of jurisdiction , as caesar over the senate , perpetuam dictaturam * . what i hate that do i : the apostle was like a man carried down the streame , and was not able to beare up against it . sinne takes us prisoners ; whence are our carnal fears ? whence our passions ? whence is it that a childe of god doth that which he allows not ; yea , against knowledge ? only this , he is for a time sinnes prisoner : the flesh oft prevailes ( though in coole blood , the elder shall serve the younger ; ) whence is it , that he who is borne of god , should be so earthly ? the reason is , he is captived under sin : but be of good chear , where grace makes a combate , death shall make a conquest . 3. sin is a leprous spot . it makes every thing we touch uncleane : we reade , when the leprosie did spread in the walls of the house , the priests commanded them to take away the stones in the wall , in which the plague was , and take other stones , and put in the place of those stones , and take other morter , levit. 14.42 . * but when the plague spread againe in the wall , then he must break downe the house with the stones and timber thereof , vers. 45. * thus in every man naturally , there is a fretting leprosie of sinne , pride , impenitency , &c. these are leprous spots : now in conversion , here god doth , as it were , take away the old stones and timber , and put new in the roome ; he makes a change in the heart of a sinner * , but still the leprousie of sinne spreads ; then at last , death comes and pulls down the stones and timber of the house , and the soule is quite freed from the leprousie . sinne is a defiling thing , it makes us red with guilt , and black with filth * ; 't is compared to a menstruous cloath * ; we need carry it no higher . pliny tells us that the trees with touching of it , would become barren * ; and hierom saith , nihil in lege menstruato immundius ; there was nothing in the law more uncleane , then the menstruous cloath ; this is sinne . sinne drawes the devils picture in a man ; malice , is the devils eye ; oppression , is his hand ; hypocrisie , is his cloven foot ; but behold , death will give us our discharge , death is the last and best physician * ; which cures all diseases ; the aking head , and the unbelieving heart . peccatum erat obstetrix mortis , & mors erit sepulchrum peccati . sinne was the mid-wife that brought death into the world , and death shall be the grave to bury sinne ; o the priviledge of a beleever ! he is not taken away in his sinnes ; but he is taken away from his sinnes . the persians had a certaine day in the yeare , which they called vitiorum interitum , wherein they used to kill all serpents and venemous creatures : * such a day as that will the day of death be to a man in christ. this day the old serpent dies in a beleever , that hath so often stung him with his temptations : this day the sinnes of the godly , these venemous creatures shall all be destroyed ; they shall never be proud more , they shall never grieve the spirit of god more ; the death of the body shall quite destroy the body of death . 2. death to a believer , is an inlet to happinesse : sampson found an honey-combe in the lions carcase ; so may a childe of god suck much sweetnesse from death . death is the gate of life ; death pulls off our rags , and gives us change of rayment : all the hurt it doth us , is to put us into a better condition . death is called in scripture a sleepe , 1 thes. 4.14 . those that sleepe in iesus : as after sleep the spirits are exhilarated and refreshed : so after death , the times of refreshing come from the presence of the lord. death is yours . death opens the portal into heaven , as tertullian speakes : the day of a christian's death , is the birth-day of his heavenly life ; it is his ascension-day to glory ; it is his marriage-day with jesus christ. after our funerall begins our marriage ; well then might solomon say , better is the day of a mans death , then the day of his birth * . death is the spiritual man's preferment , why then should he fear it ? death , i confesse hath a grimme visage to an impenitent sinner , so it is ghastly to look upon ; it is a pursuivant to carry him to hell : but to such as are in christ , death is yours : it is a part of the joincture . death is like the pillar of cloud * , it hath a dark-side to a sinner ; but it hath a light-side to a believer : deaths pale face looks ruddy , when the blood of sprinkling is upon it ; in short , faith gives us a propriety in heaven , death gives us a possession ; feare not your priviledge ; the thoughts of death should be delightfull . iacob , when he saw the chariots , his spirits revived : death is a waggon or chariot , to carry us to our fathers house . what were the martyrs flames but a fiery chariot to carry them up to heaven ? how should we long for death ? this world is but a desart we live in : shall we not be willing to leave it for paradise ? we say , it is good to be here ; we affect an earthly eternity : but grace must curb nature . think of the priviledges of death . the planets have a proper motion , and a violent ; by their proper motion they are carried from the west to the east ; but by a violent motion they are over-ruled by the primum mobile , and are carried from the east to the west : so though naturally we desire to live here , as we are made up of flesh ; yet grace should be as the primum mobile , or master-wheele , that swayes our will , and carries us in a violent motion , making us long for death . saint paul desired to be dissolved : and 2 corinth . 5.2 . in this we groane earnestly , desiring to be cloathed upon with our house which is from heaven : we would put off the earthly cloathes of our body , and put on the bright robe of immortality ; we groane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 't is a metaphor taken from a mother , who being pregnant , groanes and cries out for delivery . austine longed to die , that he might see that head which was once crowned with thornes . we pray , thy kingdome come : and when god is leading us into his kingdome , shall we be afraid to go ? the times we live in should , me thinks , make us long for death : we live in dying times , we may heare as it were gods passing bell , ringing over these nations . foelix nepotianus , qui haec non videt , as hierome said in his time ; nepotian is an happy man , that doth not see the evils which befall us : they are wel that are out of the storm and are gotten already to the haven : to me to die is gaine * . quest. but who shall have this priviledge ? answ. death is certaine : but there are only two sorts of persons , to whom we may say , death is yours . 't is your preferment . 1. such as die daily : we are not borne angels , die we must ; therefore we had need carry alwayes a deaths-head about us . the basilisk if it see a man first , it kills him ; but if he see it first , it doth him no hurt : the basilisk death , if it sees us first , before we see it , 't is dangerous : but if we see it first by meditating upon it , it doth us no hurt : study death , often walke among the tombs . it is the thoughts of death before-hand , that must do us good . in a dark night , one torch carried before a man , is worth many torches carried after him : one serious thought of death before-hand , one teare shed for sinne before death , is worth a thousand shed after , when it is too late . 't is good to make death our familiar , and in this sense to be in deaths oft : * that if god should presently seal a lease of ejectment , if he should send us a letter of summons this night to surrender , we might have nothing to do but to die . alas , how do we adjourne the thoughts of death ▪ 't is almost death to think of it . there are some that are in the very threshold of the grave , who have one legge in the earth and another legge in hell : yet put farre from them the evil day * . i have read of our lysicrates , who in his old age dyed his gray hairs black , that he might seeme young againe . when we should be building our tombes , we are building our tabernacles : die daily , lest you die eternally . the holy patriarchs in purchasing for themselves a burying place , shewed us what thoughts they still had of death . ioseph of arimathea erected his sepulchre in his garden : we have many that set up the trophies of their victories ; others that set up their scutchions , that they may blaze their honour : but how few that set up their sepulchres ? who erect in their hearts , the serious thoughts of death ? oh , remember when you are in your gardens , in places most delicious and fragrant , to keep a place for your tomb-stone : die daily . there is no better way to bring sinne into a consumption , then by oft looking on the pale horse , and him that sits thereon * . by thinking on death , we begin to repent of an evil life ; and so we disarme death before it comes , and cut the lock where its strength lies . 2. such as are in heaven before they die : death is yours . if we will needs be high-minded , let it be in setting our minde upon heavenly things . heaven must come down into us before we go up thither . a childe of god breaths his faith in heaven ; his thoughts are there : when i awake , i am still with thee , psal. 139.17 . david awaked in heaven , his conversation is there , philip. 3.20 . for our conversation is in heaven . the believer often ascends mount tabor , and takes a prospect of glory . o that we had this celestial frame of heart ! when zacheus was in the croud , he was too low to see christ ; therefore he climbed up into the sycomore-tree * : when we are in a croud of worldly businesse , we cannot see christ : climb up into the tree by divine contemplation : if thou wouldest get christ into thy heart , let heaven be in thy eye : set your affections upon things above * , colos. 3.2 . there needs no exhortation to set our hearts upon things below . how is the curse of the serpent upon most men ? upon thy belly shalt thou go , and dust shalt thou eat all the dayes of thy life * . those that feed onely upon dust , golden dust , will be unwilling to returne to dust : death will be terrible . the tribes of reuben and gad desired moses that they might stay on this side iordan , and have their portion there ; it being a place convenient for their cattel * : it seems they minded their cattel more then their passage into the holy land : so many christians , if they may have but a little grazing here in the world , in their shops , and in their farms , they art content to live on this side the river , and minde not their passage into the land of promise : you that are in heaven before you die , death is yours . an earthly saint , is a contradiction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man refined and separated from the earth : if an astronomer , in stead of observing the planets , and the motions of the heavens , should take a reed in his hand , and fall a measuring of the earth , would not this be counted a solecisme ? and is it not as great a solecisme in religion , when men that pretend to have christ and heaven in their eye , yet minde earthly things ? phil. 3.19 . our souls , me thinks , should be like to a ship , which is made little and narrow downwards , but more wide and broad upwards : so our affections should be very narrow downwards to the earth , but wide and large upwards towards heavenly things . thus we see death is a priviledge to believers ; death is yours : the heire , while he is under age , is capable of the land he is borne to : but he hath not the use or the benefit of it , till he comes of age ; be as old as you will , you are never of age till you die : death brings us of age , and then the possession comes into our hands . chap. vii . the second prerogative royall of a believer . now i proceed to the second prerogative , which is yet to come : what holy david saith of sion , glorious things are spoken of thee , o thou city of god , psalm . 87.3 . i may apply to these blessed things in reversion . 2. the second prerogative royall of a christian , is , he shall be carried up by the angels : in this life , a believer is carried by the saints ; they lift him upon the wings of their prayers , and when they can carry him no longer , after death the angels take him , and carry him up : thus shall it be done to the man whom god will honour . wicked men who are of the devils life-guard , when they die , they shall have a black-guard of angels to carry them : thou who art an old sinner ( that hast an hoary head , but thy heart is as young in sinne as ever ▪ ) i may say to thee , as christ said in another sense , to peter : when thou art old , thou shalt stretch forth thy hands , and another shall gird thee , and carry thee whither thou wouldest not * . so i say , thou old sinner , the time is shortly coming , when thou shalt stretch forth thy hands on thy death-bed , and another shall binde thee , and carry thee whither thou wouldest not ; thou shalt be carried by a black-guard : but a believer shall be carried by the angels into heaven : the begger died , and was carried by the angels into abraham 's bosome * . abraham's bosome is a figurative speech , representing the seat of the blessed : thither was he carried by the angels : poore lazarus , when he was upon earth , he had no friends , but dogs to come at him ; when he was dead , he had ● convoy of angels . after our fall ▪ the angels ( as well as god ) fell out with us , and became our enemies ; hence , we reade that the angels ( set out by the cherubims ) stood with a flaming sword , to keepe our first parents out of paradise , gen. 3.24 . but being at peace with god , we are at peace with the angels : therefore the angell comes with an olive-branch of peace in his mouth , and proclaimes with triumph , the newes of christs incarnation , luk. 2.11 . for unto you is borne , in the city of david , a saviour , which is christ the lord : the angels blesse god for mans redemption , ver. 13. and suddenly there was with the angel a multitude of the heavenly hoast praising god , and saying , glory be to god in the highest . the angels love mankinde ( especially where there is the new-man ) and are ready to do all friendly offices for us : as in our life-time , they are our supporters psal. 91.11 . he shall give his angels charge to keep thee : so after death they are our porters : lazarus was carried up by the angels . the angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring spirits * ; they are willing to minister for the good of the saints : hence some observe , it is said , lazarus was carried , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the angels , in the plurall , not by one angel : as if the angels had been ambitious to carry lazarus , and every one strived which should have a part : wicked men do not strive more , who shall have a part in the death of the godly , then the angels do , who shall beare a part in their ascension . o in what pomp and triumph did lazarus's soule now ride ! never was dives so honoured in his life , as lazarus was at his death . for a king to help to carry the hearse of one of his subjects , were an high honour ; but a believer shall have a guard of angels to conduct him . amasis king of egypt , that he might set forth his magnificence , would have his chariot drawn with foure princes , which he had conquered in the war : but what was all this to the chariot in which lazarus , and the soul of every believer shall be drawn at their death ? they shall be carried by the angels of god. chap. viii . the third prerogative royal of a believer . the next great prerogative is , the believer shall be with christ in glory , phil. 1.23 . i desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be dissolved , or loosen anchor , and to be with christ * . this is a priviledge of the first magnitude : surely , we can be no losers by being with christ. a graft or scion , though it be taken out of the tree , it doth not perish , but is set into a better stock : thus it is with a christian ; while he is here , ( even after conversion ) there is much of the wilde olive still in him ; now when this scion , by death is cut off , he doth not perish , but is set into a more noble and generous stock , he is with christ , which is farre better : a state of perfection , is better then a state of imperfection . our graces are our best jewels , but they are imperfect and do not give out their full lustre : they are like the moon , which when it shines brightest , hath a darke spot . our faith is mingled with unbeliefe , our humility is stained with pride ; the flame of our graces is not so pure , but it hath some smoake ; grace is but in its infancy and minority , it will never be of full growth till we are with christ. this is the highest link in the chaine of glory , we shall be with christ. what is it the pious soule desires in this life ? is it not to have the sweet presence of christ ? he cares for nothing , but what hath aliquid christi * , something of christ in it ▪ he loves duties , only as they are manuductions to christ ▪ why is prayer so sweet , but because the soul hath private conference with christ ? why is the word precious , but because it is a meanes to convey christ ? he comes down to us upon the wings of the spirit ; and we go up to him upon the wings of faith : an ordinance without christ , is but feeding upon the dish in stead of the meat . why doth the wife ●ove the letter , but because it brings news of her husband ? here we enjoy christ by letters , and that is sweet ; but what will it be to enjoy his presence in glory ? here is that which may amaze us , we shall be with christ , christ is all that is desirable ; nay , he is more then we can desire . a man that is thirsty , he desires onely a little water to quench his thirst ; but bring him to the sea , and here is more then he can desire . in christ , there is not onely a fulnesse of sufficiency , but a fulnesse of redundancy ; it overflows all the banks : a christian that is most sublimated by faith , hath neither an head to devise , nor an heart to desire all that which is in christ ; onely when we come to heaven , god will enlarge the vessell of our desire , and will fill us as christ did the water-pots with wine , * up to the brim . now this priviledge of being with christ , hath six priviledges growing out of it . sect . i. the first priviledge of being with christ. 1. vision , job 19. ver . 26. in my flesh shall i see god * ; the sight of jesus christ will be the most sublime and ravishing object to a glorified saint . when christ was upon earth , his beauty was hid . he hath no forme or comelinesse * : the light of the divine nature was hid in the darke lanthorne of the humane : it was hid under reproaches , sufferings ; yet even at that time , there was enough beauty in christ to delight the heart of god. my elect in whom my soul delighteth * : then his vaile was upon his face , but what will it be when the vaile shall be taken off , and he shall appeare all in his embroydery ? in him dwels the fulnesse of the godhead bodily , col. 2.9 . such glittering beames shall sparkle forth from christ at that day as will infinitely amaze and ravish the eyes of the beholders . imagine what a blessed sight it will be to see christ wearing the robe of our humane nature , & to see that nature sitting in glory above the angels ; ipse deus sufficit ad praemium : 't is heaven enough to see christ. whom have i in heaven but thee * ? * there are , saith musculus , angels and arch-angels ; i but they do not make heaven : christ is the most sparkling diamond in the ring of glory . therefore the apostle doth not say , i desire to be dissolved , and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heaven , but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with christ : because his presence is the heaven of heaven . if jesus christ be so beautiful here in his ordinances , viz. word , prayer , sacraments , ( they are the beauties of holinesse ) if there be so much excellency in christ , when we see him by the eye of faith , through the prospective glasse of the promise : o what will it be , when we shall see him face to face ! when christ was transfigured on the mount , he was full of glory , mat. 17.2 . his rayment was white as the light . if his transfiguration was so glorious , what will his inauguration be ? what a glorious time will it be , when , as it was said of mordec●i * , we shall see him in the presence of his father , arrayed in royall apparel , and with a great crown of gold upon his head . oh look often upon him with a believing eye , whom you shall shortly see with a glorified eye . that which will adde to the saints vision , and make it truly beatificall , is , that ( through christ ) the dread , and terrour of the divine essence shall be taken away ; majesty shall appeare in god , to preserve reverence , but withal , majesty cloathed with beauty , and tempered with sweetnesse to excite love and joy in the saints . through the face of christ as through a bright mirrour , or crystall the glory of god , his wisdome , holinesse , mercy shall be sweetly transparent . we shall see god as a friend ; not as guilty adam did , who was afraid and hid himselfe * ; but as queen esther looked upon king ahashuerus holding forth the golden scepter * . we shall have the smiles of gods face , and the kisses of his lips . o what a blessed sight of god will this be ! surely it will not be formidable , but comfortable ; and to set off this vision the more , the saints shall alwayes be beholding the kings face ; while they live here in the world gods eye is never off from them , and in heaven their eye shall be never off from god ; they shall be ever looking on that blessed object , and the more they behold the shining lustre of his glory , the more they shall be ravished both with desire , and delight . god must make us able to beare the sight of all this . we are no more able to beare a sight of glory , then a sight of wrath , but we shall be qualified , and made fit to receive these penetrating beames . sect . ii. the second priviledge of being with christ. the next priviledge is union ; our being with christ is not only locall , but conjugall : we shall so behold him as to be made one with him . what nearer then union ? what sweeter ? union is the spring of joy , the ground of priviledge ; by vertue of this blessed union with christ , all those rare beauties wherewith the humane nature of the lord jesus is bespangled , shall be ours . let us compare two scriptures , ioh. 17.24 . father , i will that they also whom thou hast given me , be with me , where i am , that they may behold my glory . that is , the glory of the humane nature ; but that is not all , ver. 22. the glory that thou hast given me , i have given them . christ hath not his glory onely for himselfe , but for us : we shall shine by his beames : * here christ puts his graces upon his spouse , and in heaven he will put his glory upon her . no wonder then the queens daughter is all glorious within , psal. 45.14 . and her cloathing of wrought gold . how glorious will the spouse be , when she hath christ's jewels upon her ? judge not of the saints by what they are , but by what they shall be : it doth not yet appeare what we shall be , 1 joh. 3.1 . why , what shall we be ? we shall be like him . the spouse of christ shall not only be made one with christ , but she shall be made like christ : in other marriages , the spouse changeth her condition , but here she changeth her complexion : not that the saints in glory shall receive of christ's essence ( a socinian errour , ) they shall have as much glory , as the humane nature is capable of : but though christ conveys his image , yet not his essence . the sun shining upon a glasse , leaves a print of its beauty there ; and it is hard to distinguish between the glass and the sun-beam : but the glass is not the beam , the sun conveys only it's likenesse , not it's essence . sect . iii. the third priviledge of being with christ. the next priviledge , is , nobility : which consists in three things . 1. every saint shall be a king : there are some that aspire after earthly scepters , as if here were the place of the saints reigne : then surely , the church of god should not be militant upon earth , but triumphant . but , behold the honour of the saints , they shall be all kings ! ( though i say not in this life ) all christs subjects are kings : therefore you read of , 1. their royal ●obe , revel . 6. v. 11. 2. their throne , revel . 3 , v. 21. to him that overcomes , i will give him to sit upon my fathers throne . perhaps here he had but a poor thatched house , but there a throne . 3. their crown . in this world , the saints weare a crown of thornes , but there a crown of glory : and this crown hath two properties . 1. it is incorruptible , 1 pet. 5.4 . it fades not away ; it doth not wither : but after millions of years is as bright and flourishing , as at the first dayes wearing ; eternity is a flower of the saints crown . 2. it is unmixed , it hath no cares woven into it : kings crowns are so weighty in regard of the cares and sorrowes appendant , * that often they make their head ake . cyrus the persian king was wont to say , did men but know the cares which he sustained under an imperiall crown , he thought no man would stoop to take it up . the crown royall , though it may be made of pure gold , yet it is mixt mettal : but the saints crown in glory , is without mixture : it is not mingled with care of keeping , or feare of losing : oh then , let us be willing to suffer for christ ; if we beare the crosse , we shall wear the crown . a second part of the saints honour is , they shall sit with jesus christ when he judgeth the world : know ye not that the saints shall judge the world * ? the saints shall sit with christ in judicature , as the justice of peace with the judge : the saints are christs assessors ; they shall be with him upon the bench , applauding his righteous sentence . o , what a glorious tribunal will that be ! here the world judgeth the saints , but there the saints shall judge the world . 3. they shall sit nearer the throne then the angels : the angels are noble and sublime spirits , but christ having taken our flesh , the knot being tied between the divine and humane nature in the virgins womb , we shall be ennobled with greater honour then the angels : the angels are christs friends , but not his brethren ; we are flesh of his flesh . he is not ashamed to call them brethren * : and surely , christ will see them of the blood royall advanced . to what angels hath christ said , ye are my brethren ? this honour have all his saints . as the saints robes in glory shal be brighter then the angels , ( their 's being only the righteousnesse of creatures , but these having upon them the righteousness of god * ▪ ) so their dignity shall be greater . o infinite ! here we are prisoners at bar , but there favourites at court : the saints shall sit down in glory above the angels . sect . iv. the fourth priviledge of being with christ. the next priviledge is joy : this joy of the saints , proceeds from union ; when our union with christ is perfect , then our joy shall be full , rev. 21.4 . and god shall wipe away all tears , and there shall be no more sorrow . 1. there shall be no weeping . jesus christ hath provided a spunge to wipe off the tears of the saints . here the spouse is in sable , it being a time of absence from her husband * : but in heaven christ will take away the spouses mourning ; he will pull off all her black , and bloody robes , and will cloath her in white robes , revel . 7.13 . white , as it is an embleme of the saints purity , so it is a type of their joy ; heaven should not be heaven , if there were weeping there : hell indeed is called a place of weeping ; they that would not shed a teare for their sinnes , while they lived , shall have weeping enough ; but we never read of weeping in heaven . christ will take downe our harps from the willows ; there he will call for his heralds and trumpeters : the angels , those blessed quiristers , shall sing the divine anthems of praise ▪ an● the saints shall joyne in that heavenly consort . if it were possible , that any teares could be shed , when we are with christ , they should be the teares of joy , as sometimes we have seene a man weepe for exessive joy ; christ will turne all our water there into wine . 2. there shall be no sorrow ; one smile from christs face will make us forget all our afflictions : sorrow is a cloud gathered in the heart upon the apprehension of some evil : and weeping is the cloud of griefe dropping into raine : but in heaven the sun of righteousness shall shine so bright , that there shall not be the least interposition of any cloud ; there shall be no sorrow there , nor any thing to breed it : there shall be no sin to humble ; heaven is such a pure soile , that the viper of sin will not breed there ; there shall be no devil to tempt ; the old serpent is cast out of the heavenly paradise . there shall be no enemy to molest : when israel had conquered canaan , yet they could not get rid of all the canaanites , they would live among them ; but the canaanites would dwell in that land * : but when we are with christ , we shall never be troubled with canaanites more . in that day ( i may allude to that of the prophet ) there shall be no more the canaanite dwell in the house of the lord * . god will keep the heavenly paradise with a flaming sword , that none shall come neere to hurt : upon all that glory shall be a defence * . there shall be nothing to breed sorrow in heaven . there are two things that usually raise the clouds of sorrow , and both shall be removed when we are with christ. 1. the frownes of great men : how ambitious are men of the princes smile ? but alas , that quickly sets in a cloud , and then their comforts are in the wain , they are sad ! but when we are with christ , we shall have a perpetual smile from god : the saints shall never be out of favour , jesus christ is the great favorite at court ; and as long as god smiles upon christ , so long he will smile upon the saints , they having on christs beauty , and being part of christ. 2. the losse of deare friends : a friend imparts secrets ; friendship is the marriage of affections , it makes two become one spirit . david and ionathan tooke sweete counsel together , their heart was knit in one : now here is the grief , when this precious knot must be untyed : but be of good cheare , if thy friend belong to the election , after thou hast parted with thy sinnes , thou shalt meet with him and never part . if thy friend be wicked , though he were thy friend on earth , thou wilt cease to be his friend in heaven . the pious wife shall not complaine she hath lost her husband , nor the religious parent , that he hath lost his childe ; all relations are infinitely made up in christ , as the whole constellation in the sunne , that great lamp of heaven . when a man comes to the sea , he doth not complaine that he wants his cisterne of water : though thou didst suck some comfort from thy relations ; yet when thou comest to the ocean , and art with christ , thou shalt never complaine , that thou hast left thy cistern behinde : there will be nothing to breed sorrow in heaven ; there shall be joy , and nothing but joy : heaven is set out by that phrase , enter thou into the joy of thy lord * . here joy enters into us , there we enter into joy : the joyes we have here , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these are from heaven , those are in heaven : the joyes that we shall have with christ , are without measure , and without mixture : * in thy presence is fulness of joy . 1. the heart shall be filled . nothing but christ can replenish the heart with joy : the understanding , will , affections , are such a triangle , that none can fill but the trinity . as christs beauty shall amaze the eye , so his love shall ravish the heart of a glorified saint ; must it not needs be joy to be with christ ? what joy when a christian shall see the great gulfe shot between heaven and hell ? what joy when christ shall take us into the wine-celler ? and kisse us with the kisses of his lips ? what joy when the match shall be at once made up , and solemnized between christ and a believer ? these are the more noble and generous delights . 2. all the senses shall be filled with joy ; and , at once ; the eye shall be filled ; what joy to see that orient brightnesse in the face of christ ? there you may see the lily and the rose mixed , white and ruddy , cant. 5.10 . the eare shall be filled ; what joy to the spouse to heare christs voice ? the voice of god was dreadful to adam , after he had listened to the serpents voice : i heard thy voice in the garden , and was afraid , gen. 3.10 . but how sweet will the bridegrooms voice be ? what joy to hear him say , my love , my dove , my undefiled ? what joy to heare the musick of angels , even the heavenly hoast praysing god ? if the eloquence of origen , the golden mouth of chrysostome did so affect and charme the eares of their auditours , oh then what will it be to heare the glorious tongues of saints and angels , as so many divine trumpets sounding forth the excellencies of god , and singing hallelujahs to the lamb ? the smell shall be filled ; what joy to smell that fragrancy and perfume that comes from christ ? all his garments smell of myrrhe , aloes , and cassia . the sweet breath of his spirit blowing upon the soule , shall give forth its sent , as the wine of lebanon . the taste shall be filled ; christ will bring his spouse into the banqueting house , and she shall be inebriated with his love ; o what joy to be drinking in this heavenly nectar ? this is the water of life : this is the wine on the lees well refined . the touch shall be filled ; the saints shall be ever in the embraces of christ ; behold my hands and my feet ; handle me ▪ and see me , luk. 24.39 . that will be our work in heaven ; we shall be ever handling the lord of life : thus all the senses shall be filled . yet though there be a fulnesse of joy , there shall be no surfeit ; * the soule shall not be so full , but it shall desire : nor shall it so desire , but it shall be full : that which prevents a surfeit in heaven , is that there shall be every moment new and fresh delights springing forth from god into the glorified soul : well might the apostle say , to be with christ is farre better . great is the joy that faith breeds . whom not seeing , yet believing , ye rejoyce with joy unspeakable and full of glory * . if the joy of faith be such , what will the joy of fruition be ? there is ioy when we fall into temptations , jam. 1.2 . if christs sufferings are full of joy , what then are his embraces ? if the dew of hermon hill be so sweet , the first fruits of christs love ; what will the full crop be ? in short , there will be nothing in heaven but what shall adde infinitely to the joy of the saints . the very torments of the damned shall create matter of joy and triumph . i may allude to that of the psalmist , the righteous shall rejoyce when he sees the vengeance * ; the elect shall rejoyce upon a double account to see gods justice magnificently exalted , and to see themselves miraculously delivered . there shall be no unpleasant object represented ; nothing but joy . such will that joy be , when we are with christ , that as it is not possible , so neither is it fit for a man to speake , 2 cor. 12.4 . we read that ioseph gave his brethren money and provision for the way ; but the full sacks were kept till they came at their fathers house ; god gives us something by the way ; some of the hidden-manna : some taste of his heavenly joy in this life , but the full sacks of corne are kept for heaven . o what joy to be with christ ? surely if there were such joy and triumph at solomons coronation , that all the earth rang with the sound of it * ; what joy will be on the saints coronation-day , when they shall be eternally united to jesus christ ? this shall inhance the joy of heaven ; it is for ever : 1 thes. 4.17 . then shall we ever be with the lord. if this joy should after many years have a period , it would much abate the sweetnesse . but certainly , if we could by our arithmetick reckon up more millions of ages then there have been minutes since the creation ; after all this time ( which were a short eternity ) the joy of the saints shall be as farre from ending , as it was at the beginning . sect . v. the fifth priviledge of being with christ. i proceed to the next priviledge , which is rest * . a christian in this life is like quick-silver , which hath a principle of motion in it self , but not of rest : we are never quiet , but as the ball upon the racket , or the ship upon the waves· as long as we have sinne this is like the quick-silver : a childe of god is full of motion and disquiet ; i have no rest in my bones by reason of my sinne , psal. 38.3 . while there are wicked men in the world , never look for rest . if a man be poor , he is thrust away by the rich : if he be rich , he is envied by the poore ; sometimes losses disquiet , sometimes law-suits vex : 't is onely the prisoner lives in such a tenement as he may be sure none will go about to take from him : one trouble doth succeed another , velut unda supervenit undae : sometimes the flood-gates of persecution are opened ; * sometimes the tombstone of disgrace is laid upon the saints : either the body is in trouble , or the minde , or both ; the saints in this life are in a pilgrim-condition : the apostles had no certaine dwelling place , 1 cor. 4.11 . we are here in a perpetual hurry , in a constant fluctuation : our life is like the tyde , sometimes ebbing , sometimes flowing : here is no rest : and the reason is , because we are out of our centre ; every thing is in motion till it comes at the centre ; christ is the centre of the soule : the needle of the compasse trembles , till it turns to the north-pole . noahs dove found no rest for the sole of her feet , till she came at the ark : this ark was a type of christ ; when we come to heaven , the kingdome that cannot be shaken * , we shall have rest , heb. 4.9 . there remaines therefore a rest for the people of god. heaven in scripture is compared to a granary , mat. 3.12 . * an emblem of rest . wheat while it stands on the ground is shaken to and fro with the winde , but when it is laid up in the granary , it is at rest : the elect are spiritual wheat , who while they are in the field of this world are never quiet , the winde of persecution shakes this wheat , and every one that passeth by will be plucking these sacred eares of corne , but when the wheat is in the heavenly garner it is at rest . there remaines a rest , &c. not but that there shall be motion in heaven ( for spirits cannot be idle ) but it shall be a motion without lassitude and wearinesse . they that die in the lord rest from their labours * . the work which the saints shall do in heaven shall be delightsome and pleasant , it shall be a labour full of ease , a motion full of rest . when a beleever is in heaven , he hath his quietus est . the lower region is windy and tempestuous ; when we are once gotten into the upper region of glory , there are no winds or noxious vapours , but a serene calmnesse ; this it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with christ. sect . vi. the sixth priviledge of being with christ. the last is security . 't is possible a man may have a few minutes of rest ; but he is not secure , he knowes not how soon eclipses and changes may come : he is still in feare , * and feare makes a man a servant , ( saith the philosopher ) though he know it not . there is torment in feare , 1 john 4.18 . he that hath great possessions , thinks thus ; but how soone may i fall from this pinacle of honour ? how soone may the plunderer come ? nay , a beleever , that hath durable riches , yet is still pendulous and doubting concerning his condition . 1. he somtimes questions whether he be in the state of grace or no : and thus he thinks with himselfe ; perhaps i believe ; perhaps i do not believe : i have something that glisters , perhaps it is but a counterfeit chaine of pearle ? my faith is presumption , my love to christ is but self-love ; and when the spirit of god hath wrought the heart to some sound perswasion , he is soone shaken againe ; as a ship that lies at anchor , though it be safe , yet it is shaken and tossed upon the water : and these feares leave impressions of sadnesse upon the heart . 2. but secondly , he feares , that though he be in the state of grace , yet he may fall into some scandalous sinne , and so grieve the spirit of god , sadden the hearts of the righteous , wound his own conscience , harden sinners , discourage new beginners , put a song into the mouth of the prophane ; and at last god hide his face in a cloud . a childe of god after a sad declension , having by his sinne put black spots in the face of religion , though i deny not , but he hath a title to the promise ; yet he may be in such a condition that he cannot for the present apply any promise , he may go weeping to his grave . these sad feares like black vapours , are still arising out of a gracious heart ; but when once a believer is with christ● , there is full security of heart : he is not onely out of danger , but out of fea●e . take it thus , a man that is upon the top of a mast , he may sit safe for the present , but not secure . perhaps the pirates may shoot at the ship , and take it ; perhaps the windes may arise suddenly , and the ship map be cast away in the storme ; but a man that is upon a rock , he stands impregnable : his heart is secure . a christian in this life is like a man upon the top of a mast , sometimes the pirates come abroad , viz. cruel persecutors , and they shoot at his ship , and oft , though the passenger ( the precious soule ) escapes , yet they sink the ship ; sometimes the windes of tentation blow , those northern windes ; and now the christian questions whether god love him , or whether his name be enrolled in the book of life ; and though being in christ , there is no danger , yet his heart doth hesitate and tremble : but when he is with christ , off from the top of the mast ; and is planted upon the rock , his heart is fully secure ; and you shall heare him say thus , now i am sure , i have shot the gulf , i am now passed from death to life , and none shall pluck me out of my saviours armes . chap. ix . the fourth prerogative royal. let the lucianists and epicures place their happinesse in this life ; a beleevers is in reversion ; the golden world is yet to come . i passe to the next prerogative , which is : 4. the blessed inheritance , col. 1.12 . giving thanks unto the father , which hath made us meete to be partakers of the inheritance of the saints in light . this world is but a tenement , which we may be soone turned out of ; heaven is an inheritance , and a glorious one . heaven hath no hyperbole * : if the skirts and suburbs of the palace , viz. the stars and planets be so glorious , that our eyes cannot behold the dazling lustre of them . what glory then is there in the chamber of presence ? what is the sanctum sanctorum ? of this blessed place , we have a figurative description , revel . 21. iohn was carried away in the spirit , and had a vision of heaven , ver. 2. that it was the hierusalem above , is cleare , if we consult with ver. 22. and i saw no temple therein : while we dwell upon earth , there is need of a temple ; we shall not be above ordinances till we are above sinne : but in heav●n , god will be in stead of a temple , he shall be all in all * . and ver. 25. there shall be no night there : no city is to be found , not the most glorious metropolis under heaven , where it is alwayes day : for though some regions which lie immediately under the pole , have light for several moneths together ; yet when the sunne with-drawes from the horizon , they have as long a night as before they had a day : but saith the text , there shall be no night there : in hell it is all night ; but in heaven , the day will be ever lengthening . now this blessed inheritance , or kingdome which the saints shall possesse , hath six properties , or rather priviledges , worth our serious thoughts . 1. sublimenesse , it is set out by a great and high mountaine , revel . 21. ver . 10. it is placed above the aëry and starry heaven , saith musculus ; it is the empyraean heaven , which saint paul calls the third heaven * . for the situation of it , it is far above all heavens , where christ himselfe is * . this is sedes beatorum , the royall palace , where the saints shall dwell . the men of this world are high in power , and in pride ; but if they could build their nests among the stars , the elect shall shortly be above them ; they shall take their flight as high as christ : here is a preferment worth looking after . 2. magnificence , it is set out by pearls and precious stones , the richest jewels * , if the streets are of gold , what is the furniture and hangings ; what is the cabinet of jewels ? i wonder not , that the violent take it by force , mat. 11.12 . i rather wonder others are no more violent : what are all the rarities of the world to this ? the coasts of pearle , the islands of spices , the rocks of diamonds ? what a rich place must that needs be , where god will lay out all his cost ; where wisdome doth contrive , and bounty doth disburse ? fulgentius beholding the pomp and splendor of the romane senate-house cried out , o how beautiful is the celestial hierusalem , if the terrestrial senate-house be so glorious ! in this blessed inheritance there is nothing but glory ; there is the king of glory ; * there are the vessels of glory ; * there are the thrones of glory ; * there is the weight of glory ; * there are the crownes of glory ; * there is the kingdome of glory ; * there is the brightnesse of glory ; * this is a purchase worth getting . what will men adventure for a kingdome ? the worst come to the worst ; 't is but venturing our blood , we need not venture our conscience . 3. purity , heaven is set forth under the metaphor of pure gold , and transparent glasse ▪ revel . 21.21 . the apostle calls it an inheritance undefiled * . heaven is a pure place . it is compared to the saphyr , rev. 21.19 . the saphyr is a precious stone , of a bright skie-colour * , and it hath a vertue in it , saith pliny , to preserve chastnesse and purity . thus heaven is represented by the saphyr ; it is a place , where onely the refined sublimated spirits do enter . and heaven is compared to the emerald , ver . 19. which ( as writers say of it ) hath a precious vertue to expell poison . heaven is such a pure soile , that as no fever of lust , so no venome of malice , shall be there , with the emerald ; it will expell poison . there shall not enter into it any thing that defileth , revel . 21. vers . 27. it is a kingdome wherein dwells righteousnesse , 2 pet. 3.13 . in this lower region of the world , there is little righteousnesse , they set up wickednesse by a law , psal. 94.20 . and the wicked devours his neighbour , which is more righteous then he , hab. 1.13 . homo homini lupus . the just man is oppressed because he is just . one saith , there is more justice to be found in hell , then here among men : for in hell no innocent person is oppressed ; but here righteousnesse is the thing that is persecuted * . a man can hardly tread two steps , but either into sin or into suffering . in this world the law is made * only for the righteous man. the sinner need not feare any punitive vindictive act of justice , rather he that reproves sinne may feare . holinesse is the white that the devil shoots at . but heaven is a kingdome , wherein dwells righteousnesse : there is the judge of the world ; who puts on righteousnesse , as a brest-plate * : who loves righteousnesse * . there is the sun of righteousnesse * . there is the robe of righteousnesse * . there is the crown of righteousnesse * . 4. amplitude , the inheritance is sufficiently spacious for all the saints . the garner wide enough to receive all those infinite graines of wheat that shall be laid in it : and he that talked with me had a golden reed to measure the city , &c. the city lieth foure-square , and the length is as large as the breadth , and he measured the city with the reed twelve thousand furlongs * . or , as i finde it in some greek copies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . twelve times twelve thousand furlongs . here is a finite put for an infinite ; impossible it is that any arithmetician should number ; or rhetorician expresse these furlongs . it is a phrase only that darkly shadows out the amplitude and largenesse of this celestial city , though there be innumerable company of saints and angels in heaven , yet there is infinitely enough roome to receive them , in my fathers house are many mansions * . some are of opinion that every beleever shall have a particular mansion in glory . every saint shall have his kingdome , saith iansenius . we know our saviour told his apostles that they should sit upon twelve thrones * . certainly the saints shall not be straitened for roome . the continent of glory is wide enough for the most vast sublime spirits to expatiate in . 5. light , it is called an inheritance in light * ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if every star were a sun it could never shadow out the bright lustre of this celestial paradise . light is a glorious creature ; what were all the world without light but a dark prison ? what beauty is there in the sunne when it is masqued with a cloud ? lumen actuat colores , saith the logician : light doth actuate the colours , and make every flower appear in its fresh beauty . heaven is a diaphanum or bright body all over embroydered with light , not like the coelum stellatum , or starry heaven , here and there bespangled with starres , but other parts of it like checquor-work interwoven with darknesse . here christ as a continual sunne shall give light to the whole heaven . the lamb shall be the light thereof * ; indeed all other light in comparison of this , is but like the twilight , or rather the midnight . here alone are the shining rayes of beauty , which every glorified eye shall be inabled both to behold and to possesse ; and this light shall have no night to eclipse it , no snuffers of death to extinguish it ; when once the sunne of righteousnesse hath risen upon the soule it shall never set any more . this is an high gradation of the glory of heaven , it is an inheritance in light . when the scripture would set forth the blessednesse of god himselfe , it makes it consist in this , he dwelleth in light * . 6. permanency , it is an inheritance incorruptible * . it runs parallel with eternity : eternity is a circle , that hath neither beginning nor end ; a sea that hath neither bottome nor b●nks . this is the glory of the celestial paradise ; it abides for ever . the world passeth away * , 1 joh. 2.17 . every thing is passing : 't is good to look upon the world , as the heathens did upon pleasure ; they looked upon the back-parts of pleasure , and saw it going away from them , and leaving a sting . the world is passing away , but heaven never passeth ; therefore surpasseth evil things ( as paine and misery ) length of time makes them worse , but good things ( as joy and pleasure ) length of time makes them better . heavens eminency is its permanency . things are prized and valued by the time we have in them , lands , or houses in fee-simple which are to a man , and his heirs for ever , are esteemed far better then leases which soon expire : the saints do not lease heaven , it is not their landlords house , but their fathers house : and this house never falls to decay , it is a mansion-house , iohn 14.2 . there is nothing excellent , ( saith one of the fathers ) that is not perpetual ; the comforts of the world are fluid and uncertain like a fading garland ; therefore they are shadowed out by the tabernacle , which was transient , but heaven is set out by the temple , which was fixed and permanent : it was made of strong materials , built with stone , covered with cedar , over-laid with gold . this is the heaven of heaven , we shall be ever with the lord , 1 thes. 4. ver . 17. eternity is the highest link of the saints happinesse ; the soul of the believer shall be ever bathing it selfe in the pure and pleasant fountaine of glory . as there is no intermission in the joyes of heaven , so no expiration . when once god hath set his plants in the celestial paradise , he will never pluck them up any more ; he will never transplant them : never will christ lose any member of his body : you may sooner separate light from the sunne , then a glorified saint from jesus christ. o eternity , eternity ! what a spring will that be , that shall have no autumne ? what a day that shall have no night ? me thinks , i see the morning-star appear , it is break of day already . and this inheritance of glory fades not away , 1 pet. 1.4 . had it not been enough for the apostle to have said , it is an inheritance incorruptible ? nay , but he addes , it fadeth not away . there is a sacred climax in this ▪ the meaning is heaven doth not lose its glosse or vernancy . a rose may continue in its being when it doth not retaine its beauty . the substance of it may be preserved when the colour and savour is lost : but such is the glory of this inheritance , that it cannot be made so much as to wither but like the flower we call semper-vivens , it keeps fresh to eternity . concerning the glory of this blessed inheritance , let me super-adde these foure things : 1. the glory of heaven is ponderous and weighty ; it is called , a weight of glory , 2 cor. 4.17 . immensum gloria calcar habet . god must make us able to beare it . this weight of glory should make sufferings light : this weight should make us throw away the weights of sinne out of our hands , though they be golden weights : who would for the indulging of a lust , forfeit so glorious an inheritance ? lay the whole world in scales with it , it is lighter then vanity . 2. it is infinitely satisfying ; there is no vacuity , or indigency , this encomium can be given properly of nothing but heaven . you that court the world for honour , and preferment , remember , the creature saith concerning satisfaction it is not in me . the world is made in manner of a circle , the heart in manner of a triangle ; a circle can never fill a triangle ; heaven only is commensurate to the vast desires of the soul. here the christian cries out in a divine extasie , i have enough , my saviour , i have enough . thou shalt make them drink of the rivers of thy pleasures * , not drops , but rivers ; and these onely can quench the thirst . it shall be every day festivall in heaven ; there is no want at a feast . there shall be excellency shining in its perfection * . the world is but a jaile , the body is the fetter with which the soule is bound ; if there be any thing in a jaile to delight , what is the palace and the throne , what is heaven ? if we meet with any comfort in mount horeb , what is in mount sion ? all the world is like a landskip , you may see orchards and gardens curiously drawn in the landskip , but you cannot enter into them ; you may enter into this heavenly paradise , 2 pet. 1. ver . 11. for so an entrance shall be made abundantly into the everlasting kingdome , &c. here is soul-satisfaction . 3. though an innumerable company of saints and angels have a part in this inheritance , there is never the lesse for thee : here is a propriety in a community ; another mans beholding the sunne , doth not make me to have the lesser light : thus will it be in glory . usually here , all the land goes to the heire , the younger are put off with small portions : in heaven , all the saints are heires ; the youngest believer is an heire ▪ and god hath land enough to give to all his heires : all the angels and arch-angels have their portion paid out ; yet a believer shall have never the lesse . [ hereditas illa non minuitur copiâ possessorum , non fit angustior numero cohaeredum : aug. in psal. 49. ] is not christ the heire of all things ? heb. 1. vers . 2. and the saints co-heires ? rom. 8. vers . 17. they share with christ in the same glory . 't is true , one vessel may hold more then another , but every vessel shall be full . 4. the soules of the elect shall enter upon possession immediately after death , 2 corinth . 5. vers . 8. we are willing rather to be absent from the body , and to be present with the lord. there are some that say , the soules of the elect sleep in their bodies ; but the apostle here confutes it ; for if the soule be absent from the body , how can it sleep in the body ? there is an immediate transition and passage from death to glory , the soule returnes to god that gave it * : christs resurrection was before his ascension ; but the saints ascension is before their resurrection . the body may be compared to the bubble in the water , the soule to the winde that fills it : you see the bubble riseth higher and higher , at last it breakes into the open aire : so the body is but like a bubble * , which riseth from infancy to youth , from youth to age , higher and higher ; at last this bubble breakes , and dissolves into dust , and the spirit ascends into the open aire : it returnes unto god that gave it . be of good comfort , we shall not stay long for our inherirance ; it is but winking , and we shall see god. o the glory of this paradise ! when we are turned out of all , let us think of this inheritance which is to come , * praemium , quod fide non attingitur ; faith it selfe is not able to reach it ; it is more then we can hope for : there can be no want , where christ is , who is all in all , ephes. 3.11 . * in heaven , there is health without sicknesse , plenty without famine , riches without poverty , life without death . there , is unspotted chastity , unstained honour , unparallel'd beauty : there , is the tree of life , in the middest of paradise ; there , is the river that waters the garden ; there , is the vine flourishing , and the pomegranates budding , * there , is the banquetting-house , where are all those delicacies and rarities , wherewith god himselfe is delighted : while we are sitting at that table , christ's spiknard will send forth its smell * . there , is the bed of love , there are the curtaines of solomon , there are the mountaines of spices , and the streames from lebanon ; there are the cherubims , not to keep us out , but to welcome us into paradise ; there , shall the saints be adorned , as a bride with pearles of glory ; there , will god give us abundantly , above all that we are able to aske or think * . is not here enough ? what cannot an ambitious spirit ask ? hamans aspiring heart could have asked not only the kings royal robe and the ring from his hand , but the crown from his head too ; a man can ask a century of kingdomes , a million of worlds . but in heaven god will give us more then we can ask . nay , more then we can think . an high expression ! what cannot we think ? we can think , what if all the dust of the earth were turned to silver , what if every stone were a wedge of gold , what if every flower were a ruby , every pile of grasse a pearle , every sand in the sea a diamond ; yet , what were all this to the new hierusalem which is above . it is as impossible for any man in his deepest thoughts to comprehend glory , as it is to mete the heaven with a span * , or draine the great ocean . o incomparable place ! surely , were we carried away in the spirit , i meane , elevated by the power of faith , to the contemplation of this royal and stately palace , i know not whether we should more wonder at the lustre of heaven , or at the dulnesse of such as minde earthly things . how is the world adored , which is but a pageant or apparition ! it is reported of caesar , that travelling on a time through a certaine city , as he passed along , he saw the women for the most part , playing with monkies and parrets : at which sight , he said , what ? have they no children to play with ? so i say , when i see men toying with these earthly and beggarly delights , what ? are there not more glorious and sublime things to look after ? that which our saviour saith to the woman of samaria , if thou knewest the gift of god and who it is that saith to thee , give me to drink , thou wouldest have asked of him , and he would have given thee living water * ; the same may i say , did men know these eternal mansions , and what it were to be digging in these rich mines of glory : would god give them a vision of heaven a while , as he did peter , who saw heaven opened , act. 10.11 . how would they fall into a trance , ( being amazed and filled with joy ! ) and being a little recovered out of it , how importunately would they beg of god , that they might be adopted into this stately inheritance ! but what do i expatiate ? these things are unspeakable and full of glory . had i as many tongues as haires on my head i could never sufficiently set forth the beauty and resplendency of this inheritance . such was the curious art of apelles in drawing of pictures , that if another had taken up the pensil to draw , he had spoiled all apelles work . such is the excellency of this celestial paradise , that if the angels should take up their pensill , to delineate it in its colours , they would but staine and eclipse the glory of it . i have given you only the dark shadow in the picture , and that but rudely and imperfectly . such is the beauty and blisse of this inheritance , that as chrysostome saith , if it were possible that all the sufferings of the saints could be laid upon one man , it were not worth one houres being in heaven . augustine is of opinion , we shall know our friends in heaven . nor to me doth it seeme improbable , for sure our knowledge there shall not be eclipsed , or diminished , but encreased . and that which anselme doth assert , that we shall have a knowledge of the patriarchs , and prophets , and apostles , all that were before us and shall be after us , our predecessors and successors , to me seemes very rational ; for society without acquaintance is not comfortable , and my thinks the scripture doth hint thus much ; if peter and iames , having but a glimpse of glory ( when our lord was transfigured on the mount ) were able to know moses and elias whom they had never seen before : how much more shall we , being infinitely irradiated , and enlightened with the sun of righteousnesse , know all the saints , though we were never acquainted with them before ? and this will be very comfortable . certainly there shall be nothing wanting that may compleate the saints happiness . now that this glorious inheritance is the saints prerogative , i shall evince by two arguments . it is so , 1. in respect of the many obligations that lie upon god for performing this . as , 1. in regard of his promise , tit. 1.2 . in hope of eternal life which god that cannot lie hath promised . gods promise is better then any mans bond . 2. in regard of his oath . he who is truth hath sworne , heb. 6.17 . 3. in regard of the price that is paid for it , christs blood . heaven is not only a promised possession , but a purchased possession , eph. 1.14 . 4. in regard of christs prayer for it : father i will that they also whom thou hast given me , be with me where i am . * now god can deny christ nothing being the onely favourite . i know thou alwayes hearest me , joh. 11.42 . 5. in regard of christs ascension . he is gone before to take possession of heaven for us . he is now making preparations against our coming , joh. 14.2 . i go before to prepare a place for you . we reade that our lord sent two of his disciples before to make ready a large upper roome for the passeover , mar. 14.15 . so jesus christ is gone before to make ready a large upper roome in heaven for the saints . 6. in regard of the anticipation of the spirit in the hearts of the godly , giving them an assurance of , and stirring up in them passionate desires after this glorious inheritance ; hence it is , we read of the earnest of the spirit , 2 cor. 1.22 . and the first-fruits of the spirit , rom. 8.23 . and the seale of the spirit , eph. 1.13 . god doth not still his children with rattles . heaven is already begun in a beleever , so that the inheritance is certaine . you see how many obligations lie upon god ; and to speak with reverence , i● stands not onely upon gods mercy , but upon his faithfulness to make all this good to us . the second argument is in respect of the union which the saints have with jesus christ. they are members of christ , therefore they must have a part in this blessed inheritance ; the members must be where the head is . indeed , the arminians tell us , that a justified person may fall finally from grace , and so his union with christ may be dissolved , and the inheritance lost . but how absurd is this doctrine ? is christ divided ? can he lose a member of his body ? then his body is not perfect ; for how can that body be perfect which wants a limb ? and if christ may lose one member from his body , why not as well all by the same reason ? and so he shall be an head without a body ; but be assured , the union with christ cannot be broken * , ioh. 17.12 . and so long the inheritance cannot be lost . what was said of christs natural body , is as true of his mystical : a bone of it shall not be broken . look how every bone and limb of christs natural body was raised up out of the grave , and carried into heaven : so shall every member of his mystical body , joyned to him by the eternal spirit , be carried up into glory . feare not , o ye saints , neither sinne nor satan can dissolve your union with christ , nor by consequence hinder you of that blessed place where your head is . quest. here it will be asked , who shall ascend into the hill of the lord ? psal. 24.3 . who shall be a citizen of this new hierusalem , which is above ? answ. the new creature : this you reade of , 2 cor. 5. vers . 17. this new creature doth disponere ad coelum , prepare for the new hierusalem . this is the divine and curious artifice of the holy ghost in our hearts , forming christ in us : the same holy ghost that overshadowed the virgin mary , and formed the humane nature of christ in her wombe , doth work and produce this new creature . o thou blessed man and woman , in whom this new creature is formed ! i may say to thee as the angel to mary : that which is conceived in thee is of the holy ghost : of all god's creatures , the new creature is the best . then let me aske , art thou a new creature ? art thou a scion , cut off from the wilde olive of nature , and ingrafted into a new stock , the tree of life ? hath god defaced , and dismantled the old man in thee ? doth some limbe drop off every day ? hast thou a new heart ? ezek. 36. verse 26. till then , thou art not fit for the new heaven : art thou new all over ? hast thou a new eye , to discerne the things that differ ? hast thou a new appetite ? doth the pulse of thy soul beate after christ ? it is onely the new creature , which shall be heire of the new hierusalem . when thou wert sailing to hell , ( for we have both winde and tyde to carry us thither ) hath the north and south-winde awaked ? hath the gale of the spirit blown upon thee , and turned thy course ? art thou now sailing to a new port ? hath the seale of the word stamped a new and heavenly print upon thee ? then i am speaking all this while to thee , this blessed inheritance is entailed upon thee . but if thou art an old sinner , expect that heaven should be kept as paradise , with a flaming sword , that thou mayest not enter : be assured , god will never put the new wine of glory into an old musty bottle . heaven is not like noah's arke that received cleane beasts into it , and uncleane * : this inheritance doth not receive all comers . it is only the wheat that goes into christs garner , what hath the chaffe to do there ? this inheritance is only for them that are sanctified , act. 20.32 . is thy heart consecrated ground ? we read that in the time of ezra after the returne of the people from the captivity , some who were ambitious of the priesthood , sought the writings of the genealogies , but they were not found among the numbers of the priests , therefore they were put by as polluted from the priesthood * : so whosoever they be that think to have a part in this blessed place , if their names be not found ; that is , if they are not new creatures , they shall be put away as polluted from this inheritance . chap. x. the fifth prerogative royal. i passe on to the next thing to come , which is . 5. our knowledge shall be clear . knowledge is a beautifull thing ; such was adam's ambition to know more , that by tasting the tree of knowledge , he lost the tree of life : in heaven our knowledge shall be cleare . religion is a continued riddle ; many things we have now but in the notion , which then we shall see perfectly ; now we know but in part * . the best christian hath a vaile upon his eye , as the iews have upon their heart ; hereafter the vaile shall be taken off . here we see through a glasse darkly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a riddle , or mystery ; then face to face : that is , clearly . there are five mysteries which god will clear up to us when we are in heaven . 1. the great mystery of the trinity : this we know but in part . unity in trinity , and trinity in unity , where one makes three , and three make but one : this is bad arithmetick , but good divinity ; we have but dark conceptions of it : it is a mystery so deep , that we may soon wade beyond our depth . augustine being to write his books of the trinity , was taught modesty by a childe , who was lading the sea into a little spoon ; to whom augustine said , that he laboured in vaine , for his little spoone would not containe the sea ; to whom the childe answered , my little spoone will sooner hold this vast ocean , then your shallow brain can containe the depth of the trinity . how little a portion is known of god ? if iob asked the question , who can understand the thunder ? we may much more ask , wo can understand the trinity ? but in heaven we shall see god as he is * , that is , perfectly . quest. but shall every saint enjoy god so perfectly that he shall have the same knowledge that god hath . answ. the infinite essence of god shall app●ar to the saints tota , but not totaliter * ; we shall have a full knowledge of god , but not know him fully , yet we shall take in so much of god as our humane nature is capable of ; it will be a bright and a glorious knowledge : here we know him but ab effectu , by his power , wisdom , mercy : we see but his back-parts , there we shall see him face to face . 2. the mystery of the incarnation , * christ assuming our humane nature , and marrying it to the divine . therefore call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god-man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god with us . a mystery which the angels in heaven adore * . god said , the man is become as one of us , gen. 3.22 . but now we may say , god himselfe is become as one of us ! it was not only mirandum , but miraculum . there was nothing within the sphere of natural causes to produce it . the incarnation of christ is catena aurea , a golden chaine made up of several links of miracles . for instance , that the creatour of heaven should become a creature ; * that eternity should be born ; that he whom the heaven of heavens cannot containe , should be enclosed in the womb ; that he who thunders in the clouds , should crie in the cradle * ; that he who rules the starres , should suck the breasts ; that he who upholds all things by the word of his power , * should himself be upheld ; that a virgin should conceive , that christ should be made of a woman and of that woman which himself made ; that the creature should give a being to the creatour ; that the starre should give light to the sunne ; that the branch should beare the vine ; that the mother should be younger then the childe she bare , and the childe in the womb bigger then the mother ; that he who is a spirit should be made flesh ; that christ should be without father and without mother , yet have both , without mother in the god-head , without father in the man-hood ; that christ being incarnate should have two natures ( the divine and humane ) and yet but one person ; that the divine nature should not be infused into the humane , nor the humane mixed with the divine , yet assumed into the person of the sonne of god , the humane nature not god , yet one with god. here is , i say , a chaine of miracles . i acknowledge the mercy of the incarnation was great , we having now both affinity and consanguinity with jesus christ ; christs incarnation is the saints inauguration . the love of christ in the incarnation was great ; for herein he did set a patterne without a parallel , in clothing himself with our flesh , which is but walking ashes ; he hath sowed as it were sackcloth to cloth of gold , the humanity to the deity . but though the incarnation be so rich a blessing , yet it is hard to say which is greater , the mercy or the mystery * . it is a sacred depth , how doth it transcend reason , and even puzzle faith , we know but in part we see this only in a glasse darkly , but in heaven our knowledge shall be cleared up , we shall fully understand this divine riddle . 3. the mystery of scripture : the hard knots of scripture shall be untied , and darke prophecies fulfilled . there is a sacred depth in scripture which we must adore : some places of scripture are hard in the sense , others dark in the phrase , and cannot well be translated in regard of ambiguity ; one hebrew word having such various and sometimes contrary significations , that it is very difficult to know which is the genuine sense . as it is with a traveller which is not skilled in his way , when he comes to a turning where the way parts , he is at a stand , and knowes not which way to take ; i might give some instances . it is true , all things purely necessary in the word of god , are cleare : but there are some sacred depths that we cannot fathom , and this may make us long after heaven , when our light shall be clear . so for prophecies , some are very abstruse and profound ; divines may shoot their arrowes , but it is hard to say how neare they come to the mark : 't is dubious whether in such a particular age and century of the church , such a prophecie was fulfilled . the iewes have a saying when they meet with an hard scripture they understand not , elias veniet & solvet nodos : elias will come and interpret these things to us ; we expect not elias , but when we are in heaven we shall understand prophecies , our knowledg shall be clear . 4. the great mystery of providence shall be cleared up . providence is regina mundi , the queen of the world ; it is the hand that turns all the wheels in the universe ; chrysostome calls it the pilot that steeres the ship of the creation . providences are often darke ; god writes sometimes in short-hand ▪ the characters of providence are so various and strange , and our eyes are so dimme , that we know not what to make of providence : hence we are ready to censure that which we do not understand : we think that things are very excentrick and disorderly ; gods providence is sometimes secret ▪ alwayes wise . the dispensations of providence are often sad , judgement beginning at the house of god , and the just man perishing in his righteousnesse , eccles. 7.15 . that is , while he is pursuing a righteous cause : though his way be pious , it is not alwayes prosperous : and on the other side , those that work wickednesse are set up , yea , they that tempt god are delivered , mal. 3.15 . though now our candle be in a dark lanthorn , and the people of god cannot tell what god is a doing , yet when they are in heaven they shall see the reason of these transactions * : they shall see that every providence served for the fulfilling of gods promise , viz. that all things shall work together for good , rom. 8.28 . in a watch the wheeles seeme to move crosse one to another , but all carry on the motion of the watch , all serve to make the alarm strike ; so the wheeles of providence seeme to move crosse , but all shall carry on the good of the elect ; all the lines shall meet at last in the centre of the promise ; in heaven , as we shall see mercy and justice , so we shall see promises , and providences kissing each other : our light shall be cleare . when a man is at the bottome of an hill , he cannot see very farre : but when he is on the top , he may see many miles distant . here the saints of god are in the valley of tears , they are at the bottome of the hill , and cannot tell what god is a doing : but when they come to heaven , and shall be on the top of the mount , they shall see all the glorious transactions of gods providence ; never a providence but they shall see either a wonder or a mercy wrapt up in it . a limner at the first makes but a rude draught in the picture , here an eye , there an hand ; but when he hath limn'd it out in all its parts and lineaments , and laid them in their colours , it 's beautifull to behold . we that live in this age of the church , see but a rude draught , as it were some dark pieces of gods providence represented , and it is impossible that we should judge of gods work by pieces ; but when we come to heaven & see the full body and portraiture of gods providence drawne out in its vive colours , it will be a most glorious sight to behold : providence shall be unridled . 5. the mystery of hearts . we shall see an heart anatomy , eccles. 12.14 . for god shall bring every work into judgment with every secret thing . we shall see the designes and cabinet-counsels of mens hearts discovered ; then the hypocrites mask shall fall off . o the black conclave that is in the heart of man * ; the heart is deep : it may be compared to a river , which hath faire streames running on the top , but when this river comes to be drained , there lies abundance of vermine at the bottome : thus it is with mans heart , there are fair streames running on the top , a civil life , a religious profession ; but at the day of judgement , when god shall draine this river ▪ and make a discovery of hearts , then all the vermine of ambition , covetousnesse , shall appeare , all shall come out : then we shall see whether iehu's designe was zeal for god , or the kingdome : we shall see clearly whether iezabel had more minde to keep a fast , or to get naboths vineyard : then we shall see whether herod had more minde to worship christ , or to worry him ; all the secrets of mens hearts shall be laid open : me thinks , it would be worth dying to see this sight . we shall then see who is the achan , who the iudas ; the womens paint falls off from their faces , when they come neere the fire ; before the scorching heat of gods justice , the hypocrites paint will drop off ▪ and the treason hid in the heart will be visible : these mysteries will god reveal to us : our knowledge shall be clear . chap. xi . the sixth prerogative royal. the next priviledge , is , our love shall be perfect : * love is the jewell with which christ's bride is adorned : in one sense it is more excellent then faith ; for love never ceaseth , 1 cor. 13.8 . the spouse shall put off her jewel of faith , when she goes to heaven ; but she shall never put off her jewel of love : love shall be perfect . 1. our love to god shall be perfect : the saints love shall be joyned with reverence , for a filial disposition shall remaine , but there shall be no servile feare in heaven : horrour and trembling is proper to the damned in hell ; though in heaven there shall be a reverencing fear , yet a rejoycing fear : we shall see that in god which will work such a delight that we cannot but love him . and this love to god shall be , 1. a fervent love : we love him here secundùm studium , there secundùm actum , as the schoolmen speak : our love to god in this life is rather a desire , but in heaven the smoak of desire shall be blown up into a flame of love , we shall love god with an intensenesse of love : here our love is lukewarme , and sometimes frozen : a childe of god weeps that he can love god no more ; but there is a time shortly coming when our love to god shall be fervent , it shall burn as hot as it can ; the damned shall be in a flame of fire , the elect in a flame of love . 2. a fixed-love : alas , how soon is our love taken off from god! other objects presenting themselves steal away our love . your goodnesse is like a morning cloud , and as the early dew it goeth away * : in the morning you shall see the grasse covered with drops of dew , as so many pearls , but before noon all is vanished : so is it with our love to god : perhaps at a sermon , when our affections are stirred , the heart melts in love : and at a sacrament , when we see christs blood as it were trickling downe upon the crosse , some love-drops fall from the heart ; but , within a few dayes all is vanished , and we have lost our first love , this is matter of humiliation while we live . but o ye saints , comfort your selves , in heaven your love shall be fixed , as well as fervent ; it shall never be taken off from god any more : such beauty and excellency shall shine in god , that as a divine loadstone it will be alwayes drawing our eyes and hearts after him . 2. our love to the saints shall be perfect : love is a sweet harmony , a tuning and chiming together of affections . * it is our duty to love the saints , 1. though they are of bad dispositions ; sometimes their nature is so rugged & unhewn , that grace doth not cast forth such a lustre ; it is like a gold ring on a leprous hand , or a diamond set in iron : yet if there be any thing of christ , it is our duty to love it . 2. though they in some things differ from us , yet if we see christ's image and portraiture drawn upon their hearts , we are to separate the precious from the vile . but alas , how defective is this grace ? how little love is there among gods people ? herod and pilate can agree : wicked men unite , when saints divide . for the divisions of england there are great thoughts of heart . contentions were never more hot , love never more cold . many there are whose musick consists all in discords , whose harp is the crosse ; that pretend to love truth , but hate peace , * divisions are satans powder-plot , to blow up religion . sin brought forth separation , and this daughter of separation hath brought forth the grand-childe of division . for these things there are great searchings of heart . it were not strange to hear the harlot say , let the childe be divided ; but to heare the mother of the child say so , this is sad . if pope , cardinall , jesuite , all conspire against the church of god , it were not strange ; but for one saint to persecute another , this is strange . for a wolfe to worry a lamb is usuall ; but for a lamb to worry a lamb is unnatural . for christs lily to be among the thorns , is ordinary ; but for this lily to become a thorne , to teare and fetch blood of it self , this is strange ! how will christ take this at our hands ? would he not have his coat rent , and will he have his body rent ? oh that i could speak here weeping : well , this will be a foyl to set off heaven the more ; there is a time shortly coming , when our love shall be perfect , there shall be no difference of judgement in heaven ; there the saints shall be all of a piece . though we fall out by the way , and about the way , we shall all agree in the journies end . when once the blessed harp of christs voice hath sounded in the ears of the saints , the evill spirit shall be quite driven away . when our strings shall be wound up to the highest peg of glory , you shall never hear any more discord in the saints musick . in heaven there shall be a perfect harmony . chap. xii . the seventh prerogative royal. the next glorious priviledge to come , is the resurrection of our bodies . this is an article of our faith . now for the illustration of this , there are three things considerable : 1. that there ●s such a thing as the resurrection . 2. that this is not yet past . 3. that the same body that dies shall rise again . 1. i shall prove the proposition , that there is a resurrection * of the body . there are some of the sadduces opinion , that there is no resurrection , then let us eat and drink , for to morrow we die , 1 cor. 15.32 . to what purpose are all our prayers and tears ? and indeed it were well for them who are in their life-time as bruit beasts , if it might be with them as beasts after death ; but there is a resurrection of the body * , as well as an ascension of the soul * ; which i shall prove by two arguments . 1. because christ is risen , therefore we must rise : the head being raised , the rest of the body shal not alwayes lye in the grave , for then it would be an head without a body : his rising is a pledge of our resurrection , 1 thes. 4.14 . 2. ex aequo , in regard of justice ▪ and equity ; the bodies of the wicked have been weapons of unrighteousnesse , and have joyned with the soul in sinne ; their eyes have been a casement to let in vanity , their hands have been full of bribes , their feet have been swift to shed blood ; therefore justice and equity require that they should rise again , and their bodies be punished with their souls . againe , the bodies of the saints have been members of holinesse : their eyes have dropped down tears for sinne , their hands have relieved the poor , their tongues have been trumpets of gods praise , therefore justice and equity require that they should rise again , that their bodies as well as their soules may be crown'd : there must be a resurrection , else how should there be a remuneration ? we are more sure to arise out of our graves then out of our beds : the bodies of the wicked are lockt up in the grave as in a prison , that they may not infest the church of god ; and at the day of judgement they shall be brought out of the prison to tryall : and the bodies of the saints are laid in the grave as in a bed of perfume , where they mellow and ripen against the resurrection . noah's olive-tree springing after the flood , the blossoming of aaron's dry rod , the flesh and sinews coming to ezekiel's dry bones , what were these but lively emblems of the resurrection ? 2. that this resurrection is not yet past : some hold that it is past , and make the resurrection to be nothing else but regeneration , which is call'd a rising from sinne , and a being risen with christ * ; and do affirme , that there is no other resurrection but this ; and that only the soul is with god in happinesse , not the body . of this opinion were hymeneus and philetus , 2 tim. 2.18 . but the rising from sinne is call'd the first resurection , rev. 1.6 . which implies that there is a second resurrection ; and that second i shall prove out of dan. 12.2 . and many of them that sleep in the dust of the earth shall awake ; he doth not say , they are already awake , but they shall awake . and iohn 5.28 . the houre is coming in which all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . observe , christ doth not say , they are come forth of the grave already , but they shall come forth . here a question may be moved , whether the bodies of some of the saints are not in heaven already , then it will seem that their resurrection is not yet to come ? as we read that elias was taken up to heaven in a fiery chariot : and enoch , heb. 11.5 . was translated , that he might not see death . answ. i know the question is controverted among divines : but there are some reasons do perswade me that enoch and elias are not yet bodily in heaven , nor shall be till the resurrection of all flesh , when the rest of the elect , like a precious crop , being fully ripe , shall be translated into glory . the first is heb. 11.13 . where it is said , these all died in faith , where enoch was included . now why we should restraine this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these , only to abel , noah , abraham , and not also to enoch , i see no rational ground . quest. but is it not said , he was translated , that he might not see death ? how can these two stand together , that enoch died , yet he did not see death ? answ. this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might not see death , i conceive , ( with some divines ) the meaning is , that he might not see it in that painful and horrid manner as others : his soule had an easie and joyful passage out of his body ; he died not after the common manner of men ; so saith peter martyr . seeing and feeling , are in scripture oft exegetical , the one is put for the other , as rom. 7.23 . i see a law in my members , that is , i feel a law . 2. my second argument , is , 1 iohn 3.2 . it doth not yet appeare what we shall be , but we know , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he shall appeare , we shall be like him . we read in scripture but of two appearings of christ , his appearing in the flesh , and his appearing at the day of judgment . now his appearing in this text , must needs be meant of his last appearing ; and what then ? then saith the apostle , we shall be like him , that is , in our bodies , phil. 3.21 . the spirits of just men being already made perfect , heb. 12.23 . whence i infer , enoch is not yet ascended bodily into heaven , because none of the bodies of the saints shall be fully made like christ till his second appearing . 3. besides this may be added the judgement of many of the fathers , who were pious and learned . it is not probable that enoch and elias should be taken up in their bodies into heaven , saith peter martyr , and he urgeth that saying of our lord , * no man hath ascended into heaven , ( that is , saith he , corporeally ) but the son of man that descended from heaven . of this opinion also is oecolampadius , martinus borrhaeus , and learned doctor fulk , who in his marginal notes upon the 11th . to the hebrews , hath this descant . it appeareth not , saith he , that enoch now liveth in body , no more then moses , but that he was translated by god out of the world , and died not after the common manner of men . and concerning eliah , the same reverend authour hath this passage , it is evident , that he was taken up alive , but not that he continueth alive . and again , because we read expresly , that he was taken up into heaven , 2 king. 2.11 . it is certaine , ( saith he ) that his body was not carried into heaven . christ being the first that in perfect humanity ascended thither : 1 cor. 15.20 . christ is become the first-fruits of them that sleep : he is called the first-fruits , not only because he was the most excellent , and sanctified the rest , but because he was the first cluster which was gathered , the first that went up in a corporeal manner into the seat of the blessed . for my part , i see not how christ could properly be called the first-fruits ; if enoch , and eliah were bodily in heaven before him . hence we see that the resurrection is yet to come . 3. the third thing is , that at the resurrection every soul shal have its own body : the same body that dies shall arise . some hold that the soul shall be cloathed with a new body , but then it were improper to call it a resurrection of the body , it should be rather a creation . it was a custome in the african churches * , to say , i believe the resurrection hujus carnis , of this body . i confesse , the doctrine of the resurrection is such , that it is too deep for reason to wade here , you must let faith swim . for instance , suppose a man dying , is cast into the sea , several fishes come and devour him , the substance of his body goes into these fishes , afterwards the fishes are taken and eaten , and the substance of these fishes goes into several men ; now how this body , thus devoured , and as it were crumbled into a thousand fractions should be raised idem numero , the same numerical body , is infinitely above reason to imagine , we have scarce faith enough to believe it . quest. how can this be ? answ. to such i say as our blessed saviour , matth. 22.29 . ye do erre , not knowing the scriptures , nor the power of god. 1. not knowing the scriptures : the scripture tells us expresly , that the same body that dies shall rise again , iob 19.26 . in my flesh shall i see god , not in another flesh . and vers . 27. my eyes shall behold him , not other eyes . so 1 cor. 15.53 . this mortal shall put on immortality * : not another mortall , but this mortall . and 2 cor. 5.10 . that every one may receive the things done in his body , &c. not in another body . death in scripture is called a sleep ; it is farre easier with god to raise the body , then it is for us to awake a man when he is asleep . 2. ye erre not knowing the power of god : that god who of nothing created all things , cannot he reduce many things to one thing ? when the body is gone into a thousand substances , cannot he make an abstraction , and bring that body together againe ? do we not see the chymist can out of several metals mingled together , as gold , silver , alcumy , extract the one from the other , the silver from the gold , the alcumy from the silver , and can reduce every metall to its own species or kinde : and shall we not much more believe , that when our bodies are mingled and confounded with other substances , the wise god is able to make a divine extraction , and re-invest every soul with its own body ? use 1. this is comfort to a childe of god : as christ said to martha , john 11.23 . thy brother shall rise againe : so i say to thee , thy body shall rise again . the body is sensible of joy as well as the soul ; and indeed , we shall not be perfect in glory till our bodies be re-united to our souls . therefore in scripture , the doctrine of the resurrection is made matter of joy and triumph , isa. 26.19 . the dead men shall live , together with my dead body shall they arise : awake & sing ye that dwell in the dust . death is as it were the fall of the leafe , but our bones shall flourish as an herb , in the spring of the resurrection . that body wich is mouldred to dust shall revive . sometimes the saints do sowe the land with their bodies , psal. 142.7 . and water it with their blood , psal. 79.3 . but these bodies , whether imprisoned , beheaded , sawn asunder , shall arise and sit down with christ upon the throne . o consider what joy will there be at the re-uniting of the body and soul at the resurrection . as there will be a sad meeting of the body and soul of the wicked , they shall be joyned together as briars to scratch , and teare one another : so what unspeakable joy will there be at the meeting together of the soul and body of the saints ? how will they greet one another ( they two being the nearest acquaintance that ever were ? ) what a welcome will the soul give to the body ? o blessed body , thou didst suffer thy self to be martyrd , and crucified , thou wert kept under by watchings , fastings , &c. when i prayed thou didst attend my prayers with hands lifted up and knees bowed down . thou wert willing to suffer with me , and now thou shalt reigne with me ; cheare up thy self my deare friend ; thou wert sowne as seed in the dust of the earth with ignominy , but now art raised in glory ; thou wert sowen a natural body , but now art raised a spiritual body . * o my dear body , i will enter into thee again as an heavenly sparckle , and thou shalt cloath me againe as a glorious vestment ; i will ( i say ) enter into thee againe , and both of us will enter into our masters joy . use 2. it shews the great love and respect god bears to the weakest believer ▪ god wil not glorifie the bodies of his dearest and most eminent saints , not the patriarchs or prophets , not the body of moses , elias , till thou risest out of thy grave . god is like a master of a feast , that stayes till all his guests are come . abraham the father of the faithful , must not sit down bodily in heaven , till all his children are born ; and the body of every saint perfectly mellow and ripe for the resurrection . 3. if the bodies of the saints must arise , then consecrate your bodies to the service of god : these bodies must be made one with christs body . the apostle makes this use of the doctrine of the resurrection , 1 cor. 6.14 . and god hath both raised up the lord , and will also raise up us by his own power : there is the doctrine . know ye not that your bodies are the members of christ ? shall i then take the members of christ , and make them the members of an harlot ? ver . 15. there is the use. it is enough for wicked men , to adulterate and defile their bodies . the drunkard makes his body a tunnel for the wine and strong drink to run thorow . the epicure makes his body a living tombe to bury the good creatures of god. the adulterer makes his body a stewes . the body is called a vessell in scripture * ; these vessels will be found musty at the resurrection , fit only to hold that wine which you read of ▪ psal. 75.8 . in the hand of the lord there is a cup , and the wine is red ; this is the wine of gods wrath . it is enough for those bodies to be defiled which shall be joyned to the devil : but you that are believers , that expect your bodies shall be joyned with christs body ; oh cleanse these vessels ; take heed of putting your bodies to any impure services . present your bodies a living sacrifice , rom. 12.1 . have a care to keep all the passages and cinque-ports ; sometimes the devil comes in at the eye ; therefore iob made a covenant with his eyes : and goes out at the tongue ; therefore david set a watch before his lips : surely those that have their hearts sprinkled from an evil conscience , that is , the guilt of known sinne , will have a care to have their bodies washed with cleane water * . chap. xiii . the eighth prerogative royal. i proceed now to the next priviledge which is to come , viz. the bodies of the saints shall be enamel'd with glory . in this life the body is infirme , physicians have much ado to piece it up ; it is like a picture out of frame , or an house out of repaire , every storm of sicknesse it raines thorow . o anima , quàm deforme hospitium nacta es ! how doth the excellent soul oft lodge in a deform'd body ? the body is like a piece of rotten wood , diseases like wormes breed there , feavers , plurisies , aches , &c. but this body shall be made glorious at the resurrection , it shall neither have diseases nor defects ; leah shall no more complain of her blear eyes , nor barzillai of his lamenesse . there are five properties of the glorified bodies . 1. they shall be agil and nimble : the bodies of the saints on earth are heavy in their motion , and subject to wearinesse , but in heaven there shal be no elementary gravity hindering , but our bodies being refined , shall be swift and facile in their motion , and made fit to ascend , as the body of elias . in this life the body is a great hindrance to the soule in its operation , the spirit is willing , but the flesh is weak . the soul may bring its action against the body , when the soul would flie up to christ , the body as a leaden lump keeps it down ; 't is vivum sepulchrum : but there is a time coming when it shall be otherwise ; the bodies of the saints shall be agil and lively , they shall be made fully subject to the soul , and so no way impede or hinder the soul in its motion . 2. the bodies of the saints shall be transparent , full of clarity and brightnesse ; as christs body when it was transfigured , matth. 17.2 . our bodies shall have a divine lustre put upon them : here they are as iron when it is rusty , there they shall be as iron when it is filed and made bright : they shall shine , tanquam sol in fulgore , saith augustine , as the sun in its splendour ; nay , seven times brighter , saith chrysostome : here our bodies are as the gold in the oar , drossy and impure ; in heaven they shall be as gold when it spangles and glisters : so cleare shall they be , that the soule may sally out at every part , and sparkle through the body as the wine through the glasse . 3. they shall be amiable ; beauty consists in two things . 1. symmetry and proportion , when all the parts are drawn out in their exact lineaments . 2. complexion when there is a mixture and variety in the colours , white and sanguine : thus the bodies of the saints shall have a transcendency of beauty , put upon them . here the body is call'd a vile body : vile ortu , in its birth and production : * de limo terrae , of the dust of the earth : the earth is the most ignoble element * . and vile officio , in the use that it is put to , the soul oft useth the body as a weapon to fight against god * ; but this vile body shall be ennobled and beautified with glory , it shall be made like christs body * . how beautiful was christs body upon earth , in it there was the purple and the lily , it was a mirrour beauty : * for all deformities of body issue immediately from sinne , but christ being conceived by the holy ghost , and so refined and clarified from all lees and dregs of sin he must needs have a beautiful body , and in this sence he was fairer then the children of men * . christs body , as some writers aver , was so fair by reason of the beauty and grace which did shine in it , that no limner could ever draw it exactly ; and if it was so glorious a body on earth , how great is the lustre of it now in heaven ? that light which shone upon saint paul surpassing the glory of the sunne * ; was no other then the beauty of christs body in heaven ; o then what beauty , and replendency will be put upon the bodies of the saints ! they shall be made like christs glorious body . 4. the bodies of the saints shall be impassible , free from suffering . we read that iob's body was smitten with biles , and paul did beare in his body the marks of the lord iesus , but ere long our bodies shall be impassible : not but that the body when it is glorified , shall have such a passion as is delightful ( for the body is capable of joy ) but no passion that is hurtful , as cold , or famine , it shall not be capable of any noxious impression . 5. they shall be immortall : here our bodies are still dying , quotidiè en im dempta est aliqua pars vitae , & cúm crescit vita , tum decrescit * . it is improper to ask when we shall die , but rather when we shall make an end of dying : first the infancy dies , then the childhood , then youth , then old age , and then we make an end of dying : it is not only the running out of the last sand in the glass that spends it , but all the sands that run out before . death is a worm that is ever feeding at the root of our gourds : but in heaven our mortal shall put on immortality . as it was with adam in innocency , if he had not sinned , such was the excellent temperature and harmony in all the qualities of his body , that it is probable he had not died , but had been translated from paradise to heaven . indeed , bellarmine saith , that adam had died though he had not sinned ; but i know no ground for that assertion , for sinne is made the formal cause of death * : however there 's no such thing disputable in heaven , the bodies there are immortal , luke 20.36 . neither can they die any more . if god made manna ( which is in it selfe corruptible ) to last many hundred years in the golden pot , much more is he able by a divine power , so to consolidate the bodies of the saints , that they shall be preserved to eternity . rev. 21.4 . and there shall be no more death : our bodies shall run parallel with eternity . chap. xiv . the ninth prerogative royal. the next priviledge , is ; we shall be as the angels in heaven , matth. 22.30 . christ doth not say , we shall be angels , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the angels . qu. how is that ? r. not only that we shall not die ; but , in regard of our manner of worship . the angels fulfill the will of god. 1. swiftly . 2. perfectly . 3. chearfully . 1. swiftly : when god sends the angels upon a commission , they do not hesitate or dispute the case with god , but presently obey ▪ the angels are set out by the cherubims , which had wings : this was not to represent their persons ( for spirits have no wings ) but their office ▪ to shew how swift they are in their obedience ; it is as if they had wings , dan. 9.21 . the man gabriel ( this was an angel ) was caused to flie swiftly : as soone as ever god speaks the word , the angels are ambitious to obey ; now in heaven we shall be as the angels . this is a singular comfort to a weak christian : alas , we are not as the angels in this life ; when god commands us upon service , to mourne for sinne , to take up the crosse , o what a dispute is there ? how long is it sometimes ere we can get leave of our hearts to go to prayer ? jesus christ went more willingly to suffer , then we do often to pray : how hardly do we come off in duty ? god had as good almost be without it . oh , but ( if this be our grief ) be of good comfort , in heaven we shall serve god swiftly , we shall be winged in our obedience , we shall be even as the angels . 2. the angels serve god perfectly : they fulfill god's whole will : they leave nothing undone ; when god commands them upon duty , they can shoot to an haires breadth . alas , our services how lame and bedrid are they ? we do things by halves ; in stead of using the world as if we used it not , we pray as if we prayed not , we weep for sinne as if we wept not : how many blemishes are there in our holy things ? as the moon when it shines brightest hath a dark spot in it : how many graines should we want , if christ did not put his merits into the scales ? our duties , like good wine , do relish of a bad cask : the angels pouring sweet odours into the prayers of the saints , rev. 8.3 . sheweth , that in themselves they yield no sweet savour , u●●esse perfum'd with christs incense ; but in heaven we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as the angels , we shall serve god perfectly : how should we long for that time ! 3. the angels serve god chearfully : 't is their heaven to serve god : when they are singing hallelujahs , they are ravished with holy delight : though being spirits they need no food , yet it is their meat and drink to serve god. as adam in innocency , if he had stood though he was set to dresse the garden , and should have been imployed in manufacture , yet this labour would have been without paine and travel , it would have been delightful to him . thus the angels serve god without lassitude and weariness the joy of the lord is their strength . when we shall arive at heaven , we shall in this sense be as the angels , we shall serve god chearfully , we shall 〈◊〉 and not be weary : what a blessed priviledge is this , we that now are accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , as the off-scouring of men , shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the angels ! chap. xv. the tenth prerogative royal. the next priviledge to come is the vi●dication of names . those which have a good conscience , have not alwayes a good name . the old serpent spits his venome at the godly through the mouthes of wicked men : if satan cannot strike his dart into our consciences , he will put a dead flie into our name . the people of god are represented to the world in a very sad manner ; how strangely doth a saint look when he is put in the devils dresse ! as those primitive christians that were cloathed with bears skins , and painted with red devils , iob was represented to the world as an hypocrite , and by his friends too , which went near to him . paul was called a seditious man ; and he suffered in the opinion of some as an evil doer , 2 tim. 2 9. wherein i suffer trouble as an evill doer , even unto bonds : he did not onely bear christs marks in his body , but in his name . our blessed saviour was call'd a deceiver of the people . it hath ever been the manner of the wicked world , to paint gods children in very strange colours . it is a great sinne to defame a saint , it is murder ; better take away his life then his name ; it is a sinne which we can never make him reparation for ; a flaw in a mans credit being like a blot in a white paper , which will never out : the defaming of a saint is no lesse then the defaming of god himselfe ; the saints have gods picture drawn in their hearts ; a man cannot abuse the picture of caesar , without some reflection upon caesars person . well , either god will cleare his peoples innocency here , which he hath promised , psal. 37.6 . and he shall bring forth thy righteousnesse as the light : thy good name may be in a cloud , but it shall not set in a cloud ; or else at the day of judgement , then there shall be a vindication of names . in this life the godly are called the troublers of israel , they are seditious , rebellious , what not ? but a day is shortly coming when god himselfe will proclaime their innocency . believe it , as god will make inquisition for blood , so for names ; the name of a saint is precious in go●s esteem , it is like a statue of gold which the polluted breath of men cannot stain ; and though the wicked may throw dust upon it , yet as god will wipe away tears from the eyes of his people , so he will wipe off the dust from their name . the time is shortly coming when god will say to us , as once to ioshua * , i have rolled away the reproach of egypt from off you : even as it was with christ , the iews rolled a great stone upon him , and as they thought , it was impossible he should rise againe ; but an angel came and rolled away the stone , and he arose in a glorious triumphant manner : so it shall be with the godly , their good name oft lies buried , a stone of obloquy and reproach is rolled upon them ; but at the day of judgement , not an angel , but god himself will roll away the stone , and they shall come forth from among the pots , where they have been blacked and sullied , * as the wings of a dove covered with silver , and her feathers with yellow gold . o what a blessed day will that be , when god himselfe shall be the saints compurgator ! chap. xvi . the eleventh prerogative royall . the next blessed priviledge , is the sentence of absolution . here take notice of two things : 1. the processe in law , rev. 20.12 . the books were opened : it is a metaphor taken from the manner of our courts of judicature , where there is the whole processe , every circumstance traversed , and the witnesses examined : so here , the books are opened , the book of gods account , the book of conscience : now observe another book was opened , which is the book of life ; that is , the book of god's decree , the book of free-grace , the book that hath our names written in it , and our pardon ; and the elect shall be judged out of this book : surely the sentence cannot be dismall , when our husband is judge , and will judge us by the book of life . 2. the sentence it self , matth. 25.34 . come ye blessed of my father : wich implies two things . 1. the saints acquittance : the curse is taken off , they have their discharge in the court of justice and shall have the broad seal of heaven , father , son and holy ghost , all setting their hands to the pardon , and this christ shalll proclaim . 2. it implies the saints instalment . come ye blessed . as if christ should say ; ye are the heirs apparent to the crown of heaven , heaven is your freehold ; come in ye blessed of the lord , enter upon possession . and this sentence can never be reversed to eternity ; but as isaac said , i have blessed him , and he shall be blessed . at the hearing of this comfortable sentence , o with what ineffable joy will the saints be filled ! it will be * like musick in the ear , and a jubily in the heart . even as elizabeth once said to the virgin mary , as soon as the voice of thy salutation sounded in my ears , the babe leaped in my womb for joy : so the heart of a believer will leap in him at the hearing of this blessed sentence , and be ready to leap out of him for joy . o what trembling now among the devils , what triumph among the angels ! chap. xvii . the last prerogative royal. the last priviledge to come is , god will make a publick and honourable mention of all the good which the saints have done . this i ground upon three scriptures , matth. 25.21 . euge , bone serve , well done , thou good and faithful servant . the world maligns and censures ; when we discharge our conscience they say , ill done ; but god will say , well done , thou good and faithful servant ; he will set a trophy of honour upon his people , matth. 25.35 . i was an hungred , and ye gave me meat ; i was a thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye cloathed me , &c. king ahashuerus had his book of records , and when he did read in his book , he took notice of mordecai's good service , and caused him to have publick honour * . be assured , god hath his book of records , and will openly take notice of all the good service you have done , and he himselfe will be the herald to proclaim your praises , 2 cor. 4.5 . then shall every man have praise of god. i speak this the rather , to encourage you in gods service . perhaps thou hast laid out thy selfe for the cause of god , and thou seest providence blows upon it , and thou beginnest to think , it was a desperate venture , all is lost . no : thy faith and zeal is recorded , thy name is taken in heaven , and god will shortly give thee a publick testimonial of honour , well done , thou good and faithful servant . what a whetstone is this to duty ? how should it adde oyl to the flame of our devotion ? thou perhaps hast prayed a great while , and watered this seed with thy teares ; be of good comfort , thy tears are not lost , god bottles them as precious wine , and it is not long before he will open his bottle , and this wine which came from the winepresse of thy eyes , shall sparkle forth in the sight of men and angels . nay , god will not only take notice of what we have done for him , but what we would have done . david had an intention to build god an house , and the lord did interpret it as if he had done it , 1 king. 8.18 . whereas it was in thy heart to build an house unto my name , thou didst well that it was in thine heart * . intentional goodness is recorded , and it shall adde to our crown . what a good god do we serve ! who would ever change such a master ! it were , one would think , enough , that god should give us wages for our work ( especially seeing he gave us ability to work ; ) but that god should applaud us , well done ! think how sweet it will be to heare such a word from god , how amazing and ravishing , when he shall say openly , these are the servants of the most high god , these are they that have feared an oath , that have wept in secret for that which it was not in their power to reform ; these are they that have kept their garments pure , that have valued my favour above life , that did rather choose to honour me then humour men : these are they that were willing to wash off the staines from the face of religion with their blood , and to make my crown flourish though it were in their ashes . well done , good and faithful servants , enter into the joy of your lord. thus shall it be done to them whom god delights to honour . these are those glorious things which are to come : i have led you up to the top of the mount , and given you a prospect of heaven , i have shewn it you at the little end of the perspective ; i shall say of this glory of heaven , as once the queen of sheba of solomons pomp and magnificence * , the half of it hath not been told ; the angels here must be silent . chap. xviii . the first inference drawn from the proposition . it shews us what an high valuation and esteeme we should set upon the godly . they are , we see , men greatly in favour with god , as the angel once proclaimed to daniel * . and they are invested with glorious priviledges ; they are of an heavenly descent , borne of the spirit ; and they are very 〈◊〉 , for they are heires of the kingdome * . god hath not onely laid out some parcels of land , or divided heaven to them , as canaan was divided to israel by lot * . the tribe of iudah to inhabit in one countrey , the tribe of reuben , another , &c. god , i say , doth not parcel out heaven thus to the saints , no ; heaven is theirs with all its perquisites , with all its royalties . there are no enclosures or land-marks in heaven : there can be no confinement , where every thing is infinite : oh what an high value and estimate then should be put upon the saints ! they are heirs ! how doth the world respect great heirs ? what honour then should we give to the godly ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are adopted into all the stately priviledges of heaven ! it is true , an heir in his young age may be kept short , but how rich is he when he is possessed of the inheritance ? how rich shall the saints be , when god shall poure out of his love , and shall empty all the treasures of glory into them ! the saints are jewels , but their worth and riches , is not known ; therefore they are trampled upon by the world . it doth not yet appeare what they shall be : all things are theirs . chap. xix . the second inference drawn from the proposition . it shews us a maine difference between the godly and the wicked ; the godly man hath all his best things to come , the wicked man hath all his worst things to come : as their way is different , so their end ; thou in thy life-time receivedst thy good things * . the wicked have all their good things here ; they have not only what heart can wish , but they have more then heart can wish * : their worst things are to come : why , what is to come ? the apostle answers , 1 thes. 1.10 . wrath to come . and here i shall briefly shew you the wicked mans charter : which consists in five things . §. i. 1. the awakening of conscience : this is to come . conscience is gods deputy in the soul , his viceroy ; a wicked man doth what he can to unthrone conscience , and put it out of office . conscience is gods echo , and sometimes it is so shrill and clamourous , that the sinner cannot endure the noise , but silenceth conscience , and at last by often sinning , conscience begins to be sleepy and seared ; having their conscience seared with an hot iron , 1 tim. 4.2 . this conscience is quiet , but not good , * for the dumbnesse of conscience proceeds from the numbnesse of it * : it is with him as with a sick patient , who having a confluence of diseases upon him , yet being asleep , is insensible of the pain . the conscience of many a man , is like the body of dionysius , so grosse and corpulent , that though they did thrust needles into his flesh , he felt no paine . time was when conscience was tender , but by often sinning he is like the ostrich , that can digest iron ; or as it is said of mithridates , that by often accustoming his body to poyson , it never hurt him , but he could live upon it as his food . that sinne which was before as the wounding of the eye , now is no more then the cutting of the naile . well , there is a time coming when this sleepy conscience shall be awakened . belshazzar was drinking wine in bowls , but there came out fingers on the wall , and his countenance changed * , there conscience began to be awakened . conscience is like a looking-glasse , if it be foul and dusty , you can see nothing in it , but wipe away the dust , and you may see your face in it clearly : there 's a time coming , when god will wipe off the dust from the glasse of a mans conscience , and he shall see his sins clearly represented . conscience is like a lion asleep , when he awakes he roars and tears his prey : when conscience awakes , then it roars upon a sinner , and tears him , as the devil did the man into which he entred ; mark 9.22 . he ●ent him , and threw him into the fire . when moses rod was turned into a serpent , he was afraid , and fled from it ; oh what is it when conscience is turned into a serpent ? conscience is like the bee , if a man doth well , then conscience gives honey , it speaks comfort ; if he do ill , it puts forth a sting : it is called a worm , mark 9.44 . where the worm never dies . it is like prometheus's vulture , it lies ever gnawing : it is gods blood-hound that pursues a man. when the jaylour * saw the prison-doors open , and as he thought the prisoners were missing , he drew his sword and would have killed himselfe : when the eye of conscience is opened , and the sinner begins to look about him for his evidences , faith , repentance , &c. and sees they are missing , he will be ready to kill himselfe : a troubled conscience is the first-fruits of hell ; and indeed it is a lesser hell . that it is so , appears two wayes . 1. by the suffrage of scripture , prov. 18.14 . a wounded spirit who can bear ? a wound in the name , in the estate , in the body , is sad ; but a wound in the conscience , who can bear ? especially when the wound can never be healed : for i speak of such as awake in the night of death . 2. by the experience both of good and bad . 1. by the experience of good men : when the storme hath risen in their conscience ( though afterwards it hath been allayed ) yet for the present they have been in the suburbs of hell . david complaines of his broken bones * , he was like a man that had all his bones out of joynt . what is the matter ? you may see wherein his pain lay , psal. 51.3 . my sin is ever before me ; he was in a spiritual agony : it was not the sword threatned , it was not the death of the childe , but it was the roarings of his conscience , some of gods arrows stuck fast there : though god will not damn his children , yet he may send them to hell in this life . 2. by the experience of bad men , who have been in the perpetual convulsions of conscience : i have sinned , saith iudas : before he was nibling upon the silver bait , the thirty pieces ; but now the hook troubles him , conscience wounds him : such was iudas his horror , being now like a man upon the rack , that he hangs himself to quiet his conscience . this shews what the hell of conscience is , that men account death easie to get rid of conscience , but in * vaine : it is with them as with a sick man , he removes out of one room into another , and changeth the aire , but still he carries his disease with him . thou mayest think , o sinner , to laugh thy sinnes out of countenance ; but what wilt thou do when conscience shall begin to flie upon thee , and shall examine thee with scourgings * ? it is a mercy when conscience is awakened in time , but the misery is when the wound is too late , there being then no balm in gilead . §. ii. the second thing to come , his appearing before the judge ; * for we must all appear before the judgement-seat of christ : hierome thought he ever heard that sounding in his ears , surgite mortui , arise ye dead , & come to judgement . what solemnity is there at an assizes , when the judge comes to the bench , and the trumpets are sounded ? thus christ the judge shall be accompanied with angels and archangels , and the trumpets shall be blown , 1 thes. 4.16 . for the lord himselfe shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god. this is the great and general assizes . then shall christ sit down upon the throne of judicature , holding his sword in his hand , and a flame coming out of his mouth * . now the sinner being summoned before him as a prisoner at bar , he hath his guilt written in his forehead , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned before he comes , i mean in his conscience , which is the consistory or petty sessions : and appearing before christ , he begins to tremble and be amazed with horrour ; and not being covered with christs righteousnesse , for want of a better covering , he cries to the mountains to cover him : * and the kings and the great men said to the mountains and rocks , fall on us , and hide us from the face of him that sits on the throne , and from the wrath of the lamb. nothing so dreadfull as the sight of mercy abused . now the lamb will be turned into a lion ; and he who was once a saviour , will be a judge . §. iii. the third thing to come , is , his charge reade : i will reprove thee , and set thy sinnes in order before thee , psal. 50.21 . as god hath a bottle for tears , so he hath a book to register mens sins , rev. 20.12 . * the books were opened . oh what a black charge will be read against a sinner ; not only the sins which have damnation written in their forehead , as drunkenness , swearing , blasphemy , shall be brought into the charge , but those sinnes which he slighted ; as 1. secret sinnes , such as the world never took notice of : many a man doth not forsake his sins , but grows more cunning : with the vintner , he pulls down the bush , but his heart gives as much vent to sinne as ever ; his care is rather that sinne should be covered then cured : not unlike to him that shuts up his shop-windows , but follows his trade within doors ▪ he sits brooding upon sinne ; he doth with his sins as rachel did with her fathers idols , she put them under her that he might not finde them ; so doth he put his sins in a secret place * : all these sinnes shall be set in order before him : luk. 12.2 . for there is nothing covered that shall not be revealed : god hath a key for the heart * . 2. little sinnes , as the world calls them ; though i know no such thing as little treason ; the majesty against which it is committed , doth accent and inhance the sinne . besides , little sins ( suppose them so ) yet multiplied , become great . what is lesser then a grain of sand , yet when multiplied , what is heavier then the sands of the sea ? a little summe multiplied is great ; a little sinne unrepented of will damne ; as one leak in the ship , if it be not lookt to , will drown * . you would think it is no great matter to forget god , yet , psal. 50.22 . it hath a heavy doom . the non-improvement of talents , the world looks upon as a small thing ; yet we read of him that hid his talent in the earth , mat. 25.25 . he had not spent it , only not trading it , is sentenced . 3. sinnes that in the eye of the world were looked upon as graces ; sinnes that were coloured and masqued over with 〈◊〉 for god and good intentions , &c. men put fine glosses upon their sinnes , that they may obtain credit , and be the more vendible . it is said of alcibiades , that he embroidered a curtaine with lions and eagles , that he might hide the picture under , full of owls and satyres . * so doth satan embroider the curtain with the image of vertue , that he may hide the foul picture of sinne under . the devil is like the spider , first she weaves her web and then hangs the flie in it : so he helps men to weave the web of sinne with religious pretences , and then he hangs them in the snare ; all these sinnes shall be read in the sinners charge , and set in order before him . §. iv. 4. the next thing is , the passing of the sentence , matth. 25.41 . ite maledicti , depart from me , ye cursed . at the hear●●● of this sentence , the heart of a sinner will be rent thorow with horror ; that heart which before would not break with sorrow for sin shall now break with despair . at the pronouncing of this dreadful sentence , depart from me , the sinner would be glad if he could depart from himself , & be annihilated ; o it will be a sad departing ! we use to say , when a man is dead , he is departed ; but this will be a departing without a deceasing . as soon as christ hath pronounced the curse , the sinner will begin to curse himselfe . oh what have i been doing ! i have layn in wait for my own blood * , i have twisted the cord of my own damnation . while he lived , he blessed himselfe ; oh how happy am i , how doth providence smile upon me ! psal. 49.18 . though whiles he lived he blessed his soul , yet when this sentence is passed , he is the first that will curse himself . §. v. 5. the pouring out of the vial , psalm . 75.8 . for in the hand of the lord there is a cup , and the wine is red , it is full of mixture , and he poureth out of the same . this is the sad execution : hell is set out by tophet , isa. 30.33 . which was a place situated neare hierusalem * , where they offered their children in the fire to moloch . a metaphor to figure out the infinite torments of hell : the sinner shall lie in the furnace of gods wrath , and the breath of the lord , as a pair of bellows , shall blow the fire . hell is said to be prepared , as if god had been sitting down to study and devise some exquisite torment : hell is set out in one place by fire * , and in another place by darknesse * ; to shew that hell is a fire without light : the hypocrite while he lived , was all light , no fire , and in hell he shall be all fire , no light ; nothing there to give comfort , no musick but the shriekes of the damned ; no wine but what is burnt with the flame of god's wrath : there shall be weeping , and wailing , and gnashing of teeth . the weeping hypocrite shall go to the place of weeping : while he lived , he lifted up his eyes in a false devotion , and now being in hell he shall lift up his eyes * . he that gnashed his teeth at the godly , shall now have gnashing enough ; before he gnashed in envy , now in despair ; and this for ever . he will burn up the chaff with unquenchable fire , the word unquenchable scorcheth hotter then the fire . * the fire of hell is like that stone in arcadia i have read of , which being once kindled , could not be extinguished . eternity is the hell of hell ; the losse of the soul is irreparable ; if all the angels in heaven should go to make a purse , they could not make up this losse . si rursum corruerit anima , unde reparabitur ? num potest alter christus , aut idem iterum crucifigi * ? when a sinner is in hell , shall another christ be found to die for him , or will the same christ be crucified again ? oh no : they are everlasting burnings . * thus the sinner hath all his worst things to come : but a believer hath all his best things to come , the things which eye hath not seen , nor eare heard , viz the beatificall vision , the crystall streams of joy that run at gods right hand : his heaven is to come . chap. xx. a serious scrutiny about the believers charter . i hear , me thinks , a christian say ▪ great are the priviledges of a beleever , but i fear i have no title to this glorious charter : all depends upon an interest . were there a dispute about our estate , whether such an inheritance did belong to us , we would desire that there should be a triall in law to decide it . here is a large inheritance , things present , and things to come ; but the question is , whether we are the true heirs to whom it belongs ? now for the deciding this , we must seriously examine what right we have to christ ; for all this estate is made over to us through christ : so we finde it in the text ; all things are yours , and ye are christs : there comes in the title . jesus christ is the great magazine and store-house of a christian , he hath purchased heaven in his blood ; now if we can say , we are christs , then we may say , all things are ours . quest. but how shall we know that we are christs ? answ. those that are christs , christ is in them , 2 cor. 13.5 . know ye not that christ is in you ? quest. but how shall we know that ? answ. if we are in the faith ; it is observable , before the apostle had said , know you not that christ is in you , first he puts this query examine whether ye are in the faith ? christ is in you , if you are in the faith : here lies the question , have you faith ? now for the deciding this , i shall do two things : shew you first the essentials of faith , then the consequentials . 1. the essentials of faith . faith ere it be wrought must have some preparatories : there must be some legall bruisings in the soul , some sense of unworthinesse . now to this blessed grace of faith , there are three things especially requisite . §. i. shewing that knowledge is requisite to faith . the first is knowledge . faith is an intelligent grace ; though there may be knowledge without faith , yet there can be no faith without knowledge : they that know thy name will put their trust in thee , psal. 9.10 . philo calls it , fides oculata , quick-sighted faith . knowledge must carry the torch before faith : 2 tim. 1.12 . for i know whom i have believed . as faith without works is dead , so faith without knowledge is blind . devout ignorance damnes : which condemns the church of rome , that think it a piece of their religion to be kept in ignorance ; these set up an altar to an unknown god : they say , ignorance is the mother of devotion ; but sure , where the sun is set in the understanding , there must needs be night in the affections . so necessary is knowledge to the being of faith , that the scripture doth sometimes baptize faith with the name of knowledge ; isa. 53.11 . by his knowledge shall my righteous servant justifie many ; knowledge is put there for faith . now this knowledge of christ which goes before faith , or rather is the embrio and first matter of which faith is formed , consists in four things : the soul through this optick glasse of knowledge , sees 1. a preciousnesse in christ , he is the chief of ten thousand , the pearl of price . christ was never poor but when he had on our rags : there is nothing in christ but what is precious ; he is precious in his name , in his nature , in his influences ; he is called a precious stone * ; he must needs be a precious stone , who hath made us living stones . 2. a fulnesse in christ ; the fulness of the godhead , col. 2.9 . all fulnesse , col. 1.19 . a fulnesse of merit ; his blood able to satisfie his fathers wrath : a fullnesse of spirit ; his grace able to supply our wants ; by the one he doth absolve us , by the other he doth adorn us . 3. a suitablenesse in christ ; that which is good , if it be not adaequatum , suitable , it is not satisfactory : if a man be hungry , bring him fine flowers , this is not suitable , he desires food : if he be sick , bring him musick , this is not suitable , he desires physick : in this sense there is a suitablenesse in christ to the soule ; he is quicquid appetibile , as origen speaks , whatever we can desire . if we hunger and thirst , he is pabulum animae , the food of the soul ; therefore he is called the bread of life . if we are sick unto death , his blood is a sacred balm : he may be compared to the trees of the sanctuary * , which were both for meat , and for medicine . 4. a propensenesse and readinesse in christ to give out his fulnesse : isa. 55.1 . ho , every one that thirsteth , come ye to the waters ; and he that hath no mony , buy and not , &c. behold here , at what a low price doth god set his heavenly blessings ! it is but thirsting , bring but desires . behold the propensenesse in christ to ●●spense and give out his fulnesse : buy without money ; a strange kind of buying ! there 's bounty in christ as well as beauty . as he is all fulnesse , so he is all sweetnesse , of a noble and generous disposition ; he doth not only invite us , but charge us upon pain of death to come in and believe : he threatens us if we will not lay hold of mercy : he waits to be gracious * : this is the lenocinium , and enticer of the affections : this draws the eyes and heart of a sinner after him : what are the blessed promises but christs golden scepter held forth ? what are the motions of the spirit , but jesus christ coming a wooing ? and such a knowledge and sight of christ is necessary to usher in faith : now the soul begins to move towards him ; he sees all this variety of excellency in christ , and withall sees a possibility , nay , a probability of mercy : there is nothing that hinders him , god doth not exclude him unlesse he exclude himself : then he thinks thus , what is it keeps me off from christ ? is it my unworthinesse ? behold , there is merit in christ : is it my wants ? there is enough in the fountain , and jesus christ doth not expect that i should carry any thing to him , but rather that i should bring something from him : he doth not expect that i should carry water to the well , only an empty vessel : why then should not this fulnesse in christ be for me as well as others ? while he is thus parlying with himself , the spirit works a kind of perswasion , that christ is willing that he in particular should taste of this mercy ; then follows the second act which faith puts forth , and that is consent ; well , i will have christ whatever it cost me . §. ii. that consent is requisite to faith . though knowledge be a necessary antecedent to faith , yet it is not enough , there must be secondly consent : faith is seated as well in the heart and will , as in the understanding : as well in the affection , as in the apprehension . with the heart man believes * . scepticks in religion , may have a faith in the head , but not in the heart ; they are more notion , then motion : the soul consents to have christ , and to have him upon his own terms . 1. as an head ; the head hath a double office : it is the fountaine of spirits , and the seat of government : the head is as it were the pilot of the body , it rules and steers it in its motion . the believer consents to have christ not only as an head to send forth spirits , that is comfort ; but as an head to rule : a sinner would take christs promises , but not his laws : he would be under christs benediction , but not under his jurisdiction . a believer consents to have whole christ ; non eligit objectum , he doth not pick and choose ; but as he expects to sit down with christ upon the throne , so he makes his heart christs throne . 2. the believer consents to have christ for better for worse , a naked christ , a persecuted christ : faith sees a beauty and glory in the reproaches of christ * , and will have christ not only in purple but when with iohn baptist he is cloathed in camels haire . faith can embrace the fire , if christ be in it . faith looks upon the crosse as iacobs ladder , to carry him up to heaven : faith saith , blessed be that affliction , welcome that crosse which carries christ upon it . 3. the believer consents to have christ purely for love ; if the wife should give her consent only for her husbands riches , she should marry his estate rather then his person ; * non est amicitia , sed mercatura ; it were not properly to make a marriage with him , but rather to make a merchandise of him : the believer consents for love , * amat christum propter christum , he loves christ for christ : heaven without christ is not a sufficient dowry for a believer : there 's nothing adulterate in his consent , it is not sinister ; there 's nothing forced , it is not for feare ; that were rather constraint then consent : a consent forced will not hold in law , it is voluntary . the beauty of christs person , and the sweetness of his disposition , draws the will , which as the primum mobile or master-wheel , carries the whole soul with it . 4. the believer consents to have christ pro termino interminabili , never to part more ; he desires an uninterrupted communion with him , he will part with life , but not with christ : indeed , death when it slips the knot between the soul and the body , it ties it faster between the soul and christ. 5. the believer doth so consent to have christ as he makes a deed of gift * , resigning up all the interest in himself to christ ; he is willing to lose his own name , and sirname himselfe by the name of christ : to lose his own will , and be wholly at christs dispose : ye are not your own * ; he resigns up his love to christ. in this sense the spouse is said to be a spring * shut up . she hath love for relations , but the best of her love is kept for christ : the world hath the milke of her love , but christ hath the cream of it : the choisest and purest of her love is a spring shut up , it is broached onely for christ to drink . this is the second act of faith . §. iii. opening the nature of recumbency . the third thing is recumbency . the soul having given its consent that the match should be made up , and done it out of choice , now it casts it selfe upon christ as a man that casts himselfe upon the stream to swim , it makes an holy adventure , it clasps about christ , and saith , my lord , my jesus , which is as it were the joyning of hands . this act of recumbency is sometimes in scripture call'd a coming to christ * , sometimes a leaning upon christ * . this is that faith which justifies . now concerning this faith , i shall lay down two rules . 1. that faith justifies not as a formal cause , but purely as an instrument , viz. as it lays hold on christ the blessed object , and fetcheth in his fulnesse : and in this sense it is call'd a precious faith * : the worth lies not in faith , but in christ , on which it doth centre and terminate ; faith in it selfe considered , is not more excellent than other graces . take a piece of wax , and a piece of gold , of the same magnitude , the wax is not valuable with the gold ; but as this wax hangs at the lavell of some will , by vertue of which a great estate is confirmed , and conveighed , so it may be worth many hundred pounds . so faith considered purely in it self , doth challenge nothing more than other graces , nay , in some sense , it is inferiour , it being an empty hand : but as this hand receives the precious almes of christs merits , and is an instrument or channell thorow which the blessed streams of life flow to us from him ; so it doth challenge a superiority above other graces . indeed , some affirme , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very act of believing , without reference to the merits of christ , justifies . to which i shall say but this ; 1. faith cannot justifie as it is an act , for it must have an object : we cannot ( if we make good sense ) separate between the act and the object . what is faith , if it do not fix upon christ , but fancy ? it was not the people of israels looking up that cured them , but the fixing their eye upon the brazen serpent . 2. faith doth not justifie as it is a grace . this were to substitute faith in christs roome , it were to make a christ of faith. faith is a good grace , but a bad christ. 3. not as a work : which must needs be , if ( as some affirme ) it be in lieu of obedience to the moral law. then we should be justified by works , contrary to that , ephes. 2.9 . where the apostle speaks expresly , not of works . so that it is clear , faith's excellency lies in the apprehending and applying the object christ : therefore in scripture we are said to be justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through faith as an instrument deputed * ; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for faith as a formall cause . the second rule is , that faith doth not justifie , as it doth exercise grace . it cannot be denied but faith hath an influence upon the graces ; it is like a silver thred that runnes thorow a chain of pearl : it puts strength and vivacity into all the vertues ; but it doth not justifie under this notion . faith begets obedience : by faith * abraham obeyed : but abraham was not justified as he obeyed , but as he beleeved * . faith works by love , but it doth not justifie as it works by love . for as the sun shines by its brightnesse , not by its heat ; though both are inseparably joyned : so faith and love are tyed together by an indissoluble knot , yet faith doth not justifie as it works by love , but as it layes hold on christ. though faith be accompanied with all the graces , yet in point of justification , it is alone and hath nothing to do with any of the graces . hence that speech of luther ; in the justification of a sinner , christ and faith are alone , tanquam sponsus & spomsa in thalamo ; as the bridegroom and bride in the bed-chamber . faith is never separated from the graces , yet sometimes it is alone . and thus i have shewn you the essentials of faith . §. iv. shewing what are the fruits and products of faith . i proceede to the consequentials of faith . there are many rare and supernatural fruits of faith . 1. faith is an heart-quickning grace , it is the vitall artery of the soul : the just shall live by his faith , hab. 2.4 . when we begin to believe we begin to live . faith grafts the soule into christ , as the cion into the stock , and fetcheth all its sap and juyce from that blessed vine . faith is the great quickner ; it quickens our graces , and our duties . 1. faith quickens our graces ; the spirit of god infuseth all the seeds and habits , but faith is the fountain of all the acts of grace ; it is as the spring in the watch that moves the wheels : not a grace stirs till faith set it a work . how doth love work ? by faith ! when i apprehend christs love , this doth pullize and draw up my love to him again . how doth humility work ? by faith ! faith humbles the soul ; it hath a double aspect , it looks upon sin , and a sight of sin humbles : it looks upon free-grace , and a sight of mercy humbles . how doth patience work ? by faith * ! if i believe god is a wise god , who knowes what is best for me , and can deliver not onely from affliction , but by affliction : this spins out patience . thus faith is not only viva , but vivifica : it puts forth a divine energy and operation into all the graces . 2. faith animates and quickens our duties . what was the blood of bulls and goats to take away sin * ? it was their faith in the messiah , that made their dead sacrifices become living services . what are ordinances , but a dumb shew , without the breathings of faith in them ? therefore in scripture it is called , the prayer of faith * , the hearing of faith * , and the obedience of faith * , dead things have no beauty in them , it is faith that quickens and beautifies . 2. faith is an heart-purifying grace : having purified their hearts by faith , acts 15.9 . faith is a virgin-grace , of a pure and heavenly nature . faith is in the soule as lightning in the air , which purgeth ; as fire in the metals , which refines ; as physick in the body , which works out the disease . faith works out pride , self-love , hypocrisie : it consecrates the heart : that which was before the devils thorow-fare , is now made gods enclosure , 1 tim. 3.9 . holding the mystery of faith in a pure conscience . faith is an heavenly plant , which will not grow in an impure soile . faith doth not only justifie , but sanctifie : as it hath one work in heaven , so it hath another work in the heart : he that before was under the power of some hereditary corruption , as soone as faith is wrought there is a sacred vertue coming from christ for the enervating , and weakening that sin : the waters are abated . the woman that did but touch the hemme of christs garment felt vertue coming out of him * . the touch of faith hath an healing power : faith casts the devil out of the castle of the heart , though still he keeps the out-works . satan hath a party in a beleever , but there 's a duel fought every day : and faith will never give over , till , as a prince , it prevails . this is the faith of gods elect * . thou that say'st thou believest , hath thy faith removed the mountain of sin , and cast it into the sea ? what , a beleever , and a drunkard ! a beleever , and a swearer ! a beleever , and an apostate ! for shame , either leave thy sins , or leave thy profession : faith and the love of sin can no more stand together , then two contraries in the same part of the subject gradu intensivo ; as light and darknesse ; faith is an heart-pacifying grace ; peace is the daughter of faith , rom. 5.1 . being justified by faith , we have peace with god , faith is the dove that brings an olive-branch of peace in its mouth ; faith presents god reconciled , and that gives peace . what is it makes heaven , but the smile of god ? faith puts the soul into christ , and there 's peace ; iohn 16. ult . that in me ye may have peace . when the conscience is in a fever , and burns as hell , faith opens the orifice in christs sides , and sucks in his blood , which hath a cooling and pacifying vertue in it . faith gives us peace in trouble , nay , out of trouble . 1. it gives peace in trouble : faith is an heart-pacifying , because an heart-securing grace . when noah was in the ark , he did not fear the deluge : he could sing in the ark. faith shuts a beleever into the ark christ : lead me to the rock which is higher than i , was davids prayer * . faith plants the soul upon this rock . the west-indians built their palaces upon the tops of hills : in the flood the waters covered the hills ; but a beleever is built higher : isa. 33.16 . his place of defence shall be the munition of rocks : but a man may starve upon a rock ; therefore it follows , bread shall be given him , &c. faith builds a christian upon the power , wisdome , faithfulnesse of god : this is the munition of rocks : and it feeds him with the hidden manna of gods love : here is bread given him . the way to be safe in evil times , is to get faith ; this ushers in peace , and it is such a peace as doth garrison the heart , phil. 4.7 . the peace of god shall keep your heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it shall keep it as in a tower or garrison . 2. faith gathers peace out of trouble : joy out of sorrow * , glory out of reproach * . this is the key to samsons riddle , out of the eater came meat ; this explaines that paradox , * can a man gather grapes of thorns , or figs of thistles ? yes , of trials and persecutions faith gathers joy and peace : here are figs of thistles . how were the martyrs ravished in the flames ? the apostles were whipt in prison , but it was with sweet briar . o how sweet is that peace which faith breeds ? it is a plant of the heavenly paradise ; it is a christians festival ; it is his musick : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as chrysostome speaks , the anticipation of heaven . 4. faith is an heart-strengthening grace : a beleever is heart of oke , he is strong to resist tentations , to bear afflictions , to foil corruptions ; he gives check to them , though not full mate . an unbeliever is like reuben , unstable as water , he shall not excell . a state of infidelity , is a state of impotency . a beleever is as ioseph , who though the archers shot at him , his bowe abode in strength . if a christian be to do any thing , he consults with faith ; this is the sinew , which if it be cut , all his strength goes from him . when he is call'd out to suffering , he harnesseth himself with faith , he puts on this coat of maile ; faith layes in suffering strength , furnisheth the soul with suffering promises , musters together suffering graces , propounds suffering rewards . but how comes faith to be so strong ? answ. 1. because it is a piece of gods armour ; it is a shield he puts into our hand : eph. 6.16 . above all , taking the shield of faith : a shield will serve for a brest-plate , a sword , if need be , an helmet ; it defends the head , it guards the vitals ; such a shield is faith. 2. faith brings the strength of christ into the soul ; phil. 4.13 . i can do all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through christ that strengthens me . the strength of faith lies out of it self , it grafts upon another stock . when it would have wisdome , it consults with christ , whose name is wonderful , counsellour ; when it would have strength , it goes to christ , who is call'd the lion of the tribe of iudah . christ is a christians armory , faith is the key that unlocks it . faith hangs upon the lock of christ , all its strength lyes here ; cut it off from this lock , and it is weaker then any other grace . christ may be compared to that tower of david * , on which there hang a thousand bucklers , all shields of mighty men . the faith of all the elect , these shields hang upon christ. faith is an heroicall grace ; the crown of martyrdom is set upon the head of faith . by faith they quenched the violence of the fire * ; the fire overcame their bodies , but their faith overcamr the flame . 5. faith is a life-fructifying grace , it is fruitfull . iulian upbraiding the christians , said , that their motto was only beleeve ; and the papists call us solifidians : indeed , when faith is alone , and views all the rare beauties in christ , then faith sets a low value and esteem upon works : but when faith goes abroad in the world , good works are the handmaids that wait on this queen . though we place faith in the highest orb in matter of justification , yet good works are in conjunction with it in matter of sanctification . 't is no wrong to good works to give faith the upper hand , which goes hand in hand with christ. good works are not separated from faith , only faith challengeth its seniority . faith believes as if it did not work , and it works as if it did not believe . faith hath rachels eye , and leahs womb : rom. 7.4 . that ye should be married to another , even to him who is raised from the dead , that ye should bring forth fruit unto god. faith is that spouse-like grace which marries christ , and good works are the children which faith bears . thus having briefly shewn you the nature of faith , i now come to the reflexive act : have you faith or no ? and here let me turne my self , first to unbelievers , such as cannot find that they have this uniting , this espousing grace ; what shall i say to you ? go home and mourn ; think with your selves , what if you should die this night ? what if god should send you a letter of summons to surrender , what would become of you ? you want that grace which should intitle you to christ and heaven : oh , i say , mourn : yet mourn not as them without hope , for in the use of means you may recover a title . i know it is otherwise in our law-courts ; if a title to an estate be once lost , it can never be recovered : but it is otherwise here ; though thou hast no title to christ to day , yet thou may'st recover a title : thou hast not sin'd away the hope of a title , unless thou hast sinn'd away the sense of sinning . to such as are resolv'd to go on in sinne , i haue not a word to say , they are upon the spur to go to hell : but to you that have been prodigall sonnes , but are now taking up serious resolutions to give a bill of divorce to your sins ; let me encourage you to come to christ , and to throw your selves upon his blood ; for yet a title to heaven is recoverable . object . 1. but saith the sinner , is there hope of mercy for me ? sure this is too good news to be true : i would believe , and repent , but i am a great sinner . ans. and who else doth christ come to save * ? whom doth god justifie but the ungodly * ? did christ take our flesh on him , and not our sins ? 2. but my sins are of no ordinary die ? answ. and is not christs blood of a deeper purple then thy sins ? is there not more vertue in the one , then there can be venom in the other ? what if the devil doth magnifie thy sins , canst not thou magnifie thy physician ? cannot god drown one sea in another , thy sinnes in the ocean of his mercy ? 3. but my sins are of a long standing ? answ. as if christs blood were only for new and fresh wounds ? we read that christ raised not only the daughter of iairus , which was newly* dead , and the widows sonne which was carried forth to burying ; but lazarus , that had layn four dayes in the grave , and began to putrefie : and hath christ lesse vertue now in heaven then he had upon earth ? if thine be an old wound , yet the medicine of christs blood applied by faith , is able to heale it : therefote sink not in these quick-sands of despair . iudas his despair , was worse in some sense then his treason . i would not encourage any to go on in sinne , ( god forbid , ) 't is sad to have old age and old sins . it is hard to pull up an old tree that is rooted , it is easier to cut it downe for the fire ; but let not such despair : god can give an old sinner a new heart , he can make springs in the desart * : have not others been set forth as paterns of mercy , who have come in at the twelfth houre ? therefore break off the league with sinne , throw thy self into christs arms say , lord jesus , thou hast said , * those which come to thee , thou wilt in no case cast out 2. let me turne my self to the people of god , such as upon a serious scrutiny with their own hearts , have ground to beleeve that they have faith , and being in the faith are ingrafted into christ : read over your charter , all things are yours : things present , and to come : you are the heirs on which god hath setled all these glorious priviledges give wine , saith solomon , to them that are of heavy hearts * . but while i am going to pour in this wine of consolation , me thinks , i hear the christian sadly disputing against himself , that he hath no right to this charter . chap. xxi . the beleevers objections answered . there are three great objections which he makes : object . 1. alas , saith he , i cannot tell whether i have faith or no ? answ. hast thou no faith ? how didst thou come to see it ? a blind man cannot see : thou canst not see the want of grace , but by the light of grace . quest. but sure , if i had faith i should discern it ? ans. 1. thou mayest have faith , and not know it : a man may seek for that sometimes which he hath in his hand . mary was with christ , she saw him , she spake with him , yet her eyes were held that she did not know it was christ : the child lives in the womb , yet doth not know that it lives . 2. faith oft lies hid in the heart , and we see it not for want of search ; the fire lies hid in the embers , but blow aside the ashes , and it is discernable : faith may be hid under fears , temptations ; but blow away the ashes . thou prizest faith ; hadst thou a thousand jewels lying by , thou would'st part with all for this jewel : no man can prize grace but he that hath it . thou desirest faith , the true desire of faith is faith . thou mournest for want of faith ; dispute not , but beleeve ; what are these tears but the seeds of faith ? object . 2. but my faith is weak , the hand of it so trembles , that i fear it will hardly lay hold upon christ ? answ. there are seven things which i shall say in reply to this . 1. a little faith is faith ; as a sparkle of fire is fire : though the pearl of faith be little , if it be a true pearl , it shines in gods eyes . this little grace is the seed of god * , and it shall never die , but live as a sparkle in the main sea . 2 a weak faith will entitle us to christ as well as a stronger . to them that have obtained like precious faith , 2 pet. 1.1 not but that there are degrees of faith ; as faith purifies , so all faith is not alike one is more then another ; but as faith justifies , saith is alike precious ; the weakest faith justifies as well as the faith of the most eminent saint ; a weak hand will receive the almes : for a man to doubt of his grace because it is weak , is rather to rely upon grace , then upon christ. 3. the promise is not made to strong faith , but to true . the promise doth not say , who ever hath a faith that can remove mountains , that can stop the mouth of lions , shall be saved ; but whoever believes , be his faith never so small , the promise is made to true faith , and for the most part to weak . what is a grain of mustard-seed , what is a bruised reed , but the emblem of a weak faith ? yet the promise is made to these : a bruised reed he will not break * . the words are a miosis , where the lesser is put for the greater : he will not break . that is , hee will bind up : though christ chides a weak faith , yet that it may not be discouraged , he makes a promise to it . hierom observes upon the beatitudes , there are many of the promises made to weak grace : matth. 5.3 blessed are the poor in spirit ; blessed are they that mourn , ver . 4. blessed are they that hunger , ver . 5. 4. a weak faith may be fruitfull ; weakest things do multiply most . the vine is a weak tree , it is born up and underpropt , but it is fruitfull ; it is made in scripture the emblem of fruitfulnesse * . the thiefe on the crosse , when he was newly converted , he had but a weak faith ; but how many precious clusters grew upon that vine ! luk. 23.40 . he chides his fellow-thief ; dost thou not fear god ? he falls to self-judging , we indeed suffer justly : he believes in christ when he said , lord : he makes an heavenly prayer , remember me when thou comest into thy kingdome : here was a young plant , but very fruitful . weak christians oft are more fruitful in affections ; how strong is the first love , which is after the first planting of faith ! 5. a christian may mistake , and think he is weak in faith because he is weak in assurance , whereas faith may be strongest when assurance is weakest ; assurance is rather the fruit of faith : the woman of canaan was weak in assurance , but was strong in faith. christ gives her three repulses , but her faith stands the shot ; she pursues christ with an holy obstinacy of faith , insomuch that christ sets a trophy of honour upon her faith , * o woman , great is thy faith : it may be a strong faith , though it doth not see the print of the nailes : it is an heroicall faith that can swim against winde and tyde , believe against hope * . christ sets the crown upon the head of faith , not of assurance . ioh. 20.29 . blessed are they that have not seen , and yet have believed . 6. god hath most care of weak believers ; the mother tends the weak child most : god will gather the lambs with his armes , and carry them in his bosome * . the lord had a great care of his weak tribes : when israel march'd towards canaan , the tribes were divided into several companies or brigades : now it is observable , all the weak tribes were not put together , lest haply they should discourage one another , and so have fainted in their march ; but god puts a strong tribe to two weak tribes ; as issachar , zebulon , two weak tribes , and iudah a victorious tribe ; therefore he gives the lion in his standard : surely this was not without a mystery ; to shew what care god hath of his weak children , christ the lion of the tribe of iudah shall be joyned to them . 7. weak faith is a growing faith ; 't is resembled by the grain of mustard-seed , of all seeds the least ; but when it is grown , it is the greatest among herbs , and becometh a tree , so that the birds of the air come and lodge in the branches thereof * . faith must have a growing time ; the seed springs up by degrees ; first the blade , and then the eare , and then the full corn in the eare : the strongest faith hath sometimes been weak . the faith that hath been renowned in the world , was once in its infancy and minority : grace is like the waters of the sanctuary , which did rise higher and higher . wait on the ordinances , these are the brests to nourish faith : be not discouraged at thy weak faith , though it be now in the blossome , and bud , it will come to the full flower . object . 3. but , saith a childe of god , i fear i am not elected ? answ. what , a beleever and not elected ? who told thee thou wert not elected ? hast thou any skill in the black book of reprobation ? the angels cannot unclasp this book , and wilt thou meddle with it ? which is our duty to study , gods secret will , or his revealed ? 't is a sin for any man to say he is a reprobate . that which keeps him in sinne , must needs be a sinne ; but this opinion keeps him in sinne , it cuts the sinews of endeavour . who will take paines for heaven that gives up himselfe for lost ? o beleever ! be of good comfort ; thou needest not look into the book of gods decree , but look into the book of thy heart , see what is written there : he that findes the bible copied out into his heart , his nature transformed , the byasse of his will changed , the signature and engravings of the holy ghost upon him , he doth not look like a reprobate . when you see the fruits of the earth spring up , you conclude the sun hath been there ; 't is hard to climb up into election : but if we finde the fruits of holinesse springing up in our hearts , we may conclude , the sun of righteousnesse hath risen there , 2 thes. 2.13 . god hath from the beginning chosen you to salvation by the sanctification of the spirit . by our sanctification we must calculate our election . indeed , god in saving us , begins at the highest link in the chaine , election ; but we must begin at the lowest link of the chaine , sanctification , and so ascend higher . therefore laying aside all disputes , let me poure in of the wine of consolation . thou who art a beleever , ( and though thou wilt not affirm it , yet thou darest not deny it without sin ) let me do two things , shew you your happinesse , then your duty . 1. behold your happinesse : all the things which you have heard of , present and to come , are your portion and prerogative . what shall i say to you ? all my apprehensions fall short : when i speak of things to come , i know not how to expresse my selfe but by a deep silence , and astonishment . o the magnitude and magnificence of the saints glory ! the ascent to it is so high , that it is too high for any mans thoughts to climb : the most sublime spirit would here be too low and jejune . how happy art thou , o beleever ! if god himselfe can make thee blessed , thou shalt be so : if being invested with christs robes , enamell'd with his beauty , replenished with his love : if all the dimensions of glory will make thee blessed , thou shalt be so . o the infinite superlative happinesse of a beleever ! all things to come are his . what ? to have the same joynture with the angels , those blessed spirits ! nay , to speake with reverence , to have a partnership with god himself ! to share in the same love , to be enriched with the same glory which did sparkle forth in the humane nature of christ * ! how amazing is this ! the thoughts of it are enough to swallow us up . o what an inheritance is he born to , who is new borne ? suppose he is poore in the world , and despised , ( the king of the moors was offended at religion , because the professors of it were poore , ) i say to him as our saviour , * blessed are ye poore , for yours is the kingdome of god. all things to come are yours . who would not be a beleever ! o that i might tempt such to christ as yet stand out . 2. learn your duty . mercy calls for duty . chap. xxii . shewing the duties of a beleever by way of retaliation . there are severall duties which i would presse upon beleevers ; and they branch themselves into nine particulars . 1. admire , and thankfully adore the love of god in setling this rich charter upon you . how was david affected with gods goodnesse ? 2 sam. 7.19 . thou hast spoken of thy servants house for a great while to come . so should we say , lord , thou hast not only given us things present , but thou hast spoken of thy servants for a great while to come , nay , for ever . it will be a great part of our work in heaven to admire god : let us begin to do that work now which we shall be for ever doing . adore free-grace ; free-grace is the hinge on which all this turns ; every link in this golden chaine is richly enamell'd with free-grace ; free-grace hath provided us a plank after shipwrack . when things pas● were forfeited , god hath given us things to come . when we had lost paradise , he hath provided heaven . thus are we raised a step higher by our fall . set the crown upon the head of free-grace . o to what a seraphicall frame of spirit should our hearts be raised ! how should we joyn with angels and arch-angels in blessing god for this ! 't is well there is an eternity coming ; and truly that will be little enough to praise god. say as that sweet singer of israel , psal. 103.1 . blesse the lord , o my soul ; or as the original will bear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bow the knee , o my soul , before the lord. thus should a christian say , all things in heaven and earth are mine ; god hath setled this great portion upon me , bow the knee , o my soul , praise god with the best instrument , the heart ; and let the instrument be screwed up to the highest , doe it with the whole heart . when god is tuning upon the string of mercy , a christian should be tuning upon the string of praise , i have given you but a taste of this new wine : yet so full of spirits it is , that a little of it should enflame the heart in thankfulnesse . let me call upon you , who are the heirs apparent to this rich inheritance , things present and to come ; that you would get your hearts elevated , and wound up into a thankfull frame . 't is not an handsome posture , to see a christian ever complaining when things go crosse . o do not so look upon your troubles , as to forget your mercies . blesse god for what is to come : and to heighten your praises , consider god gives you not one●●●hese things , but he gives y●●●●mself . it was austins praye● . lord , saith he , what ever thou hast given me , take all away , only give me thy self : you have not only the gift , but the giver . o take the harp and violl ; if you do not blesse god , who shall ? where will god have his praise ? he hath but a little in the world. praise is in it self an high angelical work , and requires the highest spirited christians to perform it . wicked men cannot praise god : they can say , god be thank'd ; but as it is with the hand-diall , the finger of the diall is at twelve , when the diall hath not moved one minute . so , though the tongues of wicked men are forward in praise , yet their hearts stand still . indeed , who can praise god for these glorious priviledges to come , but he that hath the seale of the spirit to assure him that all is his ? o that i might perswade the people of god to be thank●●ll , make gods praise glorious * . let mee tell you , god is much taken with this frame ; repentance is the joy of heaven , and thankfulnesse is the musick of heaven : let not god want his musick ; let it not bee said , god hath more murmurers than musicians ; who so offereth praise , glorifies me * . 2. if all things to come are yours , live suitable to those glorious hopes : you that look for things to come , let mee tell you , god looks for something present from you ; namely , that your lives be answerable to your hopes what manner of persons ought you to be ? 2 pet. 3.11 . you have heard what manner of priviledges you shall have ; i , but what manner of persons ought you to be ? those that look to differ from others in their condition , must differre from them also in their conversation . wherefore beloved , seeing you look for such things , be diligent that you may be found of him in peace without spot * . we would all be glad to be found of god in peace , then labour to bee found without spot . spot not your faces , spot not your consciences ; live as those who are the citizens and burgesses of this new ierusalem above . walk as christ did upon earth . there are three steps in which we should follow christ. 1. in sanctity : his was an holy life ; which of you convinceth me of sinne ? though he was made sin , yet he knew no sinne . the very divels acknowledged his holinesse : we know thee who thou art , the holy one of god. oh be like christ ; tread in his steps . in the sacrament , wee shew forth the lords death * : and in an holy conversation wee shew forth his life . the holy oyle , wherewith the vessels of the sanctuary were to be consecrated , was compounded of the purest ingredients * , which was a type and embleme of that sanctity which should rest upon the godly ; their hearts and lives should be consecrated with the holy oyle of the spirit . how doth it discredit and as it were intomb the honor of religion when men profess they look for heaven , yet there is nothing of heaven in them ; if there be light in the lanthorn , it will shine out : and if grace be in the heart , it will shine forth in the conversation . it is a great sinne in these times to be bewailed , the looseness of professors : even those that we hope ( by the rule of charity ) have the sap of grace in their heart , yet do not give forth such a sweet savour in their lives : how many under the notion of christian liberty , degenerate into libertinisme . the carrage of some that go for saints is such , that it would make men afraid to embrace religion . what chrysostome saith of the contentions of the church in his time ; ( if , saith he , a gentile should come and say , i would bee made a christian ; yet when hee sees such a spirit of dissension among them ; one of paul , and another of apollo , such are the diversity of opinions , that hee knowes not which to chuse , but must returne to his gentilism againe : ) the same may i say of the loosenesse , if not scandals of some professors ; if a stranger should come from beyond sea , and see the miscarriages of many , their covetousnesse , their licentiousnesse ; had hee no other bible to read in , but the lives of some professors , hee would turne back again , and resolve never to be made a christian. pudet haec opprobria nobis — . what a shame is this ? did christ walk thus when hee was upon earth ? his life was a pattern of sanctity ! you that are professors , your sinnes are sinnes of unkindnesse , they go nearest to christs heart . do you live as those who have hope of things to come ? is christ preparing heaven for you , and are you preparing warre against him ? is this your kindnesse to your friend ? o consider how you wound religion ; your sinnes are worse then others . a staine in a black cloth is not so easily seen or taken notice of ; but a spot in a piece of scarlet , every ones eye is upon it . the sinnes of wicked men are not so much wondred at , they can do no other , theirs is a spot in black ; but a sinne in a professor , this is like a spot in a bright scarlet , every ones eye is upon it ▪ this wounds the honour of religion : the deviation of the godly is as odious as the devotion of the prophane . oh that there were such a lustre and majesty of holinesse in the lives of professors , that others might say , these look as if they had been with jesus , they live as if they were in heaven already . aaron must not onely have bels ▪ but pomegranates , which were for savour , as the other were for sound . it is not enough to discourse of godlinesse , or to make a noise by a profession : what are these bels without the pomegranates , viz. a life that casts a savour in the church of god ? 2. walk as christ did , in humility . his life was a pattern of humility . he was the heir of heaven , the god-head was in him , yet he washeth his disciples feet iohn 13.6 . he poured water into a bason , and began to wash his disciples feet , and to wipe them with the towel . no wonder it is said , that he came in the form of a servant ; he stands here with his bason of water and a towel ; nay he did not onely humble himself to the disciples feet , but he humbled himself to the death , even the death of the cross , phil. 2.8 . tread in this step of christ ▪ be humble ; the humble saint looks like a citizen of heaven . humility is the vail of a christian : christs bride never looks more beautifull in his eye , than when she hath on this vail ▪ be ye clothed with humility * . humility , as it hides anothers error , so it hides its own graces ; grace shines brightest thorow the mask of humility . moses face shined , but he wist not that it shined . what are all our duties without humility ? incense smells sweetest when it is beaten small * ; when the incense of our duties is beaten small , then it sends forth its most fragrant perfume . humility studies its own unworthinesse , it looks with one eye upon grace , to keep the heart chearful , and with the other eye upon sinne , to keep it humble . better is that sinne which humbles me , then that duty which makes me proud ! humility gives all to christ ; as ioab when he had gotten a victory , sends for king david , that he might carry away the crown of it : so doth the humble christian , when he hath gotten the victory over a corruption , he sets the crown upon the head of christ : if he hath strength to go thorow duties , he writes christ and free grace upon all . i laboured more abundantly then they all ; yet not i , but the grace of god which was with me , 1 cor. 15.10 . you that look for things above , let me tell you , the way to ascend is to descend ; the lower the tree roots , the higher it shoots up : would you shoot up in glory , would you be tall cedars in the kingdome of god ? be deeply rooted in humility . humility is compar'd by some of the fathers to a valley ; we must walk to heaven thorow this valley of humility . humility is such a precious herb , as growes not in the garden of philosophy ; that is rather humanity , then humility . humility distinguisheth christs spouse from harlots . hypocrites grow in knowledge ; but not in humility . knowledge puffs up , 1 cor. 8.1 . 't is a metaphor taken from a pair of bellowes , that are blown up and fill'd with winde . he that is proud of his knowledge , the devil cares not how much he knows . it is observable in the old law that god hated the very resemblance of the sinne of pride , he would have no honey mingled in their offering ; ye shall burne no leaven , nor any honey in any offering of the lord made by fire * . indeed , leaven is soure , but what is there in honey that should offend ? why no honey ? because honey when it is mingled with meale or flower , maketh it to rise , and swell , therefore the people of israel must mingle no honey in their offering . this was to let us see how god hated the resemblance of this sinne of pride . be humble . 3. be like christ in charity ; christs life was a life of charity ; he breath'd nothing but love ; he was full of this sweet perfume : as his person was lovely * , so was his disposition , he was compos'd all of love : his lips dropp'd honey , his side dropp'd blood , his heart dropp'd love . you that expect these glorious things to come , live as christ did , live in love : oh that this spice might send out its fragrant smell among christians ! we know we are passed from death to life , because we love the brethren * . dost thou love the person of christ , and hate the picture ? he that loves him who doth beget , loves him also that is begotten * . there are two devils which are not fully cast out of gods own people , the devil of vaine glory , and the devil of uncharitablenesse . are we not fellow-citizens ? doe wee not all expect the same heaven ? nay , are we not brethren ? which should be a sufficient bond to knit us together in amity . we have all the same father , god ; we are borne of the same mother , the church ; we are begotten of the same seed , the word ; we suck the same brests , the promises ; wee feed at the same board , the table of the lord ; we wear the same cloathing , the robe of christ's righteousnesse ; we are partners in the same glory , the inheritance of the saints in light . and shall we not love ? there is indeed a blessed strife , when the saints strive for the faith : but this is a strife that consists of unity ; striving together for the faith of the gospel , phil. 1.27 * . you that look for things to come , live suitably to your hopes : walke as christ did , that some of his beams may shine in you , and his life may be as it were copied out in yours . 3. the third duty is , if things to come are a beleevers , be content though you have the lesse of things present : having food and rayment , let us be therewith content * . oh what a rich estate hath a beleever ! he is to be valued according to that which is in reversion . things to come are his . if you were to take an estimate of a man's estate , would you value it by that which hee hath in his house , or by his land ? perhaps he hath little in his house , little money , or plate ; but he is a landed man , there lies his estate . while we are in this house of clay , we have but little . many a christian can hardly keepe life and soule together ; but , hee is a landed man , things to come are his ; then be content with the lesse of things present : if wee have but a small fore-crop , we shall have a great after-crop ; it is sufficient if we have but enough to beare our charges till we come to heaven . an heire that hath a great estate beyond sea , though hee hath but a little money for his voyage thither , he will bee content . if a christian hath but enough to pay for his passage , till he comes at heaven , it is sufficient ; as seneca said to his friend polibius * , never complaine of thy hard fortune , as long as caesar is thy friend . so i say to a beleever , never complaine as long as christ is thy friend ; hee is preparing the heavenly mansions for thee . if thou complainest of any thing , let it be of thy complaining . should not hagar have been content , though the water were spent in her bottle , when there was a well so neare ? god hath made a deed of gift , he hath given christ to a believer , and in him all things , things present and to come , grace and glory * ; is not here enough to make him content ? but , saith the christian , i want present comforts . consider , the angels in heaven are rich , yet they have no money ; thou hast things to come , angels riches , such as cannot stand with reprobation ; bee content then with the lesse of things present . the philosophers , who never understood one syllable of this charter , did contemne riches , and preferr'd a contemplative life ; what poore contemplations were those ? certainly a man that lives by faith , may have more sweet content in his soule by the meditation of things to come , then a worldly man by the enjoying things present . 4. labour for such an high degree of faith , as to make these things to come , present . faith and hope are two sisters , and are very like , they differ thus ; hope looks at the excellency of the promise , faith at the certainty of it : now faith looking at the infallible truth of him that promiseth , thus it makes things to come present . faith doth antedate glory , it doth substantiate things not seen * : faith alters the tenses , it puts the future into the present tense , psalm . 60.6 . gilead is mine , manasseh is mine , ephraim is the strength of my head , &c. those places were not yet subdued , but god had spoken in his holinesse , he had made david a promise , and he beleeved it , therefore hee looked upon them as already subdued : gilead is mine , &c. so saith faith , god hath spoken in his holinesse , hee hath made me a promise of things to come , therefore heaven is mine already . when one hath the reversion of an house , saith hee , this house is mine , oh that wee had this art of faith , thus to anticipate heaven , and make things to come present . thou who art a beleever , heaven is thine now ; thy head is already glorified ; nay , heaven is begun in thee , thou hast some of those joyes which are the primitiae , the first-fruits of it . a christian by the eye of faith , through the perspective-glass of the promise , may see into heaven . faith sees the promise fulfilled before it be fulfilled . faith sets to its hand : item , received so much , before it be paid . had we a vigorous faith , we might be in heaven before our time : that which a weake beleever hopes for , a strong beleever doth in some kinde possesse . oh that wee could often take a prospect of the heavenly paradise : walke about sihon , and go round about her , tell the towers thereof , mark ye well her bulwarks , consider her palaces * : so , walke into the heavenly mount , see what a glorious situation it is , go tell her towers , see what an inheritance you have ; see your beauty and nobility , behold your scutchion : oh that wee could thus breath our faith up this mount of heaven every day . do not say , all this shall be mine ; but , it is mine already : my head is there , my faith is there , my heart is there : could we thus living up to the height of our faith , reallize and antedate things to come , how would all present thing vanish ! if a man could live in the sunne , the earth would not appear : when saint paul had been wrapped up into the third heaven , the earth did hardly appeare ever after : see how he scornes it , i am crucified to the world : it was a dead thing to him , hee had begun heaven already ; thus it is with a man that is heavenlized . you saints that are earthly , the eye of your faith is blood-shot : it is the character of a sinner , he cannot see afarre off * , 2 pet. 1.9 . like a man who hath bad eyes , that can see but just before him . faith carries the heart up to heaven , and brings heaven downe into the heart . 5. if all things to come are yours , then walke chearfully with god , put on your white robes : hath a beleever a title to heaven ? what , and sad ? wee rejoyce in hope of the glory of god , rom. 5.2 . it is but a while , 't is but putting off the earthly clothes of our body , and wee shall bee clothed with the bright robes of glory , and can a beleever bee sad ? see how christ doth secretly check his disciples for this , luke 24.17 . what manner of communications are these , while you walke and are sad ? what , sad and christ risen ? so i say to beleevers ; things to come are yours : why walke ye and are sad ? let them bee out of heart , who are out of hope . oh rejoyce in god : when the lead of the flesh begins to sink , let the cork of faith swim above ! how doth the heir rejoyce in hope of the inheritance ! how doth the apprentice rejoyce to think of coming out of his time ! here we are kept under by sinne , and a childe of god is forced sometimes to do the devils work , but shortly death will make us free ; there is an eternall jubile coming , therefore rejoyce in the hope of the glory of god. can wicked men rejoyce that have their portion in this life , and cannot hee rejoyce that hath a reversion of heaven ? are the waters of abanah and pharpar like to the waters of iordan ? o ye saints , think into what a blessed condition you are now brought ! is it not a sweet thing to have god appeas'd ? is it not a matter of joy to be an heire of the promise ? adam in paradise had choice of all the trees , one only excepted . the promises are the trees of life , thou may'st walk in the garden of the bible , and pluck from all these trees . who should rejoyce if not a christian ? he hath never so much cause to be sad , as he hath to bee chearfull . object . 1. but my sinnes trouble me . answ. 't is true : that sinne will not forsake thee , is matter of sadnesse ; but that thou hast forsaken sinne , is matter of joy : sinne is a talent of lead . that thou canst not runne so fast as thou would'st in the wayes of god , is matter of sadnesse : but that thou goest without halting , ( in regard of uprightnesse , ) this is matter of joy ; and for your comfort remember , shortly you shall sinne no more , all things shall be yours but sinne . object . 2. but we are bid to mourn . answ. i would not speak against holy mourning ; while we carry fire about us , we must carry water ; as long as the fire of sinne burns in our brests , we must carry tears to quench it . but consider , 1. spirituall joy and mourning may stand together ; sometimes it rains and shines at once : when there is a shower in the eyes , there may be sunshine in the heart : in religion , mourning and musick are not inconsistent . 2. the end why god makes us sad , is to make us rejoyce ; he doth not require sorrow for sorrow , but it is ordain'd to be sal & condimentum , as sauce to make our joy relish the better : we sowe in tears , that we may reap in joy : 3. the swetest joy is from the sourest tears : christ made the best wine of water * : the purest and most excellent joy is made of the waters of true repentance : the bee gathers the best honey off the bitterest herbs : tears are the breeders of spirituall joy . when hannah had wept , she went away , and was no more sad . those clouds are very uncomfortable that never have any sunshine : that mourning which dies the soul all in sable , viz. that hath no place for rejoycing , i shall rather think it despair , then true remorse ; the same god who hath bid us mourn , hath also bid us rejoyce , phil 4.4 . 't is an excellent temper to be serious , yet chearfull . jesus christ loves the sanguine complexion : joy puts liveliness and activity into a christian , it oyls the wheels of the affections ; an heavy mind makes a dull action : the joy of the lord is your strength * . the pensive melancholy christian doth disparage the glory of heaven : what will others say ? here is one that speaks of things to come , and of a crown laid up , but sure he doth not believe it : see how sad he is ! what ado is here to make a child of god chearfull ! shall we need bid an heire rejoyce in the estate befallen him ? let me tell you you who refuse consolation , are not fit persons to praise god : 't is a kind of solecisme , to praise god with a sad heart : i will sing praises , psal 108. v. 1. 't is more proper to sing praises , then to weep them . rejoyce , o christian , lift up thy crest , triumph in the hope of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things to come : it is not enough that there be joy within the firmament of a christians heart but it must shine out in his countenance . sixth duty . if all things to come are a believers , let him not envy them who have only things present . god often wrings out the waters of a full cup to wicked men , but there are dregs at the bottom . indeed , the prosperity of sinners is a great temptation : david stumbled at it , and had almost fallen ; psal. 73. my feet had well nigh slipt : it is not matter of envy but pity , to see men thrive in a way of sinne ; a fool is in gay cloaths , but do you envy him ? a man under a sentence , going up the ladder , do you envy him ? they that will be rich fall into temptations and a snare , 1 tim. 6.9 . do you envy a man who is fallen into a snare ? wicked men have that guilt which imbitters their comforts , so that they may be said to want what they have * : as a man who hath great possessions , yet having a fit of the stone or gout , while he is in that torment he may be said not to have them , because the comfort of them is taken away . a believer hath better things then these ; things to come : wicked men have a crowne of unrighteousness , he hath a crown of righteousness ; they have robes ( and perhaps stained with the blood of innocents ) * , he hath the bright robe of glory . envy not the oppressour , and choose none of his wayes : * better is sanctified adversity , then successefull impiety . seventh duty . be supported in want of spirituall comfort : spiri●uall joy is a sweet thing 〈◊〉 is the spiced wine that 〈…〉 lips of them who are asleep to speak : * this is the hidden mannah , the bunch of grapes that growes upon the true vine ; this is the saints banqueting stuffe ; how sweet is it to have word ▪ and spirit , and conscience speaking peace ! in the mouth of these three witnesses faith is confirmed . but , saith the poor soul that goes mourning , it is not so with me , i have not the privy seale of heaven , i want assurance . well , do not give over waiting . we read , iohn 6.19 . the disciples were in the ship , and there arose a great storm , and when they had rowed about twenty five , or thirty furlongs , they see iesus . this , o christian , may bee thy case , there is a tempest of sorrow risen in thy heart ; and thou hast rowed from one ordinance to another , and hast no comfort : well , bee not discouraged , do not give over rowing ; thou hast rowed but three or foure furlongs , perhaps when thou hast rowed twenty five or thirty furlongs , thou may'st see jesus , and have a comfortable evidence of his love ; but suppose thou shouldest row all thy life long , and not have assurance , there are tw● things should support the heart in want of spirituall joy . 1. god denies comfort to exercise grace . we are impatient if we have not comfort presently ; and truly , did we carve for our selves , we should often cut the worst piece ; a christian would ever bee upon mount tabor , looking into canaan , he is loath to come downe into the valley , and be in trials , agonies , temptations , as if god could not love us except hee had us in his armes : god will have us without comfort sometimes ; to make us row against tyde , beleeve against hope . of what use were the starres , if the sunne did alwayes shine ? how could patience have it's perfect work , how could repentance ' if we were alwayes upon the mount of joy ? rachel is more fair , but leah is more fruitfull ; comfort is fair to look upon , but grace is better then comfort . a christian should rather pray for a fruitfull heart then fair weather ; oftentimes when god lets downe comfort into the heart , wee begin to let down care . as it is with musicians , before they have money , they will play you many a sweet lesson ; but as soone as you throw them down money , they are gone , you heare no more of them : before joy & assurance , oh the sweet musick of prayer and repentance ! but whē god throws down the comforts of his spirit , we either begin to leave off duty ; or at least slacken the strings of our vial , & grow remiss in it : thou art taken with the mony , but god is taken with the musick ; thou art taken with comfort , but god is more taken with thy faith : when there is too much sunshine , oftentimes there follows a drought in our graces . 2. the second thing to support the heart , is , things to come are yours : it is but staying a while , and you shall be brim-full of comfort : now a beleever is an heir of this joy , let him stay but while he is of age , and hee shall bee fully possessed of the joyes of heaven . for the present , god leaves a seed of comfort in the heart , * the seed of god ; there 's a time shortly coming when we shall have the full flower ; we shall drink of the fruit of the vine in the kingdome of heaven * . as paul said of onesimus , philem. v. 15. for perhaps he therefore departed for a season , that thou mightest receive him for ever : so i say of the comforts of gods spirit , they may bee withdrawn for a season , that we may have them for ever : there 's a time coming when we shall bathe our selves in the rivers of divine pleasure . 8. the next duty is , if all christs things are ours , then all our things must be christs ; this is lex talionis , justice and equity require it . there 's a joynt interest between christ and a believer : christ saith , all mine are thine , things present , and things to come ; then the heart of a believer must echo back to christ , lord , whatsoever i have is for thee ; my parts , my estate ; it was the saying of a reverend father ▪ lord , thou art my all , and my all is thine * . oh be willing to spend , and be spent ; do , and suffer for christ. 1. let us to our power advance the honour and interest of jesus christ : alas , what is all that we can do ? if a king should bestow upon another a million per annum , with this proviso , that in lieu of his acknowledgement he should pay a peppercorn every year to the king , what proportion were there between this mans rent and his revenue ? alas , we are but unprofitable servants * , all that we can do for christ is not so much as this peppercorn ; yet up and be doing : christ hates complements : we must not only bow the knee to him , but with the wise men * , present him with gifts , gold , frankincense , and myrrhe . be not like the sonnes of belial , who brought their king no presents * . but , saith the christian , i am poor , and can do little for christ. canst thou not make a deed of gift , and bestow thy love upon christ ? in the law , he that could not bring a lamb for an offering , if he brought but two turtle-doves , it was sufficient . the woman in the gospel that threw in but her two mites , yet it was accepted * . god is not angry with any man because he hath but one talent , but because he doth not trade it . 2. suffer for christ , be willing to sell all , nay , to lose all for christ : we may be losers for him , we shall never be losers by him ; if he calls him for our blood , let us not deny it ; we have no such blood to shed for christ as he hath shed for us . it was luthers saying , that in the cause of god he was cont●nt , totius mundi odium & impetum sustinere ; to indure the odium and fury of the whole world . basil affirmes of the primitive saints , they had so much courage in their sufferings , that many of the heathens seeing their heroick zeal , turned christians ; they snatched up torments as so many crowns . oh think nothing too dear for christ. we that look for things to come , should be wiling to part with things present for christ. 9. lastly , if all things to come are ours , be content to wait for these great priviledges : it is not incongruous to long for christs appearing , and yet to wait for it : you see the glory a beleever shall be invested with ; but though the lord gives a great portion , he may set a long day for the paiment . david had the promise of a crown , but it was long before he came to weare it . god will not deny , yet he may delay his promise , to teach us to wait : 't is but a short-spirited faith that cannot waite . the husbandman waites for the seed : there is a seed of glory sowne in a beleevers heart , waite till it spring up into a harvest . truly , it is an hard thing to waite for these things to come ; so many discouragements from without , so many distempers from within , that the christian is willing to be at home : therefore we need patience , heb. 10 36. for yee have need of patience . but how shall we get it ? nourish faith ; ver . 35. cast not away your confidence . patience is nothing else but faith spun out ; if you would lengthen patience , be sure to strengthen faith . there 's a great deale of reason why a beleever should be content to wait for heaven . 1. god is faithfull who promiseth * : gods word is security enough to venture upon , his bond is as good as ready money : all the world hangs upon the word of his power ▪ and cannot our faith hang upon the word of his promise ? we have his hand and seal , nay , his oath . 2. while we are waiting , god is tuning and fitting us for glory ; giving thanks to the father ▪ who hath made us meet for the inheritance , col. 1.12 . we must be made meet . perhaps our hearts are not humble enough , not patient enough ; our faith is but in its swadling bands , we should be content to wait a while , till we have gotten such a vigorous faith as will carry us full-sail to heaven . as there is a fitting of vessels for hell , rom. 9.22 . so there is a ripening and a preparing of the vessels of mercy , ver . 23. a christian should be willing to wait for glory till he be fit to take his degree . 3. while we are waiting , our glory is encreasing ; while wee are laying out for god , he is laying up for us , 2 tim. 4.8 , if we suffer for god , the heavier our crosse , the heavier shall bee our crown . would a christian be in the meridian of glory , would he have his robes shine bright , let him stay here and do service ; god will reward us , though not for our works , yet according to our works * : the longer we stay for the principall , the greater will the interest be . 4. wait for these things to come out of ingenuity : the longer a christian lives , the more glory he may bring to god. faith is an ingenuous grace , as it hath one eye at the reward , so it hath another eye at duty ▪ the time of life is the only time we have to work for god. heaven is a place of receiving , this of doing . hence the apostle being enflamed with divine love , though he could with all his heart bee with christ , yet hee was content to live a while longer , that he might build up souls , and make the crown flourish upon the head of christ * : 't is self-love saith , who will shew us any good ? divine love saith , how may i do good ? the prodigal son could say , father , give me my portion ; he thought more of his portion , then his duty . a gracious spirit is content to stay out of heaven a while , that he may be a means to bring others thither . he whose heart hath been divinely touched with the love of god , his care is not so much for receiving the talents of gold , as for improving the talents of grace . oh wait a while , learne of the saints of old , they waited : if we cannot wait now , what would we have done in the times of the long-liv'd patriarchs ? look upon worldly men , they wait for preferment ; shall they wait for earth , and cannot we wait for heaven ? if a man hath the reversion of a lordship or manor when such a lease is out will he not wait for it ? we have the reversion of heaven when the lease of life is run out , and shall we not wait ? look upon wicked men , they wait for an opportunity to sin ; the adulterer waits for the twilight * ; sinners lye in wait for their own blood , prov. 1.18 . shall men wait for their damnation and shall not we be content to wait for our salvation ? wait without murmuring , wait without fainting ; the things we expect are infinitly more then we can hope for . and let me adde one caution ; wait on the lord , and keep his waies , psal. 37.34 . while we are waiting , let us take heed of wavering . go not a step out of gods way , though a lyon be in the way , avoid not duty to meet with safety : keep gods high-way , the good old way , jer. 6.16 . the way which is paved with holiness , isa. 35.8 . and an high-way shall be there , and it shall be called the way of holiness : avoid * crooked pathes , take heed of turning to the left hand , lest you be set on the left hand . sin doth crosse our hopes , it barracadoes up our way ; a man may as well expect to find heaven in hell , as in a sinful way my last use is to such as have only things present , that they would labour for things to come . you have seen the blessed condition of a man in christ , never rest till this be yours : alas , what are the great possessions of the earth ? the world hath vanity written upon the frontispiece ; there 's a transiency and a deficiency in these things . what is honour ' but a rattle to still mens ambition ? it is like the meteor which lives in the ayr , so doth this in the breath of other men * : it 's like a gale of wind which carries the ship ; sometimes this wind is down , a man hath lost his honor , and lives to see himself intombed : som●●mes this wind is too high : how many have been blown to hell while they have been sailing with the wind of popular applause ! honor is but magnum nihil * , a glorious fancy , acts 25.23 * . it doth not make a man really the better , but often the worse : a man swell'd with honour ( wanting grace ) is like a dropsy-man whose bigness is his disease . and for riches ( the silver goddess which men a dore , ) what are they ? 1. they are vain : i gathered me silver and gold and the peculiar treasure of kings and of the provinces , eccl. 2.8 . and behold , all was vanity , vers . 11. that must needs bee vain which cannot fill the heart . covetousness is a drie drunkenness ; the more men have , the more they thirst ; like the fire , the more fuell is thrown into it , the more it is inflamed . 2. they are uncertain , 1 timothy 6.17 . they are ever upon the wing : outward comforts , as one saith * , are dei ludibria , quae sursum ac deorsum suo coelo feruntur , like tennis-bals , which are bandied up and downe from one to another . 3. they are vexing : it was a fruit of the curse , genesis . 3.18 . thorns and thistles shall the earth brin● forth : the comforts of this life have more or lesse of the thorn in them : they are sweet-briar : riches may well be called thorns , they pierce both head and heart , the one with care of getting , the other with griefe in parting with them . 4. they are dangerous , they oft turn to the hurt of the owner , ecclesiastes 5.13 . they are * dulce venenum ; a sweet poison ; how many have pull'd down their soules to build up an estate ! a ship may bee so loaded with gold and silver that it sinks ; a gift blindes the eye * , the same may bee said of riches , the golden dust of the world puts out the eye of the soule , that men neither know god nor themselves : iudas ( as tertullian thinks ) was pretty honest till he carried the bag * . it 's hard to bee in office , and not put conscience out of office ; oh what are these present things in comparison of things to come ! christ who had all riches , scorn'd these earthly riches ▪ hee was borne poore , the manger was his cradle , the cobwebs his curtaines : hee lived poore , hee had not where to lay his head * ; hee died poore ; for as austin observes , when christ died , hee made no will , hee had no crown-lands , only his coate was left , and that the souldiers parted among them ; and his funeral was suitable , for as he was borne in another mans house , so hee was buried in another mans tombe . to shew how hee did contemne earthly dignities and possessions . his kingdome was not of this world : suppose an houre of adversity come , can these present things quiet the minde in trouble ? riches are call'd thick clay * , which will sooner breake the backe , then lighten the heart : when pangs of conscience and pangs of death come , and no hope of things to come , what peace can the world give at such a time ? surely it can yield no more comfort then a silken stockin to a man whose legge is out of joynt ; a fresh colour delights the eye , but if the eye be sore , this colour will not heale it ; riches availe not in the day of wrath * . thou canst not hold thy wedge of gold as a screene to keepe off the fire of gods justice : let this sound a retreate to call us off from the immoderate pursuite of present things , to labour for things to come ; what are these neather springs to the upper springs ? as abraham said , lord , what wilt thou give me , seeing i go childless * ? so say , lord , what wilt thou give mee , seeing i go christlesse ? luther did solemnly protest , god should not put him off with these things : valde protestatus sum me nolle sic satiari ab eo * : oh labour for those blessings in heavenly places * . things present are pleasing , but not permanent ; be not content with a few gifts : abraham gave unto the sons of the concubines gifts , and sent them away ; but unto isaac , abraham gave all that he had * . reprobates may have a few jewels and ear-rings which god scatters with an indifferent hand , these with the sons of the concubines are put off with gifts , but labout you for the portion * , that portion which the saints and angels are spending upon , and can never spend : get by faith into christ , and then all is yours ; so saith the apostle , all things are yours , and ye are christs . finis . notes, typically marginal, from the original text notes for div a65287-e240 num. 21.4 . * cum coeperis in christo piè vivere , ingrederis torcular . notes for div a65287-e3990 * rev 22.2 . * eae sunt fidelium opes , ut vel cum croeso rege certare ausint , quantum . vis summā premantur & injuriâ , & inopiâ . weinrichius . * 2 cor. 6.10 . object . answ. * omniae vestra quae in sacris li●er is non excep●a . pet. mar. object . answ. * piscator . * ● king. 1.10 . * act. 5.4 . aquin. * deut. 23.24 , 25. doctr. reas. 1. * jer. 31 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * ps 5● . 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 king. 20.4 reas. 2. * exo. 25.17 quest. answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * summi & in●imi . pareus . * vo●is ad bonum inserviunt . aretius . * beza . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oecumenius in locum . * mat. 5.13 . * 1 thes. 2.7 . * eph. 4.8 . * joh. 12.3 . * rev. 1.20 . * 1 cor. 3.6 . vse 1. * rom. 12.6 . * 1 cor. 3.9 vse . 2. * phil. 2.29 . * 1 cor. 4.16 . vse . 3. * rom. 6.17 . * joh. 4.7 . * 2 tim. 3.13 . * 2 cor. 3.1 . 1 tim. 4 ▪ 15. * luk. 5.5 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lev. 1.3 . * 1 tim. 4.4 . * 1 cor. 7.31 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oecumen . quest. answ. ps 37.16 . * mal. 2.2 . mundi indigentia . * prov. 3.32 . mundi inimicit●a . * dant preciosa balsama . hier. * ps. 129.3 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ambrose . * 1 tim. 6.12 . * 2 cor. 6.10 . aug. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menand . * judg 8.2 . * isa 57.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * heb. 9.22 . * jer. 31.34 . psal. 32.1 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * gen. 27.38 . * gen. 30.11 * ex. 34.1 . * ver. 7. * 1 sam. 1.20 . * 1 sam. 12.13 . quest. answ. * luk. 7.38 . quest. answ. * zach. 12.10 . * luk. 7.47 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * rom. 12.2 . * joh. 3.3 . * gal. 6.15 1. respectu operis . heb. 9.14 * christus fide dege●●●dus . tertul. * tit. 1 . 1● 2. respectu honoris . * joh. 8.44 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * eph. 1.5 . * hos. 14.8 . * rom. 6.18 . * rev. 2.17 * heb. 6.17 . object . 1. answ. * rev 3.19 bern. * heb. 12.7 . greg. * ● pet. 2.5 col. 1.12 . object . 2. answ. 1. * 1 joh. 3.9 * no● fuit divulsio unionis , sed tantùm suspensio visionis . * hos. 8.11 * ex. 19.4 . quest. answ. 1. * mat. 6.26 . * ver . 28. quest. answ. * rom. 8.15 . * theodor ? in vit . luth. pag. 142. * rom. 8.26 . * is. 45.11 * ps. 69.9 . psal. 39.3 . * 2 tim. 2.3 . (a) 1 cor. 15.9 . quest. answ. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ex. 19.16 . * job 18.14 . * 1 cor. 15 55. * eccles. 7.20 . * gal. 5.17 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rō . 7.24 . * meze●ti●us * ps. 120.5 * rom. 7.24 . * vers. 15. * lev. 14.42 . * ver. 45. * ezek. 36.26 . * quanta foeditas vitiosae mentis . tull. * is. 30.22 * ejus tactu sterilescunt f●uges , ejus gustu in rabiem adiguntur canes . plin. * ultimus morborum medicus mors . * brisson . de reg . persi . lib. 2. nemo ante funera foel●x . solon . * eccles. 7.1 . * ex. 14.19 2 cor. 5.2 . * phil. 1.21 . * 2 cor. 11.23 . * am. 6.3 . * rev. 6.8 . * luk. 19.4 * col. 3.2 . * gen. 3.14 * num. 32.41 . * joh. 21.18 . * luk. 16.22 . * heb. 1.14 * phil. 1.23 * bucer . * joh. 2.7 . * job 19.26 * is. 53.2 . * isa. 42.1 . bern. * ps. 73.25 * ibi sunt angeli & arch-angeli . * est. 8.15 * gen. 3.10 * est. 5.2 . * non tantum aderit gloria sed ine●it . bernard . * non ita ●●rona circundat ca●ut s●cut a●●m●m solli●citudo . * 1 cor. 6.3 * heb. 2.11 . * jer. 23.6 . * mat. 9.15 * judg. 1.27 . * zac. 14.2 nullus ibi hostium metus , nullae infidiae daemonum . bern. * isa. 4.5 . * mat. 25.21 . * ps. 16.11 * ibi nec fames , nec fastidium . bern. * 1 pet. 1.8 . * ps , 58.9 . * 1 king 1.40 . * felix transitus à labore ad requiem , à pe●●g●i●atione ad patr●am . bern. * rev. 12.4 , 5. * heb. 12.28 . * mat. 3.12 * rev. 14.13 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. antis●hen . * coelo non datur hyperbole . rev. 21. vers. 22. * 1 cor. 15.28 . rev. 21.25 * ● cor. 12.2 . * eph. 4.10 * rev. 21.19 . * ps. 24.7 . * rom. 9.23 . * mat. 19.28 . * 2 cor. 4.17 . * rev. 4.4 . * 1 thes. 2.12 . * heb. 1.3 . * 1 pet. 1.4 * caeruleo colore . plin * mat. 5.10 * 1 tim. 1.9 * isa. 59.17 * ps. 11.7 . * mal. 4.2 . * isa 61.10 * 2 tim. 4.8 . * rev. 21.15 , 16. * joh. 14.2 * mat. 19.28 . * ●ol . 1.12 * rev. 21.23 . * 1 tim. 6.16 . * 1 pet. 1.4 * 1 joh. 2.17 . greg. nazian . 1 pet. 1.4 . * ps. 36.8 . * id perfectum cui nihil addi potest . lac. lib. 1. cap 3 augustin . * eccl. 12.7 . * jam. 4.14 * aug. * eph. 3.11 * cant. 6.11 . * cant. 1.12 . * eph. 3.20 . * isa 40.12 * joh. 4.10 1. argum●n● . * joh. 17.24 . 2. argument . * joh. 17.12 . quest. answ. * gen. 7.8 . * ezr. 2.62 * 1 cor. 13.9 . job 26.14 . * 1 joh. 3.2 . * ioh. de combis comp●nd . theol. lib. 7. cap. 26. * joh. 1.14 * 1 pet. 1.12 * creator coeli creatus sub coelo . * qui to●itruat in coelis , clamat in cunabulis . * heb. 1.7 . * 1 tim. 3.16 . * joh. 13.7 eccles. 12.14 . * ps. 64.6 . * nulla vrtus sine charita●e . aquin. 22 ae . qu. 23. a. 7. * hos. 6.4 . * non erit invidia disparis claritatis , quia erit in omnibus unitas charitatis . aug. in io● . hom. 3. * ps. 120.7 * sublatâ fide resurrectionis , totum religionis aedificium corruit , &c. * joh. 11.24 . * 1 cor. 15.12.52.1 . * col. 3.1 . joh. 5.28 . quest. answ. quest. answ. * joh. 3.13 dr. fulk . * cyprian . quest. answ. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . use 1. isa. 26.19 ps. 142.7 psal 79.3 . * 1 cor. 15 43. use 2. 3. * 1 thes. 4.4 * heb. 10.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * phil. 3.21 * job 30.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 6.13 * phil. 3.21 . * rivet . genebrard * ps. 45 ▪ ● * act. 26.13 . * sen. * rom. 5.12 . luk. 20.36 . * 1 cor. 4.13 . * josh. 5.9 . * ps. 68.13 * melodia in aure , iubilum in corde . bern. mat. 25.35 * esth. 6. ver. 1 , 10. * 1 king. 8.18 . * 1 king. 10.7 . use 1. informa . 1. branch * dan. 9.23 . * jam. 2.5 . * josh. 15 inform. 2. branch * luk. 16.25 . * ps. 73.7 . * bernard . * idèo te plango quia te ipsum non pla●gis . hierom. * dan. 5 5 * acts 16. * psal. 51.8 * nemo potest à seipso recurrere . isid. * act. 22.24 . * 2 cor. 5.10 . * 2 thes. 1.7 . * rev. 6.26 * rev. 20.12 . * deut. 27.15 . * jer. 17.10 . * navis si unam habuerit t●bulam pe●foratam , mergitur fluctibus . aug. * plutarch . * prov. 1.18 . * calvin . * mat. 18.8 * mat. 12.13 . * luk. 16. * mat. 3.12 * bern. * isa. 33.14 . use 2. tryal . quest. answ. quest. answ. * isa. 28.16 * ezek. 47 12. * isa. 30.18 * rom. 10 10. * 1 pet. 4.14 . * seneca . * august . * amor non nisi donum amantis . guil. paris . * 1 cor. 6.19 . * cant. 4.12 . * joh. 6 , 37 * cant. 8.5 * 2 pet. 1.1 * eph. 2.8 . * heb. 11. * rom. 4.3 * jam. 1.3 . * heb. 10.4 * jam. 5.7 . * heb. 4.2 . * rom. 16.26 . * mark. 5.27 . * tit. 1.1 . * ps. 61.1 . * joh. 16.20 * 1 pet. 4.14 . * mat. 7.16 * cant. 4.4 * heb. 11.34 . rom. 7.4 . object . 1. * 1 tim. 1.15 . * rom. 4.5 * isa. 30.19 * joh. 6.37 * prov. 31.6 . object . 1. answ. quest. answ. 1. object . 2. answ. * 1 joh. 3.9 * mat. 12.20 . * psal. 128. luk. 23.40 . verse 41. * mat. 15.28 . * rom. 4.18 * isa. 40.11 * mat. 13.32 ▪ object . 3. answ. * joh. 17.22 . * luk. 6.20 . 1. branch . ps. 103.1 , da mihi te domine . * psa. 62.1 * ps. 50. ult * 2 pet. 3.14 joh. 8.46 . * 1 cor. 11 26. * exod. 30 32. * 1 pet. 5.5 exod. 34.29 . * species aromaticae cûm in pulverem rediguntur , suavissimè redolent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lev. 2 . 1● * cant. 5.16 . * 1 joh. 3.14 . * 1 joh. 5.1 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. branch . * 1 tim. 6.8 . * fas tibi non est de fortuna conqueri , salvo caesare . sen. * psal. 84.11 . 4. branch . * heb. 11.1 . * psal. 48.12 , 13 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. branch . object . 1. answ. object . 2. answ. * joh. 2. * neh. 8.10 . 6. branch . quis aerario , qui● ple●is loculis invide● ? sen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * jer. 19.3 . * prov. 3.31 . 7. branch . * cant. 7.9 1. supporter . 2. supporter . * 1 joh. 3.9 * mat. 26.29 . 8. branch ▪ * anselm . * luk. 17.10 . * mat. 2.11 * 1 sam. 10. ult . * mar. 12.42 . 9. * heb. 10.23 . * mar. 16.27 . * phil. 1.24 . * job 24.15 . * ps. 125.5 use ult . * hon●r est in honora●te . * sen. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eò majora cupimus , quò majora habemus . * plato . * bern. * deut. 6.19 . * usque ad 〈◊〉 ●ssici●m . * mat 8.20 ▪ * hab. 2.6 * prov. 11.4 . * gen. 15.12 . * luther . * eph. 1.3 . * gen. 25.5 * ps. 119.57 devotions vpon emergent occasions and seuerall steps in my sicknes digested into i. meditations vpon our humane condition, 2. expostulations, and debatements with god, 3. prayers, vpon the seuerall occasions, to him / by iohn donne ... donne, john, 1572-1631. 1624 approx. 357 kb of xml-encoded text transcribed from 321 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a20631 stc 7033a estc s1699 21498206 ocm 21498206 24644 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20631) transcribed from: (early english books online ; image set 24644) images scanned from microfilm: (early english books, 1475-1640 ; 1708:21) devotions vpon emergent occasions and seuerall steps in my sicknes digested into i. meditations vpon our humane condition, 2. expostulations, and debatements with god, 3. prayers, vpon the seuerall occasions, to him / by iohn donne ... donne, john, 1572-1631. [12], 630 p. printed for thomas iones, london : 1624. errata: p. [12] at beginning. signatures: a⁶ b-2d¹² 2e⁴. numerous errors in paging. reproduction of original in the harvard university. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. 2002-04 tcp assigned for keying and markup 2002-05 spi global keyed and coded from proquest page images 2002-06 judith siefring sampled and proofread 2002-06 judith siefring text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion devotions vpon emergent occasions , and seuerall steps in my sicknes : digested into 1. meditations vpon our humane condition . 2. expostvlations , and debatements with god. 3. prayers , vpon the seuerall occasions , to him . by iohn donne , deane of s. pauls , london . london , printed for thomas iones . 1624. to the most excellent prince , prince charles . most excellent prince , i haue had three births ; one , naturall , when i came into the world ; one supernatural , when i entred into the ministery ; and now , a preter-naturall birth , in returning to life , from this sicknes . in my second birth , your highnesse royall father vouchsafed mee his hand , no● onely to sustaine me● in it , but to lead mee to it . in this last birth , i my selfe am borne a father : this child of mine , this booke , comes into the world , from mee , and with mee . and therefore , i presume ( as i did the father to the father ) to present the sonne to the sonne ; this image of my humiliation , to the liuely image of his maiesty , your highnesse . it might bee enough , that god hath seene my deuotions : but examples of good kings are commandements ; and ezechiah writt the meditations of his sicknesse , after his sicknesse . besides , as i haue liu'd to see , ( not as a witnesse onely , but as a partaker ) the happinesses of a part of your royal fathers time , so shall i liue , ( in my way ) to see the happpinesses of the times of you● highnesse too , if this child of mine , inanimated by your gracious acceptation , may so long preserue aliue the memory of your highnesse humblest and deuo●edst iohn donne . stationes , siue periodi in morbo , ad quas referuntur meditationes sequentes . 1 insultus morbi primus ; 2 post , actio loesa ; 3 decubitus sequitur tandē ; 4 medicusque vocatur ; 5 solus adest ; 6 metuit ; 7 socios sibi iungier instat ; 8 et rex ipse suum mittit ; 9 medicamina scribunt ; 10 lentè & serpenti sata●unt occurrere morbo . 11 nobilibusque trahunt , a cincto corde , venenum , succis , & gemmis ; & quae generosa , ministrant ars , & natura , instillant ; 12 spirante columbâ , suppositâ pedibus , reuocantur ad ima vapores ; 13 atque malum genium , numeroso stigmate , fassus● pellitur ad pectus , morbique suburbia , morbus : 14 idque notant criticis , medici , euenisse diebus . 15 inter●a insomnes nocte● ego duco , diesque : 16 et properare meum , clamant , e turre propinqua obstreperae campanae , aliorum in funere , funus . 17 nunc lento sonitu dicunt● morieris ; 18 at inde● mortuus es , sonitu celeri , pulsuque agitato . 19 oceano tandem emenso , aspicienda resurgit terra ; vident , iustis , medici , iam cocta mederi se posse , indicijs ; 20 id agunt ; 21 atque an●uit ille , qui per eos clamat , linquas iam lazare lectum ; 22 sit morbi fomes tibi cura ; 23 metusque relabi . erra●a . pag. 40. pro 2.3 . meditat. pag. 43. vlt. pasture , posture . pag. 96. lin . penult . flesh . god , pag. 158. in marg. buxdor . pag. 173. li. 13. add , hast . pag. 184. in marg . augustin . pag. 185. lin . 17. blow . flow . devotions . 1. insultus morbi primus ; the first alteration , the first grudging of the sicknesse . 1. meditation . variable , and therfore miserable condition of man ; this minute i was well , and am ill , this minute . i am surpriz'd with a sodaine change , & alteration to worse , and can impute it to no cause , nor call it by any name . we study health , and we deliberate vpon our meats , and drink , and ayre , and exercises , and we hew , and wee polish euery stone , that goes to that building ; and so our health is a long & a regular work ; but in a minute a canon batters all , ouerthrowes all , demolishes all ; a sicknes vnpreuented for all our diligence , vnsuspected for all our curiosi●ie ; nay , vndeserued , if we consider only disorder , summons vs , seizes vs , possesses vs , destroyes vs in an instant . o miserable condition of man , which was not imprinted by god ; who as hee is immortall himselfe , had put a coale , a beame of immortalitie into vs , which we might haue blowen into a flame , but blew it ou● , by our first sinne ; wee beggard our selues by hearkning after false riches , and infatuated our selues by hearkning after false knowledge . so that now , we doe not onely die , but die vpon the rack , die by the torment of sicknesse ; nor that onely , but are pre-afflicted , super-afflicted with these ielousies and suspitions , and apprehensions of sicknes , before we can cal it a sicknes ; we are not sure we are ill ; one hand askes the other by the pulse , and our eye askes our own vrine , how we do . o multiplied misery we die , and cannot enioy death , because wee die in this torment of sicknes ; we are tormented with sicknes , & cannot stay till the torment come , but pre-apprehēsions and presages , prophecy those torments , which induce that death before either come● and our dissolution is conceiued in these first changes , quickned in the sicknes it selfe , and borne in death , which be●res date from these first changes . is this the honour which man hath by being a litle world , that he hath these earthquakes in him selfe , sodaine shakings ; these lightnings , sodaine flashes ; these thunders , sodaine noises ; these e●clypses , sodain offuscations , & darknings of his senses ; these blazing stars sodaine fiery exhalations ; these riuers of blood , sodaine red waters ? is he a world to himselfe onely therefore , that he ha●h inough in himself , not only to destroy , and execute himselfe , but to presage that execution vpon himselfe ; to as●ist the sicknes , to antidate the sicknes , to make the sicknes the more irremediable , by sad apprehensions , and as if hee would make a fire the more vehement , by sprinkling water vpon the coales , so to wrap a hote feuer in cold melancholy , least the feuer alone shold not destroy fast enough , without this contribution , nor perfit the work ( which is destruction ) except we ioynd an artificiall sicknes , of our owne melancholy , to our natural , our vnnaturall feuer . o perplex'd discomposition , o ridling distemper , o miserable condition of man. 1. expostvlation . if i were but meere dust & ashes , i might speak vnto the lord , for the lordes hand made me of this dust , and the lords hand shall recollect these ashes ; the lords hand was the wheele , vpon which this vessell of ●lay was framed , and the lordes hand is the vrne , in which these ashes shall be preseru'd . i am the dust , & the ashes of the temple of the h. ghost ; and what marble is so precious ? but i am more then dust & ashes ; i am my best part , i am my soule . and being so , the breath of god , i may breath back these pious expostulations to my god. my god , my god , why is not my soule , as fensible as my body ? why hath not my soule these apprehensions , these presages , these changes , those antidates , those iealousies , those suspitions of a sinne ● as well as my body of a sicknes ? why is there not alwayes a pulse in my soule , to beat at the approch of a tentation to sinne ? why are there not alwayes waters in mine eyes , to testifie my spiritual sicknes ? i stand in the way of tentations , ( naturally , necessarily , all men doe so : for there is a snake in euery path , tentations in euery vocation ) but i go , i run , i flie into the wayes of tētation , which i might shun ; nay , i breake into houses , wher the plague is ; i presse into places of tentation , and tempt the deuill himselfe , and solicite & importune them , who had rather be left vnsolicited by me . i fall sick of sin , and am bedded and bedrid , buried and putrified in the practise of sin , and all this while ha●e no presage , no pulse , no sense of my sicknesse ; o heighth , o depth of misery , where the first symptome of the sicknes is hell , & where i neuer fee the feuer of lust , of enuy , of ambition , by any other light , then the darknesse and horror of hell it selfe ● & where the first messenger that speaks to me doth not say● thou mayst die , no , nor thou must die , but thou art dead : and where the first notice , that my soule hath of her sicknes , is irrecouerablenes , irremediablenes : but , o my god , iob did not charge thee foolishly , in his temporall afflictions , nor may i in my spirituall . thou hast imprinted a pulse in our soule , but we do not examine it ; a voice in our conscience , but wee doe not hearken vnto it . we talk it out , we iest it out , we drinke it out , we sleepe it out ; and when wee wake , we doe not say with iacob , surely the lord is in this place , and i knew it not : but though we might know it , we do not , we wil not . but will god pretend to make a watch , and leaue out the springe ? to make so many various wheels in the faculties of the soule , and in the organs of the body , and leaue out grace , that should moue them ? or wil god make a springe , and not wind it vp ? infuse his first grace , & not second it with more , without which , we can no more vse his first grace , when we haue it , then wee could dispose our selues by nature , to haue it ? but alas , that is not our case ; we are all prodigall sonnes , and not disinherited ; wee haue receiued our portion , and mis-spent it , not bin denied it . we are gods tenants heere , and yet here , he , our land-lord payes vs rents ; not yearely , nor quarterly , but hourely , and quarterly ; euery minute he renewes his mercy , but wee will not vnderstand , least that we should be conuerted , and he should heale vs. 1. prayer . o eternall , and most gracious god , who considered in thy selfe , art a circle , first and last , and altogether ; but considered in thy working vpon vs , art a direct line , and leadest vs from our beginning , through all our wayes , to our end , enable me by thy grace , to looke forward to mine end , and to looke backward to , to the cōsiderations of thy mercies afforded mee from the beginning ; that so by that practise of considering thy mercy , in my beginning in this world , when thou plātedst me in the christian church , and thy mercy in the beginning in the other world , whē thou writest me in the booke of life , in my election , i may come to a holy consideration of thy mercy , in the beginning of all my actions here● that in all the begin●nings , in all the accesses and approches of spiri●tuall sicknesses of sinn , may heare and hearke● to that voice , o thou ma● of god , there is death in th● pot , and so refraine from that , which i was so hungerly , so greedily flying to . a faithfull am●bassador is health , says thy wise seruant solomon ● thy voice receiued , in the beginning of a sicknesse , of a sinne , is true health . if i can see that light betimes , and heare that voyce early , then shall my light breake forth as the morning , and my health shall spriug foorth speedily . deliuer mee therefore , o my god , from these vaine imaginations ; that it is an ouercurious thing , a dangerous thing , to come to that tendernesse , that rawnesse , that scrupulousnesse , to feare euery concupiscence , euery offer of sin , that this suspicious , & iealous diligence will turne to an inordinate deiection of spirit , and a diffidence in thy care & prouidence ; bu● keep me still establish'd , both in a constant assurance , that thou wil● speake to me at the beginning of euery such sicknes , at the approach of euery such sinne ; and that , if i take knowledg of that voice then , an● flye to thee , thou wil● preserue mee from falling , or raise me againe when by naturall infirmitie● i am fallen : do● this , o lord , for his sake who knowes our naturall infirmities , for he had them ; and knowes the weight of our sinns , for he paid a deare price for them , thy sonne , our sauiour , chr : iesus , amen . 2. actio laesa . the strength , and the functiō of the senses , & other faculties change and faile . 2. meditation . the heauens are not the lesse constant , because they moue continually , because they moue continually one and the same way . the earth is not the more constant , because it lyes stil continually , because continually it changes , and melts in al the parts thereof . man , who is the noblest part of the earth , melts so away , as if he were a statue , not of earth , but of snowe . we see his owne enuie melts him , hee growes leane with that ; he will say , anothers beautie melts him ; but he feeles that a feuer doth not melt him like snow , but powr him out like lead , like yron , like brasse melted in a furnace : it doth not only melt him , but calcine him , reduce him to atomes , and to ashes ; not to water , but to lime . and how quickly ? sooner then thou canst receiue an answer , sooner then thou canst conceiue the question ; earth is the center of my body , heauen is the center of my soule ; these two are the naturall place of these two ; but tho● goe not to these two , i● an equall place : my b●●dy falls downe withou● pushing , my soule do●● not go vp without pu●ling : ascension is m● soules pace & measur● but precipitation my b●dies : and , euen angell● whose home is heaue● and who are winge● too , yet had a ladder 〈◊〉 goe to heauen , by step● the sunne who goes 〈◊〉 many miles in a minu●● the starres of the fi●●mament , which go so very many more , goe not so fast , as my body to the earth . in the same instant that i feele the first attempt of the disease , i feele the victory ; in the twinckling of an eye , i can scarse see ; instantly the tast is insipid , and fatuous ; instantly the appetite is dull and desirelesse● instantly the knees are sinking and strengthlesse ; and in an instant , sleepe , which is the picture , the copy of death , is taken away , that the originall , death it selfe may succeed , and that so i might haue death to the life . it was part of adams punishment , in the sweat of thy browes thou shalt eate thy bread ● it is multiplied to me , i haue earned bread in the sweat of my browes , in the labor of my calling , and i haue it● and i sweat againe , & againe , from the brow● to the sole of the foot● but i eat no bread , i tast no sustenance : miserable distribution of mankind , where one halfe lackes meat , and the other stomacke . 2. expostvlation . dauid professes himself a dead dog , to his king saul , & so doth mephibosheth to his king dauid : & yet dauid speaks to saul , and mephibosheth to dauid . no man is so little , in respect of the greatest man , as the greatest in respect of god ; for here , in that , wee haue not so much as a measure to try it by ; proportiō is no measure for infinitie . he that hath no more of this world but a graue , hee that hath his graue but lent him , til a better man , or another man , must bee buried in the same graue , he that hath no graue , but a dung-hill , hee that hath no more earth , but that which he carries , but that which hee is , hee that hath not that earth , which hee is , but euen in that , is anothers slaue , hath as much proportion to god , as if all dauids worthies , and all the worlds monarchs , and all imaginations gyants were kneaded and incorporated into one , and as though that one were the suruiuor of all the sonnes of men , to whom god had giuen the world . and therefore how little soeuer i bee , as god calls things that are not , as though they were , i , who am as though i were not , may call vpon god , and say , my god , my god , why comes thine anger so fast vpon me ? why dost thou melt me , scatter me , powre me like water vpon the ground so instantly ? thou staidst for the first world , in noahs time , 120 yeres ; thou staidst for a rebellious generation in the wildernesse 40 yeares , wilt thou stay no minute for me ? wilt thou make thy processe , and thy decree , thy citation , and thy iudgement but one act ? thy summons , thy battell , thy victorie , thy triumph , all but one act ; & lead me captiue , nay deliuer me captiue to death , assoon as thou declarest mee to be enemy , and so cut me off euen with the drawing of thy sword out of the scabberd , and for that question , how long was he sicke ? leaue no other answere , but that the hand of death pressed vpon him from the first minute ? my god , my god , thou wast not wont to come in whirlwinds , but in soft and gentle ayre . thy first breath breathed a soule into mee , and shall thy breath blow it out ? thy breath in the congregation , thy word in the church , breathes communion , and consolation here , and consummation heereaf●er ; shall thy breath in this chamber breathe dissolution , and destruction , diuorce , and separation ? surely it is not thou ; it is not thy hand . the deuouring sword , the consuming fire , the winds from the wildernes , the diseases of the body , all that afflicted iob , were from the hand of satan ; it is not thou . it is thou ; thou my god , who hast led mee so continually with thy hand , from the hand of my nurce , as that i know , thou wilt not correct mee , but with thine own hand . my parents would not giue mee ouer to a seruants correction , nor my god , to satans . i am fallen into the handes of god with dauid , and with dauid i see that his mercies are great . for by that mercy , i consider in my present state , not the haste , & the dispatch of the disease , in dissoluing this body● so much , as the much more hast , & dispatch , which my god shal vse , in recollecting● and reuniting this dust againe at the resurrection . then i shall heare his angels proclaime the surgite m●rtui● rise yee dead . though i be dead i shall heare the voice the spunding of the voice , and the working of the voice shall be all one ; and all shall rise there in a lesse minute , then any one dies here . 2. prayer . o most gracious god , who pursuest and perfitest thine own purposes , and dost not only remember mee by the first accesses of this sicknes , that i must die , but informe me by this further proceeding therin , that i may die now , who hast not only waked mee with the first , but cald me vp , by casting me further downe , and clothd me with thy selfe , by stripping me of my selfe , and by dulling my bodily senses , to the meats , and eases of this world , hast whet , and sharpned my spirituall senses , to the apprehension of thee , by what steps & degrees soeuer it shal please thee to go , in the dissolution of this body , hasten o lord that pace , and multiply o my god those degrees , in the exaltation of my soule , toward thee now , & to thee then . my tast is not gone away , but gone vp to sit at dauids table , to tast , & see , that the lord is good : my stomach is not gone , but gone vp , so far vpwards toward the supper of the lamb , with thy saints in heauen , as to the table , to the cōmunion of thy saints heere in earth : my knees are weak but weak therfore that i should easily fall to , and fix my selfe long vpon my deuotions to thee . a sound heart is the life of the flesh ; & a heart visited by thee , and directed to thee , by that visitation is a sound hart . there is no soundnesse in my flesh , because of thin● anger . interpret thin● owne worke , and call this sicknes , correction and not anger , & there is soundnes in my flesh● there is no rest in my bones , because of my sinne ; transfer●e my sinnes , with which thou ar● so displeased , vpon him , with whome thou art so well pleased , christ iesus , and there will be rest in my bones : and , o my god , who madest thy selfe a light in a bush , in the middest of these brambles , & thornes of a sharpe sicknesse , appeare vnto me so , that i may see thee , and know thee to be my god , applying thy selfe to me , euen in these sharp , and thorny passages . doe this , o lord , for his sake , who was not the lesse , the king o● heauen , for thy suffering him to be crowned with thornes , in this world . 3. decubitus sequitur tandem . the patient takes his bed . 2. meditation . wee attribute bu● one priuiledge , and aduantage to mans body , aboue other mouing creatures , that he is not as others , groueling● but of an erect , of an vpright form , naturally built , & disposed to the contemplation of heauen . indeed it is a thankfull forme , and recompences that soule , which giues it , with carrying that soule so many foot higher , towards heauen . other creatures look to the earth ; and euen that is no vnfit obiect , no vnfit contemplation for man ; for thither hee must come ; but because , man is not to stay there , as other creatures are , man in his naturall forme , is carried to th● contemplation of tha● place , which is his hom● heauen . this is man prerogatiue ; but wha● state hath he in this di●●nitie ? a feuer ca● filli● him downe , a feuer ca● depose him ; a feuer ca● bring that head , whic● yesterday caried a crou● of gold , fiue foot to●wards a crown of glory as low as his own foo● to day . when god cam● to breath into man th● breath of life , he foun● him flat vpō the groū● when hee comes to withdraw that breath from him againe , hee prepares him to it , by laying him flat vpon his bed . scarse any prison so close , that affords not the prisoner two , or ●hree steps . the anchorites that barqu'd themselues vp in hollowe trees , & immur'd themselues in hollow walls ; that peruerse man , that barrell'd himselfe in a tubb , all could stand , or sit , and enioy some change of pasture . a sicke bed , is a graue , an● all that the patient saie● there , is but a varying o● his owne epitaph . eue●ry nights bed is a typ● of the graue : at nigh● wee tell our seruants a● what houre wee wil● rise ; here we cannot tel● our selues , at what day what week , what mo●neth . here the head lie● as low as the foot ; th● head of the people , a●lowe as they , whom those feete trod vpon and that hande tha● signed pardons , is to● weake to begge his owne , if hee might haue it for lifting vp that hand : strange fetters to the feete , strange manacles to the hands , vvhen the feete , and handes are bound so much the faster , by how much the coards are slacker ; so much the lesse able to doe their offices , by how much more the sinnewes and ligaments are the looser . in the graue i may speak thorough the stones , in the voice of my friends , an● in the accents of thos● wordes , which thei● loue may afford my me●mory ; here i am min● owne ghost , and rathe● affright my beholders then instruct them ; the● conceiue the worst o● me now , and yet fea●● worse ; they giue me fo● dead now , & yet won●der how i doe , whe● they wake a● midnight and aske how i doe , ●●●morrow . miserable and , ( though common to all ) in human postu● where i must practise ●y lying in the graue , by ●ying still , and not practise my resurrection , by ●ising any more . 3. expostvlation . my god , and my iesus , my lord , and my christ , my strength , and my saluatiō , i heare thee , and i hearken to thee , whē thou rebukest thy disciples , for rebuking ●hem , who brought ●hildren to thee ; suffer little children to come t● mee , saiest thou . is ther● a verier child then i a● now ? i cannot say wit● thy seruant ieremy , lor● i am a child , and cann● speake ; but , o lord , i a● a sucking childe , an● cannot eat , a creepin● childe , and cannot go●● how shall i come t● thee ? whither shall 〈◊〉 come to thee ? to thi● bed ? i haue this weake and childish froward●nes too , i cannot sit vp● and yet am loth to go t● bed ; shall i find thee 〈◊〉 bed ? oh , haue i alwaies done so ? the bed is not ordinarily thy scene , thy climate : lord , dost tho● not accuse me , dost thou not reproach to mee , my former sinns , when thou layest mee vpon this bed ? is not this to hang a man at his owne dore , to lay him sicke in his owne bed of wantonnesse ? when thou chidest vs by thy prophet for lying in beds of iuory , is not thine anger vented ; not till thou changest our bedds of iuory , into bebs of ebony dauid sweares vnto thee , that hee will not go● vp into his bed , till he ha● built thee a house . to go● vp into the bed , denote● strength , and promi●e● ease ; but when tho● saiest , that thou wilt ca● iesubel into a bed , tho● mak'st thine own com●ment vpon that , tho● callest the bed tribul●●tion , great tribulation ● how shal they come t● thee , whom thou ha●● nayled to their bed● thou art in the congr●●gation , & i in a solitude : when the centurions seruant lay sicke at home , his master was faine to come to christ ; ●he sicke man could not . their friend lay sicke of the palsey , and the four charitable men were faine to bring him to christ ; he could not come . peters wiues mother lay sicke of a feuer , & christ came to her ; shee could not come to him . my friends may carrie mee home to thee , in their prayers in the congregation ; thou must com● home to me in the visi●tation of thy spirit , an● in the seale of thy sacra●ment : but when i a● cast into this bedd , m● slacke sinewes are yro● fetters , and those thi● sheets , yron dores vpo● me ; and , lord , i haue lo●ued the habitation of th● house , and the place whe● thine honour dwelleth : lye here , and say , blesse are they ; that dwell in th● house ; but i cannot say i will come into thy hous● i may say , in thy fea● will i worship towards thy ●oly temple , but i cannot ●ay in thy holy temple● : and , lord , the zeale of thy house , eats me vp , as fast as my feuer ; it is not a recusancie , for i would come , but it is an excōmunication , i must not . but lord , thou art lord of hosts , & louest action ; why callest thou me from my calling ? in the● graue no man shall praise thee ; in the doore of the graue , this sicke bed , no man shal heare mee praise thee : thou hast not opned my lips that my mouth migh● shew thee thy praise , bu● that my mouth migh● shew foorth thy praise but thine apostles fear● takes hold of mee , th●● when i haue preached to ●●thers , i my selfe should be cast-way ; and therefo●● am i cast downe , that might not be cast awa● ● thou couldst take m● by the head , as tho● didst abacuc , and carr●● mee so ; by a chariot , 〈◊〉 thou didst eliah , & ca●●rie me so ; but thou ca●●riest me thine own priuate way , the way by which thou carryedst thy sonne , who first lay vpon the earth , & praid , and then had his exaltation , as himselfe calls his crucifying , and first descended into hell , and then had his ascension . there is another station ( indeed neither are stations but prostrations ) lower then this bed ; to morrow i may be laid one story lower , vpon the floore , the face of the earth , and next day another story , in the graue , the wombe of the earth : as yet god suspends mee betweene heauen and earth , as a meteor ; and i am not in heauen , because an earthly bodie clogges me , and i am not in the earth , because a heauenly soule sustaines mee● and it is thine owne law , o god , that if a man bee smitten so by ano●ther , as that hee keepe hi● bed , though he dye not , hee that hurt him , must take care of his healing , and recompence him . th● hand strikes mee into this bed ; and therefore if i rise againe , thou wilt bee my recompence , all the dayes of my life , in making the memory of this sicknes beneficiall to me , and if my body fall yet lower , thou wilt take my soule out of this bath , & present it to thy father , washed againe , and againe , and again , in thine own teares , in thine owne sweat , in thine owne blood . 3. prayer . o most mightie an● most merciful god who though thou hau● taken me off of my feet hast not taken me off o● my foundation , whic● is thy selfe , who thoug● thou haue remoued m● frō that vpright forme , in which i could stand and see thy throne , th● heauens , yet hast not remoued from mee tha● light , by which i can li●● and see thy selfe , who though thou haue weakened my bodily knees , that they cannot bow to thee , hast yet left mee the knees of my heart , which are bowed vnto thee euermore ; as thou hast made this bed , thine altar , make me thy sacrifice ; and as thou makest thy sonne christ iesus the priest , so make me his deacon , to minister to him in a chereful surrender of my body , & soule to thy pleasure , by his hands . i come vnto thee , o god , my god , i come vnto thee , so as i can come , i come to thee , by imbracing thy comming to me ) i come in the confidence , & in the application of thy seruant dauids promise , that thou wilt make all my bed in my sicknesse ; all my bedd ; that which way soeuer i turne , i may turne to thee ; and as i feele thy hand vpon all my body , so i may find it vpon all my bedde , and see all my corrections , and all my refreshings to flow from one , and ●he same , and all from thy hand . as 〈◊〉 hast made these feather●●●hornes , in the sharpnes of this sicknes , so , lord , make these thornes , feathers , againe , feathers of thy do●e , in the peace of conscience , and in a holy recourse to thine arke , to the instruments of true comfort , in thy institutions , and in the ordinances of thy church . forget my bed , o lord , as it hath beene a bedde of sloth , and worse then sloth , take mee not , o lord , at this aduantage , to te●●rifie my soule , with say●ing , now i haue me thee there , where tho● hast so often departe from me ; but hauin● burnt vp that bed , b● these vehement heate and washed that bed i● these abundant sweat● make my bed againe , lord , and enable me a●●cording to thy co●●mand , to commune wi●● mine owne heart vpon 〈◊〉 bed , and be still . to pr●●uide a bed for all m● former sinnes , whilest i lie vpon this bed , and a graue for my sins , before i come to my graue ; and when i haue deposed them in the wounds of thy sonn , to rest in that assurance , that my conscience is discharged frō further anxietie , and my soule from farther danger , and my memory from further calumny . doe this , o lord , for his sake , who did , and suffered so much , that thou mightest , as well in thy iustice , as in thy mercy , doe it for me , thy sonne our sauiour , christ iesus ● 4. medicusque vocatur . the phisician is sent fo●● 4. meditation . it is too little to cal● man a little world ● except god , man is diminutiue to nothing man consistes of mor● pieces , more parts , the●●he world ; then the world doeth , nay then the world is . and if those pieces were extended , and stretched out in man , as they are in the world , man would bee the gyant , and the world the dwarfe , the world but the map , and the man the world. if all the veines in our bodies , were extented to riuers , and all the sinewes , to vaines of mines , and all the muscles , that lye vpon one another , to hilles , and all the bones to quarries of stones , and all the ●●ther pieces , to the pr●●portion of those whic● correspond to them i● the world , the aire wou●● be too litle for this or●● of man to moue in , t●● firmament would b● but enough for this sta●● for , as the whole wor●● hath nothing , to whic● something in man do●● not answere , so ha●● man many pieces , 〈◊〉 which the whol wor●● ha●h no representatio● inlarge this meditatio● vpon this great worl● man , so farr , as to consider the immensitie of ●he creatures this world produces ; our creatures are our thoughts ; creatures that are borne gyants : that reach from east to west , from earth to heauen , that doe not onely bestride all the sea , and land , but span the sunn and firmament at once ; my thoughts reach all , comprehend all . inexplicable mistery ; i their creator am in a close prison , in a sicke bed , any where , and any one of my creatures , m● thoughts , is with t●● sunne , and beyond t●● sunne , ouertakes t●● sunne , and ouergoes t●● sunne in one pace , o● steppe , euery wher●● and then as the oth●● world produces serpen● and vipers , malignan● & venimous creature● and wormes , and cate●●pillars , that endeauo●● to deuoure that worl● which produces the● and monsters compile● and complicated of d●●uers parents , & kinds , 〈◊〉 this world , our selues , produces all these in vs , 〈◊〉 producing diseases , & ●●cknesses , of all those ●orts ; venimous , and infectious diseases , feeding & consuming diseases , and manifold , and entāgled diseases , made vp of many seueral ones . and can the other world name so many venimous , so many consuming , so many monstro●s crea●ures , as we can diseases , of all these kindes ? o miserable abūdance , o ●eggarly riches● how much doe wee lacke 〈◊〉 hauing remedies for eu●●rie disease , when as y●● we haue not names f●● them ? but wee hau● hercules against the● gyants , these monster● that is , the phisician ; 〈◊〉 musters vp al the for●● of the other world , ● succour this ; all natu●● to relieue man. we ha●● the phisician , but we 〈◊〉 not the phisician . hee we shrinke in our p●●●portion , sink in our d●●●●nitie , in respect of ve●● meane creatures , w●●● ●re phisicians to them●elues . the hart that is ●ursued and wounded , they say , knowes an herbe , which being ea●en , throwes off the arrow : a strange kind of vomit . the dog that pursues it , though hee bee subiect to sicknes , euen prouerbially , knowes his grasse that recouers him . and it may be true , that the drugger is as neere to man , as to other creatures , it may be that obuious and present simples , easie to bee had , would cure him ; b●● the apothecary is not 〈◊〉 neere him , nor the p●●●sician so neere him , 〈◊〉 they two are to oth●● creatures ; man hath n●● that innate instinct , to a●●ply those naturall me●●●cines to his present da●●ger , as those inferio●● creatures haue ; he is n●● his owne apothecary , h●● owne phisician , as th●● are . call back therefo●● thy meditations agai●●● and bring it down●● what 's become of ma●● gre●t extent & propo●●●tion , when himselfe shrinkes himselfe , and consumes himselfe to ● handfull of dust ; what 's become of his soaring thoughts , his compassing thoughts , when himselfe brings himselfe to the ignoranc● , ●o the thoughtlesness● of the graue ? his diseases are his owne , but the phisician is not ; hee hath them at home , but ●ee must send for the phisician . 4. expostvlation● i haue not the right●ousnesse of iob , but haue the desire of 〈◊〉 i would speake to the ● mighty● and i would reas●● with god. my god , 〈◊〉 god , how soone wou●●dest thou haue me go●● to the phisician , & ho●● far wouldest thou ha●● me go with the phisi●●●an ? i know thou h●● made the matter , a●● the man , and the 〈◊〉 and i goe not from th●● when i go to the phisician . thou didst not make clothes before ther was a shame of the nakednes of the body ; but thou didst make phisick before there was any grudging of any sicknes ; for thou didst imprint a medicinall vertue in many simples , euen frō the beginning ; didst thou meane that wee should be sicke , whē thou didst so ? when thou madest them ? no more then thou didst meane , that we should sinne , when thou madest vs : tho● fore-sawest both , bu● causedst neither . tho● lord , promisest hee● trees , whose fruit shall b●● for meat , and their lea●● for medicine . it is th● voyce of thy sonn , w●● thou bee made whole that drawes from th●● patient a cōfession tha● hee was ill , and coul● not make hims●lfe w●● and it is thine own● voyce , is there no phisi●cian ? that inclines vs disposes vs to accep● thine ordinance . an● ●t is the voyce of the wise man , both for the matter , phisicke it selfe , the lorde hath created medicines out of the earth , and hee that is wise , shall not abhorre them , and for the arte , and the person , the phisician cutteth off a long disease . in all these voyces , thou sendest vs to those helpes , which thou hast afforded vs in that . but wilt not thou auowe that voyce too , hee that hath sinned against his maker , let him fall into th● hands of the phisician ; an● wilt not thou affoor● me an vnderstanding o● those wordes ? tho● who sendest vs for ● blessing to the phisic●●an , doest not make it ● curse to vs , to go , whe● thou sendest . is not th● curse rather in this , th●● onely hee falls into th● hands of the phisician that casts himself who●ly , intirely vpon the phi●sician , confides in him relies vpon him , attend all from him , and neg●lects that spirituall phi●icke ; which thou also hast instituted in thy church ● so to fall into the ●ands of the phisician ; is a sinne , and a punishment of ●ormer sinnes ; so , as asa●fell , who in his disease , sought not to the lord , but●●o the phisician . reueale therefore to me thy me●hod , o lord , & see , whether i haue followed it ; ●hat thou mayest haue glory , if i haue , and i pardon , if i haue not , & helpe that i may . thy method is , in time of thy sicknesse , be not negligent ● vvherein wilt thou haue my diligence expressed ? pray vnto th● lord , and hee will mak● thee whole . o lord , ● doe ; i pray , and pray thy seruaunt dauid● prayer , haue mercy vp●on mee , o lord , for i a● weake ; heale mee , o lord , for my bones ar● vexed : i knowe , that euen my weakenesse is a reason , a mot●ue , to induce thy mercie , and my sicknes an occasion of thy sending health when art thou so readie , when is it so seasonable to thee , to commiserate , as in miserie ? but is prayer for health in season , as soone as i am sicke ? thy method goes further ; leaue off from sinne , and order thy handes aright , and cleanse thy heart from all wickednesse ; haue i , o lord , done so ? o lord , i haue ; by thy grace , i am come to a holy detestation of my former sin ; is there any more ? in thy methode there is more ; giue a sweet sauor● and a memoriall of fin● flower , and make a fat of●fering , as not being . and lord , by thy grace , i haue done that , sacrificed ● little , of that litle whic● thou lentst me , to them for whō thou lentst it and now in thy metho● and by thy steps , i am come to that , then gi●● place to the phisician , fo● the lord hath created him let him not goe from the● for thou hast need of him i send for the phisicia● but i will heare him en●ter with those wordes of peter , iesus christ maketh thee whole ; i long for his presence , but i look● that the power of the lord , should bee present to heale mee . 4. prayer . o most mightie , and most merciful god , who art so the god of health , & strength , as that without thee , all health is but the fuell , and all strēgth , but the bellows of sinne ; behold me● vnder the vehemenc● of two diseases , and vn●der the nece●sity of tw● phisiciās , authorized b● thee , the bodily , and th● spiritual phisician . i com● to both , as to thine ordi●nance , & blesse , and glo●rifie thy name , that i● both cases , thou hast af●forded help to man by the ministery of man● euen in the new ierusa●lem , in heauen it selfe , i● hath pleased thee to discouer a tree , which i● a tree of life there , bu● the leaues thereof are for the healing of the nations ; life it selfe is with thee there , for thou art life ; and all kinds of health , wrought vpon vs here , by thine instruments , descend from thence . thou wouldest haue healed babylon , but she is not healed ; take from mee , o lord , her peruersenesse , her wilfulnesse , her refractarinesse , and heare thy spirit saying in my soule , heale mee , o lord , for i would bee healed . ephraim saw his sickenesse , and iudah his wound ; then went ephraim to the assyrian , and sent to king iareb , yet could no● hee heale you , nor cure you of your wound . keepe me back o lord , from them who mis-professe artes of healing the soule , or of the body , by meanes not imprinted by thee in the church , for the soule , or not in nature for the body ; there is no spirituall health to be had by superstition , nor bodily by witchcraft ● thou lord , and onely thou art lord of both . thou in thy selfe art lord of both , and thou in thy son art the phisician , the applyer of both . with his stripes wee are healed , sayes the prophet there ; there , before hee was scourged , wee were healed with his stripes ; how much more shall i bee healed now , now , when that which he hath already suffred actually , is actually , and effectually applied to me ? is there any thing incurable , vpon which that balme dropps ? any vaine 〈◊〉 emptie , as that that blo●● cannot fil it ? thou pro●misest to heale the ear●● but it is when the i●●habitants of the eart● pray that thou woulde●● heale it . thou promi●sest to heale their w●●ters , but their miery pl●●ces , and standing waters ● thou sayest there , tho● wilt not heale : my retu●●n●ng to any sinne , if should returne to the a●bilitie of sinning ouer all my sins againe , thou wouldest not pardon● ●eale this earth , o my ●od , by repentant tears , ●nd heale these waters , ●hese teares from all bit●●rnes , frō all diffidence , ●rom all deiection , by e●●ablishing my irremo●able assurance in thee . ●hy sonn went about hea●●ng all manner of sicke●esses . ( no disease incu●able , none difficult ; he ●ealed them in passing ) ●ertue went out of him , ●nd he healed all , all the ●ultitude ( no person in●urable ) he healed them ●uery whit , ( as himselfe speaks ) he left no relike of the disease ; and wi●● this vniuersall phisici●● passe by this hospital and not visit mee ? no● heale me ? not heale m● wholy ? lord , i look● not that thou shoulde● say by thy messenger t● mee , as to ezechias , b●●hold , i will heale thee , an● on the third day thou sha●● goe vp to the house of th● lord. i looke not th●● thou shouldst say to m●● as to moses in miriam● behalfe , when mos●● would haue had he●● heald presently , if her ●ather had but spit in her ●ace , should she not been ashamed seuen dayes ? let her be shut vp seuen daies , ●nd then returne ; but if ●hou be pleased to multiply seuen dayes , ( and seuen is in●inite ) by the number of my sinnes , ( and that is more infinite ) if this day must remoue me , till dayes shall ●ee no more , seale to me , my spirituall health in affording me the seales of thy church , & for my ●emporall health , prosper thine ordinance , i● their hands who sha●● assist in this sicknes , i● that manner , and in th● measure , as may mo●● glorifie thee , aud mo●● edifie those , who ob●serue the issues of th● seruants , to their own● spirituall benefit . 5. solus adest . the phisician comes . 5. meditation . as sicknesse is th● greatest misery . s● the greatest misery o● ●icknes is solitude ; when ●he infectiousnes of the disease deterrs thē who ●hould assist , from cō●ing ; euen the phisici●n dares scarse come . so●itude is a tormēt , which is not threatned in hell it selfe . meere vacuitie , the first agent , god , the first instrument of god , nature , will not admit ; nothing can be vtterly ●nptie , but so neere a ●egree towards vacutie , as solitude , to bee ●ut one , they loue not . when i am dead , & my body might infect , the● haue a remedy , th●● may bury me ; but w●● i am but sick , and mig●● infect , they haue no ●●●medy , but their absen●● and my solitude . it is ●● excuse to them that a ●● great , and pre●end , & y●● are loth to come ; it is ●● inhibition to those w●● would truly come , b●cause they may be ma●● instruments , and pe●●ducts , to the infectiō●● others , by their cōmin●● and it is an outlawry , 〈◊〉 excommunication vpo● ●he patient , and seperats ●im from all offices not onely of ciuilitie , but of ●orking charitie . a long ●icknesse will w●ary ●●i●nds a● last , but a pe●tilentiall sicknes auerts them from the begin●ing . god himself wold ●dmit a fig●●e of society , ●s there is a plurality of ●ersons in god , though ●here bee but one god ; & all his exte●nall actions testifie a loue of so●i●tie and communion . in heauen ther● are ordens of angels , and armies of martyrs , & in that hou●● many mansions ; in ear●● families , cities , church● colleges , all plurall thing● and lest either of th● should not be compa●● enough alone , there 〈◊〉 an association of bo●● a communion of sain●● which makes the m●●●tant , and triumpha●● church , one parish ; 〈◊〉 that christ , was not o● of his dioces , when h● was vpon the earth , n●● out of his temple , wh●● he was in our flesh g●● who sawe that all th●● ●ee made , was good , ●ame not so neer seeing 〈◊〉 defect in any of his works , as when he saw ●hat it was not good , ●or man to bee alone , ●herefore h●e made him 〈◊〉 helper ; and one that ●hould helpe him so , as ●o increase the number , ●nd giue him her owne , ●●d more societie . angels , ●ho do not propagate , ●or multiply , were ●ade at first in an abū●ant number ; and so ●ere starres : but for ●he things of this world , their blessing was , encrease ; for i think , i nee● not aske leaue to think that there is no phenix nothing singular , no●thing alone : men tha● in here vpon nature on●ly , are so far from think●ing , that there is an●●thing singular in th●● world , as that they wi●● scarce thinke , that th●● world it selfe is singula● but that euery plane● and euery starre , is an●other world like this they finde reason t● conceiue , not onely● pluralitie in euery species in the world , but a pluralitie of worlds ; so that the abho●rers of solitude , are not solitary ; for god , and nature , and reason concurre against it . now , a man may counterfeyt the plague in a vowe , and mistake a disease for religion ; by such a re●iring , and recluding of ●imselfe from all men , 〈◊〉 to doe good to no ●an , to conuerse with ●o man. god hath two ●estamēts , two wils ; but this is a scedule , and no● of his , a codicill , and no● of his , not in the body o● his testaments , but interlind , and postscrib'd by o●thers , that the way t● the communion of saint● should be by such a sol●●tude , as excludes all do●ing of good here . th●● is a disease of the mind ● the height of an inf●●ctious disease of the bo●dy , is solitude , to be left ●●lone : for this makes 〈◊〉 infectious bed , equa●● nay worse then a gra●● that thogh in both 〈◊〉 equally alone , in my bed i know it , and feele it , and shall not in my graue : and this too , that in my bedd , my soule is still in an infectious body , and shall not in my graue bee so . 5. expostvlation . o god , my god , thy son tooke it not ill at marthaes handes , that when he said vnto her , thy brother lazarus shall rise againe , she expostulated it so far with him , as to reply , i know that h● shal rise againe in the resurrection , at the last day ● for shee was miserable by wanting him then● take it not ill , o my god , frō me , that thogh thou haue o●dained i● for a blessing , and for ● dignitie to thy people , that they should dwell alone , and not bee reckoned among the nations , ( because they should be aboue them ) & that they should dwell in safetie alone , ( free from the infestation of enemies ) yet i ●ake thy leaue to remēber thee , that thou hast sa●d to , two are better then one ; and woe be vnto him that is alone when he falleth ● and so , when he is fallen , and laid in the bedde of sicknesse too . righteousnesse is immortall ; i know thy wisdome hath said so ; but no man , though couered with the righteousnes of thy sonne , is immor●all so , as not to die ; for he who was righteousnes it selfe , did die . i know that the son of righteous●nes , thy son , refused no● nay affected solitariness● lonenesse , many , man● times ; but at all time● he was able to cōman● more then twelue legions 〈◊〉 angels to his seruice ; an● when he did not so , 〈◊〉 was farre from being ●●lone ; for , i am not alon● saies he , but i , and the f●●ther that sent me . i canno● feare , but that i shall a●●waies be with thee , an● him ; but whether thi● disease may not alien , 〈◊〉 remooue my friends , 〈◊〉 ●hat they stand aloofe frō●ny sore , and my kinsmen stād afar off , i cannot tel . ● cannot feare , but that thou wilt reckon with me from this minute , in which , by thy grace , i see thee● whe●her this vnderstanding , & this will , and this memory , may not decay , to the discouragement , and the ill interpretation of thē , that see that heauy change in me , i cānot tell . it was for thy blessed , thy powerfull sonne alone , to tread the wine-presse alone , and none of the people with him ; am not able to passe thi● agony alone ; not alon● without thee ; thou a●● thy spirit ; not alone wi●●●out thine ; spirituall an● temporall phisicians , a●● thine ; not alone witho●● mine ; those whom th● bands of blood , or frien●●ship ● hath made mine ● a●● mine ; and if thou , o● thine , or mine , abando●● me , i am alone , and w● vnto me if i bee alone● elias himselfe fainte● vnder that apprehēsion● loe , i am left alone ; an● martha murmured at that , and said to christ , lord , doest not thou care , that my sister hath left me to serue alone ? neither could ieremiah enter into his lamētations , from a higher groūd , then to say , how doth the citie sit solitary , that was full of people . o my god , it is the leper , that thou hast cōdemned to liue alone ; haue ● such a leprosie in my soule , that i must die alone ; alone without thee ? shall this come to such a le●rosie in my body , that i must die ●●lone ? alone witho●● them that should assi●● that shold comfort m●● but comes not this e●●postulation too neere murmuring ? must i b●● cōcluded with that , th●● moses was commaunded 〈◊〉 come neere the lord alon●● that solitarines , & d●●reliction , and abando●ning of others , dispose● vs best for god , who ac●cōpanies vs most alon●● may i not remember & apply to ; that thogh● god come not to iacob till he found him alone , ●et when he found him alone , hee wrestled with him , and lamed him ? that when in the dereliction and forsaking of friends and phisicians , a man is left alone to god , god may so wrestle with this iacob , with this conscience , as to put it out of ioynt , & so appeare to him , as that he dares not looke vpon him face to face , when as by way of reflection , in the consolation of his temporall or spirituall seruants , and ordinances hee durst , 〈◊〉 they were there ? but ● faithfull friend is the phisicke of life , and they th● feare the lord , shall find him . therefore hath th● lord afforded me bo●● in one person , that ph●●sician , who is my faith●full friend . 5. prayer . o eternall , and mo●● gracious god , wh●● calledst down fire from heauen vpon the sinfu●● cities , but once , and op●●nedst the earth to swallow the murmurers , but once ● and threwst down the tower of siloe vpon sinners , but once , but for thy workes of mercie repeatest them often , & still workest by thine owne paternes , as thou broghtest man into this world , by giuing him a helper fit for him here , ●o whether it bee thy will to continue mee ●ong thus , or to dismisse me by death , be pleased to afford me the helpes fit for both conditions , either for my weak sta● here , or my finall tran●●migration from hence● and if thou mayest r●●ceiue glory by that wa●● ( and , by all wayes tho●● maist receiue glory ) gl●●rifie thy selfe in preser●uing this body from suc● infections , as migh● withhold those , wh● would come , or in da●●ger thē who doe come● and preserue this soule 〈◊〉 the faculties thereof , fr●● all such distempers , 〈◊〉 might shake the assu●rance which my selfe & others haue had , that because thou hast loued me , thou wouldst loue me to my end , and at my end . open none of my dores , not of my hart , not of mine eares , not of my house , to any supplanter that would enter to vndermine me in my religion to thee , in the time of my weaknesse , or to defame me , & magnifie himselfe , with false rumors of such a victory , & surprisall of me , after i am dead ; be my saluation , and plead my saluation ; work it , and decla●● it ; and as thy triumpha●● shall be , so let the m●●tant church bee assure● that thou wast my 〈◊〉 and i thy seruant , to , an● in my consummatio● blesse thou the learning and the labours of th●● man , whō thou sende●● to assist me ; and sinc● thou takest mee by th● hand , & puttest me int● his hands ( for i come t● him in thy name , who in thy name comes t● me ) since i clog not m● hopes in him , no nor my ●●ayers to thee , with any ●●mited conditions , but ●wrap all in those two ●etitions , thy kingdome ●●me , thy will be done , pro●er him , and relieue ●●e , in thy way , in thy ●●me , and in thy mea●●re . amen . 6. metuit . the phisician is afraid . 6. meditation . ● obserue the phisician , with the same ●iligence , as hee the dis●ase ; i see hee feares , ●nd i feare with him : i ouertake him , i ouem him in his feare , an● go the faster , because● makes his pace slow● feare the more , beca●●● he disguises his fear , 〈◊〉 i see it with the mo●● sharpnesse , because 〈◊〉 would not haue me 〈◊〉 it . he knowes that 〈◊〉 feare shall not disord●●● the practise , and exerci●●● of his art , but he kno●● that my fear may diso●●der the e●fect , and wo●●king of his practise . 〈◊〉 the ill affections of 〈◊〉 spleene , complicate , an● ●ingle themselus with ●●ery infirmitie of the ●●dy , so doth feare insi●●at it ●elf in euery acti●● or passion of the mind ; ●nd as wind in the body ●ill counterfet any dis●ase , and seem the stone , & ●eem the gout , so feare will counterfet any dis●ase of the mind ; it shall ●eeme loue , a loue of hauing , and it is but a fear , a iealous , and suspitious ●eare of loosing ; it shall ●eem valor in despising , and vnderualuing danger , and it is but feare , in an ouer-valuing of ●●●●nion , and estimation , and feare of loosing that man that is not afraid● a lion , is afraid of a 〈◊〉 not afraid of starui●● & yet is afraid of so●● ioynt of meat at the tab●● presented to feed hi● not afraid of the so●●● of drummes , and tru●●pets , and shot , and tho●● which they seeke 〈◊〉 drowne , the last cries o● men , and is afraid 〈◊〉 some particular harm●●nious instrument ● so muc● afraid , as that with an● of these the enemy might ●riue this mā , otherwise ●aliant enough , out of ●●e field . i know not , what fear is , nor i know ●ot what it is that i fear ●ow ; i feare not the hastening of my death , and yet i do fear the increase ●f the disease ; i should ●elie nature , if i should deny that i feard this , & ●f i should say that i fea●ed death , i should belye god ; my weaknesse is ●rom nature , who hath ●ut her measure , my ●trength is from god , who possesses , & distri●butes infinitely . as the euery cold ayre , is no● dampe , euery shiuering not a stupefaction , so eue●ry feare , is not a feare●●●nes , euery declination● not a running away , ●●uery debating is not resoluing , euery wis● that it were not thus , ● not a murmuring , no● deiection though it b●● thus ; but as my phisici●● fear puts not him fro● his practise , neither do●● mine put me , from r●●ceiuing from god , an● man , and my selfe , spiritu●ll , and ciuill , and morall ●ssistances , and conso●ations . 6. expostvlation . my god , my god , i find in thy booke , that ●eare is a stifling spirit , a spirit of suffocation ; that ●●shbosheth could not speak , not reply in his own defence ●o abner , because hee was ●fraid . it was thy seruāt ●obs case too , who before hee could say any ●hing to thee , saies of thee , let him take his rod awa● frō me , and let not his fear● terrifie mee , then would speake with him , and 〈◊〉 feare him ; but it is not ●● with mee . shall a feare 〈◊〉 thee , take away my d●●uotiō to thee ? dost tho● command me to spea●● to thee , and commaun● me to feare thee , and d●● these destroy one ano●ther ? there is no per●●plexity in thee , my god ; 〈◊〉 inextricablenes in the● my light , & my clearn●● my sun , and my moon● that directest me as 〈◊〉 in the night of aduersity and fear , as in my day of prosperity & confidēce . i must thē speak to thee , at all times , but when must i feare thee ? at all times to . whē didst thou rebuke any petitioner , with the name of importunate ? thou hast propo●d to vs a parable of a iudge that did iustice at last , because the client was importunate , and troubled him ; but thou hast told vs plainely , that thy vse in that parable , was not , that thou wast troubled with our importunities , but ( as thou saye●● there ) that wee should a●●wayes pray . and to th●● same purpose thou pro●posest another , that is●● presse my friend , when he●● is in bed , at midnight , 〈◊〉 lend mee bread , though h●● will not rise because i a● his friend , yet because● mine importunitie , he wil●● god will do this , when●soeuer thon askest , an● neuer call it importunit●e pray in thy bed at mid●night , and god wil n●● say , i will heare thee t● mo●row vpon thy knees , at thy bed side ; pray vpon thy knees there , then , & god will not say , i will heare thee on sunday , at church ; god is no dilatory god , no froward god ; praier is neuer vnseasonable , god is neuer asleep nor absent . but , o my god , can i doe this , and feare thee ; come to thee , and speak to thee , in all places , at all houres , and feare thee ? dare i aske this question ? there is more boldnesse in the question , then in the comming : i may doe it● though i feare thee ; ● cannot doe it , except feare thee . so well has● thou prouided , that w● should alwayes fea●● thee , as that thou ha●● prouided , that we shol● fear no person but the● nothing but thee ; n● men ? no. whom ? th● lord is my helpe , and m● saluation , whome shall feare ? great enemies : no● great enemies ; for no ●●nemies are great to them that feare thee● feare not the people of th● l●●d , for they are bread to you ; they shall not on●y not eat vs , not eat our bread , but they shall bee our bread ; why should , we feare them ? but for all this metaphoricall bread , victory ouer enemies , that thought to deuoure vs , may we not feare , that we may lack bread literally ? and feare famine , though we feare not enemies ? young lyons do lacke , and suffer hunger , but they that seeke the lord , shall not want any good thing . neuer ? though it be● well with them at on● time , may they not fea● that it may be worse● wherfore should i feare 〈◊〉 the dayes of euill , saies th● seruant dauid ? thoug● his own sins had mad● them euill , he feared th●● not● no ? not if this euil● determin in death ? no● though in a death● no● though in a death infli●ct●d by violence by ma●lice , by our own des●●● feare not the sentence 〈◊〉 death , if thou feare god thou art , o my god , so far from admitting vs , that feare thee , to feare others , as that thou makest others to feare vs ; as herod feared iohn , because hee was a holy , and a iust man , & obserued him how fully then o my abundant god , how gently , o my sweet , my easie god doest thou vnentangle m●e , in any scruple arising out of the consideration of this thy feare ? is not this that which thou intendest , when thou sayst , the secret of the lord is with them , that feare him ; the secret , th● mistery of the right v●● of feare . dost thou no● meane this , when tho● sayest , wee shall vnde●●stand the feare of the lord● haue it , and haue benef●● by it ; haue it , and stan● vnder it ; be directed b● it , and not bee deiecte● with it . and dost tho● not propose that chur●● for our example , whe● thou sayest , the churc● of iudea , walked in t●● feare of god ; they ha● it , but did not sit dow● lazily , nor fall down● weakly , nor sinke vnder it . there is a feare which weakens men in the seruice of god : adam was afrayde , because hee was naked . they who haue put off thee , are a prey to all . they may feare , for thou wilt laugh , when their feare comes vpon them , as thou hast tolde them , more then once ; and thou wilt make them feare , where no cause of feare is , as thou hast told them more then once too . there is a feare that is a punishment o● former wickednesses , & induces more : thoug● some said of thy sonne , christ iesus , that hee wa● a good man , yet no m●● spake openly , for feare 〈◊〉 the iewes : ioseph was h●● disciple ; but secretly , fo● for feare of the iewes : th● disciples kept som● meetings , but with dores shut , for feare of the iewes . o my god , thou giuest vs feare for ballast to cary vs stedily in all weathers . but thou wouldst ballast vs , wit● such sand , as should haue gold in it , with that feare which is thy feare ; for tke feare of the lord is his treasure . hee that hath that , lacks nothing that man can haue , nothing that god does giue . timorous men thou rebukest ; why are yee fearfull , o yee of little faith ? such thou dismissest from thy seruice , with scorne , though of them there went from gideons army , 22000. and remained but 10. such thou sendest farther then so ; thithe● from whence they n●●uer returne , the fearefu●● and the vnbeleeuing , i●●● that burning lake , which 〈◊〉 the second death . there 〈◊〉 a feare , & there is a hope which are equall abo●minations to thee ; fo● they were confounded , b●●cause they hoped , saies th● seruant iob : because they had mis-placed , mis-ce●tred their hopes ; they hoped , and not in thee , an● such shall feare , and no● feare thee . bu● in th● feare , my god , and my feare , my god , and my hope , is hope , and loue , & confidence , and peace , and euery limbe , and ingredient of happinesse enwrapped ; for ioy includes all ; and feare , and ioy consist together ; nay , constitute one another ; the women d●parted from the sepulchre , the women who were made supernumerary apostles , apostles to the apostles ; mothers of the church , and of the fathers , grandfathers of the church , the apostles themselues , t●e women , angels of the resurrec●●●on , went from the sep●●●chre , with feare and i● they ran , sayes the 〈◊〉 and they ran vpon tho●● two legs , feare , & ioy ; 〈◊〉 both was the right leg● they ioy in thee o lor● that feare thee , and fear● thee only , who feele th●● ioy in thee . nay , thy fear●● and thy loue , are in●eperable ; still we are called vpon , in infinite places , to feare god ; yet th● commandement , which 〈◊〉 the roote of all , is , tho● shalt loue the lord thy god ● hee doeth neither , that doth not both ; hee omits neither , that does one . therfore when thy seruant dauid had said , that the feare of the lord is the beginning of wisedome , and his sonne had repeated it againe , hee that collects both , calls this feare , the root of wisdome ; and that it may embrace all , hee ca●ls it wisedome it selfe . a wise man therefore is neuer without it , neuer without the exercise of it : therefore thou sent●st moses to thy people that they might learne● feare thee all the dayes ● their liues : not in he●●uy , and calamitous , bu● in good , and cheerf●● dayes too : for , no●● who had assurance 〈◊〉 his deliuerance , yet m●●ued with feare , prepar● an arke , for the sauing● his house . a wise man 〈◊〉 feare in euery thing . an● th●refore though i pr●●tend , to no other degre● of wisedome , i am a●bundantly rich in thi● that i lye heere posse●● with that feare , which ●s thy feare , both that ●his sicknesse is thy immediate correction , and ●ot meerely a naturall ●ccident , and therefore ●earefull , because it is a ●earefull thing to fall into ●hy hands , and th●t this ●eare preserues me from all inordinate feare , arising out of the infirmi●ie of nature , because ●hy hand being vpon me , thou wilt neuer let me fall out of thy hand . 6. prayer . o most mightie god 〈◊〉 mercifull god , 〈◊〉 god of all true sorrow , 〈◊〉 true ioy to , of all feare , ● of al hope to , as thou ha●● giuen me a repentan●● not to be repented of , 〈◊〉 giue me , o lord , a fea●● of which i may not b● afraid . giue me tende● and supple , and confo●●mable affections , that 〈◊〉 i ioy with them that i●● and mourne with them that mourne , so i ma● feare with them that feare . and since thou hast vouchsafed to discouer to me , in his feare whom thou hast admit●ed to be my assistance , ●n this sickenesse , that ●here is danger therein , ●et me not , o lord , go a●out to ouercome the sense of that fear , so far , as to pretermit the fitting , and preparing of my selfe , for the worst ●hat may bee feard , the passage out of this life . many of thy blessed martyrs , haue passed out of this life , without a●● showe of feare ; but th● most blessed sonne him●selfe did not so . t●● martys were known● be but men , and therfo●● it pleased thee , to fill t●● with thy spirit , and th● power , in that they d●● more then men ; thy s●● was declard by thee , 〈◊〉 by himselfe to be g●● and it was requisite , th●● he should declare him●selfe to be man also , i● the weaknesses of ma●● let mee not therefo●● o my god , bee ashame● of these feares , but let me feele them to determine , where his feare ●id , in a present submit●ing of all to thy will. and when thou shalt ●aue inflamd , & thawd my former coldnesses , ●nd indeuotions , with ●hese heats , and quench●d my former heates , with these sweats , and ●nundations , and rectified my former pre●umptions , and negligences with these fears , ●ee pleased , o lord , as one , made so by thee , to thinke me fit for th●● and whether it be th● pleasure , to dispose 〈◊〉 this body , this garme●● so , a● to put it to a fa●●ther wearing in th● world , or to lay it vp i● the common wardrope , th● graue , for the next , glo●rifie thy selfe in th● choyce now , & glorif●● it then , with that glory which thy son , our s●●uiour christ iesus hat● purchased for them whome thou make● partakers of his resu●●rection . amen . 7. socios sibi iungier instat . the phisician desires to haue others ioyned with him . 7. meditation . there is more feare , therefore more cause . if the phisician desire help , the burden grows great : there is a grouth of the disease then ; but ●here must bee an au●umne to ; but whether an autumne of the disease or mee , it is not my pa●● to choose : but if it bee of me , it is of both ; my disease cannot suruiu● mee , i may ouer liue i● howsoeuer , his desiring of others , argues his ca●●dor , and his ingenuitie ; 〈◊〉 the danger be great , he● iustifies his proceeding● & he disguises nothing that calls in witnesses ● and if the danger be not great , hee is not a●●bitious , that is so read● to diuide the thankes and the honour of th● work , which he beg●● alone , with others . it diminishes not the dignitie of a monarch , that hee deriue part of his care vpon others ; god hath not made many suns , but he hath made many bodies , that receiue , and giue light . the romanes began with one king ; they came to two consuls ; they returned in extremities , to one dictator ● whether in one , or many , the soueraigntie is the same , in all states , and the danger is not the more , and the prouidence is the more , whe● there are more phisicians ; as the state is the happier , where businesses are carried by more counsels , then can be in one breast , how large soeuer , dise●ses themselues hold consultations , and conspire how they may multiply , and ioyn with one another , & exalt one anothers force so ; and shal we not cal● phisicians , to consultations ? death is in an old mans dore , he appeare● and tels him so , & dea●● is at a yong mans backe , and saies nothing● age is a sicknesse , and youth is an ambush , and we need so many phisicians , as may make vp a watch , and spie euery inconuenience . there is scarce any thing , that hath not killed some body ; a haire , a feather hath done it● nay , that which is our best antidote against it , hath donn it ; the best cordiall hath bene deadly poyson ; men haue dyed of ioy , and allmost forbidden their friends to weep for thē , whē they haue seen thē dye laughing . euen that tiran dy●●nisius ( i thinke the same● that suffered so much a●●ter ) who could not d●● of that sorrow , of tha● high fal , from a king t● a wretched priuate ma● ● dyed of so poore a ioy , as to be declard by the peo●ple at a theater , that he● was a good poet. we sa● oftē th●t a man may li●● of a litle ; but , alas , o● how much lesse may a man dye ? and therfore the more assistants , th● better ; who comes to a day of hearing , in a caus of any importāce , with one aduocate ? in our funerals , we our selfs haue no interest ; there wee cannot aduise , we cannot direct : and though some nations , ( the egiptians in particular ) built thēselues better tombs , then houses , because they were to dwell longer in them ; yet , amongst our selues , the greatest man of stile , whom we hane had , the conqueror , was lest , as soone as his soule left him , not only without persons to assist at his graue , but without a graue . who will keepe vs then , we know not● as long as we can , l●t vs admit as much helpe as wee can ; another , and another phisician , is not another , and another indication , and symptom of death , but an other● and another assistant , and proctor of life : no● doe they so much feed the imagination with apprehension of danger , as the vnderstanding with comfort ; let not one bring learning , another diligence , another religion , but euery one bring all , and , as many ingredients enter into a receit , so may many men make the receit . but why doe i exercise my meditation so long vpon this , of hauing plentifull helpe in time of need ? is not my meditation rather to be enclined another way , to condole , and commiserate their distresse , who haue none ? how many are sicker ( perchance ) then i , and laid in their wofull straw at home ( if that co●ner be a home ) and haue no more hope of helpe , though they die , then of preferment , though they liue ? nor doe no more expect to see a phisician then , then to bee an officer after ; of whome , the first that takes knowledge , is th● sexten that buries them● who buries them in obliuio● too ? for the● doe but fill vp the number of the dead in the bill , but we shall neuer heare their names , till wee reade them in the booke of life , with our owne . how many are sicker ( perchance ) then i , and thrown into hospitals , where , ( as a fish left vpon the sand , must stay the tide ) they must stay the phisicians houre of visiting , and then can bee but visited ? how many are sicker ( perchaunce ) then all we , and haue not this hospitall to couer them , not this straw , to lie in , to die in , but haue thei● graue-stone vnder them and breathe out thei● soules in the eares , and in the eies of passengers , harder then their bed , the flint of the stre●t● that taste of no part of our phisick , but a sparing dyet ; to whom ordinary porridge would bee iulip enough , the refuse of our seruants , bezar enough , and the off scou●ing of our kitchin tables , cordiall enough . o my soule , when thou art not enough awake , to blesse thy god enough for his plentifull mercy , in affoording thee many helpers , rememb●r how many lacke them , and helpe them to them , or to those other things , which they lacke as much as them . 7. expostvlation . my god , my god , thy blessed seruant augustine begg'd of thee , that moses might come and tell him what he● meant by some place of genesis : may i ha●● leaue to aske of th● spirit , that writ th● booke , why when d●●uid expected newes fi●● ioabs armie , and that th● watchman tolde him that hee sawe a man ru●●ning alone , dauid conclu●ded out of that circumstance , that if hee ca●● alone , hee brought 〈◊〉 newes ? i see the gra●●mar , the word signifie so , and is so euer accep●ted , good newes ; but i see not the logique , nor the rhetorique , how dauid would prooue , or perswade that his newes was good , because hee was alone , except a greater cōpany might haue made great impressions of danger , by imploring , and importuning present supplies . howsoeuer that bee , i am sure , that that which thy apostle sayes to timothy , onely luke is with me , luke , and no body but luke ● hath a taste of cōplaint , & sorrow in it● though luke want no testimony of abilitie , o● forwardnes , of constancie , & perseuerance , in assisting that great building which s. paul laboured in , yet s. paul is affected with that , that ther was none but luke , to assist● we take s. luke to haue bin a phisician , & it admits the application the better , that in the presence of one good phisician , we may bee glad of more . it was not only a ciuill spirit of policy , or order that moued moses father in law , to perswade him to diuide ●he burden of gouernmēt , & iudicature , with others , & take others to his assistance , but it was ●lso thy immediat spirit o my god , that mou'd moses to present vnto ●hee 70 of the elders of israel , to receiue of that spirit , which was vpon moses onely before , such ● portion as might ease ●im in the gouernmēt of that people ; though moses alone had indowments aboue all thou gauest him othe● assistants . i consider th● plentifull goodnesse , 〈◊〉 my god , in employing angels , more then on● in so many of thy remarkable workes . o● thy sonne , thou saist , i● all the angels of god w●●●ship him ; if that bee i● heauen , vpon earth , h●● sayes that hee could co●●maund twelue legions 〈◊〉 angels ; and when h●●uen , and earth shall b● all one , at the last day● thy sonne , o god , the s●● of man , shall come in his glory , and all the holy angels with him . the angels that celebrated his birth to the shepheards , the angels that celebrated his second birth , his resurrection to the maries , were in the plurall , angells associated with angels . in iacobs ladder , they which ascended and descended , & maintain'd the trade between heauen and earth , between thee and vs , they who haue the commission , and charge to guide vs in all our wayes , they wh●● hastned lot , and in him● vs , from places of danger , and tentation , the● who are appoynted to instruct & gouerne vs in th● church heere , they who are sent to punish the disobedient and refractar●● , they that are to be the mowers , and haruest me● , after we are growne ●p in one field , the church , 〈◊〉 the day of iudgmēt , they that are to carrie o●● soules whither they ca●●●ed lazarus , they who attend at the seueral gate● of the new ierusalem , to admit vs there ; all these , who administer to thy seruants , from the first , to their last , are angels , angels in the plurall , in euery seruice , angels associated with angells . the power of a single angell wee see in that one , who in one night destroyed almost 200. thousand in sennacheribs army , yet thou often imployest many ; as we know the power of saluation is abundantly in any one euangelist , and yet thou hast afforded vs foure . thy sonne pro●claimes of himselfe , th● thy spirit , hath annoynte● him to preach the gospel● ● yet he hath giuen othe●s for the perfiting of the s. in the worke of the mi●●●stery . thou hast made him bishop of our soules , but there are others bi●shops too . hee gaue the holy ghost , & others gaue it also . thy way , o m● god , ( and , o my god , tho● louest to walk in thine own waies , for they are large ) thy way from th● beginning , is multiplication of thy helps ; and therfore it were a degree of ingratitude , not to accept this mercy of affording me many helpes for my bodily health , as a type and earnest of thy gracious purpose now , and euer , to affoord mee the same assistances . that for thy great helpe , thy word , i may seeke that , not frō corners , nor conuenticles , nor schismatical singularities , but frō the assotiation , & communion of thy catholique church , and those persons , whom thou has● alwayes furnished th● church withall : and that i may associate th● word , with thy sacr●●ment , thy seale with thy patent ; and in that s●●cramēt associate the sig●● with the thing signified , the bread with the bod● of thy sonne , so , as i ma● be sure to haue receiu●● both , and to bee ma●● thereby , ( as thy blesse● seruant augustine sayes ) the arke , and the mon●●ment , & the tombe of th● most blessed sonne , that hee , and all the merits of his death , may , by that receiuing , bee buried in me , to my quickning in thi● world , and my immortall establishing in the next . 7. prayer . o eternall , and most gracious god , who gauest to thy seruants in the wildernes , thy man●a , bread so conditiond , qualified so , as that , to euery man , manna tasted like that , which that man liked best , i humbly beseech thee , to make this correction , which i acknowledg to be part of my daily bread , to tast so to me , not as i would , but as thou wouldest haue it taste , and to conform my tast , and make it agreeable to thy will● thou wouldst haue th● corrections tast of hum●●liation , but thou wouldest haue them tast ● consolation too ; taste o● danger , but tast of ass●●rance too . as therefore thou hast imprinted in all thine elements , of which our bodies consist , two manifest qualities , so that , as thy fire dries , so it heats too ; and as thy water moysts , so it cooles too , so , o lord , in these corrections , which are the elements of our regeneration , by which our soules are made thine , imprint thy two qualities , those two operations , that as they scourge vs , they may scourge vs into the way to thee : that when they haue shewed vs , that we are nothing in our selues , they may also shew vs , that thou art all things vnto vs. when therfore in this particular circūstance , o lord ( but none of thy iudgements are circumstances ; they are all of the substance of thy good purpose vpon vs● whē in this particular , that he , whō thou has● sent to assist me , desires assistants to him , thou hast let mee see , in how few houres thou cans● throw me beyond the helpe of man , let me by the same light see , that no vehimence of sicknes , no tentation of satan , no guiltines of sin , no prison of death , not this first , this sicke bed , not the other prison , the close and dark graue , can remooue me from the determined , and good purpose , which tho● sealed concerning mee . let me think no degree of this thy correction , casuall , or without signification ; but yet when i haue read it in that language , as it is a correction , let me translate it into another , and read it as a mercy ; and which of these is the originall , and which is the translation , whether thy mercy , or thy correction , wer● thy primary , and original intētion in this sicknes , i cannot conclude , though death conclud● me ; for as it must necessarily appeare to bee ● correction , so i can hau● no greater argument o● thy mercy , then to die i● thee , and by that death , to bee vnited to him , who died for me . 8. et rex ipse suum mittit . the king sends his owne phisician . 8. meditation . stil when we return to that meditation , that man , is a world , we find new discoueries . let him be a world , and him self will be the land , and misery the sea . his misery , ( for misery is his , his own ; of the happinesses euen of this world , h●e is but tenant , but of misery the free-holder ; of happines hee is but the farmer , but the vsufructuary but of misery , the lord , the proprietary ) his misery , as the sea , swells aboue all the hilles , and reaches to the remotest parts of this earth , man ; who of himselfe is bu● dust , and coagula●ed and kneaded into earth ; by teares , his ma●te● is ●arth , his forme , misery . in this world , that is mankinde , the highest ground , the eminētest hils , are kings ; and haue they line , and lead enough to fadome this sea , and say , my misery is but this deepe ? scarce any misery equal to sicknesse ; and they are subiect to that equally , with their lowest subiect . a glasse is not the lesse brittle , because a kings face is represented in it , nor a king the lesse brittle , because god is represented in him . they haue phisicians continually about them , & therfore sicknesses , or the worst of sicknesses , continuall feare of it . are they gods ? he that calld them so , cannot flatter . they are gods , but sick● gods ; and god is presented to vs vnder many human affections , as fa● as infirmities ; god is called angry , and sorry , and weary , and heauy ; bu● neuer a sicke god : for then hee might die like men , as our gods do . the worst that they could say in reproch , & scorn● of the gods of the heathē , was , that perchance they were asleepe ; but gods that are so sicke , as that they cannot sleepe ; are in an infirmer condition . a god , and need a phisician ? a iupiter & need an aesulapius ? that must haue rh●ubarbe to purge his choller , lest he be too angry , and agarick to purge his s●●gme , lest he be too drowsie ; that as tertullian saies of the aegyptian gods , plants and herbes , that god was beholden to man , for growing in his garden , so wee must say of these gods● their eternity , ( an eternity of threescore & ten yeares ) is in the apothecaryes shop , and not in the metaphoricall deity . but their deitye is betten expressed in their humility , then in their ●eighth ; when abounding and ouerflowing , as god , in means of doing good , they descend , as god , to a communication of their abundāces with men , according to their necessities , then they are gods. no man is well , that vnderstands not , that values not his being well ; that hath not a cheerefulnesse , and a ioy in it ; and whosoeuer hath this ioy , hath a desire to communicate , to propagate that , which occasions his happinesse , and his ioy , to others ; for euery man loues witnesses of his happinesse ; and the best witnesses , are experimentall witnesses ; they who haue tasted of that in themselues , which makes vs happie : it consummate● therefore , it perfits the happinesse of kings , to confer , to transfer , honor , and riches , and ( as they can ) health , vpon those that need them . .8 expostvlation . my god , may god , i haue a warning from the wise man , tha● when a rich man speaketh , euery man holdeth his tong● and looke what hee saith , they extoll it to the clouds ; but if a poore man speake , they say , what fellowe is this ? and if hee stumble , they will help to ouerthrow him . therefore may my words be vnderualued , and my errors aggrauated , if i offer to speak of kings ; but not by thee , o my god , because i speak of them as they are in thee , & of thee , as thou art in them . certainly those men prepare a way of speaking negligently , or irreuerently of thee , that giue themselues that liberty , in speaking of thy vice-gerents , kings : for thou who gauest augustus the empire , gauest it to nero to , and as vespasian had it from thee , so had iulian ; though kings deface in themselues thy first image , in their owne soule , thou giuest no man leaue to deface thy second image , imprinted indelibly in their power . but thou knowest , o god , that if i should be slacke in celebrating thy mercies to mee exhibited by that royall instrument● my sou●raigne , to many other faults , that touch vpon allegiance , i should add the worst of all , ingratitude ; which consti●utes an il man , & faults which are defects in any particular sunction , are not so great , as those that destroy our humanitie ● it is not so ill , to bee an ill subiect , as to be an ill man ● for he hath an vniuersall illnesse , ready to blow● and powre out it selfe into any mold , any form , and to spend it selfe in any function . as therfore thy son did vpon the coyne , i look vpon the king , and i ask● whose image , & whose inscription hee hath ; and he hath thine ; and i giue vnto thee , that which i● thine , i recommend his happines to thee , in al● my sacrifices of thanks , for that which hee enioyes , and in al my praiers , for the continuance and inlargement of thē but let me stop , my g●d , and consider ; will no● this look like a piece of art , & cunning , to conuey into the world an opinion , that i were more particularly in his care , then other men ? and that heerein , in a a shew of humilitie , and thankefulnesse , i magnifie my selfe more then there is cause ? but let not that iealousie stopp mee , o god , but let me go forward in celebrating thy mercy exhibited by him . this which hee doth now , in assisting so my bodily health , i know is common to me with many ? many , many● haue tasted of that expression of his gracio●snes . where hee ●an giue health by his owne hands , hee doth● and to more then any of his predecessors haue done : therefore hath god reserued one diseas● for him , that hee onely might cure it , though perchance not onely by one title , and interest , nor only as one king . to those that need it not , in that kind , and so cannot haue it by his owne hand , he sends a donatiue of health , in sending his phisician : the holy king s. lewis in france , & our maud is celebrated for that , that persōally they visited hospitals , & assisted in the cure , euen of loathsome diseases . and when that religious empress placilla , the wife of theodosius was told , that she diminished her ●elfe to much in those personal assistances , & might doe enough in sending ●eliefe , shee said , shee would send in that capacitie , as empresse , but shee would go to , in that capacitie , as a christian , as a fellow member of the body o● thy son , with them . so thy seruāt dauid applies him selfe to his people , so he incorporates himselfe in his people , by calling them his brethren , his bones , his flesh ; and when they fel vnder thy hand , euen to the pretermitting of himselfe , he presses vpon thee , by praye● for them ; i haue si●●ned , but these sheepe what haue they donne ? let thine hand i pray thee be against me and against my fathers house . it is kingly to giue ; whē araumah gaue that great , & free present to dauid , that place , those instrumēts for sacrifice , and the sacrifices themselues , it is said there , by thy spirit , al these things did araumah giue , as a king , to the king. to giue is an approaching to the condition of kings , but to giue health , an approching to the king , of kings , to thee . but this his assisting to my bodily health , thou knowest o god , and so doe some others of thine honorable seruants know , is bu● the twy-light , of that day , wherein thou● thorow him , hast shind vpon mee before ; but the eccho of that voyce , whereby thou , through him , hast spoke to mee before ; then , when he , first of any man conceiu'd a hope , that i might be of some vse in thy church , and descended to an intimation , to a perswasiō , almost to a solicitatiō , that i would embrace that calling . and thou who hadst put that desire into his heart , didst also put into mine , an obedience to it ; and i who was sicke before , of a vertiginous giddines , and irresolution , and almost spent all my time in consulting how i should spend it , was by this man of god , and god of men , put into the poole , and recouerd : when i asked , perchāce , a stone , he gaue me bread , when i asked , perchāce , a scorpion , he gaue me a fish ; whē i asked a temporall office , hee denied not , refused not that , but let mee see , that hee had rather i took this . these things , thou o god , who forgettest nothing , hast not forgot , though perchance , he , because they were benefits , hath ; but i am not only a witnesse , but an instance , that ou● iehosophat hath a care to ordaine priests , as well as iudges : and not only to send phisicians fo● temporall , but to bee the phisician for spirituall health . 8. prayer . o eternall and most gracious god , who though thou haue reserued thy tresure of perfit ioy , and perfit glory , to be giuen by thine own hands then , whē by seeing thee , as thou art in thy selfe , and knowing thee , as we are known , wee shall possesse in an instant , and possesse for euer , all that can any way cōduce to our happinesses , yet here also in this world , giuest vs such earnests of that full payment , as by the value of the earnest , we may giue some estimat of the tresure , humbly , and thākfully i acknowledge , that thy blessed spirit instructs mee , to make a differēce of thy blessings in this world , by that difference of the instruments , by which it hath pleased thee to deriue them vnto me . as we see thee heere in a glasse , so we receiue frō thee here by reflexion , & by instruments . euen casual things come from thee ; and that which we call fortune here , hath another name aboue . nature reaches out her hand , and giues vs corne , and wine , and oyle , and milk , but thou fillest her hand before , and thou openest her hand , that she may rain down her showres vpon vs. industry reaches out her hand to vs , and giues vs fruits of our labor , for our selues , & our posteritie ; but thy hand guides that hand , when it sowes , and when it waters , and the increase is from thee . friends reach out their hands , & prefer vs , but thy hand supports that hād , that supports vs. of all these thy instruments haue i receiued thy blessing , o god , but bless thy name most for the greatest ; that as a member of the publike , and as a partaker of priuate fauours too , by thy right hand , thy powerfull hand set , ouer vs , i haue had my portion , not only in the hearing , but in the preaching of thy gospel . humbly beseeching thee , that as thou continuest thy wonted goodnes vpon the whol world , by the wonted meanes , & instruments , the same sun , and moon , the same nature , and industry , so to continue the same blessings vpon this state , and this church by the same hand , so long , as that thy son when he comes in the clouds , may find him , or his son , or his sonnes sonnes ready to giue an account , & able to stand in that iudgmēt , for their faithfull stewardship , and dispensation of thy talēts so abūdantly cōmitted to them ; & be to him , o god , in all distēpers of his body , in all anxieties of spirit , in all holy sadnesses of soule , such a phisician in thy proportion , who art the greatest in heauen , as hee hath bin in soule , & body to me , in his proportiō , who is the greatst vpon earth . 9. medicamina scribūt . vpon their consultation , they prescribe . 9. meditation . they haue seene me , and heard mee , arraign'd mee in these fetters , and receiu'd the euidence ; i haue cut vp mine own anatomy , diffected my selfe , and they are gon to read vpon me . o how manifold , and perplexed a thing , nay , how wanton and various a thing is ruine and destruction ? god presented to dauid three kinds , war , famine , and pestilence ; satan left out these , and brought in , fires frō heauen , and windes from the wildernes . if there were no ruine but sicknes , wee see , the masters of that art , can scarce nūber , not name all sicknesses ; euery thing that disorders a faculty , & the function of that is a sicknesse : the names wil not serue thē which are giuen frō the place affected , the pluris●● is so ; nor from the effect which it works , the falling sicknes is so ; they cānot haue names ynow , from what it does , nor where it is , but they must extort names frō what it is like , what it resembles , & b●t in some one thing , or els they would lack names ; for the wolf , and the canker , and the polypus are so ; and that question , whether there be more names or things , is as perplexd in sicknesses , as in any thing else ; except it be easily resolud vpon that side , that there are more sicknesses thē names . if ruine were reduc'd to that one way , that man could perish noway but by sicknes , yet his danger were infinit ; and if sicknes were reduc'd to that one way , that there were no sicknes but a feuer , yet the way were infinite still ; for it would ouerlode , & oppress any naturall , disorder and discompose any artificiall mem●ry , to deliuer the names of seuerall feuers ; how intricate a worke then haue they , who ar● gone to consult , which of these sicknesses mine is , and then which of these feuers , and then what it would do , and thē how it may be countermind . but euen in ill , it is a degree of good , whē the euil wil admit consultation . in many diseases , that which is but an accident , but a symptom of the main disease , is so violēt , that the phisician must attend the cure of that , though hee pretermi● ( so far as to intermi● ) the cure of the disease it self . is it not so in states too ? somtimes the insolēcy of those that are great , put the people into commotions ; the great disease , & the greatest danger to the head , is the insolency of the great ones ; & yet , they execute martial law , they come to present executions vpō the people , whose commotion was indeed but a simptom , but an accident of the maine disease ; but this symptom , grown so violent , wold allow no time for a consultatiō . is it not so in the accidents of the diseases of our mind too ? is it not euidently so in our affections , in our passions ? if a cholerick man be ready to strike , must i goe about to purge his choler , or to breake the blow ? but where there is room for consultatiō , things are not desperate . they consult ; so there is nothing rashly , incōsideratly done ; and then they prescribe , the● write , so there is nothing couertly , disguisedly , vnavowedly done . in bodily diseases it is not alwaies so ; sometimes , assoon as the phisicians foote is in the chamber , his knife is in the patients arme ; the disease would not allow a minutes forbearing of blood , nor prescribing of other remedies . in states & matter of gouernmēt it is so too ; they are somtimes surprizd with such accidēts , as that the magistrat asks not what may be done by law , but does that , which must necessarily be don in that case but it is a degree of good , in euill , a degree that ca●ies hope & cōfort in it , when we may haue r●●course to that which is written , and that the proceedings may bee apert , and ingenuous , and candid , and auowable , for that giues satisfaction , and acquiescence . they who haue receiued my anatomy of my selfe , consult , and end their consultatiō in prescribing , and in prescribing phisick ; proper and conuenient remedy : for if they shold come in again , and chide mee , for some disorder , that had occasion'd , and inducd , or that had hastned and exalted this sicknes , or if they should begin to write now rules for my dyet , and exercise when i were well , this were to antidate , or to postdate their consultation , not to giue phisick . it were rather a vexation , then a reliefe , to tell a condemnd prisoner , you might haue liu'd if you had done this ; & if you can get your pardon , you shal do wel , to take this , or this course hereafter . i am glad they know ( i haue hid nothing from them ) glad they consult , ( they hide nothing frō one another ) glad they write ( they hide nothing frō the world ) glad that they write and prescribe phisick , that there are remedies for the present case . 9. expostvlation . my god , my god , allow me a iust indignation , a holy detestation of the insolēcy of that man , who because he was of that high rāke , of whō thou hast said , they are gods , thought himselfe more then equall to thee ; that king of aragon alfonsus , so perfit in the motions of the heauenly bodies , as that hee aduentured to say , that if he had bin of councell with thee , in the making of the heauens , the the heauens should haue bin disposed in a better order , then they are . the king amasiah would not indure thy prophet to reprehend him , but asked him in anger , art thou made of the kings councell● when thy prophet esaias askes that questiō who hath directed the spirit of the lord , or being his councellor hath tought him . it is after hee had setled and determined that office , vpon thy sonne , and him onely , whē he ioyns with those great titles , the mighty god , and the prince of peace , this also , the councellor ; and after he had setled vpon him , the spirit of might , and of councell . so that thē , thou o god , thogh thou haue no councell from man , yet doest nothing vpon man , without councell ; in the making of man there was a consultation ; let vs make man. in the preseruing of man , o thou great preseruer 〈◊〉 men , thou proceededst by councell ; for all thy externall workes , are the workes of the whole trinity , and their hand is to euery action . how much more must i apprehend , that al you bles●sed , & glorious persons of the trinitie are in consultation now , what you wil do with this in firm body , with this leprous soule , that attends , guiltily , but yet comfortably , your determination vpō it . i offer not to counsell them , who meet in consultatiō for my body now , but i open my in●●rmities , i anatomise my body to them . so i do my soule to thee , o my god , in an hūble confession , that there is no veine in mee , that is not full of the bloud of thy son , whō i haue crucified , & crucified againe , by multiplying many , and often repeating the same sinnes that there is no artery in me , that hath not the spirit of error , the spirit of lust , the spirit of giddines in it● no bone in me that is not hardned with the custo●e of sin , and nourished , and soupled with the marrow of sinn ; no sinews , no ligamēts , that do not tie , & chain sin and sin together . yet , o blessed and glorious trinity , o holy , & whole colledge , and yet but one phisician , if you take this confession into a consult●●●on , my case is not desp●rate my destructiō is not decreed ; if your consultation determin in writing , if you refer mee to that which is written , you intend my recouery : for al the way , o my god , ( euer constant to thine owne wayes ) thou hast proceeded opēly , intellig●bly , manifestly , by the book . from thy first book , the book of life , neue● shut to thee , but neuer throughly open to vs ; frō thy second book , the booke of nature , wher though subobscurely , and in shadows , thou hast expressed thine own image ; frō thy third booke ; the scriptures , where thou hadst writtē all in the old , and then lightedst vs a cādle to read it by , in the new testament ; to these thou hadst added the booke of iust , and vsefull lawes , established by them , to whom thou hast committed thy people ; to those , the manualls , the pocket , the bosome books of our own consciences , to ●hose thy partcular books of all our particular sins ; and to those , the booke with seuen seales , which only the lamb which was slaine , was found worthy to opē ; which , i hope , it shall not disagree with the meaning of thy blessed spirit , to interpre●e , the promulgation of their pardon , and righteousnes , who are washed in the blood of that lambe ; and if thou refer me to these bookes , to a new reading , a new triall by these bookes ● this feuer may be but a burning in the hand , and i may be saued , thogh not by my book , mine own conscience , nor by thy other books , yet by thy first , the book of life , thy decree for my election , and by thy last , the book of the lamb , and the shedding of his blood vpon me ; if i be stil vnder cōsultation , i am not cōdemned yet ; if i be sent to these books i shall not be condem'd at all : for , though there be somthing written in some of those books ( particularly in the scriptur● ) which some men turne to poyson , yet vpon these consultations ( these confessions , these takings of our particular cases , into thy consideration ) thou intendest all for phisick , & euen from those sentences , from which a too●late repenter will sucke desperation , he that seeks thee early , shall receiue thy morning dew , thy seasonable mercy , thy forward consolation . 9. prayer . o eternall and most gracious god , who art of so pure eyes , as that thou canst not look vpon sinn , and we of so vnpure constitutions , as that wee can present no obiect but sin , and therfore might iustly ●eare , that thou wouldst turn thine eyes for euer from vs , as , though we cannot indure afflictions in our selues , yet in thee we can● so thogh thou canst not indure sinne in vs , yet in ●hy sonn thou canst , and he hath taken vpon him se●fe , and presented to thee , al those sins , which might displease thee in vs. there is an eye in nature , that kills , assoon as it sees , the eye of a serpent ; no eye in nature , that nourishes vs by looking vpon vs ; but thine eye , o lord , does so . looke therefore vpon me , o lord , in this distresse , and that will recall mee from the borders of this bodily death ; look vpon me , and that wil raise me again from that spirituall death , in which my parents buried me , when they begot mee in sinne , and in which i haue pierced euen to the lawes of hell , by multiplying such heaps of actuall sins , vpon that foundation , that root of originall sinn . yet take me again , into your consultation , o blessed and glorious trinitie ; & thogh the father know , that i haue defaced his image receiued in my creation ; though the son know , i haue neglected mine interest in the redemption , yet , o blessed spirit , as thou art to my consciēce , so be to them a witnes , that at this minute , i accept that which i haue so often , so often , so rebelliously refused , thy blessed inspirations ; be thou my witnes to them , that at more poores then this slacke body sweates teares , this sad soule weeps blood ; and more for the displeasure of my god , then for the stripes of his displeasure . take me then , o blessed , & glorious trinitie , into a recōsultation , and prescribe me any phisick ; if it bee a long , & painful holding of this soule in sicknes , it is phisick , if i may discern thy hand to giue it , & it is phisick , if it be a speedy departing of this soule , if i may discerne thy hand to receiue it . 10. lentè & serpenti satagunt occurrere morbo . they find the disease to steale on insensibly , and endeauour to meet with it so . 10. meditation . this is natures nest of boxes ; the heauens containe the earth , the earth , cities , cities , men. and all these are concentrique ; the common center to them all , is decay , ruine ; only that is ecoentrique , which was neuer made , only that place , or garment rather , which we can imagine , but not demonstrate , that light , which is the very emanation of the light of god , in which the saints shall dwell , with which the saints shall be appareld , only that bends not to this center , to ruine ; that which was not made of nothing , is not threatned with this annihilation . all other things are ; euen a●gels , euē our soules ; they moue vpon the same poles , they bend to the same center ; and if they were not made immortall by preseruation , their nature could not keepe them from sinking to this center , annihilation . in all these ( the frame of the heuens , the states vpō earth , & men in them , comprehend all ) those are the greatest mischifs , which are least discerned ; the most insensible in their wayes come to bee the most sensible in their ends . the heauens haue had their dropsie , they drownd the world , and they shall haue their feuer , and burn the world . of the dropsie , the flood , the world had a foreknowledge 120 yeares before it came ; and so some made prouision against it , and were sau●d● the feuer shall break out in an instant , & consume all ; the dropsie did no harm to the heauens , frō whence it fell , it did not put out those lights , it did not quench those heates ; but the feuer , the fire shall burne the furnace it selfe , annihilate those heauens , that b●eath it out ; though the dog-starre haue a pestilent breath , an infectious exhalation , yet because we know when it wil rise , we clo●he our selues , & wee die● our selues , and wee shadow our selues to a sufficient preuētion ; but comets and blazing starres , whose effects , or significations no man can interrupt or frustrat , no man foresaw : no almanack tells vs , when a blazing starre will bre●k out , the matter is carried vp in secret ; no astrologer tels vs when the effects wil be accomplishd , for that 's a secret of a higher spheare , then the other ; and that which is most secret , is most dangerous . it is so also here in the societies of men , in states , & commōwealths . twentie rebellious drums make not so dāgerous a noise , as a few whisperers , and secret plotters in corners . the canon doth not so much hurt against a wal , as a myne vnder the wall ; nor a thousand enemies that threaten , so much as a few that take an oath to say nothing . god knew many heauy sins of the people , in the wildernes and after , but still he charges thē with that one , with murmuring , murmuring in their hearts , secret disobediences , secre● repugn●nces against his declar'd wil ; and th●se are the most deadly , the most pernicious . and it is so to , with the diseases of the body ; and that is my case . the pulse , the vrine , the sweat , all haue sworn to say nothing , to giue no indication of any dangerous sicknesse . my forces are not enfeebled , i find no decay in my strength ; my prouisions are not cut off , i find no abhorring in mine appetite ; my counsels are not corrupted nor infatuated , i find no false apprehēsions , to work vpon mine vnderstāding● and yet they see , that inuisibly , & i feele , that insensibly the disease preuailes . the disease hath established a kingdome , an empire in mee , and will haue certaine arcana imperij , secrets of state , by which it will proceed , & not be boūd to declare ●hem . but yet against those secret conspiracies in the state , the magistrate hath the ra●k ● and against these insensible diseases , phisicians haue their examiners ; and those these imploy now . 10. expostvlation . my god , my god , i haue bin told , and told by relation , by her own brother , that did it , by thy seruant nazianzen , that his sister in the vehemēcy of her prayer , did vse to threaten thee , with a holy importunitie , with a pious impudencie . i dare not doe so , o● god ; but as thy seruant augustin , wisht that adam had not sinned , therefore that christ might not haue died , may i not to this one purpose wish , that if the serpent before the tentation of eue , did goe vpright , and speake , that he did so still , because i should the sooner heare him , if he spoke , the sooner see him , if he went vpright ? in his curse , i am cursed too ; his creeping vndoes mee : for howsoeuer hee begin at the heele , and doe but bruise that ; yet he , and death in him is come into our windowes ; into our eyes , and eares , the entrāces , & inlets of our soule . he works vpon vs in secret , & we doe not discerne him ; and one great work of his vpon vs , is to make vs so like himselfe , as to sin in secret , that others may not see vs ; but his master-piece is , to make vs sin in secret so , as that we may not see our selus sin . for the first , the hiding of our sins from other men , hee hath induo'd that , which was his off-spring from the beginning , a lye : for man , is in nature , yet , in posses●ion of some such sparkes of ingenuitie , & noblenesse , as that , but to disguise euill , hee would not lye . the bodie , the sinne , is the serpents , and the garment that couers it , the lye , is his too . these are his ; but the hiding of sinne from our selues , is hee himselfe : when we haue the sting of the serpent in vs , and doe not sting our selues , the venim of sin , and no remorse for sinn , then , as thy blessed sonne said of iudas , hee is a deuill , not that he had one , but was one , so we are become deuils to our selues , and we haue not only a serpent in our bosome , but we our selues , are to our selues that serpent . how farre did thy seruant dauid presse vpon thy pardon , in that petition , clense thou me from secret sinns ? can any sin bee secret ? for , a great part of our sinnes , though , sayes thy prophet , we conceiue them in the darke , vpon ou● bed , yet sayes he , we doe them in the light ; there are many sins , which we glorie in doing , and would not doe , if no body should know thē . thy blessed seruant august confesses , that hee was ashamed of his shamefastnes , and tendernesse of conscience , and that he often be lied himself with sinnes , which he neuer did , lest he should be vnacceptable to his sinfull companions . but if we would conceale them , ( thy pr●phet found such a desire , and such a practise in some , whē he said , thou hast trusted in thy wickedkednes , and thou hast sayd , none shall see me ) yet can we conceale thē ? thou o god , canst heare of them by others ; the voice of abels blood , will tell thee of cains murder ; the heauens themselues will tell thee heauē shal reueale his iniquity ; a smal creature alone , shall doe it , a bird of the ayre shall carry the voice , and tell the matter : thou wilt trouble no informer , thou thy selfe reuealedst adams sin , to thy selfe ; and the manifestation of sin is so ful to thee , as that thou shalt reueale all to all , thou shalt bring euery worke to iudgement , with euery secret thing , and there is nothing couered , that shall not bee reuealed : but , o my god , there is another way of knowing my sins , which thou louest better then any of these ; to know them by my confession . as phisicke works so , it drawes the peccant humour to it selfe , that when it is gathered together , the weight of it selfe may carry that humour away , so thy spirit returns to my memory my former sinnes , that being so recollected , they may powre out them●elues by confession . when i kept silence , sayes thy seruant dauid , day , and night , thy hand was heauy vpon mee , but when i said , i wil confesse my transgressions vnto the lord , thou forgauest the iniquitie of my sinne . thou interpretest the very pu●pose of confession so well , as that thou scarce leauest any new mercy for the action it selfe . this mercy thou leauest , that thou armest vs thereupon , against relapses into the sinnes which wee haue confessed . and that mercy , which thy seruant augustine apprehends , when he sayes to thee , thou hast forgiuē me those sinnes which i haue done , and those sinnes which only by thy grace i haue not done : they were done in our inclination to them , and euen that inclination needs thy mercy , and that mercy he calls a pardon . and these are most truly secret sinnes , because they were neuer done , and because no other man , nor i my selfe , but onely thou knowest , how many and how great sinnes i haue scaped by thy grace , which without that , i should haue multiplied against thee . 10. prayer . o eternall , and most gracious god , who as thy sonne christ iesus , though hee knew all things , yet said hee knew not the day of iudgement , because he knew it not so , as that he might tell it vs ; so though thou knowest all my sins , yet thou knowest them not to my comfort , except thou know them by my telling them to th●e , how shall i bring to thy knowledg by that way , those sinns , which i my selfe know not ? if i accuse my selfe of originall sin , wilt thou ask me if i know what originall sin is ? i know not enough of it to satisfie others , but i know enough to condemne my self , & to solicit thee . if i confesse to thee the sinnes of my youth , wilt thou aske me , if i know what those sins were ? i know them not so well , as to name them all , nor am sure to liue houres enough to name them al , ( for i did thē then , faster then i can speak them now , when euery thing that i did , conduc'd to some sinne ) but i know thē so well , as to know , that nothing but thy mercy is so infinite as they . if the naming of sinnes , of thought , word , and deed , of sinns of omission , and of action , of sins against thee , against my neighbour , and against my self , of sinns vnrepented , and sinnes relapsed into after repentance , of sinnes of ignorance , and sinnes against the testimonie of my conscience , of sinnes against thy commaundements , sinnes against thy sonnes prayer , and sinns against our owne creed , of sins against the laws of that church , & sinnes against the lawes of that state , in which thou hast giuen mee my station , if the naming o● these sinnes reach not home to all mine , i know what will ; o lord pardon me , me , all those sinnes , which thy sonne christ iesus suffered for , who suffered for all the sinnes of all the world ; for there is no sinne amongst all those which had not been my sinne , if thou hadst not beene my god , and antidated me a pardon in thy preuenting grace . and since sinne in the nature of it , retaines still so much of the author of it , that it is a serpent , insensibly insinuating it selfe , into my soule , let thy brazen serpent , ( the contemplation of thy sonne crucified for me ) be euermore present to me , for my recouery against the sting of the first serpent ; that so , as i haue a lyon against a lyon , the lyon of the tribe of iudah , against that lyon , that seekes whom hee may deuoure , so i may haue a serpent against a serpent , the wisedome of the serpent , against the malice of the serpent , and , both against that lyon , and serpent , forcible , and subtill tentations , thy doue with thy oliue , in thy arke , humilitie , and peace , and reconciliation to thee , by the ordinances of thy church● amen . 11. nobilibusque trahunt , a cincto corde , venenum , succis & gemmis , & quae generosa , ministrant ars , et natura , instillant . they vse cordials , to keep the venim and malignitie of the disease from the heart . 11. meditation . whence can wee take a better argument , a clearer d●monstration , that all the greatnes of this world , is built vpon opinion of others , and hath in it self no reall being , nor power of subsistence , then from the heart of man ? it is alwayes in action , and motion , still busie , still pretending to doe all , to furnish all the powers , and faculties with all that they haue ; but if an ●nemy dare rise vp against it , it is the soonest endangered , the soonest defeated of any part . the braine will hold out longer then it , and the liuer longer then that ; they will endure a siege ; but an vnnatural heat , a rebellious heat , will blow vp the heart , like a myne , in a minute . but howsoeuer , since the heart hath the birth-right , and primogeniture , and that it is natures eldest sonne in vs , the part which is first borne to life in man , and that the other parts , as younger brethren , and seruants in this family , haue a dependance vpon it , it is reason that the principall care bee had of it , though it bee not the strongest part ; as the eldest is oftentimes not the strongest of the family . and since the braine , and liuer , and heart , hold not a triumuirate in man , a soueraigntie equally shed vpon them all , for his well-being , as the foure elements doe , for his very being , but the heart alone is in the principalitie , and in the throne , as king , the rest as subiects , though in eminent place , and office , must contribute to that , as children to their parents , as all persons to all kindes of superiours , though oftētimes , those parents , or those superiours , bee not of stronger parts , then themselues , that serue and obey them that are weaker ; neither doth this obligation fall vpon vs , by second dictates of nature , by consequences , and conclusions arising out of nature , or deriu'd from nature , by discourse , ( as many things binde vs , euen by the law of nature , and yet not by the primarie law of nature ; as all lawes of proprietie in that which we possesse , are of the law of nature , which law is , to giue euery one his owne , and yet in the primarie law of nature , there was no proprietie , no meum & tuum , but an vniuersall communitie ouer all ; so the obedience of superiours , is of the law of nature , and yet in the primarie law of nature , there was no superioritie , no magistracie ; ) but this contribution of assistance of all to the soueraigne , of all parts to the heart , is from the very first dictates of nature ; which is in the first place , to haue care of our owne preseruation , to looke first to our selues ; for therefore doth the phisician intermit the present care of braine , or liuer , because there is a possibilitie , that they may subsist , though there bee not a present and a particular care had of them , but there is no possibilitie that they can subsist , if the heart perish : and so , when we seeme to begin with others , in such assistances , indeed wee doe beginne with our selues , and wee our selues are principally in our contemplation ; and so all these officious , and mutuall assistances , are but complements towards others , and our true end is our selues . and this is the reward of the paines of kings ; sometimes they neede the power of law , to be obeyd ; and when they seeme to be obey'd voluntarily , they who doe it , doe it for their owne sakes . o how little a thing is all the greatnes of man , and through how false glasses doth he make shift to multiply it , and magnifie it to himselfe ? and yet this is also another misery of this king of man , the heart , which is also applyable to the kings of this world , great men , that the venime & poy●on of euery pestilentiall disease directs it selfe to the heart , affects that , ( pernicious affection , ) and the malignity of ill men , is also directed vpon the greatest , and the best ; and not only greatnesse , but goodnesse looses the vigour of beeing an antidote , or cordiall against it . and as the noblest , and most generous cordialls that nature or art afford , or can prepare , if they be often taken , and made familiar , become no cordialls , nor haue any extraordinary operation , so the greatest cordiall of the heart , patience , if it bee much exercis'd , exalts the venim and the malignity of the enemy , and the more we suffer , the more wee are insulted vpon . when god had made this earth of nothing , it was but a little helpe , that he had , to make other things of this earth : nothing can be neerer nothing , then this earth ; and yet how little of this earth , is the greatest man ? hee thinkes he treads vpon the earth , that all is vnder his fe●te , and the braine that thinkes so , is but earth ; his highest region , the flesh that couers that , is but earth ; and euen the toppe of that , that , wherein so many absolons take so much pride , is but a bush growing vpon that turfe of earth . how litle of the world is the earth ? and yet that is all , that man hath , or is . how little of a man is the heart ; and yet it is all , by which he is : and this continually subiect , not onely to forraine poysons , conueyed b● others , but to intestine poysons bred in our selues by pestilentiall sicknesses . o who , if before hee had a beeing , he could haue sense of this miserie , would buy a being here vpon these conditions ? 11. expostvlation . my god , my god , all that thou askest of mee , is my heart , my sonne , giue mee thy heart ; am i thy sonne , as long as i haue but my heart ? vvilt thou giue mee an inheritance , a filiation , any thing for my heart ? o thou , who saydst to satan , hast thou considered my seruant iob , that there is none like him vpon the earth , shall my feare , shall my zeale , shall my iealousie haue leaue to say to thee , hast thou considered my heart , that there is not so peruerse a heart vpon ea●th ; and wouldest thou haue that ; and shall i be thy sonne , thy eternall sonnes coheire , for giuing that ? the heart is deceitfull , aboue all things , and desperately wicked ; who can know it ? hee that askes that question , makes the answere , i the lord search the heart . when didst thou search mine ? dost thou thinke to finde it , as thou madest it in adam ? thou hast searched since , and found all these gradations in the ill of our hearts , that euery imagination , of the thoughts of our hearts , is onely euill continually . doest thou remember this , and wouldest thou haue my heart ? o god of all light , i know thou knowest all ; and it is thou , that declarest vnto man , what is his heart . vvithout thee , o soueraigne goodnesse , i could not know , how ill my heart were . thou hast declared vnto mee , in thy word , that for all this deluge of euill , that hath surrunded all hearts , yet thou soughtest and foundest a man after thine owne heart , that thou couldest and wouldest giue thy people pastours according to thine owne heart ; and i can gather out of thy word , so good testimony of the hearts of men , as to finde single hearts , docile , and apprehensiue hearts ; hearts that can , hearts that haue learnt ; wise hearts , in one place , and in another , in a great degree , wise , perfit hearts ; straight hearts , no peruersnesse without , and cleane hearts , no foulenesse within ; such hearts i can find in thy word ; and if my heart were such a heart , i would giue thee my heart . but i find stonie hearts too , and i haue made mine such : i haue found hearts , that are snares ; and i haue conuersed with such ; hearts that burne like ouens ; and the fuell of lust , and enuie , and ambition , hath inflamed mine ; hearts in which their masters trust , and hee that trusteth in his owne heart , is a foole ; his confidence in his owne morall constancie , and ciuill fortitude , will betray him , when thou shalt cast a spirituall dampe , a heauinesse , and dei●ction of spirit vpon him . i haue found these hearts , and a worse then these , a heart into the which the deuill himselfe is entred , iudas heart . the first kind of heart , alas , my god , i haue not ; the last are not hearts to bee giuen to thee ; what shall i do ? without that present i cannot bee thy sonne , and i haue it not . to those of the first kinde , thou giuest ioyfulnes of heart , and i haue not that ; to those of the other kinde , thou giuest faintnesse of heart : and blessed bee thou , o god , for that forbearance , i haue not that yet . there is then a middle kinde of hearts , not so pe●fit , as to bee giuen , but that the very giuing , mends them : not so desperate , as not to bee accepted , but that the very accepting dignifies them . this is a melting heart , and a troubled heart ; and a wounded heart , and a broken heart , and a contrite heart ; and by the powerfull working of thy piercing spirit , such a heart i haue ; thy samuel spake vnto all the house of thy israel , and sayd , if you returne to the lord with all your hearts , prepare your hearts vnto the lord. if my heart bee prepared , it is a returning heart ; and if thou see it vpon the way , thou wilt carrie it ●ome ; nay , the preparation is thine too ; this melting , this wounding , this breaking , this contrition , which i haue now , is thy way , to thy ende ; and those discomforts , are for all that , the earnest of thy spirit in my heart ; and where thou giuest earnest , thou wilt performe the bargaine . naball was confident vpon his wine , but in the morning his heart dyed within him ; thou , o lord , hast giuen mee wormewood , and i haue had some diffidence vpon that ; and thon hast cleared a morning to mee againe , and my heart is aliue . danids heart smote him , when hee cut off the skirt from saul ; and his heart smote him , when hee had numbred his people : my heart hath strucke mee , when i come to number my sinnes ; but that blowe is not to death , because those sinnes are not to death , but my heart liues in thee . but yet as long as i remaine in this great hospitall , this sicke , this diseasefull world , as long as i remaine in this leprous house , this flesh of mine , this heart , though thus prepared for thee , prepared by thee , will still be subiect to the inuasion of maligne and pestilent vapours . but i haue my cordialls in thy promise ; when i shall know the plague of my heart , and pray vnto thee , in thy house , thou wilt preserue that heart , from all mortall force , of that infection : and the peace of god , which passeth all vnderstanding , shall keepe my heart and minde through christ iesus . 11. prayer . o eternall , and most gracious god , who in thy vpper house , the heauens , though there bee many mansions , yet art alike , and equally in euery mansion , but heere in thy lower house , though thou fillest all , yet art otherwise in some roomes thereof , then in others , otherwise in thy church , then in my chamber , and otherwise in thy sacraments , then in my prayers , so though thou bee alwayes present , and alwayes working in euery roome of this thy house , my body , yet i humbly beseech thee to manifest alwayes a more effectuall presence in my heart , then in the other offices . into the house of thine annoynted , disloyall persons , traitors will come ; into thy house , the church , hypocrites , and idolatrers will come ; into some roomes of this thy house , my body , tentations will come , infections will come , but bee my heart , thy bed-chamber , o my god , and thither let them not enter . iob made a couenant with his eyes , but not his making of that couenant , but thy dwelling in his heart , enabled him to keepe that couenaunt . thy sonne himselfe had a sadnesse in his soule to death , and hee had a reluctation , a deprecation of death , in the approaches thereof ; but hee had his cordiall too , yet not my will , but thine bee done . and as thou hast not deliuered vs , thine adopted sonnes , from these infectious tentations , so neither hast thou deliuered vs ouer to them , nor withheld thy cordialls from vs. i was baptized in thy cordiall water , against originall sinne , and i haue drunke of thy cordiall blood , for my recouerie , from actuall , and habituall sinne in the other sacrament . thou , o lord , who hast imprinted all medicinall vertues , which are in all creatures , and hast made euen the flesh of vipers , to assist in cordialls , art able to make this present sicknesse , euerlasting health , this weaknes , euerlasting strēgth , and this very deiection , and faintnesse of heart , a powerfull cordiall . when thy blessed sonne cryed out to thee , my god , my god , why hast thou forsaken mee , thou diddest reach out thy hand to him ; but not to deliuer his sad soule , but to receiue his holy soule ; neither did hee longer desire to hold it of thee , but to recommend it to thee . i see thine hand vpon mee now , o lord , and i aske not why it comes , what it intends : whether thou wilt bidde it stay still in this body , for some time , or bidd it meet thee this day in paradise , i aske not , not in a wish , not in a thought : infirmitie of nature , curiositie of minde , are tentations that offer ; but a silent , and absolute obedience , to thy will , euen before i know it , is my cordiall . preserue that to mee , o my god , and that will preserue mee to thee ; that when thou hast catechised mee with affliction here , i may take a greater degree , and serue thee in a higher place , in thy kingdome of ioy , and glory . amen . 12. — spirante columbâ suppositâ pedibus , reuocantur ad ima vapores . they apply pidgeons , to draw the vapors from the head. 12. meditation . vvhat will not kill a man , if a vapor will ? how great an elephant , how small a mouse destroyes ? to dye by a bullet is the souldiers dayly bread ; but few men dye by haile-shot : a man is more worth , then to bee sold for single money ; a life to be valued aboue a trifle . if this were a violent shaking of the ayre by thunder , or by canon , in that case the ayre is condensed aboue the thicknesse of water , of water baked into ice , almost petrified , almost made stone , and no wonder that that kills ; but that that which is but a vapor , and a vapor not forced , but breathed , should kill , that our nourse should ouerlay vs , and ayre , that nourishes vs , should destroy vs , but that it is a halfe atheisme to murmure against nature , who is gods immediate commissioner , who would not think himselfe miserable to bee put into the hands of nature , who does not only set him vp for a marke for others to shoote at , but delights her selfe to blow him vp like a glasse , till shee see him breake , euen with her owne breath ? nay if this infectious vapor were sought for , or trauail'd to , as plinie hunted after the vapor of aetna and dard , and challenged death in the forme of a vapor to doe his worst , and felt the worst , he dyed ; or if this vapor were met withall in an ambush , and we surprized with it , out of a long shut● well , or out of a new opened myne , who wold lament , who would accuse , when we had nothing to accuse , none to lament against , but fortune , who is lesse then a vapour : but when our selues are the well , that breaths out this exhalation , the ouen that spits out this fiery smoke , the myne that spues out this suffocating , and strangling dampe , who can euer after this , aggrauate his sorrow , by this circumstance , that it was his neighbor , his familiar friend , his brother that destroyed him , and destroyed him with a whispering , & a calumniating breath , when wee our selues doe it to our selues by the same meanes , kill our selues with our owne vapors ? or if these occasions of this selfe-destruction , had any contribution from our owne wils , any assistance from our owne intentions , nay frō our owne errors , wee might diuide the rebuke , & chide our selues as much as them . feuers vpon wilful distempers of drinke , and surfets , consumptions vpon intēperances , & licentiousnes , madnes vpon misplacing , or ouer-bending our naturall faculties , proceed from our selues , and so , as that our selues are in the plot , and wee are not onely passiue , but actiue too , to our owne destruction ; but what haue i done , either to breed , or to breath these vapors ? they tell me it is my melancholy ; did i infuse , did i drinke in melancholly into my selfe ? it is my thoughtfulnesse ; was i not made to thinke ? it is my study ; doth not my calling call for that● i haue don nothing , wilfully , peruersly toward it , yet must suffer in it , die by it ; there are too many examples of men , that haue bin their own executioners , and that haue made hard shift to bee so ; some haue alwayes had poyson about them , in a hollow ring vpō their finger , and some in their pen that they vsed to write with : some haue beat out their braines at the wal of their prison , and some haue eate the fire out of their chimneys : and one is said to haue come neerer our case then so , to haue strāgled himself , though his hands were bound , by crushing his throat between his knees ; but i doe nothing vpon my selfe , and yet am mine owne executioner . and we haue heard of death , vpon small occasions , and by scornefull instruments ; a pinne , a combe , a haire , pulled , hath gangred , & killd ; but when i haue said , a vapour , if i were asked again , what is a vapour , i could not tell , it is so insensible a thing ; so neere nothing is that that red●ces vs to nothing . but extend this vapour , rarifie it ; from so narow a roome , as our naturall bodies , to any politike body , to a state. that which is fume in vs , is in a state , rumor , and these vapours in vs , which wee consider here pestilent , and infectious fumes , are in a state infectious rumors , detracting and dishonourable calumnies , libels . the heart in that body is the king ; and the braine , his councell ; and the whole magistracie , that ties all toge●her , is the sinewes , which proceed from thence ; and the life of all is honour , and iust respect , and due reuerence ; and therfore , when these vapors , these venimous rumors , are directed against these noble parts , the whole body suf●ers . but yet for all their priuiledges , they are not priuiledged from our misery ; that as the vapours most pernitious to vs , arise in our owne bodies , so doe the most dishonorable rumours , and those that wound a state most , arise at home . what ill ayre , that i could haue met in the street , what channell , what shambles , what dunghill , what vault , could haue hurt mee so much , as these home-bredd vapours ? what fugitiue , what almes-man of any forraine state , can doe so much harme , as a detracter , a libeller , a scornefull iester at home ? for , as they that write of poysons , and of creatures naturally disposed to the ruine of man , do as well mention the flea , as the viper , because the flea , though hee kill none , hee does all the harme hee can , so euen these libellous and licentious iesters , vtter the venim they haue , though sometimes vertue , and alwaies power , be a good pigeon to draw this vapor from the head , and from doing any deadly harme there . 12. expostvlation . my god , my god , as thy seruant iames , when he asks that questiō , what is your life , prouides me my answere , it is euen a vapor , that appeareth for a little time , & then vanisheth away , so if he did aske me what is your death , i am prouided of my answere , it is a vapor too ; and why should it not be all one to mee , whether i liue , or die , if life , and death be all one , both a vapor . thou ha●t made vapor so indifferent a thing , as that thy blessings , and thy iudgements are equally expressed by it , and is made by thee the hierogliphique of both . why should not that bee alwaies good , by which thou hast declared thy plentifull goodnes to vs ? a vapor went vp from the earth , and watred the whole face of the ground , and that by which thou hast imputed a goodnes to vs , and wherein thou hast accepted our seruice to thee , sacrifices ; for sacrifices , were vapors , and in th●m it is said , that a thicke cloude of inc●nce went vp to thee . so it is of that , wherein thou comst to vs , the dew of heauen , and of that wherein we come to thee● both are vapors ; and hee , in whom we haue , and are all that we are or haue , tēporally , or spiritually , thy blessed son , in the persō of wisedome , is called so to ; she is ( that is he is ) the vapor of the power of god , and the pure influence frō the glory of the almighty . hast thou , thou , o my god , perfumed vapor , with thine own breath , with so many sweet acceptations , in thine own word , and shall this vapor receiue an ill , and infectious sense ? it must ; for , since we haue displeased thee , with that which is but vapor , ( for what is sinne , but a vapor , but a smoke , though such a smoke , as takes away our sight , and disables vs from seeing our danger ) it is iust , that thou punish vs with vapo●s to for so thou dost , as the wiseman tels vs , thou canst punish vs by those things , wherein wee offend thee ; as he hath expressed it there , b● beasts newly created , breathing vapors . therefore that commination of ●hine , by thy prophet , i will shew wonders in the heauen , and in the earth , bloud and fire , and pillars of smoke ● thine apostle , who knewe thy meaning best , calls vapors of smoke . one prophe● presents thee in thy terriblenesse , so , there went out a smoke at his nostrils , and another , the effect of thine anger so , the house was filled with smoake ; and hee that continues his prophesie , as long as the world can continue , describes the miseries of the latter times so , out of the bottomlesse pit arose a smoke , that darkened the sunne , and out of that smoke came locusts , who had the power of scorpions . now all smokes begin in fire , & all these will end so too : the smoke of sin , and of thy wrath , will end in the fire of hell . but hast thou afforded vs no means to euaporate these smokes , to withdraw these vapors ? when thine angels fell from heauen , thou tookst into thy care , the reparatiō of that place , & didst it , by assuming , by drawing vs thither● when we fel from thee here , in this world , thou tookst into thy care the reparation of this place too , and didst it by assuming vs another way , by descending down to assume our nature , in thy son. so that though our last act be an ascending to glory , ( we shall ascend to the place of angels ) yet our first act is to goe the way of thy sonn , descending , and the way of thy blessed spirit too , who descended in the doue . therefore hast thou bin pleased to afford vs this remedy in nature , by this application of a doue , to our lower parts , to make these vapors in our bodies , to descend , and to make that a type to vs , that by the visitation of thy spirit , the vapors o● sin shall descend , & we tread them vnder our feet . at the baptisme of thy son , the doue descended , & at the exalting of thine apostles to preach , the same spirit descēded . let vs draw down the vapors of our own pride , our own wits , our own wils , our own inuētions , to the simplicitie of thy sacraments , & the obedience of thy word , and these doues , thus applied , shall make vs liue . 12. prayer . o eternall and most gracious god , who though thou haue suffred vs to destroy our selues , & hast not giuen vs the power of reparation in our s●lues , hast yet afforded vs such meanes of reparation , as may easily , and familiarly be compassed by vs , prosper i humbly beseech thee this means of bodily assistance in this thy ordinary creature , and prosper thy meanes of spirituall assistance in thy holy ordinances . and as thou hast caried this thy creature the doue , through all thy wayes , through nature , and made it naturally proper to conduce medicinally to our bodily health , through the law , and made it a sacrifice for sinne there , and through the gospel , and made it , & thy spirit in it , a witnes of thy sonnes baptisme there , so carry it , and the qualities of it home to my soule , and imprint there that simplici●y , that mildnesse , that harmelesnesse , which thou hast imprinted by nature in this creature . that so all vapours of all disobedience to thee , being subdued vnder my feete , i may in the power , and triumphe of thy sonne , treade victoriously vpon my graue , and trample vpon the lyon , and dragon , that lye vnder it , to deuoure me . thou o lord by the prophet callest the doue , the doue of the valleys , but promisest that the doue of the valleyes shall bee vpon the mountaine : as thou hast layed mee low , in this valley of sickenesse , so low , as that i am made fit for that question , asked in the field of bones , sonne of man , can these bones liue , so , in thy good time , carry me vp to these mountaynes , of which , euen in this valley , thou affordest mee a prospect , the mountain where thou dwellest , the holy hill , vnto which none can ascend but hee that hath cleane hands , which none can haue , but by that one and that strong way , of making them cleane , in the blood of thy sonne christ iesus . amen . 13. ingeniumque malum , numeroso stigmate , fassus pellitur ad pectus , morbique suburbia , morbus . the sicknes declares the infection●●nd malignity thereof 〈…〉 . 13. meditation . wee say , that the world is made of sea , & land , as though they were equal ; but we know that ther is more sea in the western , thē in the eastern hemisphere ● we say that the firmament is full of starres ; as though it were equally full ; but we know , that there are more stars vnder the northerne , then vnder the southern pole. wee say , the elements of man are misery , and happinesse , as though he had an equal proportion of both , and the dayes of man vicissitudinary , as though he had as many good daies , as ill , and that he liud vnder a perpetuall equinoctial , night , and day equall , good and ill fortune in the same measure . but it is far frō that ; hee drinkes misery , & he tastes happinesse ; he mowes misery , and hee gleanes happinesse ; hee iournies in misery , he does but walke in happinesse ; and which is worst , his misery is positiue , and dogmaticall , his happinesse is but disputable , and problematicall ; all men call misery , misery , but happinesse changes the name , by the taste of man. in this accident that befalls m●e now , that this sicknesse declares it selfe by spots , to be a malignant , and pestilentiall disease , if there be a comfort in the declaration , that therby the phisicians see more cleerely what to doe , there m●y bee as much discomfort in this , that the malignitie may bee so great , as that all that they can doe , shall doe nothing ; that an enemy declares himselfe , then , when he is able to subsist , and to pursue , and to atchiue his ends , is no great comfort . in intestine conspiracies , voluntary confessions doe more good , then confessions vpon the rack ; in these infections , when nature her selfe confesses , and cries out by these outward declarations , which she is able to put forth of her selfe , they minister comfort ; but when all is by the strength of cordials , it is but a confession vpon the racke , by which though wee come to knowe the malice of that man , yet wee doe not knowe , whether there bee not as much malice in his heart then , as before his confession ; we are sure of his treason , but not of of his repentance ; sure of him , but not of his complices . it is a faint comfort to know the worst , when the worst is remedilesse ; and a weaker then that , to know much ill , & not to know , that that is the worst . a woman is comforted with the birth of her son , her body is eased of a burthen ; but if shee could prophetically read his history , how ill a man , perchance how ill a sonne , he would proue , shee should receiue a greater burthē into her mind . scarce any purchase that is not cloggd with secret encumbrāces ; scarce any happines , that hath not in it so much of the nature of false and base money , as that the allay is more then the mettall . nay is it not so , ( at least much towards it ) euen in the exercise of vertues ? i must bee poore , and want , before i can exercise the vertue of gratitude ; miserable , and in torment , before i can exercise the vertue of patience ; how deepe do we dig , and for how course gold ? and what other touch-stone haue we of our gold , but comparison ? whether we be as happy , as others , or as our selus at other times ; o poore stepp toward being well , when these spots do only tell vs , that we are worse , then we were sure of before . 13. expostvlation . my god , my god , thou hast made this sick bed thine altar , and i haue no other sacrifice to offer , but my ●elf ; and wilt thou accept no ●potted sacrifice ? doeth ●hy son dwel bodily in this flesh , that thou shouldst looke for an vnspottednes here ? or is the holy ghost , the soule of this body , as he is of thy spouse , who is therfore all faire , and no spot in her ? or hath thy son himself no spots , who hath al our stains , & deformities in him ? or hath thy spouse , thy church , no spots , when euery particular limbe of that faire , & spotles body , euery p●rticular soule in that church is full of staines , and spots ? thou bidst vs hate the garment , that is spotted with the flesh . the flesh it selfe is the garment , and it spotteth it selfe , with it self . and if i wash my selfe with snow water ; mine own clothes shall make me abominable ; and yet no man yet euer hated his owne flesh : lord , if thou looke for a spotlesnesse , whom wilt thou looke vpon ? thy mercy may goe a great way in my soule , & yet not leaue me without spots ; thy corrections may go far , & burn deepe , and yet not leaue me spotles : thy children apprehended that , whē they said , from our former iniquitie wee are not cleansed , vntill this day , though there was a plague in the congregation of the lord ; thou r●in●st vpon vs , and yet doest not alwaies mollifie all our hardnesse ; thou kindlest thy fires in vs , and yet doest not alwayes burne vp all our drosse ; thou healst our woūds , and yet leauest scarres ; thou purgest the blood , and yet leauest spots . but the spots that thou hatest , are the spotts that we hide . the caruers of images couer spotts , sayes the wise man ; when we hide our spotts , wee become idolatrers of our owne staines , of our own foulenesses . but if my spots come forth , by what meanes soeuer , whether by the strēgth of nature , by voluntary confessiō , ( for grace is the nature of a regenerate man , and the power of grace is the strength of nature ) or by the vertue of cordialls , ( for euē thy corrections are cordials ) if they come forth either way , thou receiuest that confession with a gracious interpretation . when thy seruant iacob practised an inuention to procure spotts in his sheepe , thou diddest prosper his rodds ; and thou dost prosper thine owne rodds , when corrections procure the discouery of our spotts , the humble manifestation of our sinns to thee ; till then thou maist iustly say , the whole need not the phisician ; till wee tell thee in our sicknes , wee think our selues whole , till we shew our spotts , thou appliest no medicine . but since i do that , shall i not , lord , lift vp my face without spot , and be stedfast , and not feare . euen my spotts belong to thy sonnes body , and are part of that , which he came downe to this earth , to fetch , and challenge , and assume to himselfe . when i open my spotts , i doe but present him with that which is his , and till i do so , i detaine , & withhold his right . vvhen therfore thou seest them vpon me , as his , and seest them by this way of confession , they shall not appear to me , as the pinches of death , to decline my feare to hell ; ( for thou hast not left th● holy one in hell , thy sonne is not there ) but these spotts vpon my breast , and vpon my soule , shal appeare to mee as the constellations of the firmament , to direct my contemplation to that place , where thy son is , thy right hand . 13. prayer . o eternall , and most g●atious god , who as thou giuest all for nothing , if we consider any precedent merit in vs , so giu'st nothing , for nothing , if we consider the acknowledgement , & thankefullnesse , which thou lookest for , after , accept my humble thankes , both for thy mercy , and for this particular mercie , that in thy iudgement i can discerne thy mercie , and find comfort in thy corrections . i know , o lord , the ordinary discomfort that accompanies that phrase , that the house is visited , and that , that thy markes , and thy tokens are vpon the patient ; but what a wretched , and disconsolate hermitage is that house , which is not visited by thee , and what a wayue , and stray is that man , that hath not thy markes vpon him ? these hea●es , o lord , which thou hast broght vpon this body , are but thy chafing of the wax , that thou mightest seale me to thee ; these spots are but the letters ; in which thou hast written thine owne name , and conueyed thy selfe to mee ; whether for a present possession , by taking me now , or for a future renersion , by glorifying thy selfe in my stay here , i limit not , ● condi●ion not , i choose not , i wish not , no more then the house , or land that passeth by any ciuill conueyance . onely be thou euer present to me , o my god , and this bed-chamber , & thy bed-chamber shal be all one roome , and the closing of these bodily eyes here , and the opening of the eyes of my soule , there , all one act. 14. idque notant criticis , medici euenisse diebus . the phisicians obserue these accidents to haue fallen vpon the criticall dayes . 14. meditation . i would not make man worse then hee is , nor his condition more miserable then it is . but could i though i would ? as a man cannot flatter god , nor oue● prayse him , so a man cannot iniure man , no● vnderualue him . thus much must necessarily be presented to his remembrance , that those false happinesses , which he hath in this world , haue their times , & their seasons , and their critical d●yes , & they are iudged , and denominated according to the times , when they befall vs. what poore elements are our happinesses made off , if tyme , tyme which wee can scarce consider to be any thing , be an ess●ntial part of our h●pines ? all things are done in some place ; but if we consider place to be no more , but the next hollow superficies of the ayre , alas , how thinne , & fluid a thing is ayre , and how thinne a filme is a superficies , and a superficies of ayre ? all things are done in time too ; but if we consider tyme to be but the measure of motion , and howsoeuer it may seeme to haue three stations , past , present , and future , yet the first and last of these are not ( one is not , now , & the other is not yet ) and that which you call present , is not now the same that it wa● , when you began to call it so in this line , ( before you sound that word , present , or that monosyllable , now , the present , & the now is past , ) if this imaginary halfe-nothing , tyme be of the essence of our happinesses , how can they be thought durable ? tyme is not so ; how can they bee thought to be ? tyme is not so ; not so , considered in any of the parts thereof . if we consider eternity , into that , tyme neuer entred ; eternity is not an euerlasting flux of tyme ; but tyme is as a short parenthesis in a longe period ; and eternity had bin the same , as it is , though time had neuer beene ; if we consider , not eternity , bu● perpetuity , not that which had no tyme to beginne in , but whic● shall out-liue tyme an● be , when tyme shall be● no more , wh●t a minu●● is the life of the durablest creature , compare● to that ? and what ● minute is mans life i● respect of the sunnes , o● of a tree ? and yet how little of our life is occasion● opportunity to receyu● good in ; and how litle of that occasion , doe wee apprehend , and lay hold of ? how busie , and perplexed a cobweb , is the happinesse of man here , that must bee made vp with a watchfulnesse , to lay hold vpon occasion , which is but a little peece of that , which is nothing , tyme ? and yet the best things are nothing without that . honors , pleasures , possessions , presented to vs , out of time , in our decrepit , and distasted , & vnapprehensiue age , loose their office , & loose their name ; they are not honors to vs , that shall neuer appeare , nor come abroad into the eyes of the people , to receiue honor , from them who giue it : nor pleasures to vs , who haue lost our sense to taste them● nor possessions to vs , who are departing from the possession of them . youth is their criticall day ; that iudges them , that denominates them , that inanimates , and informes them , and makes them honors , and pleasures , and possessions , & when they come in an vnapprehensiue age , they come as a cordiall when the bell rings out , as a pardon , when the head is off . we reioyce in the comfort of fire , but does any man cleaue to it at midsomer ; wee are glad of the freshnesse , & coolenes of a vault , but does any man keepe his christmas there ; or are the pleasures of the spring acceptable in autumne ? if happinesse be in the season , or in the clymate , how much happier then are birdes then men , who can change the climate , and accompanie , and enioy the same season euer . 14. expostvlation . my god , my god wouldest thou cal thy selfe the ancient of dayes , if we were not to call our selues to an account for our dayes ? wouldest thou chide vs for standing idle heere all the day , if we were sure to haue more dayes , to make vp our haru●st ? when thou biddest vs take no thought for tomorrow ; for sufficient vnto the day ( to euery day ) is the euill thereof , is this truely , absolutely , to put of all that concernes the present life ? when thou reprehendest the galatians by thy message to them , that they obserued dayes , and moneths , and tymes , and yeares , when thou sendest by the same messenger , to forbid the colossians all criticall dayes , indicatory dayes , let no man iudge you , in respect of a holy-day , or of a new moone , or of a saboth , doest thou take away all consideration , all destinction of dayes ? though thou remoue them from being of the essence of our saluation , thou leauest them for assistances , and for the exaltation of our deuotion , to fix our selues , at certaine periodicall , & stationary times , vpon the consideration of those things , which thou hast done for vs , and the crisis , the triall , the iudgment , how those things haue wrought vpon vs , and disposed vs to a spirituall recouery , and conualescence . for there is to euery man a day of saluation , now is the accepted time , now is the day of saluation , and there is a great day of thy wrath , which no man shal be able to stand in ; and there are euill dayes before , and therfore thou warnest vs , and armest vs , take vnto you the whole armor of god , that you may be able to stand in the euill day . so far thē our daies must be criticall to vs , as that by consideration of them , we may make a iudgment of our spiritual health ; for that is the crisis of our bodily health ; thy beloued seruant s. ioh. wishes to gaius , that he may prosper in his health so as his soule prospers ; ●or if the soule be leane , the marrow of the body is but water ; if the soule wither , the verdure and the good estate of the body , is but an i●lusion , & the goodliest man , a fearefull ghost . shall wee , o my god , determine our thoughts , & shal we neuer determin our disputations vpon our climaclericall yeares , for particular men , and periodical yeres , for the life of states and kingdoms , and neuer cōsider these in our long life , & our interest in the euerlasting kingdome ? we haue exercisd our curiosity in obseruing that adam ● the eldest of the eldest world , died in his climactericall yere , & sem the eldest son of the next world , in his ; abrahā the father of the faithfull , in his , & the blessed virgin mary , the garden , where the root of faith grew , in hers . but they whose climacteriques wee obserue , imployd their obseruation vpon their critical dayes , the working of thy promise of a messias vpō them . and shall we , o my god , make lesse vse of those dayes , who haue more of thē ? we● who haue not only the day of the prophets , the first dayes , but the last daies , in which thou hast spoken vnto vs , by thy son ? we are the children of the day , for thou hast shind in as ful a noone , vpon vs , as vpon the thessaloniās ; they who were of the night , ( a night , which they had superinduc'd vpon thēselues ) the pharises ; pretended , that if they had bin in their fathers daies , ( those indicatory , and iudicatory , those criticall dayes ) they would not haue been partakers of the bloud of the prophets ; and shal we who are in the day , these daies , not of the prophets , but of the son , stone those prophets againe , and crucifie that son againe , for all those euident indications , and critical iudicatures which are afforded vs ? those opposd aduersaries of thy son , the pharises with the herodiās , watch'd a critical day ; then whē the state was incensd against him , they came to tempt him in the dāgerous question of tribute . they left him , & that day was the critical day to the saduces , the same day , saies thy spirit , in thy word , the saduces came to him to question him about the resurrection ; and them hee silenc'd ; they left him ; & this was the criticall day for the scribe , expert in the law , who thoght himselfe learneder then the herodian , the pharise or saduce ; and he tēpted him about the great commādement ; & him● christ left without power of replying . when all was done , & that they wēt about to begin their circle of vexation , and tentation again , christ silēces them so , that , as they had taken their criticall dayes , to come , in that , and in that day , so christ imposes a criticall day vpon them , from that day forth , saies thy spirit , no man durst aske him any more questions . this , o my god , my most blessed god , is a fearefull crisis , a fearefull indication , when we will study , and seeke , and finde , what dayes are fittest to forsake thee in ; to say , now , religion is in a neutralitie in the world , and this is my day , the day of libertie ; now i may make new friends by changing my old religiō , and this is my day , the day of aduancement . but o my god , with thy seruāt iacobs holy boldnes , who though thou lamedst him , would not let thee goe , till thou hadst giuen him a blessing , though thou haue laid me vpon my hearse , yet thou shalt not depart from mee , from this bed , till thou haue giuen me a crisis , a iudgment vpon my selfe this day . since a day is as a thousand yeres with thee , let , o lord , a day , be as a weeke to me ; and in this one , let me cōsider seuen daies , seuen critical daies , and iudge my selfe , that i be not iudged by thee . first , this is the day of thy visitatiō , thy comming to me ; and would i looke to be welcome to thee , and not entertaine thee ●n thy comming to me ? we measure not the visitations of great persons , by their apparel , by their equipage , by the solemnity of their cōming , but by their very cōming ; and therefore , howsoeuer thou come , it is a crisis to me , that thou wouldest not loose me , who seekst me by any means . this leads me from my first day , thy visitation by sicknes , to a secōd , to th● light , and testimony of my conscience . there i haue an euening , & a morning ; a sad guiltinesse in my soule , but yet a cheerfull rising of thy son to● thy euenings and mornings made dayes in the creation , and there is no mention of nights ; my sadnesses for sins are euenings , but they determin not in night , but deliuer me ouer to the day , the day of a conscience deiected , but then rectified , accused , but then ●cquitted , by thee , by him , who speaks thy word , & who is thy word , thy son. from this day , the crisis and examinatiō of my cōscience , breaks out my third day , my day of preparing , & fitting my selfe for a more especial receiuing of thy sonne , in his institutiō of the sacrament : in which day though th●re be many dark passages , & slippry steps , to them who wil entangle , and endanger themselues , in vnnecessary disputations , yet there are light houres inough , for any man , ●o goe his whole iourney intended by thee ; to know , that that bread and wine , is not more really assimilated to my body , & to my blood , then the body and blood of thy sonne , is communicated to me in that action , and participation of that bread , and that wine . and hauing , o my god , walkd with thee these three dayes , the day of thy visitation , the day of my conscience , the day of preparing for this seale of reconciliation , i am the lesse afraid of the clouds or storms of my fourth day , the day of my dissolution & trāsmigratiō frō hence . nothing deserues the name of happines , that makes the remēbrāce of death bitter ; and o death 〈◊〉 bitter is the remēbrance of thee , to a man that liues at rest , in his possessions , the man that hath nothing to vexe him , yea vnto him , that is able to receiue meat ? therefore hast thou , o my god , made this sicknes , in which i am not able to receiue meate , my fasting day , my eue , to this great festiual , my dissolution . and this day of death shall deliuer me ouer to my fift day , the day of my resurrection ; for how long a day soeuer thou make that day in the graue , yet there is no day between that , and the resurrection . then wee shall all bee inuested , reapparelled in our owne bodies ; but they who haue made iust vse of their former dayes , be super-inuested with glorie , wheras the others , condemned to their olde clothes , their sinfull bodies , shall haue nothing added , but immortalitie to torment . and this day of awaking me , and reinuesting my soule , in my body , and my body in the body of christ , shall present mee , bodie , and soule , to my sixt day , the day of iudgement ; which is truely , and most literally , the critical , the decretory day ; both because all iudgement shall bee manifested to me then , and i shall assist in iudging the world then● and because then , that iudgement shall declare to me , and possesse mee of my seuenth day , my euerlasting saboth in thy rest , th● glory , thy ioy , thy sight , thy s●lfe ; and where i shall liue as long , without reckning any more dayes after , as thy sonne , and thy holy spirit liued with thee , before you three made any dayes in the creation . 14. prayer . o eternall and most gracious god , who though thou didst permit darknesse to be before light in the creation , yet in the making of light , didst so multiplie that light , as that it enlightned not the day only , but the night too , though thou haue suffered some dimnesse , some clouds of sadnesse & disconsolatenesse to shed themselues vpon my soule , i humbly blesse and thankfully glorifie thy holy name , that thou hast afforded mee the light of thy spirit , against which the prince of darkenesse cannot preuaile , nor hinder his illumination of our darkest nights , of our saddest thoughts . euen the visitation of thy most blessed spirit , vpon the blessed virgin , is called an ouershadowing : there wa● the presence of the holy ghost , the fountaine of all light , and yet an ouershadowing ; nay except there were some light , there could bee no shadow . let thy mercifull prouidence so gouerne all in this sicknesse , that i neuer fall into vtter darknesse , ignorance of thee , or inconsideration of my selfe ; and let those shadowes which doe fall vpon mee , faintnesses of spirit , and condemnations of my selfe , bee ouercome by the power of thine irresistible light , the god of consolation ; that when those shadowes haue done their office vpon mee , to let me see , that of my selfe i should fall into irrecouerable darknesse , thy spirit may doe his office vpon those shadowes , and disperse them , and establish mee in so bright a day here , as may bee a criticall day to me , a day wherein , and whereby i may giue thy iudgement vpon my selfe , and that the words of thy sonne , spoken to his apostles , may reflect vpon me , b●hold , i am with you alwaies , euen to the end of the world . intereà insomnes noctes ego duco , diesque . i sleepe not day nor night . 15. meditation . naturall men haue cōceiued a two fold vse of sleepe ; that it is a refreshing of the body in this life ; that it is a preparing of the soule for the next ; that it is a feast , and it is the grace at that feast ; that it is our recreation , and cheeres vs , and it is our catechisme , and instructs vs ; wee lie downe in a hope , that wee shall rise the stronger ; and we lie downe in a knowledge , that wee may rise no more . sleepe is an opiate which giues vs rest , but such an opiate , as perchance , being vnder it , we shall wake no more . but though naturall men , who haue induced secondary and figuratiue considerations , haue found out this second , this emblematicall vse of sleepe , that it should be a representation of death , god , who wrought and perfected his worke , before nature began , ( for nature was but his apprentice , to learne in the first seuen daies , and now is his foreman , and works next vnder him ) god , i say , intended sleepe onely for the refreshing of man by bodily rest , and not for a figure of death , for he intended not death it selfe then . but man hauing induced death vpon himselfe , god hath taken mans creature , death , into his hand , and mended it ; and whereas it hath in it selfe a fearefull forme and aspect , so that man is afraid of his own creature , god presents it to him , in a familiar , in an assiduous , in an agreeable , and acceptable forme , in sleepe , that so when hee awakes from sleepe , and saies to himselfe , shall i bee no otherwise when i am dead , than i was euen now , when i was asleep , hee may bee ashamed of his waking dreames , and of his melancholique fancying out a hor●id and an affrightfull figure of that death which is so like sleepe . as then wee need sleepe to liue out our threescore and ten yeeres , so we need death , to liue that life which we cannot out-liue . and as death being our enemie , god allowes vs to defend our selues against it ( for wee victuall ou● selues against death , twice euery day , as often as we eat ) so god hauing so sweetned death vnto vs , as hee hath in sleepe , wee put our selues into our enemies hands once euery day ; so farre , as sleepe is death ; and sleepe is as much death , as meat is life . this then is the misery of my sicknesse , that death as it is produced from mee , and is mine owne creature , is now before mine eies , but in that forme , in which god hath mollified it to vs , and made it acceptable , in sleepe , i cannot see it : how many prisoners , who haue euen hollowed themselues their graues vpon that earth , on which they haue lion long vnder heauie fetters , yet at this houre are ●sleepe , though they bee yet working vpon their owne graues , by their owne waight ? hee that hath seene his friend die to day , or knowes hee shall see it to morrow , yet will sinke into a sleepe betweene . i cannot ; and oh , if i be entring now into eternitie , where there shall bee no more distinction of houres , why is it al my businesse now to tell clocks ? why is none of the heauinesse of my heart , dispensed into mine eie-lids , ●hat they might fall as my heart doth ? and why , since i haue lo●t my delight in all obiects , cannot i discontinue t●e facultie of seeing them , by closing mine ei●s in sleepe ? but why rather being entring into that presence , where i shall wake continually and neuer sleepe more , doe i not interpret my continuall waking here , to bee a p●rasceue , and a preparation to that ? 15. expostvlation . my god , my god , i know , ( for thou hast said it ) that he that keepeth israel , shall neither slumber , nor sleepe : but shall not that israel , ouer whom thou watchest , sleepe ? i know , ( for thou hast said it ) that there are men , whose damnation sleepeth not ; but shall not they to whom thou art saluation , sleepe ? or wilt thou take from them that euidence , and that testimony , that they are thy israel , or thou their saluation ? thou giuest thy beloued sleepe . shall i lacke that seale of thy loue ? you shall lie downe , and none shall make you afraid ; shal i bee outlawd from that protection ? ionas slept in one dangerous storme , and thy blessed sonne in another . shall i haue no vse , no benefit , no application of those great examples ? lord , if hee sleepe , he shall doe well , say thy sonnes disciples to him , of lazarus ; and shall there bee no roome , for that argument in me ? or shall i bee open to the contrary ? if i sleepe not , shall i not bee well , in their sense ? let me not , o my god , take this too precisely , too literally : there is that neither day nor night seeth sleepe with his eies , saies thy wise seruant solomon ; and whether hee speake that of worldly men , or of men that seeke wisdome , whether in iustification or condemnation of their watchfulnesse , we can not tell : wee can t●ll , that there are men , that cannot sleepe , till they haue done mischiefe , and ●hen they can ; and wee can tell that the rich man cannot sleepe , because his abundance will not let him . the tares were sowen when the husbandmen were asleepe ; and the elders thought it a probable excuse , a credible lie , that the wa●chmen which kept the sepulchre , should say , that the bodie of thy son was stolne away , when they were asleepe : since thy blessed sonne rebuked his disciples for sleeping , shall i murmure because i doe not sleepe ? if samson had slept any longer in gaza , he had beene taken ; and when he did sleepe longer with delilah , he was taken . sleepe is as often taken for naturall death in thy scriptures , as for naturall rest . nay sometimes sleepe ha●h so heauy a sense , as to bee taken for sinne it selfe , as well as for the punishment of sinne , death . much comfort is not in much sleepe , when the most fearefull and most irreuocable malediction is presen●ed by thee , in a perpetuall sleepe . i will make their feasts , and i will make them drunke , and they shall sleepe a perpetuall sleepe , and not wake . i must therefore , o my god , looke farther , than into the very act of sleeping , before i mis-interpret my waking : for since i finde thy whole hand light , shall any finger of that hand seeme heauy ? since the whole sicknesse is thy physicke , shall any accident in it , bee my poison , by my murmuring ? the name of watchmen belongs to our profession ; thy prophets are not onely seers , indued with a power of seeing , able to see , but watchmen , euermore in the act of seeing . and therefore giue me leaue , o my blessed god , to inuert the words of thy sonnes spouse ; she said , i sleepe , but my heart waketh ; i say , i wake , but my heart sleepeth ; my body is in a sicke wearinesse , but my soule in a peacefull rest with thee ; and as our eies , in our health , see not the aire , that is next them , nor the fire , nor the spheares , nor stop vpon any thing , till they come to starres , so my eies , that are open , see nothing of this world , but passe through all that , and fix themselues vpon thy peace , and ioy , and glory aboue . almost as soone as thy apostle had said , let vs not sleepe , lest we should be too much discomforted , if we did , he saies againe , whether we wake or sleepe , let vs liue together with christ. though then this absence of sleepe , may argue the presence of death ( the originall may exclude the copie , the life , the picture ) yet this gentle sleepe , and rest of my soule betroths mee to thee , to whom i shall bee married indissolubly , though by this way of dissolution . 15. prayer . o eternall and most gracious god , who art able to make , and dost make the sicke bed of thy seruants , chappels of ease to them , and the dreames of thy seruants , prayers , and meditations vpon thee , let not this continuall watch●ulnes of mine , this inabilitie to sleepe , which thou hast laid vpon mee , bee any disquiet , or discomfort to me , but rather an argument , that thou wouldest not haue me sleepe in thy presence . what it may indicate or signifie , concerning the state of my body , let them consider to whom that consideration belongs ; doe thou , who onely art the physitian of my soule , tell her , that thou wilt afford her such defensatiues as that shee shall wake euer towards thee , and yet euer sleepe in thee ; & that through all this sicknesse , thou wilt either preserue mine vnderstanding , from all decaies and distractions , which these watchings might occasion , or that thou wilt reckon , and account with me , from before those violencies , and not call any peece of my sicknesse , a sinne . it ●s a heauy , and indelible sinne , that i brought into the world wi●h me● it is a heauy and innu●merable multitude of sins , which i haue heaped vp since ; i haue sinned behind thy backe ( if that can be done ) by wilfull absteining from thy congregations , and omitting thy seruice , and i haue sinned before thy face , in my hypocrisies in prayer , in my ostentation , and the mingling a respect of my selfe , in preaching thy word ; i haue sinned in my fasting by repining , when a penurious fortune hath kept mee low ; and i haue sinned euen in that fulnesse , when i haue been at thy table , by a negligent examination , by a wilfull preuarication , in receiuing that heauenly food and physicke . but , as i know , o my gracious god , that for all those sinnes committed since , yet thou wilt consider me , as i was in thy purpose , when thou wrotest my name in the booke of life , in mine election : so into what deuiations so●uer i stray , and wander , by occasion of this sicknes , o god , returne thou to that minute , wherein thou wast pleased with me , and consider me in that condition . 16. et properare meum clamant , è turre propinqua , obstreperae campanae aliorum in funere , funus . from the bels of the church adioyning , i am daily remembred of my buriall in the funeralls of others . 16. meditation . we haue a conuenient author , who writ a discourse of bells when hee was prisoner in turky . how would hee haue enlarged himselfe , if he had beene my fellow prisoner in this sicke bed , so neere to that steeple , which neuer ceases , no more than the harmony of the spheres , but is more heard . when the turkes tooke constantinople , they melted the bells into ordnance ; i haue heard both bells and ordnance , but neuer been so much affected with those , as with these bells . i haue lien neere a steeple , in which there are said to be more than thirty bels ; and neere another , where there is one so bigge , as that the clapper is said to weigh more than six hundred pound ● yet neuer so affected as here . here the bells can scarse solemnise the funerall of any person , but that i knew him , or knew that hee was my neighbour : we dwelt in houses neere to one another before , but now hee is gone into that house , into which i must follow him . there is a way of correcting the children of great persons , that other children are corrected in their behalfe , and in their names , and this workes vpon them , who indeed had more des●rued it . and when these bells tell me , that now one , and now another is buried , must not i acknowledge , that they haue the correction due to me , and paid the debt that i owe ? there is a story of a bell in a monastery , which , when any of the house was sicke to death , rung alwaies voluntarily , and they knew the ineuitablenesse of the danger by that . it rung once , when no man was sick ; but the next day one of the house , fell from the steeple , and died , and the bell held the reputation of a prophet still . if these bells that warne to a funerall now , were appropriated to none , may not i , by the houre of the funerall , supply ? how many men that stand at an execution , if they would aske , for what dies that man , should heare their owne faults condemned , and see themselues executed , by atturney ? we scarce heare of any man preferred , but wee thinke of our selues , that wee might very well haue beene that man ; why might not i haue beene that man , that is carried to his graue now ? could i ●it my selfe , to stand , or sit in any mans place , & not to lie in any mans graue ? i may lacke much of the good parts of the meanest , but i l●cke nothing of the mortality of the weakest ; th●y may haue acquired better abilities than i , but i was borne to as many infirmities as they . to be an incumbent by lying down in a graue , to be a doctor by teaching morti●ication by example , by dying , though i may haue seniors , others may be elder than i , yet i haue proceeded apace in a good vniuersity , and gone a great way in a little time by the furtherance of a vehement feuer ; and whomsoeuer these bells bring to the ground to day , if hee and i had beene compared yesterday , perchance i should haue been thought likelier to come to this preferment , then , than he . god hath kept the power of death in his owne hands , lest any man should bribe death . if man knew the gaine of death , the ease of death , he would solicite , he would prouoke death to assist him , by any ●and , which he might vse . but as when men see many of their owne professions preferd , it ministers a hope that that may light vpon them ; so when these hourely bells tell me of so many funerals of men like me , it presents , if not a desire that it may , yet a comfort whensoeuer mine shall come . 16. expostvlation . my god , my god , i doe not expostulate with thee , but with them , who dare doe that : who dare expostulate with thee , when in the voice of thy church , thou giuest allowance , to this ceremony of bells at funeralls . is it enough to refuse it , because it was in vse amongst the gentiles ? so were funeralls too . is it because some abuses may haue crept in , amongst christians ? is that enough , that their ringing hath been said to driue away euill spirits ? truly , that is so farre true , as that the euill spirit is vehemently vexed in their ringing , therefore , because that action brings the congregation together , and vnites god and his people , to the destruction of that kingdome , which the euill spirit vsurps . in the first institution of thy church , in this world , in the foundation of thy militant church , amongst the iewes , thou didst appoint the calling of the assembly in , to bee by trumpet , and when they were in , then thou gauest them the sound of bells , in the garment of thy priest ● in the triumphant church , thou imploiest both too , but in an inuerted order , we enter into the triumphant church by the sound of bells , ( for we enter when we die ; ) and then we receiue our further edification , or consummation , by the sound of trumpets , at the resurrection . the sound of thy trumpets thou didst impart to secular a●d ciuill vses too , but the sound of bells onely to sacred ; lord let not vs breake the communion of saints , in that which was intended for the aduancement of it ; let not that pull vs asunder frō one another , which was intended for the assembling of vs , in the militant , and associating of vs to the triumphant church . but he for whose funerall these bells ring now , was at home , at his iournies end , yesterday ; why ring they now ? a man , that is a world , is all the things in the world ; hee is an army , and when an army marches , the vaunt may lodge to night , where the reare comes not till to morrow . a man extends to his act and to his example ; to that which he does , and that which he teaches ; so doe those things that concerne him , so doe these bells ; that which rung yesterday , was to conuay him out of the world , in his vaunt , in his soule● that which rung to day , was to bring him in his reare , in his body , to the church ; and this continuing of ringing after his entring , is to bring him to mee in the application . where i lie , i could heare the psalme , and did ioine with the congregation in it ; but i could not heare the sermon , and these latter bells are a repetition sermon to mee . but , o my god , my god , doe i , that haue this feauer , need other remembrances of my mortalitie ? is not mine owne hollow voice , voice enough to pronounce that to me ? need i looke vpon a deaths-head in a ring , that haue one in my face ? or goe for death to my neighbours house , that haue him in my bosome ? we cannot , wee cannot , o my god , take in too many helps for religious duties ; i know i cannot haue any better image of thee , than thy sonne , nor any better image of him , than his gospell : yet must not i , with thanks confesse to thee , that some historicall pictures of his , haue sometimes put mee vpon better meditations than otherwise i should haue fallen vpon ? i know thy church needed not to haue taken in from iew or gentile , any supplies for the exaltation of thy glory , or our deuotion ; of absolute necessitie i know ●hee needed not ; but yet wee owe thee our thanks , that thou hast giuen her leaue to doe so , and that as in making vs christians , thou diddest not destroy that which wee were before , naturall men , so in the exalting of our religious deuotions no● we are christians , thou hast beene pleased to continue to vs those assistances which did worke vpon the affections of naturall men before : for thou louest a good man , as thou louest a good christian : and though grace bee meerely from thee , yet thou doest not plant grace but in good natures . 16. prayer . o eternall and most gracious god , who hauing consecrated our liuing bodies , to thine owne spirit , and made vs temples of the holy ghost , doest also requir● a respect to bee giuen to these temples , euen when the priest is gone out of them , to these bodies , when the soule is departed from them ; i blesse , and glorifie thy name , that as thou takest care in our life , of euery haire of our head , so doest thou also of euery graine of ashes after our death . neither doest thou only doe good to vs all , in life and death , but also wouldest haue vs doe good to one another , as in a holy life , so in those things which accompanie our death : in that contemplation i make account that i heare this dead brother of ours , who is now carried out to his buriall , to speake to mee , and to preach my funerall sermon , in the voice of these bells . in him , o god , thou hast accomplished to mee , euen the request of diues to abraham ; thou hast sent one from the dead to speake vnto mee . he speakes to mee aloud from that steeple ; hee whispers to mee at these curtaines , and hee speaks thy words ; blessed are the dead which die in the lord , from henceforth . let this praier therfore , o my god , be as my last gaspe , my expiring , my dying in thee ; that if this bee the houre of my transmigration , i may die the death of a sinner , drowned in my sinnes , in the bloud of thy sonne ; and if i liue longer , yet i may now die the death of the righteous , die to sinne ; which death is a resurrection to a new life . thou killest and thou giuest life : which soeuer comes , it comes from thee ; which way soeuer it comes , let mee come to thee . 17. nunc lento sonitu dicunt , morieris . now , this bell tolling softly for another , saies to me , thou must die . 17. meditation . perchance hee for whom this bell tolls , may bee so ill , as that he knowes not it tolls for him ; and perchance i may thinke my selfe so much better than i am , as that they who are about mee , and see my state , may haue caused it to toll for mee , and i know not that . the church is catholike , vniuersall , so are all her actions , all that she does , belongs to all . when she baptizes a child , that action concernes mee ; for that child is thereby connected to that head which is my head too , and engraffe● into that body , whereof i am a member . and when she buries a man , that action concernes me ; all mankinde is of one author ; and is one volume ; when one man dies , one chapter is not torne out of the booke , but translated into a better language ; and euery chapter must be so translated ; god emploies seuerall translators ; some peeces are translated by age , some by sicknesse , some by warre , some by iustice ; but gods hand is in euery translation ; and his hand shall binde vp all our scattered leaues againe , for that librarie where euery booke shall lie open to one another : as therefore the bell that rings to a sermon , calls not vpon the preacher onely , but vpon the congregation to come ; so this bell calls vs all : but how much more mee , who am brought so neere the doore by this sicknesse . there was a contention as farre as a suite , ( in which both pietie and dignitie , religion , and estimation , were mingl●d ) which of the religious orders should ring to praiers first in the morning ; and it was determined , that they should ring first that rose earliest . if we vnderstand aright the dignitie of this bell , that rolls for our euening prayer , wee would bee glad to make it ours , by rising early , in that application , that it might bee ours , as wel as his , whose indeed it is . the bell doth toll for him that thinkes it doth ; and though it intermit againe , yet from that minute , that that occasion wrought vpon him , hee is vnited to god. who casts not vp his eie to the sunne when it rises ? but who takes off his eie from a com●t , when that breakes out ? who bends not his eare to any bell , which vpon any occasion rings ? but who can remoue it from that bell , which is passing a peece of himselfe out of this world ? no man is an iland , intire of it selfe ; euery man is a peece of the continent , a part of the maine ; if a clod bee washed away by the sea , europe is the l●sse , as well as if a promontorie were , as well as if a mannor of thy friends , or of thine owne were ; any mans death diminishes me , because i am inuolued in mankinde ; and therefore neuer send to know for whom the bell tolls ; it tolls for thee . neither can we call this a begging of miserie or a borrowing of miserie , as though we were not miserable enough of our selues , but must fe●ch in more from the next house , in taking vpon vs the miserie of our neighbours . truly it were an excusable couetousnesse if wee did ; for affliction is a treasure , and ●carce any man hath enough of it . no man hath affliction enough , that is not matured , and ripened by it , and mad●●it for god by that affliction . if a man carry treasure in bullion , or in a wedge of gold , and haue none coined into currant monies , his treasure will not defray him as he trauells . tribulation is treasure in the nature of it , but it is not currant money in the vse of it , except wee get nearer and nearer our home , heauen , by it . another man may be sicke too , and sicke to death , and this af●liction may lie in his bowels , as gold in a mine , and be of no vse to him● but this bell that tels mee of his af●liction , digs out , and applies that gold to mee ● if by this consideration of anothers danger , i take min● owne into contemplation , and so secure my selfe , by making my recourse to my god , who is our onely securitie . 17. expostvlation . my god , my god , is this one of thy waies , of drawing light out of darknesse , to make him for whom this bell tolls , now in this dimnesse of his sight , to become a superintendent , an ouerseer , a bishop , to as many as heare his voice , in this bell , and to giue vs a confirmation in this action ? is this one of thy waies to raise strength out of weaknesse , to make him who cannot rise from his bed , nor stirre in his bed , come home to me , and in this sound , giue mee the strength of healthy and vigorous instructions ? o my god , my god , what thunder is not a well-tuned cymball , what hoarsenesse , what harshnesse is not a cleare organ , if thou bee pleased to set thy voice to it ? and what organ is not well plaied on , if thy hand bee vpon it ? thy voice , thy hand is in this sound , and in this one sound , i heare this whole consort . i heare thy iaacob call vnto his sonnes , and ●ay ; gather your selues together , that i may tell you what shall befall you in the last daies : he saies , that which i am now , you must bee then . i heare thy moses telling mee , and all within the compasse of this sound , this is the blessing wherewith i blesse you before my death ; this , that before your death , you would consider your owne in mine . i heare thy prophet saying to ezechias , set thy house in order , for thou shalt die , and not liue ; hee makes vs of his familie , and calls this a setting of his house in order , to compose vs to the meditation of death . i heare thy apostle saying , i thinke it meet to put ●ou in remembrance , knowing that shortly i must goe out of this tabernacle . this is the publishing of his will , & this bell is our legacie , the applying of his present condition to our vse . i heare that which makes al sounds musique , and all musique perfit ; i heare thy sonne himselfe ●aying , let not your hearts be troubled ● only i heare this change , that whereas thy sonne saies there , i goe to prepare a place for you , this man in thi● sound saies , i send to prepare you for a place , for a graue . but , o my god , my god , since heauen is glory and ioy , why doe not glorious and ioyfull things leade vs , induce vs to heauen ? thy legacies in thy first will , in thy old testament were plentie and victorie ; wine and oile , milke and honie , alliances of friends , ruine of enemies , peacefull hearts , & cheerefull countenances , and by these galleries thou broughtest them into thy bed-chamber , by these glories and ioies , to the ioies and glories of heauen . why hast thou changed thine old way , and carried vs , by the waies of discipline and mortification , by the waies of mourning and lamentation , by the waies of miserable ends , and miserable anticipations of those miseries , in appropriating the exemplar miseries of others to our selues , and vsurping vpon their miseries , as our owne , to our owne preiudice ? is the glory of heauen no perfecter in it selfe , but that it needs a foile of depression and ingloriousnesse in this world , to set it off ? is the ioy of heauen no perfecter in it selfe , but that it needs the sourenesse of this life to giue it a taste ? is that ioy and that glory but a comparatiue glory and a comparatiue ioy ? not such in it selfe , but such in comparison of the ioilesnesse and the ingloriousnesse of this world ? i know , my god , it is farre , farre otherwise . as thou thy selfe , who art all , art made of no substances , so the ioyes & glory which are with thee , are made of none of these circumstances ; essentiall ioy , and glory essentiall . but why then , my god , wilt thou not beginne them here ? pardon o god , this vnthankfull rashnesse ; i that aske why thou doest not , finde euen now in my selfe , that thou doest ; such ioy , such glory , as that i conclude vpon my selfe , vpon all , they that finde not ioy in their sorrowes , glory in their deiections in this world , are in a fearefull danger of missing both in the next . 17. prayer . o eternall and most gracious god , who hast beene pleased to speake to vs , not onely in the voice of nature , who speakes in our hearts , and of thy word , which speakes to our eares , but in the speech of speechlesse creatures , in balaams asse , in the speech of vnbeleeuing men , in the confession of pilate , in the speech of the deuill himselfe , in the recognition and attestation of thy sonne , i humbly accept thy voice , in the sound of this sad and funerall bell . and first , i blessethy glorious name , that in this sound and voice , i can heare thy instructions , in another mans to consider mine owne condition ; and to know , that this bell which tolls for another , before it come to ring out , may take in me too . as death is the wages of sinne , it is due to me● ; as death is the end of sicknesse , it belongs to mee ; and though so disobedient a seruant as i , may be afraid to die , yet to so mercifull a master as thou , i cannot be afraid to come ; and therefore , into thy hands , o my god , i commend my spirit ; a surrender , which i know thou wilt accept , whether i liue or die ; for thy seruant dauid made it , when he put himselfe into thy protection for his life ; and thy blessed sonne made it , when hee deliuered vp his soule at his death ; declare thou thy will vpon mee , o lord , for life or death , in thy time ; receiue my surrender of my selfe now , into thy hands , o lord , i commend my spirit . and being thus , o my god , prepared by thy correction , mellowed by thy chastisement , and conformed to thy will , by thy spirit , hauing receiued thy pardon for my soule , and asking no reprieue for my body , i am bold , o lord , to bend my prayers to thee , for his assistance , the voice of whose bell hath called mee to this deuotion . lay hold vpon his soule , o god , till that soule haue throughly considered his account , and how few minutes soeuer it haue to remaine in that body , let the power of thy spirit recompence the shortnesse of time , and perfect his account , before he passe away : present his sinnes so to him , as that he may know what thou forgiuest , & not doubt of thy forgiuenesse ; let him stop vpon the infinitenesse of those sinnes , but dwell vpon the infinitenesse of thy mercy : let him discerne his owne demerits , but wrap himselfe vp in the merits of thy sonne , christ iesus : breath inward comforts to his heart , and affoord him the power of giuing such outward testimonies thereof , as all that are about him may deriue comforts from thence , and haue this edification , euen in this dissolution , that though the body be going the way o● all flesh , yet that soule is going the way of all saints . when thy sonne cried out vpon the crosse , my god , my god , why hast thou forsaken me ? he spake not so much in his owne person , as in the person of the church , and of his afflicted members , who in deep distresses might feare thy forsaking . this patient , o most blessed god , is one of them ; in his behalfe , and in his name , heare thy sonne crying to thee , my god , my god , why hast thou forsaken me ? and forsake him not ; but with thy left hand lay his body in the graue , ( if that bee ●hy determination vpon him ) and with thy right hand receiue his soule into thy kingdome , and vnite him & vs in one cōmunion of saints . amen . 18. — at inde mortuus es , sonitu celeri , pulsuque agitato . the bell rings out , and tells me in him , that i am dead . 18. meditation . the bell rings out ; the pulse thereof is changed ; the tolling was a faint , and intermitting pulse , vpon one side ; this stronger , and argues more and better life . hi● soule is gone out ; and as a man who had a lease of 1000. yeeres after the expiration of a short one , or an inheritance after the life of a man in a consumption , he is now entred into the possession of his better estate . his soule is gone ; whither ? who saw it come in , or who saw it goe out ? no body ; yet euery body is sure , he had one , and hath none . if i will aske meere philosophers , what the soule is , i shall finde amongst them , that will tell me , it is nothing , but the temperament and harmony , and iust and equall composition of the elements in the body , which produces all those faculties which we ascribe to the soule ; and so , in it selfe is nothing , no seperable substance , that ouer-liues the body . they see the soule is nothing else in other creatures , and they affect an impious humilitie , to think as low of man. but if my soule were no more than the soule of a beast , i could not thinke so ; that soule that can reflect vpon it selfe , consider it selfe , is more than so . if i will aske , not meere philosophers , but mixt men , philosophicall diuines , how the soule , being a separate substance , enters into man , i shall finde some that will tell me , that it is by generation , & procreation from parents , because they thinke it hard , to charge th● soule with the guiltinesse of originall sinne , if the soule were infused into a body , in which it must necessarily grow foule , and contract originall sinne , whether it will or no ; and i shall finde some that will tell mee , that it is by immediate infusion from god , because they think it hard , to maintaine an immortality in such a soule , as should be begotten , and deriued with the body frō mortall parents . if i will aske , not a few men , but almost whole bodies , whole churches , what becomes of the soules of the righteous , at the departing thereof from the body , i shall bee told by some , that they attend an expiation , a purification in a place of torment ; by some , that they attend the fruition of the sight of god , in a place of rest ; but yet , but of expectation ; by some , that they passe to an immediate possession of the presence of god. s. augustine studied the nature of the soule , as much as any thing , but the saluation of the soule ; and he sent an expresse messenger to saint hierome , to consult of some things concerning the soule : but he satisfies himselfe with this : let the departure of my soule to saluation be euident to my faith , and i care the lesse , how darke the entrance of my soule , into my body , bee to my reason . it is the going out , more than the comming in , that concernes vs. this soule , this bell tells me is gone out ; whither ? who shall tell mee that ? i know not who it is ; much lesse what he was ; the condition of the man , and the course of his life , which should tell mee whither hee is gone , i know not . i was not there , in his sicknesse , nor at his death ; i saw not his way , nor his end , nor can a●ke them● who did , thereby to conclude , or argue , whither he is gone . but yet i haue one neerer mee than all these ; mine owne charity ; i aske that ; & that tels me , he is gone to euerlasting rest , and ioy , and glory : i owe him a good opinion ; it is but thankfull charity in mee , because i receiued benefit and instruction from him when his bell told : and i , being made the fitter to pray , by that disposition , wherein i was assisted by his occasion , did pray for him ; and i pray not without faith ; so i doe charitably , so i do faithfully beleeue , that that soule is gone to euerlasting rest , and ioy , and glory . but for the body , how poore a wretched thing is that ? wee cannot expresse it so fast , as it growes worse and worse . that body which scarce three minutes since was such a house , as that that soule , which made but one step from thence to heauen , was scarse thorowly content , to leaue that for heauen : that body hath lost the name of a dwelling house , because none dwels in it , and is making haste to lose the name of a body , and dissolue to putrefaction . who would not bee affected to see a cleere & sweet riuer in the morning , grow a kennell of muddy land water by noone , and condemned to the saltnesse of the sea by night ? and how lame a picture , how faint a representation , is that , of the precipitatiō of mans body to dissolution ? now all the parts built vp , and knit by a louely soule , now but a statue of clay , and now , these limbs melted off , as if that clay were but snow ● and now , the whole house is but a handfull of sand , so much dust , and but a pecke of rubbidge , so much bone . if he , who , as this bell tells mee , is gone now , were some excellent arti●icer , who comes to him for a clocke , or for a garment now ? or for counsaile , if hee were a lawyer ? if a magistrate , for iustice ? man before hee hath his immortall soule , hath a soule of sense , and a soule of vegitation before that : this immortall soule did not forbid other soules , to be in vs before , but when this soule departs , it carries all with it ; no more vegetation , no more sense : such a mother in law is the earth ● in respect of our naturall mother ; in her wombe we grew ; and when she was deliuered of vs , wee were planted in some place , in some calling in the world ; in the wombe of the earth , wee diminish , and when shee is deliuered of vs , our graue opened for another , wee are not transplanted , but transported , our dust blowne away with prophane dust , with euery wind . 18. expostvlation . my god , my god , if expostulation bee too bold a word , doe thou mollifie it with another ; le● it be wonder in my selfe ; let it bee but probleme to others ; but let me aske , why wouldest thou not suffer those , that serue thee in holy seruices , to doe any office about the dead , nor assist at their funerall ? thou hadst no counsellor , thou needest none ; thou hast no controller , thou admittest none why doe i aske ? in ceremoniall things ( as that was ) any conuenient reason is enough ; who can bee sure to propose that reason , that moued thee in the institution thereof ? i satisfie my selfe with this ; that in those times , the gentiles were ouerfull , of an ouer-reuerent respect to the memory of the dead : a great part of the idolatry of the nations , flowed from that ; an ouer-amorous deuotion , an ouer-zealous celebrating , and ouer-studious preseruing of the memories , and the pictures of some dead persons : and by the vaine glory of men , they entred into the world ; and their statues , and pictures contracted an opinion of diuinity , by age : that which was at first , but a picture of a friend , grew a god in time , as the wise man notes , they called them gods , which were the worke of an ancient hand . and some haue assigned a certaine time , when a picture should come out of minority , and bee at age , to bee a god , in 60. yeeres after it is made . those images of men , that had life , and some idols of other things , which neuer had any being , are by one common name , called promiscuously , dead , and for that the wise man reprehends the idolatrer ; for health he praies to that which is weake , and for life he praies to that which is dead . should we doe so , saies thy prophet ; should we goe from the liuing to the dead ? so much ill then , being occasioned , by so much religious cōplement exhibited to the dead ; thou ô god , ( i think ) wouldest therefore inhibit thy principall holy seruants , from contributing any thing at all to this dangerous intimation of idolatry ; and that the people might say , surely those dead men , are not so much to bee magnified , as men mistake , since god will not suffer his holy officers , so much as to touch them , not to see them . but those dangers being remoued , thou , o my god , dost certainly allow , that we should doe offices of piety to the dead , and that we should draw instructions to piety , from the dead . is not this , o my god , a holy kinde of raising vp ●eed to my dead brother , if i , by the meditation of his death , produce a better life in my selfe ? it is the blessing vpon reuben , let reuben liue , & not die , and let not his men be few ; let him propagate many . and it is a malediction , that that dieth , let it die ; let it doe no good in dying : for trees without fruit , thou by thy apostle callst , twice dead . it is a second death , if none liue the better , by me , after my death , by the manner of my death . therefore may i iustly thinke , that thou madest that a way to conuay to the aegyptians , a feare of thee , and a feare of death , that there was not a house , where there was not one dead ; for therupon the aegyptians said , we are all dea● men ; the death of others , should catechise vs● to death . thy sonne christ iesus is the first begotten of the dead ; he rises first , the eldest brother , and he is my master in this science of death : but yet , for mee , i am a younger brother too , to this man , who died now , and to euery man whom i see , or heare to die before mee , and all they are vshers to mee in this schoole of death . i take therefore that which thy seruant dauids wife said to him , to bee said to me ; if thou saue not thy life to night , to morrow thou shalt bee slaine . if the death of this man worke not vpon mee now , i shall die worse , than if thou hadst not afforded me this helpe : for thou hast sent him in this bell to mee , as tho● didst send to the angel● of sardis , with commission to strengthen the things that remaine , and that are ready to die ; that in this weaknes of body , i migh● receiue spiritual streng●h , by these occasions . this is my strength , that whether thou say to mee , as thine angell said to gedeon ; peace bee vnto thee , feare not , thou shalt not die , or whether thou say , as vnto aaron , thou shalt die there ; yet thou wil● preserue that which is ready to die , my soule , from the worst death , that of sinne . zimrie died for his sinnes , saies thy spirit , which he sinned in doing euill ; and in his sinne , which he did to make israel sinne . for his sinnes , his many sinnes ; and then in his sinne , his particular sinne : for my sinnes i shall die , whensoeuer i die , for death is the wages of sinne ; but i shall die in my sinne , in that particular sinne of resisting thy spirit , if i apply not thy assistances . doth it not call vs to a particular consideration , that thy blessed sonne varies his forme of commination , and aggrauates it in the variation , when hee saies to the iewes , ( because they refused the light offered ) you shall die in your sinne ; and then when they proceeded to farther disputations , and vexations , and tentations , hee addes , you shall die in your sinnes ; he multiplies the former expressing , ●o a plurall . in this sinne ● and in all your sinnes ; doth not the resisting of thy particular helps at last , draw vpon vs the guiltinesse of all our former sinnes ? may not the neglecting of this sound ministred to mee in this mans death , bring mee to that miserie , as that i , whom the lord of life loued so , as to die for me , shall die , and a creature of mine owne shall be immortall ● that i shall die , and the worme of mine owne conscience shall neuer die ? 18. prayer . o eternall and most gracious god , i haue a new occasion of thanks , and a new occasion of prayer to thee , from the ringing of this bell . thou toldst me in the other voice , that i was mortall , and approaching to death ; in this i may heare thee say , that i am dead , in an irremediable , in an irrecouerable state for bodily health . if that bee thy language in this voice , how infinitely am i bound to thy heauenly maiestie , for speaking so plainly vnto mee ? for euen that voice , that i must die now , is not the voice of a iudge , that speaks by way of condemnation , but of a physitian , that presents health in that : thou presentest mee death as the cure of my disease , not as the exaltation of it ; if i mistake thy voice herein , if i ouer-runne thy pace , and preuent thy hand , and imagine death more instant vpon mee than thou hast bid him bee , yet the voice belongs to me ; i am dead , i was borne dead , and from the first laying of these mud-walls in my conception , they haue moldred away , and the whole course of life is but an actiue death . whether this voice instruct mee , that i am a dead man now , or remember me , that i haue been a dead man all this while , i humbly thanke thee for speaking in this voice to my soule , and i hum●ly beseech thee also , to ●ccept my prayers in his behalfe , by whose occasion this voice , this sound is come to mee . ●or though hee bee by death transplanted to thee , and so in possession of inexpressible happinesse there , yet here vpon earth thou hast giuen vs such a portion of heauen , as that though men dispute , whether thy saints in heauen doe know what we in earth in particular doe stand in need of , yet without all disputation , wee vpon earth doe know what thy saints in heauen lacke yet , for the consummation of their happinesse ; and therefore thou hast affoorded vs the dignitie , that wee may pray for them . that therefore this soule now newly departed to thy kingdome , may quickly returne to a io●full reunion to that body which it hath left , and that wee with it , may soone enioy the full consummation of all , in body and soule , i humbly beg at thy hand , o our most mercifull god , for thy sonne christ iesus sake . that that blessed sonne of thine , may haue the comsummation of his dignitie , by entring into his last office , the office of a iudge , and may haue societie of humane bodies in heauen , as well as hee hath had euer of soules● and that as thou hatest sinne it selfe , thy hate to sinne may bee expressed in the abolishing of all instruments of sinne , the allurements of this world , and the world it selfe ; and all the temporarie r●uenges of sinne , the stings of sicknesse and of death ; and all the castles , and prisons , and monuments of sinne , in the graue . that time may bee swallowed vp in eternitie , and hope swallowed in possession , and ends swallowed in infinitenesse , and all men ordained to saluation , in body and soule , b● one intire and euerlasting sacrifice to thee , where thou mayest receiue delight from them , and they glorie from thee , for euermore . amen . 19. oceano tandem emenso , aspicienda resurgit terra ; vident , iustis , medici , iam cocta mederi se posse , indicijs . at last , the physitians , after a long and stormie voyage , see land ; they haue so good signes of the con●oction of the disease , as that they may safely proceed to purge . 19. meditation . all this while the physitians themselues haue beene patients , patiently attending when they should see any land in this sea , any earth , any cloud , any indication of concoction in these waters . any disorder of mine , any pretermission of theirs , exalts the d●sease , accelerates the rages of it ; no diligence accelerates the concoction , the maturitie of the disease ; they must stay till the season of the sicknesse come , and till it be ripened of it selfe , and then they may put to their hand , to gather it , before it fall off , but they cannot hasten the ripening . why should wee looke for it in a disease , which is the disorder , the discord , the irregularitie , the commotion , and rebellion of the body ? it were scarce a disease , if it could bee ordered , and made obedient to our times . why should wee looke for that in disorder , in a disease , when we cannot haue it in nature , who is so regular , and so pregnant , so forward to bring her worke to perfection , and to light ? yet we cannot awake the iuly-flowers in ianuarie , nor retard the flowers of the spring to autumne . we cannot bid the fruits come in may , nor the leaues to sticke on in december . a woman that is weake , cannot put off her ninth moneth to a tenth , for her deliuerie , and say shee will stay till shee bee stronger ; nor a queene cannot hasten it to a seuenth , that shee may bee ready for some other pleasure . nature ( if w● looke for durable and vigorous effects ) will not admit preuentions , nor anticipations , nor obligations vpon her ; for they are precontracts , and she will bee left to her libertie . nature would not be spurred , nor forced to mend her pace ; nor power , the power of man ; greatnesse lou●s not that kinde of violence neither● there are of them that will giue ● that will doe iustice , that will pardon , but they haue their owne seasons for al these , and h● that knowes not them , shall starue before that gift come , and ruine , before the iustice , and dye before the pardon saue him : some tree beares no fruit , except much dung be laid about it , and iustice comes not from some , till they bee richly manured : some trees require much visiting , much watring , much labour ; and some men giue not their fruits but vpon importunitie ; some trees require incision , and pruning , and lopping ; some men must bee intimidated and syndicated with commissions , before they will deliuer the fruits of iustice ; some trees require the early and the often accesse of the sunne ; some men open not , but vpon the fauours and letters of court mediation ; some trees must bee ●ousd and kept within doores ; some men locke vp , not onley their liber●litie , but their iustice , and their compassion , till the sollicitation of a wife , or a sonne , or a friend , or a seruant turne the key . reward is the season of one man , and importunitie of another ; feare the season of one man , and fauour of another ; friendship the season of one man , ●nd naturall affection of ●nother ; and hee that knowes not their seasons , nor cannot stay ●hem , must lose the ●ruits ; as nature will not , so power and greatnesse will not bee put to change their seasons ; and shall wee looke for this indulgence in a disease , or thinke to shake it off before it bee ripe ? all this while therefore , we are but vpon a defen●iue warre , and that is but a doubtfull state : especially where they who are besieged doe know the best of their defences , and doe not know the worst of their enemies power ; when they cannot mend their works within , and the enemie can increase his numbers without ● o how many farre more miserable , and farre more wor●hy to be lesse miserable than i , are besieged with this sicknesse , and lacke their sentinels , their physitians to watch , and lacke their munition , their cordials to d●f●nd , and perish before ●●e ●nemies weaknesse might inuite them to sally , before the disease shew any declination , or admit any way of working vpon it selfe ? in me the siege is ●o farre slackned , as that we may come to fight , and so die in the field , if i die , and not in a prison . 19. expostvlation . my god , my god , thou a●t a direct god , may i not say , a literall god , a god that wouldest bee vnderstood literally , and according to the plaine sense of all that thou saiest ? but thou art also ( lord i intend it to thy glory , and let no prophane mis-interpreter abuse it to thy diminution ) thou art a figuratiue , a metaphoricall god too : a god in whose words there is such a height of figures , such voyages , such peregrinations to ●e●ch remo●e and precious metaphors , such extentions , such spreadings , such curtaines of allegories , such third heauens of hyperboles , so harmonious eloquutions , so retired and so reserued expressions , so commanding perswasions , so perswading commandements , such sinewes euen in thy milke , and such things in thy words , as all prophane authors , seeme of the seed of the serpent , that creepes , thou art the doue , that flies . o , what words but thine , can expresse the inexpressible texture , and composition of thy word ; in which , to one man , that argument that binds his faith to beleeue that to bee the word of god , is the reuerent simplicity of the word , and to another , the maiesty of the word ; and in which two men , equally pious , may meet , and one wonder , that all should not vnderstand it , and the other , as much , that any man should . so , lord , thou giuest vs the same earth , to labour on , and to lie in ; a house , and a graue , of the same earth ; so lord , thou giuest vs the same word for our satisfaction , and for our inquisition , for our instruction , and for our admiration too ; for there are places , that thy seruants hierom and augustine would scarce beleeue ( when they grew warm by mutual letters ) of one another , that they vnderstood them , and yet both hierome and augustine call vpon persons , whom they knew to bee farre weaker , than they thought one another ( old women & young maids ) to read thy scriptures , without con●ining them , to these or those places . neither art thou thus a figuratiue , a metaphoricall god , in thy word only , but in thy workes too . the stile of thy works , the phrase of thine actions , is metaphoricall ● the institution of thy whole worship in the old law , was a cōtinuall allegory ; types & figures ouerspread all ; and figure● flowed into figures , and powred themselues ou● into farther ●igures ; circumcision carried a fig●●● of baptisme , & baptis●● carries a figure of that purity , which we shall haue in perfection in the new ierusalem . neither didst thou speake , and worke in this language , onely in the time of thy prophets ; but since thou spokest in thy son , it is so too . how often , how much more often doth thy sonne call himsel●e a way , and a light , and a gate , and a vine , and bread , than the sonne of god , or of man ? how much oftner doth he exhibit a metaphoricall christ , than a reall , a literall ? this hath occasioned thine ancient seruants , whose delight it was to write after thy copie , to proceede the same way in their expositions of the scriptures , and in their composing both of publike liturgies , and of priuate prayers to thee , to make their accesses to thee in such a kind of language , as thou wast pleased to speake to them , in a figuratiue , in a metaphoricall language ; in which manner i am bold to call the comfort which i receiue now in this sicknesse , in ●he indication of the concoction and maturity therof , in certaine clouds , and residēces , which the physitians obserue , a discouering of land frō sea , after a long , and tempestuous voyage . but wherefore , o my god , hast thou presented to vs , the afflictiōs and calamities of this life , in the name of waters ? so often in the name of waters , and deepe waters , and seas of waters ? must we looke to bee drowned ? are they bottomlesse , are they boundles ? that 's not the dialect of thy langauge ; thou hast giuen a remedy against the deepest water , by water ; against the inundation of sinne , by baptisme ; and the first life , that thou gauest to any creatures , was in waters , therefore ●hou do●●t not ●hr●●ten v● , wi●h an irrem●diablenesse , when our affliction is a sea. it is so , if we consider our selues ; so thou callest gennezareth , which was but a lake , and not salt , a sea ; so thou callest the mediterranean sea , still the great sea ; because the inhabitants saw no other sea ; they that dwelt there , thought a lake , a sea , and the others thought a little sea , the greatest , and wee that know not the afflictions of others , call our owne the heauiest . but , o my god , that is truly great , that ouerflowes the chan●ell ; that is really a great affliction , which is aboue my strength , but , thou , o god , art my strength , and then what can bee aboue it ? mountaines shake with the swelling of thy sea , secular , mountaines , men strong in power , spirituall mountaines , men strong in grace , are shaked with afflictions ; but thou laiest vp thy sea in store-houses ; euen thy corrections are of thy treasure , and thou wilt not waste thy corrections ; when they haue done their seruice , to humble thy patient , thou wilt call them in againe ; for , thou giuest the sea thy decree , that the waters should not passe thy commandement . all our waters shal run into iordan , & thy seruants passed iordan dry foot ; they shall run into the red sea ( the sea of thy sons bloud ) & the red sea , that red sea , drownes none of thine . but , they that saile in the sea , tell of the danger thereof ; i that am yet in this affliction , owe thee the glory of speaking of it ; but , as the wise man bids me , i say , i may speak much , and come short ; wherefore in summe , thou art all . since thou art so , o my god , and affliction is a sea , too deepe for vs , what is our refuge ? thine arke , thy ship . in all other seas , in all other afflictions , those meanes which thou hast ordained ; in this sea , in sicknesse , thy ship is thy physitian . thou hast made a way in the sea , and a safe path in the waters , shewing that thou canst saue from all dangers ; yea , though a man went to sea without art ; yet where i finde all that , i finde this added , neuerthelesse thou woul●est not , that the worke of thy wisdome should be idle . thou canst saue without meanes ; but thou hast told no man that thou wilt : thou hast told euery man , that thou wilt not . when the centurion beleeued the master of the ship more than saint paul , they were all opened to a great danger ; this was a preferring of thy meanes , before thee , the author of the meanes ; but , my god , though thou beest euery where , i haue no promise of appearing to me , but in thy ship : thy blessed sonne preached out of a ship : the meanes is preaching , he did that ; and the ship was a type of the church ; hee did it there● thou gauest s. paul the liues of all them , that saild with him ; if they had not beene in the ship with him , the gift had not extended to them . as soone as thy son was come out of the ship , immediatly there met him out of the tombes , a man with an vncleane spirit , and no man could hold him , no not with chaines . thy sonne needed no vse of meanes ; yet there wee apprehend the danger to vs ; if we leaue the ship , the meanes ; in this case , the physitian . but as they are ships to vs in those seas , so is there a ship to them too , in which they are to stay . giue mee leaue , o my god , to assist my selfe with such a construction of these words of thy seruant paul , to the centurion , when the mariners would haue left the ship , except these abide in the ship , you cannot bee safe ; except they who are our ships , the physitians , abide in that which is theirs , and our ship , the truth , and the sincere and religious worship of thee , and thy gospell , we cannot promise our selues , so good safety ; for though we haue our ship , the physitian , he hath not his ship , religion ; and meanes are not meanes , but in their concatenation , as they depend , and are chained together . the ships are great , saies thy apostle , but a helme turnes them ; the men are learned , but their religion turnes their labours to good : and therefore it was a heauy ●●●se , when the third part o● the ships perished : it is a heauy case , where either all religion , or true religion should forsake many of these ships , whom thou hast sent to conuey vs ouer these seas . but , o my god , my god , since i haue my ship , and they theirs , i haue them , and they haue thee , why are we yet no neerer land ? as soone as thy sonnes disciple had taken him into the ship , immediatly the ship was at the land , whither they went. why haue nor they and i this dispatch ? euery thing is immediatly done , which is done when thou wouldst haue it done . thy purpose terminates euery action , and what was done before that , is vndone yet . shall that slacken my hope ? thy prophet from thee , hath forbid it . it is good that a man should both hope , and quietly wait for the saluation of the lord. thou puttest off many iudgements , till the last day , many passe this life without any ; and shall not i endure the putting off thy mercy for a day ? and yet , o my god , thou puttest me not to that ; for , the assurance of future mercy , ●s present mercy . but what is my assurance now ? what is my seale ? it is but a cloud ; that which my physitians call a cloud , in that , which giues them their indication . but a cloud ? thy great seale to all the world , the raine-bow , that ●ecured the world for euer , from drowning , was but a reflexion vpon a cloud . a cloud it selfe was a pillar which guided the church , and the glory of god , not only was , but appeared in a cloud . let me returne , o my god , to the consideration of thy seruant eliahs proceeding , in a time of desperate drought ; he bids them look towards the sea ; they looke , and ●ee nothing . he bids thē againe and againe , seuen times : and at the seuenth time , they saw a little cloud rising out of the sea ; and presently they had their desire of raine . seuen dayes , o my god , haue we looked for this cloud , and now we haue it ; none of thy indications are friuolous ; thou makest thy signes , seales ; and thy seales , effects ; and thy effects , consolation , and restitution , whersoeuer thou maiest receiue glory by that way . 19. prayer . o eternall and most gracious god , who though thou passedst ouer infinite millions of generations , before thou camest to a creation of this world , yet when thou beganst , didst neuer intermit that worke , but continuedst day to day , till thou hadst perfited all the worke , and deposed it in the hands and rest of a sabbath , though thou haue beene pleased to glorifie thy selfe in a long exercise of my patience , with an expectation of thy declaration of thy selfe in this my sicknesse , yet since thou hast now of thy goodnesse afforded that , which affords vs some hope , if that bee still the way of thy glory , proceed in that way , and perfit that worke , and establish me in a sabbath , and rest in thee , by this thy seale of bodily restitution . thy priests came vp to thee , by steps in the temple ; thy angels came downe to iaacob , by steps vpon the ladder ; we finde no staire , by which thou thy selfe camest to adam in paradise , nor to sodome in thine anger ; for thou , and thou o●ely art able to doe all at once . but , o lord , i am not wearie of thy pace , nor wearie of mine owne patience . i prouoke ●he● not with a praier , not with a wish , not with a ●ope , to more haste than consists with thy purpose , nor looke that any other thing should haue entred into thy purpose , but thy glory . to heare thy ●steps comming towards mee , is the same comfort , as to see thy face present with mee ; whether thou doe the worke of a thousand yeere in a day , or extend the worke of a day , to a thousand yeere , as long as thou workest , it is light , and comfort . heauen it selfe is but an extention of the same ioy ; and an extention of this mercie , to proceed at thy leisure , in the way of restitution , is a manifestation of heauen to me here vpon earth . from that people , to whom thou appearedst in signes , and in types , the iewes , thou art departed , because they trusted in them ; but from thy church , to whom thou hast appeared in thy selfe , in thy sonne , thou wilt neuer depart ; because we cannot trust too much in him . though thou haue afforded me these signes of restitution , yet if i confide in them , and beginne to say , all was but a na●urall accident , and nature begins to discharge her selfe , and sh●e will perfit the whole worke , my hope shall vanish because it is not in thee . if thou shouldest take thy hand vtterly from me , and haue nothing to doe with me , nature alone were able to destroy mee ; but if thou withdraw thy helping hand , alas how friuolous are the helps of nature , how impotent the assistances of art ? as therefore the morning dew , is a pawne of the euening fatnesse , so , o lord , let this daies comfort be the earnest of to morrowes , so f●rre as may conforme me entirely to thee , to what end , and by what way so●uer thy mercie haue appointed mee . 20. id●agunt . vpon these indications of digested matter , they proceed to purge . 10. meditation . thoug● counsel seeme rather to consist of spirituall parts , than action , yet action is the spirit and the soule of counsell . counsels are not alwaies determined in resolutions ; wee cannot alwaies say , this was concluded ; actions are alwaies determined in effects ; wee can say this was done . then haue lawes their reuerence , and their maiestie , when wee see the iudge vpon the bench executing them . then haue counsels of warre their impressions , and their operations , when we see the seale of an armie set to them . it was an ancient way of celebrating the memorie of such as deserued well of the state , to afford them that kinde of statuarie representation , which was then called hermes ; which was , the head and shoulders of a man , standing vpon a cube , but those shoulders without armes and hands . all together it figured a constant supporter of the state , by his counsell : but in this hierogliphique , which they made without hands , they passe their consideration no farther , but that the counsellor should bee without hands , so farre , as not to reach out his hand to forraigne tentations of bribes , in matters of counsell , and , that it was not necessary , that the head should employ his owne hand ; that the same men should serue in the execution , which assisted in the counsell ; but that there should not belong hands to euery head , action to euery counsell , was neuer intended , so much as in figure , and representation . for , as matrimonie is scarce to bee called matrimonie , where there is a resolution against the fruits of matrimonie , against the hauing of children , so counsels are not counsels , but illusions , where there is from the beginning no purpose to execute ●he determina●ions of ●hose counsels . the arts and sciences are most properly referred to the head ; that is their proper element and spheare ; but yet the art of prouing , logique ; and the art of perswading , rhetorique , are deduced to the hand , and that expressed by a hand contracted into a sist , and this by a hand enlarged , and expanded ; and euermore the power of man , and the power of god himselfe is expressed so● all things are in hi● hand ● neither is god so often presented ●o vs , by names that carry our consideratiō vpon counsell , as vpon execution of counsell , he is oftner called the lord of hosts , ●han by all other names , that may be referred to the other signification● hereby● therefore wee take into our meditation , the slipperie condition of man , whose happinesse , in any kinde , the defect of any one thing , conducing to that happinesse , may ruine ; but i● must haue all the peeces to make it vp . without counsell , i had not got thus farre● withou● action and practise , i should goe no farther towards health ? but what is ●he present nec●ssary action ? purging : a withdrawing , a violating of nature , a farther weakening : o deare price , & o strange way of addition , to doe it by substraction ; of restoring nature , to violate nature ; of prouiding strength , by increasing weaknesse . was i not sicke before ? and is it a question of comfort to be asked now , did your physicke make you sicke ? was that it that my physicke promised , to make me sicke ? this is another step , vpon which we may stand , and see farther into the miserie of man , the time , the season of his miserie ; it must bee done now : o ouer-●●nning , ouer-watchfull , ouer-diligent , and ouer-sociable misery of man , that seldome comes alone , but then when it may accompanie other miseries , and so put one another into the higher exaltation , and better ●eart . i am ground euen to an attenuation , and must proceed to euacuation , all waies to exinani●ion and annihilation . 20. expostvlation . my god , my god , the god of order , but yet not of ambition , who assignest place to euery one , but not contention for place , when shall it be thy pleasure to put an end to all these quarrels , for spirituall precedences ? when shall men leaue their vncharitable disputations , which is to take place , faith or repentance , and which , when we consider faith , and works ? the head and the hand too , are required to a perfit naturall man ; counsell and action too , to a perfit ciuill man ; saith and works too , to him that is perfi●ly spirituall . but because it is easily said , i beleeue , and because it doth not easily lie in proofe , nor is easily demonstrable by any euidence taken from my heart , ( for who sees th●● , who f●●rches those rolls● ) whether i doe beleeue , or no , is it not therefore , o my god , that thou dost so frequently , so earnestly , referre vs to the hand , to the obseruation of actions ? there is a little suspition , a little imputation laid vpon ouer-tedious and dilatorie counsels . many good occasions slip away in long consultations ; and it may be a degree of sloth , to be too long in mending nets , though that must bee done . he that obserueth the wind , shall not saw , and he that regardeth the ●●ouds , shall not reape ; that is , he that is too dilatorie , too superstitious ●n these obseruations , and ●tudies but the excuse of his owne idlenesse in ●hem ; but , that which ●he same wise and royall seruant of thine , saies in ●n other place , all accept , ●nd aske no comment vpon it , he becommeth poore , that dealeth with a slacke hand● but the hand of the diligent maketh rich ; all euill imputed to the absence , all good attributed to the presence of the ●and . i know , my god , ( and i blesse thy name for knowing it● for all good knowledge is from thee ) that thou considerest the heart ; but thou takest not off thine eie , till thou come to the hand . nay , my god , doth not thy spirit intimate , that thou beginnest where wee beginne , ( at least , that thou allowest vs to beginne there ) when thou orderest thine owne answer to thine owne question , who shall ascend into the hill of the lord ? thus , he that hath cleane hands , and a pure heart ? doest ●●ou not ( at least ) send 〈◊〉 , first to the hand ? ●nd is not the worke of ●heir hands , that decla●●tion of their holy zeale , 〈◊〉 the present execution ●f manifest idolatrers , ●●lled a consecration of ●●emselues , by thy holy ●pirit ? their hands are ●alled all themselues : for , ●uen counsell it selfe goes ●nder that name , in thy word , who knowest best ●ow to giue right names : ●ecause the counsell of the ●riests assisted dauid , saul saies , the hand of the priest is with dauid● and that which is often said by moses , is very often repeated by thy other prophets , these and these things , the lord spake , and the lord said , and the lord commanmanded , not by the counsels , not by the voice , but by the hand of moses , and by the hand of the prophets : euermore we are referred for our euidence , of others , and of our selues , to the hand , to action , to works . there is something before it , beleeuing ; and there is some thing after it , suffering ; but in the most eminent , and obuious , and conspicuous place , stands doing . why then , o my god , my bl●ss●d god , in the waies of my ●pirituall strength , come ●l so slow to action ? i was whipped by thy rod , before i came to consultation , to consider my state , and shall i go● no farther ? as hee that would describe a circle in paper , if hee haue brought that circle within one inch of finishing yet if he remoue his compasse , he cannot make i● vp a perfit circle , excep● he fall to worke againe to finde out the sam● center ● so , though setting that foot of my compass● vpon thee , i haue gon● so farre , as to the consideration of my selfe , yet i● i depart from thee , my center , all is vnperfit● this proceeding to action therefore , is a returning to thee , and a working vpon my selfe by thy physicke , by thy purgatiue physicke , a free and entire euacuation of my soule by confession . the working of purgatiue physicke , is violent and contrary to nature . o lord , i decline not this potion of confession , how euer it may bee contrary to a naturall man. to take phys●cke , and not according to the right method , is dangerous . o lord , i decline not that method in this physicke , in things that burthen my conscience , to make my confession to him , into whose hands thou hast put th● power of absolution . ● know that physicke may be made so pleasant , as tha● it may easily be taken ; bu● not so pleasant as the ver●tue and nature of the me●dicine bee extinguished i know , i am not sub●mitted to such a confession as is a racke and tor●ture of the conscience but i know i am not exempt from all . if it were meerely problematicall left meerely indifferent whether we should tak● this physicke , vse thi● confession , or no , a great physitian acknowledges this to haue beene his practise , to minister many things , which hee was not sure would doe good but neuer any other thing , but such as hee was sure would doe no harme . the vse of this spirituall physicke can certainly doe no harme ; and the church hath alwaies thought that it might , and doubtlesse , many humble soules haue found , that it hath done them good . i will therefore take the cup of saluation , and call vpon thy name ; i will fill this cup of compunction , as full as i haue formerly filled the cups of wo●ldly confections , that so i may scape the cup of malediction , and irrecouerable destruction that depends vpon that . and since thy blessed and glorious sonne , being offered in the way to his execution , a cup of su●pefaction , to take away the sense of his paine , ( a charity afforded to condemned persons ordinarily in those places , and times ) refused that ease , and embraced the whole torment , i take not this cup , but this vessell of mine owne sinnes , into my contemplation , and i powre them out here according to the motions of thy holy spirit , and any where , according to the ordinances of thy holy church . 20. prayer . o eternall , and most gracious god , who hauing married man , and woman together , and made them one flesh , wouldest haue them also , to become one soule so , as that they might maintaine a simpathy in their affections , and haue a conformity to one another , in the accidents of this world , good or bad , so hauing married this soule and this body in me , i humbly beseech thee , that my soule may looke , and make her vse of thy mercifull proceedings towards my bodily restitution , & goe the same way to a spirituall . i am come by thy goodnesse , to the vse of thine ordinary meanes for my body , to wash away those peccant humors , that endangered it . i haue , o lord , a riuer in my body , but a sea in my soule , and a sea swoln into the depth of a deluge , aboue the sea. thou hast raised vp certaine hils in me heretofore , by which i might haue stood safe , from these inundations of sin . euen our naturall faculties are a hill , and might preserue vs from some sinne . education , study , obseruation , example , are hills too , and might preserue vs from some . thy church , and thy word , and thy sacraments , and thine ordinances , are hills , aboue these ; thy spirit of remorse , and compunction , & repentance for former sin , are hills too ; and to the ●op of all these hils , thou hast brought mee heretofore ; but this deluge , this inundation , is got aboue all my hills ; and i haue sinned and sinned , and multiplied sinne to sinne , after all these thy assistances against sinne , and where is there water enough to wash away this deluge ? there is a red sea , greater than this ocean ; and there is a little spring , through which this ocean , may powre it selfe into that red sea. let thy spirit of true contrition , and sorrow passe all my sinnes through these eies , into the wounds of thy sonne , and i shall be cleane , and my soule so much better purged than my body , as it is ordained for a better , and a longer life . 21 — atque annuit ille , qui , per eos , clamat , linquas iam , lazare , lectum . god prospers their practise , and he , by them , calls lazarus out of his tombe , mee out of my bed . 21. meditation . if man had beene left alone in this world , at first , shall i thinke , that he would not haue fallen ? if there had beene no woman , would not man haue serued , to haue beene his owne tempter ? when i see him now , subiect to infinite weakenesses , fall into infinite sinne , without any forraine tentations , shall i thinke , hee would haue had none , if hee had beene alone ? god saw that man needed a helper , if hee should bee well ; but to make woman ill , the deuill saw , that there needed no third . when god , and wee were alone , in adam , that was not enough ; when the deuill and wee were alone , in eue , it was enough● o what a giant is man , when hee fights against himselfe , and what a dwarfe , when hee needs , or exercises his owne assistance for himselfe ? i cannot rise out of my bed , till the physitian enable mee , nay i cannot tel , that i am able to rise , till hee tell me so . i doe nothing , i know nothing of my selfe : how little , and how impotent a pe●ce of the world , is any man alone ? and how much lesse a peece of himselfe is that man ? so little , as that when it falls out , ( as it falls out in some cases ) that more misery , and more oppression , would bee an ease to a man , he cannot giue himselfe that miserable addition , of more misery ● a man that is pressed to death , and might be eased by more weights , cannot lay those more weights vpon himselfe : hee can sinne alone , and suffer alone , but not repent , not bee absolued , without another . another tels mee , i may rise ; and i doe so . but is euery raising a preferment ? or is euery present preferment a station ? i am readier to fall to the earth now i am vp , than i was wh●n i lay in the bed : o peruerse way , irregular motion of man ; euen rising it selfe is the way to ruine . how many men are raised , and then doe not fill the place they are raised to ? no corner of any place can bee empty ; there can be no vacuity ; if that man doe not fill the place , other men will ; complaints of his insufficiency will fill it ; nay , such an abhorring is there in nature , of vacuity , that if there be but an imagination of not filling , in any man , that which is but imagination neither , will ●ill it , that is , rumor and voice , and it will be giuen ●ut , ( vpon no ground , but imagination , and no man knowes , whose imagination ) that hee is corrupt in his place , or insufficient in his place , and another prepared to succeed him in his place . a man rises , sometimes , and stands not , because hee doth not , or is not beleeued to fill his place ; and sometimes he stands not , because hee ouer-fills his place : hee may bring so much vertue , so much iustice , so much integrity to the place , as shall spoile the place , burthen the place ; his integrity may bee a libell vpon his predecessor , and cast an infamy vpon him , and a burden vpon his successor , to proceede by example , and to bring the place it selfe , to an vnder-value , and the market to an vncertainty . i am vp , and i seeme to stand , and i goe round ; and i am a new argument of the new philosophie , that the earth ●oues round ; why may ● not beleeue , that the ●hole earth moues in a round motion , though that seeme to mee to stand , when as i seeme ●o stand to my compa●y , and yet am carried , in a giddy , and circular motion , as i stand ? man hath no center , but misery ; there and onely there , hee is fixt , and sure to finde himselfe . how little soeuer he bee raised , he moues , and moues in a circle , giddily ; and as in the heauens , there are bu● a few circles , th●t goe about the whole world , but many epicicles , and other lesser circles , but yet circles , so of those men , which are raised , and put into circles , few of them moue from place to place , and passe through many and beneficiall places , but fall into lit●le circles , and within a step or two , are at their end , and not so well , as they were in ●he center , from which ●hey were raised . eue●y thing serues to exem●lifie , to illustrate mans ●isery ; but i need goe ●o farther , than my selfe ; ●or a long time , i was not ●ble to rise ; at last , i ●ust bee raised by o●hers ; and now i am vp , i am ready to sinke lower than before . ●1 . expostvlation . my god , my god , how large a glasse of the next world is this ? as wee haue an art , to cast from on● glasse to another , and so to carry the species a great way off , so hast thou , that way , much more ; wee shall haue a resurrection in heauen ; the knowledge of that thou castest by another glasse vpon vs here ; we feele that wee haue a resurrection from sinne ; and that by another glasse too ; wee see wee haue a resurrection of the body , from the mise●ies and calamities of ●his life . this resurre●tion of my body , shewes me the resurrection of ●ny soule ; and both ●ere seuerally , of both ●ogether hereafter . since ●hy martyrs vnder the altar , presse thee with ●heir solicitation for the resurrection of the body to glory , thou wouldest pardon mee , if i should presse thee by prayer , for the accomplishing of this resurrection , which thou hast begunne in me to blessed and glorious tr●●nity , was none to heare but you three , and yo● easily heare one ano●ther , because you sa● the same things . bu● when thy sonne cam● to the worke of re●demption , thou spokest and they that heard it tooke it for thunder and thy sonne himself● cried with a loud voice ● vpon the crosse , twice● as hee , who was to prepare his comming● iohn baptist , was th● voice of a cryer , and ●ot of a whisperer . still , ●f it be thy voice , it is a loud voice ; these words , ●aies thy moses , thou ●okest with a great voice , ●nd thou addest no more , ●aies hee there ; that which thou hast said , is ●uident , and it is euident , ●hat none can speake so ●oud ; none can binde vs ●o heare him , as wee ●ust thee . the most high vttered his voice : what was his voice ? the lord ●●undred from heauen , it might bee heard ; but ●his voice , thy voice , is also a mightie voice ; not onely mightie in power , it may be heard , nor mightie in obligation , it shoul● be heard , but mightie in operation , it will be● heard ; and therefore has● thou bestowed a whol● psalme vpon vs , to lead● vs to the consideration of thy voice . it is such a voice , as that thy sonne saies , the dead shall hear● it ; and that 's my state ● and why , o god , doest thou not speake to me● in that effectuall loudnesse ? saint iohn heard a voice , ●●d hee turned about to see ●he voice : sometimes we ●●e too curious of the ●●strument , by what man ●od speakes ; but thou ●peakest loudest , when ●hou speakest to the ●eart . there was silence , ●nd i heard a voice , saies ●ne , to thy seruant iob. i ●earken after thy voice , 〈◊〉 thine ordinances , and ● seeke not a whispering ●n conuenticles ; but yet , o my god , speake louder , ●hat so , though i doe ●eare thee now , then i may heare nothing but thee . my sinnes crie aloud ; cains murther di● so ; my afflictions cri● aloud ; the flouds hau● lifted vp their voice , ( an● waters are afflictions ) bu●●hou , o lord , art migh●tier than the voice o● many waters ; than ma●ny temporall , many spi●rituall afflictions ; tha● any of either kinde ; and why doest thou no● speak to me in that voice ? what is man , and whereto serueth he ? what is hi● good , and what is his euill ? my bed of sinne is no● ●uill , not desperatly euill , for thou doest call mee out of it ; but my rising out of it is not good , ( not perfitly good ) if thou call not louder , and hold me now i am vp . o my god , i am afraid of a fearefull application of ●hose words , when a man ●ath done , then hee begin●eth ; when his body is vnable to sinne , his sinfull memory sinnes ouer his old sinnes againe ; and that which thou wouldest haue vs to remember for cōpunction , wee remember with delight . bring him to me in his bed , that i may kill him , saies saul of dauid ; thou hast not said so , that is not thy voice . ioasb his owne seruants slew him , when hee was sicke in his bed ; thou hast not ●uffered that , that my seruants should so much as neglect mee , or be wearie of mee , in my sicknesse . thou threatnest , that as a shepheard takes out of the mouth of the lion , two legs , or a peec● of an eare , so shall the children of israel , that ●well in samaria , in the corner of a bed , and in da●ascus , in a couch bee ta●en away . that euen they that are secure from danger , shall perish ; how much more might i , who was in the bed of death , die ? but thou hast not dealt so with mee . as they brought out sicke persons in beds , that thy seruant peters shadow might ouer-shadow them ; thou hast , o my god , ouer-shadowed mee , refreshed mee : but when wilt thou doe more ? when wilt thou doe all ? when wilt thou speake in thy loud voice ? when wilt thou bid mee take vp my bed and walke ? as my bed is my affections , when shall i beare them so as to subdue them ? as my bed is my afflictions , when shall i beare them so , as not to murmure at them ? when shall i take vp my bed and walke ? not lie downe vpon it , as it is my pleasure , not sinke vnder it , as it is my correction ? but , o my god , my god , the god of all flesh , and of all spirit too , let me bee content with that in my ●ainting spirit , which thou declarest in this decaied flesh , that as this body is content to sit still , that it may learne to stand , and to learne by standing to walke , and by walking to trauell , so my soule by obeying this thy voice of rising , may by a farther and farther growth of ●hy grace , proceed so , and bee so established , as may remoue all suspitions , all iealousies betweene thee and mee , and may speake and heare in such a voice , as that still i may bee acceptable to thee , and satisfied from thee . 21. prayer . o eternall and most gracious god , who hast made little things to signifie great , and conuaid the infinite merits of thy sonne in the water of baptisme , and in the bread and wine of thy other sacrament , vnto vs , receiue the sacrifice of my humble ●hanks , that ●hou hast not onely af●orded mee , the abilitie ●o rise out of this bed of wearinesse & discom●ort , ●ut hast also made this bodily rising , by thy grace , an earnest of a second resurrection from sinne , and of a third , to euerlasting glory . thy sonne himselfe , alwaies infinite in himselfe , & incapable ●f addition , was yet pleased to grow in the virgi●s wombe , & to grow in stature , in the sight of men . thy good pu●poses vpon mee , i ●now , haue their determination and perfection , in thy holy will vpon mee ; there thy grace is , and there i am altogether ; but manifest thē●o vnto me in thy seasons , and in thy measures and degrees , that i may not onely haue that comfort of knowing thee to be infinitely good , but that also of finding thee to bee euery day better and better to mee : and that as ●hou gauest saint paul , ●he messenger of satan , to humble him , so for my ●umiliation , thou maiest giue me thy selfe , in this ●nowledge , that what ●race soeuer thou af●ord mee to day , yet i ●hould perish to morrow , if i had not to morrowes grace too . therefore i begge of thee , my daily bread ; and as thou gauest mee the bread of sorrow for many daies , and since the bread of hope for some , and this day the bread of possessing , in rising by that strength , which thou the god of all strength , hast infused into me , so , o lord , continue to mee the bread of life ; the spirituall bread of life , in a faithfull assurance in thee ; the sacramentall bread of life , in a worthy receiuing of thee ; and the more reall bread of life , in an euerlasting vnion to thee . i know , o lord , that when thou hadst created angels , and they saw thee produce fowle , and fish , and beasts , and wormes , they did not importune thee , and say , shall wee haue no better ●reatures than these , no better companions than these ; but staid thy leisure , and then had man deliuered ouer to them , not much inferiour in nature to themselues . no more doe i , o god , now that by thy first mercie , i am able to rise , importune thee for present confirmation of ●ealth ; nor now , tha● by thy mercie , i am brought to see , that thy correction hath wrought medicinally vpon mee , presume i vpon that spirituall strength i haue ; but as i acknowledge , that my bodily strength is subiect to euery pu●●e of wind , so is my spirituall strength to euery blast of vanitie . keepe me therefore still , o my gracious god , in such a proportion of both strengths , as i may still h●●e something to thanke thee for , which i haue receiued , & still something to pray for , and aske at thy hand . ●● . si● morbi fomes tibi cura ; ●he physitians consider the root and occasion , the embers , and coales , and fuell of the disease , and seeke to purge or correct that . ●2 . meditation . how ruinous a farme hath man taken , in ●aking himselfe ? how ●eady is the house eue●y day to fall downe , and how is all the groun● ouer-spread with weeds ● all the body with diseases ? where not onely euery turfe , but euery stone ● beares weeds ; not onely euery muscle of the flesh , but euery bone of the body , hath some infirmitie ● euery little flint vpon the face of this soile , hath some infectious weede , euery tooth in our head , such a paine , as a constant man is afraid of , and yet ashamed of that feare , of that sense of the paine . how deare , and how of●●n a rent doth man ●ay for this farme ? hee ●ies twice a day , in ●ouble meales , and how ●●tle time he hath to raise 〈◊〉 rent ? how many ho●● daies to call him from ●s labour ? euery day is ●alfe-holy day , halfe spent ●n sleepe . what repara●ions , and subsidies , and ●ontributions he is put to , ●esides his rent ? what ●edicines , besides his di●● ? and what inmates ●e is faine to take in , besides ●is owne familie , what infectious diseases , from other men . adam might haue had paradise for dressing and keeping it ; and then his ren● was not improued to such a labour , as would haue made his brow sweat ; and yet he gaue it ouer ; how farre greater a rent doe wee pay for this farme , this body , who pay our selues , who pay the farme it selfe , and cannot liue vpon it ? neither is our labour at an end , when wee haue cut downe some weed , as soone as it sprung vp , corrected some violent ●nd dangerous accident of a disease , which would ●aue destroied speedily ; ●or when wee haue pulled vp that weed , from the very root , recouered ●ntirely and soundly , from that particular disease ; but the whole ground is of an ill na●ure , the whole soile ill disposed ; there are ●nclinations , there is a propensnesse to diseases in the body , out of which without any other disorder , diseases will grow , and so wee are put to a continuall labour vpon this farme , to a continuall studie of the whole complexion and constitution of our body . in the distempers and diseases of soiles , sourenesse , drinesse , weeping , any kinde of barrennesse , the remedy and the physicke , is , for a great part , sometimes in themselues ; sometime the very situation releeues them , the hanger of a hill , will purge and vent his owne malignant moisture ; and the burning of the vpper ●urfe of some ground ( as ●ealth from cauterizing ) ●uts a new and a vigorous youth into that soile , ●nd there rises a kinde of phoenix out of the ashes , ● fruitfulnesse out of that which was barren before , and by that , which is the barrennest of all , ashes . and where the ground cannot giue it ●elfe physicke , yet it receiues physicke from other grounds , from other soiles , which are not the worse , for hauing contributed that helpe to them , fro● marle in other hils , o● from slimie sand in othe● shoares : grounds help themselues , or hurt no other grounds , fro● whence they receiu● helpe . but i haue take● a farme at this hard rent and vpon those heau●● couenants , that it can afford it selfe no helpe ; ( no part of my body , if it were cut off , would cure another part ; in som● ca●es it might preserue a sound part , but in no case recouer an infected ) ●nd , if my body may haue ●ny physicke , any medi●ine from another body , one man from the flesh of another man ( as by mummy , or any such composition , ) it must ●ee from a man that is dead , and not , as in other soiles , which are neuer the worse for contributing their marle , or their fat slime to my ground . there is nothing in the same man , to helpe man , nothing in mankind to helpe one another , ( in this sort , by way of physicke ) but that hee who ministers the helpe , is in as ill case , as he that receiues it would haue beene , if he had not had it ; for hee , from whose body the physicke comes , is dead . when therefore i tooke this farme , vndertooke this body , i vndertooke to draine , not a marish , but a moat , where there was , not water mingled to offend , but all was water ; i vndertooke to perfume dung , where no one part , but all was equally vnsauory ; i vndertooke to make such a thing wholsome , as was not poison by any manifest quality , intense heat , or cold , but poison in the whole substance , and in the specifique forme of it . to cure the s●arpe accidents of diseases , is a great worke ; to cure the disease it selfe , is a greater ; but to cure the body , the root , the occasion of diseases , is a worke reserued for the great physitian , which he doth ne●er any other way , but by glorifying these bodies in the next world . 22. expostvlation . my god , my god , what am i put to , when i am put to consider , and put off , the root , the fuell , the occasion of my sicknesse ? what hypocrates , what galen , could shew mee that in my body ? it lies deeper than so ; it lies in my soule : and deeper than so ; for we may wel consider the body , before the soule came , before inanimation , to bee without sinne ; and the soule b●fore it come to the body , before that infection , to be without sinne ; sinne is the root , and the fuell of all sicknesse , and yet that which destroies body & soule , is in neither , but in both together ; it is in the vnion ● of the body and soule ; and , o my god , could i preuent that , or can i dissolue that ? the root , and the fuell of my sicknesse , is my sinne , my actuall sinne ; but euen that sinne hath another root , another fuell , originall sinne ; and can i deuest that ? wilt thou bid me to separate the leuen , that a lumpe of dowe hath receiued , or the salt , that the water hath contracted , from the sea ? dost thou looke , that i should so looke to the fuell , or embers of sinne , that i neuer take fire ? the whole world is a pile of fagots , vpō which w●e are laid , and ( as though there were no other ) we are the bellowes . ignorance blowes the fire , he that touched any vncleane thing , though he knew it not , became vncleane , and a sacrifice was required , ( therefore a sin imputed ) though it were done in ignorance . ignorance blowes this coale ; but thē knowledge much more ; for , there are that know thy iudgements , and yet not onely doe , but haue pleasure in others , that doe against them . nature blowes this coale ; by nature wee are the children of wrath : and the law blowes it , thy apostle , saint paul , ●ound , that sinne tooke occasion by the law , that therefore because it is forbidden , we do some things . if wee breake the law , wee sinne ; sinne is the transgression of the law ; and sinne it selfe becomes a law in our members . our fathers haue imprinted the seed , infused a spring of sinne in vs : as a fountaine casteth out her waters , wee cast out our wickednesse ; but we haue done worse than our fathers . we are open to infinite tentations , and yet , as though we lacked , we are tempted of our owne lusts . and not satisfied with that , as though we wer● not powerfull enough , or cunning enough , to demolish , or vndermine our selues , when wee our selues haue no pleasure in the sinne , we sinne for others sakes . when adam sinned for eues sake , and salomon to gratifie his wiues , it was an vxorious sinne : when the iudges sinned for iezabels sake , and ioab to obey dauid , it was an ambitious sinne : when pilat sinned to humor the people , and herod to giue farther contentment to the iewes , it was a popular sinne : any thing serues , to occasion sin , at home , in my bosome , or abroad , in my marke , and aime ; that which i am , and that which i am not , that which i would be , proues coales , and embers , and fuell , and bellowes to sin ; and dost thou put me , o my god , to discharge my selfe , of my selfe , before i can be well ? when ●hou bidst me to put off ●he old man , doest thou meane , not onely my old habits of actuall sin , but the oldest of all , originall sinne ? when thou biddest me purge out the ●euen , dost thou meane , not only the sowrenesse of mine owne ill contracted customes , but the innate tincture of sin , imprinted by nature ? how shall i doe that which thou requirest , and not falsifie that which thou hast said , that sin is gone ouer all ? but , o my god , i presse thee not , with thine owne text , without thine owne comment ; i know that in the state of my body , which is more discernible , than that of my soule , thou dost effigiate my soule to me . and though no anatomist can say , in dissecting a body , here lay the coale , the fuell , the occasion of all bodily diseases , but yet a man may haue such a knowledge of his owne constitution , and bodily inclination to diseases , as that he may preuent his danger in a great part : so though wee cannot assigne the place of originall sinne , nor the nature of it , so exactly , as of actuall , or by any diligence deuest it , yet hauing washed it in the water of thy baptisme , wee haue not onely so cleansed it , that wee may the better look vpon it , and discerne it , but so weakned it , that howsoeuer it may retaine the former nature , it doth not retaine the former force , and though it may haue the same name , it hath not the same venome . 22. prayer . o eternall and most gracious god , the god of securitie , and the enemie of securitie too , who wouldest haue vs alwaies sure of thy loue , and yet wouldest haue vs alwaies doing something for it , let mee alwaies so apprehend thee , as present with me , and yet so follow after thee , as though i had not apprehended thee . thou enlargedst ezechias lease for fifteene yeeres ; thou renewedst lazarus his lease , for a time , which we know not : but thou didst neuer so put out any of these fires , as that thou didst not rake vp the embers , and wrap vp a future mortalitie , in that body , which thou hadst then so reprieued . thou proceedest no otherwise in our soules , o our good , but fearefull god : thou pardonest no sinne so , as that that sinner can sinne no more ; thou makest no man so acceptable , as that thou mak●st him impeccable . though therefore it were a diminution of the largenesse , and derogatorie to the fulnesse of thy mercie , to looke backe vpon those sinnes which in a true repentance ● i haue buried in the wounds of ●hy sonne , with a iealous or suspicious eie , as though they were now my sinnes , when i had so ●ransferred them vpon ●hy sonne , as though ●hey could now bee raised to life againe , to condemne mee to death , when they are dead in ●im , who is the fountaine of life , yet were it an irregular anticipation , and an insolent presumption , to think● that thy present mercie extended to all my future sinnes , or that there were no embers , no coales of future sinnes left in mee . temper therefore thy mercie so to my soule , o my god , that i may neither decline to any faintnesse of spirit , in suspecting thy mercie now , to bee lesse hearty , lesse sincere , than it vses to be , to those who are perfitly reconciled to thee , nor presume so of it , as either to thinke this present mercie an antidote against all poisons , and so expose my selfe to tentations , vpon confidence that this thy mercie shall preserue mee , or that when i doe cast my selfe into new sinnes , i may haue new mercie at any time , because thou didst so easily afford mee this . 23. — metusque , relabi they warne mee of the fearefull danger of relapsing . 23. meditation . it is not in mans body , as it is in the citie , that when the bell hath rung , to couer your fire , and ●ake vp the embers , you may lie downe , and sleepe without feare . though you haue by ●●ysicke and diet , raked vp the embers of your ●isease , stil there is a feare of a relapse ; and the greater danger is in that . ●uen in pleasures , and in ●●ines , there is a propriety , ● meum & tuum ; and a man is most affected with that pleasure which is his , his by former en●oying and experience , and most intimidated with those paines which are his , his by a wofull ●ense of them , in former ●fflictions . a couetous ●erson , who hath preoccupated all his senses , filled all his capacities , with the delight of gathering , wonders how any man can haue any taste of any pleasure in any opennesse , or liberalitie ; so also in bodily paines , in a fit of the stone , th● patient wonders why any man should call the gout a paine : and hee that hath felt neither , but the tooth-ach , is as much afraid of a ●it of that , as either of the other , of either of the other . diseases , which we ●euer felt in our selues , ●ome but to a compassi●● of others that haue ●ndured them ; nay , ●ompassion it selfe , comes ●o no great degree , if wee ●aue not felt , in some ●roportion , in our selues , ●hat which wee lament ●nd condole in another . but when wee haue had ●hose torments in their ●●altation , our selues , wee ●emble at a relapse . ●hen wee must pant ●hrough all those fierie ●eats , and saile thorow ●ll those ouerflowing sweats , when wee must watch through all those long nights , and mourne through all those long daies , ( daies and nights , so long , as that nature her selfe shall seeme to be peruerted , and to hau● put the longest day , and the longest night , which should bee six moneths asunder , into one naturall , vnnaturall day ) when wee must stand at the same barre , expect the returne of physitians from ●heir consultations , and not bee sure of the s●me verdict , in any good indications , when we must goe the same way ouer againe , and not see the same issue , this is a state , a condition , a calamitie , in respect of which , any other sicknesse were a ●onualescence , and any greater , lesse . it addes to the affliction , that relapses are , ( and for the most part iustly ) imputed to our selues , as occasioned by some disorder in vs ; and so we are not onely passiue , but actiue , in our owne ruine ; we doe not onely stand vnder a falling house , but pull it downe vpon vs ; and wee are not onely executed , ( that implies guiltinesse ) but wee are executioners , ( that implies dishonor ; ) and executioners of our selues , ( and that implies impietie . ) and wee fall from that comfort which wee might haue in our first sicknesse , from that meditation , alas , how generally miserable is man , and how subiect to diseases , ( for in that it is some degree of comfort , that wee are but in the sta●e common to all ) we fall , i say , to this discomfort , and selfe accusing , & selfe condemning ; alas , how vnprouident , and in that , how vnthankfull to god and his instruments am i , in making so ill vse of so great benefits , in destroying so soone , so long a worke , in relapsing , by my disorder , to that from which they had deliuered mee ; and so my meditation is fearefully transferred from the body to the minde , and from the consideration of the sicknesse , to that sinne , that sinfull carelesnesse , by which i haue occasioned my relapse . and amongst the many weights that aggrauate a relapse , this also is one , that a relapse proceeds with a more violent dispatch , and more irremediably , because it finds the countrie weakned , and depopulated before . vpon a sicknesse , which as yet appeares not , wee can scarce fix a feare , because wee know not what to feare ; but as feare is the busiest and irksomest affection , so is a relapse ( which is still ready to come ) into that , which is but newly gone , the nearest obiect , the most immediate exercise of that affection of fear● . 23. expostvlation . my god , my god , my god , thou mightie father , who hast beene my physitian ; thou glorious sonne , who hast beene my physicke ; thou blessed spirit , who hast prepared and applied all to mee , shall i alone bee able to ouerthrow the worke of all you , and relapse into those spirituall sicknesses , from which your infinite mercies haue withdrawne me ? though thou , o my god , h●ue filled my measure with mercie , yet my measure was not so large , as that of thy whole people , the nation , the numerous and glorious nation of israel ; and yet how often , how often did they fall into relapses ? and then , where is my assurance ? how easily thou passedst ouer many other sinnes in them , and how vehemently thou insistedst in those , into which they so often relapsed ; those were their murmurings against thee , in thine instruments , and ministers , and their turnings vpon other gods , and embracing the idolatries of their neighbours . o my god , how slipperie a way , to how irrecouerable a bottome , is murmuring ? and how neere thy selfe hee comes , that murmures at him , who comes from thee ? the magistrate is the garment in which thou apparellest thy selfe ; and hee that shoots at the cloathes , cannot say , hee meant no ill to the man : thy people were feareful examples of that ; for , how often did their murmuring against thy ministers , end in a departing from thee ? when they would haue other officers , they would haue other gods ; and still to daies murmuring , was to morrowes idolatrie ; as their murmuring induced idolatrie , and they relapsed often into both , i haue found in my selfe , o my god , ( o my god , thou hast found it in me , and thy finding it , hath shewed it to me ) such a transmigration of sinne , as makes mee afraid of relapsing too . the soule of sinne , ( for wee haue made sinne immortall , and it must haue a soule ) the soule of sinne , is disobedience to thee ; and when one sinne hath beene dead in mee , that soule hath passed into another sinne . our youth dies , and the sinnes of our youth with it ; some sinnes die a violent death , and some a naturall ; pouertie , penurie , imprisonment , banishment , kill some sinnes in vs , and some die of age ; many waies wee become vnable to doe that sinne ; but still the soule liues , and passes into another sinne ; and that , that was licentiousnesse , growes ambition , and that comes to indeuotion , and spirituall coldnesse ; wee haue three liues , in our state of sinne ; and where the sinnes o● youth expire , those of our middle yeeres enter ; and those of our age after them . this transmigration of sinne , found in my selfe , makes me afraid , o my god , of a relapse : but the occasion of my feare , is more pregnant ●han so ; for , i haue had , i haue multiplied relapses already . why , o my god , is a relapse so odious to thee ? not so much their murmuring , and their idolatry , as their relapsing into those sinnes , seemes to affect thee , in thy disobedient people . they limited the holy one of israel , as ●hou complainest of them : that was a murmuring ; but before thou chargest them with the fault it selfe , in the same place , thou chargest them , with the iterating , the redoubling of ●hat fault , before the fault was named ; how oft did they prouoke mee in the wildernesse ; and grieue me in the desart ? that which brings thee to that exasperation against them , as to say , that thou wouldest breake thine owne oath , rather than leaue them vnpunished , ( they shall not see the land , which i sware vnto their fathers ) was because they had tempted thee ten times , infinitely ; vpon that , thou threatnest with that vehemencie , if ye do in any wise goe backe , know for a certainty , god will no more driue out any of these nations from before you ; but they shall be snares , and traps vnto you , and scourges in your sides , and thornes in your eies , till ye perish . no tongue , but thine owne , o my god , can expresse thine indignation , against a nation relapsing to idolatry . idolatry in any nation is deadly ; but when the disease is complicated with a relapse ( a knowledge and a profession of a former recouerie ) it is desperate : and thine anger workes , not onely where the euidence is pregnant , and without exception , ( so thou saiest , when it is said , that certaine men in a citie , haue withdrawne others to idolatrie , and that inquirie is made , and it is found true , the citie , and the inhabitants , and the cattell are to bee destroied ) but where there is but a suspicion , a rumor , of such a relapse to idolatrie , thine anger is awakened , and thine indignation stirred . in the gouernment of thy seruant iosua , there was a voice , that reuben and gad , with those of manasseh , had built a new altar . israel doth not send one to enquire ; but the whole congregation gathered to goe vp to warre against them ; and there went a prince of euery tribe : and they obiect to them , not so much their present declination to idolatry , as their relapse ; is the iniquity of peor too little for vs ? an idolatry formerly committed , and punished with the slaughter of twenty foure thousand delinquents . at last reuben , and gad satisfie them , that that altar was not built for idolatry , but built as a patterne of theirs , that they might thereby professe themselues to bee of the same profession , that they were ; and so the army returned without bloud . euen where it comes not so farre , as to an actuall relapse into idolatry , thou , o my god , becommest sensible of it ; though thou , who seest the heart all the way , preuentest all dangerous effects , where there was no ill meaning , how euer there were occasion of suspicious rumours , giuen to thine israel , of relapsing . so odious to thee , & so aggrauating a weight vpon sinne , is a relapse . but , o my god , why is it so ? so odious ? it must bee so , because hee that hath sinned , and then repented , hath weighed god and the deuill in a ballance ; hee hath heard god and the deuill plead ; and after hearing , giuen iudgement on that side , to which he adheres , by his subsequent practise ; if he returne to his sinne , hee decrees for satan ; he prefers sinne before grace , and satan before god ; and in contempt of god , declares the precedency for his aduersary : and a contempt wounds deeper than an iniury ; a relapse deeper , than a blasphemy . and when thou hast told me , that a relapse is more odious to thee , neede i aske why it is more dangerous , more pernitious to me ? is there any other measure of the greatnesse of my danger , than the greatnesse of thy displeasure ? how fitly , and how fearefully hast thou expressed my case , in a storm ●t sea , if i relapse ? ( they mount vp to heauen , and they goe downe againe to the depth : ) my sicknesse brought mee to thee in repentance , and my relapse hath cast mee farther from thee : the end of that man shall be worse than the beginning , saies thy word , thy sonne ; my beginning was sicknesse , punishment for sin ; but a worse thing may follow , saies he also , if i sin againe : not onely death , which is an ●nd , worse than sicknesse , which was the beginning , but hell , which is a beginning worse than that end . thy great seruant denied thy sonne , and he denied him againe ; but all before repentance ; here was no relapse . o , if thou haddest euer re-admitted adam into paradise , how abstinently would hee haue walked by that tree ? and would not the angels , that fell , haue fixed themselues vpon thee , if thou hadst once re-admitted them to thy sight ? they neuer relapsed ; if i doe , must not my case be as desperate ? not so desperate , for , as thy maiestie , so is thy mercie , both infinite : and thou who hast commanded me to pardon my brother seuenty seuen times , hast limited thy selfe to no number . if death were ill in it selfe , thou wouldest neuer haue raised any dead man , to life againe , because that man must necessarily die againe . if thy mercy , in pardoning , did so farre aggrauate a relapse , as that there were no more mercy after it , our case were the worse for that former mercy ; for who is not vnder , euen a necessity of sinning , whilst hee is here , if wee place this necssity in our own infirmity , and not in thy decree ? but i speak not this , o my god , as preparing a way to my relapse out of presumption , but to preclude all accesses of desperation , though out of infirmity , i should relapse . 23. prayer . o eternall and most gracious god , who though thou beest euer infinite , yet enlargest thy selfe , by the number of our prayers , and takest our often petitions to thee , to be an addition to thy glory , and thy greatnesse , as euer vpon all occa●ions , so now , o my god , i come to thy maiestie with two prayers , two supplications . i haue meditated vpon the ielouzie , which thou h●st of thine owne honour ; and considered , that nothing can come neerer a violating of that h●nor , neerer to the nature of a scorne to thee , then to sue out thy p●rdon , and receiue the seal●s of reconciliation to thee , and then returne to th●t sinne , for which i needed , and had thy pardon before . i know that this comes to neare , to a making thy holy ordinances , thy word , thy sacraments , thy seales , thy grace , instruments of my spirituall fornications . since therefore thy correction hath brought mee to such a participation of thy selfe ( thy selfe , o my god , cannot bee parted ) to such an intire possession of thee , as that i durst deliuer my selfe ouer to thee this minute , if this minute thou wouldst accept my dissolution , preserue me , o my god the god of constancie , and perseuerance , in this state , from all relapses into those sinnes , which haue induc'd thy former iudgements vpon me . but because , by too lamentable experience , i i know how slippery my customs of sinne , haue made my wayes of sinne , i presume to adde this petition too , that if my infirmitie ouertake mee , thou forsake mee not . say to my soule , my sonne , thou hast sinned , doe so no more ; but say also , that though i doe , thy spirit of remorce , and compunction shall neuer depart from mee . thy holy apostle , saint paul , was shipwrackd thrice ; & yet stil saued . though the rockes , and the sands , the heights , and the shallowes , the prosperitie , and the aduersitie of this world do diuersly threaten mee , though mine owne leakes endanger mee , yet , o god , let mee neuer put my selfe aboard with hymeneus , nor make shipwracke of faith , and a good conscience , and then thy long-liud , thy euerlasting mercy , will visit me , though that , which i most earnestly pray against , should fall vpon mee , a relapse into those sinnes , which i haue truely repented , and thou hast fully pardoned . finis . notes, typically marginal, from the original text notes for div a20631-e1510 gen. 28.16 . mat. 13● 16. 2 reg. 4.40 . prou. 13.17 . esa. 58.8 1 sam. 24 15. 2 sam. 9.8 . 2 sam. 24.14 . psa. 34.8 prou. 14.30 . psa. 38.3 ibid. mat. 19.13 . amos 6 4. psal. 132 3. apoc. 2.22 . mat. 8.6 8.4 . 8.14 . psa. 26.8 . 84.4 . 5.8 . 69.10 . 1 cor. 9.27 . 2. reg. 2.11 . exod. 21 18. psa. 41.3 psal. 4.4 . iob 13.3 . ez●c . 47.12 . ioh. 5.6 ier. 8.22 ecclus. 38.4 ecclus. 38.15 . 1. chro. 16.12 . ecclus ●8 . 9 ps. 6.2 : v. 10. v , 12. act. 9. ●4 . luc. 5.17 . apo. 22 . 2● . ier. 51.9 . ose : 5.13 . esa. 2 ch●o : 7.14 . ezech : 47.11 . mat. 4.23 . luc. 6.19 . io : 7.23 . 2. reg. 20. ● . num : 12.14 . io : 13.23 . num ; 23.9 deu : 33.28 . eccles. 4.10 . sap. 1.9 . mat. 14.23 . mat. 26.13 . io. 8.16 . psa. 38.11 . esa. 63.3 . 1. reg● ●4 . 14 . luc. 10.40 . ier. 1.1 . leu : 13.46 . exo : 14.2 . gen. 32.24 . ecclus. 6.16 . 2 sam : 3.11 9.34 . iob 9.34 . luc : 18.1 . luc. 11.5 . psa. 27.1 . num : 14.9 . ps : 35.70 . 46.5 ecclus 41 3. mar. 6.20 . psa : 25.14 . pro : 2.5 . act. 9.31 . gen. 3.10 . pro : 1.26 : 10.24 . ps : 14.5 . 53 6. io : 7.13 . 19.38 . 29.19 . esai : 33.6 . mat. 8.26 . iud : 7.3 . apo : 21.8 . iob. 6.20 . mat. 28.8 . ps : 111.10 . pro. 1.7 . ecclus. 1.20.27 . deu : 4.10 , heb : 11.7 . ecclus : 18.27 . 2 sam. 18 25. so al , but our translation takes it . euen burcdorf . & schindler . 2.4.11 . exod. 18 13. num. 11 16. heb. 1.6 mat. 26.53 . mat. 25.31 . luc. 21.15 . io. 20.12 . gen. 28.12 . psa. 91.13 . gen. 19.15 . apo. 1.20 . apo. 8.2 . mat. 13.39 . luc. 16.22 . apoc. 21.12 . 1. reg. 19.35 . luc. 4.18 . eph. 4.11 . 1. pet 2.25 . io. 20.22 . ecclus. 13.23 . augustus , 2 sam. 19.12 . 2 sam. 24. ●● . v. 17. 2 chro. 14.8 . 2. chro. 25.16 . 42.13 . 9.6 . 11.2 . gen. 1.26 . iob. 1. tim. 4.1 . ose. 4.12 esa. 19.14 . apoc. 7.1 . iosephus . iere. 9.21 io. 8.44 . ioh. 6.70 ps. 19.12 esay 47.10 . gen. 4.10 . ier. 20.27 . eccle. 10.20 . gen. 3.8 . eccles. 12.14 . mat. 10.26 . psal. 32.34 . 8.5 . prou. 23.26 . iob. 1.8 ier. 17 9 gen. 6.5 amos 4.14 . 1 sam. 13 14. ier. 3.15 . ezech. 11 19. eccles. 7.26 . prou. 28.26 . io. 13.2 . ecclus. 50.23 . leuit. 26 36. ios. 2.11 . 1 sam. 7.3 . 2. cor. 1.22 . 1. sam. 25.37 . 24.5 . 1. sam. 24.10 . 1. reg. 8.38 . phil. 4.7 coma , latro . in val. max. ardionus . 4.14 . gen. 2.6 . leuit. 16 23. ezech. 8.11 . sap. 7.24 . sap. 11.18 . ioel. 2.30 . act. 2.19 . psa. 78.8 . esa. 6.4 . apo. 9.2 . psa. 91.13 . eze. 7.16 37.3 . can. 4.7 . iud. 23. iob 9.30 . ephes. 5.29 . iosua 22.17 . sap. 13.14 . gen. 30.33 . mat. 9.12 . iob 11.15 . dan. 7 , 9. mat. 20.6 . 6●34 . 4.10 . 2 . 16● 2. cor. 6.2 . apoc. 6.17 . eph. 6.1 . 3. ioh. v. 2. heb. 1.2 . 2. thes. 5.8 . mat. 23 . 30● mat. 22.15 : v. 23. v. 34. v. 46. gen. 32.26 . 2 pet. 3.8 ecclus. 41.1 . mat. 28.20 . psa. 121.1 . 2 pet. 2.3 . psa. 127 1. leu. 26.6 . ion. 1.5 . mat. 8.24 . io. 11.12 . eccles. 8.16 . pro. 4.16 . eccles. 5.12 . mat. 13.25.28.13 . 26.40 . iud. 16.3 . vers . 19. eph. 5.14 . 1 thes. 5.6 . ier. 51.59 . can. 5.8 1 thes. 5.6 . vers . 10. magius . antwerp roan . roccha . num. 10 1. exo. 18. apoc. 14 13. gen. 49.1 . deut. 33 1. 2 reg. 20.1 . 2 pet. 2.13 . ioh. 14.1 . psal. 31.5 . leuit. 21 1. sap. 14.14 . sap. 13.9 . sap. 13.18 . esay 8.14 . deu. 33.6 . zechar. 11.9 . iud. 12. exo. 12.30 . apo. 1.5 . 1 sam. 19.11 . apoc. 3 . 2● iud. 6.23 num. 20.26 . 1 reg. 16 18. ioh. 8.21 vers. 24. esay 66.14 . psal. 46.3 . psa. 33.7 psa. 8.29 ios. 3.17 ecelus . 43.24 . vers . 27. sap. 14.3 . act. 17.11 . luc. 5.3 . act. 27.24 . mar. 5.2 . act. 27.31 . iac. 3.4 . apo. 8.9 . io. 6.21 . lam. 3.26 . exo. 13.21 . 16.10 . 1 reg. 19.43 . august . eccles. 11.4 . prou. 10 4. psal. 24.3 . exod. 31.29 . 1 sam. 22.17 . leuit. 8.36 . gal●n . galen . galen . psa. 106 12. mar. 15 23. io. 12.28 . mat. 27 46.50 . deut. 5.22 . 2 sam. 22.14 . psal. 68 33. psal. 29. io. 5.25 . apo. 1.12 . iob. 4.16 psa. 93.3.4 . ecclus. 8.8 . ibid. v. 7. 1 sam. 19.15 . 2 chro. 24.25 . amos 3.12 . act. 5.15 . mat. 96 leu. 5.2 num. 15 22. rom. 1.32 . eph. 2.3 . 1 ●o . 3.4 . rom. 7.23 . ier. 6.7 . 7.26 . iacob . 1.14 . gen. 3.6 . 1 reg. 1● . 3 . 1 reg. 21 1 par. 22 3. lu● . 23.23 . act. 12.3 . eph. 4.22 . 1 cor. 5.7 . psal. 78.41 . num. 14 22. ios. 23.12 . deut. 13 12. i●s . 22.11 . 1.12 . num. 25 4. tertull. psa. 107 26. mat. 12.45 . io. 8.14 . mar. 14 70. ecclus. 2.18 . ecclus. 21.1 . 2. cor. 11.25 . timo. 1.19 . the follovving of christ diuided into foure bookes. written in latin by the learned and deuout man, thomas a kempis, canon-regular of the order of s. augustine. whereunto also is added the golden epistle of s. bernard. and also certaine rules of a christian life, made by iohn picus the elder, earle of mirandula. translated into english by b.f. imitatio christi. english. 1615 approx. 426 kb of xml-encoded text transcribed from 242 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a13694 stc 23988 estc s111535 99846852 99846852 11846 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13694) transcribed from: (early english books online ; image set 11846) images scanned from microfilm: (early english books, 1475-1640 ; 1643:10) the follovving of christ diuided into foure bookes. written in latin by the learned and deuout man, thomas a kempis, canon-regular of the order of s. augustine. whereunto also is added the golden epistle of s. bernard. and also certaine rules of a christian life, made by iohn picus the elder, earle of mirandula. translated into english by b.f. imitatio christi. english. hoskins, anthony, 1568-1615. elyot, thomas, sir, 1490?-1546. bernard, of clairvaux, saint, 1090 or 91-1153. epistola de perfectione vitae. english. pico della mirandola, giovanni, 1463-1494, regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali. english. aut thomas, à kempis, 1380-1471, attributed name. whitford, richard, fl. 1495-1555? [16], 422, [30] p. : ill. (woodcuts) printed with licence [by the english secret press], [england] : 1615. a translation of: imitatio christi. the traditional attribution to thomas à kempis is disputed. b.f. = anthony hoskins. the "golden epistle" is a translation by richard whitford of "epistola de perfectione vitae"; the rules are a translation by sir thomas elyot of "regulae duodecim portim excitantes portim dirigentes hominem in pugna spirituali". both are revised and reprinted from stc 23968. identification of printer from stc. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan 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represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations -early works to 1800. christian life -early works to 1800. 2005-11 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2007-03 ali jakobson sampled and proofread 2007-03 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the following of christ . diuided into foure bookes . written in latin by the learned and deuout man , thomas a kempis , canon-regular of the order of s. avgvstine . whereunto also is added the golden epistle of s. bernard . and also certaine rules of a christian life , made by iohn picvs the elder , earle of mirandvla· translated into english by b. f. printed with licence . 1615. to the honorable and vertvovs elizabeth vavx , mother to the lord harrodovvne . honorable & right worthy , the publike demonstration which you haue lately giuen of your true desire to follow the footsteps of our lord , vndergoing so heauy a crosse for his sake , with so ready and resolued a minde , hath moued mee to dedicate this little booke of the imitation of christ vnto you : assuring my selfe that it will be no lesse gratefull to you to see it appeare in light , purged from many mistaken sentences which were in the former translation , then the reading and practise thereof wil be profitable to others ; it being so diuine and excellent a worke , as in the opinion of such as can best judge of this matter , of all the bookes which are written , that treate of spirit & christian perfection , the holy scripture excepted , it is inferiour to none , if it excelleth not all . no book hath bin more approued by generall consent , none more often printed & translated into diuers languages , none more esteemed , commended , yea commanded also by the chiefe masters of spirit of some religious orders , to be often read by euery one in priuate , and once a week publikely to al. so full of sweet sense is this diuine flower , that the most spirituall bees may daily draw from thence great plentie of celestiall hony . it is a dish of so diuine meat , that it neuer satiates the deuout mind : but as the wisdome of god doth promise to all such as sit at that heauenly banquent ; so shal they find in this spiritual food , the more they eat it , the more they shall hunger after it . eccles . 4. and the reason hereof is , for that it containeth so great depth of spirit , and so great store and variety of heauenly documents , that it seemeth euer new to the reader , and like another manna , affordeth to euery one that delightfull taste which best agreeth with the palate of his soule : and none can loath it , but they whose lustes doe carry them to aegyptian slauery . a true israelite may feed vpon it forty yeares together , and euer finde such pleasing taste and encreasing strength by vse therof , as wil sustaine him in the desert of this world , and enable him to goe on without fainting , till he arriue at his promised inheritance of eternall rest . the practise of that which this booke doth teach , couereth the soule with the rich garment of grace , and adorneth it with the splendent pearls of euangelical perfection , which maketh vs more pleasing in the sight of god , then can the deckings of all earthly jewels make the fairest lady in the kingdome , where you are , appeare beautifull to the eyes of men . it returneth abundant gaine for sustained losses , and enlargeth the liberty which is now restrained . it raiseth vp to cheerefull confidence the debased head , & placeth in a throne of endlesse honour those who in this world doe seeme imprisoned in the blacke cloud of disgrace . to you therefore who haue so willingly endured the losse of your earthly substance , i haue thought good to present this euangelicall pearle , and incomparable treasure contained in a little roome . here you shall find the most perfect manner of conforming our selues to christ our heauenly paterne , & see the vertues set forth in their colours , which did most shine in the life of our lord himselfe ; and reade in plaine and vulgar phrase those lessons of high perfection , which are commended vnto vs by the highest wisdome , & which haue made as many saints , as they haue had diligent and obseruant followers . accept therefore , i beseech you , this little present , presented by him who wisheth you much more temporall happines , then your present state affordeth ; and that endlesse glory , whereof your present suffering is no vncertaine pledge . this first of nouember . 1612. yours in all dutie . b. f. a table of the chapters of this ensuing booke . the first booke . of the imitation of christ , and contempt of all the vanities of the world . pag. 1 of the humble conceit of our selues . pag. 4 of the doctrine of truth . pag. 7 of prudence and foresight in our actions . pag. 13 of the reading of holy scriptures . pag. 14 of inordinate desires , and affections . pag. 16 of flying vaine hope and pride . pag. 17 that too much familiarity is to be shunned . pag. 19 of obedience and subiection . pag. 21 of auoiding superfluitie of words . pag. 23 of the obtaining of peace , and zeale of spirituall profit . pag. 25 of the profit of aduersitie . pag. 29 of resisting temptations . pag. 30 of auoiding rash iudgement . pag. 36 of workes done of charitie . pag. 38 of bearing with the defects of others . pag. 40 of religious life . pag. 42 of the examples of the holy fathers . pag. 44 of the exercise of a good and religious person . pag. 48 of the loue of solitude and silence . pag. 54 of compunction of heart . pag. 60 of the consideration of humane misery . pag. 64 of the consideration of death . pag. 70 of iudgement , and the punishment of sin . pag. 77 of the feruent amendment of our whole life . pag. 83 the second booke . of spirituall conuersation . pag. 93 of humble submission . pag. 99 of a good and peaceable man. pag. 101 of a pure minde and vpright intention . pag. 104 of the consideration of ones selfe . pag. 106 of the comfort of a good conscience . pag. 108 of the loue of iesus aboue all things . pag. 111 of familiar conuersation with iesus . pag. 114 of the want of all comfort . pag. 118 of thankefulnes for the grace of god. pag. 124 how few the the louers of the crosse of christ are . pag. 128 of the high way of the holy crosse . pag. 131 the third booke . of the inward speech of christ vnto a faithfull-soule pag. 143 that truth speaketh inwardly without noise of words . pag. 145 that the words of god are to bee heard with humilitie , and that many weigh them not . pag. 147 that we ought to liue in truth and humilitie in the sight of god. pag. 152 of the wonderfull effect of diuine grace . pag. 156 of the proofe of a true louer . pag. 161 that grace is to be hid vnder the veile of humilitie . pag. 165 of a meane conceit of our selues in the sight of god. pag. 170 that all things are to bee referred vnto god , as vnto the last end . pag. 173 that despising the world , it is sweet to serue god. pag. 175 that the desires of our heart are to be examined and moderated . pag. 179 of the effects of patience , and of strife against concupiscence . pag. 182 of the humble obedience of a subiect , according to the example of christ . pag. 185 of the secret iudgements of god to bee considered , lest wee bee extolled in our good deeds . pag. 188 what we ought to doe and say in euerie thing which we desire . pag. 191 that true comfort is to be sought in god alone . pag. 194 that all our care is to be placed in god. pag. 196 that temporall miseries , by the example of christ , are to be borne patiently . pag. 198 of suffering of iniuries , and who is proued to be truely patient . pag. 201 of the acknowledging of our owne infirmitie : and of the miseries of this life . pag. 204 that wee are to rest in god aboue all his gifts . pag. 208 of the remembrance of the manifold benefits of god. pag. 213 of foure things that bring much peace . pag. 217 of flying curious inquiry of the life of others pag. 221 wherein doth the firme peace of the heart , and true profit consist . pag. 223 of the excellencie of a free minde , which humble prayer better deserueth then reading . pag. 226 that priuate loue most hindereth from the chiefest good . pag. 229 against the tongue of slanderers . pag. 432 how we ought to call vpon god , and blesse him when tribulation draweth neere . pag. 233 of crauing the diuine aide , and confidence of recouering grace . pag. 235 of the contempt of all creatures to finde our creator . pag. 240 of the deniall of our selues , and forsaking our affections . pag. 244 of inconstancy of heart , and of directing our finall intentions vnto god. pag. 247 that god is sweet aboue all things , and in all things to him that loueth . pag. 249 that there is no security from temptation in this life . pag. 252 against the vaine iudgements of men . pag. 255 of a full and pure resignation of our selues for the obtaining freedome of heart . pag. 257 of good gouernment in outward things , and of recourse to god in dangers . pag. 260 that a man be not ouer earnest in his affaires . pag. 262 that man hath no good of himselfe , nor any thing whereof he can glory . pag. 264 of the contempt of all temporall honors . pag. 267 that our peace is not to be placed in men . pag. 268 against vaine and secular knowledge . pag. 271 of not drawing outward things to our selues . pag. 274 that credit is not to be giuen to all men : and how prone man is to offend in words . pag. 275 of putting our trust in god , when euill words arise . pag. 280 that all grieuous things are to be endured for life euerlasting . pag. 284 of the euerlasting day , and shortnesse of this life . pag. 287 of the desire of euerlasting life , and how great rewards are promised to those that fight valiantly . pag. 292 how a desolate person ought to offer himselfe into the hands of god. pag. 299 that a man ought to imploy himselfe in workes of humilitie , when force is wanting for higher exercises . pag. 305 that a man ought to esteeme himselfe vnworthy of comfort , and to haue deserued stripes . pag. 307 that the grace of god is not giuen to those that sauour of earthly things . pag. 310 of the different motions of nature and grace . pag. 313 of the corruption of nature , and efficacie of diuine grace . pag. 320 that we ought to deny our selues , and imitate christ by the crosse . pag. 325 that a man bee not too much deiected , when he falleth into some defects . pag. 329 of not searching into high matters , and into the secret iudgements of god. pag. 333 that all our hope and trust is to be fixed in god alone . pag. 341 the fovrth booke . with how great reuerence christ is to be receiued . pag. 349 that great goodnes and charity of god is bestowed vpon man in this sacramēt . pag. 356 that it is profitable to communicate often . pag. 361 that many benefits are bestowed vpon them that communicate deuoutly . pag. 365 of the dignity of this sacrament , and priestly function . pag. 371 an interrogation of the exercise before communion . pag. 374 of the discussing of our owne conscience , and purpose of amendment . pag. 375 of the oblation of christ on the crosse , and resignation of our selues . pag. 379 that we ought to offer vp our selues , and all that is ours vnto god , and to pray for all . pag. 381 that the holy communion is not lightly to be forborne . pag. 386 that the body of christ , and the holy scripture are most necessary vnto a faithfull soule . pag. 392 that he that is to communicate , ought to prepare himself with great diligence . pag. 399 that a deuout soule ought to desire with her whole heart to be vnited vnto christ in the sacrament . pag. 403 of the feruent desire of some deuout persons to receiue the body of christ . pag. 406 that the grace of deuotion is obtained by humilitie and deniall of our selues . pag. 409 that we ought to manifest our necessities vnto christ , and to craue his grace . pag. 412 of burning loue and vehement desire to receiue christ . pag. 414 that a man bee not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense vnto faith . pag. 418 of the following of christ . the first booke . chap. i. of the imitation of christ , and contempt of all the vanities of the world . hee that followeth me ▪ walketh not in darknes , saith our lord. ioh. 8. these are the words of christ , by which we are admonished , that we ought to imitate his life , and manners , if we will be partakers of his diuine light , and be deliuered from all blindnesse of heart . let therefore our chiefe care be to meditate vpon the life or iesus christ . 2 the doctrine of christ exceedeth all the doctrine of the saints : and hee that had the light of spirit , would discouer therein a secret and hidden manna . but it falleth out that many , who often heare the gospell of christ , doe yet feele in themselues but slender motion of any holy desire , because they are voide of the spirit of christ . but whosoeuer will fully and feelingly vnderstand the words of christ , must endeauour to conforme his life wholly to the life of christ . 3 what will it auaile thee to dispute profoundly of the trinitie , if thou be void of humility , and thereby displeasing to the trinitie ? high words surely , make a man neither holy nor just ; but a vertuous life maketh him deare to god. i had rather feele compunction , then vnderstand the definition thereof . 1. cor. ●● . if thou diddest know the whole bible by heart , and the sayings of all the philosophers , what would all that profit thee , without charity , and the grace of god ; vanity of vanities , and al is vanity , but only to loue god , and wholly to serue him . eccles . 1. this is the highest wisdome , by contempt of the world , to tend towards the kingdome of heauen . 4 it is therefore vanity to seeke after fading riches , and to repose trust in them . it is also vanity to gape after honors , and to climbe to high degrees . it is vanity to follow the appetites of the flesh , and to labour for that , for which thou must afterwards suffer more griueuous punishment . vanity it is to wish to liue long , and to be carelesse to liue well . it is vanity to minde onely this present life , and not to fore-see those things which are to come . it is vanity to set thy loue on that which speedily passeth away , and not to hasten thither , where euerlasting joy is permanent . 5 call often to minde this prouerbe : that the eye is neuer satisfied with seeing , nor the eare filled with hearing . eccles . 1. endeauour therefore to withdraw thy heart from the affection of visible things , and to turne thy selfe to the inuisible . for they that follow their sensuality , doe staine their owne consciences , and lose the grace of god. chap. ii. of the humble conceit of our selues . all men by nature desire to know : but what auaileth knowledge without the feare of god ? eccles . 1. & arist . l. 1. metaph. cap. 1. surely , an humble husbandman that feareth god , is better then a proud philosopher that neglecting himselfe , laboureth to vnderstand the course of the heauens . who so knoweth himselfe wel , groweth daily more contemptible in his owne conceit , and delighteth not in the praises of men . if i vnderstood all that is to be knovvne in the vvorld , and were not in charity , what would that helpe me in the sight of god , vvho vvill judge mee according to my deeds ? 2 giue not thy selfe to inordinat desire of knowledge : for therein is much distraction and deceit . the learned are willing to seeme so to others , and to bee accounted wise . 1. corinth . 8. there be many things , vvhich to knovv , doth little or nothing profit the soule : and he is very vnvvise , that bestovveth his labour about other things , then those that may auaile him for the health of his soule . many vvords doe not satisfie the desires of the heart : but a good life comforteth the minde , and a pure conscience giueth great assurance in the sight of god. 3 hovv much the more thou knovvest , and hovv much the better thou vnderstandest , so much the more grieuously shalt thou therefore bee judged , vnlesse thy life bee also more holy . be not therefore extolled in thy owne mind for any arte or science which thou knowest ; but rather let the knowledge giuen thee , make thee more fearefull . if thou thinkest that thou vnderstandest and knowest much ; know also that there be many things more , which thou knowest not . thinke not too well of thy selfe , but rather confesse thine ignorance . rom. 12. why wilt thou preferre thy selfe before others , sith there bee many more learned and skilfull in the law then thou ? if thou wilt know or learne any thing profitable , desire not to be knowne , and to be little esteemed of by men . 4 the highest and most profitable reading , is the true knowledge and consideration of our selues . it is great wisedome and perfection to esteeme nothing of our selues , and to thinke alwaies wel and commendably of others . if thou shouldest see another openly sinne , or commit any heynous offence ; yet oughtest thou not to esteeme the better of thy selfe , for thou knowest not how long thou shalt bee able to remaine in good estate . wee are all fraile , but thou oughtest to esteeme none more fraile then thy selfe . gen. 8. chap. iii. of the doctrine of truth . happy is he , whom truth by it selfe doth teach , not by figures , and voices that passe away ; but as it is in it selfe . psal . 93.1 . our owne opinion and sense doe often deceiue vs , and it discernes little . what auaileth it to dispute and contend about darke and hidden things ; whereas for being ignorant of them , we shall not so much as once be reprehended at the day of iudgment ? eccl. 3. it is a great folly to neglect the things that are profitable and necessary , and giue our mindes to that which is curious and hurtfull : we haue eies and doe not see . psal . 113. 2 and what haue we to doe with the termes and distinctions of logitians ? hee to vvhom the eternall word speaketh , is deliuered from multitudes and diuersities of opinions . by that one word all things doe speake , and all declare the same : and this is the beginning , and that which speaketh vnto vs. no man without that word vnderstandeth or judgeth rightly . hee to vvhom all things are one , vvho draweth all things to one , and seeth all things in one , may enjoy a quiet minde , and remaine peaceable in god. o god , the eternal truth , make me one with thee in euerlasting charity . it is tedious to me often to reade and heare many things . in thee is all that i vvould haue , and can desire . let all doctors hold their peace : let all creatures be silent in thy sight : speak thou alone vnto me . 3 how much the more one is retired vvithin himselfe , and becommeth inwardly sincere and pure ; so much the more , and higher mysteries doth he vnderstand vvithout labour : for that he receiueth light of vnderstanding from aboue . mat. 11. luk. 10. a pure , sincere and stayed spirit is not distracted , though hee be imployed in many vvorkes : for that hee worketh all to the honor of god , and laboureth for invvard tranquillitie , without seeking himselfe in any thing he doth . who hinders and troubles thee more then the vnmortified desires of thine owne heart ? a good and deuout man first of all disposeth in himselfe his outvvard vvorks : neither do they draw him to the desires of an inordinate inclination ; but he ordereth them to the prescript of reason . who hath a greater combate , then he that laboureth to ouercome himselfe ? this ought to be our endeauour , to conquer our selues daily , to vvaxe stronger , and be more able to subdue our passions , and alwayes in this way to get some ground . 4 ▪ all perfection in this life hath some imperfections mixt with it : and no knowledge of ours is voide of darknes and ignorance . an humble knowledge of thy selfe is a more secure way to god , then a deep search after learning : yet learning is not to be blamed , nor the only knowledge of any thing whatsoeuer is to be disliked , it being good in it selfe , and ordained by god : but a good conscience , and a vertuous life is to be preferred before it . and for that many endeauour , rather to get knowledge , then to liue well : therefore they are often deceiued , and reape either none , or very slender profit of their labours . 5 o , if men bestowed as much labour in the rooting out of vices , and planting of vertues , as they do in mouing doubts and questions ; neyther would there so much hurt bee done , nor so great scandall be giuen in the world , nor so much loosnes be practised in places erected for vertue ! truely at the day of iudgement we shall not be examined what wee haue read , but what we haue done : nor how well we haue spoken , but how vertuously we haue liued . math. 23. tell me now , where are all those great doctors and ministers , with whom thou wast well acquainted , whilest they liued and flourished in learning ? now others possesse their liuings , and perhaps doe scarce euer think of them . in their life-time they seemed something , and now they are not spoken of . 6 o , how quickly doth the glory of this world passe avvay ! eccl. 2. would god their life had beene answerable to their learning , then had their study and reading bin to good purpose . how many perish in this world by reason of vaine learning , who take little care of the seruice of god ? tit. 1. and because they rather choose to bee great then humble ; rom. 1. therefore they vanish away in their owne thoughts . mat. 18. and 23. he is truely great , that is great in charity . he is truly great , that is little in himselfe , and that maketh no account of the height of honor . he is truly wise , that accounteth all earthly things as dung , that he may gaine christ . and he is truly learned that fulfilleth the will of christ , and forsaketh his owne . phil. 3. chap. iv. of prudence and fore-sight in our actions . we must not giue eare to euery suggestion or instinct , but ought warily & leasurely to ponder things according to the wil of god. 1. io. 4. but ( alas ) such is our weakenesse , that wee rather often beleeue , and speake euill of others , then good . those that are perfectly vertuous , do not easily giue credit to euery thing that is told them , gen. 8. for they know that humane frailtie is prone to euill , and very subiect to faile in words . iam. 3. 2 it is great wisedome not to be rash in thy proceedings , nor to stand stiffely in thine owne conceits . prouerb . 19. as also not to beleeue euery thing which thou hearest ; nor presently to relate againe to others , what thou hast heard , or doest beleeue . prou. 17. consult with him that is wise , and of a good conscience , and seeke to be instructed by a better then thy selfe , rather then to follow thine owne inuentions . a good life maketh a man wise , according to god , and giueth him experience in many things . prou. 15. and eccl. 1. how much the humbler one is in himselfe , and more subiect and resigned vnto god ; so much the more prudent shall hee bee in all his affaires , and enioy greater peace and quiet of heart . chap. v. of the reading of holy scriptures . truth , not eloquence , is to bee sought for in holy scriptures . each part of them is to be read with the same spirit it was made . wee should rather search after spirituall profit in scriptures , then subtility of speech . rom. 15. we ought to reade deuout and simple books , as willingly as high and learned . let not the reputation of the writer offend thee , whether he be of great or small learning : but let the pure word of truth moue thee to reade . search not who spake this , or that , but marke what is spoken . 1. cor. 2. 2 men passe away ; but the truth of our lord remaineth for euer . psal . 110. and luk. 21. god speaketh vnto vs sundry wayes , without respect of persons . our owne curiosity often hindereth vs in reading of the scriptures , when as we will examine and discusse that which wee should rather passe ouer without more ado . rom. 2. & 10. & col. 3. if thou desire to reape profite , reade humbly , plainly and faithfully : neuer desire the estimation of learning . inquire willingly , and heare with silence the words of holy men : dislike not the parables of elders , for they are not recounted without cause . prou. 1. and 18. chap. vi. of inordinate desires , and affections . whensoeuer a man desireth any thing inordinately , he is presently disquieted in himselfe . the proud and couetous can neuer rest . the poore and humble in spirit , liue together in all peace . the man that is not wholly dead in himselfe , is quickely tempted , and ouercome in small and trifling things . the weake in spirit , and that is yet in a manner subiect to his appetites , and prone to sensible things , can hardly withdraw himselfe altogether from earthly desires . and therefore hee is often afflicted , when hee goeth about to retire himselfe from them ▪ and easily falleth into indignation , when any opposition is made against him . 2 and if he hath followed therein his appetite , hee is presently disquieted with remorse of conscience ; for that hee yeeldeth to his passion , which profiteth him nothing to the obtaining of the peace hee sought for . true quiet of minde therefore , is gotten by resisting our passions , not by obeying them . there is no peace in the heart of a carnall man , nor of him that is addicted to outward things , but in the spirituall and feruent . chap. vii . of flying vaine hope , and pride . hee is vaine that putteth his trust in men , or creatures . hier. 17.1 . bee not ashamed to serue others for the loue of iesus christ : nor to be esteemed poore in this world . presume not vpon thy selfe , but place thy hope in god. psalm . 30. doe vvhat lyeth in thy power , and god will assist thee . trust not in thine owne knowledge , nor in the wisdome or prudence of any liuing creature : but rather in the grace of god , who helpeth the humble , and humbleth the presumptuous and proud . hier. 9. 2 glory not in wealth , if thou haue it , nor in the power of thy friends ; but in god , who giueth all things , and aboue all desireth to giue thee himselfe . extol not thy selfe for the stature and beauty of thy bodie , which is dissolued & disfigured with euery little sicknes . take not pleasure in thy naturall gifts , or wit , lest therby thou displease god , to whom appertaineth all the good whatsoeuer nature hath giuen thee . 3 esteeme not thy selfe better then others , lest perhaps in the sight of god , who knoweth what is in man , thou be accounted worse then they . exod. 3. & 12. bee not proud of thy good workes , for the iudgements of god are far different from the iudgements of men : and that often offendeth him , which pleaseth them . iob 9. if there be any good in thee , beleeue that there is much more in others , that so thou mayst the better keepe within thy heart the precious treasure of humility . it is no preiudice vnto thee to esteeme thy selfe worse then all the world : but it hurteth thee very much , to preferre thy selfe before any one . the humble enioy continuall peace ; but in the heart of the proud is enuy , and often indignation . chap. viii . that too much familiarity is to be shunned . lay not thy heart open to euery one : but treate of thy affaires with the wise , and such as feare god. eccl. 8. conuerse not much with yong people and strangers . flatter not the rich ; neither doe thou appeare willingly before great personages . keep company with the humble , simple , deuout , and vertuous ; and conferre with them of those things , that may edifie . be not familiar with any woman : but in generall commend all good women to god. prou. 5. desire to bee familiar with god alone , and his angels , and fly the knowledge of men . 2 wee must haue charitie towards all , but familiaritie with all is not expedient . sometimes it falleth out , that the fame of some person that is not knowne , is much esteemed ; whose presence notwithstanding is not gratefull to the eyes of the beholders . wee thinke sometimes to please others by our company , and wee rather distate them with our disordered manners , and the euill customes which they discouer in vs. chap. ix . of obedience , and subiection . it is a great matter to liue in obedience , to be vnder a superiour , and not to be at our owne disposition . it is much safer to liue in the state of subiection , then of gouernment . many liue vnder obedience , rather for necessitie , then for charitie : and such are discontented , and doe easily repine and murmure . neither can they attaine to freedome of minde , vnlesse they willingly and heartily put themselues vnder obedience for the loue of god. goe whither thou wilt , thou shalt finde no rest , but in humble subiection vnder the gouernment of a superiour the imagination and change of places haue deceiued many . 2 true it is , that euery one willingly doth that which agreeth with his owne sense and liking ; and is apt to effect those most , that are of his owne minde : but if god bee amongst vs , we must leaue our owne judgement , that so peace and quietnesse may bee the better preserued . who is so wise , that he can fully know all things ? trust not therefore too much to thine owne conceits : but bee willing to heare the judgement of others . if that which thou thinkest be good , and notwithstanding doest leaue it for god , and followest the opinion of another , it shall be better for thee . 3 i haue often heard , that it is more secure to heare and take counsell , then to giue it . it may also fall out , that each ones opinion may bee good : but to refuse to yeeld to others , when as reason , or cause requireth it , is a token of wilfulnesse and pride . chap. x. of the auoiding supersluity of words . fly the vnquietnesse of men as much as thou canst : for the talke of vvorldly affaires hindereth very much , although they bee recounted with sincere intention : mat. 4. & 14. for wee are quickely defiled , and as it were , enthralled with vanitie . ioan. 6. i could vvish that i had often times held my peace , vvhen i haue spoken : and that i had not beene in company . why doe wee so willingly speake , and talke one with another , when notwithstanding wee seldome returne to silence , vvithout hurt of conscience ? the cause wherefore we so willingly talke , is , for that by discoursing one with another , wee seeke to receiue comfort one of another : and desire to ease our minde , ouer-wearied with sundry thoughts : matth. 7. and wee talke willingly , and thinke of those things which we loue best , and most desire ; or of those , which we feele most contrary vnto vs. rom. 2. 2 but alas , oftentimes in vaine , and to no end : for this outvvard comfort is cause of no small losse of invvard , and diuine consolation . therefore we must watch and pray , lest our time passe without any fruit or profit . if it be lawfull and expedient for thee to speake ; speake those things that may edifie . an euill custome , and neglect of our owne good , doth very much slacke the raynes to inconsiderate speech : yet deuout discourses of heauenly things , doe greatly further our progresse in spirit , act. 1. especially vvhere persons of one minde and spirit be gathered together in god. rom. 15. chap. xi . of the obtaining of peace , and zeale of spirituall profit . wee might enioy peace , if wee would not busie our selues with the words and deeds of other men , which appertaine nothing to our charge . how can hee liue long in peace , that thrusteth himselfe into the cares of others , or that little or seldome recollecteth himselfe within his owne breast ? blessed are the simple and pure minds : for they shal enioy much peace . 2 what is the reason why some of the saints were so perfect , and contemplatiue ; because they laboured to mortifie themselues wholly to earthly desires ; and therefore they could with their whole heart , giue themselues to god , and freely attend to their owne affaires . wee are too much led by our owne passions , and too solicitous for transitory things . wee also seldome ouercome any one vice perfectly , and are not inflamed with a feruent desire to profit in spirit : and therefore we remaine cold in deuotion , and full of tepiditie . 3 if we were perfectly dead vnto our selues , and not intangled within our owne breasts : then wee might also haue some taste of diuine things , and feele the sweetnesse of heauenly contemplation . the greatest , and indeed the whole impediment is , for that wee are not free from our passions , and disordered inclinations : neither doe wee endeauour to enter into that path of perfection , which the saints haue walked before vs : and when any small aduersitie befalleth vs , we are too quickly deiected , and turne our selues to humane comforts . 4 if wee endeauour like men of courage , to stand continually in the battell ; surely wee should feele the fauourable assistance of god from heauen . for he who giueth vs occasion to fight , to the end we may get the victory , is ready to succour those that fight manfully , and doe trust in his grace . if wee esteeme our progresse in religious life , to consist only in these exteriour obseruations ; our deuotion will quickly be at an end . let vs set the axe to the roote , that being freed from passions , wee may enioy true peace of minde . 5 if euery yeare we would roote out one vice , we should quickly become perfect men . but now oftentimes we perceiue it goeth contrary , and that wee were better , and of a more pure conscience at the beginning of our conuersion , then after many yeares of our profession . our feruour and profit should encrease daily ; but now it is accounted a great matter , if one can retaine but some part of his first spirit . if vvee vvould vse but a little violence in the beginning , then should wee bee able to performe all things aftervvards vvith ease and joy of heart . 6 it is a hard matter to leaue that to which wee are accustomed ; but harder to doe against our owne vvills . but if thou doest not ouercome little and easie things ; how wilt thou ouercome harder matters ? resist thy inclination in the first motions , and breake off euill customes , lest perhaps by little and little they dravv thee to greater difficultie . o , if thou diddest consider how much inward peace to thy selfe , and joy to others thou shouldest procure by demeaning thy selfe vvell ; i suppose thou wouldest be more carefull of thy spirituall profit . chap. xii . of the profit of aduersitie . it is good that we haue sometimes griefe and aduersities : for they often make a man enter into himselfe , and remember that he is heere in banishment , and ought not to place his trust in any worldly thing . it is good that we be some times contradicted ; and that there bee an euill or hard conceit had of vs : and this , although wee doe , and intend well . these things helpe often to the attaining of humilitie , and defend vs from vaine-glory : for then wee chiefely seeke god for our inward witnesse ; when outwardly we be contemned by men , and when there is no credit giuen vnto vs. 2 and therefore a man should settle himselfe so fully in god , that hee needed not to seeke many comforts of men . when a good & vertuous man is afflicted , tempted , or troubled with euill thoughts ; then hee vnderstandeth better the great neede hee hath of gods assistance , without whose helpe he perceiueth hee can doe nothing that is good . then also he sorroweth , lamenteth , and prayeth for the miseries he suffereth . then is he weary of liuing longer , and wisheth that death would come , that hee might be dissolued , and bee with christ . then also hee well perceiueth , that complete security , and perfect peace cannot be had in this world . chap. xiii . of resisting temptations . so long as wee liue in this world we cannot be without tribulation and temptation : for as it is written in iob : temptation is the life of man vpon earth . euery one therefore ought to be carefull , and diligently to arme himselfe with prayer against his temptations , lest the diuell finde time and place to deceiue him ; who neuer sleepeth , but goeth about seeking whom he may deuour . no man is so perfect and holy , but hath sometimes temptations : and we cannot be altogether free from them . 2 temptations are often profitable vnto men ; though they be troublesome and grieuous : for in them man is humbled , purged and instructed . all the saints haue passed and profited through many tribulations and temptations ; and they that could not beare temptations , became reprobate and fell from god. there is no order so holy , nor place so secret , where there be not temptations or aduersities . 3 there is no man that is altogether free from temptations , whilest he liueth on earth : for in our selues is the cause thereof , being borne with inclination to euill . when one temptation or tribulation goeth away , another commeth : and we shal euer haue something to suffer , because wee haue lost that innocencie with which we were created . many seeke to flie temptations , and do fall more grieuously into them . by flight alone we cannot ouercome ; but by patience and true humility , wee become stronger then all our enemies . 4 hee that onely auoideth them outwardly , and doth not pluck them vp by the root , shall profit little : yea temptation will the sooner returne vnto him ; and he shall feele himselfe in worse case then before . by little and little , and by patience with longanimitie ( through gods help ) thou shalt more easily ouercome , then with violence , and thine owne importunity . often take counsell in temptation , and deale not , roughly with him that is tempted ; but giue him comfort , as thou wouldest wish to be done to thy selfe . 5 ▪ the beginning of al euil temptations , is inconstancie of minde , and little confidence in god : for as a shippe without a sterne is tosted to and fro with the waues : so the man that is negligent , and leaueth his purpose , is many wayes tempted . fire trieth iron , and temptation a just man. we know not oftentimes what we are able to doe , but temptations doe shew vs what wee are . we must be watchfull , especially in the beginning of the temptation , for the enemie is then more easily ouercome , if hee bee not suffered to enter the dore of our hearts , but bee resisted without the gate at his first knocke . wherefore , one said : ouid. libr. 1. de remed . amoris . withstand the beginnings , for an after-remedie comes often too late . first there commeth to the minde an euill thought , then a strong imagination thereof , afterwards delight , and an euill motion , and then consent : and so by little and little our wicked enemie getteth full entrance , whilest he is not resisted in the beginning . and how much the longer one is negligent in resisting ; so much weaker doth he become daily , and the enemy stronger against him . 6 some suffer greatest temptations in the beginning of their conuersion ; others in the later end ; others againe are much troubled almost through the whole time of their life . some are but easily tempted , according to the wisdome , and equity of the diuine appointment , which weigheth the state and deserts of men ; and ordaineth al things for the sauing of his elect and chosen seruants . 7 we ought not therefore to despaire when we are tempted ; but so much the more feruently to pray vnto god , that hee will vouchsafe to helpe vs in all tribulation ; who surely according to the saying of s. paul , will make with temptation such issue , that we may be able to sustaine it . let vs therefore humble our selues vnder the hand of god in all temptation and tribulation ; for he wil saue and exalt the humble in spirit . 8 in temptations and afflictions man is proued , how much he hath profited ; and his merit is thereby the greater before god , and his vertues doe more openly appeare . neither is it any great matter if a man bee deuout and feruent , when he feeleth no heauines : but if in time of aduersitie he beare himselfe patiently , there is hope of great good . some are kept from great temptations , and are often ouercome in smal ones , which do daily occurre ; to the end that being humbled , they may neuer presume on themselues in great matters , who in so small things doe see themselues so weake . chap. xiv . of auoiding rash iudgement . tvrne thine eyes vnto thy selfe , and beware thou judge not rashly the deeds of other men . mat. 7. rom. 25. eccls. 3. in judging of others a man alwaies laboureth in vaine , often erreth , and quickely sinneth ; but in judging and discussing of himselfe , he alwaies laboureth fruitfully . we often judge of things according to our owne desire ; for priuate affection bereaues vs easily of true judgement . if god were alwaies the pure intention of our desire , wee should not be so much troubled with the repugnance of our sensualitie . 2 but oftentimes some inward secret inclination , or outward affection occurreth , which draweth vs after it . many secretly seeke themselues in their actions , and know it not . they seeme also to liue in good peace of minde , when things are done according to their will and opinion ; but if it succeed otherwise then they desire , they are straight waies troubled and much afflicted . the diuersities of judgements and opinions , cause often dissentions betweene friends and neighbours ; betweene religious and deuout persons . matth. 12. luk. 12. 3 an old custome is hardly broken , and no man is willingly led further then himselfe liketh . if thou dost more rely vpon thine own reason or industry , then vpon the vertue of obedience to iesus christ ; hier. 13. it will be long before thou be illuminated with grace , for almighty god will haue vs perfectly subiect vnto him , and that we transcend the narrow limits of humane reason , enflamed with his loue . chap. xv. of workes done of charity . for no worldly thing , nor for the loue of any man , is any euill to be done : matth. 18. but yet for the profit of one that standeth in need , a good worke is sometimes to be left off , or changed also for a better . for by doing this , a good worke is not lost , but changed into another of greater merit . the exteriour worke without charity profiteth nothing ; 1. cor. 13. but whatsoeuer is done of charitie , be it neuer so little and contemptible in the sight of the world , it is fruitfull , and of great esteeme in the sight of god. for god weigheth more with how much loue one worketh , then how much he doth . hee doth much , that loueth much . luk. 7. 2 he doth much , that doth a thing well : he doth well , that rather serueth the common good of others , then his owne will. phil. 2. oftentimes it seemeth to bee charity , and it is rather carnality : because naturall inclination , selfe-will , hope of reward , and desire of our owne commodity will seldome be wanting . 3 he that hath true and perfect charity , seeketh himselfe in nothing ; but onely desireth in all things that the glory of god should be exalted . phil. 2.3 . & 1. cor. 13. he also enuieth none ; because he loueth no priuat good : neither will he reioyce in himself ; but wisheth aboue al things to enioy god. psal . ●7 . 24 . he attributeth nothing that is good to any man , but wholly referreth it vnto god , from whom , as from the fountaine , all things proceed : in whom finally all saints haue perfect rest , by fruition of his glory . o , he that had one sparke of perfect charitie , how easily would hee discerne , that all earthly things be full of vanity ! chap. xvi . of bearing with the defects of others . those things that a man cannot amend in himselfe or in others , he ought to suffer patiently , vntill god ordaine otherwise . thinke that perhaps it is better so , for thy triall and patience , without which our merits are not much to be esteemed . thou oughtest to pray , notwithstanding , when thou hast such impediments , that god would vouchsafe to helpe thee , and that thou mayest beare them patiently . matth. 6. luk. 11. 2 if one that is once or twice warned doth not amend , contend not with him ; but commit all to god , that his will may be fulfilled , and his name honored in all his seruants , vvho knovveth hovv to turne euill into good . matth. 6. endeauour to be patient in bearing with the defects and infirmities of others : for that thy selfe also hast many things , which must bee suffered by others . thess . 5. & ioh. 1. luk. 6. if thou canst not make thy selfe such an one as thou wouldest ; how canst thou expect to haue another in all things to thy liking ? wee vvould vvillingly haue others perfect , and yet vvee amend not our owne faults . 3 we vvill haue others seuerely corrected , and vvill not be corrected our selues . the large libertie of others displeaseth vs : and yet we will not haue our desires denied vs. wee will haue others kept vnder by rigorous lawes ; but in no sort wil we our selues be restrained . and thus it appeareth , how seldome we weigh our neighbour in the same balance with our selues . if all men were perfect , vvhat should vvee haue to suffer of our neighbour for god ? 4 but novv god hath thus ordained , that vve may learne to beare one anothers burden : gal. 6. for no man is without defect , no man without burden , no man sufficient of himselfe , no man endued with so much wisdom as he needeth : but we ought to beare with one another , comfort one another , helpe , instruct , and admonish one another . 1. thess . 5. and 1. cor. 12. aduersitie best discouereth how great vertue each one hath : for occasions make not a man fraile , but doe shew what he is . chap. xvii . of religious life . thou must learne to breake thy owne will in many things , if thou wilt haue peace and concord with others . it is no small matter to dwell in community , or in a congregation , and to conuerse therein without complaint , and to perseuer there faithfully vntill death . blessed is he that hath there liued well , and ended happily . if thou wilt perseuer in grace as thou oughtest , and profit in vertue , esteeme thy selfe as a banished man , and a pilgrime vpon earth . thou must be contented for the loue of christ to be esteemed as a foole in this world , if thou desire to leade a vertuous , and perfect religious life . 2 the wearing of religious habit and shauing of the crowne , doe little profit ; but change of manners , and perfect mortification of passions make a true religious man. 1. pet. 2. he that seeketh any thing else but god , and the health of his soule , shal finde nothing but tribulation and sorrow . eccls. 1. & 4. neither can he remaine long in peace , that laboureth not to be in the meanest place , and subiect to all . 3. thou camest to serue , not to be serued . know that thou wast called to suffer and to labour , not to be idle or to spend thy time in talke . mat. 20. heere in the schoole of christ men are prooued as gold in the fornace . heere no man can stand , vnlesse hee humble himselfe vvith his vvhole heart , for the loue of god. chap. xviii . of the examples of the holy fathers . consider the liuely examples of the holy fathers , in whom true perfection and religion shined ; and thou shalt see how little it is , and almost nothing , which we doe now in these dayes . heb. 11. alas , what is our life , if it be compared to them ! the saints and friends of christ serued our lord in hunger and thirst , in cold and nakednesse , in labour and vvearinesse , in vvatching and fasting , in prayer and holy meditations , in persecutions and many reproaches . 2 o , how many and grieuous tribulations suffered the apostles , martyrs , confessors , virgins , and all the rest that endeauoured to follow the steppes of christ ! they hated their liues in this world , ioh. 12. that they might possesse their soules in euerlasting life . mat. 7. o , how strait and poore a life led the holy fathers in the vvildernes ! how long and grieuous temptations suffred they ! how often and how grieuously were they assaulted by their ghostly enemie ! how feruent prayers offered they daily to god! how rigorous abstinence did they vse ! hovv feruent zeale and care had they of their spirituall profit ! how strong , and continuall a combate had they for the ouercomming of vices ! how pure and vpright intention kept they vnto god! in the day they laboured , and in the night they attended to continuall prayer , although when they laboured also , they ceased not from mentall prayer . 3 they spent all their time with profit : euery houre seemed short for the seruice of god : and for the great sweetnes they had in contemplation , they forgot the necessity of corporall refection . they renounced all riches , dignities , honors , friends and kinsfolkes ; they desired to haue nothing vvhich appertained to the world ; they scarse tooke things necessary for the sustenance of life ; they grieued to serue their bodies , euen it necessity . they were poore in earthly things , but rich in grace and vertues outwardly they wanted , but inwardly they were replenished with grace and spirituall comfort . 4 they were strangers in the world , but neere and familiar friends to god. they seemed to themselues as nothing , and abiect to this world : but they were precious , and beloued in the eyes of god. they were groūded in true humility , liued in simple obedience , walked in charity and patience : and therefore they profited daily in spirit , and obtained great grace in gods sight . they were giuen for an example and patterne of perfection in gods church , & their example should more stir vs vp to a desire of our spiritual profit , then the nūber of the luke-warme & dissolute liuers draw vs to the neglect therof . 5 o , how great was the feruour of all religious persons in the beginning of their holy institution ! how great was their deuotion to prayer ! how diligent emulation of vertue ! how exact discipline flourished ! how great reuerence and obedience vnder the rule of their superiour obserued they in al things ! their footsteps yet remaining , doe testifie that they were indeed holy and perfect men ; who sighting so valiantly trode the world vnder their feet ▪ now he is greatly accounted of , that breaketh not the rule , & that can with patiēce endure that which he hath professed . 6 o coldnes and negligence of our time , that we so quickly decline from our first feruour , and are come to that passe , that very slouth and coldnesse of spirit makes our owne liues tedious vnto vs ! would to god the desire to profite in vertue did not wholly sleepe in thee , who hast often seene the holy examples of deuout and religious soules . chap. xix . of the exercise of a good and religious person . the life of a religious person ought to shine with all vertues ; that he may inwardly be such , as outwardly he seemeth to men . mat. 5. and with reason thou oughtest to bee much more within , then is perceiued without : for god beholdeth the heart , psal . 33. heb. 4. psal . 15. whom we ought most highly to reuerence wheresoeuer wee are , and walke in purity like angels in his sight ; and to renue daily our purposes , and stir vp our selues to feruour , as though this were the first day of our conuersion ; and to say : helpe me , my god , in this my good purpose , and in thy holy seruice ; and grant that i may now this day begin perfectly : for that which i haue done hitherto , is nothing . 2 according to our purpose , shall be the successe of our profit , and much diligence is necessary to him that will profit much . and if he that firmely purposeth , often faileth ; what shall he doe , that seldome purposeth any thing , or with little certainty ? it may fall out sundry waies that we leaue off our purpose : and if for light occasions wee omit our accustomed exercises , it seldome passeth without some losse . the purpose of just men is rather grounded vpon the grace of god , then on their owne wisdome , in whom also they alwayes haue confidence , in whatsoeuer they take in hand . for man doth purpose , but god disposeth : neither is the way of man in his own hands . prou. 16. 3 if an accustomed exercise bee sometimes omitted for some worke of charitie , or of intention to profit our neighbour , it may easily afterward be recouered : eccles . 7. but if it be lightly left through inconstancie or negligence , it is an offence , and will proue hurtfull . though vve endeauour what we can , yet shall we faile in many things . but yet me must alwaies purpose something certaine , especially against that which most hinders vs. we must examine well , and order both our exteriour and interiour actions ; for that both are expedient for our progresse in vertue . 4 if thou canst not alwaies recollect thy selfe , yet do it sometimes , and that at least once euery day ; to wit , in the morning , or euening . in the morning make thy good purpose ; deu. 4. in the euening examine thy self what thou hast bin that day in word , deed or thought : for that in these oftentimes perhaps thou hast offended god and thy neighbour . arme thy selfe with courage against the malicious attempts of thine enemy . refraine gluttony , and thou shalt more easily bridle all the disordered inclinations of the flesh . neuer be altogether idle , but either reading , or writing , or praying , or meditating , or labouring something of profit for the common good : but bodily exercises are to be discreetly vsed , and not to be vndertaken equally of all . 5 those things that be not common , are not to be done in the sight of al : for priuate things are best done in secret . but thou must beware , thou neglect not that to which thou art bound by common rule , and be ready in performing thy priuate deuotions : but hauing fully and faithfully accomplished all thy duties , & those things that were enioyned thee , if thou hast further leasure , returne to thy selfe as thy deuotion desireth . all cannot vse the same exercise , but one is more conuenient for this person , another for that . according to the diuersity of times also , diuers exercises are fitting : for some suite better with festiuall daies , others with daies of labour . we haue need of one kind in temptations , and of others in time of peace and quiet . wee desire to thinke of other things when we are sorrowfull , then we do when we are cheerefull in our lord. 6 when principall feasts draw neere , good exercises are to be renued ; and the intercessions of saints more feruently to be implored . from feast to feast , we should make some good purpose , as though wee were then to depart out of this world , and to come to the euerlasting feasts of heauen . and therefore we ought to prepare our selues carefully at holy times , and to liue more deuoutly , and to keepe more exactly all things that wee are to obserue , as though shortly we were to receiue reward of our labour at gods hands . 7 and if it bee differred , let vs thinke that we were not well prepared , nor worthy as yet of so great glory , as shal be reuealed in vs at the time appointed : and let vs labour to prepare our selues better for our departure . rom. 8. blessed is that seruant ( saith s. luke the euangelist ) whom when his lord commeth , he shall finde watching : luk. 13. verily i say vnto you , he shall place him ouer all that he possesseth . mat. 24. chap. xx. of the loue of solitude and silence . seeke a fit time to attend to thy selfe , and often thinke of the benefits of god. leaue curious things . reade ouer such matters , as may cause rather compunction , then the labour of much study . if thou withdraw thy selfe from superfluous talk , and idle wandring about , as also from hearing of newes & tales ; thou shalt finde sufficient and fit time to thinke of good things . the greatest saints auoided the company of men as much as they could , and chose to liue to god in secret . hebr. 3. 2 one said : as often as i haue bin amongst men , i haue returned lesse man. senec. ep . 7. the same we finde by experience when wee talke long . it is easier to keepe silence altogether , then not to exceed in words . it is easier for a man to keep home , then to demeane himselfe as he ought in all things abroad . he therefore that desireth to attaine to internal , & spirituall graces , ought with iesus to withdraw himselfe from the people . mat. 4. no man goeth safely abroad , but hee that gladly keepeth home . eccl. 3. no man securely gouerneth , but he that delighteth to liue in subjection . no man securely commandeth , but he that hath learned readily to obey . 3 no man securely reioyceth , vnlesse he hath within him the testimony of a good conscience . and yet the security of saints was alwaies full of the feare of god. neither were they lesse carefull and humble in themselues , for that they shined outwardly with grace and great vertues . but the security of euill men riseth of pride and presumption , and in the end deceiueth them . neuer promise to thy selfe security in this life , although thou seeme to be a good religious man , or deuout hermite . 4 oftentimes those , who in the judgement of men were of better esteeme , haue bin in greatest danger , by reason of their too much confidence . wherefore it is more profitable to many , not to bee altogether free from temptations , but to be often assaulted ; lest they should be too secure , and so perhaps be lifted vp in pride : lest also they should too freely giue themselues to outward comforts . o how good a conscience should he keepe , that would neuer seeke transitory joy ! would neuer busie himselfe with the things of this world ! and how great peace and quietnesse should hee possesse , that would cut off al vaine solicitude , and only think of diuine things ; and such as are profitable for his soule , and place all his hope in god! 5 no man is worthy of heauenly comfort , vnlesse hee haue diligently exercised himselfe in holy compunction . if thou desirest true contrition of heart , retire thy selfe into some secret and solitary place , and exclude from thy minde the tumults and vnquietnesse of the world , as it is written : in your chambers be yee sorry . psal . 4. in thy cell thou shalt finde that which abroad thou shalt often lose . the cell , if thou continue in it , waxeth sweete , and if thou loue not to stay in it , it becommeth irkesome . if in the beginning of thy conuersion thou accustome thy selfe to remaine in it , and keepe it well , it will be aftervvards vnto thee a deare friend , and a most pleasant comfort . 6 in silence and quietnesse a deuout soule perfecteth her selfe , and learneth the secrets of holy scriptures . there shee findeth flouds of teares , vvith vvhich shee may euery night wash and clense her selfe , and be made so much the more familiar with her creator , by how much the further off she liueth from all worldly disquiet . psal . 6. who so therefore withdraweth himselfe from his acquaintance & friends ; god with his holy angels will draw neare vnto him . it were better for a man to lye hidden , and haue care of himselfe , then being carelesse of his soule , to worke miracles in the world . it is commendable for a religious person to goe abroad seldome , to fly to bee seene , & to be vnvvilling to see men . 7 why wilt thou see that which is not lawfull for thee to haue . the world passeth away , and all his delights . the desires of our sensuality draw vs to vvalke abroad , but vvhen the houre is past , what bringest thou home , but a burdened conscience , and distracted thoughts ? a joyfull going abroad , bringeth often a sorrowfull comming home ; and a merry euening maketh a sad morning . prou. 14. so all carnall joy entereth gently , but in the end it causeth remorse and destruction . what is elsewhere to be seene , which thou canst not see here ? eccl. 1. here thou seest heauen and earth , & al the elements , of which all other things are made . 8 what is there any where to be seene , that can long continue vnder the sunne ? thou thinkest perhaps to satiate thy selfe , and haue thy fill ; but thou shalt neuer attaine it . if it were possible for thee to see all things created , present before thine eyes , what were it all but a vaine and vnprofitable sight ? eccl. 3. lift vp thine eyes to god in heauen , and aske pardon of thy sins and negligences . psa . 122. leaue vaine things to the vaine . attend thou to that which god cōmandeth . shut thy dore vpon thee , & cal vpon iesus thy beloued . mat. 6. be thou with him in thy cell , for thou shalt not finde so great peace in any other place . if thou hadst stayed within , and not giuen eare to idle newes , thou haddest kept thy selfe better in good peace . but now that thou delightest sometimes to heare nouelties , it is fit thou sufferest for it some trouble and disquiet of minde . chap. xxi . of compunction of heart . if thou wilt profit any thing , keepe thy selfe alwayes in the feare of god , and yeeld not too much scope to liberty . prou. 19. containe all thy senses vnder the rule of discipline , and giue not thy selfe to foolish mirth . giue thy selfe to compunction of heart , and thou shalt finde deuotion . compunction discouereth much good , which with too much liberty is quickly lost . it is meruaile that a man can euer perfectly reioice in this life , if he consider his banishment , and weigh the many perills , wherwith his soule is inuironed . the leuity of our minds , & the little care we haue of our faults , makes vs not to feele the sorrowes of our soule . 2 but oftentimes we vainly laugh , when wee haue just cause to weepe . there is neither true libertie , nor good mirth , but that which is in the feare of god , accompanied with a good conscience . happy is he , that can auoid all cause of distraction , and draw himselfe to the vnion of holy compunction . happy is he , that can abandon all that may defile , or burden his conscience . fight manfully : one custome ouercomes another . if thou canst forbeare to intermeddle with that which belongs to others ; they will not hinder thee in that which thou hast to doe . 3 busie not thy selfe in matters which appertaine to others : neither doe thou meddle at all with the affaires of thy betters . looke first of al to thy selfe , and haue a more especial care to admonish thy self , then whōsoeuer thou louest best . if thou hast not the fauour of men , be not therefore grieued ; gal. 1. but let this seeme vnto thee a most just cause of griefe , that thou lookest not to thy self with that care , which beseemeth the seruant of god , and a deuout religious person . it is oftentimes better and more secure , that a man hath not many consolations in this life , especially such , as are agreeable to the inclination of our corrupt nature . but that we haue none at all , or doe seldome taste diuine comforts , the fault is ours , that doe not seeke for compunction of heart , nor do wholly forsake the vaine comforts of this world . 4 acknowledge thy selfe vnworthy of diuine comforts , & that thou hast deserued great tribulatiō . whē a man hath perfect contrition , then is the whole world grieuous and lothsome vnto him . iudg. 2. & 20. a good man findeth alwaies sufficient cause of teares and sorrow ; for whether he consider himself , or weigh the estate of his neighbour , hee knoweth that none liueth here without tribulatiō . 2. king. 13. and how much the more throughly he considereth himselfe ; so much the more is his sorrow . our sinnes and vices in which wee are so plunged , that we can seldome contemplate the things of heauen , doe minister vnto vs matter of most just sorrow and hartie contrition . 5 if thou didst thinke more diligently of thy death , then of liuing long , thou wouldest without doubt be more careful in the amendment of thy life . eccles . 7. and if thou wouldest consider within thy selfe , the paines of hell , or of purgatory . mat. 25. i am perswaded it would moue thee to endure any labour or paine whatsoeuer in this world , and not to feare any kinde of austerity . but because these things enter not to the heart , and wee still loue that which delighteth vs , therefore we remaine cold and void of spirituall vigour . 6 oftentimes our want of spirit is the cause , that our wretched bodies do so quickly complaine . pray therefore with all humility to our lord , that he will vouchsafe to giue thee the spirit of contrition , and say with the prophet : feed me , o lord , with the bread of tears , & giue me to drink with teares in measure . ps . 79. chap. xxii . of the consideration of humane misery . miserable thou art wheresoeuer thou be , & whithersoeuer thou turnest , if thou turnest not thy selfe to god. why art thou troubled when things succeed not as thou wouldest , and desirest ? who is there that hath all things as he wil ? eccls. 7. neither i , nor thou , nor any man vpon earth . there is not any man in this world without some tribulation or affliction , though he be a king , or a pope . who thinkest thou then is in best case ? truely he that willingly suffereth something for god. 2 many weake and feeble men say : behold how well such a one liues , hovv rich , hovv povverfull , hovv beautifull , how great a man he is : but lift vp thine eyes to the riches of heauen , luk. 12. and thou shalt see that al temporal prosperity is as nothing , full of vncertainty , and which rather oppresseth then otherwise : for it is neuer had vvithout solicitude and feare . the felicitie of man consisteth not in hauing abundance of temporall riches : a meane sufficeth . prou. 19. iob. 14. it is truely misery enough to liue vpon earth . how much more a man desireth to bee spirituall , so much the more distasteful is this present life vnto him : for hee better perceiueth , and seeth more clearely the defects of humane corruption . eccls. 2. to eat , to drink , to watch , to sleepe , to labour , to repose , and to bee subiect to all other necessities of nature , is doubtlesse a great misery to a deuout minde , that would gladly be free , and deliuered from all sinne . 3 the inward man is much oppressed with these corporall necessities , whilest he is in this world . and therefore the holy prophet prayeth with great deuotion to be deliuered from them , saying : deliuer mee , o lord , from my necessities . psal . 24. but wo bee to them that know not their misery , and much more to them that loue this miserable and corruptible life . for some there bee so dotingly affected vnto it , that although with labor and begging , they scarce get bread to eate , yet if they might liue heere alwaies , they would care but little for the kingdom of heauē . 4 o senselesse creatures , and infidels in hart , who lie buried so deep in earth , that they haue no taste nor feeling , but of sensuall things ! rom. 8. but miserable wretches , they shall in the end feele , to their cost , how vile , & of no esteeme was that which they loued . the saints of god , & the deuout seruants and friends of christ respected little what pleased their naturall inclinations , or what flourished in this life ; but with their whole hopes and intentions they sought after the riches of heauen . 1. pet. 51. heb. 11. their whole desire was carried vp to those euerlasting treasures which are inuisible ; lest they might haue bin drawne to base affections , by the loue of visible things . lose not thy hope to profit in spirituall matters : there is yet time : the houre is not yet past . rom. 13. 5 why wilt thou defer thy good purpose ? rise vp in this very instant , and beginne , and say : now is the time to worke , the time to fight : novv is it a fit time to amend my selfe . when any tribulation or affliction doth befall thee , then is the time to merit . thou must passe thorovv fire and vvater before thou come to rest . psalm . 65. vnlesse thou vse violence to thy selfe , thou shalt not ouercome thy euill inclinations . as long as vvee carrie about vvith vs this fraile bodie of ours , vvee can neuer bee vvithout sinne , nor liue vvithout tediousnes and griefe . we vvould gladly enjoy quietnesse , and bee deliuered from all miserie ; but for that vvee haue by sinne lost our innocencie , wee haue together with it lost also our happinesse . rom. 7. gen. 3. and therefore it behoueth vs to haue patience , and to expect the mercie of god till this iniquity haue an end , and that which is mortall be swallowed vp of life . 2. cor. 5. 6 o , how great is the frailety of man , alwaies inclined to euil ! gen. 6 to day thou confessest thy sins , and to morrow thou committest againe the same which thou didst confesse . now thou proposest to take heed , and within an houre thou doest as if thou haddest made no purpose at al. we may therefore with great reason humble our selues , and neuer admit any thought of our owne esteeme , being so weak as we are , and subiect to euery change . 2. mach. 9. full soone ( god-knowes ) is that lost by negligence , which with much labour was hardly gotten by grace . 7 what will become of vs in the end , that doe so timely beginne to wax cold ? woe be vnto vs , if wee will now giue our selues to ease , as if all were already in peace and security ; when as yet there scarce appeareth so much as any signe of true sanctity in our conuersation . it were needfull that we were taught good manners againe like children , if so perhaps there might be some more hope of our amendment and profit in spirit . chap. xxiii . of the consideration of death . the houre of death will quickly ouertake thee , and therefore looke how thou liuest . to day a man is liuing , and to morrow he doth not appeare ; and being once out of sight , he is also quickly out of minde . iob. 9. & 14. luk. 12. o dulnes and hardnes of mans heart , who thinketh only on that he seeth , and foreseeth not that which is to come ! hebr. 9. thou shouldest alwayes so order thy thoughts and actions , as if this very day thou wert to depart this life . if thou hadst a good conscience , thou wouldest not much feare death . luk. 12. it is better to auoid sin , then to flie death . sap. 4. if thou be not prepared to day ; how wilt thou be prepared to morrow ? mat. 24. & 25. to morrow-day is vncertaine , and whether thou shalt see it or no , thou knowest not . 2 what doth it auaile vs to liue long , when we do so little amend ? a long life doth not alwaies make vs better , nay rather it oftentimes heapeth vpon vs a greater load of sins , o that wee had spent one day well in this world ! many doe reckon the yeares of their conuersion , but full slender oftentimes is the fruit of amendment . if it be a dreadfull thing to die , perhaps it will be more dangerous for thee to liue long . blessed is hee , that hath alwayes before his eyes the houre of hia death , and disposeth himselfe daily therunto . eccl. 7. if thou hast at any time seen a man die , thinke with thy selfe , that thou must one day passe the same way . 3 when it t s morning , think that perhaps thou shalt not liue vntill night ; and when euening comes , do not dare to promise vnto thy selfe the next morning . heb. 9. be alwaies ready , & so order thy selfe , that death may neuer take thee vnprepared . many die suddenly : for the sonne of man will come , when we least think of it . luk. 21. when that last houre shal come , thou wilt begin to thinke far otherwise of thy life , and much lament that thou hast beene so slack and negligent . matth. 24. luk. 12. 4 o , how wise and happy is hee , that now laboureth to be such in his life , as he wisheth to be found at the houre of his death ! for the perfect contempt of the world , the feruent desire to profit in vertue , the loue of discipline , the labour of penance , the readines of obedience , the forsaking of our selues , and the bearing patiently of all aduersitie for the loue of christ , will giue great confidence of a happy end . thou mayest doe much good whilest thou art wel ; but when thou art sick , what thou wilt be able to doe , i know not . few doe grow better , and amend themselues with sicknesse ; as also they that wander much abroad , seldome become holy . 5 trust not vpon thy friends or neighbours ; neither do thou put off to future time the care of thy soules health : for thou shalt sooner be forgotten , then thou doest imagine . esay 30. & 31. hier. 17. & 48. it is better now to prouide in time , and doe some good before thou goest , then to trust in the helpe of others , when thou art gone . mat. 6. if thou hast no care of thy selfe now when thou hast time , who will be carefull for thee hereafter ? the time which now thou hast is very precious . now are the daies of health . now is the time acceptable . but alas , that thou spendest it so little to thy profit , in which thou mightest gaine eternall life ! the time will come , when thou wilt desire one day or one houre to amend , and i cannot assure thee that thou shalt obtaine it . 6 o my dearest brother , from how great danger mayest thou deliuer thy selfe ! from how great feare maeyst thou bee freed , if thou doest now liue fearefull , and carefull of thy death ! labour to liue in such sort , that at the houre of death thou maist rather reioyce then feare . learne now to die to the world , that thou maist then begin to liue with christ . learne now to contemne all earthly things , that thou mayest then freely go to christ . chastise now thy body with pennance , that thou mayst then haue assured confidence . 1. cor. 9. 7 ah foole , why dost thou thinke thou shalt liue long , being not certaine of so much as one day ! luk. 12. how many haue been deceiued , and taken out of this world on a sudden , when they least expected it ? how often hast thou heard , how such a one was suddenly slaine , another was drowned , another falling from some high place brake his necke , another died at his meate , another when hee was playing : one came to his end by fire , another by sword , another by plague , another died by the hands of theeues ? so as death is the end of al , and the life of man passeth away like a shadow . 8 who will remember thee ; and vvho vvill pray for thee after thy death ? iob 14 ▪ do now , beloued brother , doe novv vvhat thou canst , for thou knowest not how soone thou shalt die , nor what shall befall thee after thy death . now whilest thou hast time , heape together eternall riches . matth. 1. luk. 11. thinke on nothing , but on the health of thy soule gal. 6. haue care only on that which belongeth to god. luk. 16. make the saints of god thy friends by honouring them , and imitating their vertues , that when thou departest this life , they may receiue thee into their euerlasting dwellings . hebr. 11. 9 esteeme thy selfe as a pilgrime , and stranger vpon earth , and as one to whom the affaires of this world doe nothing appertaine . 1. pet. 2. keepe thy heart free , and lifted vp to god : for thou hast not heere any permanent citie . heb. 13. send thither thy prayers daily , with sighes and teares ; that thy soule may deserue to passe with much happinesse to our lord after death . chap. xxiv . of iudgement , and the punishment of sinne . in all things consider the end , and how thou wilt be able to stand before that seuere iudge , from whom nothing can be hidden , and is not appeased with gifts , nor admitteth excuses , but judgeth according to justice . heb. 10. o most wretched and foolish sinner , that fearest sometimes the countenance of an angry man ; what answer wilt thou make to god to whō al thy wickednes is known ? iob 9. why prouidest thou not for thy selfe against that rigorous day of iudgement , in which no man can be excused , or defended by another , but euery one will be burden enough to himselfe ? luk. 16. now thy paines are profitable , thy teares acceptable , thy cries are heard , thy sorrow satisfieth for thy sinnes , and purgeth thy soule . 2. cor. 6. 2 the patient man hath a great and healthfull purgatory , iam. 1. who receiuing iniuries , grieueth more for the others malice , then for his owne wrongs ; luk. 23. prayeth willingly for his aduersaries , and from his hart forgiueth their offences ; act. 7. delayeth not to aske forgiuenesse of whomsoeuer hee hath offended ; is sooner moued to compassion then to anger ; vseth often violence to himselfe ; and laboureth with his whole force to subdue the flesh in all things to the spirit . it is better to purge our sinnes and vices now , then to reserue them for purgatory . verily the inordinate loue we beare to our selues deceiueth vs. 3 what other thing shal that fire feed on , but thy sinnes ? how much the more thou sparest thy selfe now , and followest the desires of thy corrupt nature : so much the more grieuously shalt thou be punished hereafter : and so much the more matter dost thou keep for that purging fire . in the selfe-same wherin a man hath sinned , shall he be more grieuously punished . there shall the slouthfull be pricked forwards with burning goads . there shall the gluttons be tormented with insatiable hunger and thirst . there shall the lasciuious and the louers of pleasures be couered ouer vvith burning pitch and brimston . the enuious like raging dogs , shall there howle for griefe . 4 there is no vice that shall not haue his proper torment . the proud shall be full of all shame and confusion . the couetous shall be in miserable want . one houre of paine there shall be more sharp , then an hundred yeares of most hard pennance heere . there is no rest there , nor comfort for the damned . iob. 40. heere yet sometimes our labours cease , and we enioy the comfort of our friends . be now solicitous and sorrowfull for thy sinnes ; that in the day of judgement thou mayest bee secure in the company of the blessed soules . for then shal the just stand in great constancy , against those that afflicted and oppressed them . wisd . 5. then shall hee stand to judge , who now doth humbly submit himselfe to the judgement of men . then shall the poore and humble haue great confidence , and the proud shall be compassed about on all sides with feare . 5 then will it appeare , that hee vvas vvise in this vvorld , vvho had heere learned to be as a foole , and dispised for christ . then shall affliction patiently suffered delight vs , and iniquity shall stoppe her mouth , then shall the deuout reioyce , and the irreligious mourne . then shall the chastised flesh more flourish , then if it had bin alwaies nourished in delights . psal . 106. then shall the poore garment shine , and the precious robes appeare contemptiple . 2. cor. 4. then shall the meane cottage be more commended , then the sumptuous palace . then will constant patience more auaile vs , then all earthly power . then will simple obedience bee more esteemed , then all worldly wisdome . esay 29. 6. then shall a good and pure conscience yeeld vs more comfort , then the profound learning of philosophy . then shall the contempt of riches weigh more then al the worldlings treasures . then wilt thou bee more comforted that thou hast prayed deuoutly ▪ then that thou hast fared daintily . then wilt thou be more ioyful that thou hast obserued silēce , then that thou hast talked much . then will good workes appeare of much more esteem , then faire words . then a strict life and hard pennance will be more pleasing , then all earthly delights . accustome thy selfe now to suffer a little , that thou mayst then bee deliuered from more grieuous paines . proue heere first what thou canst endure hereafter . if now thou canst beare so little , how wilt thou be able to endure euerlasting torments ? if now a little suffering make thee so impatient , what will hell fire doe hereafter ? assure thy selfe , thou canst not haue two paradises . it is impossible for thee to enioy delights heere in this world , and raigne hereafter with christ in heauen . 7 if thou haddest hitherto liued alwaies in honors and delights ; what would it auaile thee , if thou shouldest presently die ? luk. 12. all is vanity , but to loue god , and onely to serue him . eccles . 1. and he that loueth god with his whole heart , needeth to feare neither death , punishment , judgement , nor hell : for perfect loue giues secure accesse to god. rom. 8. but hee that delighteth alwaies in sinne , what wonder though he alwaies feare death , and be terrified with the thought of judgement . yet it is good , that if loue be not of force to withhold thee from sinne , that at least the feare of hell may restraine thee . and he that layeth aside the feare of god , can neuer continue long in good state , but falleth quickly into the snares of the diuell . chap. xxv . of the feruent amendment of our whole life . be watchfull and diligent in the seruice of god , and often thinke with thy selfe wherfore thou camest , and why thou didst leaue the world . 2. tim. 4. was it not that thou mightest liue to god , and become a spirituall man ? goe on therefore with courage : thou shalt shortly receiue the reward of thy labours , and there shall be no more feare nor sorrow in the confines of thy habitation . mat. 5. apoc. 21. thou must labour heere a while : thou shalt afterwards haue great rest ; yea euerlasting ioy . eccles . 51. if thou continuest faithfull and diligent in seruing of god , doe not doubt but god will be faithfull and liberall in giuing thee reward . apoc. 21. & 22. matth. 25. thou oughtest to haue a good hope of getting the victory , but thou must not make thy selfe assured thereof , lest thou waxe negligent , or bee puffed vp with pride . rom. 5. 2 when one that was in great anxiety of mind , often wauering betweene feare and hope , did once , being oppressed with griefe , prostrate himselfe in a church in praier before an altar , and said within himselfe : o , if i knew that i should yet perseuer ! he presently heard , as it were , a voice from god , which said : what if thou diddest know it , what wouldest thou doe ? doe now what thou wouldest doe then , and thou shalt bee secure . and being herewith comforted , and strengthened in minde , he committed himselfe wholly to the will of god , & that noysom anxiety ceased , neither had hee any minde to search curiously any further , to know what should befall him ; but rather laboured to vnderstand what was the perfect and acceptable will of god , for the beginning and accomplishing of euery good worke , rom. 12. 3 hope in our lord , and doe good , saith the prophet , and inhabit the land , and thou shalt be fed in the riches thereof . psa . 36. one thing there is that draweth many backe from that spirituall good , & the diligent amendment of their liues : the horror of the difficulty , and the labor of the combat . but they aboue others profite most in vertue , that endeauour most to ouercome those things which are grieuous , and contrary vnto them . for there a man profiteth more , and deserueth greater grace , where hee more ouercommeth and mortifieth himselfe in spirit . 4 but all men haue not alike to ouercome and mortifie : yet he that is zealous and diligent , though hee haue more passions , shall profit more in vertue , then another that is of a more temperate disposition , if he be lesse feruent in the pursuit of vertue . two things chiefely helpe to our amendment , to wit , to withdraw our selues violently from that to which nature is viciously inclined , and to labor earnestly for that vertue , which we most want . be carefull also to auoide vvith great diligence , those things in thy selfe , which doe most displease thee in others . 5 gather some profit to thy soule out of euery occasion and wheresoeuer thou bee : so as if thou seest or hearest any good , stir vp thy selfe to the imitation therof . but if thou seest any thing vvorthy of reproofe , beware thou doest not the same . and if at any time thou hast done it , labour quickely to amend it . as thine eye obserueth others , so art thou also noted againe by others . o , how sweet and comfortable a thing it is , to see the seruants of christ feruent and deuout , endued with vertuous and decent manners ! and on the contrary , how pitifull and grieuous a thing it is , to see them that liue in a dissolute and disordered sort , not applying themselues to that , for which they were called ! o , how great domage and great danger it is , to neglect the good purposes of their vocation , and to busie themselues in that which appertaineth not vnto them , nor is committed to their care ! 6 bee mindefull of the purpose thou hast made , and haue alwayes before the eyes of thy soule , the picture of thy sauiour crucified . thou hast good cause to be ashamed , looking vpon the life of christ , seeing thou hast so slackly endeauoured to conforme thy selfe vnto him , though thou hast walked a long time in the way of the seruice of god. a religious person that exerciseth himselfe seriously and deuoutly in the most holy life and passion of our lord , shall there abundantly finde whatsoeuer is necessary and profitable for him ; neither shall hee need to seeke any thing elsewhere , but only in iesus . o , if iesus crucified would come into our hearts , how quickely and fully should we be instructed in all truth ! gal. 2. & 6. 7 a feruent religious person taketh and beareth all vvell that is commanded him : but he that is negligent and cold , hath tribulation vpon tribulation , and on all sides is afflicted : for he is void of inward consolation , and is forbidden to seeke externall comforts . a religious person that liueth not according to discipline , is in great danger of the ruine of his soule . he that seeketh liberty and ease , shall euer liue in disquiet : for one thing or other will alwaies displease him . 8 how doe so many other religious persons , vvho liue vnder the strict rule of monasticall discipline ? they seldome goe abroad , they liue retiredly , they feede meanely , they are cloathed coursely , they labour much , speake little , watch long , rise early , spend much time in prayer , reade often , and keep themselues in all kinde of discipline . consider the carthusians , cistercians , and the religious men and women of diuers orders , how they rise euery night to sing praises vnto god. and how vnseemely then it is for thee to be slouthfull in so holy a worke , when as so great multitudes of religious persons doe beginne to glorifie god. 9 o , that we had nothing else to doe , but alwaies with our mouth , and whole heart to praise our lord god! o , that thou mightest neuer haue need to eate , nor drinke , nor sleepe , but mightest alwaies praise god , and onely imploy thy selfe in the exercises of spirit : thou shouldest then be much more happy , then now thou art , when for so many necessities , thou art constrained to serue thy body . would god these necessities were not at all , but only the spirituall refections of the soule , which ( alas ) we taste of too seldome . 10 when a man commeth to that estate , that he seeketh no comfort of any creature , then doth he begin to take perfect contentment and delight in god. then shall he be contented with whatsoeuer doth befall him in this world . then shall he neither reioyce in great matters , nor be sorrowfull for small , but with great integritie and confidence commit himselfe to god ; who shall be vnto him al in all : to whom nothing doth perish , nor die , but all things do liue vnto him , and serue him at a becke without delay . rom. 11. 11 remember alwaies the end , and hovv that time lost neuer returnes . eccles . 7. without care and diligence thou shalt neuer get vertues . if thou beginnest to wax cold , it will be euill with thee : but if thou giue thy selfe to feruour of spirit ; thou shalt find much peace , and feele lesse labour , through the assistance of gods grace , and loue of vertue . apocal . 3. the feruent and diligent man is ready , and prepared for all things . it is harder to resist vices and passions , then to toile in bodily labours . eccls. 19. he that auoideth not small faults , by little and little falleth into greater . thou wilt alwayes reioyce in the euening , if thou spend the day profitably . be watchfull ouer thy selfe , stirre vp thy selfe , warme thy selfe , and whatsoeuer becomes of others , neglect not thy selfe . the greater violence thou vsest against thy selfe , the more thou shalt profite . the end of the first booke . of the following of christ . the second booke . chap. i. of spirituall conuersation . the kingdom of god is within you , saith our lord. luk. 7. turne thee with thy whole heart vnto our lord , and forsake this miserable world , and thy soule shall finde rest . ioel. 2. learne to despise exteriour things , and to giue thy self to the interiour , & thou shalt perceiue the kingdome of god to come into thee . ro. 19. for the kingdome of god is peace , and joy in the holy ghost , which is not giuen to the wicked . christ will come vnto thee , and shew thee his diuine comfort , if thou prepare for him a worthy mansion within thee . psal . 44. al his glory and beauty is within , and there he pleaseth himselfe . the inward man he often visits , and hath with him sweet discourses , pleasant comfort , much peace , wonderfull familiarity . 2 o faithfull soule , make ready thy hart for this bridegrome , that he may vouchsafe to come vnto thee ; and dwell within thee . for he saith : if any loue mee , hee will keepe my word , and we will come vnto him , and will make our aboad with him . ioh. 14. giue therefore vnto christ a place in thy heart , and deny entrance to all others . when thou hast christ , thou art rich , and he will suffice thee . hee will be thy faithfull and prouident helper in all things , so as thou shalt not need to trust in men . for men are soone changed , and quickly decay ; but christ remaineth for euer , and standeth firmely vnto the end . ioh. 12. 3 there is little trust to be put in a fraile and mortall man , though hee be profitable and deare vnto thee : neither oughtest thou much to bee grieued , if sometimes hee crosse and contradict thee . hier. 17. they that to day take thy part , to morrow may be against thee ; and so on the contrary , they often turne like vnto the winde . put all thy trust in god , and feare and loue him : 1. pet. 5. he wil answere for thee , and do in al things what is best . heb. 13. thou hast not heere a dwelling citie : and wheresoeuer thou bee , thou art a stranger and pilgrime : neither shalt thou euer haue rest , vnlesse thou be perfectly vnited vnto christ . 4 why doest thou linger and make delayes heere , since this is not the place of thy rest ? phil. 3. in heauen ought to be thy dwelling , and al earthly things are to be regarded , as it were , in the way . sap. 5. al things passe away , and thou together with them . beware thou cleaue not vnto them , lest thou be enthralled ; and so doest perish . let thy thought be on the highest , and thy prayer directed vnto christ without ceasing . if thou canst not contemplate high and heauenly things , rest thy selfe in the passion of ch●●●● , and dwell willingly in the wounds of his sacred body . for if thou flie deuoutly vnto his holy wounds , and to th● 〈◊〉 markes of his passion , thou ●hal● feele great comfort in tribulation ▪ neither wilt thou much care for being despised of men , and wilt easily be●re the words of slanderous tongues . 5 christ was also in the world despised , and in great necessity : forsaken by his acquaintance & friends in the middest of slanders . matth. 1.12.5.26 . & ioh. 15. christ would suffer , and be contemned ; and darest thou complaine ? christ had aduersaries and backbiters ; and wilt thou haue all men thy friends and benefactors ? for what shall thy patience be crowned , if no aduersitie happen vnto thee ? 2. tim. 21. if thou wilt suffer no aduersity , how wilt thou be the friend of christ ? suffer vvith christ , and for christ , if thou desire to raigne with chr●●● ▪ 6 if thou 〈…〉 perfectly entered into the heart of iesus , and tasted a little of his burning loue : then wouldest thou not weigh thy owne commodity or discommodity ▪ but wouldest rather reioyce at slanders , when they should chance to the cast vpon 〈…〉 for the loue of iesus maketh a man to despise himselfe . a louer of iesus , and of truth , and a true spirituall person , and free from inordinat affections , can freely turne himselfe vnto god , and lift himselfe aboue himselfe in spirit , and with great joy of his soule rest in god. 7 he that judgeth of all things as they are , and not as they are said , and esteemed to bee , is truely wise , and taught rather by god then men . esa . 54. he that can liue spiritually , and make small reckoning of outward things : neither requireth places , nor attendeth times for performing of deuout exercises . a spirituall man quickly recollecteth himself : because he neuer yeeldeth ouer himself wholy to outward things . he is not hindred by outward labour or busines , which may be necessary for the time : but as things fall out , so he frameth himselfe vnto them . hee that hath well ordered and disposed all things within , careth little for the vaine inuentions and peruerse inclinations of men . so much is a man hindred and distracted , how much he draweth matters vnto himselfe . 8 if all went well with thee , and thou haddest thy heart well purged , all things would fall out to thy good and profit . but many things displease and often trouble thee , because thou art not yet perfectly dead vnto thy selfe , nor free from the affection of earthly things . rom. 8. & 1. cor. 4. nothing so defileth and intangleth the heart of man , as the impure loue to creatures . if thou refuse outward comfort ; thou wilt be able to contemplate the things of heauen , and often receiue internall joy . chap. ii. of humble submission . respect not much who is with thee , or who is against thee . endeauour , and take care , that god may be for thee in euery thing thou doest . psal . 27. haue a good conscience , and god will defend thee . for whom god will helpe , no malice of man can hurt . if thou canst hold thy peace and suffer , without doubt thou shalt see that our lord wil help thee . he knoweth the time , and manner how to deliuer thee , and therefore thou oughtest to resigne thy selfe vnto him . it belongs to god to help , and to deliuer from all shame . oftentimes it is very profitable , for the better keeping of humilitie , that others know , & reprehend our faults . 2 when a man humbleth himselfe for his faults , then he easily pacifieth others , and quickly satisfieth those that are offended with him . god protecteth and deliuereth the humble : he loueth and comforteth the humble : vnto the humble man he inclineth himselfe : vnto the humble he giueth great grace , and after his humiliation , hee raiseth him vnto glorie . vnto the humble hee reuealeth his secrets , and sweetely draweth and inuiteth him vnto himselfe . matth. 12. the humble , when hee hath receiued confusion , is in peace , for that hee resteth in god , and relieth not on the world . doe not thinke that thou hast profited any thing , vnlesse thou esteeme thy selfe inferiour to all . chap. iii. of a good and peaceable man. first keepe thy selfe in peace , and then maist thou pacifie others . a peaceable man doth more good , then he that is well learned . a passionate man turneth good into euill , and easily beleeueth the worst . a good peaceable man turneth all things into good . he that is well in peace , is not suspitious of any . 1. cor. 15. but hee that is discontented , and troubled , is tossed with diuers suspitions : he is neither quiet himselfe , nor suffereth others to be quiet . he often speaketh that which he ought not to speake ; and omitteth that which were more expedient for him to doe . hee considereth what others are bound to doe : and neglecteth that which he is bound to himselfe . ma. 7. first therefore haue a carefull zeale ouer thy selfe , and then thou mayest justly shew thy selfe zealous of thy neighbours good . act. 1. 2 thou knowest well how to excuse and colour thine owne deeds , and thou wilt not receiue the excuses of others . it were more meet that thou diddest accuse thy selfe , and excusedst thy brother . gal. 6. if thou wilt be borne withal , beare also with another . 1. cor. 13. behold how far off thou art as yet from true charitie and humility , which knoweth not how to be angry with any , or to bee moued with indignation , but only against himselfe . it is no great matter to conuerse with the good , and those that are of a gentle disposition , for that is naturally pleasing to all , and euery one willingly enioyeth peace , and loueth those best that agree with him . but to bee able to liue peaceably with the vnquiet and peruerse mindes , or with the disorderly , or such as contradict vs , is a great grace , and very commendable . 3 some there are , that keep themselues in peace , and are in peace also with others . and there are some , that neither are in peace themselues , nor suffer others to be in peace : they are troublesome to others , but alwayes more troublesome to themselues . and others there are that keep themselues in peace , and labour to bring others vnto peace . our whole peace in this miserable life , cōsisteth rather in humble suffering , then in not feeling aduersities . he that can best tell how to suffer , will best keep himselfe in peace . he is a conquerour of himselfe , a lord of the world , friend of christ , and heire of heauen . chap. iv. of a pure minde and vpright intention . with two wings man is lifted vp from earthly vanities , that is , with simplicity & purity . simplicity ought to be in our intention . purity in our affection . simplicity fixeth the eyes of the soule in god. purity apprehendeth and tasteth his sweetnes . no good action will hinder thee , if thou be inwardly free from inordinate affection . if thou intend and seeke nothing else but the will of god , and the profite of thy neighbour , thou shalt enioy eternall libertie . if thy heart were sincere and vpright , then euery creature would be vnto thee a looking-glasse of life , and a booke of holy doctrine . there is no creature so little and abiect , that representeth not the goodnes of god. 2 if in thine owne heart thou wert good and pure , then thou wouldest be able to see and vnderstand all things without any impediment . rom. 1. prou. 3. a pure heart penetrateth heauen , and pierceth the depth of hell . psal . 118. such as euery one is inwardly : so hee iudgeth outwardly . if there bee ioy in the world , surely a man of a pure heart possesseth it . and if there bee any where tribulation and affliction , an euill conscience feeles it . as iron put into the fire leeseth his rust , and becommeth bright like fire : so he that wholly turning himselfe vnto god , becommeth feruent , and is changed into a new man. 3 when one beginneth to wax cold : then he is afraid of a small labour , and willingly receaueth externall comfort . but when he once beginneth to ouercome himselfe perfectly , and to walke manfully in the way of god : then hee esteemeth those things to be light , which before seemed grieuous vnto him . chap. v. of the consideration of ones selfe . we cānot trust much to our selues , for that grace oftentimes and vnderstanding is wanting . there is but little light in vs , and that which wee haue , we quickly lose by our negligence . and oftentimes wee doe not perceiue our owne inward blindnes . we often do euil , & excuse it worse . matth. 7. we are sometimes moued with passion , and we thinke it to be zeale . we reprehend small things in others , and passe ouer greater matters in our selues . we quickly feele , and vveigh vvhat vvee suffer at the hands of others ; but wee minde not what others suffer from vs. hee that doth well and deepely consider his owne workes , will finde little cause to judge hardly of another . 2 a spirituall man preferreth the care of himself , before all other cares . mat. 16. and he that diligently attendeth vnto himselfe , doth seldome speak much of others . thou wilt neuer be recollected & deuout , vnlesse thou passe ouer other mens matters with silence , and looke especially to thy selfe . if thou attend wholly vnto god and thy selfe , thou wilt be little mooued with whatsoeuer thou seest abroad . 1. cor. 4. where art thou , when thou art not with thy selfe ? galat. 1. and when thou hast runne ouer all , what hast thou profited , if thou doest neglect thy selfe ? if thou desirest peace of mind & true vnion , thou must esteeme little of all earthly things , and look only to thy selfe . 3 thou shalt therfore profit much , if thou keepe thy selfe free from all temporall cares . thou shalt hinder thy selfe greatly , if thou esteeme any thing of this vvorld . let nothing be great vnto thee , nothing high , nothing gratefull , nothing acceptable , but only god himselfe purely , or that which is for god. esteeme all comfort vaine which thou receiuest from any creature . eccles . 1. a soule that loueth god , despiseth all things that be inferiour vnto god. god alone is euerlasting , and of infinite greatnes , filling all creatures : the comfort of the soule , and the true ioy of the heart . chap. vi. of the confort of a good conscience . the glory of a good man , is the testimony of a good conscience . 2. cor. 1. haue a good conscience , and thou shalt euer haue ioy . a good conscience is able to beare much , and is cheerefull in aduersities . an euill conscience is alwayes fearefull and vnquiet . thou shalt rest sweetly , if thy heart doth not reprehend thee . wisd . 17. do thou neuer reioyce , but when thou hast done well . sinners haue neuer true mirth , nor feele inward peace : because there is no peace to the impious , saith our lord. and if they should say : wee are in peace , no euill shall fall vpon vs , and who shall dare to hurt vs ? luk. 12. esay . 27. beleeue them not : for vpon a sudden will arise the wrath of god , and their deeds shall be turned into nothing , and their conceits shall perish . 2 to glory in tribulation is no hard thing for him that loueth . rom. 8. for to glory so , is to glory in the crosse of our lord. that glory is short , which is giuen and receiued from men . galath . 6. sorrow alwaies accompanieth the glory of the world . the glory of the good is in their cōsciences , & not in the tongues of men . 2. cor. 2. the gladnes of the just is of god , and in god : and their joy is of the truth . hee that desireth true & euerlasting glory , careth not for that which passeth away vvith time . and he that seeketh temporall glory , or contemneth it not from his heart , sheweth himselfe but little to esteeme of the glory of heauen . he enioyeth great tranquillitie & peace of minde , that careth neither for the praises , nor dispraises of men . 3 hee will easily be content and pacified , whose cōscience is pure . he is not the more holy , though thou commend him : nor the more , abiect though thou dispraise him . what thou art , that thou art : neither canst thou be truly said to be greater , then what thou art in the sight of god. if thou consider what thou art within thee , thou wilt not care what men say of thee . man seeth in the face , but god looketh into the heart . 1. king. 16. man considereth the deeds , but god weigheth the intentions . to do alwayes well , and to esteeme little of himselfe , is a token of an humble minde . to refuse to be comforted by any creature , is a signe of great purity , and inward confidence . 4 hee that seeketh no outward witnes for himselfe , doth shew that he hath wholly committed himselfe vnto god. for not he that commendeth himselfe , the same is approued ( saith s. paul ) but whom god commendeth . 2. cor. 10. to walk inwardly with god , and not to be possessed with any outward affection , is the state of an inward & spirituall man. chap. vii . of the loue of iesvs aboue all things . blessed is hee that vnderstandeth what it is to loue iesus : and to despise himselfe for iesus . psal . 116. thou oughtest to leaue thy beloued , for thy beloued ; for that iesus will be beloued alone aboue all things . deut. 6. the loue of things created is deceitfull and vnconstant : the loue of iesus is faithfull and constant . mat. 22. he that cleaueth vnto creatures , shall fall with that which is subiect to fall . he that imbraceth iesus shall stand firmely for euer . loue him , and keepe him for thy friend , who when all goe away , will not forsake thee , nor suffer thee to perish in the end . thou must once bee left of men , whether thou vvilt or no. 2 liue and die with iesus ; and commit thy selfe vnto his trust , who when all faile , can alone helpe thee . thy beloued is of that nature , that he will none of that which appertaineth to others : but vvill haue thy heart alone , and sit like a king in his owne throne . if thou couldest purge thy selfe perfectly of all creatures , iesus vvould vvillingly dwell vvith thee . whatsoeuer thou puttest in men , out of iesus , is all no better then lost . trust not , nor rely vpon a reedefull of vvinde : for that all flesh is as hay , and all the glory therof shall wither away as the flower of the field . esay 4. 3 thou shalt quickely be deceiued , if thou looke onely to the outvvard shew of men . and if in them thou seekest thy comfort and profit : thou shalt often feele losse . if thou seekest iesus in all things , thou shalt surely finde iesus . but if thou seekest thy selfe , thou shalt also finde thy selfe , but to thy owne harme . for man doth more hurt himselfe , if hee seeke not iesus , then the vvhole vvorld , and all his aduersaries could annoy him . chap. viii . of familiar conuersation with iesvs . when iesus is present , all is well , and nothing seemeth difficult : but when iesus is absent , euery thing is hard . when iesus speaketh not inwardly vnto vs , our comfort is nothing worth : but if iesus speake but one word , we feele much consolation . did not mary magdalen presently rise frō the place where she wept , when martha said vnto her : thy master is here , and calleth thee . ioh. 11. happy is the houre whē iesus calleth from teares to spiritual ioy . how dry and hard art thou without iesus ? how foolish & vaine , if thou desire any thing out of iesus ? is not this a greater losse , then if thou shouldest lose the whole world ? matth. 16. 2 what can the world profit thee without iesus ? to be without iesus is a grieuous hell ; and to be with iesus is a sweet paradise . if iesus be with thee , no enemy can hurt thee . rom. 8. he that findeth iesus , findeth a good treasure : yea a good aboue al goods . mat. 13. and he that leeseth iesus , leeseth too much , & more then the whole world . hee is most poore that liueth without iesus : & he most rich that is well with iesus . luk. 12. 3 it is a great skill to know how to conuerse with iesus , and a great wisdome to know how to keepe iesus . prou. 8. be humble & peaceable , and iesus will be with thee . be deuout and quiet , and iesus will stay with thee . thou mayest driue away iesus & lose his grace , if thou giuest thy selfe to outward things . and if thou shouldest driue him from thee , and leese him , vnto whom wilt thou fly , and what friend wilt thou then seeke ? without a friend thou canst not well liue : and if iesus be not aboue al a friend vnto thee ; thou shalt be too too sorrowfull and desolate . thou doest therefore foolishly , if thou doest trust or reioyce in any other . it is better for thee to haue all the vvorld against thee , then iesus offended with thee . gal. 6. amongst al things therefore that be deare vnto thee , let iesus alone be thy chiefest beloued . 4 loue all for iesus , but iesus for himselfe , iesus christ alone is especially to bee beloued ; who alone is found to be good , and faithful aboue all friends . for him , and in him , let as well friends as foes be deare vnto thee : mat. 5. and all these are to bee prayed for , that all may know & loue him . luk. 6. neuer desire to be singularly commended or beloued , for that appertaineth onely vnto god , who hath none like vnto himselfe . neither do thou desire that the hart of any should be set on thee ; nor do thou set thy heart on the loue of any : but let iesus be in thee , and in euery vertuous and good man. 5 bee pure and free within , and intangle not thy hart with any creature . thou oughtest to be , as it were , naked , and carry a pure heart to god , if thou wilt consider ; and proue , and see how sweete our lord is . and truely vnlesse thou be preuented , and drawne by his grace , thou shalt neuer attaine to that happines , to forsake and cast away all , that 〈…〉 mayest bee vnited to him 〈◊〉 . for when the grace of god commeth vnto a man , then hee is strong , and nothing is hard vnto him . and vvhen it goeth away , hee is poore and weake , and as it vvere , left vnto the vvill of whomsoeuer will afflict him . in this thou oughtest not to bee deiected , nor despaire , but to resigne thy selfe with all indifferency vnto the will of god , and to beare all things that befall thee for the glory of christ : for after winter followeth summer : after night commeth day , and after a tempest , faire weather . chap. ix . of the want of all comfort . it is no great matter to despise humane comfort , when wee haue diuine . it is much , and very much , to be able to want both humane & diuine comfort : and for the honor and glory of god , to be willing to endure desolation of hart ; and to seeke himselfe in nothing , nor to regard his owne merit . what great matter is it , if thou be cheerefull and deuout at the cōming of heauenly grace ? this houre is wished for of all men . he rideth easily whom the grace of god carieth . and what maruell if he feele not his burden , who is borne vp by the almighty , and led by the greatest guide ? 2 we are alwaies willing to haue something for our comfort ; and a man doth hardly put off , and forsake himselfe . the holy martyr s. laurence ouercame the world with his prelate : because he despised whatsoeuer seemed delightsome in the world : and for the loue of christ he patiently suffered the high priest of god , s. syxtus , to be takē from him , whom he most loued . he ouercame therfore the loue of man , by the loue of the creator ; and he rather chose the diuine pleasure , then humane cōfort . see thou also learne to forsake some necessary thing , and a beloued friend for the loue of god. bee not grieued when thou art forsaken by a friend , knowing that we al at length must be separated one from another . 3 a man must fight long , & with a constant minde , before hee get the victory , & be able to place his whole heart in god. when a man confideth in himselfe , he easily slideth vnto humane comforts . but a true louer of christ , & a diligent follower of vertue , giueth not himselfe to such solace , nor seeketh sensible sweetnes : but rather forcible exercises , and to sustaine hard labours for christ . 4 when therefore spiritual comfort is giuen thee from god , receiue it thankfully : but know that it is the gift of god , not any desert of thine . be not puffed vp , ioy not too much , neither do thou presume vainely : but be rather the more humble for that grace , and more wary and fearefull in all thy actions : for that houre wil passe away , and temptation will succeed . when consolation is taken frō thee , despaire not presently ; but with humility & patience attend the heauenly visitation : for god is able againe to giue thee greater consolation . this is not new nor strange vnto them , that haue experience in the way of god : for in the great saints and ancient prophets , there was oftentimes such kinde of alteration . 5 for which cause , one when he had grace , said : i said in my plentie , i will not be moued euerlastingly . psalm . 29. but vvhen this vvas gone from him , hee addeth vvhat he found in himselfe , saying : thou turnedst thy face from mee , and i became troubled . ibid. yet doth hee not despaire in the middest of these changes , but more earnestly prayeth vnto our lord , and saith : vnto thee ( o lord ) i will cry , and i will pray vnto my god. ibid. lastly , he receiueth the fruite of his prayer , and witnesseth that hee was heard , saying : our lord hath heard mee , and taken pitie on mee : our lord is become my helper . ibid. but wherein ? thou hast turned ( saith he ) my sorrow into joy , and thou hast compassed me about with gladnes . ibid. if great saints haue beene so dealt withall , we that are poore and weake ought not to despaire , if we be somtimes feruent , and sometimes cold : for the spirit commeth and goeth , according to the good pleasure of his will. ioh. 3. for which cause blessed iob saith , thou visitest him early in the morning , and suddenly thou prouest him . iob 7. 6 whereupon therefore can i hope , or wherin ought i to trust , but in the great mercy of god alone , and in the only hope of heauenly grace ? for whether i enioy the presence of good men , or deuout brethren , or faithfull friends , or holy bookes , or learned treatises , or sweet songs and hymnes : all these helpe little , & haue little sauour , when grace forsaketh mee , and i remaine left in my owne pouerty . at such a time there is no better remedy then patience , and the resigning of my selfe vnto the will of god. luk. 9. 7 i neuer found any so religious and deuout , that hath not had sometimes a withdrawing of grace , or felt not a decrease of feruour . there was neuer saint so highly wrapt , and illuminated , who first or last was not tempted . for he is not worthy of the high contemplation of god , who hath not bin exercised with some tribulation for god sake . for temptation going before , is wont to bee a signe of ensuing comfort . and vnto those that are proued by temptations , heauenly comfort is promised . he that shal ouercome , saith he , i wil giue him to eate of the wood of life . apocal. 21. 8 but diuine comfort is giuen , that a man may be stronger to beare aduersities . there followeth also temptatiō , lest we should wax proud of that good . the diuel sleepeth not , neither is our flesh as yet dead : 1. pet. 5. therefore cease not to prepare thy selfe to the battaile : for on thy right hand , and on thy left , are enemies that neuer rest . chap. x. of thankefulnesse for the grace of god. why seekest thou rest , since thou art borne to labour ? iob ▪ 3. dispose thy selfe to patience , rather then to comforts : and to the bearing of the crosse , rather then to gladnes . what secular person is there , that would not willingly receiue spirituall joy and comfort , if hee could alwayes haue it ? luk. 14. spirituall comforts exceed all the delights of the world , & all the pleasures of the flesh . all worldly delights are either vaine , or vncleane : but spirituall delights are onely pleasant and honest , produced by vertues , and infused by god into pure hearts . but no man can alwayes enioy these diuine comforts , according to his desire : for the time of temptation is not long away . 2 false freedome of minde , and great trust of our selues , is very contrary to heauēly visitation . god doth well in giuing grace : but man doth euill in not returning it againe wholy vnto god , with thankesgiuing . and therefore the gifts of grace cannot flow in vs , because wee are vngratefull to the giuer : and returne them not wholly to the head-fountaine . eccles . 1. for grace is euer due to him that is thankefull : and from the proud shall be taken that which is wont to be giuen to the humble . 3 i desire not that consolation that taketh from me compunction : nor that contemplation which breedeth a haughtie minde . for all that is high , is not holy : nor all that is sweet , good : nor euery desire , pure : nor euery thing that is deare vnto vs , is gratefull to god. i do willingly accept of that grace , whereby i may euer become more humble and fearfull , and be made more ready & able to forsake my selfe . he that is taught by the gift of grace , & by the scourge of the withdrawing thereof ; wil not dare to attribute any good to himselfe ; but will rather acknowledge himselfe poore and naked . giue vnto god that which is gods ; mat. 22. and ascribe vnto thy selfe that which is thine owne : that is , giue thankes vnto god for his grace , and acknowledge that nothing is to be attributed to thee , but only sinne , and the punishment due thereunto . 4 content thy selfe , and desire alwaies the meanest & lowest things , and the highest shall be giuen thee : for the highest stand not without the lowest . the highest saints before god , are the least in their own iudgments . luk. 14. and how much the more glorious , so much the humbler within themselues . those that are ful of truth , and heauenly glory , are not desirous of the vaine-glory of this world . those that are firmely setled and grounded in god , can no way be proud . and they that ascribe all vnto god , what good soeuer they haue receiued , seeke not glory one of another : ioh. 5. but would haue that glory which is from god alone : and desire aboue all things to praise god in himselfe , and in all the saints , and alwaies tend vnto the same . 5 bee therefore gratefull for the least gift , and thou shalt bee made worthy to receiue greater . let the least bee vnto thee also as the greatest : and the most contemptible as an especiall gift . if thou consider the worth of the giuer , no gift wil seeme little , or of meane esteeme . for it is not little that is giuen by the soueraigne maiesty of god. yea if hee should giue punishment and stripes , it ought to be gratefull , for that hee doth it alwayes for our saluation , whatsoeuer he permitteth to happen vnto vs. he that desireth to keep the grace of god , let him be thankefull for the grace giuen , and patient for the taking away thereof . let him pray that it may returne . let him be wary and humble , lest he leese it . chap. xi . how few the louers of the crosse of christ are . iesus hath now many louers of his heauenly kingdome , but few bearers of his crosse . he hath many desirous of comfort , but few of tribulation . he findeth many companions of his table , but few of his abstinence . al desire to rejoyce with him , few will suffer any thing for him , or with him . many follow iesus vnto the breaking of bread ; but few to the drinking of the chalice of his passion . many reuerence his miracles , few follow the ignominy of his crosse . luk. 9.22 . many loue iesus , as long as aduersities happen not . many praise and blesse him , as long as they receiue any comfort from him . but if iesus hide himselfe , and leaue them but a while , they fal either into complaint , or into too much deiection of minde . 2 but they that loue iesus , for iesus , and not for some comfort of their own , blesse him in al tribulation and anguish of hart , as wel as in the greatest comfort . and although he should neuer giue them comfort , they notwithstanding would euer praise him , and alwayes giue him thankes . 3 o how powerfull is the pure loue of iesus , which is mixed with no selfe-loue nor proper interest ! phil. 2. are they not all to be called hirelings that euer seeke comforts ? doe they not shew themselues to be rather louers of themselues , then of christ , that alwaies think of their cōmoditie and gaine ? where may one be found that will serue god , without looking for reward ? 4 it is hard to finde any one so spirituall , that is free from the loue of all earthly things . for where is any that is indeed poore in spirit , and free from all affection of creatures ? far hence , and from the end of the world is his price . prou. 31. if a man should giue all his wealth , yet is it nothing . and if he should doe great penance , yet is it little . and if hee should attaine to all knowledge , hee is yet far off . and if hee should haue great vertue , and very feruent deuotion , yet there is much wanting : to wit , one thing which is most necessary for him . what is that ? that leauing all , he forsake himselfe and goe perfectly from himselfe , and retaine nothing of selfe-loue . matth. 16. and vvhen hee hath done all that hee knoweth to bee done , let him thinke that hee hath done nothing . 3 let him not weigh that much , which might be much esteemed , but according to truth , let him affirme himselfe to bee an vnprofitable seruant , as our sauiour hath said : when you shall haue done all things that are commanded you , say : wee are vnprofitable seruants . luk. 17. then may he be truely poore in spirit , and naked , and say with the prophet : i am alone and poore : yet no man more powerfull , no man more free then he that can leaue himselfe and all things , and put himselfe in the meanest and lowest place . psal . 24. chap. xii . of the high way of the holy crosse . vnto many seemeth hard this speech : deny thy selfe , take vp thy crosse , and follow iesus , mat. 16. but it will be much harder to heare that last word : get ye away from me ; ye cursed , into euerlasting fire . for they that now willingly heare and follow the word of the crosse , shall not then feare to heare the sentence of euerlasting damnation . this signe of the crosse shall be in heauen , when our lord shall come to judgement . then all the seruants of the crosse , who in their life time conformed themselues vnto christ crucified , shal draw neere vnto our lord with great confidence . 2 why therefore fearest thou to take vp the crosse , which leadeth thee to a kingdome ? in the crosse is health , in the crosse is life , in the crosse is protection against our enemies , in the crosse is infusion of heauenly sweetnesse , in the crosse is strength of mind , in the crosse is joy of spirit , in the crosse is the height of vertue , in the crosse is the perfection of sanctity . there is no health of the soule , nor hope of euerlasting life but in the crosse . take vp therefore thy crosse and follow iesus , and thou shalt goe into life euerlasting . hee is gone before , bearing his crosse , luc. 14. and is dead for thee on the crosse ; ioh. 19. that thou mayest also beare thy crosse , and desire to die on the crosse , with him . for if thou diest with him , thou shalt also liue with him . and if thou bee his companion in paine , thou shalt bee partaker with him also in glory . 2. cor. 1. 3 behold in the crosse all doth consist , and all lyeth in ending our life vpon it : for there is no other way vnto life , and vnto true inward peace , but the vvay of the holy crosse , and of daily mortification . goe where thou wilt , seeke whatsoeuer thou wilt : thou shalt not finde a higher way aboue , nor a safer way belovv , then the vvay of the holy crosse . dispose and order all things according to thy will & judgement : yet thou shalt euer finde , that of necessity thou must suffer somwhat , either willingly or against thy will , so as thou shalt neuer fully auoid the crosse . for either thou shalt feele paine in thy body , or in thy soule thou shalt suffer tribulation of spirit . 4 sometimes thou shalt be forsaken of god , sometimes thou shalt be troubled by thy neighbors , & which is more , oftentimes thou shalt bee irksome to thy selfe : neither canst thou be deliuered or eased by any remedie or comfort : but so long as pleaseth god , thou oughtest to beare it . for god wil haue thee learn to suffer tribulation without comfort ; and that thou submit thy selfe wholly to him , and become more humble by tribulation . no man hath so liuely a feeling of the passion of christ , as hee who hath chanced to suffer the like . the crosse therefore is alwaies ready , and euery where attendeth thee . thou canst not escape it , whither soeuer thou flyest : for wheresoeuer thou goest , thou cariest thy selfe with thee , & shalt euer find thy selfe both aboue & below , without and within : which way soeuer thou doest turne thee , alwaies thou shalt find the crosse : & euery where of necessity thou must haue patience , if thou wilt haue inward peace , and deserue an euerlasting crowne . 5 if thou beare the crosse willingly , it wil beare thee , and lead thee to thy desired end : to wit , where there shall be an end of suffering , though heere there shall not . if thou beare it vnwillingly , thou makest for thy self a new burden , & encreasest thy load , and yet notwithstanding thou must beare it . if thou cast away one crosse , without doubt thou shalt finde another , and that perhaps a more heauy . 6 thinkest thou to escape that which no man could euer auoid ? which of the saints in the vvorld was vvithout crosses and tribulations ? verily iesus christ our lord was neuer one houre without paine of suffering , so long as hee liued . christ ( saith he ) ought to suffer , and rise againe from death , and so to enter into his glory : and how doest thou seeke any other way , then this high way , which is the way of the holy crosse ? luk. 24. 7 the whole life of christ was a crosse and martyrdome : and doest thou seek rest and joy ? thou art deceiued , thou art deceiued , if thou seekest any other thing , then to suffer tribulations : for this whole mortall life is full of miseries , and inuironed on euery side with crosses . iob. 7. and how much the more one hath profited in spirit ; so much the heauier crosses he oftentimes findeth : for the loue he beareth to god encreaseth the griefe which hee endureth for his banishment . 8 but yet this man ; though so many waies afflicted , is not without the remedy of spirituall consolation , for the great good which he perceiueth to grow vnto him by the bearing of his crosse . for whilest he willingly putteth himselfe vnder it , all the burthen of tribulation is turned into the confidence of diuine comfort . and how much the more the flesh is vvasted by affliction , so much the more is the spirit strengthened by invvard grace . 2. cor. 11. & 12. and sometimes hee is so comforted with the desire of tribulation , and aduersitie , for the loue of conforming himselfe to the crosse of christ , that he would not wish at any time to bee without sorrow and tribulation : because hee beleeueth , that so much the more gratefull hee shall be vnto god , how much the more hee can suffer for him . this is not a worke of humane vertue ; but it is the grace of christ , that can , and doth so much in fraile flesh : that what naturally it alwaies abhorreth and flieth , that , by feruour of spirit , it taketh hould on , and loueth . 9 it is not according to mans inclination to beare the crosse , to loue the crosse , to chastise and subdue the body , to fly honors , to suffer contumelies with a ioyfull hart , to despise himselfe and to wish to be despised , to beare al aduersities , and domages , and to desire no prosperity in this world . if thou considerest thy selfe , thou shalt bee able to performe no such matter of thy selfe . 2. cor. 3. but if thou trustest in our lord , strength shall be giuen thee from heauen , and the world and flesh shall bee made subiect to thy command . neither shalt thou feare thy enemy the diuell , if thou be armed with faith , and signed with the crosse of christ . 10 resolue therfore with thy selfe , like a good and faithfull seruant of christ , to beare manfully the crosse of thy lord , who was crucified for thy loue . prepare thy selfe to beare many aduersities and diuers kinds of troubles in this miserable life : for so it will be with thee , whersoeuer thou be : and so surely thou wilt finde it , whersoeuer thou hide thy selfe . so it must be , and there is no remedy , or means to auoid tribulation & sorow but to beare them . drink of the chalice of our lord willingly , if thou wilt be his friend , & desirest to haue part with him . mat. 20. leaue the desire of comforts to god : let him do therin as shal best please him . io. 28. set thou thy heart vpon the suffering of tribulations , & account them the greatest comforts : for that the passions of this life are not according to future glory , although thou alone couldest suffer them all . rom. 8. 11 when thou shalt come to this estate , that tribulation shall seeme sweet , and pleasant vnto thee for christ : then thou mayest thinke it is well with thee , for thou hast found a paradise vpon earth . galath . 6. as long as it is grieuous vnto thee to suffer , and that thou desirest to flie it ; so long shalt thou be ill at ease : and the tribulation thou fliest will follow thee euery where . 12 if thou setlest thy selfe to that thou oughtest , to wit , to suffer , and to die to thy selfe , it will quickly be better with thee , and thou shalt find peace . although thou shouldest haue beene rapt euen vnto the third heauen with paul , 1. cor. 12. thou art not for this assured , that thou shalt suffer no contradiction . i ( saith iesus ) will shew him how great things he must suffer for my name . act. 9. it resteth therefore , that thou suffer , if thou wilt loue iesus , and perpetually serue him . 13 o , would to god thou wert worthy to suffer somthing for iesus ! how great glory would it be vnto thee , what joy to all the saints of god , how great edification also to thy neighbour ! for al do commend patience , though few desire to suffer . with great reason thou oughtest to be willing to suffer a little for christ ; since many suffer far greater things for the loue of the world . psal . 43. 14 know for certaine that thou oughtest to leade a dying life . and how much the more euery one dyeth to himselfe ; so much the more doth hee begin to liue to god. no man is fit to attaine vnto heauenly things , vnlesse hee submit himselfe to the bearing of aduersities for christ . nothing is more gratefull vnto god , nothing more vvholesome to thee in this vvorld , then to suffer vvillingly for christ . and if it were in thy choice , thou shouldest rather wish to suffer aduersities for christ , then to enjoy the delight of many comforts : because by these meanes thou shouldest be more like vnto christ , and more conformable to all the saints . for our merit , and the perfection of our estate consisteth not in much sweetnesse and comforts : but rather in suffering great afflictions and tribulations . 15 if there had beene any better thing , and more profitable to the health of man then suffering , surely christ would haue shewed it by word and example . but hee plainly exhorted al the disciples that followed him , and all that desire to follow him , to the bearing of the crosse , and saith : if any man wil come after me , let him deny himselfe , & take vp his crosse and follow me . luk. 9. so as when we haue read and searched all , let this be the last conclusion : that by many tribulations we must enter into the kingdome of god. act. 14. the end of the second booke . of the following of christ . the third booke . chap. i. of the inward speech of christ vnto a faithfull soule . i will heare what our lord god will speake in me . psal . 84. blessed is the soule that heareth our lord speaking in her : and receiueth from his mouth the word of comfort . 1. king. 3. blessed are those ears that receiue the sound of the diuine voice , and listen not to the whispering of the world . blessed indeed are those eares that harken not to the voice which soundeth outwardly , but vnto truth which teaceth inwardly . matth. 13. blessed are the eyes that being shut vp to outward things , are attentiue to those things that are internall . blessed are they that enter into the inward things , and endeauour to prepare themselues more and more by daily exercises to the attaining of heauenly secrets . blessed be they that delight to attend to the seruice of god , and cast from them all impediments of this world . 2 consider these things my soule , and shut vp the dores of thy sensuall desires : that thou mayest heare what thy lord god speaketh in thee . psal . 84. thus saith thy beloued : i am thy safety , thy peace , and thy life . keepe thy selfe with me , and thou shalt find peace . forsake all transitory things , and seeke those that be euerlasting . psal . 34. what are temporall things , but deceiuing snares ? and what do all creatures auaile thee , if thou bee forsaken by the creator ? forsake therefore all earthly things , and labour to please thy creator , and bee faithfull vnto him , that thou mayest attaine vnto true happinesse . chap. ii. that truth speaketh inwardly without noyse of words . the servant . speake lord , for thy seruant heareth . i am thy seruant , grant mee vnderstanding , that i may knovv thy testimonies . stirre vp my heart to heare the words of thy mouth . 1. king. 3. psalm . 118. let thy speech descend as the dew into my soule . the children of israel in times past said vnto moyses : speake thou vnto vs , and wee shall heare thee : let not our lord speake vnto vs , lest perhaps wee die . exod. 20. not so lord , not so , i beseech thee . but rather with the prophet samuel , i humbly and earnestly intreate : speak lord , for thy seruant heareth . 1. reg. 3. let not moyses speake vnto mee , nor any of the prophets : but thou rather speake , my lord god , the inspirer and inlightner of all the prophets : for thou alone without them canst perfectly instruct me , but they without thee can profit nothing . 2 they can pronounce words , but they giue not spirit . they speake meruailous well , but if thou hould thy peace , they inflame not the hart . they deliuer the letters , but thou openest the sense . they bring foorth mysteries , but thou disclosest the vnderstanding of sealed things . they declare thy commandements , but thou helpest to fulfill them . they shew the way , but thou giuest strēgth to walke it . they worke only exteriourly , but thou instructest and enlightnest the hearts . they water outwardly , but thou giuest fruitfulnes . they sound foorth words , but thou giuest vnderstanding to the hearing . 3 let not therefore moyses speak vnto me , but thou my lord god , the euerlasting truth ; lest perhaps i shold die , and become without fruit , if i be warned outwardly onely and not inflamed within : lest the word heard and not fulfilled , knowen & not loued , belieued & not obserued , should increase my judgement . speak therfore lord , for thy seruant heareth , for thou hast the words of euerlasting life . 1. king. 3. speak vnto me to the comfort of my soule , & to the amēdmēt of my whole life , & to thy praise & glory , & euerlasting honor . ioh. 6. chap. iii. that the words of god are to be heard with humility , and that many weigh them not . ovr lord . sonne heare my words , words of great comfort , excelling all the knowledge of the philosophers and wise men of this world . my words are spirit and life , not to be weighed by the vnderstanding of man. ioh. 6. they are not to be drawne to vaine liking , but to be heard with silence , and to be receiued with all humility and great affection . ser. and i said : blessed is the man whom thou shalt instruct , o lord , and shalt teach thy law , that thou mayest giue him quietnes from euill daies , and that hee bee not destroyed vpon earth . psal . 93. lord . 2 i ( saith our lord ) haue taught the prophets from the beginning , and cease not continually to speake to euery one : but many are deafe and giue no eare to my speech . heb. 1. the greater number do more willingly listen to the world , then to god : and follow sooner the desires of their flesh , then the will of god. the world promiseth temporall and small things , and is serued with great diligence : i promise most high and eternal things , and the hearts of men are nothing moued with it . who is he that serueth and obeyeth me with equall care , to that , with which the world , and the lords thereof are serued ? blush sidon , saith the sea . esa . 23. and if thou aske the cause , heare vvhereof . for a little prebend a long jorney is vndertaken : for euerlasting life many will scarce once lift a foot from the ground . a thing of small value is sought after greedily : for a peny sometimes there is great contention : for a vaine thing and sleight promise , men doubt not to toile day and night . 3 but alas , for an vnchangeable good , for an inestimable revvard , for the highest honour and glorie without end , they are loath to take the least paines . blush therefore slouthfull and complaining seruant , that they are found more ready to destruction , then thou to life . they reioyce more at vanity , then thou at truth . and yet they are sometimes frustrated of their hope , but my promise deceiueth none , nor sendeth him away empty that trusteth in me . rom. 1. matth. 24. i will giue that which i haue promised . i will fulfill that which i haue said , but to him that remaines faithfull in my loue to the end . apoc. 2. i am the reward of all good , and do try my deuout seruants in forcible proofes . mat. 5.15 . 4 write my words in thy heart , and thinke diligently of them : for they will bee necessary in time of temptation . what thou vnderstandest not whē thou readest , thou shalt know in the day of visitation . i am wont to visite my elect two seuerall wayes , to wit , with temptation , and comfort . and i daily reade two lessons vnto them , one reprehending their vices , another exhorting them to the encrease of vertues . hee that hath my words and despiseth them , hath within him that shal judge him at the last day . a prayer to implore the grace of deuotion . ser. 5 lord my god , thou art all that i can desire . who am i , that dare speake vnto thee ? i am thy poorest seruant , and a most vile worme : much more poore and contemptible then i can or dare expresse . gen. 18. remember lord , that i am nothing , haue nothing , and can doe nothing . thou alone art good , just , and holy ; thou canst doe all things , performest all things , leauing only a sinner void of al good . call to mind thy mercies , and fill my hart with thy grace , who wilt not that thy workes be void . 6 how can i support my selfe in this miserable life ; vnlesse thy mercy and grace comfort me ? turne not thy face from me : delay not thy visitation ; draw not away thy comfort , lest my soule become as earth without water vnto thee . psal . 68. lord teach me to fulfill thy will ; teach me to liue worthily and humbly in thy sight ; for thou art my wisdome , thou doest perfectly know me , and didst know me before the world was made , and before i was borne in the world . psal . 142. chap. iv. that we ought to liue in truth and humility in the sight of god. ovr lord . sonne , walke in my sight in sincerity and truth ; and euer seeke me in plainenesse of heart . he that walketh in my sight in truth ; shal be defended from euill incursions , and truth shall deliuer him from seducers , and from the detractions of the wicked . gen. 17. wisd . 1. if truth shall haue deliuered thee , thou shalt be truely free , and shalt not care for vaine speeches of men . 1. ioh. 8. ser. lord it is true . according as thou sayest , so i beseech thee let it be done with me , and keepe me , and bring mee to a happy end . let thy truth teach me , and let it deliuer me from all euill affection and inordinat loue : and i shall walke with thee in great freedome of heart . lord . 2 i wil teach thee ( saith the truth ) those things that are right and pleasing in my sight . thinke of thy sins with great sorrow & griefe ; and neuer esteem thy selfe any thing for thy good workes . thou art in very deed a sinner , and subiect to many passions . of thy selfe thou alwayes tendest to nothing , and art quickly cast downe and ouercome : quickly troubled , quickly dissolued . thou hast nothing wherin thou canst glory . 2. cor. 4. but many things for which thou oughtest to humble , and despise thy selfe : for thou art much weaker then thou art able to comprehend . 3 and therfore let nothing seeme much vnto thee whatsoeuer thou dost . let nothing seem great , nothing precious , & wonderful , nothing worthy of estimation : nothing high , nothing truly commendable , and to be desired , but that which is euerlasting . let the eternall truth aboue al things please thee . let thy owne great vnworthinesse alwayes displease thee . feare nothing , blame , & flie nothing so much , as thy sins and vices : which ought to displease more then the losse of any thing whatsoeuer . some walke not sincerely in my sight , but led by a certain curiosity & pride , wil know my secrets , and vnderstand the high mysteries of god , neglecting themselues and their own saluation . eccles . 3. and 2. cor. 3. these oftentimes ( for that i resist them ) doe fall into great temptations and sinnes , for their pride and curiosity . 4 feare the judgements of god , dread the wrath of the almighty . but discusse not the workes of the highest . search thine owne iniquities , in how much thou hast offended , and how much good thou hast neglected . some carry their deuotion onely in books , some in pictures , sone in outward signes & figures , some haue me in their mouthes , but little in their harts . there are others that being illuminated in their vnderstanding , and purged in their affection ▪ doe alwaies aspire with an earnest mind to euerlasting happines : esa . 29. and are vnwilling to heare of the things of this world , & to serue the necessities of nature with griefe ; and these perceiue what the spirit of truth speaketh in them . psal . 24 because it teacheth them to despise earthly , and loue heauenly things : to neglect th● world , and day and night to desire heauen . chap. v. of the wonderfull effect of diuine grace . the servant . i praise thee , o heauenly father , father of my lord iesus christ , for that thou hast vouchsafed to remember mee a poore and wretched creature . o father of mercies , and god of all comfort , thankes be vnto thee , who sometimes with thy comfort refreshest mee vnworthy of all comfort . 2. cor. 1. i euer blesse and glorifie thee with thy only begotten son , & the holy ghost for al worlds . o god my lord , the holy louer of my soule , when thou shalt come into my heart , all that is within me will reioyce . thou art my glory , and the exultation of my heart . psal . 3. thou art my hope , and my refuge in the day of my tribulation . psal . 31. 2 but for that i am yet weake in loue , and imperfect in vertue , i haue need to be comforted by thee : visite me therefore often , and instruct mee with thy holy discipline . deliuer me from euill passions , and heale my heart of al inordinate affections : that being cured within , and wel purged , i may be made fit to loue , strong to suffer , and constant to perseuere . 3 loue is a great matter , in very truth a great good : which alone maketh euery thing that is heauy light ; and beareth equally vnequall burdens . mat. 11. for it carrieth a burden without a burden , and maketh euery thing that is bitter sweet , and delightsome . the noble loue of iesus enforceth man to worke great things , and stirreth him vp to desire alwayes the most perfect . loue will be aloft , and not kept downe with any base things . loue will be free from all worldly affection , to the end his inward sight be not obscured , that he be not intangled with the desire of any transitory gaine , or troubled with the want thereof . nothing is sweeter then loue , nothing stronger , nothing higher , nothing more ample , nothing more pleasant , nothing fuller nor better in heauen or in earth : for that loue hath his beginning from god , and cannot rest but in god aboue all creatures . 4 he that loueth , flyeth , runneth , and reioyceth , he is free , and not held in . he giueth all for all , and hath all in al , for that he resteth in one highest aboue all , from which all good floweth and proceedeth . hee respecteth not the gifts , but turneth himselfe aboue all goods vnto the giuer . loue oftentimes knoweth no measure , but inflameth aboue al measure . loue feeleth no burthen , weigheth no paines , desireth aboue it strength , complaineth not of impossibility , for that it thinketh all things lawful and possible . it is therefore able to vndertake all things , and performeth and bringeth many things to effect : whereas he that doth not loue , fainteth and can doe nothing . 5 loue alwaies watcheth , & sleeping , sleepeth not : being wearied , is not tired : straitned , is not pressed : frighted , is not troubled : but like a liuely flame , and burning torch , breaketh vpwards , and passeth through al with great securitie . rom. 8. if any one loueth , hee knoweth what this voice cries . a lowd cry in the ears of god , is the burning loue of the soul , which saith : my god , my loue , thou art wholy mine , and i wholy thine . 6 enlarge mee in loue , that my heart may taste how sweete it is to loue , and to be dissolued , & swimme in thy loue . let me be possessed by loue , mounting aboue my selfe , with excessiue feruour & admiration . let me sing the song of loue , let me follow thee on high my beloued , let my soule faint in thy praises reioycing with loue . let mee loue thee more then my selfe , and not my selfe but for thee , and al in thee , and truly loue thee , as the law of loue commandeth which shineth in thee . 7. loue is swift , sincere , pious , sweet and delightfull : strong , patient , faithful , prudent , suffering , ful of courage , and neuer seeking it selfe . 1. cor. 13. for where one seeketh himself , there he falleth from loue . 1. cor. 10. loue is circumspect , humble , and vpright : not remisse , not mutable , nor attending vnto vaine things ; sober , chast , constant , quiet , and guarded in al the senses . psal . 2. loue is subiect and obedient to superiours , meane and abiect to it selfe , deuout & thankfull vnto god , trusting and hoping alwaies in him , euen then , when god imparteth no sweetnes vnto it : for without sorrow none liueth in loue . 8 he that is not ready to suffer al things , and stand to the will of his beloued , is not worthy to be called a louer . a louer ought to embrace willingly al that is hard , and distastefull for his beloued ; and not to turne away from him , for any contrary accidents . chap. vi. of the proofe of a true louer . ovr lord . sonne , thou art not yet a strong and prudent louer . ser. wherefore , lord ? lord . because thou giuest ouer for a small aduersitie , and too earnestly seekest comfort . a constant louer standeth firmely in temptations , & giueth not credit to the crafty perswasions of the enemy . as i please him in prosperity , so i am not vnpleasant to him in aduersity . phil. 4. 2 a prudent louer considereth not so much the gift of his louer , as the loue of the giuer . he rather esteemeth the good will , then the value , and placeth all gifts vnder his beloued . a noble louer resteth not in the gift , but in mee aboue any gift . all therfore is not left , if sometimes thou hast lesse taste of mee , and my saints then thou wouldest . that good and sweet desire which thou sometimes feelest , is the effect of present grace , and a certaine taste of the heauenly country : whereon thou must not rely too much , for it goeth and commeth . but to fight against euil motions of the minde which may happen vnto thee , and to despise the suggestion of the diuel , is a signe of vertue and great merit . matth. 4. 3 let not therefore strange fancies forced into thee , of any matter whatsoeuer , trouble thee . retaine a firme purpose and vpright intention to god. neither is it an illusion , that sometimes thou art suddenly rapt on high , and presently returnest againe vnto the accustomed vanities of thy hart . for thou dost rather vnwillingly suffer them , then commit them : and as long as they displease thee , and thou striuest against them , it is a merit and no losse . 4 know that thy ancient enemy doth euer striue to hinder thy desire to good ; and to diuert thee from all deuout exercise : to wit , from the worshipping of saints , from the deuout memory of my passion , frō the profitable remembrance of thy sins , from the guard of thine owne heart , and from the firme purpose of profiting in vertue . he thrusteth many euill thoughts into thy minde ; that he may cause a wearisomnes and horror in thee , to draw thee from deuout prayer and reading . humble confession is displeasing vnto him , and if he could , he would cause thee to cease from receiuing the sacrament of my body . trust him not , nor care for him , although hee should often set snars of deceit to intrap thee . charge him with it , when he suggesteth euil and vncleane thoughts vnto thee : say vnto him : auant filthy spirit : blush miserable wretch , thou art filthy that bringest such things into mine eares . away from me wicked deceiuer , thou shalt haue no part in me : but iesus shall be with me as a strong warriour , and thou shalt remaine confounded . mat. 4. & 16. i had rather die and vndergo any torment , then to consent vnto thee . hold thy peace and be silent . i will heare thee no more , though thou shouldest worke me many troubles . my lord is my light and saluation , whom shall i feare ? ps . 26. if whole armies should stand together against me , my hart shal not feare . our lord is my helper , and my redeemer . 5 fight like a good souldiour : and if thou sometimes fall through frailetie , recouer greater forces then before , trusting in my more aboundant grace : and take great heede of vaine pleasing of thy selfe , and pride . psal . 26. & 1. tim. 6. this brings many into error , and makes them sometimes fal into almost incurable blindnes . let the fall of the proud , foolishly presuming of themselues , serue thee for a warning , and a perpetuall humiliation . chap. vii . that grace is to be hid vnder the veile of humilitie . ovr lord . sonne , it is more profitable and safe for thee to hide the grace of deuotion , not to extoll thy selfe , nor to speake much , nor to esteeme much thereof : but rather to despise thy selfe , and feare it , as giuen to one vnworthy thereof . this affection is not to bee cleaued vnto , which may be quickly changed into the contrary . thinke when thou art in grace , how miserable and needy thou art wont to be without it ? neither doth therein only consist the profit of spirituall life , when thou hast the grace of comfort ; but when thou humbly , resignedly , and patiently sufferest the withdrawing thereof : so that thou be not then lesse diligent in the exercise of prayer , nor suffer thy selfe to passe ouer the rest of thy accustomed good works : but that thou willingly performe what lieth in thee , according as thou art able and vnderstandest to be fit : not neglecting thy self wholy for the drines , and trouble of minde , which thou feelest . 2 there are many , that when it succeedeth not well with them , presently they become impatient or slouthfull . the way of man is not alwaies in his power , but it belongeth to god , to giue , & to comfort when he will , how much he will , & whom he will , as it shall please him and no more . hier. 10. & rom. 9. some vnaduised persons haue ouerthrowne thēselues , for the greedy desire which they had of the grace of deuotion : attempting more then they were able to performe , not weighing the measure of their weakenesse , but following rather the desire of their hart , then the judgement of reason . and because they presumed on greater matters then was pleasing to god , they quickly lost their grace . they were made needy , and left in a deiected estate that built thēselues nests in heauē ; to the end that being humbled and impouerished , they may learne not to flie with their owne wings , but to liue in hope vnder my fethers . esay 24. they that are yet new , and vnacquainted in the way of our lord , vnlesse they gouerne themselues by the counsel of discreet persons , may easily be deceiued and ouerthrowne . 3 and if they will rather follow their owne judgment , then giue credit to others that are experienced , their end will be dangerous , if they cannot be drawne from their owne conceit . seldome those that are wise in their owne opinion , suffer themselues humbly to be gouerned by others . a little knowledge with humility , and a slender vnderstanding , is better then great treasures of learning with a vaine selfe-liking . psal . 15. & 16. it is better for thee to haue lesse , then much of that wherof thou maist be proud . he doth not discreetly , that wholy giueth himself ouer to mirth , forgetting his former pouerty and the chast fear of god , which feareth to lose the grace which he hath obtained . neither is he vertuously wise , that in time of aduersitie or any tribulation whatsoeuer , yeeldeth to despairing thoughts , and thinketh and imagineth of me lesse confidently then he ought . 4 he that will be ouer secure in time of peace , shall be often found in time of war too deiected & feareful . 1. thess . 5. if thou couldest alwaies continue humble and lowly within thy selfe , and temper & gouerne thy soule wel , thou shouldest not so soon fall into danger & offence . it is good counsell , that when thou conceiuest feruour of spirit , thou shouldest think what will become of thee , when that light shall leaue thee . and when that doth happen , remember the light may returne againe , which for thy instruction and my glory i haue withdrawne for a time . iob 17. 5 such proofe is often more profitable , then if thou shouldest alwaies enioy prosperity according to thy desire . for merits are not to be weighed in a man by the number of visions and comforts which he hath , or by his knowledge in scriptures , or by his being placed in high degree : but in that he is grounded in true humility , and replenished with diuine charity : if he alwaies purely and entirely seeke the honor of god , if he esteem himselfe nothing , and with a sincere heart despise himselfe , and reioyce more to be despised and humbled by others , then to be honored . psal . 83. chap. viii . of a meane conceit of our selues in the sight of god. the servant . shall i speake vnto my lord , sith i am dust and ashes ? if i esteem better of my selfe , behold thou standest against me , and my iniquities beare true witnes , neither can i speake against it . gen. 18. but if i abase and esteeme nothing of my selfe , and cast off all selfe-conceit , and ( as i am ) account my selfe to be dust , thy grace will be fauourable vnto me , and thy light will bee neere vnto my heart : and all estimation how little soeuer , shall bee swallowed vp in the depth of my nothing , & perish euerlastingly . there thou shewest my selfe vnto me , what i am , what i haue bin , and whither i am come : for alas i am nothing , and i knew it not . and if i be left to my selfe , behold i become nothing , and a masse of infirmyty . but if thou suddenly looke vpon me , i am presently made strong , & filled with new joy . and it is a great meruaile , that i am so suddenly lifted vp , and so graciously embraced by thee , that of mine owne waight alwaies sinke downeward . 2 thy loue is cause hereof , freely preuenting me , and releeuing mee in so many necessities , preseruing mee also from grieuous dangers , and ( as i may truly say ) deliuering me from innumerable euils . for surely by euill louing my selfe , i lost my selfe : and by seeking thee alone , and sincerely louing thee , i haue found both my selfe and thee , and for thy loue haue more deepely brought my selfe to nothing . ioh. 12. for that thou , o most sweet iesu , dealest with me aboue all desert , and aboue all that i dare hope and request . 3 blessed be thou my god , for although i be vnworthy of all good , yet the noblenes of thy bounty and thy infinite goodnes , neuer ceaseth to doe good euen to the vngratefull , and to them that bee turned away farre from thee . matth. 5. turne vs vnto thee , o lord , that we may bee gratefull , humble and deuout : for thou art our safety , our power , and our strength . chap. ix . that all things are to be referred vnto god , as vnto the last end . ovr lord . sonne , i ought to bee thy chiefest and last end , if thou desire to bee truly blessed . with this intention thy affection shall be purified , which is oftentimes inclined inordinately to it selfe , and vnto creatures . for if in any thing thou seeke thy selfe , thou presently faintest and driest vp within thy selfe . direct therfore al things chiefely vnto me , for i am hee that haue giuen all . consider euery thing as flowing from the highest good : and therefore all things are to be reduced vnto me , as vnto their first beginning . eccles . 1. 2 out of mee , as out of liuing fountaines , the little and the great , the poore and the rich , doe draw the water of life : and they that willingly and freely serue mee , shall receiue grace for grace . ioh. 4. but hee that will glory out of me , or be delighted in any particular good , shall not bee grounded in true ioy , nor enlarged in his heart , but shall be many waies hindred and straitned . 1. cor. 1. thou oughtest therfore to ascribe no good vnto thy self , nor attribute the praise of vertue vnto any man : but giue all vnto god. without whom man hath nothing . i haue bestowed all , and wil that al be returned to me againe : and with great seuerity i require thanks . 1. cor. 4. 3 this is the truth that putteth to flight vaine-glory . and if heauenly grace , and true charity enter in , there shall be no enuy nor grudging of heart , neither shall there bee any place for selfe-loue . for diuine charity ouercommeth all , and enlargeth all the forces of the soule . if thou vnderstand aright , in mee alone thou wilt reioyce , in mee alone thou wilt hope : for none is good , but god alone , who is to be praised aboue all things , and to be blessed in all . mat. 19. & luk. 18. chap. x. that despising the world , it is sweet to serue god. the servant . now i wil speake againe , lord , and will not be silent . i wil say in the eares of my god , my lord , and my king that is on high : o how great is the multitude of thy sweetnes lord , which thou hast hidden for those that feare thee ! psal . 30. but what art thou to thē that loue thee ? what to them that serue thee with their whole heart ? truly vnspeakable is the sweetnesse of thy contemplation , which thou bestowest on them that loue thee . in this chiefly thou hast shewed me the sweetnes of thy charity , gen. 1. for that when i was not , thou madest me : and when i went astray far off from thee , thou broughtest me backe againe , that i might serue thee : and hast commanded mee to loue thee . psalm . 118. and matth. 15. 2 o fountain of euerlasting loue , what shall i say of thee ? how can i forget thee , that hast vouchsafed to remember me , euen when i whithered away and perished ! thou hast vsed mercy with thy seruant beyond all the expectation of my heart : and hast bestowed thy grace and friendship beyond all merit . what shall i returne vnto thee for this grace ? psal . 115. for it is not granted to euery one to forsake all things , to renounce the world , and to vndertake a life of religion and perfection . is it much that i serue thee , whom all creatures are bound to serue ? it ought not to seeme much vnto mee to serue thee : but this rather seemeth much , and meruailous vnto me , that thou vouchsafest to receiue into thy seruice one so poore and vnworthy , and to joyne him with thy beloued seruants . iudg. 16. 3 behold all is thine which i haue and whereby i serue thee . and yet in very deed thou rather seruest mee then i thee . 1. cor. 4. behold heauen and earth , which thou hast created for the seruice of man are ready at hand , and doe daily performe whatsoeuer thou dost command ; and this is little : yea thou hast also appointed the angels to the seruice of man. psa . 90. & heb. 1. but that which exceedeth all , is that thou thy selfe hast vouchsafed to serue man , and promised to giue thy selfe vnto him . 4 what shall i giue thee for all these thousands of benefits ? i would i could serue thee al the daies of my life ! i would i were able at least for one day to doe thee some worthy & acceptable seruice ! thou art truly worthy of all seruice , of all honor and euerlasting praise . thou art my lord , & i thy poore seruant , that am bound to serue thee with all my forces , neither ought i euer to cease to praise thee . and this i wish to doe , this i desire : and whatsoeuer is wanting vnto me , vouchsafe i beseech thee to supply . 5 it is a great honor , a very great glory to serue thee , and to despise all things for thee . for great grace shall be giuen to them that shall willingly submit themselues vnto thy most holy seruice . they shall receiue most sweete comfort of the holy ghost , that for thy loue shall renounce all carnall delights . mat. 19. they shall attaine great freedome of mind , that for thy names sake shall enter into the narrow way , and shall haue left off all care of this world . matth. 7. 6 o sweet and delightfull seruitude of god , by which man is truely made free & holy ! mat. 11. & 1. ioh. 5. o sacred state of religious bondage , which maketh man equal to angels , pleasing to god , terrible to diuels , and grateful , and of great esteeme to all the faithfull ! o seruice to be imbraced , and alwaies wished for , by which we obtain the greatest good , and attaine to that joy which neuer shall haue end ! chap. xi . that the desires of our heart are to be examined and moderated . ovr lord . sonne , thou oughtest to learne many things more , which thou hast not yet well learned . ser. what are those lord ? lord . that thou frame thy desire wholy according to my pleasure : and be not a louer of thy selfe ▪ but a diligent follower of my will. thy desires oftentimes doe stirre thee vp , and driue thee forwards with violence : but consider whether thou art mooued rather for my honour , then for thine owne profit . if i bee the cause , thou wilt bee well content with whatsoeuer i shal ordaine : but if there lurke in thee any selfe inclination , behold this is it that hindreth thee , and weigheth thee downe . phil. 2. 2 beware therefore thou incline not too much vpon any desire that commeth to thy minde , before thou aske my counsaile ; lest perhaps afterwards it repent thee , and that thou beginne now to dislike that which before did please thee , and vvhich thou earnestly desiredst as the best . for euery affection that seemeth good , is not presently to be-followed : nor euery contrary affection at the first to be fled . it is expedient sometimes to vse a restraint euen in good desires and endeauours : lest by importunitie thou incurre distraction of minde , and by euill example become a scandall vnto others : or being gaine-said by others , thou bee suddenly troubled and fall . 3 yet sometimes thou oughtest to vse violence , and resist manfully thy sensuall appetites , philip. 2. and respect not what thy bodie vvould , or vvould not : but rather to labour , that euen perforce it bee subiect to the spirit . rom. 8. and 2. cor. 4. and it is to be chastised so long , and to be forced vnder seruitude , 2. cor. 10. vntill it readily obey in all things , and learne to bee content with a little , and to be pleased with ordinary things , and not to murmure against any inconuenience . 1. cor. 9. chap. xii . of the effect of patience , and of strife against concupiscence . the servant . lord god , i perceiue patience is very necessary vnto me : for that many aduersities doe happen in this life . heb. 10. howsoeuer i shall dispose of my peace , my life cannot be without warre and affliction . iob 7. lord . so it is son. and my wil is not that thou seek after that peace which is void of temptation , or that feeleth no contrarieties : but then thinke that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many aduersities . iam. 1. 2 if thou say that thou art not able to suffer much , how then wilt thou endure the fire of purgatory ? of two euils the lesse is alwayes to be chosen . that thou maist therefore auoid euerlasting punishments in the next world , endeauour to suffer patiently for god the present euils of this . doest thou thinke that men of this world suffer little or nothing ? thou art deceiued . looke into the life euen of them that liue in greatest delicacies , and thou shalt finde it otherwise . but thou wilt say they haue many delights , and follow their own wills , and therefore they make small account of their tribulations . be it so , that they haue whatsoeuer they will ; but how long dost thou thinke it will last ? 3 behold the vvealthy of this world vanish away like smoke , and there shall bee no memory of their joyes past . psal . 67. yea euen while they liue also , they rest not in them without griefe , irksomnes and feare . for the selfe-same thing in which they take their delight , is oftentimes the cause of sorrow vnto them , and much affliction . they haue their desert , who , for that they immoderately seeke and follow delights , they do not obtaine them , but with shame and sorrow . 4 o how short and deceitfull , how inordinate , and filthy are those pleasures ! yea so senselesse and blind are men that they vnderstand it not : but like dumbe beasts , for a little pleasure of a corruptible life , they incur the eternall death of their soule . doe not thou therefore , my sonne , follow the disordinate inclinations of thy corrupt nature , but forsake thine owne will. delight in our lord , and he will giue thee the desires of thy heart . eccls. 28. psal . 36. 5 if thou desire true light , and to be more plentifully comforted by me : behold in the contempt of all worldly things , and in the cutting off of all base delights : shall be thy blessing , & aboundant comfort shall be giuen thee . and how much the more thou withdrawest thy selfe from all comfort of creatures , so much the sweeter and more forcible consolations shalt thou finde in me . but at first thou canst not attaine vnto them without a certaine griefe , labour and strife . the old custome wil make resistance , and thou must ouercome it with another custome that is better . thy flesh will murmure ; but thou must bridle it with feruour of spirit . the olde serpent will sting and trouble thee : but by prayer hee shall be put to flight : and with profitable labour thou shalt shut the dore against him . chap. xiii . of the humble obedience of a subiect , according to the example of christ . ovr lord . sonne , hee that endeauoureth to withdraw himself from obedience , withdraweth himselfe from grace . and hee that seeketh to haue things in priuate , shall lose the common . mat. 16. he that doth not willingly and freely submit himselfe to his superiour , it is a signe that his flesh is not yet perfectly obedient vnto him , but oftentimes rebelleth and murmureth against him . learne therfore readily to submit thy selfe to thy superiour , if thou desirest to subdue thine owne passions . for the outward enemy is sooner ouercome , if the inward man be in good estate . there is no worse enemy , nor more troublesome to the soule , then thou vnto thy selfe , not agreeing well with the spirit . thou must of necessity haue a true contempt of thy selfe , if thou wilt preuaile against flesh and bloud . 2 because thou louest thy selfe as yet too inordinatly , therfore thou art afraid to resigne thy selfe wholly to the will of others . but what great matter is it if thou that art dust , and nothing submittest thy self to a man for god : when i the almighty and highest soueraigne , who created all things of nothing , humbly submitted my selfe vnto man for thee ? luk. 2. & ioh. 12. i became the most humble and abiect of all men , that thou mightest ouercome thy pride with my humility . learne to obey , thou that art dust . learne to humble thy selfe , thou earth and clay , and put thy self vnder th● feet of all men . learne to breake thine owne will , and to yeeld thy selfe to all subiection . 3 take courage against thy selfe , and suffer not pride to liue in thee : but humble and submit thy selfe to all , that euery one may go ouer thee , and treade thee as dirt of the streets vnder their feet . vaine man , what canst thou complaine of ? what canst thou answere foule sinner to them that reproue thee , who hast so often offended god , and so many times deserued hell ? but mine eye hath spared thee , because thy soule was precious in my sight : that thou mightest know my loue , and alwaies remaine gratefull for my benefits : that thou mightest continually giue thy selfe to true subiection and humilitie , and mightest beare patiently the contempt of thy selfe . chap. xiv . of the secret iudgements of god to be considered , lest we be extolled in our good deeds . the servant . thou thundrest thy judgements ouer me , lord , and shakest all my bones with feare and trembling , and my soule is sore afraid . i stand astonished , and consider ; for that heauens are not pure in thy sight . iob 15. if thou hast found wickednesse in angels , and hast not pardoned them , what shal become of me ? iob 4. starres fell from heauen , and what doe i presume that am dust ? apoc. 8. they whose workes seemed laudable , fell into the lowest : and i haue seene them , that did eate bread of angels , to be delighted with the huskes of swine . 2 there is no sanctity , if thou , o lord , withdrawest thy hand . no wisdome auaileth , if thou ceasest to gouerne . no strength helpeth , if thou leauest to defend . no chastity secure , if thou dost not protect it . no custodie of our owne profitable , if thy sacred watchfulnes be not present . for if thou leauest vs , we sinke , and perish ; but if thou vouchsafest to visit vs , we are raised vp , and doe enioy life . we are inconstant , but by thee we are strengthned : we wax could , but by thee we receiue heate . 3 o how meanely and basely ought i to thinke of my selfe ! how little , yea nothing ought i to esteem it , if i seeme to haue any good ! o lord , how ought i to submit my self vnder thy vnsearchable judgements : where i finde my selfe to be nothing else , but nothing , & nothing ! o vnmeasurable waight ! o sea that can neuer be passed ouer : where i finde my selfe onely and wholly nothing ! where then is the lurking hole of glory ? whrre is the confidence conceiued of vertue ? all vaine-glory is swallowed vp in the depth of thy iudgmēts , which hang ouer my head . 4 what is all flesh in thy sight ? shall clay glory against him that frameth it ? eccls. 23. & esay 29. how can he be lifted vp with vain words , whose heart is truly subiect to god ? all the world cannot mooue him to any elation of minde , whome truth hath subiected vnto it , neither shall hee be mooued with the tongues of all his praisers , that hath setled his whole hope in god. for they also that speake , behold , are nothing : they shall passe away with the sound of the words : but the truth of our lord remaineth for euer . psal . 116. chap. xv. what we ought to doe , and say in euery thing which we desire . ovr lord . son , say thus in euery thing : lord if it be pleasing vnto thee , let this be done in this sort . lord if it be to thy honour , let this bee done in thy name . iam. 3. lord if thou seest it expedient for me , and allowest it to be profitable , then grant vnto me , that i may vse this vnto thine honor . but if thou knowest it wil be hurtfull vnto me , & not profitable to the health of my soule , take from me al such desire . for euery desire proceeds not from the holy ghost , though it seeme vnto man right and good . it is hard to judge whether a good spirit , or the contrary driue thee to desire this or that : or whether also by thine owne spirit thou be moued therunto . many are deceiued in the end , who at the first seemed to be led by a good spirit . 2 alwaies therefore , whatsoeuer occurreth vnto thy minde to be desired , let it be desired with the feare of god , and with humility of heart : and aboue al thou oughtest to commit it vnto me with full resignation of thy selfe : and thou oughtest to say : lord thou knowest what is best , do this , or that , as thou pleasest . giue what thou wilt , and how much thou wilt , and when thou wilt . doe with me as thou knowest , & as best pleaseth thee , and is most for thy honor . set me where thou wilt , and deale with mee in all things according to thy will , i am in thy hand , turne me , and turne me againe which way soeuer thou please . behold i am thy seruant , ready to obey thee in all things : for i desire not to liue vnto my selfe , but vnto thee : and would to god it might be in some worthy and perfect manner . a prayer for the fulfilling of the will of god. ser. 3 grant mee thy grace , sweet iesus , that it may be with me , and labour with me , and perseuere with me vntill the end . grant me alwaies to desire and will that which is most acceptable vnto thee , & best pleaseth thee . sap. 9. let thy will be mine , and let my will euer follow thine , and agree perfectly with it . let my will and nill be all one with thine : and not to be able to will , or refuse any thing else , but what thou wilt , or reiectest . 4 grant that i may die to all things that are in the world , and to loue for thy sake to bee contemned , and not to be knowne in this world . grant that aboue all things that can be desired , i may rest in thee , and make my hart to enioy peace in thee . thou art the true peace of the heart , thou art the only rest : out of thee all things are troublesome and vnquiet . in peace , in the selfe-same : that is , in thee , one chiefest , eternall good , i will sleepe and rest . amen . psal . 4. chap. xvi . that true comfort is to be sought in god alone . the servant . whatsoeuer i can desire , or imagine for my cōfort , i look not for it in this life , but hereafter . for if i should alone haue all the comforts of the world , & might enioy al the delights thereof , it is certaine that they could not long endure . mat. 16. wherfore , my soule , thou canst not bee fully comforted , nor haue perfect delight but in god , the cōforter of the poor , & the receiuer of the humble . ps . 76. expect a while my soule , expect the diuine promise , and thou shalt haue abundance of al good things in heauen . if thou desire inordinately the things that are present , thou shalt lose the celestiall and eternall . haue temporall things in vse , and the eternal in desire . thou canst not be filled with any temporall goods , because thou art not created to enioy them . 2 although thou enioyest al that is created , yet canst thou not be happy thereby nor blessed : but in god that hath created all things , thy whole beatitude and happinesse consisteth : sap. 2. not such as is seene , and commended by the foolish louers of the world ; but such as the good faithful seruants of christ expect , & the spirituall , & cleane of heart , whose conuersation is in heauen , sometimes take a taste of . phil. 3. vaine & short is al humane comfort . blessed & true is the comfort which is receiued inwardly from truth . a deuout man euery where carrieth with him iesus , his comforter , and saith vnto him : be present with me lord iesus in euery place and time . let this be my comfort , to bee alwayes willing to want all humane comfort . and if thy comfort be wanting , let thy will and just proofe be vnto me , as the greatest comfort : for thou wilt not be angry alwaies , neither wilt thou threaten for euer . psal . 102. chap. xvii . that all our care is to be placed in god. ovr lord . sonne , suffer mee to doe with thee what i please . i know what is expedient for thee . thou thinkest as man : thou judgest in many things as humane affection perswadeth thee . ser. lord , what thou sayest is true . thy solicitude for me is greater , then all the care that i can take for my selfe . matth. 6. & ioh. 6. for he standeth at too great a hazard , that casteth not his whole care vpon thee . lord , so that my will may remaine right and firme in thee , doe with me whatsoeuer it shall please thee . for it cannot be but good , whatsoeuer , thou doest with me . 2 if it be thy will , i should be in darknes , be thou blessed : and if it be thy will , i should be in light , be thou againe blessed . if thou vouchsafest to comfort me , be thou blessed : and if thou wilt afflict mee , be thou also euer blessed . lord . sonne , so thou oughtest to be , as ready to suffer , as to receiue joy . thou oughtest to be as willing to be poore and needy , as plentifull and rich . ser. 3 lord , i wil willingly suffer for thee , whatsoeuer thy pleasure is shall befall me . i will receiue indifferently from thy hand , good and euill , sweete and sower , delightfull and sorrowfull : and giue thee thanks for all that hapneth vnto me . iob 2. keepe me from all sinne , and i will neither feare death nor hell : so as thou doest not for euer cast me from thee , and blot me out of the booke of life , what tribulation soeuer befall me , shall not hurt me . psal . 22. chap. xviii . that temporal miseries , by the example of christ , are to be borne patiently . ovr lord . sonne , i descended from heauen for thy health : i took vpon me thy miseries , my charity , and not any necessitie drawing me thereunto : that thou mightest learne patience , & not refuse to beare temporall miseries . ioh. 8. for from the houre of my birth , vntill my death on the crosse , i was not without suffring of griefe . esa . 53. i suffered great want of temporall things : i often heard many complaints against me : i bare patiently shame and reproches for benefits i receiued ingratitude ; for miracles , blasphemies , for heauenly doctrine , reprehensions . luk. 2. ser. 2 lord , for that thou wert patient in thy life-time , chiefly in fulfilling the commandment of thy father , it is reason that i miserable sinner should haue patience in al things according to thy will , and for mine own health beare the burden of this corruptible life , as long as thou wilt . ioh. 5. for although this present life be burdensome , yet notwithstanding it is now by thy grace made very meritorious : & by thy example , and the foot-steps of thy saints , more plaine & tolerable to the weak . yea , much more comfortable also , then it was in times past in the olde law , when the gate of heauen remained shut : and the way also to heauen seemed darker , when so few tooke care to seeke after thy kingdom . neither they also that then were just , & were ordained to be saued , could enter into the heauenly glory before thy passion , and the debt of thy sacred death was discharged . mat. 7. 3 o how great thanks am i bound to giue thee , that thou hast vouchsafed to shew vnto me , and to al faithful soules , a direct & sure way to thy euerlasting kingdome ! for thy life is our way , and by holy patience we go vnto thee , that art our crowne . if thou hadst not gone before vs , and taught vs , who would haue takē care to follow ? alas , how many would stay behind , & remaine far off , if they beheld not thy excellent examples ! behold we are yet cold , although we haue heard of so many of thy wonders , & thy heauēly documēts ! what would become of vs if we had not so great light to follow thee ? ioh. 12. chap. xix . of suffering of iniuries , and who is proued to be truely patient . ovr lord . what is it thou sayest , son ? cease to complain , considering my passion , and that of my other saints . thou hast not yet made resistance to the shedding of bloud . heb. 12. it is but little thou suffrest , in comparison of them that haue suffered so much , so strongly tempted , so grieuously afflicted , so many wayes tried and exercised . heb. 11. thou oughtest therfore to call to minde the heauy sufferings of others , that thou mayest easier beare the little aduersities which thou sufferest . and if they seeme not little , beware lest thy impatience be cause thereof . yet whether they be little or great , endeauour to beare all patiently . 2 how much the better thou disposest thy selfe to suffering , so much the more wisely thou doest , and so much the more dost thou merit : thou shalt more easily also endure it , if thy minde be prepared , and thy selfe accustomed thereunto . doe not say ; i cannot suffer these things of such a one , at the hands of such a person , nor such things are not to be suffred by mee , for hee hath done me great wrong , and vpbraided me with those things which i neuer thought of : but of another i wil willingly suffer , and as i shall see cause . such a thought is foolish , it considereth not the vertue of patience , nor by whom it shall be crowned ; but rather weigheth the persons , and the iniuries offered . 3 he is not truly patient , that wil not suffer but as much as he thinketh good , and by whom he listeth . but he that is indeed patient , mindeth not by whom he is exercised , whether by his superiour , or some of his equals , or by his inferior : whether by a good and holy man , or by a peruerse and vnworthy person . but indifferently from al creatures , how much soeuer , or how often soeuer any aduersitie happeneth vnto him , hee taketh all thankefully , as from the hands of god , and esteemeth it a great gaine : for that nothing before god , how little soeuer , so it be suffred for god , can be without merit . 4 be thou therefore alwaies prepared for the fight , if thou wilt haue the victory . without combate thou canst not attaine vnto the crowne of patience . if thou wilt not suffer , thou refusest to be crowned . but if thou desirest to be crowned , fight manfully , and endure patiently : without labour there is no comming to rest ; nor without fight can the victory be obtained . 2. tim. 2. ser. lord , let that bee made possible to me by thy grace , which seemeth impossible to me by nature . thou knowest that i can suffer little , and that i am quickly dismayed , when a small aduersitie ariseth . let all exercise of tribulation be made pleasing vnto me , and be welcome for thy name : for to suffer , and to be troubled for thee , is very profitable for my soule . chap. xx. of the acknowledging of our owne infirmity : and of the miseries of this life . the servant . i will confesse against me my iniustice : i will confesse vnto thee , o lord , my infirmitie . oftentimes it is a smal matter that discomforteth and grieueth me . psal . 31. i purpose to resist with courage , but when a smal temptation commeth , it bringeth me into very narrow straits . it is sometimes a very trifle , from whence great temptations do proceed . and whilst i thinke my selfe somewhat safe , when i least expect it , i find my selfe sometimes ouercome with a small blast . 2 behold therfore , lord , my humility , & my frailty euery way knowne vnto thee . psalm . 24. haue mercy on me , and deliuer me out of the mire of my infirmities , that i sticke not fast therein : let me not for euer remaine deiected . psal . 68. this is that which oftentimes beareth me back , & confoundeth me in thy sight : for that i am so subiect to fall , and weak in resisting of my passions . and though i do not altogether consent , yet their continuall assaults are troublesome and grieuous vnto me : & it is tedious and a very irksome thing to liue thus daily in strife . hereby my infirmitie is made knowne vnto me : for that wicked fancies doe alwayes much more easily enter in vpon me , then they can be cast out againe . 3 o mightie god of israel , the zealous louer of faithfull soules ; let it please thee to consider the labour and sorrow of thy seruant , and assist him in all whatsoeuer he vndertaketh . strengthen me with heauenly force , lest my old man , my miserable flesh , not fully as yet subiect to the spirit , preuaile & get the vpper hand : against which i ought to fight , as long as i breath in this miserable life . alas , what a kind of life is this , where tribulations and miseries are neuer wanting ! where al is set with snares , and compassed with enemies ! for when one tribulation or temptation goeth away , another commeth , yea and during the first conflict also , many others come vnlooked for one after another . 4 and how can a life bee loued that hath so many afflictions , and is subiect to so many calamities & miseries ? how is it called a life , that begetteth so many deaths , & plagues ? and yet it is loued , and many seek to delight themselues therin . the world is oftentimes blamed , that it is deceitful and vaine , & yet it is not easily forsaken , because the inclinations of our flesh do too much ouerrule vs. some things draw vs to loue it , others to contemne it . to the loue of the world doe draw vs the concupiscence of the flesh , the concupiscence of the eyes , and the pride of life : but the paines and miseries that do justly follow them , causeth a hatred and loathsomenesse thereof . 1. ioh. 2. 5 but alas , wicked pleasure ouercommeth the minde which is giuen ouer to the world , and she esteemeth it a delight to be vnder thornes : because shee hath neither seene nor tasted the sweetnes of god , and the inward delight of vertue . iob. 30. but they that perfectly contemne the world , and endeauour to liue to god vnder holy discipline , these are not ignorant of the diuine sweetnes , promised to the true forsakers of the world , and do more clearely see how grieuously the world erreth , and how it is many wayes deceiued . chap. xxi . that we are to rest in god aboue all his gifts . the servant . aboue all things , and in all things , my soule , thou shalt euer rest in god , for he is the euerlasting rest of the saints . grant me most sweet and louing iesu , to rest in thee aboue all creatures , aboue all health and beauty , aboue all glory and honor , aboue all power and dignitie , aboue all knowledge and learning , aboue all riches and artes , aboue all joy and gladnes , aboue all fame and praise , aboue all sweetnes and comfort , aboue all hope and promise , aboue all merit and desire , aboue all gifts and presents that thou canst giue and impart vnto vs , aboue all joy and jubily that the minde of man can receiue and feele : lastly , aboue angels and archangels , and aboue all the heauenly host , aboue all visible and inuisible things , and aboue all that , that thou art not , my god. rom. 8. 2 for that thou , my lord god , surpassest all , thou alone most high , thou alone most powerfull , thou alone most full and sufficient , thou alone most sweete , and comfortable , thou alone most beautifull and louing , thou alone most noble and glorious aboue all things : in whom all good things together both are perfectly , and euer haue beene and shall be : and therefore it is too little and not sufficient , whatsoeuer thou bestowest on me besides thy selfe , or reuealest vnto mee of thy selfe , or promisest whilest thou art not seene , and not fully obtained : for surely my heart cannot rest , nor be fully cōtented vnlesse it rest in thee , & surmount all gifts and creatures whatsoeuer . 3 o my most beloued spouse christ iesus , the most chast louer , the gouernour of all creatures : who wil giue me wings of true libertie to flie and rest in thee ! psalm . 53. o when shall it be fully granted me to consider in quietnes of mind , and see how sweet thou art , my lord god! when shall i fully recollect my self in thee , that for thy loue i may not feele my selfe , but thee alone , aboue all sense , and feeling , in a manner not knowne vnto al. but now i oftentimes lament and beare my infelicity with griefe . dan. 13. for that many euils occurre in this vale of miseries , which do often trouble , grieue , and darken me , often hinder and distract me , allure and intangle me , to the end i should not haue free accesse vnto thee , and that i should not enioy those sweete and heauēly imbracings , which thou alwaies giueth to the blessed & celestial spirits . let my sighes and manifold desolation on earth moue thee . 4 o iesus , splendor of eternal glory , & comfort of the pilgrime soule ! with thee is my tongue without voice , and my silence speaketh vnto thee . how long doth my lord delay to come ! let him come vnto me his poore seruant , & make me glad . let him put out his hand , and deliuer me miserable wretch from all anguish . come , come blessed lord : for without thee i shall haue no joyfull day , nor houre . thou art my joy , & without thee there is nothing but want . a wretched creature i am , and in a manner imprisoned , and loaden with irons : vntill thou comfortest me with the light of thy presence , and giuest me liberty , and shewest a fauourable countenance vnto me . 5 let others seeke vvhat they please insteed of thee : but for me , nothing else doth , nor shall delight me , but thou only my god , my hope , my euerlasting health . i will not hold my peace , nor cease to pray , vntil thy grace returne againe , and thou speak inwardly vnto me . lord . behold i am here , behold i come vnto thee , because thou hast called vpon me , thy teares , and the desire of thy foule , thy humility , and the contrition of thy heart , haue inclined and brought me vnto thee . ser. and i said : lord , i haue called thee , & haue desired to enioy thee being ready to forsake all things for thee . for thou first hast stirred me vp that i might seek thee . blessed be thou therefore , o lord , that hast shewed this goodnesse to thy seruant , according to the multitude of thy mercies . 6 what hath thy seruant more to say before thee , but that he do greatly humble himselfe in thy sight , alwayes mindfull of his owne iniquity and basenesse ? for there is none like vnto thee in all whatsoeuer is wonderfull , in heauen and earth . psal . 85. thy words are good , thy judgements true , and by thy prouidence all things are gouerned . praise therefore and glory be vnto thee , o wisdome of the eternall father : let my tongue , my soule , and all creatures together praise and blesse thee . chap. xxii . of the remembrance of the manifold benefits of god. the servant . open , o lord , my heart in thy law , and teach me to walke in thy commandements . grant me to vnderstand thy will , and to remember thy benefits , as well in generall , as in particular , vvith great reuerence and diligent consideration : that hence forvvard i may bee able worthily to giue thee thankes . psal . 118. but i know and confesse , that i am not able to giue thee due thanks for the fauours which thou bestowest vpon me , euen in the least moment . i am lesse then the least of thy benefits : and when i consider the excellencie of thy maiestie , the greatnesse thereof maketh my spirit to faint . 2 all that wee haue in our soule and body , & whatsoeuer we possesse outwardly or inwardly , naturally or spiritually , are thy benefits , and doe praise thee as bountifull , pious , and good , from whom we haue receiued all that is good . although one hath receiued more , another lesse , all not withstanding are thine , and without thee euen the least cannot be had . he that hath receiued greater , cānot glory of his owne desert , nor extol himself aboue others , nor insult ouer the lesser : for he is greater & better that ascribeth least vnto himselfe , and is more humble & deuout in rendring thankes . and he that esteemeth himselfe basest of all men , and judgeth himselfe most vnworthy , is fittest to receiue greater blessings . 3 and he that hath receiued fewer , ought not to be sory , nor beare it impatiently , nor enuy them that are enriched with greater store , but attend rather vnto thee , and chiefely praise thy goodnes , for that thou bestowest thy gifts so bountifully , so freely , and so willingly , without respect of persons . all things proceed from thee , and therefore in all things thou art to be praised . thou knowest what is fit to be giuen to euery one : & why this man hath lesse , and he mo●e , it is not ours , but thine to determine , who doest weigh in just measure the deserts of euery one . 4 wherefore my lord god , i esteeme it as a great benefit not to haue much , whereby outwardly and before men i might seem worthy of praise and glory : so that he , who considereth his own pouerty & basenes , ought not therfore to conceiue grief or sorow , or to be therfore troubled , but rather to take great comfort , and to be glad : for that thou , o god , hast chosen the poore and humble , & the despised of this world for thy selfe , and for thy familiar and domesticall friends . 1. cor. 1. psal . 44. witnesses are thy apostles themselues , whom thou hast appointed princes ouer all the earth . 1. thess . 2. and yet they liued without cōplaint in the world , so humble and simple , meane to the eyes of men , without all malice and deceit , that they reioyced to receiue contumelies for thy name : and what the world abhorreth , they embraced with great affection . act. 5. 5 nothing therefore ought so to reioyce him that loueth thee , and acknowledgeth thy benefits , as the accomplishment of thy wil in himself , and the pleasure of thy eternall appointment : wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest : and as peaceable and content in the last , as in the first place : and as willing to be despised and contemned , and to be of no esteeme or account , as to be preferred in honor before al others , & to be greater in the world . for thy will and the loue of thy glory , ought to be preferred before all things : and to comfort him more , and please him better , then all the benefits which he hath receiued , or can desire . chap. xxiii . of foure things that bring much peace . ovr lord . sonne , now i will teach thee the way of peace and true liberty . ser. doe lord , i beseech thee , as thou sayest , for i shal be very glad to heare it . lord . endeauour , my sonne , to do rather the will of another , then thine owne . euer choose rather to haue lesse then more . matth. 26. and ioh. 5.6 . alwayes seeke the lowest place , and to bee inferiour to euery one . 1. cor. 10. wish alwayes , and pray , that the will of god may bee wholy fulfilled in thee . luk. 14. behold such a man entreth into the limits of peace and most quiet rest . matth. 6. ser. 2 lord , this thy short speech containeth much perfection . it is little in words , but full in sense , and abundant in fruit . mat. 5. for if it could exactly be kept by me , then should i not so easily bee troubled . for as often as i feele my selfe vnquiet , and afflicted , i finde that i haue strayed from this doctrine . but thou that canst all things , and euer louest the good and profite of my soule , increase in me thy grace , that i may fulfill thy words , and perfect mine owne health . a prayer against euill thoughts . ser. 3 my lord god , be not far from me : my god haue regard to helpe me , for sundry thoughts haue risen vp against me , and great feares afflicting my soule . psalm . 70. how shall i passe through them without hurt ? how shall i breake them ? lord . i , saith he , will goe before thee , and will humble the glorious of the earth . i will open the dores of the prison , and reueale vnto thee the hidden secrets . esay 45. ser. doe lord as thou sayest , and let all euill thoughts flie from before thy face . this is my hope , and my only comfort , to flie vnto thee in all tribulation , to trust in thee , to call vpon thee from my heart , and to expect patiently thy comfort . a prayer for enlightning of the minde . ser. 4 enlighten me , good iesu , with the clearnes of inward light , and expel al darknes of my hart . represse the many wandring thoughts , and beat down the fury of the temptations which violently assault mee . fight strongly for me , and vanquish the euill beasts , that is , the alluring concupiscence , that peace may bee made in thy vertue , & abundance of thy praise sound in thy holy court , which is a pure conscience . command the windes and tempests ; say vnto the sea , bee still ; and to the north-winde , blow not ; and a great calme shall ensue . mat. 8. 5 send foorth thy light and thy truth , that they may shine vpon the earth , for i am emptie and vnprofitable earth , vntill thou impartest thy light vnto me . psal . 42. powre out thy grace from aboue , wash my hart with heauenly dew , giue waters of deuotion , to wash the face of the earth , to bring forth good and perfect fruit . lift vp my mind , ouercharged with the waight of sinne : draw vp my whole desire to heauenly treasures , that hauing tasted the sweetnes of celestial happines , it may loath to thinke of earthly vanities . 6 take me violently to thee , and deliuer mee from all vnstable comfort of creatures : for no created thing can fully quiet and satisfie my desire . ioyne me vnto thee with an vnspeakable band of loue : for thou onely fillest the minde of him that loueth thee , and without thee all things are distastefull . chap. xxiv . of flying curious enquiry of the life of others . ovr lord . sonne , be not curious : trouble not thy selfe with idle cares . what is this or that to thee ? doe thou follow me . eccls. 3. and 1. tim. 5. for what is it to thee , whether that man be such or no , or whether this man do , or speak this or that ? thou shalt not need to answere for others , but shalt giue account . of thy selfe . io. 21. why therefore dost thou trouble thy selfe ? behold , i know euery one what he is , and doe see all things that are vnder the sunne : and do vnderstand how it is with euery one , what hee thinketh , what he would , & at what his intentiō aimeth . gal. 6. al things therfore are to be cōmitted vnto me : but doe thou keepe thy selfe in good peace , and suffer the vnquiet to do as they wil. whatsoeuer they shal haue done , or said , shall fall vpon themselues , for they cannot deceiue me . 2 desire not too great fame in this world , nor to be knowne to many , nor to haue the priuate loue of men : for these things breed distractions , and cause great darkenes of heart . i would willingly vtter my words , and reueale my secrets vnto thee , if thou didst diligently obserue my cōming : and didst open the dore of thy heart vnto me . be careful & watch in praier and humble thy selfe in all things . chap. xxv . wherein doth the firme peace of the heart , and true profit consist . ovr lord . sonne , i haue said : peace i leaue to you , my peace i giue to you : not as the world giueth , doe i giue to you . all do desire peace , but all care not for those things that appertaine vnto true peace . my peace is with the humble and meeke of heart . ioh. 4. thy peace shal be in much patience . if thou wilt heare me and follow my voice , thou maist enioy much peace . ser. what then shall i doe ? lord . in euery thing attend vnto thy selfe what thou doest , & what thou sayest : and direct thy whole intention vnto this , that thou mayest please me alone , and desire or seeke nothing out of mee , of the sayings and doings of others judge nothing rashly : neither do thou intangle thy self with things not committed vnto thee : and doing thus , it may be thou shalt be little or seldome troubled . 2 but neuer to feele any trouble at all , nor to suffer any griefe of hart or body , is not the state of this life , but of euerlasting rest . thinke not therefore that thou hast found true peace , if thou feelest no sorrow , nor that then all is well , if thou haue no aduersary : nor that it is perfect , if all things be done according to thy desire . neither doe thou then esteeme highly of thy selfe , or imagine thy selfe to be especially beloued , if thou be in great deuotion , and sweetnes : for in these things a true louer of vertue is not tried : neither doth the profit and perfection of man consist in hauing them . ser. 3 wherein then , lord ? lord . in offering thy self from the very bottom of thy heart , vnto the diuine seruice , not seeking thine owne interest or commodity , neither in great nor little , neither in time nor eternity : so that with equall countenance , thou mayest persist in thanksgiuing , both in prosperity and aduersity , weighing all things with an equal ballance . if thou be of such courage , & so patient in hope , that when inward comfort is withdrawne from thee , thou prepare thy heart to suffer greater matters , and not justifie thy selfe , as though thou oughtest not to suffer these , and so great afflictions , but justifie me in whatsoeuer i appoint , and praise my holy name ; then thou walkest in the true and right way of peace : and thou shalt haue vndoubted hope to see my face againe with great joy . and if thou attaine to the full contempt of thy selfe ; then shalt thou enioy as great abundance of peace , as thy banishment may permit . chap. xxvi . of the excellency of a free minde , which humble prayer better deserueth , then reading . the servant . lord , it is the worke of a perfect man , neuer to slack his mind from the attentiue thought of heauenly things , and as it were , to passe without care through many cares : not faintingly , but with a certaine priuiledge of a free mind , adhering by inordinate affection to no creature . 2 i beseech thee , most mercifull god , preserue me from the cares of this life : lest i should be too much intangled thereby : and from the many necessities of the body , lest i should be enthralled by pleasure from all hinderances of the soule , lest broken with troubles , i should be deiected and dismayed . i mean not from those things that worldly vanity so greatly desireth : but from those miseries , that as punishments , do weigh down and hinder the soule of thy seruant , with the general curse of mortality , that it cannot enter into liberty of spirit , as often as i would . gen. 3. & rom. 7. 3 o my god , the vnspeakable sweetnesse , make bitter vnto mee all carnall comfort , which may draw me away from the loue of euerlasting happines , and wickedly allure me to it selfe with the force of a certaine present delight . rom. 12. let not flesh and bloud ouercome mee , o lord. let not the world , & the short glory therof deceiue me . let not the diuell and his subtill fraud supplant me . giue me force to resist , patience to suffer , and constancy to perseuere . giue me insteed of all the comforts of the world , the most sweet vnction of thy spirit : and in lieu of carnall loue , powre into my soule the loue of thy name . 2 behold , meat , drinke , cloathes , and other necessaries for the maintenance of the body , are burdensome vnto a feruent spirit . grant mee to affect such nourishments in due measure , and not to bee intangled vvith an ouer great desire of them . it is not lawfull to renounce them wholy , for that nature is to bee maintained : but to desire superfluities , and those things that doe rather delight , then sustaine , the law of god forbiddeth : for otherwise the flesh would rebell against the spirit . herein i beseech thee , let thy hand gouerne mee , and teach mee , that i may not exceed . chap. xxvii . that priuate loue most hindreth from the chiefest good . ovr lord . sonne , thou oughtest to giue all for all , and to retaine nothing of thy selfe . know that the loue of thy selfe doth hurt thee more , then any thing in the world . according to the loue and affection thou bearest them , so doth euery thing cleaue vnto thee more or lesse . if thy loue be pure , simple , and well ordered , thou shalt bee free from bondage . couet not that which thou mayest not haue . mat. 6. bee not willing to haue that which may hinder thee , and depriue thee of inward libertie . it is a wonderfull thing that thou committest not thy selfe wholy vnto me , from the bottom of thy heart , with all things that thou canst desire , or haue . 2 why doest thou consume thy selfe with vaine griefe ? why tyrest thou thy mind with needlesse cares ? resigne thy selfe to me , & thou shalt feel no losse at al. exo. 18. & mic. 4. if thou seekest this or that , & wouldest be here or there , to enioy thine own cōmodity & pleasure , thou shalt neuer be in quiet , nor free from trouble of mind , for in euery thing somewhat will be wanting , and in euery place there wil be some that wil crosse thee . 3 not euery external thing therfore attained , and heaped together helpeth thee : but it rather auaileth , if thou despise it , and doest root it out from thy heart , which thou must not vnderstand onely of thy reuenewes and wealth , but of the desire of honor also , & vaine praise ; all which do passe away with this fading world . the place auaileth little , if the spirit of feruour be wanting : esa . 4.8 . neither shall that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation : that is , vnlesse thou persist in me , thou maist change , but not better thy selfe . for whē occasion doth happen , thou shalt find that which thou soughtest to fly , and perhaps more . a prayer for cleansing the heart , and obtaining of heauenly wisdome . ser. 4 confirme mee , lord , with the grace of thy holy spirit . ps . 50. giue me force to strengthen my inward man , and to purge my heart from all vnprofitable care & griefe ; eph. 3. not to be drawne away with sundry desires of any thing either little or great : mat. 6. but to consider all things , how they are transitory , and do quickly fade , & that my selfe do also passe away togither with thē : for nothing is permanent vnder the sun , where all things are vanity and affliction of mind . o , how wise is he that so cōsidereth them ! eccl. 1. & 2. 5 grant me , lord , heauenly wisdome , that i may learne aboue all things to seek and find thee , aboue al things to delight in thee , and to loue thee ; & to think of all created things as they are , according to the disposition of thy wisdome . grant me prudently to auoid him that flatters me , & to suffer patiently him that cōtradicts me . eph. 4. it is great wisdome not to be moued with euery blast of words ; nor to giue eare to dangerous flattery : for so we shall go on securely in the way which we haue begun . chap. xxviii . against the tongue of slanderers . ovr lord . sonne , be not grieued if some think euill of thee , and speake that which thou dost not willingly heare . thou oughtest to judge the worst of thy selfe , and to thinke no man weaker then thy selfe . 1. cor. 4. if thou walk according to spirit , thou wilt not much esteeme of flying words . it is no smal wisdome to be silent in time of euil , and inwardly to turne to me , and not to bee troubled with the judgement of men . 2 let not thy peace bee in the tongues of men : for whether they judge well or euill , thou art neuerthelesse alwaies the same . where is true peace and true glory ? is it not in me ? and he that coueteth not to please men , nor feareth to displease them , shall enioy much peace . from inordinate loue and vaine feare ariseth all disquiet of heart , and distraction of the senses . chap. xxix . how we ought to call vpon god , and blesse him , when tribulation draweth neere . the servant . blessed ( o lord ) be thy name for euer : since it pleaseth thee that this temptation and tribulation should fall vpon me . iob 1. & psal . 112. i cannot fly it : but haue need to fly to thee , that thou maist helpe me , and turne it to my good . lord , i am now afflicted , and it is not well with mee , i am much troubled with this present griefe . and now , beloued father , what shall i say ? i am taken in narrow straits , saue me in this houre . mat. 26. yea therefore i am fallen in this houre , that thou maist be glorified , when i shal be greatly humbled and by thee deliuered . let it please thee , lord , to deliuer me : for poore wretch that i am , what can i do , and whither shal i go without thee ? grāt patience , lord , euen this time also . help me my god , and then i wil not fear how much soeuer i be oppressed . 2 and now in this , what shall i say ? lord , thy will be done . mat. 6. i haue well deserued to be afflicted and grieued . surely i ought to beare it ; and i would to god i might beare it with patience , vntil the tempest be passed ouer , & it become calme . but thy omnipotent hand is able to take this temptation from me , and to asswage the violence thereof , that i vtterly sinke not vnder it , as oftentimes heretofore thou hast done vnto mee , my lord , my mercy . and how much the more hard it is to mee , so much the more easie is this change of thy mighty hand to thee . chap. xxx . of crauing the diuine aide , and confidence of recouering grace . ovr lord . sonne , i am thy lord , who doe vse to giue comfort in the day of tribulation . come vnto me when it is not wel with thee . nahum . 1. this is that which most of all hindreth heauenly consolatiō , that thou art slow in turning thy selfe vnto prayer . mat. 11. for before thou dost earnestly commend thy self to me , thou seekest many comforts , and delightest thy selfe in outward things . and hence it proceedeth that al doth little profit thee vntil thou consider that i am he , that deliuer those that trust in me : & that out of me there is neither powerfull helpe , nor profitable counsell , nor remedy that can continue . but now thou hauing recouered breath after the tempest , gather strength againe in the light of my mercies : for i am at hand , saith our lord , to repaire al , not only entirely , but also abundantly . mat. 23. 2 is there any thing hard to me ? or am i like vnto him that promiseth and performeth not ? where is thy faith ? be firme and constant . take courage and be patient , comfort will bee giuen thee in due time . attend me , expect , i wil come and cure thee . it is a temptation that vexeth thee : and a vaine feare that affrighteth thee . what else doth the care for future incertainties bring thee , but sorrow vpon sorrow ? sufficient for the day is the euil therof . it is a vain and vnprofitable thing to be grieued , or to reioyce for future things , that perhaps will neuer happen . mat. 6. 3 but it is incident to man , to be deluded with such imaginations : and a signe of little courage to be so easily drawne away by the suggestion of the enemy . for he careth not , so he delude & deceiue thee , whether it be true or false which he proposeth : whether he ouerthrow thee with the loue of present , or the feare of future things . let not therefore thy heart be troubled , neither doe thou feare . psal . 90. beleeue in me , and put thy trust in my mercy . when thou thinkest thy selfe furthest off from mee , oftentimes i am nearest vnto thee . when thou judgest that almost all is lost , then oftentimes greatest gaine of merit is at hand . all is not lost , when any thing falleth out contrary vnto thee . thou must not judge according to that which thou feelest for the present ; nor giue thy selfe ouer to any griefe , from whence soeuer it commeth , as though all hope of deliuery were quite gone . 4 think not thy selfe wholy left , although for a time i haue sent thee some tribulation , or withdrawne thy desired comfort ; for this is the way to the kingdom of heauē . and without doubt it is more expedient for thee , and the rest of my seruants , that yee be exercised with many aduersities , then that yee should haue all things according to your desires . i know the secret thoughts of thy hart and that it is very expedient for thy soules health , that thou be left sometimes without taste & feeling of spirituall sweetnesse , lest perhaps thou shouldest bee puffed vp with good successe , and shouldest please thy self in that which thou art not . that which i haue giuen , i can take away , and restore it againe when i please . 5 when i giue it , it is mine ; when i withdraw it , i take not any thing that is thine : for mine is euery good , and euery perfect gift . if i send thee affliction , or any crosse whatsoeuer , repine not , nor be not dismayd : i can quickly lift thee vp againe , & turne al thy sorrow into joy . neuerthelesse i am just , and greatly to be praised , when i do all this vnto thee . iam. 1. 6 if thou be wise , & consider wel thy case , thou wilt neuer yeeld so cowardly to griefe , for any aduersitie that befalles thee , but rather reioyce and giue thanks ; yea to account this thy only joy , that afflicting thee with sorrowe● , i do not spare thee . as my father hath loued me , i also loue you , said i vnto my beloued disciples , whom certainly i sent not to temporal joyes , but to great cōflicts : io. 15. not to honors , but to contempts : not to idlenes , but to labors : not to rest , but to bring much fruit in patience . my sonne remember these words . chap. xxxi . of the contempt of all creatures to find our creator . the servant . lord , i stand yet in need of great grace , if i must go so far , as that no man or creature can hinder me . for as long as any thing holdeth mee , i cannot fly freely vnto thee . he desired to fly with great liberty , that said , who will giue me wings like a doue , and i will fly and rest ? psa . 54. what thing more quiet then a simple eye ? mat. 6. and what more free then he that desireth nothing vpon earth ? man ought therfore to ascend aboue all creatures , and perfectly to forsake himselfe , and to remaine in excesse of minde : and consider that thou , who art the maker of al things , hast nothing amongst creatures like vnto thee . and vnlesse a man be free from the affection of all creatures , he cannot with freedome of minde attend vnto diuine things . and for this cause there are so few contemplatiue men to bee found , for that few can wholy sequester themselues from fading creatures . 2 much grace is necessary to lift vp a soule , and to carrie it aboue it selfe . and vnlesse a man be lifted vp in spirit , and deliuered from all creatures , and wholy vnited vnto god : whatsoeuer he knoweth , and whatsoeuer hee hath , is of little account . long shall hee bee little , and lye in earthly basenesse , that esteemeth any thing great , but the one only vnmeasurable and eternall good . for whatsoeuer is not god , is nothing , and ought to bee accounted as nothing . there is great difference betweene the wisdome of a spirituall and deuout person , and the knowledge of a learned and studious clerke . farre more noble is that learning which floweth from aboue , from the diuine influence , then that which is painfully gotten by the wit of man. 3 there are many that desire contemplation , but they endeauour not to exercise those things that are required thereunto . it is a great hinderance that we rest in signes and sensible things , & haue little true mortification . i know not what it is , nor by what spirit we are led , nor what we pretend , we that seeme to be called spirituall , that we take so much paines , and so great care for transitory & base things , & scarce or seldom thinke of our owne inward profite , with full recollection of our senses . 4 alas , presently after a sleight recollection , we breake foorth : and weigh not our workes with diligent examination . we minde not where our affections lie : nor bewaile the impurity and many faults that are in all our actions . for all flesh had corrupted her way , & therefore did that generall floud ensue . gen. 6. & 7. sith our inward affection then is much corrupted , it must needs be that our action proceeding therof , be corrupted , as a signe of the want of inward vigour . from a pure heart proceedeth the fruit of good life . 5 wee aske how much one hath done ; but how vertuous his actions are , is not so diligently considered . we enquire whether hee be strong , rich , beautifull , handsome , a good writer , a good singer , or a good laborer : but how poore he is in spirit , how patient & meek , how deuout & spiritual , is seldome spoken of . nature respecteth outward things , grace turneth her selfe to the inward vertues . that is often deceiued : this hath her trust in god , to the end shee be not deceiued . chap. xxxii . of the deniall of our selues , and forsaking all our affections . ovr lord . sonne , thou canst not possesse perfect libertie , vnlesse thou wholy denie thy selfe . all such as bee louers of themselues are bound in fetters , they are couetous , curious , wanderers , seekers of ease , and not of those things that appertaine to iesus christ ; but oftentimes deuising and framing that vvhich vvill not continue . matth. 16. and 19. for all shall perish that proceedeth not from god. keep this short and complete word , forsake al , and thou shalt finde all . leaue thy inordinate desires , and thou shalt find rest . consider this well : and when thou hast fulfilled it , thou shalt vnderstand all . ser. 2 lord , this is not one dayes vvorke , nor childrens sport : yea in this short sentence all the perfection of religious persons is included . lord . sonne , thou must not go back , nor straight waies be deiected , when thou hearest the way of the perfect ; but rather bee stirred vp to more worthy and noble attempts , or at least to conceiue an earnest desire thereof . i would it were so well with thee , and thou wert come so far , that thou wert no longer a louer of thy selfe , but didst stand meerely at my beck , & at his whom i haue appointed a father ouer thee ; then thou shouldest exceedingly please me , and all thy life would passe away in joy and peace . thou hast yet many things to forsake , which vnlesse thou wholy resigne ouer vnto mee , thou shalt not attaine to that which thou desirest . i counsell thee to buy of me purified gold , that thou mayest become rich , that is , heauenly wisdom , which treadeth vnder foote all base and earthly things . apoc. 3. set little by the wisdome of this world , and esteeme not of the contentment of men , nor thine owne fancies . 3 i said , that thou shouldest buy the meane and base things , with the precious , and those that were with men of great esteeme . for true heauenly wisedome seemeth very base , and of small account , and is scarce thought of by men : for that esteemeth not highly of it selfe , nor seeketh to bee magnified vpon earth , which many praise from the teeth outward , but in their life they are farre from it : yet is it the precious pearle which is hidden from many . mat. 13. chap. xxxiii . of inconstancy of heart , and of directing our small intentions vnto god. ovr lord . son , trust not to thy affection : that which now is , will quickly change into another . as long as thou liuest thou art subiect to mutability , euen against thy will : so that now thou art mery , now sad , now quiet , now troubled , now deuout , now distracted , now diligent , now idle , now heauie , now light : but he that is wise , & wel instructed in spirit , remaines alwaies one in the middest of these changes , not heeding what he seeketh in himselfe , or which way the winde of mutability bloweth : but that the whole intention of his mind , may tend as it ought , to the most perfect and best end . for so he may continue one , and the selfe-same , without any change in the midst of so many sundry chances , directing alwaies the sincere eye of his intention vnto me . 2 and how much purer the eye of the intention is , so much the more constantly doth hee passe through the varietie of many contrary waues . matth. 6. but in many things the eye of a sincere intention waxeth blinde , for it quickely looketh vpon some delight , some obiect that occurreth . and it is rare to finde one that is wholy free from all blemish of seeking himselfe . so the iewes in times past came into bethania to martha and mary , not for iesus alone , but to see lazarus also . ioh. 11. the eye of our intention therefore , is to bee purged , that it may be sincere and pure , and to be directed vnto mee , neglecting the multitude and variety of earthly obiects . mat. 6. chap. xxxiv . that god is sweete aboue all things , and in all things to him that loueth . the servant . behold , my god , and all things ! what would i haue more , and what can i desire more happy ? o sweete and comfortable word ! but to him that loueth the word , not the world , nor those things that are in the world . my god , and all things ! inough is said to him that vnderstandeth ; and it is pleasant to him that loueth , to repeate it often . for when thou art present , all things do yeeld delight , but when thou art absent , all becomes irkesome . thou giuest quiet of heart and much peace , and pleasant joy . thou makest men think well of all , and praise thee in all things : neither can anything please vs long without thee : but if it bee pleasant and delightsome , thy grace must be present , & it must be seasoned with the sweetnes of thy wisdome . 2 what can bee distastefull vnto him , to whom thou art pleasing ? and whom thou delightest not , what can be pleasant ? but the wise of the world and that haue their contentment in sensuall things , cannot attaine to thy wisdom , for in the world is much vanity , & in the flesh is death . 1. cor. 1. rom. 8. & 1. io. 2. but they that follow thee by the contempt of worldly things , and mortification of the flesh , are proued to be truly wise ; for they are changed from vanity to truth , from flesh to spirit . to these god is sweet , and what good soeuer is found in creatures , they wholy referre vnto the praise of their maker . notwithstanding , great , yea very great is the difference betweene the sweetnes of the creator , and of the creature , of eternity and of time , of vncreated and created light . 3 o euerlasting light , surpassing al created lights , cast forth the beams of thy brightnes frō aboue , & pierce the most inward corners of my hart : purifie , reioyce , clarifie and quicken my spirit with all the powers thereof , that i may cleaue vnto thee with excesse of vnspeakable joy . o when will that blessed and desired houre come , that i may be filled with thy presence , and thou mayest be vnto me all , in all things : as long as this is not granted me , i shal not haue ful nor perfect joy . alas ! my old man yet liueth in me , he is not wholy crucified , he is not perfectly dead . rom. 7. he doth yet couet strongly against the spirit , and moueth ciuill warres , and suffereth not the kingdome of my soule to be in peace . 4 but thou that rulest the powers of the sea , and asswagest the motion of the waues , rise & help me : psa . 88. dissipate the people that desire war , and destroy them in thy might , and let thy hand be glorified : psal . 72. for there is no hope nor refuge for me , but in thee my lord god. psal . 30. chap. xxxv . that there is no securitie from temptation in this life . ovr lord . sonne , there is no security in this life : as long as thou liuest thou shalt alwayes haue neede of spirituall armour . thou liuest among enemies , and art assaulted on all sides : iob 7. if therefore thou defendest not thy selfe on euery side with the shield of patience , thou canst not be long vnwounded . 2. cor. 6. moreouer , if thou fix not thy hart on me , with a sincere will to suffer all things for me , thou canst not sustain the heat of this battaile , nor get that victorious crowne which they haue that are in glory . thou oughtest therefore manfully to go through all , and to vse a strong hand against whatsoeuer withstandeth thee . for to him that ouercommeth is giuen manna ; and to the negligent is left much woe . apoc. 2. 2 if thou seekest rest in this world , how wilt thou then attain to euerlasting rest ? giue not thy selfe to much ease , but to much patience . seek true peace , not in earth , but in heauen ; not in men , nor in any creature , but in god alone . thou oughtest for the loue of god willingly to vndergoe whatsoeuer labours , to endure whatsoeuer griefes , temptations , vexations , anxieties , necessities , infirmities , iniuries , detractions , reprehensions , humiliations , confusions , corrections and contempts ; these help to the attaining of vertue ; these try a nouice of christ , these make a heauenly crowne . i will giue an euerlasting reward for a short labour , and infinit glory for transitory confusion . 3 thinkest thou , that thou shalt alwayes haue spirituall consolations at will ? my saints had not so , but many afflictions , and sundrie temptations , and many discomforts : all which they endured patiently , and trusted rather in god , then in themselues : knowing that the sufferings of this time are not condigne to the deseruing of future glory . rom. 8. wilt thou haue that straight waies , which many after teares , and great labours haue hardly attained ? expect the comming of thy lord , doe manfully , be of good courage : feare not , doe not flie , but offer both bodie and soule for the glorie of god. psalm . 26. i vvill revvard thee in most plentifull manner , and i vvill bee vvith thee in all thy tribulations . chap. xxxvi . against the vaine iudgements of men . ovr lord . sonne , fixe thy heart stedfastly on god , and feare not the judgements of men , when thy conscience giueth testimony of thy justice & innocency . it is a good and happy thing to suffer in that sort : neither will it bee burdensome to an humble mind , nor to him that trusteth rather in god , then in himself . the most part of men are giuen to talke much , and therfore litle care is to be had of their words : neither is it possible to satisfie all . 1. cor. 9. though the apostle endeauoured to please all in our lord , and made himselfe all vnto all , 2. cor. 4. yet hee little regarded that hee was judged by humane day . coloss . 1. 2 he did for the edification and health of others as much as he could and lay in him : yet could he not hinder , but that he was sometimes judged , and despised by others . therfore he committed all to god , who knew all , and defended himselfe with patience & humility against euil tongues and such as thought vanities & lies , and spake what they listed : yet somtimes notwithstanding he answered , lest the weake might haue receiued scandall by his silence . 3 who art thou , that fearest a mortall man ? to day he is , and to morrow he is not seene . feare god , & the terror of men shall not trouble thee . 2. mac. 2. what harme can the words or iniuries of any do thee ? he rather hurteth himselfe then thee : neither can he auoid the judgments of god , be he what he wil. rom. 2. haue thou god before thine eyes , and contend not with complaining words . 1. cor. 11. and if for the present thou seemest to be troden downe , and to suffer shame and confusion , without desert , do not repine , neither do thou lessen thy crowne by thy impatience ; but rather lift vp thine eyes to me in heauen . hebr. 12. i am able to deliuer thee from all shame and wrong , and to repay euery one according to their workes . chap. xxxvii . of a full and pure resignation of our selues for the obtaining freedome of heart . ovr lord . sonne , leaue thy selfe , and thou shalt finde me . make choice of nothing , appropriate nothing to thy selfe , and thou shalt euer gaine . for greater grace shall alwaies be giuen thee , when thou dost perfectly resigne thy selfe , and not turne backe to take thy selfe againe . ser. lord , how often shall i resigne my selfe ? and wherein shall i forsake my selfe ? lord . alwayes , and in euery thing , as well in little as in great . i do except nothing , but doe require that thou be , as it were , naked & void of al things . otherwise , how canst thou be perfectly mine , & i thine , vnlesse both within & without thou be free from all selfe-will ? and how much the sooner thou dost this , so much the better shalt thou find thy self , & how much the more fully and sincerely thou dost it , so much the more shalt thou please mee , and so much the more shalt thou gaine . 2 some there are that resigne themselues , but with some exception . for they put not their whole trust in god , and therefore doe labour to prouide for themselues . some also at the first do offer all , but afterwards being assailed with temptations , doe returne againe to that which they had left , and therefore they goe not forwards in the way of vertue . these shall not attaine to the true libertie of a pure heart , nor to the grace of my diuine familiarity , vnlesse they first make an entire resignation , and offer themselues a daily sacrifice vnto me . for without this can neuer bee obtained the vnion with mee , wherewith my saints enioy me . 3 i haue often said vnto thee , and now againe i say the same : forsake thy selfe , resigne thy selfe , and thou shalt enioy internall peace . mat. 16. giue all for all , seek nothing , require nothing , repose thy selfe purely and with a full confidence in mee , and i will giue my selfe vnto thee , & darknes shall not couer thee . let this bee thy whole endeauour , let this be thy prayer , let this be thy desire , that casting off all propriety , thou mayest al naked follow thy naked sauiour iesus : and dying to thy selfe , mayest liue eternally to me . then shall vaine fantasies , euill perturbations , and all superfluos cares flie away : then shal immoderate feare leaue thee , and inordinate loue shall die . chap. xxxviii . of good gouernment in outward things , and of recourse to god in dangers . ovr lord . sonne , thou oughtest with all diligence to procure , that in euery place and action , or external busines , thou be inwardly free , and master of thy selfe , and that all things be vnder thy disposition , & thou not subiect to them ; that thou mayest bee lord and master of thy actions , not a seruant or a hireling , but rather a freeman , and a true hebrew , belonging to the lot and freedome of the sonnes of god , who put the things that are present vnder their feet , and place their thoughts on that which is eternall : who looke on transitory things with the left eie , and with the right doe behold the things of heauen : who suffer not themselues to be drawne to cleaue vnto them , but rather dispose and vse them , as they are ordained by god , and appointed by the creator of all , who hath left nothing in his creatures without due order . 2 if thou remaine firme and stedfast in all euents , and dost not weigh by the outward apparence , nor with a carnall eye , the things which thou seest and hearest ; but presently in euery occasion dost enter with moses into the tabernacle , to aske counsell of our lord , exod. 33. thou shalt sometimes heare the diuine and celestiall oracle , and shalt returne instructed of many things both present and to come . moses had alwaies recourse to the tabernacle , for the deciding of all doubts and obscure questions , and fled to the helpe of prayer , for the remedy of the iniquitie and dangers of men . so oughtest thou in like maner to fly to the closet of thy heart , earnestly crauing the diuine fauour . for the scripture testifieth , that therefore was iosue & the childrē of israel deceiued by the gabaonites , because they consulted not first with god , but giuing too lightly credit to faire words , were deluded with counterfeit piety . iosue 9. chap. xxxix . that a man be not ouer earnest in his affaires . ovr lord . sonne , alwaies commit thy cause to me , i will dispose well of it in due time : expect my ordination , and thou shalt find it will be for thy good . ser. lord , i do most willingly commit al vnto thee , for my care can profit little . o that i cleaued not too much to future euents , but offred my selfe with all readinesse of minde to thy diuine pleasure ! lord . 2 son , oftentimes a man doth earnestly labour for that which he desireth : and when he hath gotten it , hee beginneth to be of another minde , and not to esteeme so much of it , as before he did : for mans affections doe not long continue fixed on one thing , but do passe from one to another . it is therefore a matter , not of least moment , to forsake our selues euen in the least things . 3 the true spirituall profite of man , consisteth in denying and forsaking of himselfe : and he that is resigned , liueth in great freedome and security . but the ancient enemie , who alwaies laboureth to withstand the seruants of god , omitteth at no time his wonted temptations , but day and night lieth still in waite , to cast the vnwary , if hee can , into the snare of deceit . 1. pet. 5. watch therefore and pray , saith our lord , that you enter not into temptation . matth. 26. chap. xl. that man hath no good of himselfe , nor any thing wherof he can glory . the servant . lord , what is man , that thou art mindefull of him , or the sonne of man , that thou vouchsafest to visite him ? psalm . 8. what hath man deserued , that thou shouldest giue him thy grace ? lord , what cause haue i to complaine , if thou forsake me ? or if thou doest not that which i desire , what can i justly say against it ? surely , this i may truely thinke and say : lord , i am nothing , i can doe nothing , i haue nothing that is good of my self : but in al things i do faile , and am defectiue , and doe euer tend to nothing : and vnlesse thou helpe me , and dost interiourly instruct me , i become cold , and am dissolued . 2 but thou , o lord , art alwayes the same , and endurest for euer , alwaies good , just and holy , doing all things well , just , and holily , and disposing al things with wisdome . psa . 101. but i that am more inclined to fall , then to goe forwards , doe neuer continue in one estate : for seuen different times are changed ouer mee , yet doth it soone turne to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . for thou alone canst help me without the fauour of man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be conuerted , and rest in thee alone . 3 wherefore , if i could once perfectly forsake all humane comfort , either for the loue of deuotion , or for mine own necessity , which inforceth me to seeke after thee ( for none else can comfort mee ) then might i well hope in thy grace , and reioyce in the gift of new consolation . 4 thankes by vnto thee , from whence all proceedeth , as often as it goeth well with me : but i am meere vanity , & nothing before thee , an vnconstant and weake man. whereof then can i glory ? or why do i desire to be esteemed of ? is it not of nothing ? and this is most vaine . truly vain-glory is an euill plague , and very great vanity : because it draweth from true glory , & robbeth the soule of heauenly grace . for whilest a man pleaseth himself , he displeaseth thee : whilest hee gapeth after the praise of men , he is depriued of true vertue . 5 but true glory , & holy exultation and joy , is for a man to glory in thee , and not in himselfe ; abac. 3. to reioyce in thy name , and not in his owne vertue , nor to delight in any creature , but for thee . praised be thy name , not mine : magnified bee thy worke , not mine : let thy holy name be for euer blessed , but to me let no part of mens praises be giuen . ps . 112. and 113. thou art my glory , thou art the joy of my hart . in thee wil i glory and reioice al the day ; but for my self i will not joy , but in my infirmities . 6 let the iewes seeke the glory , which one man giueth ro another : i will desire this , which is from god alone . ioh. 5. for all humane glory , all temporall honor , al wordly highnes , compared to thy eternall glory , is vanity and folly . o my truth , my mercy , my god , most blessed trinity , to thee alone be all praise , honor , vertue , and glory for all eternity . chap. xli . of the contempt of all temporall honors . ovr lord . sonne , trouble not thy selfe , if thou seest others honoured and aduanced , and thy selfe contemned and debased . lift vp thy heart vnto mee in heauen , and the contempt of men in earth will not grieue thee . ser. lord , we are blind , & quickly seduced with vanity . if i look wel into my selfe , i cannot say , that any creature hath done me wrōg , & therfore i cānot justly complain of thee . 2 but because i haue often & grieuously sinned against thee , all creatures do justly take arms against me : for shame and contempt is due vnto me , but vnto thee praise , honor , and glory . and vnlesse i do so prepare my self , that i be willing , & do reioyce to be despised and forsaken of all creatures , and to be esteemed nothing at all , i cannot obtain internal strength and peace , nor be spiritually enlightned , nor wholy vnited vnto thee . chap. xlii . that our peace is not to be placed in men . ovr lord . sonne , if the peace thou hast with any bee grounded on the opinion which thou hast of him , or on the contentment thou receiuest in his company , thou shalt euer be vnconstant and subiect to disquiet : but if thou haue recourse vnto the euer-liuing and eternall truth , a friend going from thee , or dying , shall not grieue thee . the loue of thy friend ought to rest in me , and for me is he to bee beloued , whosoeuer hee bee , whom thou thinkest well of , and is verily deare vnto thee in this life . no friendship can auaile , or continue without me ; neither is the loue true and pure , which they haue , whose hearts are not joyned together by me . thou oughtest to be so dead to such affections of beloued friends , that ( for as much as appertaineth vnto thee ) thou shouldest wish to be without all company of men . man approcheth so much the neerer vnto god , how much the further off hee departeth from all earthly comfort : so much the higher also he ascendeth vnto god , by how much lower hee descendeth into himselfe , and how much the baser hee is in his owne conceit . 2 but hee that attributeth any good vnto himselfe , hindereth the comming of gods grace vnto him . for the grace of the holy ghost euer seeketh an humble heart . if thou couldst perfectly annihilate thy self , and purge thy selfe of all created loue , then should there flow into thee great abundance of my grace . when thou castest thy eies on creatures , the sight of thy creator is taken from thee . learne to ouercome thy selfe in al things , for the loue of thy creator ; and then shalt thou be able to attain to heauenly knowledge . how little soeuer it be , if it be inordinately loued and regarded , it defileth the soule , and hindreth the enjoying of the chiefest good . chap. xliii . against vaine and secular knowledge . ovr lord . son , let not the faire speeches and subtill sayings of men moue thee . for the kingdom of god consisteth not in words , but in vertue . 1. cor. 4. obserue well the words which i speake ; for they inflame the hart , and enlighten the mind , induce compunction , and bring sundry comforts . do thou neuer reade to shew thy self learned or wise : but labour to mortifie thy vices , for that wil profit thee more , then the knowledge of many hard and difficult questions . 2 when thou shalt haue read and knowne many things , thou oughtest euer to returne to one beginning . i am he that teacheth man all knowledge : and doe giue to little ones a more cleare vnderstanding , then can be taught by man. he therefore to whom i speake , shall quickely bee wise , and shall profit much in spirit . woe be to them , that inquire many curious things of men , and doe little desire to know the way how to serue me . the time will come , when the master of masters shall appeare , christ the lord of angels , to heare the lessons of all , that is , to examine the consciences of euery one : and then he will search hierusalem with a candle , and the hidden things of darknesse shall be laid open , and the inuention of tongues shall be silent . 1. cor. 4. 3 i am hee that in an instant doe raise vp the humble mind , to vnderstand more reasons of the euerlasting truth , then can bee gotten by ten years study in schooles . i teach without noise of words , without confusion of opinions , without ambition of honor , without contention of arguments . i am he that teacheth to despise earthly things , to loath things present , to seeke the euerlasting , to delight in the things that are eternall , to fly honors , to suffer scandals , to place all hope in me , to desire nothing out of me , and aboue all things feruently to loue me . 4 for one by louing me entirely , learned diuine things , and spake wonders : he profited more in forsaking all things , then in studying subtilties . to some i speake ordinary things , to others , things more especiall : to some i appeare sweetly by signes and figures , but to some i reueale mysteries with much light . the voice of bookes is one , but it teacheth not all men alike . for i am the internal teacher , i am the truth , the searcher of the heart , the vnderstander of thoughts , the setter forwards of good workes , distributing to euery one according to my will. chap. xliv . of not drawing outward things to our selues . ovr lord . son , in many things thou oughtest to be ignorant , and to esteeme thy selfe as dead vpon earth ; and as one to whom the whole world is crucified . thou must also passe ouer many things with a deafe eare , and rather thinke of that , which appertaineth to thy peace . it is more profitable to turne thine eies from the sight of vnpleasing things , and to leaue vnto euery one his owne opinion , then to striue with contentious words . if thou standest well with god , & considerest his judgments , thou shalt the more easily yeeld to the wil of others . ser. 2 o lord , to what an estate are we come ! behold , we bewaile a temporall losse , and for a little gaine we toile and spare no labour , and the spirituall domage of our soule is forgotten , and hardly at length called to mind . that which little or nothing profiteth , is alwaies remembred , and that which is chiefely necessary , is negligently passed ouer , because mans nature carrieth him to external things ; and vnlesse he quickly returne vnto himselfe , he lieth drowned in them with delight . chap. xlv . that credit is not to be giuen to all men : and how prone man is to offend in words . the servant . helpe me , lord , in my tribulation , for vaine is the defence of man. how often haue i bin deceiued , finding wāt of faith , where i thought it sure ? psal . 59. and how often haue i found faith , where i least expected it ? it is vaine therefore to trust in men ; but the safetie of the just , o lord , is in thee . blessed be thou my god , in all things that befall vs. we are weake and inconstant , quickely deceiued , and soone changed . 2 who is he that is able so warily to keep himselfe , that he neuer fal into any deceit or doubt ? but he that trusteth in thee , o lord , and seeketh thee with a pure heart , doth not easily fal ; & if he fal into any tribulation , be he neuer so much inthralled , yet he shal quickly be deliuered or comforted by thee . pro. 10. for thou wilt not forsake him for euer that trusteth in thee . the friend is rare to bee found , that continueth faithful in his friends distresse , but thou , o lord , thou alone art faithfull at all times , and there is none like vnto thee . 3 o how wise was that holy soule that said : my minde is firmely setled and grounded in christ ! if it were so with me , then would not humane feare so easily trouble me , nor words mooue mee . who can foresee all things ? who is able to beware beforehand of future euils ? if things euen foreseene do oftentimes hurt vs , how can things vnlooked for choose but wound vs grieuously ? but why did i not prouide better for my self , miserable wretch ? why also haue i so easily giuen credit to others ? but alas we are men , and god knoweth , weake and fraile men , although by many we are reputed and called angels . to whom shall i giue credit , lord ? to whom but to thee ? thou art the truth that neither doest deceiue , nor canst be deceiued . and on the otherside , euery man is a lyar , weak , vnconstant , and subiect to fal , especially in words : and therfore we must not easily giue credit euen to that , which in outward shew seemeth at the first a certaine truth . 4 o with how great wisdom hast thou warned vs to take heed of mē ! and because the enemies of man are his familiar and domesticall acquaintance , not to trust if one should say : behold heere , or behold there . mat. 7. i am tought to my cost , and i would to god i might thereby encrease my care , and not my folly . be wary , saith one , be wary , keepe vnto thy selfe what i tell thee ; and whilst i hold my peace , and thinke it is secret , he cānot keep that secret , which he desired should bee secret , but presently discloseth me and himself , and goeth his way . from such tales , and such improuident people , protect me lord , that i fall not into their hands , nor euer commit such errours . giue me grace , my god , to obserue truth and constancie in my words , and remoue far from me a deceitful tongue . what i am not willing to suffer , i ought by all meanes to auoid . 5. o how good and quiet a thing it is to be silent , and not to talke of others , nor to beleeue all that is said , nor easily to report what we haue heard ; prou. 25. to lay ones selfe open to few ; esa . 24. alwaies to seeke after thee , the beholder of the heart ; not to be carried away with euery winde of words , but to desire that all things both within and without , be accomplished according to thy will and pleasure . how secure is it for the keeping of heauenly grace , to fly the sight of men ? and not to seek those things , that seeme to cause admiration abroad , but to follow that with al diligence , which bringeth amendment of life , and encrease of feruour . 6 to how many hath vertue , knowne and ouer hastily commended , bin hurtful ? how profitable hath grace beene kept with silence in this mortall life , which is nothing but a perpetual temptation , and a warfare ? chap. xlvi . of putting our trust in god , when euil words arise ovr lord . son , be constant , and put thy trust in mee . for what are words , but words ? they passe through the aire , but hurt not . psa . 36. if thou be guiltie , determine willingly to amend thy selfe : if thou be innocent , resolue to suffer this willingly , at least for god. it is a small matter to suffer sometimes a fevv vvords , if thou hast not yet the courage to endure stripes . and why doe small matters go to thy heart , but for that thou art yet carnall , and regardest men more then thou oughtest ? because thou art afraid to bee despised , therefore wilt not bee reprehended for thy faults , and therefore seekest shaddowes of excuses . 2 but look better into thy self , and thou shalt see that the world yet liueth in thee , & a vain desire to please men . for when thou refusest to be humbled , & reproued for thy faults , it is surely euident , that thou art neither truely humble , nor dead to the world , nor the world perfectly crucified to thee . but giue diligent eare to my words , & thou shalt little respect ten thousand words spoken by men . behold , if al should be spokē against thee that could be maliciously inuented , what would it hurt thee , if thou suffredst it to passe , & madest no reckoning at all of it ? could all those words pluck as much as one haire from thy head ? mat. 10. luk. 11. 3 but he that hath not his heart within him , nor god before his eies , is easily moued with euery little dispraise , whē as he that trusteth in me , and confideth not in his own judgement , shal be free from human fears . for i am the iudge and the discerner of all secrets . i know how the matter passed , i know him that offereth the iniury , and him that suffereth it . psal . 7. from me hath this word proceeded : this hath happened by my permission , that out of many hearts thoughts may bee reuealed . i shall judge the guilty and the innocent , but by a secret judgement i would beforehand try them both . luk. 2. 4 the testimony of men oftentimes deceiueth : my judgement is alwaies true , it shall stand , and not be ouerthrown . it is commonly hidden and secret , and not knowne in euery thing but to few : notwithstanding it neuer erreth , neither can it erre , although to the eyes of the foolish it seemes not right . men ought therefore to returne to me in euery judgement , and not to stand in their owne opinions . for the just man will not be troubled , whatsoeuer happeneth vnto him for god : pro. 12. and if any thing be wrongfully brought forth against him , hee will not much care , neither will he vainly be glad , if by others hee be with reason excused . for he considereth that i am he that searcheth the heart and reines , & do judge , not according to the outward face , nor humane apparence . for that is oftentimes found culpable in my sight , that in the judgement of men is commendable . ser. 5 o lord my god , the just iudge , strong & patient , thou knowest the frailty and peruersity of man , be thou my strength , & all my trust , for mine owne conscience sufficeth me not . thou knowest that which i cannot reach vnto , and therefore in euery reprehension i ought to haue submitted my selfe , & to haue borne it patiently : vouchsafe mercifully to pardon me , as often as i haue failed herein , and giue me againe grace of greater sufferance . for thy bountiful mercy is more auaileable to me for the obtaining of pardon , then my conceiued justice for the defence of my hidden conscience . although my conscience accuse me not , yet i cannot hereby justifie my selfe ; 1. cor. 4. for if thy mercy be away , no man liuing shall bee justified in thy sight . psal . 142. chap. xlvii . that all grieuous things are to be endured for life euerlasting . ovr lord . son , let not the paines dismay thee which thou hast vndertaken for me , neither be thou discomforted for the tribulatiōs which do befal thee ; but let my promise strengthen and comfort thee in all euents . i am able to reward thee aboue all measure . thou shalt not long toile heere , nor alwaies be oppressed with griefe . attend a while , and thou shalt see a speedy end of thy euils . there will come an houre when all labour and trouble shall cease . little and short is all that passeth away with time . 2 do as thou doest , labour faithfully in my vineyard , i will be thy reward . write , reade , sing , mourne , obserue silence , pray , suffer crosses manfully : matth. 20. life euerlasting is worthy of all these , and greater combates . peace shall come in the day which is known vnto our lord , and it shall not be day nor night , to wit , of this time , but euerlasting light , infinite brightnesse , stedfast peace , and secure rest . then thou shalt not say , who shall deliuer mee from the body of this death ? rom. 7. nor crie , woe be vnto mee , for that my dwelling in a strange countrey is prolonged ! psal . 119. for death shall be throwne downe , and health shall be without decay , no anxietie , blessed joy , sweete and glorious company . 3 o if thou hadst seene the euerlasting crownes of the saints in heauen , and with how great glory they now reioice , who in times past were contemptible to this world , & esteemed vnworthy of life it selfe : sap. 3. and 5. truly thou wouldest presently humble thy self euen vnto the earth : and wouldest rather seeke to be vnder the feete of al , then to haue command , so much as ouer one : neither wouldest thou desire pleasant dayes of this life , but rather reioyce to be afflicted for god , and esteeme it thy greatest gaine to bee reputed as nothing amongst men . 4 o if thou haddest a feeling of these things , and didst suffer them to enter into the depth of thy hart , how durst thou so much as once to complaine ! are not all painfull labours to be endured for euerlasting life ? it is no small matter to leese or to gain the kingdome of heauen . lift vp thine eyes therfore vnto heauen : behold i , and all my saints with mee , who in this world had great conflicts , do now rejoyce , now are comforted , now are secure , now do rest , and shall remaine with mee euerlastingly in the kingdom of my father . chap. xlviii . of the euerlasting day , and shortnes of this life . the servant . o most blessed mansion of the heauenly city ! o most cleare day of eternity , which night obscureth not , but the highest truth euer enlightneth , day euer pleasant , euer secure , and neuer changing into contrary state ! apoc. 21. o that , that day would once appeare , & all these temporall things were at an end ! to the saints it shineth glistering with euerlasting brightnes , but to those that are pilgrimes vpon earth , it appeareth only a far off , and as it were through a glasse . 2 the inhabitants of heauen doe know how joyfull that day is : but the banished children of eue bewaile the bitternesse and tediousnes of this . the daies of this life are short and euill , full of sorrow and anguish , where man is defiled with many sins , incumbred with many passions , disquieted with many feares , filled with many cares , distracted with many curiosities , intangled with many vanities , compassed about with many errors , worne away with many labours , vexed with temptations , weakened with delights , tormented with want . iob 7. 3 o when shall these euils be at an end ! rom. 7. when shall i be deliuered from the miserable bondage of sin ! psal . 70. when shall i thinke , o lord , of thee alone ! when shall i perfectly reioyce in thee ! when shal i bee free from all impediments in true liberty , without al grief of mind and body ! when shall i haue firme peace , peace secure & without trouble , peace without and within , peace euery way assured ▪ o good iesu , whē shall i stand to behold thee ! when shall i contemplate the glory of thy kingdom ! when wilt thou be vnto me all in all things ! o when shall i be with thee in thy kingdom , which thou hast prepared for thy beloued , from before all worlds ! i am left a poore and banished man in the land of mine enemies , where there are daily warres , and great misfortunes . 4 comfort my banishment , asswage my sorrow : for my whole desire sendeth vp sighes vnto thee . for all is burdensome to me , whatsoeuer this world offereth for my comfort . i desire familiarly to enioy thee , but i cannot attaine vnto it . i would gladly fixe my heart to the things of heauen , but temporall cares and vnmortified passions weigh me downe . in mind i would be aboue al things , but to my flesh i am inforced to be subiect against my will. ro. 7. & 8. thus vnhappy mā that i am , i fight against my selfe , and am become grieuous to my selfe , whilest my spirit seeketh after the things that are aboue , and my flesh that which is below . 5 o what doe i inwardly suffer , when in minde i consider heauenly things , and presently in my prayers a multitude of fleshly fantasies present themselues before me ! my god , be not farre from me , depart not in thy wrath from thy seruant . psa . 70. cast forth thy lightning , & disperse them : send out thy darts , and breake all the fantasies of my enemy . gather my senses together vnto thee , make mee forget the things of this world : grant me grace to cast away speedily the fantasies of vices . succour me , o euerlasting truth , that no vanity may moue me . come heauenly sweetnes , and let al impurity fly from thy face . pardon me also , and mercifully forgiue me as often as i think vpon any thing else , besides thee , in prayer . i truly confesse , that i am wont to be subiect to many distractions : for oftentimes i am not there , where i do corporally stand or sit , but rather there , whither my thoughts do carry me . where my thought is , there am i : there is oftentimes my thought , where my affection is . that quickly occurreth vnto me , which is naturally delightsome , & by custome pleasing . 6 and for this cause , thou that art truth it self , hast plainly said : where thy treasure is , there is also thy heart . mat. 6. if i loue heauen , i willingly thinke of heauenly things . if i loue the world , i reioyce at the felicity of the world , & grieue for the aduersity thereof . if i loue the flesh , i imagine oftētimes those things that are pleasing to the flesh . if i loue the spirit , i delight to thinke of spirituall things . for whatsoeuer i loue , thereof doe i willingly speake , and heare , and cary home with me the formes and representations thereof . o blessed is that man , that for thee ( o lord ) forsaketh all creatures ; that violently resisteth nature , & out of the feruour of spirit crucifieth the concupiscence of the flesh ; that with a cleare conscience he may offer sincere prayers vnto thee , and be worthy of the company of the angelicall quiers , all earthly things outwardly and inwardly being excluded . chap. xlix . of the desire of euerlasting life , & how great rewards are promised to those that fight valiantly . ovr lord . son , whē thou perceiuest the desire of euerlasting blisse to be giuē thee from aboue , & desirest to depart out of the tabernacle of this body , that thou maist without shaddow of any enterchange behold my light ; open thy heart , and receiue this holy inspiration with thy whole desire . giue great thankes to the heauenly goodnes , that dealeth with thee so fauourably , visiteth thee mercifully , stirreth thee vp feruently , holdeth thee vp powerfully , lest through thine owne waight thou fall downe to the vanities of the earth . neither doest thou obtaine this by thine owne thought or endeauour , but by the only fauour of heauenly grace & diuine bounty , that thou maist profit in vertue , & obtaine greater humility , and prepare thy selfe to future battailes , and endeauour to cleaue vnto mee with the whole affection of thy hart , and serue me with a feruent desire . 2 sonne , fire often burneth , but the flame ascendeth not vp without smoke : so likewise the desires of some men are earnestly carried to heauenly things , and yet they are not free from temptation of carnall affection : and therefore it is not altogether purely for the honour of god , that which they so earnestly request of him . such is also oftentimes thy desire , which with such importunity thou presentest vnto me . for that is not pure & perfect , which is infected and defiled with the loue of thine owne proper commodity & interest . 3 ask not that which is delightsome and profitable to thee , but that which is gratefull to me , and appertaineth to my honor , for if thou judgest aright , thou oughtest to preferre and follow my appointment , rather then thine own desire , or any desired thing . i know thy desire , and haue heard thy often grones . now thou wouldest bee in the freedome of the glory of the sons of god : now doth the euerlasting habitation , and the heauenly country full of joy delight thee , but this houre is not yet come : it is yet another time , to wit , of war , time of labour & triall . thou desirest to bee filled with the chiefest good , but thou canst not attaine it for the present . i am he ( saith our lord ) expect vntill the kingdome of god doth come . iob 7. 4 thou art yet to be tried vpon earth , and to bee exercised in many things . comfort shall be sometimes giuen thee , but abundant fulnes therof shal not be granted . take courage therfore , & be constant as wel in doing , as in suffring things contrary to nature . iosue 1. thou oughtest to put on a new man , and to be changed into another . eph. 4. thou must oftentimes doe that which thou wouldest not , & leaue vndone that thou wouldest do . that which is pleasing to others , shall goe well forwards , that which thou wishest , shall not speed . that which others say , shal be heard , what thou sayst shall be nothing regarded . others shall aske , & shal receiue , thou shalt aske & not obtaine . 5 others shall bee great in the praises of men , but of thee there shall be no speech ; to others this or that shall be committed , but thou shalt be accounted fit for nothing . at this nature will sometimes repine , and it is much if thou endurest it with silence . in these and such like a faithfull seruant of our lord is wont to be tried , how he can deny and ouercome himselfe in all things . there is scarce any thing , wherein thou hast such need to mortifie thy selfe , as in seeing and suffering those things that are contrary to thy will , especially when that is commanded , which seemeth vnto thee inconuenient , or to little purpose . and for that thou being placed vnder authority , darest not resist a higher power , therefore it seemeth hard vnto thee , to walke at the becke of another , and to leaue wholy thine owne opinion . 6 but consider , sonne , the fruit of these labours , the end neere at hand , and the reward aboue all measure , and thou shalt receiue no griefe therby , but great comfort of thy patience . for in regard of that little of thy will , which now thou willingly forsakest , thou shalt alwaies haue thy will in heauen . there thou shalt haue all that thou wilt , or canst desire : there thou shalt enioy all good without feare of loosing it , there shal thy will be euer one with me ; it shall desire nothing , strange or priuate ; there no man shall withstand thee , no man complaine of thee , no man hinder thee , nothing come against thee : but all things desired shall bee there together present , and delight thy whole desire , and fulfill it to the highest degree : there i will giue thee glorie for the reproach which heere thou sufferedst , a garment of praise for former griefe , for the lowest place , a seat of an euerlasting kingdome ; there shall the fruit of obedience appeare , the labour of pennance reioyce , and humble subjection shall bee gloriously crowned . 7 now therefore bow thy selfe with great humility vnder the hands of all , and regard not who said , or commanded this ; but take great heede , that whether thy superiour , or thy inferiour , or thine equall require any thing of thee , or doe insinuate their desire , thou take it all in good part , and endeauour to fulfill it with a sincere intention . let one seeke this , another that , let him glorie in this , the other in that , and be praysed a thousand thousand times ; but doe thou neither reioyce in this , nor in that , but in the contempt of thy selfe , and in my pleasure and honour a lone . this art thou to wish , that whether by life or death , god may be alwayes glorified in thee . chap. l. how a desolate person ought to offer himselfe into the hands of god. the servant . lord god , holy father , thy holy name be now and for euer blessed ; because as thou wilt , so is it done , and what thou dost , is good . let thy seruant rejoyce in thee , not in himselfe , nor any thing else , for thou alone art the true gladnes , thou art my hope and my crowne , thou art my joy and my honor , o lord. what hath thy seruant , but what he receiued from thee , euen without any desert of his ? 1. cor. 4. thine is all that thou hast giuen , & whatsoeuer thou hast made . i am poore , and in labours from my youth : and sometimes my soule is heauy vnto teares , somtimes also it is troubled in it selfe , by reason of passions which rise against her . psal . 87. 2 i desire the joy of peace , i craue the peace of thy children , that are fed by thee in the light of comfort . if thou giue peace , if thou infuse holy joy , the soule of thy seruant shall be full of heauenly sweetnes , and shall become deuout in thy praise , but if thou withdraw thy selfe , as very often thou art wont , he wil not be able to runne the waies of thy commandements , but rather hee boweth his knees , and knocketh his breast , for that it is not with him , as it was yesterday , and the day before , when thy light shined vpon his head , and he was protected vnder the shadow of thy wings , from the temptations which violently assault him . 3 o righteous father , and euer to be praised , the houre is come , that thy seruant is to be proued ! behold , father , it is fit , that in this houre thy seruant suffer something for thee . o father worthy of eternall honour , the houre is come , which from all eternity thou didst fore-know should come : that for a short time thy seruant should outwardly bee oppressed , but inwardly liue for euer with thee : he should be a little despised , and humbled , and made as an abiect in the sight of men , and much afflicted with passions and infirmities , that he may rise againe with thee , in the rising of new light , and be clarified in heauen . holy father , thou hast so appointed it , and wilt haue it so : and this is fulfilled which thy selfe hast commanded . 4 it is a grace and a fauour to thy friend to suffer , and to be afflicted in the world for the loue of thee , how often soeuer , and by whom soeuer thou permittest it to fall vpon him . without thy counsell and prouidence , and without cause nothing is done in earth . psalm . 118. it is good for mee , lord , that thou hast humbled me , that i may learne thy righteous judgments , and cast away al haughtines of hart & presumptiō . it is profitable to me , that shame hath couered my face , that i may rather seeke to thee for comfort , then to men . i haue learned also hereby to dread thy inscrutable judgment , that afflictest the just with the wicked , but not without equity and justice . 5 i giue thee thanks , that thou hast not spared my sinnes , but hast worne me away with bitter stripes , inflicting sorows , & sending griefs within and without . there is none vnder heauen that can comfort mee , but thou my lord god. tob. 13. the heauēly phisitian of souls , that strikest & healest , bringest into hell , and drawest out againe : psal . 17. let thy correction be vpon me and let thy rod instruct me . 6 behold beloued father , i am in thy hands , i bow my selfe vnder the rod of thy correction : let my neck & shoulders feel the stripes of thy chastisement , that my crookednes may be conformed to thy wil. make me a deuout & humble disciple of thine , as thou art wōt wel to do , that i may be ready at euery beck of thy diuine pleasure . i commend my selfe and all mine vnto thee to be corrected . it is better to be rebuked here , then hereafter . thou knowest all and euery thing , and there is nothing hidden in the conscience of man , which can be hidden from thee . before things are done , thou knowst that they wil happen , & hast no need that any should teach thee , or admonish thee of those things , which are done on earth . thou knowest what is expedient for my good , and how much tribulation is fit for purging the rust of my sins . do with me according to thy desired pleasure , and despise not my sinfull life , better and more clearely knowne to none then to thee alone . 7 grant me , lord , to know that which is to be knowne : to loue that which is to be beloued : to praise that which pleaseth thee most : to esteem that which is precious vnto thee : to despise that which is contemptible in thy sight : suffer me not to judge according to the sight of the exteriour eyes , nor to giue sentence according to the hearing of the eares of ignorant men ; but to determine of visible & spiritual things with a true judgement , & aboue all things , euer to search after thy will and pleasure . 8 the senses of men are often deceiued in their judgements , the louers of the world are also deceiued , in louing only visible things . what is a man the better , for that he is esteemed great by man ? the deceitfull man deceiueth the deceitfull , the vaine , the vaine , the blinde deceiueth the blinde , and one feeble likewise another , whilest he exalteth and praiseth him . for how much euery one is in thy sight , so much hee is , and no more , saith humble saint francis. chap. li. that a man ought to imploy himselfe in the works of humilitie , when force is wanting for higher exercises . ovr lord . sonne , thou art not able alwaies to continue in the feruent desire of vertue , nor to persist in the high pitch of contemplation , but thou must sometimes of necessitie , by reason of originall corruption , descend to inferiour things , and beare the burthen of this corruptible life euen against thy will , and with irkesomenes . as long as thou carriest a mortall body , thou shalt feele trouble and heauines of hart . thou oughtest therefore in flesh oftentimes to bewaile the burthen of flesh : for that thou canst not alwaies perseuere in spirituall exercises , and diuine contemplation . 2 it is then expedient for thee to fly to humble and exteriour workes , and to refresh thy selfe with good and vertuous actions , to expect with a firme confidence my comming , and heauenly visitation , to beare patiently thy banishment , and the drinesse of thy minde , till thou bee visited againe by mee , and deliuered from all anxietie . for i will make thee forget thy former paines , and enioy inward quietnesse . i will lay open before thee the pleasant fields of holy scripture , that with an enlarged heart thou mayest beginne to runne the way of my commandements . and thou shalt say , that the sufferings of this time are not condigne to the glorie to come , that shall be reuealed in vs. rom. 8. chap. lii . that a man ought to esteeme himselfe vnworthy of comfort , and to haue deserued stripes . the servant . lord i am not worthy of thy comfort , nor of any spiritual visitation , and therfore thou dealest justly with me , when thou leauest me poore and desolate . for if i could shee l teares like a sea , yet i were not worthy of thy comfort . for ( alas ) i deserue nothing , but to be scourged & punished , in that i haue grieuously and often offended thee , and sinned in many things . all things therefore duely considered , i am not worthy euen of the least comfort . but thou milde and merciful god , who wilt not that thy workes do perish , to shew the riches of thy goodnes in the vessels of mercy , euen beyond his desert , vouchsafest to comfort thy seruāt aboue humane measure . for thy comforts are not like to the vaine words of men . 2 what haue i done , o lord , that thou shouldest impart any heauenly comfort vnto me ? i remember not , that i haue euer done any good , but haue beene alwaies prone to sin , and slouthfull in my amendment . it is true , and i cannot deny it . if i should say otherwise , thou wouldest stand against me , and there would be none to defend mee . iob 9. what haue i deserued for my sinnes , but hell and euerlasting fire ? i confesse in the truth of my heart , that i am worthy of all scorne and contempt , and it is vnfit that i should be remembred amongst thy deuout seruants . and although i be vnwilling to heare this , yet notwithstanding for the loue of truth , i will lay open my sins against my selfe , that i may the better deserue to obtaine thy mercy . 3 what shall i say , being guilty , and ful of confusion ? i can vtter out of my mouth no other word but this : i haue sinned , lord , i haue sinned , haue mercy on me : psa . 50. pardon me , suffer me a little , that i may bewaile my griefe , before i go vnto the land of darknes , and be couered with the shaddow of death . iob 20. what dost thou require of a guiltie and miserable sinner , but that hee be contrite and sorowful , & do humble himself for his offences ? in true contrition and humblenesse of heart , is bred a ●ope of forgiuenesse , a troubled conscience is reconciled againe , grace lost is restored , man is defended from future wrath , and god and the penitent soule meet together in the holy kisse of peace . 4 humble contrition for sins , is an acceptable sacrifice to thee , o lord , sauouring much sweeter in thy sight then burning frankincense . psal . 50. this is also the pleasant oyntment , which thou wouldest haue powred vpon thy sacred feet , luk. 7. for thou neuer despisest a contrite & humble heart . psal . 50. there is a place of refuge from the face of the wrath of our enemy : there is amended , and washed away whatsoeuer vncleannes hath beene elsewhere gathered , and whatsoeuer is defiled . chap. liii . that the grace of god is not giuen to those that sauour of earthly things . ovr lord . son , my grace is precious , it suffereth not itself to be mingled with externall things , nor earthly comforts . thou oughtest therfore to cast away al hinderances of grace , if thou desire to receiue the infusion thereof . choose therfore a secret place to thy selfe , loue to liue alone with thy self , desire the conuersation of none : but rather powre out deuout praiers vnto god , that thou mayest keepe thy minde compunct and thy conscience pure . esteeme the whole world as nothing : prefer my seruice before al outward things ; for thou canst not attend vnto me , and be delighted also in trāsitory vanities . mat. 19. thou oughtest to sequester thy selfe from thy acquaintāce & friends , & to keep thy minde depriued of all temporall comfort . so the blessed apostle peter required , that the faithfull of christ should keep themselues as strangers and pilgrimes in this world . 1. pet. 2. 2 o how great a confidence shal he haue at the houre of death , whom no affection to any earthly thing detaineth in the world . but the weake mind is not yet capable of so retired a hart ; neither doth the fleshly person vnderstand the freedom of a recollected minde . notwithstanding , if he wil be truly spiritual , he ought to renounce as well that which is far off , as that which is nearest vnto him , & to beware of no man more then of himselfe . it thou perfectly ouercome thy selfe , thou shalt with more ease subdue the rest . it is a glorious victory to triumph ouer our selues . for he that keepeth himselfe subiect in such sort , that his sensuality be subdued to reason , & reason in al things be obedient to mee , he is truely a conquerour of himself , & lord of the world . 3 if thou desire to mount vnto this height of perfection , thou must begin manfully , & set the axe to the root , that thou maist pluck vp & destroy thy hidden and inordinat inclination to thy selfe , & vnto al priuate and earthly good . of this vice ( that man too inordinatly loueth himself ) almost all dependeth , whatsoeuer is wholy to be ouercome : which being once ouercome & subdued , there wil presently ensue great peace and tranquillity . but for that few endeauour perfectly to die vnto themselues , and to forsake themselues wholy , therefore they remaine intangled in themselues , and cannot bee lifted vp in spirit aboue themselues : but hee that desireth to walke freely with me , it is necessary that he mortifie all his inordinate affections , and not adhere vnto any creature by priuate loue . chap. liv. of the different motions of nature and grace . ovr lord . sonne , marke diligently the motions of thine owne nature , and my grace , for in very contrary and secret manner these are moued , and can hardly be discerned , but by him that is spirituall and inwardly enlightned . all men desire that which is good , and pretend some good in all their words and deeds , and therefore vnder pretence of good , many are deceiued . nature is deceitfull and seduceth , intangleth , and deceiueth many , and alwayes proposeth her selfe for her end , but grace walketh with great sinceritie , and auoideth all shew of euill , pretendeth not deceits , and doth all things purely for god , in whom also shee finally resteth . 2 nature will not willingly die , nor bee kept in , nor ouercome , nor bee subiect to any , nor bee subdued : but grace laboureth to mortifie her selfe , resisteth sensuality , seeketh to be subiect , is willing to bee ouercome , and will not vse her owne libertie , shee loueth to be kept vnder discipline , and desireth not to rule any , but alwaies to liue and remaine wholy subiect vnto god , and for god , is readie humbly to bow vnto all men . nature striueth for her owne commoditie , and considereth what profit shee may reape by another : but grace considereth not what is profitable and commodious vnto her selfe , but rather what is profitable to many . nature willingly receiueth honour and reuerence : but grace faithfully attributeth all honor and glory vnto god. 3 nature feareth shame and contempt , but grace reioyceth to suffer reproach for the name of iesus . nature loueth idlenesse , and bodily rest , but grace cannot be idle , but willingly embraceth labour . nature seeketh to haue those things that bee curious and precious , abhorreth that which is meane and base : but grace delighteth in plaine and humble things , despiseth not course and meane , nor refuseth to weare that which is old and torne . nature respecteth the things of this world , reioyceth at earthly gaine , sorroweth for losse , is moued with euery little iniurious word ; but grace thinketh on that , which is euerlasting , and cleaueth not to that which fadeth with time ; shee is not troubled with losse , nor exasperated with iniuries , for that she hath placed her treasure and joy in heauen , where nothing perisheth . 4 nature is couetous , and doth more willingly receiue then giue , she loueth proper and priuate things : but grace is pitifull and liberall to all , auoydeth singularitie , is content with a little , thinketh it happier to giue , then to receiue . nature inclineth to creatures , yeeldeth to her owne flesh , followeth vanities , and listneth to discourses : but grace draweth vnto god , and seeketh after vertues , renounceth creatures , flieth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seene in publike . nature is willing to haue some outward comfort , wherein shee may delight her senses , but grace seeketh comfort in god alone , and delighteth aboue all visible things in the highest good . 5 nature worketh all for her owne gaine and profite , shee can do nothing freely , but for bestowed benefits : shee hopeth to obtaine either that which is equall , or better , either praise or fauour , and coueteth to haue her workes and gifts much esteemed : but grace seeketh no temporall thing , nor asketh any other reward for her deserts then god alone , nor desireth more of temporal necessaries , then what may serue her for the obtaining of euerlasting glory . 6 nature rejoyceth to haue many friends , and kinsfolkes , shee glorieth of noble birth and descent , pleaseth the powerfull , fawneth vpon the rich , applaudeth those that are like her selfe : but grace loueth her enemies , and is not puffed vp with multitude of friends , nor esteemeth place or birth , but where it is joyned with greater vertue , shee rather fauoureth the poore , then the rich , hath more compassion of the innocent , then the powerfull , reioyceth in the simple , and respecteth not the deceitfull , exhorteth euer the good to labour for the better gifts , and by vertue to resemble the sonne of god. nature quickely complaineth of any want and trouble : grace constantly suffereth all kinde of need . 7 nature turneth all things to her selfe , striueth and contendeth for her selfe : but grace reduceth all to god , from whence originally they proceede : shee ascribeth no good to her selfe , neither doth shee arrogantly presume of her selfe : she contendeth not , nor preferreth her opinion before others , but in euery sense and vnderstanding submitteth her selfe vnto the eternall wisdome , and to the diuine iudgement . nature coueteth to know secrets , and to heare newes : shee will appeare abroad , and make proofe of many things by the experience of her own senses , shee desireth to be knowne , and to doe those things , for which shee may bee praised and admired : but grace careth not for hearing newes , nor to vnderstand curious matters , for that all this springeth from the ancient disorder of our corrupt nature , seeing nothing that is new is durable vpon earth . shee teacheth therefore to restraine the senses , to auoid vaine-pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration , and of euery thing and euery knowledge to seeke profitable fruit , and the praise and honor of god : she will not haue her selfe , nor hers , publikely praised , but desireth that god should bee blessed in his gifts , who of meere charity bestoweth all things . 8 thus grace is a supernaturall light , and a certaine speciall gift of god , and the proper marke of the elect , & pledge of euerlasting saluation , which lifteth vp a man frō earthly basenes to loue things of heauen , and of a carnall , maketh him a spirituall person . how much the more therefore nature is depressed & subdued , so much the greater grace is infused , and the inward man daily by new visitations more perfected according to the image of god. chap. lv. of the corruption of nature , and efficacie of diuine grace . the servant . my god , who of thy meere goodnesse hast created mee to thy image and likenesse , genes . 1. graunt mee this grace which thou hast shewed to bee so great , and so necessary to saluation , that i may ouercome my wicked nature , which draweth me to sinne , and to the losse of my soule . for i feele in my flesh the law of sinne , contradicting the law of my minde , and leading mee captiue , to obey sensuality in many things : neither can i resist the passions thereof , vnlesse thy holy grace , feruently infused into my heart , doe assist me . rom. 7. 2 thy grace , o lord , and great grace is needfull , that nature may be ouercome , which is euer prone to euil from her youth . for by adam the first man , in falling and being corrupted by sinne , the penalty of this staine hath descended vpon all mankind in such sort , that nature it self , which by thee was created good , and without defect , is now accounted for vice , and for the infirmitie of a corrupted nature , for that the motion thereof left vnto it selfe , draweth to euill and abiect things . for the little force which remaineth , is like a certaine sparke , lying hidden in ashes . this is naturall reason it self , compassed about with great darknesse , still retaining power to discerne good and euill , and the distance betweene true and false , although it be vnable to fulfill all , that it approueth and enioyeth not now the full light of truth , nor the former integrity of her affections . 3 hence it is , my god , that according to my inward man , i delight in thy law , knowing thy commandements to bee good , just and holy , reprouing also all euill and sin , and doe know that it is to be fled . rom. 7. but in my flesh i serue the law of sin , whilest i rather obey sensualitie then reason . hence it is , that i haue a will to doe good , but know not how to performe it . for this cause i often purpose many good things , but for that i want grace to helpe my infirmity , for a light resistance i go backe , and faint . i know the way of perfection , & see clearely enough what i ought to do , but pressed with the waight of mine owne corruption , i rise not vnto it . 4 o lord , how needfull is thy grace for me , to beginne any good worke , to go forward , and to accomplish it . ioh. 13. for without it i can do nothing , but in thee i can doe all things , when thy grace doth comfort me . o heauenly grace , without which our owne merits are nothing , and no gifts of nature are to bee esteemed . arts , riches , beautie , and strength , wit , or eloquence , are of no worth with thee , o lord , without thy grace . for gifts of nature are common to good and euill , but the peculiar gift of the elect is grace and loue , wherewith being marked , they are esteemed worthy of euerlasting life . this grace so much excelleth , that neither the gift of prophesie , nor the working of miracles , nor any speculation ; how high soeuer , is of any esteeme without it . neyther faith , nor hope , nor other vertues are acceptable vnto thee without charitie and grace . 1. cor. 13. 5 o most blessed grace , that makest the poore in spirit rich with vertues , and the rich in many blessings , humble in heart , come downe vnto me , replenish mee in the morning with thy comfort , lest my soule should faint with wearines , and wither away with drines of mind . i beseech the lord , that i may find grace in thy sight , for thy grace sufficeth , though other things that nature desireth be wanting . psal . 22. if i be tempted and vexed with many tribulations , i will not feare euils whilest thy grace is with me : shee is my strength , she giueth aduice and help : she is stronger then all enemies , and wiser then all the wise . 6 thy grace is the mistresse of truth , the teacher of discipline , the light of the heart , the solace in affliction : she driueth away sorrow , she expelleth feare , she is the nurse of deuotion , the bringer foorth of teares . what am i without it , but a rotten peece of wood , and an vnprofitable stalke , only meet for the fire ? let thy grace therefore , lord , alwaies preuent me , and follow mee , and make mee euer diligent in good workes , through iesus christ thy son , amen . chap. lvi . that we ought to deny our selues , and imitate christ , by the crosse . ovr lord . sonne , looke how much thou canst goe out of thy selfe , so much mayest thou enter into me . as to be void of all desire of externall things , maketh inward peace ; so the forsaking of our selues joyneth vs internally to god. i will haue thee learne the perfect leauing of thy selfe vnto my will , without contradiction and complaint . follow me , i am the way , the truth , and the life . ioh. 14. without the way there is no going , without truth there is no knowledge , without life there is no liuing . i am the way which thou oughtest to follow , the truth which thou oughtest to trust , the life for which thou oughtest to hope . i am the way which cannot lead amisse , the truth which cannot erre , the life which cannot end . i am a most strait way , a supreme truth , a true life , a blessed life , an increated life , if thou remaine in mee , thou shalt know the truth , and truth shall deliuer thee , and thou shalt apprehend euerlasting life . 2 if thou wilt enter into life , keep the commandements : if thou wilt know the truth , beleeue me . mat. 19. if thou wilt be perfect , sell al. if thou wilt be my disciple , deny thy selfe . luk. 9. if thou wilt possesse a blessed life , deny this present life . ioh. 12. if thou wilt be exalted in heauen , humble thy selfe vpon earth . luk. 14. if thou wilt raigne with me , beare the crosse with mee . for onely the seruants of the crosse finde the way of blisse and true light . ser. 3 lord iesus , for as much as thy way is narrow , strait and contemptible vnto the world , grant me grace to imitate thee in suffring willingly all worldly contempt . for the seruant is not greater then his lord , nor the disciple aboue his master . mat. 7. let thy seruant be exercised in thy holy life , for there is the health and the true sanctitie of my soule : whatsoeuer i reade or heare besides , doth not recreate or delight me fully . luk. 6. lord . 4 sonne , now that thou knowest and hast read these things , happie shalt thou be , if thou fulfill them . hee that hath my commandements and keepeth them , hee it is that loueth me , and i will loue him , and will manifest my selfe vnto him , and wil make him sit with me in the kingdome of my father . ser. lord iesus , as thou hast said and promised , so giue mee grace to deserue , that it be fulfilled . i haue receiued the crosse , i haue receiued it from thy hand , and i will beare it , and beare it till death , as thou hast laid it vpon me . truely the life of a good religious person is the crosse , and it is a sure guide to heauen . it is now begunne , it is not lawfull to go backe , neither is it fit to leaue that which i haue vndertaken . 5 let vs then take courage , my brethren , and go forwards together . iesus will be with vs , for iesus sake we haue vndertaken this crosse : for the loue of iesus let vs perseuere in the crosse . hee will be our helper , who is our guide and forerunner . behold our king goeth before vs , who also will fight for vs : let vs follow him cheerefully , let vs not bee dismayed , but be readie to die with courage in the battaile , and let vs not blemish our glory by flying from the crosse . chap. lvii . that a man be not too much deiected , when he falleth into some defects . ovr lord . sonne , patience and humilitie in time of aduersitie , are more pleasing to mee , then much comfort and deuotion in prosperitie . why art thou grieued for euery little trifle spoken and done against thee ? although it had beene much more , thou oughtest not to haue been moued . but now let it passe , it is not the first that hath happened , nor any new thing , neither shall it bee the last , if thou liue long . thou art cheerefull enough as long as no aduersity occurreth . thou canst giue good counsell also , and canst strengthen others with thy words , but when any tribulation suddenly knocketh at thy dore , thou art destitute of counsell , and voide of force . see therefore thy great frailtie , which thou often prouest in very small occasions . it is notwithstanding permitted for thy good , when these and such like occasions befall thee . 2 put it out of thy heart the best thou canst , and if it touch thee , yet let it not deiect thee , nor trouble thee long : beare it at least patiently , if thou canst not ioyfully . although thou bee vnwilling to heare it , and feelest in thy heart some motion of disdaine , yet represse thy selfe , and suffer no inordinate word to passe out of thy mouth , which may bee a scandall to the weake . the storme which now is raised , shall quickly be appeased , and inward griefe shall be asswaged by the returne of grace . i do yet liue ( saith our lord ) and am ready to helpe thee , and to giue thee greater comfort then before , if thou put thy trust in mee , and callest deuoutly vpon me . esay 49. 3 be more patient , and prepare thy selfe to greater suffering . all is not lost , if thou feele thy selfe often afflicted , or grieuously tempted . thou art a man , and not god : thou art flesh , not an angell . how canst thou looke to continue euer in the same state of vertue , when an angell in heauen hath fallen , and the first man in paradise lost his standing ? i am hee that doe giue healthfull comfort to them that mourne , and doe raise vp vnto my god-head those that know their owne frailtie . gen. 3. ser. 4 lord , blessed be thy sacred word , more sweete vnto my mouth then the hony , and the hony-combe . what should i doe in these my so great tribulations and anguishes , vnlesse thou diddest comfort mee with thy holy , sweete , and heauenly speeches ? psal . 118. what matter is it , how much , and what i suffer , so as at length i may attaine to the hauen of blisse ? grant mee a good end , grant mee a happie passage out of this world . be mindfull of me , my god , and direct mee the straight and ready way to the euerlasting kingdome , amen . chap. lviii . of not searching into high matters , and into the secret iudgements of god. ovr lord . sonne , beware thou dispute not of high matters , not of the secret judgements of god , why this man is forsaken , and he assumed to so great grace : why also this man is so much afflicted , and he so greatly aduanced . these things exceede all humane power , neither can any reason , or discourse of any man , search out the judgement of god. when the enemy therfore suggesteth these things vnto thee , or some enuious people demand them of thee , answere that of the prophet : thou art just , o lord , and thy judgement is right . psa . 218. and againe : the judgements of our lord are true & justified in thēselues psa . 18. my judgments are to be fearead , not to be discussed , for they are such as cannot be comprehended by the vnderstanding of man. 2 in like maner i aduise thee not to enquire , nor dispute of the merits of the saints , which of them is holier then the other , and which is greater in the kingdome of heauen . these things oftentimes breed strife & vnprofitable contentions , they nourish also pride & vain-glory , from whēce do vsually spring enuy & dissensions , whilst one will needs foolishly haue this saint preferred , & the other another . 1. tim. 2. to desire to know & search out such things , is to no purpose , but to displease the saints , of whom they speake . for i am not the god of dissensiō , but of peace , which peace consisteth rather in true humilitie , then in exalting our selues . 3 some are carried with zeale of affectiō , to loue these , or those most , but this loue is rather humane then diuine . i haue made al the saints , and haue giuen them grace : i haue made them partakers of my glory . i know the merits of euery one , i haue preuented them in the benedictions of my sweetnes . i foreknew my beloued before the beginning of the world . i chose thē out of the world , they chose not me first . ioh. 15. i called them by grace , i drew them by mercy , i led them through sundry temptations . i haue sent thē great inward cōforts , i haue giuen thē perseuerāce , i haue crowned their patiēce . 4 i know the first and last : i embrace all with inestimable loue . i am to be praised in al my saints , i am to be blessed aboue al things , and to be honored in euery one , whom i haue thus gloriously exalted , and predestinated without any precedent merits of their owne . he therefore that contēneth one of the least of my saints , honoreth not the greatest , for that i made both the lesse and the greater . iam. 2. wisd . 6. and he that dispraiseth any of my saints , dispraiseth also me , & al the rest in the kingdome of heauen . all are one by the band of charity , they thinke the same , they will the same , and are all knit together in one perfect-band of loue . 5 but yet ( which is much more high ) they loue me more then themselues , & more then their owne merits . for being rauished aboue themselues , & drawne out of the affection of themselues , they tend wholy vnto the loue of mee , in which also they rest , enioying me with vnspeakable glory . nothing can put them backe , nothing presse them down ; for being full of euerlasting truth , they burne with the fire of vnquenchable charity . let therfore carnal & earthly mē , that can affect no other but priuate joyes , forbeare to dispute of the state of saints . they adde and take away according to their owne fancies , not as it pleaseth the euerlasting truth . 6 there is in many great ignorāce , specially in those that bee slenderly enlightned , & these can seldom loue any with perfect spiritual loue . they are alwaies much drawne by a natural affection & humane friendship , to this man or to that , and according to the experience they haue of themselues in their earthly affections , so they frame an imagination of heauēly things . but there is an incōparable distance betweene the things , which the imperfect frame in their conceits , and those which illuminated persons do see by reuelation from aboue . 7 beware therefore , my sonne , that thou treat not curiously of these things , which exceed thy knowledg , but rather so apply thy endeauours , that thou maist at least haue the meanest place in the kingdom of heauē . eccles . 3. and if any one did know which of the saints exceeded others in sanctity , or is esteemed greater in the kingdom of heauen , what would this knowledge auaile him , vnlesse he should thereby humble himselfe the more in my sight , and stirre vp his minde to praise my name with greater feruour . his labour is much more acceptable vnto god , that thinketh of the greatnes of his sins , and his want of vertues , and how far off he is from the perfection of the saints ; then he that disputeth of their greatnes . it is better to pray to the saints with deuotion and teares , and to craue their glorious suffrages with an humble mind , then to search their secrets with a vaine curiositie . 8 they are well , and right well contented , if men could content thēselues , and refraine from these vaine discourses . they glory not of their own merits for they ascribe no good vnto themselues , but attribute all to me , who of my infinite charity haue bestowed my blessings vpon them . they are replenished with so great loue of my godhead , and so superabundant joy , that there is no glory nor happines , that is , or can be wanting vnto them . all the saints , how much the higher they be in glory , so much the more humble they are in themselues , and neerer and dearer vnto me . and therefore thou hast it written , that they did cast their crownes before god , and fel downe vpon their faces before the lambe , and adored him that liueth for euer . apocal. 4. 9 many enquire who is greatest in the kingdome of god , that know not whether they shall euer be numbred there amongst the least . it is no small matter to bee euen the least in heauen , where all are great , for that all there shall be called , and shall be indeed the sonnes of god. the least there shall bee great among thousands , and the sinner of an hundred yeares shall die . for when the disciples asked who was the greater in the kingdome of heauen , they receiued this answere . matth. 18. vnlesse you be conuerted , and become as little children , you shall not enter into the kingdome of heauen . whosoeuer therefore shall humble himselfe as this little childe , he is the greater in the kingdome of heauen . 10 woe be vnto them that disdaine to humble themselues willingly with little children . mat. 6. for the low gate of the kingdom of heauen , wil not giue them entrance . and wo be to the rich , that haue their comforts heere , for whilst the poore enter into the kingdom of god , they shall be waiting without . reioyce you that be humble ; and you that bee poore , be you glad , for yours is the kingdome of god , if you walke according vnto truth . mat. 5. chap. lix . that all our hope and trust is to be fixed in god alone . the servant . lord , what trust haue i in this world ? or what is the greatest comfort , that all things vnder heauen doe yeeld mee ? is it not thou , my lord god , whose mercies are without number ? where hath it beene well with mee without thee ? or when could it bee ill with mee , when thou wert present ? i had rather bee poore for thee , then rich without thee . i rather choose to be a pilgrime in earth with thee , then to possesse heauen without thee . where thou art , there is heauen : and there is death and hell , where thou art not . thou art my desire , and therefore it behoueth mee to send forth deep sighes from my heart , and crie and pray vnto thee . for i haue none to trust vnto , none that can help mee in time of necessitie , but thee alone , my god. thou art my hope , and my trust ; thou art my comforter , and most faithfull vnto mee in all my distresses . 2 all men seeke their owne gaine , thou only seekest my saluation , and my profit , and turnest all things to my good . phil. 2. although thou permittest many temptations to assault me , and many aduersities to befall me , yet thou ordainest all this to my good and profit , who art wont to proue thy beloued seruants a thousand wayes . in which proofe thou oughtest no lesse to bee loued and praised , then if thou diddest replenish me with heauenly comforts . 3 in thee therfore , my lord god , i put my whole hope and refuge : in thee i place my tribulation and anguish , for i finde all to be weake and vnconstant , whatsoeuer i behold out of thee . for neither can many friends auaile , nor forcible helpers aide , nor wise counsellers giue profitable answere , nor the bookes of the learned comfort , nor any wealth deliuer , nor any secret or pleasant place defend , if thou thy selfe dost not assist , helpe , comfort , instruct , and keepe vs. 4 for all things that seeme to be ordained for the rest and solace of man , when thou art absent , are nothing , and doe bring indeed no joy , nor comfort at all . thou therefore art the end of all that is good , the light of life , the depth of wisdome : and the most forcible comfort of thy seruants , is to trust in thee aboue all things . to thee therefore do i lift vp mine eyes : in thee my god the father of mercies , i put my whole trust . blesse and sanctifie my soule with thy heauenly blessings , that it may be made thy holy habitation , and the seat of thy eternall glory : and that nothing may be found in the temple of thy greatnes , that may offend the eyes of thy maiestie . according to the greatnes of thy goodnes , and multitude of thy mercies , take pitie vpon mee , and heare the prayer of thy poore seruant , who is farre exiled from thee in the land of the shadow of death . protect and keepe the soule of thy seruant , amidst so many dangers of this corruptible life , and by the assistance of thy grace , direct it in the way of peace , to the countrey of euerlasting light , amen . the end of the third booke . of the following of christ . the fovrth booke . a deuout exhortation vnto the blessed sacrament . the voice of christ . come vnto mee all yee that labour and are burdened , and i will refresh you , saith our lord. matth. 11. the bread which i will giue , is my flesh , for the life of the world . ioh. 6. take yee and eate , this is my body that shall be deliuered for you . matth. 26. doe this for the commemoration of me . he that eateth my flesh , and drinketh my bloud , remaineth in me , and i in him . 1. cor. 11. the words which i haue spoken vnto you , are spirit and life . ioh. 6. chap. i. with how great reuerence christ ought to be receiued . these are thy words , o christ , euerlasting truth , though not spoken all at one time , nor written in one and the selfe-same place . because therefore they are thine and true , they are al thankfully and faithfully to be receiued by me . they are thine , & thou hast spoken them , and they are mine also , because thou hast spoken them for my saluation . i willingly receiue them from thy mouth , that they may be the deeper imprinted in my heart . these deuout words so full of sweetnes and loue , do stirre me vp , but mine owne offences doe amaze me , & my impure conscience driueth me back from the receiuing of so great mysteries . the sweetnes of thy words doth encourage mee , but the multitude of my sinnes doe oppresse me . 2 thou commandest me to come confidently vnto thee , if i will haue part with thee : and to receiue the food of immortality , if i desire to obtaine euerlasting life & glory . come ( sayest thou ) vnto me , all ye that labour and are burdened , and i wil refresh you . mat. 11. o sweet and louely word in the eare of a sinner , that thou , my lord god , shouldest inuite the poore and needy to receiue thy most blessed body . but who am i , lord , that i may presume to approach vnto thee ? behold the heauens cannot containe thee , and thou sayst : come ye all vnto me . mat. 11. 3 what meaneth this most pious benignity , and so louing inuitation ? how shal i dare to come , that know not any good in mee , whereupon i may presume ? how shal i bring thee into my house , that haue often offended thy most gracious countenance ? the angels and the archangels honor thee , the saints and just men doe feare thee ; and thou sayest , come ye all vnto me . mat. 11. vnlesse thou , o lord , didst say it , who would beleeue it to be true ? and vnlesse thou didst command it , who would dare to come vnto thee ? behold , noe , a just man , laboured an hundred yeares in building of the arke , that he might be saued with a few : and how can i in one houres space prepare my selfe to receiue with reuerence the maker of the world ? gen. 6. 4 moses thy great seruant , and especiall friend , made an arke of incorruptible wood , which also he couered with most pure gold , to put the tables of the law therein : and i a rotten creature , how shall i so lightly dare to receiue the maker of the law , and the giuer of life ? salomon the wisest of the kings of israel , bestowed seuen yeares in building a magnificent temple , in praise of thy name , and celebrated the feast of the dedication therof eight daies together : 3. king. 6. hee offered a thousand peaceable sacrifices , and set the arke in the place prepared for it , with the sound of trumpets , and joy : 3. king. 8. and i the most vnhappie and poorest of men , how shall i bring thee into my house , that i can scarce spend one halfe houre deuoutly ? and i would to god it were once almost one halfe houre , in worthy and due manner ! 5 o my god , how much did they endeauour to please thee , and alas how little is that which i doe ? how short time doe i spend , when i prepare my selfe to receiue ? i am seldome wholy recollected , very seldome altogether free from distraction ; & yet surely no vndecent thought should occurre in the presence of thy deity , nor any creature draw me vnto it : for i am not to harbour an angell , but the lord of angels . 6 and yet there is great difference betweene the arke & the reliques therof , and thy most pure body with his vnspeakable vertues : betweene those legall sacrifices , figures of future things , and the true sacrifice of thy body , the complement of all ancient sacrifices . why therefore doe i not become more feruent in thy venerable presence ? wherefore doe i not prepare my selfe with greater care to receiue thy sacred gifts , sith those holy ancient patriarkes and prophets , yea kings also and princes with the whole people haue shewed so great zeale of deuotion to thy diuine seruice ? 7 the most deuout king dauid danced before the arke of god with all his force , calling to minde the benefits bestowed in times past vpon his fore-fathers . 2. king. 6. he made instruments of sundry kinds , he published psalmes , and appointed them to be sung with joy : himselfe also oftentimes played vpon the harpe . being inspired with the grace of the holy ghost , he taught the people of israel to praise god vvith their whole heart , and with pleasant voyces euery day to blesse & praise him . if so great deuotion was then vsed , and such memory of diuine praise before the arke of the testament , what reuerence and deuotion is now to be performed by me , and al christian people in the presence of this sacrament , in receiuing the most precious body of christ ? 8 many goe to sundry places to visite the reliques of saints , and are astonished when they heare of their miraculous workes : they behold the spacious buildings of their churches , and kisse their sacred bones , wrapped in silke and gold : and behold thou art heere present with me on the altar , my god , the holy of holies , the maker of all things , and lord of angels . oftentimes in those deuotions there is but curiositie of men , and nouelty of the beholders in the seeing of such sights , and little fruit of amendment is gotten thereby , especially where there is so vnconstant wandring , without true contrition . but heere in the sacrament of the altar , thou art present , my lord , god and man , christ iesus , where also plentifull fruit of euerlasting saluation is obtained , as often as thou art worthily and deuoutly receiued . no leuity , no curiosity , or sensuality draweth vnto this , but firme faith , deuout hope , and sincere charity . 9 o god the inuisible creator of the world , how wonderfully dost thou deale with vs ! how sweetly and graciously doest thou dispose of all things with thy elect , to whome thou offerest thy selfe to be receiued in the sacrament ! o this exceedeth all vnderstanding of man : this chiefly draweth the hearts of the deuout , and inflameth their desire . for thy true faithfull seruants that dispose their whole life to amendment , by this most worthy sacrament , oftentimes receiue great grace of deuotion , and loue of vertue . 10 o admirable and hidden grace of this sacrament , which onely the faithfull of christ do know : but the vnfaithfull , and such as are slaues vnto sinne , cannot conceiue nor feele . in this sacrament spirituall grace is giuen , and lost vertue is restored in the soule : and beautie disfigured by sinne , returneth againe . this grace is sometimes so great , that with the fulnesse of deuotion , which is heere giuen , not only the minde , but the weake body also feeleth great increase of strength . 11 our coldnes and negligence surely is much to be bewailed and pitied , that wee are not drawne with greater affection to receiue christ in whom al the hope and merit of those that are to be saued doth consist . for he is our sanctification and redemption : he is the comfort of passengers , and the euerlasting fruition of saints . it is much therefore to be lamented , that many doe so little consider this comfortable mystery , which rejoyceth heauen , & preserueth the whole world . o blindnes and hardnesse of mans hart , that doth not more deeply weigh the greatnes of so vnspeakable a gift , but rather comes by the daily vse thereof , to regard it little or nothing . 12 for if this most holy sacrament should be celebrated in one place only , & consecrated by one only priest in the world : with how great desire , dost thou think , would men be affected to that place : and what esteeme would they haue of such a priest of almighty god , by whom they might enioy the consolation of these diuine mysteries ? but now there are many priests , & christ is offred vp in many places , that so the grace and loue of god to man may appeare so much the greater , how much the more this sacred cōmunion is cōmon through the world . thāks be vnto thee , good iesu , euerlasting pastor of our soules , that hast vouchsafed to refresh vs poore & banished men , with thy precious body & bloud , & to inuite vs to that receiuing of these mysteries , with the words of thy owne mouth , saying : come vnto me all ye that labour & are burdened , and i will refresh you . mat. 11. chap. ii. that great goodnes and charity of god is bestowed vpon man in this sacrament . the voice of the disciple . presuming of thy goodnesse and great mercy ( o lord ) being sick , i approach vnto my sauiour , hungry and thirstie to the fountaine of life , needy to the king of heauen , a seruant vnto my lord , a creature to my creator , desolate to my mercifull comforter . but whence is this to me , that thou vouchsafest to come vnto mee ? who am i , that thou shouldest giue thy selfe vnto mee ? luk. 1. how dare a sinner presume to appeare before thee ? and thou , how doest thou vouchsafe to come vnto a sinner ? thou knowest thy seruant , and seest that hee hath no good thing in him , for which thou shouldest bestow this benefit vpon him . i confesse therefore my vnworthinesse , & i acknowledge thy goodnes : i praise thy mercy , and giue thee thanks for this thy vnspeakable charity . for thou dost this for thine own goodnes , not for any merits of mine , to the end that thy goodnes may be better knowne vnto me , thy charity more abundantly shewed , and thy humility more highly commended . since therefore it is thy pleasure , and hast commanded that it should bee so , this thy bounty is also pleasing to me , and do wish that my offences may be no hinderance . 2 o most sweet and bountiful iesu , how great reuerence and thankes with perpetuall prayse is due vnto thee for the receiuing of thy sacred bodie , whose worth and dignitie no man is able to expresse ! but what shall i thinke of at this time , now that i am to receiue this diuine sacrament , and to approach vnto my lord , to whome i am not able to giue due reuerence , and yet i desire to receiue him deuoutly ? what can i thinke better , and more profitable , then to humble my selfe wholy before thee , and to exalt thy infinite goodnes aboue me ? i praise thee my god , and wil exalt thee for euer : and i do despise , and submit my selfe vnto thee , euen into the depth of my vnworthinesse . 3 behold thou art the holy of holies , and i the skumme of sinners ! behold thou bowest thy self downe vnto mee , who am not worthy so much as to looke vp vnto thee ! behold thou commest vnto me : it is thy will to be with me , thou inuitest me to thy banket . ps . 77. thou wilt giue me the food of heauen , and bread of angels to eat , which is no other truly then thy self , the liuely bread , that descendest from heauen , and giuest life vnto the world . ioh. 6. 4 behold from whence this loue proceedth ! what kind of fauour and benignity is this which shineth vpon vs ! what thanks and praises are due vnto thee for these benefits ! o how good and profitable was thy counsell , when thou ordainedst it ! how sweet & pleasant the banket , when thou gauest thy selfe to be our food ! how wonderfull thy work , o lord , how powerfull thy vertue , how vnspeakable thy truth ! for thou saidst the word , and all things were made ; and this was done which thou commandest . gen. 1. & psal . 148. 5 a thing of great admiration , and worthy of faith , and surpassing the vnderstanding of man , that thou , my lord god , true god and man , shouldest be wholy contained vnder a small forme of bread and wine , and shouldest bee eaten by the receiuer without being consumed . thou who art the lord of all things , and standest in need of none , hast pleased to dwell in vs by meanes of this thy sacrament : preserue my heart and body vnspotted , that with a cheerefull and pure conscience i may often celebrate thy mysteries , and receiue them to my euerlasting health , which thou hast chiefely ordained and instituted for thy honor , & perpetuall memory . 6 reioyce my soule , & giue thanks vnto god for so noble a gift , and singular comfort left vnto thee in this vale of teares . for as often as thou callest to mind this mystery ; and receiuest the body of christ ; so often dost thou worke the worke of thy redemption , and art made partaker of all the merits of christ . for the charity of christ is neuer diminished , and the greatnes of his mercy is neuer lessened . therefore thou oughtest alwaies to dispose thy selfe hereunto , by a fresh renuing of thy mind , and to weigh with attentiue consideration this great mystery of thy saluation . so great , new , and joyfull it ought to seem vnto thee , when thou sayest or hearest masse , as if the same day christ first descending into the wombe of the virgin , were become man , or hanging on the crosse , did suffer and die for the saluation of mankind . chap. iii. that it is profitable to communicate often . behold , o lord , i come vnto thee , that i may be comforted in thy gift , and be delighted in thy holy banquet , which thou , o lord , hast prepared in thy sweetnesse , for the poore . psal . 67. behold in thee is all whatsoeuer i can , or ought to desire : thou art my health and my redemption , my hope , and my strength , my honor , and my glory . make joyfull therefore this day , the soule of thy seruant , for that i haue lifted it vp to thee , my sweete iesus . psalm . 85. i desire to receiue thee now with deuotion , and reuerence . i do long to bring thee into my house , that with zachaeus i may deserue to be blessed by thee , and numbred amongst the children of abraham . my soule thirsteth to receiue thy body , my heart desireth to be vnited with thee . 2 giue thy selfe to me , and it sufficeth . for besides thee no comfort is auailable . i cannot be without thee , nor liue without thy visitation . and therfore i must often come vnto thee , and receiue thee as the only remedy of my health , lest perhaps i faint in the way , if i be depriued of thy heauenly food . for so , most mercifull iesus , thou once didst say , preaching to the people , & curing sundry diseases : i will not send them home fasting , lest they faint by the way . matth. 15. mat. 8. deale thou therefore in like manner now with mee , who hast vouchsafed to leaue thy selfe in the sacrament for the comfort of the faithfull . for thou art the sweet refection of the soule , and he that eateth thee worthily , shall be partaker , and heire of euerlasting glory . it is necessary for me , that do so often fall and sinne , so quickly waxe dul and faint , that by often prayers and confession , and receiuing of thy sacred body , i renue , clense , and inflame my selfe , lest perhaps by long abstaining i fall from my holy purpose . 3 for man is prone vnto euil from his youth , and vnlesse this diuine remedy help him , he quickly slideth to worse . gen. 8. this holy communion therefore draweth backe from euill , and comforteth in good . for if i be now so often slack and negligent when i communicate , or say masse , what would become of me , if i receiued not this remedy , and sought not after so great a helpe ? though euery day i be not fit , nor well prepared to say masse , i will endeauour notwithstanding at conuenient times to receiue the diuine mysteries , and make my selfe partaker of so great a grace . for this is the onely chiefe comfort of a faithfull soule , whilest she wandreth from thee in this mortall body , that being mindfull of her god , shee often receiue her beloued with a deuout minde . 4 o wonderfull benignity of thy mercy towards vs , that thou , lord god , the creator and giuer of life to all spirits , dost vouchsafe to come vnto a poore soule , and with thy whole godhead and humanity to replenish her hunger . o happy mind and blessed soule , that deserueth to receiue thee , her lord god , with deuout affection , and in receiuing of thee , to be filled with spirituall joy ! o how great a lord doth shee entertaine ! how beloued a guest doth shee harbour ! how pleasant a companion doth shee receiue ! how faithfull a friend doth shee accept ! how beautifull and noble a spouse doth shee embrace ! she embraceth him who is to be loued aboue al that is beloued , and aboue al things that may be desired . let heauen and earth and all their beauty be silent in thy presence . for what beauty and praise soeuer they haue , it is receiued from thy bounty , and shal not equal the beauty of thy name , of whose wisedome there is no end . psal . 146. chap. iv. that many benefits are bestowed vpon them that communicate deuoutly . the voice of the disciple . my lord god , preuent thy seruant in the blessings of thy sweetnesse , that i may deserue to approach worthily and deuoutly to thy holy sacrament : stirre vp my heart vnto thee , and deliuer me from all heauines & slouth : ps . 20. visit me with thy comfort , that i may taste in spirit thy sweetnes , which plentifully lieth hid in this sacramēt , as a foūtaine . ps . 105. giue light also to mine eyes to behold so great a mystery , and strengthen me to beleeue it with vndoubted faith . for it is thy worke , and not mans power , thy sacred institution , not mans inuention . for no man is of himselfe able to comprehend and vnderstand these things , which surpasse the vnderstanding euen of angels . what therefore shall i vnworthy sinner , earth and ashes , be able to search and comprehend of so high and sacred a mystery ? 2 o lord , in sinceritie of heart , with a good and firme faith , and at thy commandement , i come vnto thee with hope and reuerence , and do verily beleeue , that thou art heere present in the sacrament , god and man. thy holy pleasure is , that i receiue thee , & by charity do vnite my self vnto thee . wherfore i do recurre vnto thy clemencie , and doe craue speciall grace , that i may wholy melt in thee , and abound with loue , and hereafter neuer admit any externall comfort . for this most high and worthy sacrament is the health of the soule and body , the remedy of al spirituall sicknes : by it my vices are cured , my passions bridled , temptations ouercome or weakned , greater grace infused , vertue increased , faith confirmed , hope strengthened , and charity inflamed and enlarged . 3 for thou hast bestowed , and still oftentimes dost bestow many benefits in this sacrament vpon thy beloued that receiue it deuoutly , my god the protector of my soul , the strēgthner of humane frailty , and the giuer of all inward comfort . thou impartest vnto them much comfort against sundry tribulations , and liftest them vp from the depth of their own basenesse , to the hope of thy protection , and dost inwardly refresh & illustrat them with a certaine new grace , in such sort , that they who before communion felt themselues heauy & indisposed , afterwards being strēgthened with heauenly meat and drinke , do find in themselues a great change to the better : which thou dost so dispose to thy elect , that they may truly acknowledge , and patiently proue how great their owne infirmity is , and what benefit and grace they receiue from thee . for they of themselues are cold , dull , and vndeuout ; but by thee they are made feruent , agile , and full of deuotion . for who is there , that approaching humbly vnto the fountain of sweetnes , doth not carry away from thence at least some little sweetnes ? or who standing by a great fire , receiueth not some small heat thereby ? thou art a fountaine alwayes full , and ouerflowing , a fire euer burning , and neuer decaying . esa . 12. leuit. 6. 4 wherefore if i cannot draw at the full out of this fountaine , nor drinke my fill , i will notwithstanding set my lips to the mouth of this heauenly conduite , that i may draw from thence at least some small drop to refresh my thirst , to the end i wither not wholy away and perish . and though i be not altogether celestial , nor so inflamed as the cherubims and seraphims , notwithstanding i will endeauour to apply my selfe to deuotion , and dispose my heart to obtaine some small sparke of diuine fire by humbly receiuing of this life-giuing sacrament . and whatsoeuer is hereunto wanting in mee , good iesu , most blessed sauiour , doe thou supply for mee , most benigne and gratious lord , who hast vouchsafed to call vs vnto thee , saying : come vnto me all yee that labour and are burdened , and i will refresh you . mat. 11. 5 i labour in the sweate of my browes , i am vexed with griefe of heart , i am burdened with sinnes , i am troubled with temptations , i am intangled and oppressed with many euill passions , and there is none to helpe me , none to deliuer and saue me , but thou , lord god , my sauiour , to whome i commit my selfe , and all mine , that thou mayest keepe me , and bring me to life euerlasting . receiue me to the honor and glory of thy name , who hast prepared thy body and bloud to be my meat and my drinke . gran● , lord god , my sauiour , that by frequenting thy mysteries , my zeale and deuotion may encrease . chap. v. of the dignitie of this sacrament , and priestly function . the voice of christ . if thou hadst angelicall purity , and the sanctity of saint iohn baptist , thou wert not worthy to receiue , nor handle this sacrament . mat. 11. for it is not within the compasse of the deserts of men , that man should consecrate and handle the sacrament of christ , & receiue for food the bread of angels . a great mystery , & great is the dignity of priests , to whom is granted that , which is not permitted to the angels . psal . 77. for priests only instituted in the church , haue power to celebrate , and consecrate the body of christ . the priest is the minister of god , vsing the words of god , by gods commandement and appointment ; but god is there the principall actor , and inuisible worker , to whome is subiect all that he pleaseth , and all that hee commandeth , doth obey . gen. 1. psal . 148. rom. 9. 2 thou oughtest therfore to giue more credit to god almightie in this most excellent sacrament , then to thine owne sense , or to any visible signe . and therefore thou art to come vnto this mysterie with feare and reuerence . consider attentiuely with thy selfe , what that is , whereof the ministrie is deliuered vnto thee by the imposition of hands of the bishop . behold thou art made a priest , and consecrated to say masse : see now that in due time thou offer sacrifice vnto god faithfully and deuoutly , and carry thy selfe so , as thou maist be without reproofe . 1. tim. 4. thou hast not lightned thy burthen , but art now bound with a straiter band of discipline , and art obliged to a more perfect degree of sanctitie . a priest ought to be adorned with al kind of vertues , and to giue example of good life to others . his conuersation should not bee according to the ordinary and common proceedings of men , but like to the angels in heauen , or to perfect men on earth . philip. 3. 3 a priest clothed in sacred garments is the vicegerent of christ , to pray humbly , and with a prostrate mind vnto god for himselfe and the whole people . heb. 5. he hath before and behind the signe of the crosse of our lord , to the end he may euer remember the passion of christ : hee beareth the crosse before him in the vestement , that hee may diligently behold the foote-steps of christ , and feruently endeauour to follow them . hee is behinde marked with the crosse , that he may patiently suffer for god , whatsoeuer aduersities shall bee laid vpon him for others . he beareth the crosse before , that he may lament his owne sinnes , and the same hee hath also behind , that hee may with a compassionate heart bewaile the offences of others , & know that he is placed as a mediatour betweene god and the sinner . neither ought he to cease from prayer & holy oblation , till he deserue to obtaine grace & mercy . when a priest doth celebrate , he honoreth god , reioyceth the angels , edifieth the church , helpeth the liuing , giueth rest to the dead , and maketh himselfe partaker of all good deeds . chap. vi. an interrogation of the exercise before communion . the voice of the disciple . when i weigh thy greatnesse , o lord , and my vnworthinesse , i tremble , and am confounded in my selfe . for if i come not vnto thee , i fly from life , and if i vnworthily intrude my selfe , i incurre thy displeasure . what therefore shall i do , my god , my helper , and my counseller in necessitie ? 2 teach mee the right way , appoint me some briefe exercise sutable to this holy mystery of sacred communion . for it is good for me to know , how i should reuerently and deuoutly prepare my heart vnto thee , for the profitable receiuing of thy sacrament , or for the celebrating of so great and diuine a sacrifice . chap. vii . of the discussing of our owne conscience , and purpose of amendment . the voice of the beloued . aboue al things , the priest of god ought to come to celebrate , handle , and receiue this sacrament with great humility of hart , and lowly reuerence , with a full faith , and a godly desire of the honour of the diuine maiesty . examine diligently thy cōscience , and to thy power , purge and clense it with true contrition , and humble confession : so as there may be nothing in thee , that may be burdēsome vnto thee , or that may breed thee remorse of conscience , and hinder thy free accesse to these heauenly mysteries . repent thee of all thy sinnes in generall , and in particuler bewaile thy daily offences . and if thou hast time , confesse vnto god in the secret of thy heart , all the miseries of thy disordered passions . 2 lament and grieue , that thou art yet so subiect to sensuality , and so addicted to the world , so vnmortified in thy passions , so full of the motions of concupiscence , so vnwatchfull ouer thy outward senses , so often intangled with many vaine fantasies so vehemently inclined to outward things , so negligent in the interiour , so prone to laughter and immodesty , so hard to teares and compunction , so prompt to ease and pleasures of the flesh , so dul to austerity and feruour , so curious to heare newes and see vaine sights , so slacke to imbrace that which tends to thine owne humiliation and contempt , so couetous of abundance , so niggardly giuing , so fast in keeping , so inconsiderate in speech , so vnbridled to silence , so loose in manners , so outragious in deedes , so greedie to meate , so deafe to the word of god , so hasty to rest , so slow to labour , so watchfull to tales , so drowsie to watch in the seruice of god , so hasty to the end therof , so inconstant in attention , so negligent in saying thy office , so vndeuout in saying masse , so dry in receiuing , so quickely distracted , so seldome wholy recollected , so sodainly moued to anger , so apt to take displeasure against another , so prone to judge , so seuere to reprehend , so joyful in prosperity , so weak in aduersitie , so often purposing much good , and performing little . 3 these and other thy defects confessed , & bewailed with sorrow , and great dislike of thine owne infirmity , make a firme purpose alwayes to amend thy selfe , and to goe forwards in vertue . then with full resignation , and with thy whole will offer thy selfe vp to the honor of my name , a perpetuall sacrifice in the altar of thy heart , faithfully committing thy body and soule vnto mee , that thou mayest so also deserue to come worthily to offer sacrifice vnto god , and to receiue profitably the sacrament of my body . 4 for there is no oblation more worthy , nor satisfaction greater , for the washing away of sins , then to offer vp our selues vnto god purely and wholy with the oblation of the body of christ in the masse , and in communion . and when a man shall haue done what lieth in him , & shall be truly penitent , as i liue , saith our lord , who will not the death of a sinner , but rather that he be conuerted and liue , i will not remember his sinnes any more , but they shall be all forgiuen him , and fully pardoned . ezec. 18. chap. viii . of the oblation of christ on the crosse , and resignation of our selues . the voice of the beloued . as i willingly offered vp my selfe vnto god my father , with my hands stretched forth on the crosse , and my body naked for thy sins , so that nothing remained in mee that was not turned into a sacrifice , for the appeasing of the diuine wrath : so oughtest thou also to offer vp thy self willingly vnto me daily in the masse , as a pure and holy oblation , with thy whole force , and desire , in as heartie a manner as thou canst . what doe i require of thee more , then that thou resigne thy selfe wholy vnto mee ? prou. 23. whatsoeuer thou giuest besides thy selfe , is of little account in my sight , for i seeke not thy gift , but thee . 2 as it would not suffice thee to haue all things whatsoeuer besides me ; so neither can it please mee , whatsoeuer thou giuest , if thou offerest not vp thy selfe . offer thy selfe vnto me , and giue thy selfe , all that thou art , for god , and thy offering shall be gratefull . behold i offered vp my selfe wholy vnto my father for thee , and gaue my whole body and bloud for thy food , that i might be wholy thine , and thou remaine mine . but if thou abidest in thy selfe , and doest not offer thy selfe vp freely vnto my will , thy oblation is not entire , neither shall the vnion betweene vs be perfect . therefore a free offering vp of thy selfe into the hands of god , ought to goe before all thy actions , if thou wilt obtaine freedome and grace . for this cause so few become inwardly illuminated , and enjoy true liberty of heart , for that they do not resolue wholy to deny themselues . my saying is vndoubtedly true : vnlesse one forsake all , hee cannot bee my disciple . ioh. 14. if thou therefore wish to bee mine , offer vp thy selfe vnto mee with thy whole desires . chap. ix . that we ought to offer vp our selues , and all that is ours vnto god , and to pray for all . the voice of the disciple . thine , o lord , are all things that are in heauen & in earth . ps . 23. i desire to offer vp my self vnto thee is a free oblation , and to remaine alwaies thine . o lord , in sincerity of my hart , i offer my self vnto thee this day , in sacrifice of perpetuall praise , to be thy seruant for euer . receiue mee with this holy oblation of thy precious body , which in the presence of the angels inuisibly attending heere vpon thee , i offer vp this day vnto thee , that it may be to the health of my soule , and the saluation of all thy people . 2 i offer vnto thee , o lord , al my sins and offences , which i haue committed in the sight of thee , and thy holy angels , from the day wherein i first could sin , to this houre , vpon thy holy altar , that thou maist consume and burne them all with the fire of thy charity , & wash out all the stains of my sins , and clense my conscience from all offence , and restore to me againe thy grace , which i lost by sin , forgiuing me all my offences , and receiuing me mercifvlly in the kisse of peace . 3 what can i do for my sins , but humbly confesse and bewaile them , and intreat alwaies for mercy without intermission ? psal . 31. i beseech thee , heare me in thy abundant mercy , whē i stand before thee my god. all my sins are very displeasing vnto me ; i will neuer commit them any more , but i am sory , and will be sory for them as long as i liue , & am ready to do penance , and to satisfie for them to the vttermost of my power . forgiue me , o god , forgiue mee my sinnes , for thy holy names sake : saue my soule , which ●●ou hast redeemed with thy precious bloud . behold i commit my selfe vnto thy mercy , i resigne my selfe ouer into thy hands . do with me according to thy goodnesse , not according to my wickednes , and manifold iniquities . 4 i offer vp also vnto thee , all whatsoeuer is good in me , although it be very little and imperfect , that thou mayest amend and sanctifie it , that thou mayest make it gratefull and acceptable vnto thee , and alwaies perfect more and more that which thou hast begunne , and bring me also , who am the slouthfull and vnprofitable creature , to a good and blessed end . 5 i offer vp also vnto thee all the godly desires of deuout persons , the necessities of my parents and friends , my brethren and sisters , and of all those that are deare vnto me , and that haue done good either to my selfe or others for thy loue , and that haue desired mee to say masse and pray for them , and all theirs , whether they be yet aliue , or already dead : that they all may receiue the help of thy grace and comfort , protection from dangers , deliuery from paine , and being freed from all euils , may joyfully giue worthy thankes to thee . 6 i offer vp also vnto thee my prayers , and sacrifices , especially for them who haue in any thing wronged , grieued , or slaundered mee , or haue done mee any domage or displeasure , and for those also , whome i haue at any time grieued , troubled , and scandalized by words , or deeds , wittingly , or at vnawares : that it may please thee to forgiue vs all our sinnes and offences , one against the other . take , o lord , from our hearts all jealousie , all indignation , wrath and contention , and whatsoeuer may hurt charitie , and weaken brotherly loue . haue mercie , o lord , haue mercie on those , that craue thy mercie : giue grace vnto them , that stand in need thereof , and grant that wee may bee worthy to enioy thy grace , and attaine to life euerlasting , amen . chap. x. that the holy communion is not lightly to be forborne . the voice of the beloued . thou oughtest often to haue recourse to the fountaine of grace , and of diuine mercy , to the fountaine of goodnesse , and of all piety , that thou mayest bee cured of thy sinnes and passions , and deserue to be made more strong and vigilant against all temptations and deceits of the diuell . the enemie knowing the greatest profit , and remedy to consist in the holy communion , endeauoureth by all meanes and occasions to withdraw and hinder faithful and deuout persons from it . 2 some when they purpose to receiue the sacred communion , suffer greatest assaults of the diuell . for that wicked spirit ( as is written in iob ) commeth amongst the sonnes of god , to trouble them with his accustomed malice and impiety , or to make them ouer fearefull and perplexed , that so he may diminish their affection , or by his subtile assaults , take away their faith , to the end they may either altogether abstaine from this diuine foode , or at least come vnto it with lesse deuotion . but there is no heed to be taken of his frauds and malicious suggestions , be they neuer so filthy and hideous , but all is to be turned backe vpon his owne head . wee ought to contemne and scorne him miserable wretch , and not to omit the sacred communion for his assaults , and the troubles which he raiseth . 3 oftentimes also an excessiue care for the obtaining of deuotion , and a certaine anxiety for the making of our confession hindreth vs. follow in these occasions the counsell of the wise , and put away all anxiety and scruple , for it hindereth the grace of god , and ouerthroweth deuotion . omit not ( for euery vexation of the minde which happeneth ) to receiue this holy sacrament , but goe presently to confession , and willingly forgiue others , whatsoeuer offences they haue done against thee : and if thou hast offended any , humbly craue pardon , and god will willingly forgiue thee . 4 what auaileth it to delay confession , and to defer receiuing ? purge thy selfe with speed , spit out the venom presently , make hast to take a remedy , and thou shalt find it better , then if thou deferredst it long . if thou omittest it to day for this cause , perhaps to morrow some greater wil fall out , and so thou mayest bee hindred a long time from these diuine mysteries , and become more vnfit . stirre vp thy selfe , and shake off all heauines and slouth , with the greatest force and speed thou canst . for it profiteth nothing to continue long in disquietnes and trouble of minde , and for daily incurring impediments to withdraw thy selfe from the sacraments . yea it hurteth very much to defer communion long , for it is wont to breed a great and dangerous dulnes . alas , some cold and dissolute people , doe willingly delay their confession , and do therefore defer the sacred communion , lest they should bee bound to greater watch ouer themselues . 5 o how little charity and weak deuotion haue they , that so easily omit the receiuing of these holy mysteries ! how happy is he , and gratefull to god , who ordereth so his life , and keepeth his conscience in such puritie , that hee may bee readie and fit to communicate euery day , if it were conuenient , and might be done without note . if any one sometimes abstaine of humility , or by reason of some lawfull impediment , he is to be commended for the reuerence which therein he sheweth . but if it proceedeth of coldnes , he must stirre himselfe vp , and doe what lieth in him , and god will prosper his desire , for the good will he hath to do it , which god doth chiefely respect . 6 and when any lawfull hinderance doth happen , he must alwayes haue yet a good will , and louing desire to communicate , and so shall hee not lose the fruit of the sacrament . for a deuout person may euery day and houre profitably and without let , receiue christ spiritually : and yet on certaine daies , and at time appointed , he ought to receiue sacramentally with a reuerend desire , the bodie of his redeemer , and rather seeke the honour and glory of god , then his owne comfort . for he communicateth mystically , and is inuisibly fed , as often as he deuoutly calleth to minde the mysterie of the incarnation , and the passion of christ , and is inflamed with his loue . 1. cor. 11. 7 he that prepareth not himself , but when a feast draweth neere , and when custome compelleth him therunto , shal often be vnprepared . blessed is he that offereth himselfe vp as an holocaust and burnt offering to our lord , as often as hee doth celebrate or communicate . bee not too long nor too short in saying masse , but keepe the accustomed manner of those , with whom thou liuest . thou oughtest not to be tedious and troublesome to others , but to obserue the common course according to the appointment of thy superiours : and rather frame thy selfe to the profit of others , then to thine owne deuotion or desire . chap. xi . that the body of christ , and the holy scripture are most necessary vnto a faithfull soule . the voice of the disciple . o most sweet lord iesu , how great is the delight of a deuout soule that feasteth with thee in thy banquet , where there is no other meat offred to be eaten , but thy selfe her only beloued , and most to be desired aboue al the desires of her hart . and verily it would be a great comfort vnto mee , to powre out teares from the bottome of my heart in thy presence , and with deuout magdalen , to wash thy feet with the teares of mine eyes . luk. 7. but where is this deuotion ? where is so plentifull shedding of holy teares ? surely in the sight of thee and thy holy angels , my whole heart should be inflamed , and dissolue into teares for joy . for i enioy thee in the sacrament really present , although hidden vnder another forme . 2 for to behold thee in thine owne diuine brightnesse , mine eyes would not be able to endure it , neither could the whole world stand in the clearenes of the glory of thy maiesty . thou therefore prouidest for my weaknesse , in that thou couerest thy selfe vnder the sacrament . i doe really enioy and adore him , whome the angels adore in heauen ; but i as yet for the time , in faith , they in his proper forme , and without shadow . i ought to be contented with the light of true faith , and to walke therein , vntill the day of euerlasting brightnes breake forth , and the shadowes of figures passe away . but when that shall come which is perfect , the vse of sacraments shal cease . 1. cor. 13. for the blessed in heauenly glory need not the remedie of sacraments , who rejoyce without end in the presence of god , beholding his glory face to face , and being transformed by his brightnesse into the brightnesse of the incomprehensible deitie , they taste the word of god made flesh , as he was from the beginning , and as hee remaineth for euer . 3 whilest i remember these thy wonderfull works , all spirituall comfort whatsoeuer becommeth very tedious vnto me : for that as long as i behold not my lord openly in his glory , i make no account of whatsoeuer i see or heare in this life . thou art my witnesse , o god , that nothing can confort mee , no creature giue mee rest , but thou , my god , whom i desire to behold euerlastingly . but this is not possible whilest i remaine in this mortall life . therfore i must frame my selfe to much patience , and submit my selfe to thee in all my desires . for thy saints also , o lord , who now rejoyce with thee in the kingdome of heauen , whilst they liued expected in faith and great patience the comming of thy glory . heb. 10. & 11. what they beleeued , i beleeue ; what they hoped for , i expect ; whither they are come , i trust i shall come by thy grace . in the meane time i will goe forward in faith , strengthened by the examples of the saints . i haue also deuout bookes for my comfort , and for the guide of my life , and aboue all these , thy most holy body for a singular remedie and refuge . 4 for i perceiue two things to be chiefely necessarie for me in this life , without which this miserable life would bee insupportable vnto mee . whilst i am kept in the prison of this body , i acknowledge my selfe to stand in need of two things , to wit , food and light . thou hast therefore giuen vnto me , weake creature , thy sacred body , for the refection of my soule & body , ioh. 6. and hast set thy word as a light vnto my feet . ps . 118. without these two i could not well liue . for the word of god is the light of the soule , and thy sacrament the bread of life . these also may be called the two tables set on the one side and the other , in the store-house of the holy church . psal . 22. heb. 9. and 13. one is the table of the holy altar , containing the sacred bread , that is , the precious body of christ : the other is of the diuine law , containing holy doctrine , teaching true faith , & certainly leading to the part of the temple within the veile , where are the holy of holies . thankes be vnto thee ▪ lord iesu , light of euerlasting light , for thy table of holy doctrine , at which thou seruest vs by thy seruants , the prophets and apostles , and other doctors . 5 thanks be vnto thee creator & redeemer of man , who to manifest thy charity to the whole world , hast prepared a great supper , luk. 14. wherin thou hast offred to be eaten , not the mysticall lambe , but thine owne most sacred body and bloud , ioh. 6. reioycing all the faithful with thy holy banquet , and replenishing them to the full with thy heauenly cup , psal . 22. in which are all the delights of heauen , and the holy angels doe feast with vs , but with a more happy sweetnesse . wisd . 16. 6 o how great and honorable is the office of priests , to whom it is granted with sacred words to consecrate the lord of maiestie , with their lippes to blesse him , with their hands to hold him , with their owne mouth to receiue him , and to administer him to others ! o how cleane ought to be those hands ! how pure that mouth ! how holy the bodie ! how vnspotted the heart of the priest , into whom the author of purity so often entreth ! nothing but holy , no word but chaste and profitable ought to proceed from the mouth of the priest , which so often receiueth the sacrament of christ . 7 simple and chaste ought to be the eyes , that are wont to behold the body of christ , the hands pure and lifted vp to heauen , that vse to handle the creator of heauen and earth . vnto the priests especially it is said in the law : bee yet holy , for that i your lord god am holy . leuit. 19. and 20. 8 assist vs almighty god with thy grace , that we , who haue vndertaken the office of priesthood , may serue thee worthily and deuoutly in all purity , and with a sincere conscience . and if wee cannot liue in so great innocency as we ought to do , graunt vs notwithstanding in due manner to bewaile the sinnes which we haue committed , and in the spirit of humility , and sincere intention to serue thee hereafter with more feruour . chap. xii . that he that is to communicate , ought to prepare himselfe with great diligence . the voice of the beloued . i am the louer of purity , and the giuer of all sanctitie , i seek a pure heart , and there is the place of my rest . psal . 23. & mat. 5. make readie and adorne for me a great chamber , and i will make with thee the pasch with my disciples . mark. 14. luk. 22. if thou wilt haue me come vnto thee , and remaine with thee , purge the old leuen , and make cleane the dwelling of thy heart : 1. cor. 5. shut out the whole world , and all tumult of vices : sit like a sparow solitary vpon the house top , and thinke of thy offences in the bitternesse of thy soule . for euery louer prepareth the best and fairest roome for his beloued , and herein is knowne the affection of him that entertaineth his beloued . 2 know thou notwithstanding that the worth of no action of thine , is able to make this preparation sufficient , although thou shouldest prepare thy selfe a whole yeare together , and thinke on nothing else : but of my mercy and grace onely , thou art suffred to come to my table , like a begger inuited to dinner to a rich man , who hath nothing else to returne him for his benefits , but to humble himselfe , and giue him thanks . do what lieth in thee , and do it diligently , not for custome , nor for necessity , but with feare and reuerence , and harty affection receiue the body of thy beloued lord and god , who vouchsafeth to come vnto thee . i am he that haue called thee , i haue commanded it to be done , i will supply what is wanting in thee , come and receiue me . 3 when i bestow the grace of deuotion on thee , giue thankes to god , for it is giuen thee , not for that thou deseruest it , but because i haue mercy on thee . if thou haue it not , but rathere feele thy selfe dry , continue in prayer , sigh and knocke , and giue not ouer vntill thou deserue to receiue some crumme or droppe of grace . thou hast need of me , not i of thee , neither commest thou to sanctifie me , but i come to sanctifie and make thee better . thou commest , that thou mayest bee sanctified by me , and vnited vnto mee , that thou mayest receiue new grace , and bee stirred vp againe to amendment . neglect not this grace , but prepare thy heart with all diligence , and receiue thy beloued into thy soule . 4 but thou oughtest not only to prepare thy selfe to deuotion before communion , but carefully also to conserue thy selfe therein , after thou hast receiued the sacrament . neither is the carefull guard of thy self after , lesse exacted , then deuout preparation before . for a good guard afterwards is the best preparation thou canst make for the obtaining againe of greater grace , because that mans minde becommeth very indisposed , if hee presently powre himselfe out to outward comforts . beware of much talke , remaine in some secret place , and enjoy thy god. for thou hast him whome all the world cannot take from thee . i am hee , to whom thou oughtest wholy to giue thy selfe , that so thou mayest liue hereafter , not in thy selfe , but in me , without all care . chap. xiii . that a deuout soule ought to desire with her whole heart to be vnited vnto christ in the sacrament . the voice of the disciple . how may i obtaine this , o lord , that i may finde thee alone , and open my whole heart vnto thee , and enjoy thee as my soule desireth ? and that no man may looke vpon me , nor any creature mone me or respect me , but thou alone mayest speake vnto me , and i to thee , as the beloued is wont to speake to his beloued , and a friend to banquet with his friend . exod. 33. & cant. 8. this i pray for , this i desire , that i may be wholy vnited vnto thee , and may withdraw my heart from all created things , and more and more , by sacred communion and often celebrating , learne to taste of heauenly and euerlasting sweetnes . o lord god , when shall i bee wholy vnited and absorpt by thee , and altogether forgetfull of my selfe ! thou in me , and i in thee , and so grant vs both to continue in one . ioh. 15. 2 thou art my beloued , the choicest amongst thousands , in whome my soule hath taken pleasure to dwel all the daies of her life . cant. 5. thou art my peace-maker , in whome is greatest peace , and true rest , without whom is labour and sorrow , and infinit misery . thou art a hidden god , and thy counsell is not with the wicked , but thy speech is with the humble and simple of heart . prou. 3. o lord , how sweet is thy spirit , who to the end thou mightest shew thy sweetenesse towards thy children , vouchsafest to feede them with the most delightsome bread which descendeth from heauen , and is full of all sweetnes . wisd . 12. surely there is no other nation so great , that hath gods approching vnto them , as thou our god art present to all thy faithfull , vnto whom for their daily comfort , and for the lifting vp of their hearts to heauen , thou giuest thy self to be eaten and enioyed . deut. 4. 3 for what other nation is there so famous , as the christian people ? or what creature vnder heauen so beloued , as a deuout soule , to whom god himselfe commeth to feed her with his glorious flesh ? o vnspeakable grace ! o admirable fauour ! o infinit loue , singularly bestowed vpon man ! but what shall i giue vnto our lord in returne of this grace , for so singular a charitie ? psal . 115. there is no other thing more gratefull that i am able to giue , then to bestow my heart wholy on my god , and to vnite it perfectly vnto him . then shall all my bowels reioyce , when my soule shall be perfectly vnited vnto god. then hee will say vnto me : if thou wilt be with me , i will bee with thee . and i will answere him : vouchsafe , o lord , to remaine with me , and i will be with thee : this is my whole desire , that my heart be vnited vnto thee . chap. xiv . of the feruent desire of some deuout persons to receiue the body of christ . the voice of the disciple . o how great is the store of thy sweetenesse , o lord , which thou hast hidden for them that feare thee ! psalm . 30. when i remember some deuout persons , who come vnto thy sacrament , o lord , with great deuotion and affection , i am oftentimes confounded , and blush within my selfe , that i come so negligently and coldly to thy altar , to the table of holy communion , that i remaine so drie , and without spirituall motion or feeling , that i am not wholy inflamed in thy presence , my god , nor so earnestly drawne and moued , as many deuout persons haue beene , who out of a vehement desire of receiuing , and a feeling affection of heart , could not containe themselues from weeping , but with the desire both of soule and body , they earnestly longed after thee , o god , the liuely fountaine , being not otherwise able to temper nor satisfie their hunger , but by receiuing thy body with all joy and spirituall greedinesse . 2 o most ardent faith of those persons , a probable argument of thy sacred presence . for these truely know their lord in the breaking of bread , whose heart burneth so within them , whilest thou , o blessed iesu , walkest with them . luk. 24. such desire and deuotion , so vehement loue and feruencie , is oftentimes far off from me . be mercifull vnto me , good iesu . sweet and benigne lord , and grant me , thy poore needy creature , to feele sometimes at least , in this holy sacrament , a little cordiall desire of thy loue , that my faith may be more strengthened , my hope in thy goodnes encreased , and that my charity once perfectly inflamed , after the tasting of heauenly manna , may neuer decay . 3 thy mercy , o lord , is able to giue me the grace i desire , and to visit me in thy bounteous clemencie with the spirit of feruour , when it shall please thee . for although i burne not with so great desire as those that are so especially deuoted vnto thee : yet notwithstanding by thy grace , i desire to haue this great inflamed desire , praying and crauing that i may participate with all such thy feruent louers , and be numbered among them in their holy company . chap. xv. that the grace of deuotion is obtained by humilitie and deniall of our selues . the voice of the beloued . thou oughtest to seeke the grace of deuotion instantly , to aske it earnestly , to expect it patiently and considently , to receiue it joyfully , to keep it humbly , to worke with it diligently , and to commit the time and manner of this heauenly visitation to god , vntill it shall be his pleasure to come . thou oughtest chiefly to humble thy selfe , when thou feelest inwardly little or no deuotion , and yet not to be too much deiected , nor to grieue inordinately for it . god often giueth in a short moment that , which he hath long time denied : he giueth sometimes in the end that , which in the beginning of prayer he differred to grant . 2 if grace should be alwaies presently giuen , and at hand euer with a wish , it could not be well endured by a weake man. therefore deuotion is to be expected with good hope , and humble patience : yet impute it to thy selfe , and thy sinnes , when it is not giuen thee , or when it is secretly taken from thee . it is sometimes a small matter that hindreth & hideth grace from vs , if it bee to bee called small , and not rather a great matter , that hindreth so great a good . and if thou remooue this , bee it great or smal , and perfectly ouercome it , thou shalt haue thy desire . 3 for presently , as soone as thou giuest thy selfe to god , and seekest not this , nor that , for thine owne pleasure or will , but setlest thy selfe wholy in me , thou shalt find thy selfe vnited vnto him , and quiet . for nothing will taste so well , and please thee so much , as the will and pleasure of god. whosoeuer therefore with a sincere heart directeth his intention to god , & purgeth himselfe from all in ordinate loue , or dislike of any creature , shall be most fit to receiue grace , and worthy of the gift of deuotion . for our lord bestoweth his blessing there , where he findeth his vessels empty . and how much the more perfectly one forsaketh these basest things , and dieth to himselfe by contempt of himselfe ; so much the more speedily grace commeth , and entreth in more plentifully , and lifteth vp the heart that is free , to a higher state of grace . 4 then shall he see , and abound , and wonder , and his heart shall be enlarged , because the hand of our lord is with him , and hee hath put himselfe wholy into his hand for euer . esa . 60. behold so shall the man bee blessed , that seeketh almighty god with his whole heart , and taketh not his soule in vaine . this man deserueth great grace of diuine vnion , in receiuing the holy eucharist , for that hee regardeth not his owne deuotion and comfort , but aboue all deuotion and comfort , he prizeth the honor and glory of god. chap. xvi . that wee ought to manifest our necessities vnto christ , and to craue his grace . the voice of the disciple . o most sweete and louing lord , whom i now desire to receiue deuoutly , thou knowest my infirmitie , and the necessity which i endure , with how many sins i am oppressed , how often i am grieued , tempted , troubled and defiled . i come vnto thee for remedie , i craue of thee thy heauenly comfort , and the ease of my paine . i speake to him that knoweth all things , to whom all my secrets are open , and who can only perfectly comfort and helpe mee . thou knowest what it is , whereof aboue all things i stand in most need , and how poore i am in vertues . 2 behold i stand before thee , poore and naked , calling for grace , and crauing mercy . refresh this thy hungry and needy creature , giue heat vnto my coldnes with the fire of thy loue , giue light vnto my blindnesse with the brightnes of thy presence . turne al earthly things vnto me , into bitternes , all things grieuous and contrarie , into patience , all base and created things , into contempt and obliuion . lift vp my heart to thee in heauen , and suffer me not to wander vpon earth : be thou only sweete and delightsome vnto mee , from hence-forth for euermore , for thou only art my meat , and my drinke , my loue and my joy , my delight and all my good . 3 o that with thy presence thou wouldest wholy inflame , burne , and change me into thee , that i might be made one spirit with thee , by the grace of inward vnion , and melting of burning loue . suffer me not to go from thee hungry and drie , but deale mercifully with me , as thou hast oftentimes dealt wonderfully with thy saints . what meruaile if i should be wholy inflamed by thee , and die in my selfe , sith thou art fire euer burning , and neuer decaying , loue purifying the heart , and enlightning the vnderstanding . chap. xvii . of burning loue and vehement desire to receiue christ . the voice of the disciple . with great deuotion and burning loue , with most hearty affection and feruour i desire to receiue thee , o lord , as many saints and deuout persons haue desired thee , when they receiued thy sacrament , who were most pleasing vnto thee in holines of life , and most feruent in deuotion . o my god , the euerlasting loue , my whole good , my happinesse without end , i would gladly receiue thee with the most vehement desire , and worthy reuerence , that any of the saints euer had , or could feele . 2 and although i be vnworthy to haue all those feelings of deuotion , yet i offer vnto thee the whole affection of my hart , as if i alone had those most sweet inflamed desires : yea whatsoeuer also a deuout minde can conceiue and desire , all that , with greatest reuerence , and most inward affection i offer & present vnto thee . i wish to reserue nothing to my self , but freely and most willingly to sacrifice my selfe & all mine vnto thee , my lord god , my creator , and my redeemer . i desire to receiue thee this day with such affection , reuerence , praise & honor , with such gratitude , worthines and loue , with such faith , hope and purity , as thy most blessed mother the glorious virgin mary receiued , and desired thee , when she humbly and deuoutly answered the angel , who declared vnto her the mystery of the incarnation , and said : behold the handmaid of our lord , let it be done vnto mee according to thy word . luk. 1. 3 and as thy blessed forerunner , the most excellent amongst the saints , iohn baptist , cheerefully leaped with joy of the holy ghost , whilest he was yet shut vp in his mothers wombe : and afterwards seeing iesus walking amongst men , humbling himselfe very much , said with deuout affection : the friend of the bridegrome that standeth and heareth him , reioyceth with joy for the voice of the bridegrome : ioh. 3. so i also wish to be inflamed with great and holy desires , and to offer my self vp vnto thee with my whole heart . wherefore i offer also and present vnto thee the joyes , feruent desires , excesses of minde , spirituall illuminations , and heauenly visions of all deuout hearts , with all the vertues and praises exercised , and to be exercised by all creatures in heauen and earth , for my selfe and all such as are commended to me in prayer , that by all thou mayest be worthily praised , and glorified for euer . 4 receiue , my lord god , the affections of my heart and desires , which i haue to giue thee , infinite praise and thankes , which according to the measure of thy vnspeakable greatnesse are due vnto thee . these i yeeld thee , and desire to yeeld thee euery day and moment , and i doe intreate and inuite all the heauenly spirits , and all thy deuout seruants to giue thanks and praises together with me . 5 let all people , tribes , and tongues praise thee , and magnifie thy holy and sweet name with great joy and feruent deuotion : and let all that reuerently and deuoutly celebrate thy most high sacrament , and receiue it with full faith , deserue to finde grace , and mercy at thy hands , and pray humbly for mee sinfull creature . and when they shall haue obtained their desired deuotion and joyfull vnion , and depart from thy sacred heauenly table well comforted and meruailously refreshed , let them vouchsafe to remember my poore and needy soule . chap. xviii . that a man be not a curious searcher of this sacrament , but an humble follower of christ , submitting his sense vnto faith . the voice of the beloued . thou oughtest to beware of curious and vnprofitable searching into this most profound sacrament , if thou wilt not sinke into the depth of doubt . he that is a searcher of maiestie , shall be oppressed by glorie . prou. 25. god is able to worke more then man can vnderstand . a pious and humble inquirie of truth is tolerable , so he be alwaies ready to bee taught , and doe endeauour to walke in the sound pathes of the ancient fathers doctrine . 2 blessed is that simplicity , that forsaketh the difficult waies of questions , and goeth on in the plaine and assured path of gods commandements . many haue lost deuotion , whilest they would search after high things . faith and sincere life are exacted at thy hands , not height of vnderstanding , nor the depth of the mysteries of god. if thou doest not vnderstand , nor conceiue those things that are vnder thee , how shalt thou bee able to comprehend those that are aboue thee ? submit thy selfe to god , and let thy sense be subiect to faith , and the light of knowledge shall bee giuen thee in that degree , as shall bee profitable and necessary for thee . 3 some are grieuously tempted about faith and the sacrament , but this is not to bee imputed to them , but rather to the enemie . do not regard nor dispute with thy thoughts , neither doe thou giue answere to the doubts mooued by the enemie , but beleeue the words of god , beleeue his saints and prophets , and the wicked serpent will flie from thee . it is oftentimes very profitable to the seruant of god to suffer such things : for he tempteth not infidels and sinners , whom he alreadie securely possesseth , but hee sundrie waies tempteth and vexeth the faithfull and deuout . 4 goe forward therefore with a sincere and vndoubted faith , and come to the sacrament with vnfained reuerence . and whatsoeuer thou art not able to vnderstand , commit securely to almightie god. god deceiueth thee not : hee is deceiued that trusteth too much to himselfe . psalm . 18. and 118. god walketh with the simple , reuealeth himselfe to the humble , giueth vnderstanding to little ones , openeth the senses of pure minds , and hideth grace from the curious and proud . mat. 11. humane reason is weake , and may be deceiued , but true faith cannot be deceiued . 5 all reason and naturall search ought to follow faith , not to go before it , nor impugne it . for faith and loue doe chiefely excell , and worke in a hidden manner in this most blessed and excellent sacrament . god , who is euerlasting , and of infinite power , doth great and inscrutable things in heauen and in earth , and there is no searching of his wonderfull workes . if the workes of god were such , as might bee easily comprehended by humane reason , they were not to be called wonderfull and vnspeakable . heere endeth the fourth and last booke of the following of christ , the which fourth booke treateth most principally of the blessed sacrament of the altar . here beginneth a godly treatise , and it is called a notable lesson , otherwise it is called the golden epistle . the exposition of the name of this little booke . a right good and wholesome lesson , profitable vnto al christians , ascribed vnto s. bernard , and put among his works , i thinke by some vertuous man , that would it should thereby haue the more authoritie , and the rather be read , & better bee borne away : for doubtlesse , it is a good matter , and edificatiue vnto all them that haue zeale and care to their soules health , and desire of saluation . it is called in the title ( notabile documentum ) that is to say ; a notable lesson : and some doe call it the golden epistle . it followeth immediatly after a little worke called formula honestae vitae , the forme and manner of an honest life , or of honest liuing . the golden epistle . if you intend to please god , and would obtaine grace to fulfill the same , two things be vnto you very necessary . the first , you must withdraw your mind from all worldly and transitory things , in such maner , as though you cared not whether any such things were in this world or no. the second is , that you giue and apply your selfe so wholy to god , and behaue your self in such sort , that you neuer do , say , or thinke that you know , suppose , or beleeue should offend or displease god , for by this meanes you may soonest and most readily obtaine and winne his fauour and grace . in all things esteeme and account your selfe most vile , and most simple , and as verie nought , in respect and regard of vertue : and thinke , suppose , and beleeue , that all persons be good and better then you bee , for so shall you much please our lord. whatsoeuer you see , or seeme to perceiue in any person , or yet heare of any christian , take you no occasion therein , but rather ascribe and apply you all vnto the best , and thinke or suppose all is done or said for a good intent or purpose , though it seeme contrarie : for mans supposition and light judgements bee soone and lightly deceiued , or beguiled . despise no person willingly , nor euer speake euill of any person , though it were neuer so true that you say . for it is not lawful to shew in confession the vice or default of any person , except you might not otherwise shew and declare your owne offence . speake little or nothing vnto your proper and selfe laude or praise , though it were true , and vnto your familier fellow or faithfull friend , but studie to keepe secret and priuie your vertue , rather then your vice : yet were it a cruell deed for any persons to defame themselues . be more glad to giue your eare and hearing vnto the praise , rather then vnto the dispraise of any person , and euer beware as well of hearing , as speaking of detraction , and when you speake , take good deliberation , and haue few words , and let those bee true and good , sadly set , and wisely ordered . if any words be spoken vnto you of vice or vanity , as soone as you may breake off , and leaue that talke or communication . and euer returne and apply your selfe vnto some appointed good and godly occupation , bodily or ghostly . if any sodaine chance fall or happen vnto you , or vnto any of yours , leane not too lightly thereunto , or care much therfore . if it be of prosperitie , reioyce not much therein , or bee ouer glad thereof : if it be aduersitie , bee not ouercome or ouerthrowne therwith , or brought to sorrow or sadnesse , thanke god for al , and set little therby . repute all things transitory as of little price or value . giue euer most thought and care vnto those things , that may profite and promote the soule . fly and auoid the persons , and the places of much speech , for better it is to keepe silence , then to speake . keepe the times , & places of silence precisely , so that you speak not without reasonable and vnfained cause . the times of silence in religion bee these . from collation vntill masse be ended , after the houre of tierce : from the first grace in the fratour vntill the end of the latter grace . and from the beginning of euensong , vntill grace bee ended after supper , or else ( benedicite ) after the common beuer . the places of silence be the church and cloister , the fratour and the dortour . if you be slandered , and doe take occasion at the fault or offence of any person , then looke well vpon your selfe , whether you be in the same default sometime your selfe , and then haue compassion vpon your brother or sister . if there be no such default in you , think verily and beleeue there may be , and then doe as ( in like case ) you would bee done vnto . and thus , as in a glasse , you may see and behold your selfe . grudge not , neither complaine vpon any person for any manner of cause , except you see and perceiue by large coniecture , that you may profit and edifie thereby . neither deny , nor affirme your minde or opinion stiffely or extremely , but that your affirmation , denegation , or doubt be euer powdred with salt , that is to say , wisdome , discretion and patience . vse not in any wise to mocke , check , or scorne , neither yet to laugh or smile but right seldome . and that alway to shew reuerence or louing manner , light countenance or loose behauiour becommeth not a sad person . let your communication bee short , and with few persons , alwaies of vertue , learning , or good & christian edification , and euer with such warinesse , that no person in things doubtfull may take any authoritie of your words or sentence . let all your pastime be spent in bodily labours , good and profitable , or else godly in study , or that passeth all , in holy and deuout prayer , so that the heart and mind be occupied with the same you speake . and when you pray for any certaine persons , remember their degree , estate & condition . for a forme and order of your prayer , this may bee a good and ready way , to follow the order of the six gramaticall cases : the nominatiue , the genitiue , the datiue , the accusatiue , the vocatiue , and the ablatiue . the nominatiue , that is , first to pray for your selfe , that you may haue ghostly strength and constancie , that you fall not into any deadly offence by frailtie , and that you may haue right knowledge of god by faith , and of your selfe , by due consideration of your estate and condition , and of the lawes of god for your conduct and countenance : and thirdly , that you may haue grace and good will , according to the same strength and knowledge , and that hauing vnto god a reuerend dread , you neuer offend in thought , word , or deed , but that you may euer loue him for himselfe , and all his creatures in due order for him , and in him . the second is the genitiue case . then must you pray for your genitours , your progenitours and parents , that is to say , your fathers and mothers , spirituall and carnall , as your ghostly fathers , or spirituall soueraignes , your godfathers , your godmothers , your natural father and mother , your grandfathers and grandmothers , your brothers and sisters , and all your kindred . in the third place is the datiue case . there must you pray for benefactors , good doers , of whom you haue receiued any manner of gifts spirituall or temporall , vnto the wealth of your soule or body . in the fourth place is the accusatiue case , where you should pray for your enemies , such persons as by any meanes haue annoyed , hurt , or grieued you , either ghostly or bodily , that is to say , in your soule or manners by any suggestion , intising , euill counsell , or euill example . in your fame or good name , by detraction , back-biting , or slandering , or yet by familier company . for a person commonly is reputed & supposed to be of such condition , as they bee , with whom hee hath conuersation & company . and for them that hurt your body , either by strokes , or by any other occasion haue hindered the state and health thereof . and likewise of your worldly goods or possessions . for all these manner of enemies must you pray , that our lord god would forgiue them as you doe , and as you would be forgiuen , and that they may come to right charity and peace . the fifth case is called vocatiue , that is to say , the calling case , where you conueniently may call , cry , and pray vnto our lord for all manner of persons that be out of the state of grace , either by infidelity , as turkes , sarazens , and such other : or else by errour , as all manner of heretikes : or else by any deadly sinne or offence to god. pray for all these manner of persons , that they may come vnto the right way of their saluation . in the sixt and last place is the ablatiue case , where thou must pray for all those that be taken out of this life , & that died or passed the same life in charitie , & now haue need of prayer . in the which you may keep a forme of the same order that is before , that is to say : in stead of the nominatiue , where you prayed for your selfe , you may now pray for all those that doe abide in paine for any default or offence done by your example or occasion : and for the genitiue in the second place , for your parents , and all your kindred departed this life : and in the third place for the datiue , pray for your benefactors passed : and for the accusatiue in the fourth place , you may pray for them that liue in paine , for any occosion or example that they gaue vnto you : and in the fift place for the vocatiue , pray for al them that haue greatest pains in purgatory , & least help heere by the suffrage of prayers : and for the ablatiue in the sixt and last place , pray for all soules in generall . and that you may be the more apt to pray , call three things oft times to remembrance , that is to say , what you haue beene , what you be , and what you shall be . first , by reason of your body , you were conceiued of the most filthy abominable matter of man , shamefull to be spoken , far more vile then the slime of the earth , and after borne in a sinfull soule , and purged only by grace . and now ( as vnto the body ) you bee a muckheape or dunghill of filth , more vile then any vpon earth if you remember what doth issue daily , and come forth out of the meates of your body . and your soule is daily in some sin , or ( at the least ) full like to be . what you shall bee , as vnto your body , you may see by experience , wormes meat , & earth againe . and what shal become of your soul , no man in this world can assure you . to remember then the joyes of heauen and paines of hell , and that both be infinit , endlesse , and without rebate , but both euer encreasing , and neuer ceasing , neuer haue ease nor rest , but euer continue & euerlasting . to remember then , i say , these things may greatly mooue you to behaue your selfe in a good sort , & to studie how you may auoid the one , and obtaine the other . remember specially how great a losse it is to lose heauen , and how vncomfortable gaines to winne hell , and how soone and how lightly either of them may be gotten or lost . when any thing then , of aduersity , hurt or displeasure , happen vnto you , thinke then , or imagine , that if you were in hell , you should haue the same displeasure , and many worse . and so to auoid those , you shall heere the better suffer , and for our lord the more patiently beare al these that now bee present , or any that may come hereafter . and in like manner , if any good prosperity or pleasure happen vnto you , think then that if you were in heauē , you should haue that pleasure , and many mo excellent joyes . and so for the feruent desire of those joyes , you shall set little by any worldly comfort or pleasure . a good contemplation therefore may it bee vnto you in feasts of holy saints , to thinke & record how great paines they suffred here for the loue of our lord , & how short these were , & how soone passed : and then againe , how marueilous reward they had therefore in blisse and joy euerlasting . so the troubles and torments of good persons be soone & shortly gone and ended , and the joyes and pleasures of sinfull persons do soone fade and fly for euer . the good persons , for their troubles suffered heere vpon earth , doe get and win eternall and euerlasting glory , which the euil persons do lose . and contrary , these euill and sinfull persons , for their joy and pleasure heere , do receiue by exchange eternall & euerlasting shame and rebuke , with paine and woe vnspeakable . whensoeuer then you be disposed to sluggishnesse , or to bee drowsie , remisse in prayers , or dull in deuotion , then take this little worke , or els some other good treatise , and reade therein , and euer note well the contents thereof , and what is meant thereby . and if you be not thereby deliuered or eased thereof , then shift vnto some other work or occupatiō , so that euer you auoid idlenes , and al vaine pastimes , which indeed is losse of time . and then remember , that those that now abide in paine , either in hell , or yet in purgatory , for such times so passed or lost , had rather then all the world haue such time to redeeme their paines by , as you may haue if you will. time then vnto all persons well occupied , is very precious and deare . take good heede therefore , how you spend it or passe it , for you can neuer reuoke it or call it backe . if the time passe you by trouble and vexation , thinke they be happy and gracious , that be past this wretched life , and now in blisse , for they shall neuer haue any such miserie . and when you feele a comfort or consolation spirituall , thanke god therof , and thinke the damned soules shall neuer haue any such pleasure . and thus let this bee for your exercise in the datiue . at night when you goe to rest , first make account with your selfe , and remember how you haue spent or passed the day & time that was giuen you to bee vsed in vertue , and how you haue bestowed your thoughts your words , and your workes . and if you finde no great thing amisse , giue the whole laude and praise vnto our lord god. and if you perceiue contrary , that you haue mispent any part thereof , bee sory therefore , and beseech our lord of mercie and forgiuenes , and promise , and verily purpose to make amends the next day . and if you haue oportunitie thereupon , it shall be very conuenient for you to bee confessed the next morning , and especially , if the matter done , said , or thought , by deliberate consent , doe grieuously weigh and worke with a grudge in your conscience , then would i aduise you neuer to eate nor drinke , till you bee discharged thereof , if you may conueniently get a ghostly father . now for a conclusion of this worke , put before you , as by case or imagination , two large cities , one full of trouble , turmoile and misery , and let that bee hell . the other citie full of joy , gladnesse , comfort , and pleasure , and let that bee heauen . looke well on them both , for in both be many dwellers and great company . then cast and thinke within your selfe , what thing heere might so please you , that you should choose the worse citie , or what thing should displease you on the other part , whereby you should withdraw your selfe from that vertue that might conuey and bring you vnto the other citie . and when you haue studied well hereupon , and can nothing finde , i dare well assure you , if you keepe well the precepts and counsailes of this little lesson , you shall finde the right way , for the holy ghost will instruct and teach you , where you be not sufficient of your selues , so you endeauour and giue diligence to beare away and follow that which heere is taught . reade it euery weeke once or twice , or oftner if you will. and where you profite , giue the thankes , laude and praise vnto our lord god , and most sweet sauiour iesu christ , who send you his mercie and grace , that alway liueth god world without end . amen . this lesson was brought vnto me in english , of an old translation , rough and rude , with request to amend it . i thought lesse labour to write new the whole , which i haue done according to the meaning of the authour , though not word for word : and in diuers places added some things following vpon the same , to make the matter more sententious and full . i beseech you take all vnto the best , and pray for the olde wretched brother of sion , richard whitford . a spiritvall glasse . reade distinctly , pray deuoutly , sigh deepely , suffer patiently , humble your selfe lowly , giue no sentence hastily , speake but seldome , and that truely , preuent your speech discreetly , do your deeds in charitie , temptations resist strongly , break he head speedily , weepe bitterly , haue compassion tenderly , do good works busily , loue perseuerantly , loue hartily , loue faithfully , loue god all-only , and all other for him charitably , loue in aduersitie , loue in prosperitie , thinke alwaies of loue , for loue is none other but god himselfe . thus to loue , bringeth the louer to loue without end . amen . the rvles of a christian life , made by iohn picvs the elder , earle of mirandula . first , if to man or woman the way of vertue doth seeme hard or painefull , because wee must needes fight against the flesh , the diuell , and the world , let him or her call to remembrance , that whatsoeuer life they will choose according to the world , many aduersities , incommodities , much heauines and labour are to be suffered . moreouer , let them haue in remembrance , that in wealth & worldly possessions is much and long contention , laborious also , and therewith vnfruitfull , wherein trauaile is the conclusion or end of labour , and finally , paine euerlasting , if those things be not well ordered , and charitably disposed . remember also , that it is very foolishnesse , to thinke to come vnto heauen by any other meanes , then by the said battaile , considering that our head and master christ did not ascend vnto heauen , but by his passion : and the seruant ought not to be in better estate or condition then his master or soueraigne . furthermore , consider that this battaile ought not to be grudged at , but to be desired and wished for , although thereof no price or reward might ensue or happen , but onely that thereby wee might bee conformed or joyned to christ our god and master . wherefore as often as in resisting any temptation , thou doest withstand any of thy senses or wits , think vnto what part of christs passion thou mayest apply thy selfe , or make thy selfe like : as resisting gluttonie , whilest thou doest punish thy taste or appetite : remember that christ receiued in his drinke , aysell mixed with the gall of a beast , a drinke most vnsauoury and loathsome . when thou vvithdrawest thine hand from vnlawfull taking or keeping of any thing , which liketh thine appetite , remember christs hands , as they were fast nailed vnto the tree of the crosse . and resisting of pride , thinke vpon him , who being very god almightie , for thy sake receiued the forme of a subiect , and humbled himselfe vnto the most vile and reproachfull death of the crosse . and when thou art tempted with wrath : remember that hee , which was god , and of all men the most just and righteous , when hee beheld himselfe mocked , spit on , scourged , and punished with all dispites and rebukes , and set on the crosse betweene two theeues , as if he himselfe were a false harlot , hee notwithstanding shewed neuer token of indignation , or that he were grieued , but suffering all things with wonderfull patience , answered all men most gently . in this wise , if thou peruse all things one after another , thou mayest finde , that there is no passion or trouble , that shall not make thee in some part conformable or like vnto christ . also put not thy trust in mans helpe , but in the onely vertue of christ iesu , which said : trust well , for i haue vanquished the world . and in another place hee saith : the prince of this world is cast out thereof . wherefore , let vs trust by his onely vertue , to vanquish the world , and to subdue the diuell . and therefore ought wee to aske his helpe by our owne prayers , and by the prayers of his blessed saints . remember also , that as soone as thou hast vanquished one temptation , alway another is to bee looked for : the diuell goeth alway about and seeketh for him whom he would deuour . wherefore wee ought to serue diligently and be euer in feare , and to say with the prophet : i will stand alway at my defence . take heed moreouer , that not onely thou bee not vanquished of the diuell , that tempteth thee , but also that thou vanquish and ouercome him . and that is not onely when thou doest not sinne , but also when of that thing wherein hee tempted thee , thou takest occasion for to doe good . as if hee offereth to thee some good act to bee done , to the intent that thereby thou maist fall into vaine-glorie : forthwith thou thinking it , not to bee thy deede or worke , but the benefite or reward of god , humble thou thy selfe , and judge thee to bee vnkinde vnto god in respect of his manifold benefits . as often as thou doest fight , fight as in hope to vanquish , and to haue at the last perpetuall peace . for that peraduenture god of his abundant grace shall giue vnto thee , and the diuell being confused of thy victorie , shall returne no more againe . but yet when thou hast vanquished , beare thy selfe so , as if thou shouldest fight againe shortly . thus alway in battaile , thou must thinke on victory ; and after victory , thou must prepare thee to battaile immediatly againe . although thou feelest thy selfe well armed and readie , yet flye ( notwithstanding ) all occasions to sinne . for as the wiseman saith : who loueth perill , shall therein perish . in all temptations resist the beginning , and beate the children of babylon against the stone , which stone is christ , and the children bee euill thoughts and imaginations . for in long continuing of sinne , seldome worketh any medicine or remedie . remember , that although in the said conflict of temptation the battaile seemeth to be very dangerous : yet consider how much sweeter it is to vanquish temptation , then to follow sinne , whereto shee inclineth thee , whereof the end is repentance . and herein many be foulely deceiued , which compare not the sweetnesse of victorie to the sweetnesse of sinne , but onely compareth battaile to pleasure . notwithstanding , a man or woman , which hath a thousand times known what it is to giue place to temptation , should once assay , what it is to vanquish temptation . if thou bee tempted , thinke thou not therefore that god hath forsaken thee , or that hee setteth but little by thee , or that thou art not in the sight of god , good or perfect : but remember , that after saint paul had seene god , as hee was in his diuinitie , and such secret mysteries as bee not lawfull for any man to speake or rehearse , hee for all that suffered temptation of the flesh , wherewith god suffered him to bee tempted , lest he should be assaulted with pride . wherein a man ought to consider , that saint paul , which was the pure vessell of election , and rapt into the third heauen , was notwithstanding in perill to be proud of his vertues , as hee saith of himselfe . wherefore aboue all temptations men or women ought to arme themselues most strongly against the temptations of pride , since pride is the roote of all mischiefe , against the which , the onely remedie is to thinke alway that god humbled himselfe for vs vnto the crosse . and moreouer that death hath so humbled vs , whether wee will or no , that our bodies shall be the meat of worms lothsome and venimous . finis . contemplations moral and divine by a person of great learning and judgment. hale, matthew, sir, 1609-1676. 1676 approx. 543 kb of xml-encoded text transcribed from 215 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a44003 wing h225 estc r4366 11887801 ocm 11887801 50399 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase 1, no. a44003) transcribed from: (early english books online ; image set 50399) images scanned from microfilm: (early english books, 1641-1700 ; 32:7) contemplations moral and divine by a person of great learning and judgment. hale, matthew, sir, 1609-1676. [18], 368, 37 p. printed by william godbid, for william shrowsbury ... and john leigh ..., london : 1676. attributed to matthew hale. cf. bm. this title seems to be incomplete, with only 37 p. of a possible 2nd vol. on film. errata: p. [18]. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng meditations. 2008-01 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 john pas sampled and proofread 2008-05 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion contemplations moral and divine . by a person of great learning and judgment . imprimatur . ex aedibus lambethanis , martii 13. 1675 / 6. antonius saunders , reverendissimo d no , domino gilberto archi-episc . cant. à sacris domesticis . london , printed by william godbid , for william shrowsbury at the bible in duke-lane , and john leigh at the blew bell in fleetstreet neer chancery-lane . m. dc . lxxvi . the preface . the author of these writings is a person of great learning , great judgment and wisdom , and of great virtue and piety . he hath written divers learned and compleat works upon other subjects ; but for these writings here published , they were written , as were also many others of the like nature , ex tempore , and upon this occasion : it hath been his custom for many years , every lord's day in the afternoon after evening sermon ( between that and supper-time ) to employ his thoughts upon several subjects of divine contemplations ; and as things came into his thoughts , so he put them into writing ; which he did for these two reasons : 1. that he might the more fix his thoughts , and keep them from diversion and wandring . 2. that they might remain , and not be lost by forget fulness or other interventions . and as this was the occasion and manner of his writing them , so this doubtless was all that he intended in them , unless moreover to communicate them to his children or some particular friends in private upon occasion : but for publishing them , certainly he had not the least thoughts of any such thing ; much less hath he revised them for that purpose ; nor so much as read over some of them since he wrote them ; nor indeed so much as finished some of them . nay so far was he from any thoughts of publishing them , that when he was importuned but to give his consent to the publication of them , he could not be prevailed with to do it . and therefore that they are now published , the reader must know that they are published not only in their native and primogenial simplicity , but without so much as the author's privity to it . and thus much i thought my self obliged even in justice to the author to acquaint the reader with , and ingenuously to acknowledge , and take upon my self the fault ; if any thing less perfect and compleat , or any wise liable to exception shall appear in these papers , seeing they were neither written with any intention to be published , nor revised by the author , nor are published with his knowledge . but this again on the other side obligeth me to render some account of my doing herein . i confess i approve not the thing in general , that is , the publication of another's writings without his consent or privity : but yet i know very well that those things which in the general are for the most part unlawful , may yet be so circumstantiated in a particular case , as that they may become not only lawful , but very commendable to be done in that case : and such a special case i take this to be . and though i think my self accountable to the author chiefly , if not to him alone , for what i have done in this case , yet some account thereof i shall give to the reader , so far at least as concerneth these writings , or is necessary for him to be acquainted with . when i first met with some of these writings and obtained the perusal of them , i thought them well worth my pains to transcribe : which i did partly for my own use ; and partly , seeing them written in loose and scattered papers , to preserve them from that danger of perishing , from which i conceived the author's larger and more compleat works to be more safe and secure . and having collected a pretty considerable stock of them , i communicated some of them , as i saw occasion to some friends , some of them persons of good judgment and learning , who very much commended the same : and scarce any that saw them , but said 't was great pity but they should be printed . but besides the approbation of them by all to whom i did communicate them , i perceived that they had a real effect to the good and benefit of some who perused them : and this experience of the good effects which they produced by my communication of them to a few friends in private , did further confirm my own opinion of them , that they must certainly do much good if published ; and being made common have the same good influences upon many , which i found they had upon some of those few to whom they were communicated in private : but for the manuscript copies which i had , they were not sufficient for all those fair opportunities of doing good with them , which i saw even among my own friends and acquaintance . whereupon i solicited the author to publish them , or at least to give his consent to the publication of them ; but could not prevail with him for either , although i know that no motive or argument is more prevalent with him than that of doing good. but when i perceived , as i thought , that the chief reasons why he would neither publish them himself , nor give his consent to the publication of them , were such as would be of no force against the publication of them without his privity or knowledge , i began to consider of doing that . but before i resolved upon it , i sent two of the largest of them to a person , whose judgment i know the author doth much esteem , to have his opinion of them , not letting him know either who was the author , or who sent them to him ; and having received his opinion and commendation of them , and that he judged them like to do much good , and such as would be very seasonable to be published , i began further to consider whether and how they might be published without either wrong or injury on the one side , or offence on the other , to the author . and for the former i reckoned that his concern in it was either in respect of the disposal of the copy wherein would be no great difficulty ; or more especially in respect of the writings to be published , if either there should occurr any thing therein not fit to be made publick ; or if they were not so well polished and perfected as might be for his credit and reputation . and although this might seem to be provided for in some sort by concealing his name ( which truly i should much rather have made known , but that i knew i must then venture doubly to incurr his displeasure ) yet i looked upon this as but a weak and insufficient provision , in as much as it is not unusual for learned men even from the very stile and genius of writings to discover the writers ; an expriment whereof i had seen in a person of learning and parts , to whom upon occasion i once shewed one of the writings of this author , but purposely concealed who the author was , whom notwithstanding be soon discovered from the writing it self , telling me he knew no man that did think at that rate , but such a person , who was the author indeed . and the truth is , these writings do not obscurely speak their author , being a most lively representation of him , that is , of his mind and soul , and of that learning , wisdom , piety and virtue , which is very eminent and conspicuous in him ; particularly that of the great audit , which i use to look upon as his very picture , wherein representing the good steward passing his account , it was impossible for him not to give a lively representation of himself ; as every character of a truly wise and virtuous person must needs agree with him who is really such ; and they who are eminently such can hardly be unknown : and therefore it is not impossible that some , even from the consideration of the work , may discover the work man , besides many other occasions of discovery which may happen . but as i thought this too weak and insufficient , so i could not but think it altogether needless , and unworthy both the excellent author , and these his pious and excellent meditations , to be made use of to that end ; and should much rather have abstained from publishing them at all , than have relyed upon such a shift , if i had thought that they had stood in any need thereof . but as it was only their ●●al worth and excellence , and usefulness which moved me to desire their publication , so i was verily perswaded , and as well assured as i could be in any writings of my own , and that not upon my own opinion only , but upon the judgment of others also , that nothing liable to exception doth occurr in them , or any thing considerable that is questionable , which hath not other approved authors who say the same : and the truth is , the subject of them is such as is not like to afford much matter of that nature ; these being moral and practical things , whereas they are for the most part matters of speculation , and of curious ( i had almost said presumptuous ) and unnecessary , if not undeterminable specntation , which make the great stirrs , and are the matter and occasions of greatest controversie , especially among them of the reformed religion . and though these writings never underwent the last hand or pencil of the judicious author , and therefore , in respect of that perfection which he could have given to them , be not altogether so compleat as otherwise they might have been , yet if we consider them in themselves , or with respect to the writings which are daily published , even of learned men , and published by the authors themselves , these will be found to be such as may not only very well pass in the croud , but such as are of no vulgar or common strain . the subjects of them indeed are common themes , but yet such as are of most weight and moment in the life of man , and of greatest concernment ; as in nature those things , which are of greatest use and concernment , are most common . but the matter of his meditations upon these subjects is not common : for as he is a man that thinks closely and deeply of things , not after a common rate , so his writings , his most ex tempore writings , have a certain genius and energie in them much above the common rate of writers . and though these were written ex tempore , and in such manner as hath been said before , yet the matter of them is for the most part such , as he had before well digested , and , as a scribe instructed to the kingdom of heaven , had treasured up in his heart , and out of this good treasure of his heart and the abundance of it be produceth these good things ; things which be looked upon as of greatest concern , and most worth his serious consideration , and had accordingly weighed and considered . and for the stile , it is suitable to the matter , significant , perspicuous and manly ; his words are spirit and life , and carry evidence and demonstration with them , moral and experimental demonstration : vox non ex ore , sed ex pectore emissa . and if we take these writings all together , and weigh them duly and candidly , without any vain humour of critical and pedantick censeri●usness , we may therein no less observe the worth and excellence of their author , especially considering in what manner they were written , than in his more elaborate works : and being written and published in this manner they do more evidently demonstrate the reality of his honest , virtuous , and pious principles , than had they been designed to be published , and been published by himself ; which perhaps may render them not less acceptable to some readers not of the lower rank . so that considering the writings themselves i could not think that there was any thing therein , whether of matter or form , which could render the publication of them injurious or prejudicial to the author in the least in any of the respects afore mentioned . yet notwithstanding for the greater security i thought it might be fit , and but just to give this true and ingenuous account both of the occasion and manner of his writing , and of the publication of of them without his privity or knowledge . and this i conceived might be a just and sufficient means to secure the author against all exceptions , as that which would wholly acquit him in the judgment of all reasonable men , and transferr the blame , if any should be , to my self , which yet was no more than what i must have resolved to have undergone had they been my own writings which i had published . it remained therefore only to consider how this might be done , as without injury in other respects , so without offence to the worth author . and for this , two things did not a littl● encourage me . i. the honesty of my desig● and sincerity of my intentions in it : and 2. th● candor and goodness of the author . his candor i knew to be such , that i doubted not of 〈◊〉 fair and favourable construction of my desig● and intentions . and i knew his goodness affection and readiness to do good , to be such that he could not but approve my design , that is , to do good ; the doing whereof i knew to be a thing of greater weight with him than all hi● reasons against the publication : and that much good may be done by the publication of these writings , i could assure him upon my own experience of the effects i had seen already produce● by them in manuscript . all which , when h● should consider , i was perswaded , though perhaps he might at first be a little surprised with the unexpected publication of them , yet he could not be much offended at it . and then if i could publish them without either injury or offence to him , i reckoned it all one in effect as if i had had his consent before to it . and hereupon i ●●●●zed at last upon it ; and upon these con●●erations have made thus bold with this excel●●● person and my very good friend for the g●od of others , which i should not have done for any private advantage to my self whatsoever . i doubt not but the reader will be very desirous to know who the author of these excellent meditations is ; and truly i was no less desirous that he should know it ; and that for no inconsiderable reasons : 1. as it hath always been one of the most usual and constant means and methods , which almighty god hath , in all ages and nations , used for the promotion of the good of mankind , to raise up eminent examples of virtue ; so he hath been pleased to make this author one of them in this age and nation : and because the efficacy of the examples of virtuous actions doth no less depend upon the principles from whence they proceed , than doth the intrinsick virtue and goodness of the actions themselves , the publication of these writings , which so plainly manifest his principles , could not but be of great use to render his excellent example the more effectual , and so become subservient to the gracious designs of the divine providence . 2. in like manner ●n the other side , the known worth , and virtue , and learning , and prudence of the author , would certainly have made these his writings , how excellent soever of themselves , yet more prevalent with many . 3. and because he is well known to be a person of extraordinary and admirable sagacity , dexterity , and impartiality in the search and the discovery of the truth matters in question , and hath ( though that not so generally known ) with much care 〈◊〉 diligence , considered and examined the reas and evidences , both natural and moral religion ; these writings , which so plainly 〈◊〉 nifest , though upon another occasion , his s● and judgment of the christian religion , mi●●● be of good use to ease many of the doubts , 〈◊〉 seruples of some persons , and to check the 〈◊〉 and inconsiderate presumption of others , ab●●● religion . and his judgment in the case is 〈◊〉 more considerable , as in respect of his gr●●● ability , and the care and diligence which hath used in the examination of it ; so in spect of his freedom from all those thing whether of natural constitution , or of pro●sion , or worldly interest , which may be by 〈◊〉 suspected to prejudice or byass the judgment of others . and therefore i doubt not but so●●● who have a great respect for his person , 〈◊〉 may perhaps not have the same thoughts religion which he hath , when they should his judgment in the case , might by the aut●●●rity thereof be moved to a further and bet●●● consideration of it . 't is true , the life of 〈◊〉 ligion is very visible in his life and action which are all the genuine product of a so●●● and well-grounded perswasion of the truth that faith , which overcometh the world , 〈◊〉 hath indeed set him up much above it , yet because common prudence may move a sober and considerate man to an external conformity to so reasonable a religion , and to the practice of those excellent virtues which it requires , these writings may possibly give more satisfaction to some concerning his judgment in the case , than his life and actions . and in that respect they may possibly come forth with some advantage , being written and published in this manner ; for here we may read his most intimate and retired thoughts . and for these reasons i much desired to have prefixed his name , or at least to have let the reader know who he is ; but i know that that would certainly have been displeasing to him ; and therefore having made so bold with him in the publication of these his writings , i would not presume further to discover who he is , though for so just and honest ends ; but have purposely left out some passages which would too plainly have made him known . being far distant from the press , there may possibly be some few typographical errata , more than otherwise there should have been ; but i hope that care hath been taken , that they are not many , nor very considerable ; the sense will enable the reader to amend them . the several treatises now published are these , which should have been printed in this order : of the consideration of our latter end. of wisdom , and the fear of god. of the knowledge of christ crucified . the victory of faith over the world. of humility . jacob's vow . of contentation . of afflictions . a good method to entertain unstable and trouble som●times . changes and troubles : a poem . of the redemption of time. the great audit. directions touching the keeping of the lord day , in a letter to his children . poems upon christmas-day . ut nox longa quibus mentitur amica , diesque longa videtur opus debentibus , ut piger annus pupillis , quos dura premit custodia matrum : sic mihi tarda fluunt ingrataque tempora , quae spem consiliumque morantur agendi graviter id quod aequè pauperibus prodest , locupletibus aequè , aequè neglectum pueris , senibusque nocebit . errata . pag. 25 lin 16 , 21 , 26 read emanant p. 36 . l. 24. 1. t●ose , p. 44 . l. 15. r. and instructed l. 1● . dele and. p. 52 . l. 4. r. ●reach of . p. 56. l. 13 . feasible , r. sensible . p. 119 . l. 22 . r. accom●● . p. 121. l. 23 . r. ●ounting . p. 122. l. 3. interest , r. action . p. 144. l. ● . we are . r. were . p. 202. l. 23. r. ●o less . p. 240. l. 7. r. 〈…〉 the him as . p. 267 l. 11. r. doubr●●ngs of i● . p. 2●1 . l. 2● . , 〈◊〉 , r. 〈◊〉 . p. 277. l. 1. r. ●ear in relation to . p 301. l. 8. o●ertune , r. over 〈◊〉 . p. 310. l. 8. r. 〈◊〉 . p. 323. l. 14. 〈…〉 , r. ●a●cs . p. 343. l. 12. east , r. const . p. 348. l. 16. r. de●erence . line 21. a , r. one . l. 23. he , r. another . p. 352. l. 24. r. deposit●● . p. 356. l. 15. r. intensive . p. 363. l. 11. as , r. us l. 1 . 〈…〉 . second part , p. 12. l. 13. ther. th●s .. p. 26. l. 10. ●●ffectualy . l. 21. act , r. art . p. 27. l. 28. 10 , r. in . p. 28. l. 22.1 . ●ut there are . p. 33. l. 5. r. now it is . great audit. p. 20. 〈◊〉 . 24. master , r. maker . p. 21. l. 25. r. improved . p. 23. l. 13. r. ●ad signal . p. 2● . l. 8. up , r. out . p. 31. l. 10 . these , r. those p. 41. 〈…〉 now. p. 52. l. 16. dele sels . p. 87. l. 23 . that two . r. the. p. 34. l. 15. r. or nation . p. 96. l. 23. in●amy , r. in●ancy , p. 97. l. 14 r in●ancy , p. 101. l. 24. that , r. the. p. 102. l. 18 r. infold . p 106 l. 3. r. ●e we meant . p. 107. l. 2. the woulds r. her makers . p. 108. l. 1. step , r. stoop . p. 117. l. 26. r. cottagers . 〈…〉 day . p. 87. l. 23. r. the mymus and creeds . of the consideration of our latter end , and the benefits of it. deut. xxxii . 29. o that they were wise , that they understood this , that they would consider their latter end ! it may be probably thought that the principal intention of this wish of moses was , that the people of israel had a due consideration of their final rejection ; the ten tribes for their idolatry , and the two tribes for their crucifying of the messias ; and not only of that state of rejection , but the causes of it , namely , idolatry and r●jection of the messias ; which consideratio● would have made them wise and prudent● avoid those great apostasies which shou● occasion so terrible a desertion and rejecti●● by god. but certainly the words contain an ev●dent truth , with relation to every particul● person , and to that latter end that is co●mon to all man-kind , namely , their lat●end by death , and separation of the soul a●● body ; the due consideration whereof is great part of wisdom , and a great mea● to attain and improve it ; and very ma● of the sins and follies of man-kind , as th● do in a great measure proceed from t●● want of an attentive and serious consi●●ration of it , so would be in a great meas●cured by it . it is the most certain , known , experien● truth in the world that all men must d●● that the time of that death is uncertai● that yet most certainly it will com●● and that within the compass of no lo● time : though the time of our life mig●● be protracted to its longest period , yet● is ten thousand to one that it will not exce● fourscore years ; where one man attai● to that age , ten thousand dit before it ; a●● this lecture is read unto us by the many casualties and diseases that put a period to the lives of many in our own experience and observation , by the many warnings and monitions of mortality that every man finds in himself either by the occurrences of diseases and weaknesses , and especially by the declinations that are apparent in us if we attain to any considerable age ; and the weekly bills of mortality in the great city , where weekly there are taken away ordinarily three hundred persons : the monuments and graves in every church and church-yard do not only evince the truth of it , whereof no man of understanding doubts , but do uncessantly inculcate the remembrance of it . and yet it is strange to see that this great truth , whereof in the theory no mans doubts , is little considered or thought upon by the most of man-kind : but notwithstanding all these monitions and remembrances of mortality , the living lay 〈◊〉 not to heart , and look upon it as a bu●●ness that little concerns them , as if they were not concerned in this common condition of man-kind , and as if the condition of mortality only concerned them that actually die , or are under the immediate harbingers of it , some desperate or acute diseases , but concerned not them that are at present in health , or not under the stroke of a mortal sickness . the reasons of this inconsiderateness seem principally these : 1. that men are not willing to entertain this unwelcom thought of their own latter end ; the thought whereof is so unwelcom and troublesom a guest , that it seems to blast and disparage all those present enjoyments of sense , that this life affords : whereby it comes to pass that , as death it self is unwelcom when it draws near , so the thoughts and apprehensions of it becomes as unwelcom as the thing it self . 2. a vain foolish conceit that the consideration of the latter end is a kind of presage and invitation of it ; and upon this account i have known many superstitiously and foolishly to forbear the making of their wills , because it seemed to them ominous and a presage of death ; whereas this consideration , though it fits and prepares : man for death , it doth no way hasten or presage it . 3. a great difficulty that ordinarily attends our humane condition , to think otherwise concerning our condition than what at present we feel and find . we are now in health , and we can hardly bring our selves to think that a time must and will come wherein we shall be sick : we are now in life , and therefore we can hardly cast our thoughts into such a mould to think we shall die ; and hence it is true , as the common proverb is , that there is no man so old , but he thinks he shall live a year longer . it is true , this is the way of man-kind to put far from us the evil day and the thought of it ; but this our way is our folly , and one of the greatest occasions of those other follies that commonly attend our lives ; and therefore the great means to care this folly and to make us wise , is wisely to consider our latter end . this wisdom appears in those excellent effects it produceth , which are generally these two : 1. it teacheth us to live well . 2. it teacheth us to die easily . for the former of these , the consideration of our latter end doth in no sort make our lives the shorter , but it is a great means to make our lives the better . 1. it is a great monition and warning of us to avoid sin , and a great means to prevent it . when i shall consider that certainly i must die , and i know not how soon , why should i commit those things , that if they hasten not my latter end , yet they will make it more uneasie and troublesom by the reflection upon what i have done amiss ? i may die to morrow , why should i commit that evil that will then be gall and bitterness unto me ? would i do it if i were to die to morrow ? why should i then do it to day ? perchance it may be the last act of my life , and however let me not conclude so ill ; for , for ought i know , it may be my concluding act in this scene of my life . 2. it is a great motive and means to put us upon the best and most profitable improvement of our time . there be certain civil and natural actions of our lives that god almighty hath indulged and allowed to us , and indeed commanded us with moderation to use : as the competent supplies of our own natures with moderation and sobriety ; the provision for our families , relations , and dependances , without covetousness or anxiety ; the diligent and faithful walking in our callings , and discharge thereof : but there are also other businesses of greater importance , which yet are attainable without injuring our selves in those common concerns of our lives : namely , our knowledge of god , and of his will ; of the doctrine of our redemption by christ ; our repentance of sins past ; making and keeping our peace with god ; acquainting our selves with him ; living to his glory ; walking as in his presence ; praying to him ; learning to depend upon him ; rejoycing in him ; walking thankful unto him. these , and such like as these , are the great business and end of our lives , for which we enjoy them in this world ; and these fit and prepare us for that which is to come : and the consideration that our lives are short and uncertain , and that death will sooner or later come , puts us upon this resolution and practice to do this our great work while it is called to day ; that we loiter not away our day , and neglect our task and work while we have time and opportunity , lest the night overtake us when we cannot work ; to gain oyl in our lamps before the door be shut : and if men would wisely consider their latter ends , they might do this great business , this one thing necessary , with ease and quietness ; yea , and without any neglect of what is necessary to be done in order to the common necessities of our lives and callings ; it is not these that disable us and rob us of our time : but the thieves that rob us of our time , and our one thing necessary , are negligence , excess of pleasures , immoderate and excessive cares and solicitousness for wealth , and honour , and grandeur ; excessive eating and drinking , curiosity , idleness ; these are the great consumptives that do not only exhaust that time that would be with infinite advantage spent in our attainment , and perfecting , and finishing the great work and business of our lives ; and then when sickness come , and death come , and god almighty calls upon us to give up the account of our stewardship , we are all in confusion , our business is not half done , it may be not begun , and yet our lamp is out , our day is spent , night hath overtaken us , and what we do is with much trouble , perplexity , and vexation ; and possibly our soul takes its flight before we can finish it : and all this would have been prevented , and remedied , by a due consideration of our latter end ; and that would have put us upon making use of the present time , and present opportunity , to do our great work while it is called to day , because the night cometh when no man can work . 3. most certainly the wise consideration of our latter end , and the employing of our selves , upon that account , upon that one thing necessary , renders the life the most contenting and comfortable life in the world. for as a man , that is a man afore-hand in the world , hath a much more quiet life in order to externals , than he that is behind-hand ; so such a man , that takes his opportunity to gain a stock of grace and favour with god , that hath made his peace with his maker through christ jesus , hath done a great part of the chief business of his life , and is ready upon all occasions , for all conditions , whereunto the divine providence shall assign him , whether of life or death , or health or sickness , or poverty or riches ; he is as it were aforehand in the business and concern of his everlasting , and of his present state also . if god lend him longer life in this world , he carries on his great business to greater degrees of perfection , with ease , and without difficulty , trouble , or perturbation : but if almighty god cut him shorter , and calls him to give an account of his stewardship , he is ready , and his accounts are fair , and his business is not now to be gone about ; blessed is that servant whom his master when he comes shall find so doing . 2. as thus this consideration makes the life better , so it makes death easie . 1. by frequent consideration of death and dissolution , he is taught not to fear it ; he is , as it were , acquainted with it aforehand , by often preparation for it . th● fear of death is more terrible than death i● self , and by frequent consideration thereof a man hath learned not to fear it . ever●●● children by being accustomed to what was at first terrible to them , learn not to fear . 2. by frequent consideration of our latter end death becomes to be no surprize unto us . the great terror of death is when it surpriseth a man unawares ; but anticipation and preparation for it takes away any possibility of surprize upon him that is prepared to receive it . bilney the martyr was used , before his martyrdom , to put his finger in the candle , that so the flames might be no novelty unto him , not surprize him by reason of unacquaintedness with it ; and he that often considers his latter end , seems to experiment death afore it comes , whereby he is neither surprised nor affrighted with it , when it comes . 3. the greatest sting and terror of death are the past and unrepented sins of the past life ; the reflection upon these is that which is the strength , the elixir , the venom of death it self . he therefore that wisely considers his latter end , takes care to make his peace with god in his life time ; and they true faith and repentance to get his pardon sealed ; to enter into covenant with his god , and to keep it ; to husband his time in the fear of god ; to observe his will , and keep his laws ; to have his conscience clean and clear : and being thus prepared , the malignity of death is cured , and the bitterness of it healed , and the fear of it removed : and when a man can entertain it with such an appeal to almighty god , as once the good king hezekiah made , in that sickness which was of it self mortal , isa . 38. 3. remember now , i beseech thee o lord , how i have walked before thee with a perfect heart , &c. it makes as well the thought , as the approach of death , no terrible business . 4. but that which , above all , makes death easie to such a considering man , is this : that by the help of this consideration , and the due improvement of it , as is before shewn , death to such a man becomes nothing else but a gate unto a better life ; not so much a dissolution of his present life , as a change of it for a far more glorious , happy , and immortal life : so that though the body dyes , the man dyes not ; for the soul , which is indeed the man , makes but a transition from her life in the body , to a life in heaven : no moment intervenes between the putting off the one , to the putting on the other : and this is the great priviledge , that the son of god hath given us , that by his death hath sanctified it unto us , and by his life hath conquered it , not only in himself , but for us ; 1 cor. 15.57 . thanks be unto god , who hath given us the victory , through jesus christ our lord ; and our victory , that is thus given us , is this , 1. that the sting of death is taken away , and 2. that this very death it self is rendred to us a gate and passage to life eternal ; and upon this account it can neither hurt , nor may justly affright us . it is reported of the adder that when she is old , she glides through some strait passage and leaves her old skin in the passage , and thereby renews her vigour and her life . it is true , this passage through death is somewhat strait , and uneasie to the body , which , like the decayed skin of the adder , is left by the way , and not without some pain and difficulty to it ; but the soul passeth through without any harm , and without any expence of time , and in the next moment acquires her estate of immortality and happiness . and this is the victory over death , that all those have , that by true repentance and faith are partakers of christ and the benefits of his death and resurrection , who hath brought life and immortality to light by the gospel . and now having gone through the benefits of this wise consideration of our latter ends , i shall now add some cautions that are necessary to be annexed to this consideration : we are to know that although death be thus subdued and rendred rather a benefit than a terrour to good men , yet , 1. death is not to be wished or desired , though it be an object not to be feared ; it is a thing not to be coveted , for certainly life is the greatest temporal blessing in the world. it was the passion , not the virtue , of that excellent prophet elijah , that desired to dye , because he thought himself only left of the true worshippers of god ; 1 kings 19.4 . we are all placed in this world by almighty god , and a talent of life is delivered to us , and we are commanded to improve it ; a task is set every one of us in this life by the great master of the family of heaven and earth , and we are required with patience , and obedience , and faithfulness to perform our task , and not to be weary of our work , nor wish our day at an end before its time . when our lord calls us , it is our duty with courage and chearfulness to obey his call ; but until he calls , it is our duty , with patience and contentedness , to perform our task to be doing of our work . and indeed in this life our lord hath delivered us several tasks of great importance to do ; as namely , 1. to improve our graces and virtues , our knowledge and faith , and those works of piety and goodness that he requires : the better and closer we follow that business here , the greater will be our reward and improvement of glory hereafter : and therefore as we must , with all readiness , give over our work when our master calls us ; so we must , with all diligence and perseverance , continue our employment out till he calls us , and with all thankfulness unto god entertain and rejoyce in that portion of life he lends us , because we have thereby an opportunity of doing our master the more service , and of improving the degrees of our own glory and happiness . 2. and besides the former , he hath also set us another task , namely , to serve our generation ; to give an example of virtue and goodness ; to encourage others in the ways of virtue and goodness ; to provide for our families and relations ; to do all good offices of justice , righteousness , liberality , charity to others ; cheerfully and industriously to follow our callings and employments ; and infinite more as well natural , civil , moral employments , which though of a lower importance in respect of our selves , yet are of greater use and moment in respect of others , and are as well as the former required of us , and part of the task that our great lord requires of us , and for the sake of which he also bestows many talents upon us to be thus improved in this life , and for which we must also at the end of our day give our lord an account ; and therefore for the sake of this also we are to be thankful for our life , and not be desirous to leave our post , our station , our business , our life till our lord call us to himself in the ordinary way of his providence , for he is the only lord of our lives , and we are not the lords of our own lives . 2. a second caution is this , that as the business , and employments , and concerns of our life must not estrange us from the thoughts of death , so again we must be careful that the overmuch thought of death do not so much possess our thoughts as to make us forget the concerns of our life , nor neglect the businesses which that portion of time is allowed us for : as , the business of fitting our souls for heaven , the businesses of our callings , relations , places stations : nay the comfortable , thankful sober enjoyments of those honest lawful comforts of our life that god lends us , so as it be done with great sobriety , moderation as in the presence of god , and with much thankfulness to him ; for this is part of that very duty we owe to god for those very external comforts and blessings we enjoy . deut. 28.47 . a wise and due consideration of our latter ends is neither to render us a sad , melancholy , disconsolate people , nor to render us unfit for the businesses and offices of our life , but to render us more watchful , vigilant , industrious , soberly cheerful and thankful to that god that hath been pleased thus to make our lives serviceable to him , comfortable to us , profitable to others , and after all this to take away the bitterness and sting of death through jesus christ our lord. of vvisdom and the fear of god , that that is true wisdom . job xxviii . 28. and to man he said , behold , the fear of the lord that is wisdom , and to depart from evil is understanding . the great preheminence that man hath over beasts is his reason , and the great preheminence that one man hath over another is wisdom ; though all men have ordinarily the priviledge of reason , yet all men have not the habit of wisdom . the greatest commendation that we can ordinarily give a man is that he is a wise man , and the greatest reproach that can be to a man , and that which is worst resented is to be called or esteemed a fool ; and yet as much as the reputation of wisdom is valued and the reputation of folly is resented , the generality of mankind are in truth very fools and make it the great part of their business to be so , and many that pretend to see● after wisdom do either mistake the thing or mistake the way to attain ; commonl● those that are the greatest pretenders 〈◊〉 wisdom and the search after it , place it i● some little narrow concern , but place i● not in its true latitude commensurate to th● nature of mankind : and hence it is tha● one esteems it the only wisdom to be 〈◊〉 wise politician or statesman , another t● be a wise and knowing naturalist , anothe● to be a wise acquirer of wealth , and th● like ; and all these are wisdoms in their kind and the world perchance would be much better than it is , if these kind of wisdom were more in fashion than they are : bu● yet these are but partial wisdoms , the wisdom that is most worth the seeking and finding is that which renders a man a wise man. this excellent man job after a diligen● search ( in the speech of this chapter ) after wisdom , what it is , where to be found doth at length make these two conclusions ; viz. 1. that the true root of wisdom , and that therefore best knew where it was to be found and how to be attained , is certainly none other but a mighty god , vers . 23. god understandeth the way thereof and knoweth the place thereof ; and 2. as he alone best knew it , so he best knew how to prescribe unto mankind the means and method to attain it . to man he said , to fear god that is wisdom ; that is , it is the proper and adequate wisdom sutable to humane nature , and to the condition of mankind : and we need not doubt but it ( is ) so , because he , that best knew what was the best rule of wisdom , prescribed it to man , his best of visible creatures , whom we have just reason to believe he would not deceive with a false or desicient rule of wisdom ; since as wisdom is the beauty and glory of man , so wisdom in man sets forth the glory , and excellency , and goodness of god. and consonant to this david a wise king , and solomon the wisest of men , affirm the same truth , psal . 111 10. the fear of the lord is the beginning of wisdom , a good understanding have they that do his commandments . prov. 1.7 . the fear of the lord is the beginning of knowledge , but fools despise wisdom and instruction : and 9.10 . the fear of the lord is the beginning of wisdom , and the knowledge of the holy is understanding . and when the wise man had run all his long travel of experiments to attain that which might be that good for the children of men , in the end of his tedious chace and pursuit , he closeth up all with this very same conclusion , eccles . 12.13 . let us hear the conclusion of the whole matter , fear god and keep his commandments , for this is the whole duty of man ; and he gives a short , but effectual reason of it , for god shall bring every work into judgment , with every secret thing , whether it be good , or whether it be evil . and hence it is that this wise man , who had the greatest measure of wisdom of any meer man since the creation of adam ; that had as great experience and knowledge of all things and persons ; that made it his business to search and to enquire , not only into wisdom , but into madness and folly ; that had the greatest opportunity of wealth and power to make the exactest enquiry therein : this wise , and inquisitive , and experienced man , in all his writings , stiles the man fearing god and obeying him , the only wise man ; and the person that neglects this duty , the only fool and mad man. and yet it is strange to see how little this is thought of or believed in the world : nay , for the most part he is thought the wisest man who hath the least of this principle of wisdom appearing in him ; that shakes off the fear of god , or the sense of his presence , or the obedience to his will , and the discipline of conscience ; and by craft , or subtilty , or power , or oppression , or by whatsoever method may be most conducible , pursues his ends of profit , or power , or pleasure , or what else his own vain thoughts and the mistaken estimate of the generality of men render desirable in this world : and on the other side , he that governs himself , his life , his thoughts , words , actions , ends , and purposes , with the fear of almighty god , with sense and awe of his presence , according to his word , that drives at a nobler end than ordinarily the world thinks of , namely , peace with almighty god , and with his own heart and conscience , the hope and expectation of eternity , such a man is counted a shallow , empty , inconsiderate , foolish man , one that carries no stroke in the world , a man laden with a melancholy delusion , setting a great rate upon a world he sees not , and neglecting the opportunities of the world he sees . but upon a sound and true examination of this business , we shall find that the man that feareth god is the wisest man , and he that upon that account departs from evil is the man of greatest understanding . i shall shew therefore these two things ; 1. what it is to fear god ; 2. that this fear of god is most demonstratively the best wisdom of mankind , and makes a man truly and really a wise man. 1. touching the first of these , fear is an affection of the soul that is as much diversified as any one affection whatsoever ; which diversification of this affection ariseth from the diversification of those objects by which this affection is moved . i shall mention these four : 1. fear of despondency or desperation , which ariseth from the fear of some great and important danger that is unavoidable , or at least so apprehended ; and this is not the fear that is here commended to mankind . 2. fear of terrour or affrightment , which is upon the sense of some great important danger , that though possibly it may be avoided , yet it carries with it a great probability and immediate impendency , as the fear of mariners in a storm , or a fear that befalls a man in some time or place of great confusion or visible calamity . and this kind of fear of almighty god is sometimes effectual and useful to bring men to repentance after some great displeasure of almighty god by sin or apostacy ; but this is not that fear that is here , at least primarily and principally , meant , but those two that follow . 3. a fear of reverence or awfulness ; and this fear is raised principally upon the sense of some object full of glory , majesty , greatness , though possibly there is no cause of expecting any hurt from the person or thing thus feared : thus a subject bears a reverential fear to his prince , from the sense of his majesty and grandeur ; and thus much more the majesty and greatness of almighty god excites reverence and awfulness , though there were no other ingredient into that fear . jer. 5.21 . will ye not fear me saith the lord , will ye not tremble at my presence , &c. jer. 10.7 . who would not fear thee , o king of nations ! 4. a fear of caution or watchfulness . this is that which the wise man commends , prov. 28.14 . blessed is the man that feareth always : and this fear of caution is a due care and vigilancy not to displease that person from whom we enjoy or hope for good ; the fear of a benefactor , or of that person from whom we may , upon some just cause or demerit , expect an evil , as the fear of a just and righteous judge . and these two latter kinds of fear , namely the fear of reverence , and the fear of caution , are those that are the principal ingredients constituting this fear of god that these excellent men commend to us as true wisdom . now this fear of god ariseth from those right and true apprehensions concerning almighty god , that do with a kind of connaturality and suitableness excite both these two kinds of fear ; and those seem to be principally these three : 1. a true and deep sense of the being of god , namely , that there is a most excellent and perfect being , which we call god , the only true god , the maker of all things : but this is not enough to constitute this fear , for epicurus and lucian did believe that there was a god , yet were without the fear of him . 2. a true and deep sense , knowledge , and consideration of the attributes of god. and although all the attributes of god are but so many expressions and declarations of his perfection and excellency , and therefore all contribute to advance and improve this fear , especially of reverence , yet there be some attributes , that seem in a more special manner to excite and raise this affection of fear , as well the fear of reverence , as that of caution and vigilancy ; as namely , 1. the majesty and glory of god , at which the very angels of heaven , that are confirmed in an unchangeable estate of happiness , carry an inward , and express an outward reverence . 2. but majesty and glory without power is not perfect , therefore the sense and knowledge of the almighty power of god is a great object of our fear : he doth whatsoever he pleaseth , all things had their being from him , and have their dependance on him . 3. the deep knowledge of the goodness of god , and that goodness not only immanent in himself , but emanent and communicative : and from this diffusive and communicative goodness of god all things had their actual being , and from him they do enjoy it . and both these goodnesses of god , the immanent and emanent goodnesses are the noblest exciter of the noblest fear , a fear springing from love , and that love fixing upon the immanent goodness of god which is altogether lovely and perfect , and also upon the emanent and communicative goodness of god , as he is our benefactor ; and wherever there is this love , there is this fear both of reverence and caution . we cannot choose but honour and reverence , and be careful to observe and please whatsoever we thus love ; the intrinsick nature of that which we love for its own worth and perfection binds us by a kind of natural bond or result to reverence and honour , and the extrinsick emanation of that goodness unto us binds us to reverence and esteem , and honour it as our benefactor by a double bond , viz. first , of gratitude or benevolence to him that communicates this good ; secondly , by a bond of prudence and self-preservation not to disoblige him from whom we have our good and upon whom we have our dependance , lest a disobligation should occasion his substraction or abatement of that good from us . wheresoever there is dependance , as there must be naturally love to that upon which is our dependance , so there must be necessarily a fear both of reverence and caution , even upon principles of self-love , if there were nothing else to command it . 4. a deep sense , knowledge and consideration of the divine omniscience . if there were all the other motives of fear imaginable , yet if this were wanting , the fear of god would be in a great measure abated ; for what availeth reverence or caution , if he to whom it is intended do not know it ? and what damage can be sustained by a neglect or omission of that fear , if god almighty now it not ? the want of this consi●eration hath made even those atheists that ●et acknowledged a god , such were epi●rus , diagoras , lucretius , lucian and others ●mong the philosophers ; and such was eli●has his oppressor , job 22.13 . how doth god now ? and can he judge through the thick cloud ? ●r david's fool , psal . 94.7 . the lord shall ●ot see , neither shall the god of jacob regard . but the all-knowing god searcheth the very thoughts , and knows the heart and ●ll the actions of our lives ; not a word in ●ur tongue but he heareth it , and knows our thoughts a far off . 5. a deep sense of the holiness and purity of god , which must needs cause in him an averseness unto and abhorrence of whatsoever is sinful or impure . lastly , the sense of the justice of god , not only an inherent justice which is the rectitude of his nature , but a transient or distributive justice , that will most certainly distribute rewards to obedience , observance , and the fear of his name , but punishments to the disobedient and those that have no fear of him before their eyes . the deep consideration and sense of these attributes of the divine perfection must needs excite both the fear of reverence , and the fear of caution , or fear of offending either by commission of what may displease god , of omitting of what is pleasing to him . 3. but although this knowledge of almighty god and his attributes may just excite a fear both of reverence and caution , yet without the knowledge of some thing else that fear will be extravagant and disorderly , and sometimes begets superstition or strange exorbitancy in this fear or in the expressions of it , and a want regularity of duty or obedience ; if a ma● know that almighty god is just , and will reward obedience and punish disobedience yet if he knows not what he will have done or omitted , he will indeed fear to displease him , but he will not know how to please , or to obey him : therefore besides the former there must ( be ) a knowledge of the will or law of god in things to be done or omitted . this law of god hath a double inscription , 1. in nature , and that is again twofold ; first , the natural rudiments of morality and piety written in the heart : secondly , such as are deducible by the exercise of natural reason and light ; for even from the notion of god there do result certain consequences of natural piety and religion , as that he is to be prayed unto , to be praised , that he is to be imitated as far forth as is possible by us ; therefore as he is holy , beneficent , good , ●erciful , so must we be . 2. but we have more excellent transcript of the divine will , namely the holy scriptures , which therefore a man that fears god will study and observe and practise , as being the best ●ule how to obey him . and the very fear of god arising upon the sense of his being and attributes will make that man very ●ollicitous to know the will of god , and ●ow he will be worshipped and served , and what he would have to be done or not ●o be done . and therefore since the glorious god hath so far condescended , as by his providence to send us a transcript of his mind and will and law , he will be very thankful for it , very studious of it , much delighted in it , very curious to observe it , because it is the rule and direction how he may obey and consequently please that great god whom he fears ; this word he believes and prizes as his great charter , and in this word he finds much to excite and regulate and direct his fear of god : he sees examples of the divine justice against the offenders of his law , of the divine bounty in rewarding the obedience to it ; threatnings on one hand , promises on the other ; greater manifestations of the divine goodness in the redemption of mankind by christ jesus , and therefore greater ob●●gations as well to fear as to love such benefactor . and thus far of the kinds of the fear of god , and of the causes or objects exciting it : now let us see how it doth appear th● this fearing man is the wise man , and how the fear of god discovers it self to be the true and best and only wisdom ; which wi●● appear in these particular consideration following . 1. many learned men considering that great similitude and image of ratiocination in some brutes especially , have therefore declined to define a man by his reason , because of that analogical ratiocination which they find in brutes , but define a man by his religion , homo est animal religiosum ; because in this they find no communication or similitude of natures or operations between men and brute beasts : for man i● the only visible creature that expresseth any inclination to religion or the sense of a deity , or any exercise of it . i do not stand to justifie this opinion in all particulars , only those things are most certain ; 1. that only the humane nature seems to have any sense or impression of any regulary religion upon it : 2. that the sense of a deity and religion resulting from it , is the great ennobling , and advance , and perfection of the humane nature : 3. that take away the fear of god , all sense and use of religion falls to the ground . so that the fear of god is the great foundation of religion , and consequently the great ennobling and advance of humane nature , that seems almost as great a prelation of a man truly religious above an irreligious man , as to operations and use , as there is between an irreligious man and a brute . as religion advanceth , so irreligion embaseth the humane nature . 2. justice is of two kinds ; distributive , which is the justice of a magistrate or judge distributing rewards and punishments , favour and displeasure , and due retribution to every man according to the merits of his cause . 2. commutative , which is in all civil contracts and dealings between persons ; as dealing honestly , keeping promises , and using plainness , sincerity , and truth , in all a man sayeth , or doeth : and both these kinds of justice are effects of excellent wisdom ; without these states , and societies , and persons fall into disorder , confusion , and dissolution : and therefore those very men that have not this justice and righteousness , yet honour and value those that have it , and use it . and the fear of almighty god is that which begetteth and improveth both these kinds of justice . hence it was that moses , in his choice of judges , directs that they should be men fearing god and hating covetousness . jehosaphat , in his charge to his judges , thought this the best expedient to contain them within the bounds of justice , to put them in remembrance before whom , and for whom , they are to judge . and the very heathens themselves were some of them used to set an empty chair in the place of judicature , as an emblem of the presence of god , the invisible , and yet all-seeing god , as present in the courts of justice , observing all the judges do ; and this they esteemed an excellent means to keep judges to their duty , by representing to them the glorious god beholding them . and as thus in distributive justice , the fear of god is a great means to keep and improve it ; so in commutative justice , the fear of god gives a secret , and powerful law to a man to keep and observe it . and hence it is that joseph could give no greater assurance to his brethren , of his just dealing with them than this , gen. 42.18 . this do , for i fear god ; and on the other side abraham could have no greater cause of suspition of ill and unjust dealing from the people with whom he conversed , ●han this , that they wanted the fear of god , gen. 20.11 . because i thought the fear of god was not in this place , &c. the sense of the greatness ; and majesty , and power , and justice ; and all-seeing presence and command of almighty god lays a greater obligation and engagement upon a heart fearing god to deal justly and honestly , than all the terrours of death it self can do . and if any one say , how came it to pass that the heathen that knew not , and therefore feared not the true god , were yet great assertors , maintainers and practisers of all civil justice and righteousness between man and man ? i say , though they knew not the true god , they knew there was a god , whom ( though ignorantly ) they feared : and this imperfect and broken fear of god was the true cause of that justice and righteousness that was sincerely , and not for ostentation , practised among them ; and though they mistook the true god , yet in this they were not mistaken that there was a god ; and this truth had that great prevalence upon them to do justly : and if that imperfect fear of god in them did so much prevail as to make them so just , how much more must the true knowledge and the fear of the true god prevail to advance righteousness and justice in them that have that fear of god in their hearts ? 3. it is a great part of wisdom that concerns a person in the exercise of the duties of his relations , and indeed it is a great part of justice and righteousness . now th● fear of almighty god hath these two great advantages therein . first , the will of god instructs exactly all relations in their duties of these reciprocal relations ; and this will of god is revealed in his word , which contains excellent precepts of all kinds , suitable to every several relation . secondly , the fear of god sets these directions close upon the heart , and is a severe and constant obligation to observe them : and so this fear of god doth effectually fit , habituate , guide , and oblige a man to the duties of his several relations : it makes a good magistrate , a good subject ; a good husband , a good wife ; a good father , a good child ; a good master , a good servant ; in all those several kinds of goodness that are peculiar and proper to the several relations wherein a man stands . 4. sincerity , uprightness , integrity and honesty are certainly true and real wisdom . let any man observe it while he will , an hypocrite , or dissembler , or double-hearted man , though he may shuffle it out for a while , yet at the long run , he is discovered , and disappointed , and betrays very much folly at the latter end ; when a plain , sincere , honest man holds it out to the very last ; so that the proverb is most true ; that honesty is the best policy . now the great priviledge of the fear of god is , that it makes the heart sincere and upright , and that will certainly make words and actions so : for he is under the sense of the inspection and animadversion of that god that searches the heart , and therefore he dares not lye ; nor dissemble , not flatter , not prevaricate , because he knows the pure , all-seeing , righteous god , that loves truth and integrity , and hates lying and dissimulation , beholds and sees and observes him , and knows his thoughts , words and actions . it is true , that vain-glory , and ostentation , and reputation , and designs , and ends may many times render the outward actions specious and fair , when the heart runs quite another way , and accordingly would frame the actions , if those ends and designs and vain-glory and ostentation were not in the way ; but the fear of god begins with the heart , and puri●●fies and rectifies it ; and from the heart thus rectified grows a conformity in the life , the words , the actions . 5. the great occasion and reason of the folly of mankind are , 1. the unruliness and want of government of the sensual appetite on lusts : hence grows intemperance and excess in eating and drinking , unlawful and exorbitant lusts ; and these exhaust the estate , waste and consume the health , embase and impoverish the mind , destroy the reputation , and render men unfit for industry and business . 2. the exorbitancy , and unruliness , and irregularity of the passions ; as excessive love of things that are either not lovely , or not deserving so much love ; excess of anger , which oftentimes degenerate into malice and revenge ; excess of joy in light , trivial , inconsiderable matters ; excess of fear , where either no cause of fear , or not cause of so much fear is : and these exorbitances of passions betray the succours of reason , break out into very foolish , vain , imprudent actions , and fill the world with much of that folly and disorder that is every where observable . 3. these diseases and distempers of the mind , as pride , vain-glory , ambition of honour and place , and power , insolency , arrogancy , envy , covetousness and the like , these i say are so many sicknesses and cankers and rotten ulcers in the mind ; and as they , like the furies that were let loose out of pandora's box , do raise most of those storms and tempests that are abroad in the world , so they disease and disorder and beset the mind wherein they are , and make their lives a torment to themselves , and put them upon very foolish , vain and frentique actions and deportments , and render men perfect fools , mad men , and without understanding ; and their folly is so much the greater and the more uncurable , that like some kind of frentique men they think very goodly of themselves , think themselves passing wise men , and applaud themselves ; though it is most apparent to any indifferent by-stander , that there are not a sort of vainer foolish persons under heaven . now as we are truly told that the first degree and step of wisdom is to put off folly , — sapientia prima est , stultitia caruisse — so it is the method of the fear of god , the beginning of all true wisdom , to disburthen a man of these originals and foundations of folly : it gives a law to the sensitive appetite , brings it in subjection , keeps it within the limits and bounds of reason , and of those instructions and directions that the wise god hath prescribed ; it keeps it under discipline and rule : it directs the passions to their proper objects , and keeps them within their due measures , and with in the due lines and limits of moderation , and as becomes a man that lives in the sight and observation of the god of glory , majesty , and holiness : it cures those diseases and distempers of the mind by the presence of this great preservative and cathartick , the fear of god. if pride or vain-glory begins to bud in the soul , he considers that the god he fears resists the proud : this fear puts a man in remembrance of the glorious majesty of the most glorious god ; and what is a poor worm , that he should be proud or vain-glorious in the presence and sight of that mighty god ? if ambition or covetousness begin to appear , this fear of god presently remembers a man that the mighty god hath prohibited them , that he hath presented unto us things of greater moment for our desires than worldly wealth , or honour ; that we are all of his houshold , and must content our selves with that portion he allots us , without pressing beyond the measure of sobriety or dependence upon or submission unto him : if revenge stir in our hearts , this fear of god checks it , tells a man that he usurps god's prerogative , who hath reserved vengeance ●o himself as part of his own sovereignty : ●f that vermin envy begins to live and crawl in our hearts , this fear of god crusheth ●t by remembring us that the mighty god prohibits it , that he is the sovereign lord and dispenser of all things : if he hath given me little , i ought to be contented ; if he hath given another more , yet why should my eye be evil because his eye is good ? thus the fear of the lord walks through the soul , and pulls up those weeds and roots of bitterness and folly that infect , disquiet , disorder , and befool it . 6. another great cause of folly in the world is inadvertence , inconsiderateness , precipitancy , and over-hastiness in speeches or actions . if men had but the patience many times to pause but so long in actions and speeches of moment as might serve to repeat but the creed or lord's prayer , many follies in the world would be avoided that do very much mischief both to the parties themselves and others : and therefore inadvertence and precipitancy in things of great moment , and that require much deliberation , must needs be a very great folly , because the consequence of miscarriage in them is of greater moment . now the fear of the lord of heaven and earth , being actually present upon the soul , and exerting it self , is the greatest motive and obligation in the world to consideration and attention touching things to be done or said . when a man is to do any thing or speak in the presence of a great earthly prince , the very awe and fear of that prince will give any man very much consideration touching what he saith or doth ; especially to see that it be conformable to those laws and edicts that this prince hath made . now the great god of heaven and earth hath , in his holy word , given us laws and rules touching our words and actions ; and what we are to say or do is to be said and done in no less a presence than the presence of the ever-glorious god , who strictly eyes and observes every man in the world , with the very same advertence as if there were nothing else for him to observe : and certainly there cannot be imagined a greater engagement to advertence , and attention , and consideration than this : and therefore if the action or speech be of any moment , a man that fears god will consider , 1. is this lawful to be done or not ? if it be not , how shall i do this great evil and sin against god ? 2. but if it be lawful , yet is it fit , is it convenient , is it seasonable ? if not , then i will not do it , for it becomes not that presence before whom i live . 3. again , ●f the thing be lawful and fit , yet i will ●onsider how it is to be done , what are the most suitable circumstances to the honour and good pleasure of that great god before whom i stand . and this advertence and consideration doth not only qualifie my actions and words with wisdom and prudence in contemplation of the duty i owe to god , but it gives an excellent opportunity very many times , by giving pause and deliberation in reference to my duty to god , to discover many humane ingredients of wisdom and prudence requisite to the choice of actions and words , and the manner of doing them : so that besides that greater advantage of consideration and advertence , in relation to almighty god , it doth superadd this advantage also for opportunity thereby of humane prudential considerations , which otherwise by haste and precipitance in actions or words would be lost ; and it habituates the mind to a temper of caution , and advertence , and consideration in matters as well of smaller as of greater moment , and so make a wise , attentive , and considerate man. 7. it mightily advanceth and improveth the worth and excellency of most humane actions in the world , and makes them a nobler kind of thing than otherwise without it they would be . take a man that is employed as a statesman or politician , though he have much wisdom and prudence , in commonly degenerates into craft and cunning and pitiful shuffling , without the fear of god : but mingle the fear of almighty god with that kind of wisdom , it renders it noble , and generous , and staid , and honest , and stable . again , take a man that is much acquainted with the subtiler kind of learning , as philosophy ; for instance , without the fear of god upon his heart , it will carry him over to pride , arrogance , self-conceit , curiosity , presumption : but mingle it with the fear of god , it will ennoble that knowledge , carry it up to the honour and glory of that god that is the author of nature , to the admiration of his power , wisdom , and goodness ; it will keep him humble , modest , sober , and yet rather with an advance than detriment to his knowledge . take a man industrious in his calling , without the fear of god with it , he becomes a drudge to worldly ends , vexed when disappointed , overjoyed in success : mingle but the fear of god with it , it will not abate his industry , but sweeten it ; if he prosper , he is thankful to god that gives him power to get wealth ; if he miscarry , he is patient under the will and dispensation of the god he fears ; it turns the very employment of his calling into a kind of religious duty and exercise of his religion without damage or detriment to it . 8. the fear of god is certainly the greatest wisdom , because it renders the mind full of tranquility and evenness in all states and conditions : for he looks up to the great lord of the heavens and earth , considers what he commands and requires , remembers that ●e observes and eyes all men ; knows that his providence governs all things , and this keeps him still even and square without any considerable alteration , whatever his condition is . is he rich , prosperous , great ? yet he continues safe , because he continues humble , watchful , advertent lest he should be deceived and transported ; and he is careful to be the more thankful , and the more watchful , because the command of his god , and the nature of his condition requires it : is he poor , neglected , unsuccessful ? yet he remains still patient , humble , contented , thankful , dependent upon the god he fears . and surely every man must needs agree , that such a man is a wiser man , than he who is ever changed and transported with his condition ; that if he be rich or powerful , there is nothing more vain , proud , insolent than he ; and again let his condition become poor , lo● despised , there is nothing under heav● more despondent , dispirited , heartless , d● contented and tortured than such a ma● and all for the want of the fear of almigh● god , which being once put into the hea● like the tree put by moses into the water cures the disorder and uneasiness of 〈◊〉 conditions . 9. in as much as the true fear of god always mingled with the knowledge of th● will of god , and that will is contain● most fully in his written word , it mu●● needs be that a man that truly fears th● lord must be instructed in the word of god and the precepts thereof must needs b● deeply digested into his mind . now a● this word is the word of the ever-wi● god , and therefore certainly must be fu● of most wise directions : so let any ma●● but impartially and deeply consider th●● precepts contained in the word of god , h●● shall assuredly find the best directions in th●● in the world for all kind of moral and divine wisom : and i do confidently say that in all other books of morality there a●● not so sound , deep , certain , evident instructions of wisdom ( yet most strictly joyned with innocence and goodness ) as there are in this one book , as would be easily demonstrable even to a reasonable judge●ent ; but this is too large a theme for ●●is place . 10. but besides all this , there is yet a ●cret , but a most certain truth that highly . ●proveth that wisdom , which the fear of ●●e lord bringeth , and that is this , that ●●ose that truly fear god have a secret ●●idance from a higher wisdom than what 〈◊〉 barely humane ; namely , by the spirit of truth and wisdom , that doth really and truly ●ut secretly prevent and direct them . and 〈◊〉 no man think that this is a piece of ●●anaticism . any man that sincerely and ●●uly fears almighty god , relies upon him , ●●alls upon him for his guidance and dire●●ction , hath it as really as the son hath ●he counsel and direction of his father : ●nd though the voice be not audible , nor ●he direction always perceptible to sense , ●et it is equally as real as if a man heard ●he voice saying , this is the way , walk in it : and this secret direction of almighty god ●●s principally seen in matters relating to the good of the soul ; but it may be also found ●●n the great and momentous concerns of this i se , which a good man , that fears god and ●egs his direction , shall very often if not at all times find . 2. besides this direction , a good man , fearing god , shall find his blessing upon him . it is true that the portion 〈◊〉 men fearing god is not in this life , ofte● times he meets with crosses , afflictions and troubles in it , his portion is of a high●● and more excellent state and condition that this life ; yet a man that fears god hat● also his blessing in this life , oven in ●●lation to his very temporal condition : for either his honest and just intentions an● endeavours are blessed with success an● comfort , or if they be not , yet even hi● crosses and disappointments are turned into a blessing ; for they make him more humble and less esteeming this present world , and setting his heart upon a better : for it is an everlasting truth , that 〈◊〉 things shall work together for the best to them that fear and love almighty god , and therefore certainly such a man is the wisest man. 11. but yet further ; certainly it is one of the greatest evidences of wisdom to provide for the future , and to provide for those things for the future , that are of greatest moment , importance and use . upon this account the wise man , prov. 30. 25. admires the wisdom of the ant , that little creature , that yet provides his meat in the summer : and we esteem it the folly of children and prodigals in this , that they have no prospect for the future how they shall subsist hereafter . now the wisdom of a man that feareth god discovereth it ●elf in this , that it provides and lays up a good and safe store for the future , and that ●n respect of these three kinds of futurities ; 〈◊〉 . for the future part of his life : 2. for the future evil days : 3. for the future life that is to take place after this present short uncertain and transitory life . 1. in respect of the future time of his life . it is true , our lives in this world are but short at best , and together with that shortness , they are very uncertain . but yet the man fearing god makes a due and safe provision for that future portion of his life , how short or how long soever it be . i. by a constant walking in the fear of god he transmits unto the future part of his life a quiet , serene , and fair conscience , and avoids those evil fruits and consequences which a sinful life produceth , even in the after time of a man's life . the bruises and hurts we receive in youth are many times more painful in age , than when we first received them . our lives are like the husbandman's seed-time ; if we sow evil seeds in the time of our yourh , it may be they may lye five , ten or more years before they come up to a full crop , and possibly then we taste the fruit of these evil ways in an unquiet mind or conscience , or some other sowre effects of that evil seed . all this inconvenience a man fearing god prevents and instead thereof reaps a pleasing and comfortable fruit of his walk in the fear of god , namely , a quiet conscience and an even , setled , peaceable soul. 2. but besides this , by this means he keeps his interest in and peace with almighty god , and makes sure of the best friend in the world for the after time of his life , to whom he is sure to have access at all times and upon all occasions with comfort and acceptance ; for it is an infallible truth , that god almighty never forsakes any that forsake not him first . the second futurity is the future evil day which will most certainly overtake every man , either the day of feeble and decrepit age , or the day of sickness , or the day of death ; and against all those the true fear of god makes a safe and excellent provision : so that although he may not avoid them , he may have a comfortable passage through them ; and in the midst of all these black clouds , the witness of a good conscience fearing god , and the evidence of the divine favour will shine into the soul like a bright sun with comfort , when a man shall be able with hezekiah , isa . 38.3 . to appeal to almighty god , remember now o lord i beseech thee , how i have walked before thee in truth and in uprightness of heart , and ●ave done that which was good in thy sight : this will be a cordial under the faintness of old age , a relief under the pains of sickness , and cure of the fear of death it self , which to such a soul will be only a gate and passage to a life that will be free from all pains and infirmities , a life of glory and immortality . 3. the third futurity is the life and state after death . most certain it is that such a state there will be , and that it is but of two kinds , a state of everlasting happiness , or a state of everlasting mi●●ry ; and that all men in the world do most certainly belong to one of these two states or conditions : and as it is most just and equal , so it is most true , that they that truly fear god , and obey him through jesus christ , shall be partakers of that everlasting state of blessedness and immortal happiness : and on the other side , they that reject the the fear of god , contemn and disobey his will , shall , without true repentance , be subject to a state of everlasting misery . now herein the truest and the greatest ●isdom of a man appears , that he duly provides against the latter , and to obtain the former ; all other wisdom of men , either to get humane learning , wealth , honour , power , all wisdom of statesmen and politicians , in comparison of this wisdom , is but vain and trivial . and this is the wisdom that the fear of god teacheth and bringeth with it into the soul ; 1. it provides against the greatest of evils , the everlasting state of misery and infelicity and eternal death : 2. it provides for and attains an everlasting estate of blessedness and happiness , of rest and peace , of glory and immortality , and eternal life ; a state of that happiness and glory that exceeds expression and apprehension , for eye hath not seen , nor car heard , neither hath it entred into the heart of man the things that god hath laid up for them that love him , 1 cor. 2. and they only truly love god , that truly fear him ; mal. 3.13 . and they ( namely , that fear god ) shall be mine , saith the lord , in that day when i make up my jewels . and now for the conclusion of this whole matter , let us now make a short comparison between the persons that fear not god , and those that truly fear him ; and then let any man judge who is the fool , and who is the wise man. a man hath but a very short uncertain time in this life , which , in comparison of eternity , is less than a moment . the great god of heaven in his word assures ( us ) that there is an estate of immortality after this life , and that that immortal estate is but of two kinds , an estate of never-dying misery , or an estate of endless glory ; and tells them , if you fear me , and obey those easie commands , that are contained in the book of the holy scriptures , which i have given you , you shall infallibly attain everlasting life and happiness , and , even in this present life , shall have the influence and presence of my favour to support , to direct and bless you : on the other side , if ye refuse my fear , and reject my commands , and prefer the unlawful and vain delusions of this present life , before the obedience of my will , and persist impenitently in it , your portion shall be everlasting misery . and now everlasting life and everlasting death being set before the children of men , there are a sort of men , that rather choose to disobey the command of god , reject his fear , and all this , that they may enjoy the pleasures of sin for a season , those pleasures that are fading and dying , that leave behind them a sting , that renders their very enjoyment bitter , and that make even that very little life they enjoy , but a life of discomfort and unhappiness in spight of all their pleasures , or be they as sincere as their own hearts can promise them , yet they are but for a season , a season that in its longest period is but short , but is uncertain also , a little inconsiderable accident , the breath of a vain ... an ill air , a little ill digested portion of that excess wherein they delight , may put a period to all those pleasures , and to that life , in a year , in a week , in a day , in an hour , in an unthought of moment , before a man hath opportunity to consider , to bethink himself , or to repent ; and then the door of life and happiness is shut . again , there are a sort of men that consider this great proposal , and choose the fear of almighty god , and with it eternal life , and are content to deny themselves in things unlawful , to obey almighty god , to keep his favour , to walk humbly with him , to accept of the tender of life and salvation , upon the terms propounded by almighty god : and in the practice of this fear they enjoy his favour , and presence , and love ; and after this life spent , whether it be long or short , and whether their death be lingring or sudden , are sure the next moment after death to enjoy an immortal life of glory and happiness . judge then which of these is the truly wise man , whether this be not a truth beyond dispute : the fear of god that 〈◊〉 〈◊〉 , and to depart from evil is under●ana●● . of afflictions , the best preparation for them , and improvement of them , and of our delivery out of them . job v. 6 , 7. although affliction cometh not forth of the dust , neither doth trouble spring out of the ground : yet man is born unto trouble , as the sparks fly upward . job's friends , though in the particular case of job , they were mistaken , yet they were certainly very wise , godly , and observing men ; and many of their sentences were full of excellent and useful truths , and particularly this speech of eliphaz , which importeth these two useful propositions . 1. that the general state of man in this world is a state of trouble and affiiction ; and it is so common to him , so incident to all degrees and conditions of mankind , that it seems almost as universal , as that natural propension in the sparks to fly upward : no person of whatsoever age , sex , condition , degree , quality , profession , but hath a part in this common state of mankind ; and although some seem to have a greater portion of it than others , some seem to have greater and longer vicissitudes and intermissions and allays thereof than others , yet none are totally exempt from it : yea it is rare to find any man , that hath had the ordinary extent of the age of man , but his troubles , crosses , calamities , afflictions have overweighed and exceeded the measure of his comforts and contentments in this life . 2. that yet those afflictions and troubles do neither grow up by a certain , regular and constant course of nature , as plants and vegetables do , out of the ground , neither are they meerly accidental and casual ; but they are sent , disposed , directed , and managed by the conduct and guidance of the most wise providence of almighty god : and this he proveth in the sequel of this chapter . and as in all things in nature the most wise god doth nothing at random , or at a venture , so in this part of his providential dispensation towards mankind , he doth exercise the same , with excellent wisdom , and for excellent ends ; even for the very good and advantage of mankind in general , and particularly of those very persons that seem most to suffer and be afflicted by them : sometimes to punish , sometimes to correct , sometimes to prevent , sometimes to heal , sometimes to prepare , sometimes to humble , always to instruct , and teach , and better the children of men . and indeed , if there were no other end but these that follow , this seeming sharp providence of almighty god would be highly justified : namely , first , to keep men humble and disciplinable . man is a proud vain creature ; and were that humor constantly fed with prosperity and success , it would strangely pust up this vain humor : afflictions and troubles are the excellent and necessary correctives of it , and prick this swelling impostumation of pride and haughtiness , which would otherwise render men intollerable in themselves and one to another . secondly , to bring mankind to recognize almighty god , to seek unto him , to depend upon him : this is the most natural and specifical effect of afflictions , hos . 5.15 . in their afflictions they will seek me early ; jo●ah 1. the rough and stubborn mariners , in a storm , will cry every one to his god. thirdly , to tutor and discipline the children of men in this great l●sson , that their happiness lyes not in this world , but in a better ; and by this means , even by the crosses and vexations and troubles of this world , and by these plain and feasible documents to carry mankind up to the end of their beings . god knows those few and little comforts of this life , notwithstanding all the troubles and crosses with which they are interlarded , are apt to keep the hearts , even of good men , in too great love of this world. what would become of us , if our whole lives here should be altogether prosperous and contenting , without the intermixture of crosses and afflictions ? but of these things more hereafter . now since the state of mankind in this world is for the most part thus cloudy and stormy , and that ordinarily we can expect it to be no otherwise , there are these considerations which become every wise and good mind to acquaint himself with . 1. what preparation is fittest to be made by every man before they come . 2. how they are to be received and entertained and improved , when they come , and while they are incumbent . 3. what is the best and safest temper of mind when any of them are removed . touching the first of these , namely , preparation before they come ; and the best preparatives seem to be these : 1. a right and sound conviction and consideration of this most certain experimental truth , namely , that no man whatsoever , how good , just , pious , wise soever can by any means expect to be exempt from them , but must be more or less subject to affliction , of one kind or other , at one time or another , in one measure or another ; for man is certainly born to trouble , as the sparks sly upward : and this certain truth will be evident , if we consider the several kinds of affliction that are common to mankind ; and herein i shall forbear the instances which concern our childhood and youth , as such , which yet notwithstanding are subject to afflictions , that though they seem not such to men of riper years , yet are as real and pungent , and deeply and sensibly grievous to them , as those that seem of greater moment to men of riper years : but i shall apply my self to those instances which are more evident , and of which those that have the exercise of their reason may be more capable . afflictions seem to be of two kinds , 1. such as are common calamities , befalling a nation , city , or society of men : 2. or more personal , that concern a man in his particular . touching the former of these , namely , common calamities , such are wars , devastations , famines , pestilences , spreading contagious epidemical diseases , great conflagrations , experience tells us , and daily lets us see that they involve in their extent the generality of men , good and bad , just and unjust , pious and profane : and although the gracious god is sometimes pleased , for ends best known to himself , strangely to preserve and rescue as it were , some out of a common calamity , yet it is that which i do not know how any man can promise himself , though otherwise never so pious and just , because i find not that any where under the evangelical dispensation god almighty hath promised to any person any such immunity ; and common experience shews us that good and bad are oftentimes involved in the effects and extremities of the same common calamity : and indeed it would be little less than a miracle , and somewhat above the ordinary course of the almighty's regiment of things , to give particular exemption in such cases . if a man receive any such blessing from god , he is bound eminently to acknowledge it as a signal , if not miraculous intervention of the divine mercy ; but it is not that which a man can reasonably expect , because , although upon great and momentous occasions almighty god is pleased not only to give out miracles , but even to promise them also , as in the justifying of the truth of the gospel , in the first publication thereof , yet it is not equal for any particular person to suppose , that for the preservation of a particular interest or concernment , god almighty should be as it were engaged to put forth a miracle , or little less than a miracle ; and the reasons hereof are : 1. because under the evangelical dispensation , the rewards of goodness , piety , and obedience are of another kind , and of a greater moment , namely , eternal happiness , and not exemption from temporal calamities ; if almighty god grant such an exemption , it is of bounty and abundance , not of promise . it is true , under the old covenant with the people of israel , their promises were in a great measure of temporal benefits , and the administration of that church , as it was in a great measure typical , so the divine administration over them was very usually miraculous , both in their blessings , preservations and exemptions : and there was special reason for it ; for they were to be a monument to all mankind , and also to future ages , of a special and signal divine regiment ; and consequently the obedient might upon the account of the divine promise expect blessings and deliverances , even in publick calamities that might befall the people in general : but we have no warrant to carry over those promises of temporal benefits and exemptions to the obedience under the gospel , which as it is founded upon another covenant , so is it furnished with better promises . 2. because the best of men in this life , have sins and failings enow , to justifie the justice of almighty god , in exposing them to temporal calamities ; and yet his mercy , goodness and bounty ( is ) abundantly magnified in reserving a reward in heaven far beyond the merit of their best obedience and dutifulness : so that though they are exposed to temporal calamities , almighty god still remains not only a true and faithful , but a liberal and bountiful lord unto them in their everlasting rewards . what are light afflictions and but for a moment in comparison to an eternal weight of glory ? and the latter is the reward of their obedience under the gospel , whiles the former may be possibly the punishment or at least correction for their sins . and therefore , although at the intercession of abraham , the lord was pleased to grant a relaxation of the destruction of sodom , for the sake of ten righteous , it was an act of his bounty ; and so it was when he delivered lot and his family : yet he had not been unjust if he had swept them away in that common temporal calamity , because possibly the sins of lot himself might have been such , as might have acquitted the justice of god in so doing : for the highest temporal calamity is not disproportionate to any one sin : and although he were pleased in mercy to spare lot and his two daughters , yet neither was he wholly exempted from that great calamity , for his house , goods and the rest of his family perished in that terrible conflagration . and upon this consideration , we have just cause to blame two sorts of persons ; namely , 1. the rash censure of some inconsiderate persons , that are too ready to censure all such as fall under a common calamity , whether of fire , sword , or pestilence ; as if so be they were therefore greater sinners than those that escape : the errour reproved by our saviour in the instance of the galileans , and those upon whom the tower of siloam fell . 2. the mistaken apprehension of men concerning themselves , that upon an opinion of their own righteousness or desert , think themselves exempted from the stroke of common calamities , or are ready to accuse the divine justice , if they are not delivered from them . if they truly considered the just demerit of any sin , and their own sins or failings , they would both acknowledge the justice and goodness of god , if he reserve an eternal reward of their obedience , though he expose them to the worst of temporal evils . 1. concerning personal evils , they are of several kinds ; 1. such as befall the body , 2. such as befall the estate , 3. such as befall the name , 4. such as befall a man's friends or relations . touching the first of these evils , namely , that befall the body , they are of two kinds ; 1. some that are not so epidemical or universal upon all men ; such as are casualties or accidental hurts , diseases springing from the particular complexion or temperament of persons , such as are hereditary diseases , diseases incident to certain ages , infectious diseases arising from contagion , putrefaction , ill disposition of the air or waters . 2. some diseases are incident unto every man in the world. if a man lives to a great old age , his very age is a disease , and the decay of natural heat and moisture doth in time bring the oldest man to his end ; but if he live not to the attainment of old age , most certainly as he meets with death in the conclusion , so he meets with some disease or other that makes way for his dissolution . so that upon the whole account , though this or that man may not meet with this or that particular disease , casualty or distemper , that it may be attaques another , yet as sure as he is mortal , so sure shall some disease , distemper , casualty or weakness meet with him that shall bring him to the dust of death . that person therefore that is subject to the universal edict and law of death , is and must be subject sooner or later to those diseases , sicknesses , casualties or weaknesses that must usher in his death and dissolution . and although one man may escape a chronical disease , another an acute disease ; one man may escape a contagion , another a consumption ; one man may escape this disease or casualty , another that , yet most certain it is that every man shall infallibly meet with some disease , distemper or casualty that shall be sufficient to dissolve his composition , and put a period to his life . 2. concerning afflictions that particularly concern a man in his estate . it is very true that some are more afflicted in this kind than others . the more wealth any man hath , the more he is obnoxious to losses ; and the more any man loves wealth , the deeper the affliction of this nature wounds ( him : ) and this is generally true in all worldly matters whatsoever ; the more a man's heart is set upon it , the deeper and the more bitter the cross or affliction is therein . but though afflictions in this kind pinch some closer than others , yet there are very few that totally escape in this kind . the poor man reckons it his affliction that he wants wealth ; and the rich man is not without his affliction either in the loss of it , or the fear of such losses ; which create as real a trouble as the loss it self : fire and shipwrack , envy and oppression , false accusations , robbers , a prodigal heir . or a false friend , thousands of such like avenues there are to a rich man's treasure ; and either they do actually attach it , and then they cause sorrow ; or they do continually menace it , and so they cause fear . nay sometimes a rich man hath as great an affliction in his not knowing where or how to dispose of his wealth , as he hath that wa●●s it . 3. touching affliction in the name : most certainly of all things in the world , a good name is most easily exposed to the injury of any person ; a false accusation , or false report , an action or word misinterpreted . a man hath no security of his wealth against invasions of other ; but he hath much less security touching his name , because it is in the keeping of others , more than of the man himself ; and it is visible to every man's experience , that he that hath the greatest name is most exposed to the envy , and therefore to the detraction and calumnies of others ; and he that values his name and reputation most , is easiest blasted and deeper wounded , by a calumny though really false , than he that hath little reputation , or that esteems it lightly . 4. touching friends : there are two things that induce the loss of friends : 1. that which seems casual , yet very common , whereby either friends become enemies , or at least grow into neglect ; which is sometimes done by misrepresentations , false reports , by prevalence of factions , by differences in matters of interest , by the declination of a man's condition . 2. that which is certain : death takes away a man's friends and relations from him , or him from them ; the more friends and relations any man hath , the more losses of them or in them ( he ) shall necessarily have , upon this account : because every one of them is subject to all those casualties , that any one of them is subject to , whether in estate , name , body , or ( death , ) and consequently , the more friends and relations , the more crosses , and calamities ; for all the crosses or losses that befall any of my friends are communicated to me , and in a manner made mine : and the greater my number of friends and relations are , the more losses of them and in them i am subject to ; for every one of them is subject to the same calamities with my self , which become in effect mine by participation . so that the more friends and relations i have , and the dearer and nearer they are , the more crosses i have , by participating theirs : and every bitter arrow that wounds any of them , glanceth upon me , and makes my wounds the more by how much the more friends and relations i have ; and makes them the deeper , by how much the nearer or dearer those friends or relations are to me . it is true , that in a multitude of good and dear friends and relations there is a communication of more comforts ; but since generally the scene of every man's life is fuller of crosses than comforts , the troubles and afflictions of my many friends or relations out-ballance and over-weigh those comforts . and these crosses and afflictions in body , estate , name , and friends , though possibly they may not all come together , or in their perfection , at one time , upon any one man ; yet as no man is exempt from any of them at any time by any special priviledge , so sometimes they have saln in together in their perfection , even upon some of the best men that we read of : witness that great and signal example of job , who at one time suffered the loss of all his children , of all his servants , of all his goods , of his great and honourable esteem among men , of his health ; and beside , all this lay under severe afflictions in his mind , and under the imputation of an hypocrite with his best and judicious friends . upon all this that hath bin said , a man may , and upon evident reason and experience , ought to conclude , that even the m●st sincere piety and integrity of heart and life cannot give any man an exemption or pri●●led●e from affi●ctions of some , or indeed of any , kind . and this consideration alone is sufficient , 1. to silence and quiet , that murmuring and unquiet , and proud distemper that often ariseth in the minds of good men themselves ; that are ready to think themselves much injured if they fall under the calamities incident to mankind : whereas the just and wise god never gave any promise or priviledge or exemption from external calamities and troubles to those whom yet he owns as his children . 2. this consideration is sufficient to quiet the mind of persons thus afflicted , against that comm●n temptation , which is apt to arise upon this ●●●asion , as if they were hated or sor●aken of god , because sorely afflicted . where as most certainly the favour or love of god is not to be measured simply by externals ; but rather the gospel teacheth us a quite con●●●● 〈…〉 that god ●-pleased to chasten those whom he loveth best . 3. this consideration is sufficient to cheek that censorious humour , that is in many , who like the barbarians , presently conclude that person or place to be more sinful than others , because they suffer more , it may be , than others . this was the uneharitable and indeed unreasonable errour of job's friends , of old , and of many at this time in reference both to publick and personal visitations . 2. the second good preparative against affliction is a frequent practical supp●sition , where with we are to entertain our selves , even in the time of our greatest prosperity , that the case may , and probably will be altered with us ; and so to cast our selves as it were into the mold of an afflicted condition . for instance , i am now in health ; what if i were now to enter into the valley of the shadow of death , into some acute , or painful , or desperate disease ; how am i sitted with patience , resignation of my self into the hand of god , contempt of the world ; for such an estate ( as ) this i must come to sooner or later ; how shall i bear or carry my self in it , or under it , were it now upon me ? i have now a plentiful estate , external affluence ; what if at this moment , i were bereft of all ; either by fire or depredation , how were my mind fitted with humility and patience to submit to a poor , strait , wanting condition : i have now a good husband , wife , children , many friends that esteem me and are faithful to to me ; what if god should in a moment deprive me of all these ? what if my dearest friends should become my bitterest enemies , how should i bear my self under these changes ? i have a great name and esteem in the world ; what if in a moment , a black cloud of infamy and scorn and reproach were drawn of it , and that i should become a scorn and reproach , with job 30.8 . among children of fools : yea children of base men viler than the earth : how were i fitted with humility and evenness of mind to comport with such a condition , till it pleaseth god by his providence and the manifestation of my innocence , if he think sit , to scatter this black cloud of calumny and reproach , or if not , yet quietly under it to enjoy the testimony of a good conscience and my own integrity . these and the like anticipations of troubled and afflicted conditions , would habituate and fit our minds to bear them , furnish us with suitable tempers for them , render them casie to us when they come , and keep our souls in a due state of moderation and watchfulness before they come : as the good martyr bilney before his martyrdom , by often putting his finger into the candle , made the flames which he was after to endure more familiar and tollerable . 3. the third preparative against affliction and calamitous seasons , is to reason our selves off from over-much love and valuation of the world , and the best things it affords . philosophy hath made some short essay in this business , but the doctrine of the gospel hath given us far more noble and effectual topicks and arguments , than any philosophy ever did or can : 1. by giving us a plain and clear estimate and valuation of this world and all that seems most valuable in it ; but this is not all , but 2. by shewing us plainly and clearly a more valuable , certain and durable estate after death , and a way of attaining ( it ) with much more ease and contentation , than we can attain the most splendid temporals of this world. certain it is that the weight and and stress of afflictions and crosses lyes not so much in the things themselves which we suffer in them or by them , as in that overvaluation that we put upon those conveniences which afflictions or crosses deprive us of . when news was brought to that noble roman of the death of his son , it was a great pitch of patience that even that moral consideration wrought in him , novi me genuisse mortalem ; though perchance , it was not without a mixture of stoical vain-glory . we set too great a value upon our health , our wealth , our reputation ; and that makes 〈◊〉 unable to bear , with that evenness and contentedness of mind , the loss of them , by sickness , poverty , reproach . we set too great a rate upon our temporal life here , because we set too great a rate upon this world , to the enjoyment whereof this life here is accommodated and proportioned ; and that makes us fear death , not only as the ruine of our nature , but as that which puts a period to all our comforts : whereas had we but faith enough to believe the evangelical truths touching our future happiness , it would make us not desire death , because we might in the time of this life secure unto our selves that great and one thing necessary ; and it would make us not to fear death , because we see a greater fruition to be enjoyed after it , than all the glory of this present world can yield . 4. the next preparative against afflictions is to keep piety , innocence , and a good conscience before it comes . as sin is the sting of death , so it is the sting of affliction ; and that which indeed gives the greatest bitterness and strength unto affliction : and the reason is this , because it weakens and disables that part in man , which must bear and support it . this is that which the wise man observes , proc. 18.14 . the spirit of a man will sustain his infirmities , but a wounded spirit who can bear ? which is no more than this ; it is the mind and spirit of man rightly principled , that doth bear and carry a man through those difficulties and afflictions and infirmities , under which he is ; but if that spirit or mind which should carry and bear those evils , be hurt or wounded , or faint or infirm , what is there left in a man to bear that which indeed ( should be ) our support ? innocence and a good conscience keeps the mind and spirit of a man in courage and considence : and indeed it hath an influence and suffrage and attestation and support from the god of heaven , to whom a good conscience can with an humble confidence appeal as hezekiah did under a great affliction , isa . 38. and this access to almighty god doth give new supplies , succours and strength to the soul to bear it up under very great and pressing afflictions . but on the other side , sin doth disable the soul to bear affliction till it be throughly repented of ; 1. because it doth in a great measure , emasculate and weaken the spirit of a man , makes it poor , cowardly and unable to bear it self up under the pressure of afflictions . 2. it doth in a great measure obstruct the intercourse between god and the soul , and that influence that might and would otherwise be derived to the spirit or mind of a man by the god of the spirits of all flesh . therefore the best preparative against affliction is , to have the soul as clear as may be from the guilt of sin : 1. by an innocent and watchful life in the time of our prosperity , before affliction attach us : 2. or at least , by a speedy , sincere and hearty repentance for sin committed ; and this repentance to be speedy , before affliction come : for although it is true that many times affliction is the messenger of god to awaken a sinner to repentance , and that repentance is accepted by the merciful god , yet that repentance is most kindly and easie , and renders afflictions less difficult and troublesom , which prevents affliction , and performs one great end and use of afflictions before it comes . he that hath a soul cleansed by faith and repentance from the guilt of sin , before the severity of affliction comes upon him , hath but one work to do , namely , to fit himself with patience to undergo the shock of affliction : but he that defers his repentance , till driven to it by affliction , his work is more difficult , because it is double , namely , to begin his repentance , and to bear his affliction . and because in many things we offend all , and the best have their failings and sins of daily incursion , a daily revising and examining of our own failings , and renewing of our repentance for our daily faults is of singular use to render afflictions easie , because repentance cleanseth the soul , and renders a man in god's acceptation as if he had not offended . 5. the next preparative against affliction is to gain an humble mind . when affliction meets with a proud heart , full of opinion of its own worth and goodness , there ariseth more trouble , and tumult , and disorder , and discomposure in the contest of such a heart against the affliction , than possibly can arise from the affliction it self ; and the strugling of that distemper of pride with the affliction , galls and intangles the mind more than the severest affliction , and renders a man very unfit for it and unable to bear it . the prophet describes it , her sons at the head of every street were like a wild bull in a net . but on the other side , an humble , lowly mind is calm and patient , and falls with ease upon an afflicted condition ; for the truth is , the great evil of suffering is not so much in the thing a man suffers , as in the mind and temper of spirit of the man that meets with it ; an humble mind is a mind rightly prepared with the greatest facility to receive the shock of any affliction , for such a mind is already as low as affliction can ordinarily set it . and certainly , if any man consider aright , he hath many important causes to keep his mind always humble ; 1. in respect of almighty god , the great and glorious king of heaven and earth , whom if a man contemplate , he will put his mouth in the dust , acknowledge himself to be but a poor worm , and therefore unworthy to dispute the divine dispensations , providences or permissions 2. in respect of himself . he that considers aright himself , his sins and failings and corruptions , will have cause enough to humble himself , and reckon that he is justly obnoxious to the severest crosses and afflictions . why doth the living man complain , a man for the punishment of his sin ? 't is mercy enough that the affliction extends not yet so ●●r as his life , a living man to complain , carnes a reprehension in it self of the complaint . 6. another most singular pr●paration against affliction , is a steady resolved resignation of a man's self to the will and good pleasure of almighty god , and that upon grounds of the greatest reason imaginable . for 1. it is a most sovereign will ; for his will must be done whether we will or not : therefore it is the highest piece of folly imaginable to contest with him , that will not , cannot , may not be controlled . it is true we have commission to pray to him , to deliver us from evil , but when we have so done , we must withal desire that his will may be done ; this pattern the son of god hath given us , matth. 26.39 . father , if it be possible , let this cup pass from me , yet not my will but thy will be done . willingly therefore submit to that will which whether thou wilt or no , thou must , thou shalt endure : for his will is the most sovereign will , the will of the absolute monarch of heaven and earth . 2. as it is the most sovereign will , so it is the most wise will ; what he wills he wills not simply pr●●●mperio , but his will is founded upon and directed by a most infinite wisdom : and since thou canst not , upon any tollerable account , judge thy will wiser than his , it becomes thee to resolve thy poor , narrow , inconsiderate will , into the will of the most wise god. 3. as it is a most wise will , so the will of god is most certainly the most benificent and best will ; what reason hast thou to suspect the benificence of his will , whose will alone gave thee thy being , that he might communicate his goodness to that being of thine , which he freely gave thee . it is true , it may be thou dost not see the reason , the end , the use of his dispensations , yet be content with an implicit submission to resign thy self up to his disposal , and rest assured it shall be best for thee , though thou yet canst not understand what it means . if he hath given thee an heart to resign up this will unto his , be confident he will never mislead thee , nor give thee cause to repent of trusting him . it was a noble pitch of a heathen's mind , namely , epictetus , enchirid. cap. 78. in quovis incepto hae● optanda sunt ; due me , ô jupiter , & t● fatum , eo quo sum à vobis destinatus ; sequar enim alacriter : quod si noluero , & improbus ero , & sequar nihilominus . which may be thus better englished : ; in every enterprize this ought to be our prayer ; guide me o god , and thou divine providence according to thine own appointment ; i will with chearfulness follow : which , if i shall decline to do , i shall be an undutiful man , and yet shall nevertheless follow thy appointment , whether i will or not . but christians have learned a reason of a nobler descent , namely , that all things shall work together for good , to those that love god : and certainly there can be no greater evidence [ of thy love to him ] than to make the will of god the guide , rule and measure of thine own . 7. i shall conclude with that great preparative , which is indeed the completion of all that is before said , and in a few words includes all , labour to get thy peace with god , through jesus christ our lord : when this is once attained , thou art set above the love of the world , and the fear of afflictions , because thou hast the assurance of a greater treasure than this world can give or take away ; a kingdom that cannot be ( shaken , ) a hope and most assured expectation that is above the region of afflictions , and that renders the greatest and forest afflictions , as they are , namely light and momentany : and yet because thou art notwithstanding this glorious expectation , yet in this lower region , and subject to passions and perturbations , and fears , the merciful god hath engaged his promise to support thee here under them , to better and improve thee by them , to carry thee through ( them ) by his all-sufficient grace and mercy : the strokes thou receivest are either managed and directed , or at least governed and ordered by him that is thy father , and that in very love and faithfulness doth correct thee , that hath a heart of compassion and love to thee , even when he seems in his providences to frown upon thee ; that while thou art under them , will make them work together for thy good , and that will never take from thee those everlasting mercies which are thy portion ; that hath all thy afflictions , crosses , troubles , whatever they are or may be , under the infallible conduct of his own wisdom and power : and that as on the one side he will never suffer thee to be afflicted beyond what he gives thee grace to bear and improve ; so on the other hand he will so manage , order and govern thy light afflictions , which are here but for a moment , that in the end they shall be a means to bring thee a far more exceeding and eternal weight of glory . if therefore thou wouldst be soundly armed against afflictions , and prepared with ease and comfort to bear them , this one thing necessary is sufficient to render thee such , and to fit thee also with all those advantageous helps before mentioned , which will necessarily follow upon this attainment . 2. secondly , i come to the second general , namely , how afflictions incumbent upon us are to be received , entertained and improved ; and this will be in a great measure supplied by what hath been before said touching our preparation of heart before they come : for a mind so prepared and habituated , will be sufficiently qualified to receive and entertain them as becomes a good man and a good christian . nevertheless some things i shall subjoyn in order to the bearing and improving of afflictions while they are incumbent upon us ; and they are these : 1. it becomes a man under afflictions in the first place to have a very diligent , frequent , attentive and right consideration concerning almighty god , that he is a god of infinite wisdom , power , justice , mercy and goodness : that he hates not any thing that he hath made , but hath a great love and benificence to all his creatures , that he designs their good and benefit , even in those dispensations that seem most sharp and severe : that if he had not a good will to his creatures , he would never have done so much for them as he hath done : that whiles he exerciseth discipline to the children of men , it is evident they are under his care : that oftentimes there is a greater severity of the divine displeasure , in his leaving mankind to themselves , than in exercising them with afflictions : and that he equally discovers the love and care of a father in his corrections , as ( well as ) in his more pleasing administrations . 2. and farther , that afflictions rise not out of the dust , but are sent and managed by the wise disposition and regiment of almighty god : it is his providence that sends them , that measures out their kind , weight , continuance ; and that they are always , as commissionated by him , so under the conduct of his power , wisdom and goodness , and never exceed the line and limits of his power , wisdom and goodness : if he bids them go , they go ; if he bids them return , they return ; if he commands the most tumultuous and tempestuous storms of afflictions , peace , be still , there will be a calm : as mankind is never out of the reach of his power to afflict and correct , so it is never out of the reach of his power to relieve and recover . 3. that as no man hath an exemption from afflictions , so it is most evident that even the best of men are visited with them , and it is but need they should ; for where one man is the worse by afflictions , a thousand are the worse for want of them , and as many the better by them ; and the wise and gracious god that knows our frame , better than we our selves , doth for the most part in very faithfulness afflict us . the egresses of the divine counsels have ever in them a complication of excellent ends , even in afflictions themselves : they are acts of justice oftentimes to punish , and of mercy to prevent distempers and to heal them ; and this is that lot which our blessed lord bequeathed unto his own people , in the world ye shall have tribulation , joh. 16.33 . so that a good man may have as great cause to suspect his own integrity in the absence of them , as in the suffering under them . 4. that all the divine dispensations of comforts or crosses are so far beneficial or hurtful as they are received and used : comforts , if they make us thankful , sober , faithful , they become blessings ; if they make us proud , insolent , secure , forgetful , they become judgments : afflictions , if they are received with humility , patience , repentance and returning to god , they are blessings ; if they are received with murmuring , impatience , imcorrigibleness , they become judgments , and a forerunner of greater severity . 5. the consequences of all these considerations do evidently lead us unto these dutics , when-ever we are under the pressure of affliction : 1. to receive it with all humility , as reached out unto us from the hand , or permission at least , of almighty god. there were a sort of philosophers that thought it a virtue to put on a resolved contempt of all crosses and afflictions ; not to be moved at all with them , but to bear them with a stout apathy : this is not that temper that becomes a christian ; it is all one , as if a child should resolve to receive the correction [ of his father ] with a stubborn resolution not to care for them , or to be affected with them : such a stubbornness under affliction renders it unuseful to its end , and commonly provokes the great lord and father of spirits totally to reject such a mind , or to master it with sharper and severer and multiplied afflictions , till it yield , and till that uncircumcised heart be humbled and accept of the punishment of its iniquity . levit. 26.41 . 2. to receive ( it ) with patience and subjection of mind ; and without either contesting with almighty god , charging his providence with errour or injustice , or swelling and storming against the affliction , or the divine dispensation that sends it : this hath two singular benesits ; first , it renders the affliction it self more easie and tollerable ; secondly , it is one of the readiest ways to shorten or abate it : for as yielding and humble submission to the hand of god , so patience and submission of will to the divine dispensation are two of the great ends and business of affliction , which when attained by it , it hath performed a great part of its errand for which it was sent . 3. to return unto god that afflicteth or permitteth it : affliction misseth its end and use when it drives a man from his god , either to evil or unlawful means , or to shift and hide himself , or keep at a distance from him ; and as it loseth its end so it is contrary to its natural effect , at least where it meets with a nature of any understanding or ingenuity . in their affliction they will seek me early . god almighty sends afflictions like messengers to call home wandring souls ; and if a man will shist away , get farther off and estrange himself more from him that strikes him , he will either send more importunate messengers , afflictions of a greater magnitude , to call and fetch him , as want and famine did the young prodigal in the gospel ; or , which is far worse , let him go without farther seeking him : whereas the man that by affliction , as it were at the first call , comes home to god , or gets nearer to him , for the most part prevents severer monitors , and renders his suffering more short , or at least more easie , by drawing near to god the fountain of peace and deliverance . and if the affliction befalls such a man that hath not estranged himself from almighty god , nor departed from him in any greater offences or backslidings , yet affliction is not without its end or use , even to such a man. thou hast walked closely in the duties towards god , hast depended upon him , approved thy self in his sight ; yet is it not possible that for thy saith , industry , obedience , dependence may be more , more constant , more firm ? if it may be , as sure it may be , then though affliction solicit not thy return to him from whom thou hast not departed , yet it solicits thy improvement . 4. to pray unto god : and this is the most natural effect of affliction , especially if it be severe and eminent . in the storm the sailers call every one upon his god ; and the reason is , because in such a season , a man 's own shifts , the help and advice and assistance of friends , and other humane confidence appear too weak and ineffectual ; and therefore the man is driven to that which indeed is the unum magnum ; namely , invocat on of almighty god , for help , support and comfort . it is therefore a sign of a desperate mind that will not come unto god in prayer , at least when afflictions grind him . and although a man be not of the number of those that restrain prayer before god , yet afflictions naturally will make the prayer of such a man more earnest , fervent , constant ; it sets an edge and adds life to the prayers of a praying man. 5. to depend and trust upon god , both for support under , and seasonable deliverance from afflictions . keep thy recumbence upon his goodness and mercy , even under the blackest night of afflictions : though he kill me , yet will i trust in him : and with david ( psal . 23.4 . ) even in the valley of the shadow of death to rest upon his rod and his staff : and though it becomes the best of men to have an yielding and a soft spirit under the afflicting hand of god , yet be careful to bear up thy self under the power and goodness of god from fainting and despondence . 6. to be thankful unto god under affliction , and that upon very great and important motives : 1. thankful that they are no worse or greater : thou hast losses , but yet hast thou lost all at once ? job did ; or if thou hast lost all externals , yet hast thou not something thou valuest more than all , namely , innocence , peace with god and thy own conscience ? 2. thankful that god almighty rather chooseth to afflict thee , than to forsake thee . as long as almighty god is pleased to afflict thee it is plain thou art under his discipline , his care ; no man's condition is desperate so long as the physician continues his administration : nor is any man wholly forsaken of god , nor past his care , so long as he is under affliction : for it is a medicine that without thy own default will either recover or better thee . 3. thankful that god hath been pleased to discover so much of his mind and design and affections towards mankind in his word , as to assure us that the measure of his love towards or displeasure against the children of men , is not to be taken by external prosperity or adversity : but on the contrary to bear up our souls under the pressures of afflictions , assures us that they are the effects for the most part of his fatherly love and care ( rather ) than of his heavy displeasure ; that they may indeed sometimes be symptoms of his anger , but not of his hatred ; they may be for corrections , but not for confusion : he may correct those , whom yet he accounts his children and resolves to save . 7. to put us upon a due search and examination of our hearts and ways . certainly there is not ( the ) best man living , but upon a strict and impartial search of himself may find sewel for affliction ; demerit enough to deserve it ; somewhat amiss that requires amendment ; some corruptions growing into exorbitancy ; some errours , that stand in need of physick to cleanse them ; some budding disorders , that stand in need of a medicine to prevent them . it is the great business of affliction , the great message that it brings from god to man , is to search out and see what is amiss , what is defective ; and to ransack our souls and hearts and lives , and search whether there be not something offensive to god. 8. to put a man to a double duty upon this search ; namely , if upon an impartial serutiny , thou find thy conscience clear from great and wasting sins , humbly bless god for his grace , that hath preserved thee from the great transgression : but yet humble thy self for thy sins of daily incursion , for thy sins of omission , for thy coldness in thy devotions , for thy want of vigilance over thy pulions , for thy ne●lect of opportun●tl● , 〈◊〉 doing good . as thou hast mitter of thankfulness , for escaping those 0303 0 ●●eater and wasting sins , when others 〈◊〉 ; ●●r t●●● hast matter of humi●●●tion ●nd repentance , for those sins that 〈◊〉 of a lesser magnitude , whereunto thy 0303 0 〈◊〉 inadvertence and humane trailty unders thee liable , and to set a stricter ●●rch upon thy self even in reference to ●ere . again , on the other side , if upon ●●ch , thou find thy self guilty of any 〈…〉 which hath not been repented 〈◊〉 , thy ●●iction brings likewise a double 〈◊〉 unto thee . first , a message of hu●●●●tion and repentance for thy great ●●●●gr●●lion ; and t●●ning to god , with ●perfect resolution of amendment : and a ●●sage of gratitude and thankfulness to 〈◊〉 that hath sent this messenger of af●●●● 〈◊〉 awaken thee to repentance and mendment ; and hath given thee an as●●●ce 〈◊〉 pardon and forgiveness upon thy ●●●●●ce and amendment , through the 〈◊〉 sacrifice of christ jesus . so that whatsoever person affliction meets with , it brings with it a useful and profitable message from heaven : if it meet with a person under the guilt of some great unrepented sin , it brings him an errand of humiliation , repentance , amendment and thankfulness : if it meet with a good man , such a man as job , who had the witness of god in himself , that he was a perfect man and an upright , yet it brings him also a message of the like nature , a message of gratitude to that god , that hath preserved him from the great transgression ; a message of humiliation and repentance for his often failings and offences ; a message of advice to proceed with greater vigilance , and to a farther degree of christian per fection in the whole course of his life . 9. to wean a man from the love of the world , and to carry up the thoughts and hopes and desires to that countrey where unto we are appointed . if all things went well even with good men in this life , they would be building of tabernacles here , and set up their rest and hopes on this side jordan , as the reuhenites did in the countrey of bashan , when they found it rich and fruitful . god almighty therefore in mercy makes this world unpleasing , to good men by affliction , that they may set the less value upon it , and fix their hopes and desires and endeavours for that city which is above . this is the voice of the rod and of him that hath appomted it , which every wise man ought to hear and answer with 〈◊〉 obedience , submission and thankfulness : and when affliction hath wrought this effect , us business is in a great measure ended : and for the most part it is thereupon ●●sed or removed . above all the temptations that befall good men in a●●i●citons , this commonly is that which doth most greatly prevasl , and ●●th them the most hurt , namely , when 〈◊〉 ●ddigent search they find their con●clences clear from any great offences , they 〈…〉 apt to magnifie their own inte●●● toexpostulate the reasonableness and 〈…〉 the divine dealing with them , to 〈◊〉 of hard ●sage from him . this 〈…〉 fault , 〈◊〉 is too apt to be the 〈◊〉 of ●●od men , though neither equal ●●●m in their persecatons or aff●ff●ctions : ●uch courise nevertheless is 1. very un●● and unreasonable ; for the best of men ●ave sins enough to ●●stifie the justice of god in his severest dea●ing with them ; and ●●●ptions enough to grow into greater ●●●mities , which although they perchance see not , yet the all-knowing god sees , and in mercy and with wisdom prevents , by the corrosives and catharticks of affliction : infomuch that even that good man , when almighty god opened his ear to discipline , saw and acknowledged , and therefore abhorred lumself in dust and ashes . 2. as it is extremely unjust , so it is extremely foolish and vain : for as it is not the way to remove the affliction , so when god is pleased to remove it in mercy and compassion , it makes a man justly ashamed upon his deliverance , of that folly and pettishness that he shewed under his affliction against almighty god , who even then had thoughts of mercy and deliverance for him . and this very consideration had been enough to have made job's deliverance yet full of trouble and shame , for his frowardness in his affliction , unless the gracious god in a strange condescention of goodness and gentleness had prevented it , by giving so great a suffrage unto his integrity , and covering the errours and passionate excursions of his affliction , as a father doth the errours and follies of his child , by an indulgent commendation : ye have not spoken of me the thing that is right , is my servant job . and thus far of the carriage that becomes us to have under affliction , and our due improvement of it , to the ends for which almighty god sends it : by which almighty god receives the honour of his sovereignty , his justice , his goodness , his wisdom , his truth ; and man receives the benefit of prevention from sin , deliverance out of it , improvement of his graces , perfecting of his soul , and advancement of his glory , through the mercy of god , and his blessing upon this bitter cup , the cup of affliction . i come to the third general consideration , namely , that temper and disposition of mind that becomes us to have upon and after deliverance from afflictions . 1. upon our deliverance from afflictions , we ought in a special and solemn manner to return our humble and hearty thanks to almighty god , to acknowledge him to be the author of it , to return unto him our humble and serious praises , that he hath been pleased to answer our prayer , and hath given us a plain testimony that he hath a regard to us : this is the tribute that he expects most justly from us . as he in a special manner requires our prayers unto him , when we are under affliction , so he requires that we should take notice of the returns of our prayers , and to pay him the tribute of praise upon our deliverance . call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me . the truth is , when we are under extremities , we are easily perswaded to call to god for deliverance ; the very natural pressure of afflictions drive us to him , we know not whither else to fly : but as soon as the rod is gone , we are dull and backward in returning glory to god ; and we are most apt to take notice of the means that immediately went before . if we or any of our relations are delivered from sickness , we have it presently upon our tongues ends , that we had a careful or skilful physician , a strong constitution , favourable weather , some lucky accident that happened unto us ; and the like we are apt to do upon other deliverance : and rarely , or at least not with that sincerity , acknowledge the mercy of god , and the hand of god to be that which raised us up . it is true , means are not to be neglected , it is a presumption and tempting of god : but it is the providence of god that gives us means , and the blessing of god that makes them successful , that sometimes blesseth poor and weak and unlikely means to produce desired effects ; sometimes maketh those very things we call accidents , that seem to import the very destruction of a man , to be the means of his recovery , and sometimes brings about the effect without any visible means . we are no less to acknowledge his goodness and influence , when we seem to be delivered by means , than if we were delivered by miracle . it is true , we are apt to fasten our thoughts and reasons upon means , because we see them ; but if our eyes could be so opened as the prophet's servant's were , when he saw the chariots of fire in the mountain , we should see another kind of regiment and government and ordering and disposing of things than now we see . many , if not most , of those signal deliverances that a man or a nation hath , are wrought not so much by the efficacy of means , as by a secret invisible hand of providential government which we see ( not . ) if therefore thou art delivered from any great distress of any kind , in such a manner that thou canst not attribute it to means , or possibly above or beyond means , the hand of thy deliverer is more signal and conspicuous , glorifie his mercy and goodness : and if thou dost obtain thy deliverance by means , vet still glorifie his mercy and goodness ; for it is his providence that sends means , his power and goodness that blesseth it to its desired success : the efficiency and energy of the principal cause is that which gives efficacy to the means and makes it effectual . 2. endeavour to express thy thankfulness by a sincere and faithful obedience to the will of that god , that hath thus delivered thee . a true and hearty thankfulness of mind will not content it self with bare verbal praises and acknowledgements , but will study and endeavour to find out and do all that may be well-pleasing and delightful and acceptable to his great benefactor ; and wherever the heart is truly affected with the sense of the favour , goodness , and love of god , and that the deliverance it hath had , it hath had from his hand , will think nothing too much to be done , that may be well pleasing to him . great acclamations and verbal praises and acknowledgements without an honest and sincere endeavour to please and obey him , are but a piece of mockery and hypocritical complement ; and a meer frustration and disappointment of almighty god , in the ●nd and design of his mercy to us ; which is , to make us really better , more dutiful , more capable of greater and everlasting mercies ; to make us better examples to others , who may thereby ( be ) invited to follow us in piety and goodness . a man that hath received great and signal mercies and deliverances , becomes a great and efficacious example , and of much good , or much evil , according as he carries himself after eminent mercies received : if he become more pious , virtuous , just , sober than before , he becomes a forcible motive and encouragement to others , to be like him ; again , if he either remain or degenerate into impiety , vanity , or vice , he discourageth goodness , and becomes a great temptation to others to be like him . 3. take beed lest after great deliverance , thy heart be lifted up into presumption upon god , pride and vain-glory , and a conceit of thy own goodness and worth . this is the common temptation that grows upon much mercy received ; and therefore the wise law-giver did very frequently caution the people of israel against this , deut. 9.4 . speak not in thy heart after the lord thy god hath cast them out , saying , for my righteousness the lord hath brought me to possess this land , &c. let thy afflictions find thee humble , and let thy afflictions-make thee more humble ; but let thy deliverance yet increase thy humility ; the more mercy god shews to thee , the more humble ever let thy heart be , upon a double account : 1. thy deliverances doth or should make thee know almighty god the more ; and the more thou knowest him , the more humble it should make thee : job 42.5 . i have heard of thee by the hearing of the car ; but now mine eyes have seen thee : wherefore i abhor my self in dust and ashes . 2. thou hast need to double thy guards of humility , because upon great deliverance thou must expect that the temptation and assaults of pride and vain glory will be most busie with thee : and if in all thy preparations for afflictions thou hast studied humility , if under all thy afflictions thou hast improved thy humility , yet if now , upon thy deliverance , thou art lost in pride and vain-glory , thou hast lost all the benefit both of thy preparations , and of thy afflictions , and of thy deliverance also : thou art like an unhappy ship that hath endured the sea , and born the storm , and yet sinks when she is come into the harbour . 4. and upon the same account be vigilant and watchful . it is true , thou hast weathered a great storm , out of which by the mercy of god thou art delivered ; but still be upon thy guard , thou knowest not how soon thou shalt meet with another ; take heed it surprize thee not unprovided . though thou hast endured , it may be , a long and dark storm of affliction , and god hath mercifully delivered thee ; yet thou hast no promise from almighty god that thou shalt meet with no more . these three consider ations should keep thee watchful and vigilant , notwithstanding great deliverance from great afflictions : 1. thou art thereby better fitted and prepared to receive it ; if it come , it shall not surprize thee unaware nor find thee sleeping . 2. most certainly , if any thing be a more likely means , as to preserve thee under , so from affliction , it is a prepared , watchful , vigilant mind : for , if i may so speak , afflictions have no great business with such a man ; for , he is already in that posture and and frame of heart , that affliction is ordinarily sent to give a man. 3. there is nothing more likely to procure affliction than security and unpreparedness of mind : and that , first , in respect of the goodness , mercy , and justice of god , who , though with most unblameable justice , yet with singular mercy , is very likely to send affliction to awaken him and amend him , and to recall him from that tendency to apostacy , that security is apt to bring upon him . secondly , in respect of the malice and vigilancy of the great enemy of mankind ; who , as he never wants malice , so he often gets a permission to worry a man whom he hath under this disadvantage of unpreparedness and security . 5. be careful to keep , as great afflictions , so also great deliverance in memory . most men upon the fresh receipt of mercy and deliverance , have a quick and lively apprehension of it ; and accordingly their affections of thankfulness , and practices and purposes of obedience are lively and diligent : but in process of time , and as the man is further distant from his deliver●nce , so the memory of it doth gradually , and possibly suddenly , vanish and decay : and as the remembrance of the deliverance decays and grows weaker and weaker , so do these affections or dispositions of the soul that are before mentioned : the thankfulness grows faint ; and so doth the obedience , and so doth the humility , and so doth the watchfulness : and as the water that hath been heated , being removed from the fire , grows by degrees colder and colder , till at last it comes to its old coldness that it first had ; so in a little time the affliction is forgot , and the deliverance is forgot , and the man is grown into the very same state , as if he had never felt either , and possibly worse . therefore keep deliverances and afflictions too , fresh in thy memory ; call thy self frequently to account for them , use some expedient that may frequently remind thee of them with all their circumstances : set them down in writing ; mention them often , recollect them often , and recollect what thoughts , purposes , temper of mind and spirit was then upon thee , when thy afflictions were upon thee , or thy deliverances freshly given to thee . cast with thy self , how if these were now as fresh to thee as they were then , with what motions or dispositions of soul thou shouldest receive them ; and reason thy self into the same temper and habitude of thankfulness , as then thou hadst . by this keeping thy memory of these afflictions and these deliverances fresh under all its circumstances , thou wilt with them , and in the same degree as thy remembrance is of them , revive and excite and preserve and keep alive and quick and active , the same gratitude , the same humility , the same obedience , the same vigilance , that these afflictions or these deliverances wrought in thee , when they were freth with thee or upon thee . the vigorous perpetuating of the remembrance of them , will be an effectual means to perpetuate the due fruit of them in their life , vigour and intention . jacob's vow : or , the modesty and reasonableness of jacob's desire . gen. xxviii . 20. and jacob vowed a vow , saying , if god will be with me , and will keep me in the way that i go , and will give me bread to eat , and rayment to put on ; so that i come ( again ) to my father's house in peace : then shall the lord be my god , &c. the only thing that i intend to consider upon this place of holy scripture , is the modesty and reasonableness of jacob's desire . he doth not desire greatness of wealth , or honour , or power , or splendour , or great equipage in this world ; but all that ( he ) demes , in reference to this world , is , 1. that the comfortable presence and sense of the favour and love of god should be with him ; if god will be with me : 2. that the protection of the divine providence may be continually over him ; and will keep we in the way that i go : 3. that he would supply him , not with curiosities or delicacies , but with necessaries ; and will give me bread to eat and ra●ment to put on . and the truth is , this should be the rule und measure of every good man , in reference to this life , and the enjoyments of it , and the desires of them , until he come to his father's house in peace ; that house wherein there are many mansions , that the great father , of whom all the family in heaven and earth is named , hath provided for such as fear , and love , and obey him . indeed the two former of these , though they be no more than what the bountiful god freely affords to all that truly love him , and depend upon him , are of a strange and vast extent . first , the comfortable presence of god supplies abundantly all that can be desired by us , and abundantly countervails whatsoever else we seem to want ; it is better than life it self : and when the ancients would express all that seemed beneficial or prosperous in this life , they had no suller and comprehensive expression of it , than that god was with him : joseph , gen. 39. 3. and when his master saw that the lord was with him , and that the lord made all that he did to prosper : 1 sam. 18. 14 , 28. the wisdom and courage and success of david ( is ) resolved into this one thing , the lord was with him . but certainly , though the divine presence should not manifest it self in external successes and advantages , the very sense of the savour and comfortable presence of god carries with it an abundant supply of all other deficiences . psal . 4. 6 , 7. the light of the countenance of almighty god is the most supereminent good , and occasions more true joy and contentment , than the redundance of all external advantages . secondly , the divine protection and providence is the most sure and safe protection , and supplies the want of all other . the munition of rocks is thy defence ; and all other desences and refuges without this , are weak , impotent , and failing defences . except the lord watch the city , the watchman watcheth but in vain . that therefore which i shall fix upon is the last of his three desires : if he shall give me meat to drink and rayment to put on . the desires of a good man , in relation to the things of this life , ought not to be lavish and extravagant ; not to be of things for grandeur , or delicacy , or excess : but to be terminated in things of necessity for his present subsistence , convenient food and rayment . if almighty god give more than this , it is matter of the greater gratitude , as it was to jacob , gen. 32. 10. i am not worthy of the least of all the mercies , &c. for with my staff , i passed over this jordan , and now i am become two bands : but if he gives no more , we have enough for our contentation . almighty god , who is never worse than his word , but most commonly better , hath not given us any promise of more , neither hath he given us commission to expect or ask for more . if he gives more than necessary , he exalts his bounty and benificence : and yet , if he gives no more , it is bounty that he gives so much ; and is matter both of our contentation , and gratitude . this the wise man agur made his request , prov. 30. 8. give me neither poverty , nor riches : seed me with food convenient for me . this our lord teacheth us to ask , in his excellent form of prayer ; give us this day our daily bread : and this is that which the apostle prescribes , for the rule of our contentation , 1 tim. 6.8 . and having food and rayment , let us be therewith content . and truly , if it pleaseth god to allow us a sufficiency and competency , for the necessity of our nature , we have very great reason to be contented with it , not only as it is ( a ) duty enjoyned unto us , but upon most evident conviction of sound reason , both in regard unto almighty god , in regard of our selves , and in regard of others . i shall mingle these reasons together . 1. it becomes us to be contented , because whatsoever we have , we have from the free allowance , bounty , and goodness of god : he owes us nothing ; but what we have , we have from free gift and bounty . if a man demands a debt of another , we think it just he should be paid what he demands ; but if a man receive an alms from another , we think it reasonable he should be content with what the other gives , without prescribing to the measure of his bounty . but the case is far stronger here : we are under an obligation of duty to be charitable to others wants , by virtue of a divine command but almighty god is under no other law of conferring benefits , but of his own bounty , goodness , and will. 2. it becomes us to be content , because our measure and dole is given unto us , as by him that is absolute lord of his own bounty , so by him that is the wisest dispenser of his own benefits : he knows , far better , than we our selves , what proportion is fittest for us : he hath given us enough for our necessity , and we are desirous to have somewhat more ; the wise god knows , it may be , that more would do us harm , would undo us ; would make us luxurious , proud , insolent , domineering , forgetful of god. the great lord and master of the great family of the world , knows who are , and who are not able to bear redundancy : and therefore if i have food convenient for me , i have reason to be content , because i have reason to believe the great and wise god knows what proportion best sits me ; it may be , if i had more , i were ruined . 3. we must know that we are but stewards of the very external blessings of this life ; and at the great audit , we must give an account of our stewardship , and those accounts will be strictly perused by the great lord of all the family in heaven and earth . now if our external benefits be but proportionable to our necessities and necessary use , our account is easily and safely made : imprimis , i have received so much of thy external blessings as were necessary for my food and clothing , and for the feeding and clothing of my family : but on the other side , where there is a superfluity and redundance given over and above our necessary support , the account is more difficult . where much is given , much will be required . there will be an account required , how the redundant overplus was employed ; how much in charity , how much in other good works : and god knows that too too often very pitiful accounts are made of the surplusage and redundancy of a liberal estate ; which will be so far from abating the account , as it will enhance it : item so much in excess , debauchery , and riot ; so much in costly apparel ; so much in magnificence and vain shews , and the like . 4. our natures may be well enough supplied with little ; natura pancis contenta ; and whatsoever is redundant , most commonly turns to the damage and detriment of our nature , unless it meet with a very wise proprietor : for the excess in the abuse of superfluities in eating and drink ing , and gratifying our appetites ; or the excess of care and pains in getting , or keeping , or disposing superfluities and redundance , commonly doth more harm , even to our natural complexions and constitution , than a mediocrity proportionate to the necessities of nature . 5. whatsoever is more than enough for our natural support , and the necessary supply of our families , and so emplyed is in truth , vain , useless , unserviceable ; and such a man is rich but in fancy and notion , and not in truth and reality : for the use of externals is supply of our natural necessity ; if i have a million of money , and yet a hundred pounds is sufficient , and as much as i shall use to bring me to my grave ; the rest is vain and needless to me , and doth me no good : it is indeed my burthen , and my care , and my trouble ; but is of no more use to me in my chest , than if it were in the center of the earth . it is true , i have thereby a happy opportunity , if i have a large and a wise heart to dispose it for the glory and service of god , and the good of mankind , in works of piety , charity , and humanity : but if i keep it in my chest , it is an impertinent trouble , neither useful for my self , because i need it not , i have enough without it ; nor as i order it is it useful for others , no more than if it were an hundred fathom under gr●und . 6. a state of mediocrity or supplies proportionate to my necessity , is infinitely more safe to me , even in respect of my self , than an estate of glory , wealth , power , and abundance ; an estate of mediocrity and commensurateness to our exigence and necessity is the freest of any condition in the world from perturbations and temptations ; a state and condition of want , and too narrow for our necessities , is an estate subject to some troubles and temptations : but of all conditions in the world , a redundant and over-plentiful condition is most subject to the most dangerous and pernicious temptations in the world : as namely , forgetfulness of god , self-dependence , pride , insolence , oppression , injustice , unquietness of mind , excess , luxury , intemperance , contempt of others : and i have very often known those persons that have carried themselves steadily and commendably in a condition of mediocrity , nay have been able to bear with vict●ry the shocks of those temptations that arise from want and poverty , yet when in the late times they were advanced to wealth , power and command , were lost and could not bear the temptations that attended grandeur , wealth and power ; and the sun of wealth and prosperity quickly disrobed them of that mantle of innocence , piety and virtue , that they kept about them against the storms and assaults of wants and necessities . so that certainly it requires a greater vigilance , attention , industry and resolution , to oppose and conquer the temptations of grandeur , wealth , and power , than the temptations of want , necessity , and poverty : some patience and humility will do much to subdue the latter ; but he that will acquit himself from the temptations of the former , hath , and hath need of , great wisdom , moderation , sobriety , and a low esteem of the world , and especially , a great and practical exercise of the fear of god , faith in his promises , and a fixed hope and prospect of the promises of immortality and glory , whereby they may overcome the slattering and deceiving world . 7. a state of externals proportionate to our necessities is a far more serene and safe estate in reference to others ; than an estate of external grandeur , and wealth and power : and the reasons are , first , because the former hath nothing that others do covet or desire , but the latter hath gotten the golden ball , that the generality of mankind are fond to have , and are restless till they have gotten ( it 〈◊〉 which makes the man's estate unquiet and unsafe , because he hath many competitors for what he enjoys , which are continually endeavouring to trip up his heels : just as we see when a bird hath gotten a booty or prey , all other birds of prey are following and catching after it , and ever molesting him that hath it . secondly , because he that enjoys much , either of honour , or wealth , or power , is the object of the envy of other men , which is a busie , restless , pernicious humour , and ever picking quarrels and finding faults , and studying and endeavouring the ruine of its object : whereas a state of mediocrity , is a state of quietness , and free from the assaults and shafts of this pestilent companion . 8. we see that all worldly matters are by a kind of inbred and connatural necessity subject to mutations and changes . when grandeur , and honour , and wealth are at their highest pitch , like the sun in the meridian , it stays not long there , but hath its declination . now the changes that are incident to greatness and wealth , are always for the worst ; they most commonly take their wings and sly away , when they seem to be in their highest pitch of plenty and glory : and this creates in a man very great anxiety and restless fear , lest he should lose what he hath ; and infinite struglings and shistings to keep it when it is going ; and extreme disappointment , vexation and sorrow when it is gone . on the other side , a state of mediocrity may have its changes too ; and as it ( is ) seldom for the worse , so it is most ordinarily for the better ; whereby the man hath great peace and tranquility . we need not have a better instance of both these conditions than in jacob , the person in the text : while he was in a state of mediocrity , and rather indeed , in a strait , than in an ample condition ; when he had nothing but his staff , and his supplies of bread to eat , and clothes to put on , he was in a state of great tranquility ; and that change which befell that condition , was a change not for the worse , but for the better , at least in relation to externals , his supplies increased ; but as soon as he once arrived at great wealth , under his uncle laban , though , it is true , the divine providence kept him from a total loss of it , yet he soon found that prosperous condition full of thorns and difficulties : 1. his uncle and his sons began to envy his wealth , and he began to be in great fears and jealousies lest he should be deprived of all . 2. then to avoid that fear , he flyes , and his uncle pursues him ; and then he was under a new fear of loss of all he had got . 3. when that fear was over , then he fears that the rumor of his wealth , and the former displeasure of his brother esau might make him and all his wealth a prey to his brother ; and certainly , had not the immediate providence of almighty god strangely interposed , he had not only selt the difficulties and unquietness of his great wealthy condition ( which were profitable for his instruction ) but he had suffered a total deprivation of it , either by laban , or esau , or at least by the neighbours of the shechemites , exasperated by the treachery and cruelty of his two sons simeon and levi. upon these and many more considerations , it is most evident , that a state of mediocrity in externals is to be preferred before an estate of much wealth , honour , or grandeur ; that of the two extremes , poverty on the one side , or very great wealth and glory on the other ; the latter is in truth more dangerous and difficult than the former ; but that agur's prayer , a state of mediocrity , neither poverty nor riches , but food convenient for a man's coudition is the most desireable state in this life , and that which avoids the difticulty of both extremes . i would willingly from these considerations therefore learn to attain such a temper and disposition of soul as might be safe and useful for me in relation to all these three conditions of life , which-soever of them the divine providence should send unto me . 1. in reference to a mediocrity or such a state of externals , as might be suitable to the exigence and nature of my condition in this life : i should make such a state my choice , and not my trouble ; i should with all thankfulness acknowledge both the goodness , and wisdom of almighty god , in giving me so competent , and so safe a condition ; that hath by his providence delivered me from the difficulties , and inconveniencies , and dangers , and temptations of both extremes , namely , great want , and great wealth : and i shall bear my lot , not only with great patience and quietness , but with great contentation and thankfulness . 2. in reference to an estate of want or indagence : if it should please the divine providence to appoint that condition to me , i should nevertheless comfort and support my self with such considerations as these : 1. though my condition be narrow and necessitous , yet it is that , which the great wise lord of the great family of the world , hath appointed to me ; i will therefore bear it with patience and resignation . 2. though it be an estate of indigence and narrowness , yet it is such as affords me and my family life and subsistence , though not without much pains and difliculty : it might have been worse , and it may please ; god to make it better , when he sees fit ; i will therefore bear it with contentedness , as well as patience . 3. though my state be very narrow and pinching , yet it is possibly much more safe , than an estate of grandeur and affluence : my account is the less ; my temptations not so dangerous ; my cares fewer ; my lessons of dependence upon god , of humility and lowliness of mind , of temperance and sobriety , of contempt of the world , of valuation of eternity and provision for it , are better learned in this extreme than in the other : i shall therefore endeavour to improve the opportunities , even of this hard condition , and bear it not only with contentedness , but thankfulness . 3. in reference to an estate of redundance and affluence of externals , an estate of wealth and plenty , of honour and grandeur , of power and authority and preheminence ; i will consider , 1. that this is an estate full of temptations , and temptations of the greatest size and the most dangerous nature ; as , pride and insolence , forgetfulness of god , luxury , intemperance , carnal confidence and security , contempt of others , and infinite more ; and if any of these get the advantage , they will do me more mischief , than all my wealth will do me good . 2. therefore i will learn and exercise very great vigilance and attention , that i be not cheated into these temptations . 3. i will take a true estimate of the world , and of all these goodly appearances that i am attended with from it ; and i will not take my measure and estimate of them by common opinion of the world , or by their splendid outside , but i will look more strictly into them , and find whether they are not incertain , deceiving things ; what stability there is in them ; what good they will do me after death ; what quietness or tranquility of mind they will give me , or rather take from me ; whether they have in themselves any real influence to make me better or wiser . 4. upon these considerations ( if ) i find , as find i shall , that they have not that real worth in them that the vain world imagins , i will not set my heart upon them , nor lay any confidence upon them , nor lay out much of my love unto them , or any great esteem for them . 5. i will set my heart to a true and serious consideration of those durable riches and glory and honour that our dear lord hath provided for us in the life to come ; and that eternal weight of glory will infinitely out-weigh all the wealth , and honour , and glory that i do or can enjoy in this world. 6. and upon this consideration also i will rectifie my judgment concerning this world , and the greatest glory of it ; and thereby habituate my self to a low esteem of the wealth i have , or can have , and set up my hopes and treasure in more noble and durable enjoyments . 7. i will consider i am but a steward when all is done , and the greater my wealth or honour is , the greater my account must be , and the more difficult to keep them fair . 8. that in as much i am but a steward , i will be very careful , that my management of my trust may be such as will bear my lord's scrutiny . i will not employ my stock of wealth or honour to the dishonour of my lord , in riot or excess , in vanity or oppression ; but will do as much good with it as i can , according to the trust committed to me , that i may give a just and fair and comfortable account of my stewardship when my lord and master calls for it . 9. that in as much as those very externals are in themselves blessings , if well employed , though not the blessings of the greatest magnitude ; i will with all humility and thankfulness acknowledge the divine bounty to me , in trusting me with abundance , and will employ it to his honour . seneca thyest . act. 2. stet quicunque volet potens auloe culmine lubrico : me dulcis saturet quies , obscuro positus loco , leni perfruar otio , nullis nota quiritibus altas per tacitum fluat . sic cum transierint met nullo cum strepitu dies , plebeius moriar senex . illi mors gravis incubat , qui notus nimis omnibus , ignotus moritur sibi . let him that will , ascend the tottering seat of courtly grandeur , and become as great as are his mountain wishes ; as for me , let sweet repose , and rest my portion be ; give me some mean obscure recess , a sphere out of the road of business , or the fear of falling lower , where i sweetly may my self , and dear retirement still enjoy . let not my life , or name , be known unto the grandees of the times , tost to and fro by censures , or applause ; but let my age slide gently by , not overthwart the stage of publick interest ; unheard , unseen , and unconcern'd , as if i ne're had been . and thus while i shall pass my silent days in shady privacy , free from the noise and busles of the world , then shall i a good old innocent plebeian dy . death is a mere surprize , a very snare , to him that makes it his lifes greatest care to be a publick pageant , known to all , but unacquainted with himself , doth fall . of contentation , and the motives to it , both moral and divine . phil. iv. ii. for i have learned in whatsoever estate i am therewith to be content . there are three excellent virtues which especially refer to our condition in this life , and much conduce to our safe and comfortable passage through them . 1. equality of mind , or aequanimity . 2. patience . 3. contentedness . 1. equality of mind or equanimity , is that virtue which refers both to prosperity and adversity , whereby in all conditions of that kind we carry an even and equal temper , neither over-much lifted up by prosperity , nor over-much depressed in adversity . 2. patience properly refers to crosses , disappointment , afflictions , and adversity , whereby we carry a quiet and submissive mind , without murmuring , passion , or discomposure of spirit , in all afflictions , whether sickness , loss of friends , poverty , reproach , disgrace , or the like . 3. contentation ; which differs from equality of mind , because that respects as well prosperity as adversity , this only adversity ; and in some respects differs also from patience ( though this always accompanies it ) 1. in the extent of the object , for patience respects all kinds of affliction ; contentedness , in propriety of speech , respects principally the affliction of want or poverty . 2. in the act it self , for patience , in propriety of speech , implyes only a quiet composed toleration of the evils of adversity , but contentedness imports somewhat more , namely , not only a quietness of mind , but a kind of cheerful , free submission to our present condition of adversity , a ready compliance with the divine providence , and , in effect , a choice of that state wherein the divine dispensation placeth us , as well as in bearing it . these , though they may in strictness give a distinction between patience and contentation , yet we must observe that contentation is never without patience , though it be something more : and that in the common acceptation and latitude of the word , contentation doth not only extend to the condition or affliction of poverty , but even to all other outward afflictions reached to us by the inflicting or permitting hand of divine providence : and in this large acceptation i shall here apply and use it . content therefore , in its large acceptation , is not only a quiet and patient , but also a free and cheerful closing with that estate and condition of life , which the divine dispensation shall allott unto us , whether mean , or poor , or laborious , and painful , or obscure , or necessitous , or sickly , or unhealthy , or without friends , or with loss or absence of friends , or unkindness of friends , or any other state that seems ungrateful to our natures or disposition . for we need not apply this virtue to a state of high prosperity in all things , wherein ( though men are not ordinarily contented ) yet they have but small temptations to discontent from the estate it self wherein they so are . this lesson of contentation was learnt by this apostle , which imports these things : 1. that it is a lesson that is possible to be learned , for the apostle had learned it . 2. that it is a lesson that requires something of industry and pains to acquire it , for he learned it before he attained it . 3. that it is a lesson that deserves the learning , for he speaks of it as of a thing of moment and great use , well worth the pains he took to attain it . and the truth is , it is of so great importance to be learned , that without it we want the comfort of our lives , and with it all conditions of life are not only tolerable but comfortable . and hence it is that this excellent apostle doth very often inculcate and press and commend this lesson in many of his epistles . 1 tim. 6.6 . godliness with contentment is great gain . heb. 13.5 . let your conversation be without covetousness , and be content with such things as ye have ; for he hath said , i will not leave thee nor forsake thee . again , 1 tim. 6.8 . and having food and rayment let us be therewith content . i shall therefore set down those reasons that may perswade and encourage us to contentation with our condition , and likewise to patience under it ; for patience and contentation cannot be well severed . and the reasons are of two sorts ; 1. moral , 2. divine and evangelical . neither shall i decline the use of moral reasons , considering how far by the help of these many heathens ( that had not the true knowledge of god revealed in his word and son ) advanced in the practice of these virtues . the moral reasons therefore are these : 1. very many of the external evils we suffer are of our own choice and procurement , the fruits of our own follies and inadvertence and averseness to good counsel : and why should we be discontented , or impatient under those evils which we our selves have chosen , or repine because these trees bear their natural fruit ? 2. the greatest part of evils we suffer are of that nature and kind , that are not in our power either to prevent or help : some come from the very condition of our nature , as sicknesses , death of friends ; and of absolute necessity , the more relations any man hath , the more evils of this kind we may suffer : and can we reasonably expect that the very natures of things should be changed to please our humour ? again , some come from the hands of men that it may be are powerful , more subtil and malicious : why should we discontent our selves or be impatient because others are too strong for us ? others again come by occurtences natural ( though disposed by the hand of the divine providence ) as losses by storms and tempests , by unseasonable weather , by intemperateness of the air or meteors . can we reasonably expect that the great god of heaven and earth should alter his setled laws of nature for the convenience of every such little worm as you or i am ? it may be that storm or intemperate season that may do you or me some prejudice , may do others as many and as good , or it may be more and better , a benefit : that wind that strikes my ship against the rock , may fetch off two or more from the sands . let us be content therefore to suffer almighty god to govern the world according to his wisdom and not our will , though it may be a particular detriment to you or to me : or if we repine against it , we must not think thereby to obtain our own wills . 3. the texture and frame of the world is such , that it is absolutely necessary that , if some be rich and powerful , or great , or honorable , others must be poor , and subject , and ignoble : if all were equally powerful , there would be no power nor government , because all would be equal ; if all were equally rich , it would be but only nominally , indeed none would be rich , but all would be poor , there could be no artificers , no labourers , no servants . since therefore it is of necessity , in the order of the world , that some must be poor , or less rich or powerful than others , why should i be so unreasonable , or unjust , to desire that lot of poverty or lowness of condition should be another's and not mine ? or , why should not i be contented to be of the lower fort of men , since the order of the world requires that such some must be ? 4. let any man observe it whiles he will , he shall find that whatsoever of worldly advantages any man doth most plentifully enjoy , and most men most greedily desire , of necessity he must thereby have more crosses and afflictions . a man desires many children , friends , relations ; the more he hath of these , the more mortal dying comforts he hath ; the more he hath that must be sick , and suffer affliction , and dye : and every one of these afflictions or losses in a man's relations , are so many renewed afflictions , and crosses , and troubles to himself . a man desires wealth , and hath it ; the more cares and fears he hath ; and the more he hath the more he hath to lose , and of necessity he must have more losses the more he hath : as he that hath a thousand sheep must in probability lose more in a year than he that hath but forty : and besides , wealth is the common mark that every man shoots at , and every man will be pulling somewhat from him that hath much , because every man thinks he hath enough for others as well as himself . a man desires honour , power , grandeur , and he hath it : but every man envies him , and is ready to unhorse him , and a small neglect , reproach or misfortune sits closer to such a man , than to a meaner man ; and the more of honour or power he hath , the more of such breaches he shall be sure to meet with . a man desires long life , and accordingly enjoyes it : but in the tract of long life a man is sure to meet with more sicknesses , more crosses , more loss of friends and relations , and over-lives the greatest part of his external comforts , and in old age becomes his own burthen . 5. if a man desire much wealth or power , and enjoyes it , yet it is certain so much the more thereof he hath , so much the less others have ; for he hath that which might otherwise be divided among many . why therefore should a man desire it , or discontent himself , if he have it not , since what he thus enjoys is with another's detriment and loss , who would have a share in it , if he had it not alone ? and why should i covet that , or be discontented if i have it not , since if i have it , i shall procure the like discontent in others . 6. it is certain in the course of the world , there are and must be a greater number of crosses and troubles , and of greater moment than there are of external comforts , nay there is searce any comfort that any man hath , but like jonah's gourd , it hath a worm growing at the root of it , which doth not only wither the comfort it self , but most times creates greater trouble and sorrow , than the comfort it self hath good if entirely enjoyed . a man hath many children , it may be they are all very good and hopeful , yet they are mortal , and if they dye , the death of such a child is so much the more grievous , by how much the more good and towardly he was . but if any of them prove vicious , foolish or naught , by how much a child is nearer than a stranger , by so much the more his vices give trouble , sorrow , and care to his parent : so that in all worldly things , the stock of troubles is greater three to one , than that of comforts ; so true is that of job , a man is born to troubles as the sparks fly upwards . why therefore should a man sink into discontent , because the world doth but solitum obtinere , and follows its own natural complexion and state . 7. we are generally greatly mistaken in the nature of good and evil , and have not the true measures of it . that is truly relatively good which makes a man the better , and that truly evil in its relative nature , which makes a man the worse . if prosperity and success make me thankful , watchful , charitable , benificent , then is prosperity good to me , for it makes me better ; but if it make me proud , haughty , insolent , domineering , vain-glorious , it is evil to me . if adversity make me clamorous , murmuring , envious , spightful , injurious , then 't is evil to me ; but if it makes me humble , sober , patient , then 't is good to me . and let any man impartially take the measure of the very same man or divers men in each condition , he shall find ten to one receive more mischief by prosperity than by adversity . why should i then not content my self with that condition which is more sase to me , and makes me the better man , though not , the richer or greater . 8. which is but a farther explication of what is said next before . it is certain that a good man is like the elixir , it turns iron into gold , and makes the most sowre condition of life not only tollerable , but useful and convenient . if i be such , i mould and frame my worst condition into a condition of comfort and contentment by my patience and contentation . why should i then be discontented with my condition , since by the grace of god i am able to make it what i please ? if i can content my self with the good temper and disposition of my own heart and soul , i have no reason to be discontented with my condition , for if i find it not good i can make it such by the equality , patience , and temper of my own mind : and that the mind is the principal matter in contentation or discontent , we need no other instance than that of ahab and haman ; the one a great king , the other a great favourite of a mighty monarch , full of wealth and honour ; yet a covetous mind in one and a proud mind in the other , made the former sick for a little spot of ground , and the latter grow to so high a degree of discontent for want of the knee of a poor jew , that it withered all his enjoyments . 1 king. 21.5 . hest . 5.13 . 9. discontent and impatience galls a thousand times more than the cross or affliction doth . we owe more of the evil of crosses , troubles , and afflictions , to the unquiet , restless , impatient , distemper of our mind , than to them . we are like men in a feaver , that infinitely increase their heat by their tossing and tumbling more than if they lay still , and then they complain of the uncasiness of their bed : like the prophet's wild bull in a net we intangle and tyre our selves worse with our strugling than if we were more patient and still ; or like the ship , it is not broken by the rock , but by its own violent motion against it . why then should i discontent and disquiet my self with my condition , when i make it and my self thereby worse and more uneasy ? 10. as my discontentedness and unquietness renders my condition the more uneasy , so it no way conduceth to my rescue from it : for since i cannot be so brutish as to think that the occurrences which befall men are without a divine conduct , so it is certain that all his dispensations are wise and directed to a wise end ; and even afflictions themselves have their errand and business , to make men more humble , watchful and considerate . if i correct my child for his fault , and he continue still more stubborn , i shall correct him longer till he return to his submissiveness and duty . why then should i discontent my self , and be impatient under my affliction , when it is not only vain and fruitless thereby to expect deliverance , but in all probability the likelyest way to keep me still under it . 11. as thus my condition is not amended , but made the worse , more severe , and lasting by my impatience and discontent , so patience and contentation will give me these great advantages : 1. in all probability it will shorten my affliction , because it hath obtained its effect and end , and the message it brings is duly answered . 2. but howsoever it will make in infinitely more easy , the less i struggle under it . 3. and , which is the best of all , it gives me the possession of my own soul , internal peace and tranquility of mind , a kind and comfortable serenity of spirit . i remain master of my passions , of my intellectuals , of my self , and am not transported into another thing , than what becomes a reasonable man : though there be storms and tempests and rolling seas without me , yet all is calm and quiet within . contentation and patience renders my outward condition of little concernment to me , so long as it gives me the opportunity to possess and enjoy me self , my virtue and goodness , and the attestation of a good conscience . 12. though i want somewhat that others have , yet 't is ten to one that i have somewhat that many as good , if not better , want . it may be i want wealth , yet i have health ; it may be i want health , yet i have children , that others want . i will learn contentment . by considering others wants and my enjoyments , and not learn discontent from others enjoyments and my own wants . these be the moral considerations , and truly they be of great weight , moment , and use , and , as i said , carried the heathen a great way in the virtues of contentation and patience : but yet they oftentimes failed , and were too weak to compose the mind under a storm of crosses , losses , and afflictions ; and therefore almighty god hath furnished us with a more excellent way , which lets me into the second consideration , namely , the divine and evangelical helps to patience and contentation : their number will not be so many as the former , but their weight and efficacy greater , and they are such as these : 1. the worst i here suffer is less than i deserve , and the least that i enjoy is more than i can in justice expect ; it is but gift and bounty : i have therefore reason to be content and thankful for the least merey , and to be patient and quiet under my greatest evil . 2. there is no affliction , cross , or condition of life , but is reached out to us from the hand or permission of the most glorious sovereign of all the world , to whom we owe an infinite subjection , because we have our being from him : and therefore it is but just and reasonable for us to content our selves with what he is pleased thus to inflict : and the greatest cross or affliction of this life , is not answerable to his bounty and goodness in giving us being . 3. he is not only the absolute sovereign of us , and all the world , but he is the most just and wise governour of it , and all men , and all the dispensations of his government are directed to most just , wise , and excellent ends : and therefore we have all imaginable reason , not only patiently to submit , but cheerfully and contentedly to bear any condition that he dispenseth , and , with an implicit faith , to resign our wills to his , as being assured it is infinitely more wise and just than ours . sometimes they are the acts of his justice to punish us for some past offence ; but always the acts of his wisdom , either to try us , to reclaim us , to prevent us from worse evils ; or to amend us , to make us more humble , watchful , dutiful , circumspect ; to draw us off from too much resting on the world ; to make us bethink our selves of our duty , and returning to him by repentance , faith and obedience . 4. he is not only a wise and just governour , but a most merciful and tender father , and one that out of very faithfulness , love , and goodness corrects us , as a father doth his son he entirely loveth : and upon this account we may rest assured , 1. that he never afflicts , or sends , or permits any cross to fall upon us , but it is for our everlasting , and many times for our temporal , good : 2. that no cross or affliction shall lye longer or heavier upon us , than is conducible to our good : 3. that he doth , and will always , send along his staff with his rod , his grace with his affliction , to tutor and instruct us , to support and comfort us ; and if we find not this support in our greatest affliction , it is not because it is wanting to us , but because we are wanting to it , to lay hold upon it , and improve it . 5. for our farther assurance of his love to us and care of us , we have the word of the great monarch of the world , the mighty , faithful , and all-sufficient god. i will not leave thee nor forsake thee . heb. 13.5 . 6. he hath given us the greatest pledge of his love and goodness , that the most doubting or craving heart in the world could ever desire ; his son to be our sacrifice : and how shall he not with him give us all things needful , useful and beneficial ? rom. 8.32 . this son of his he made the captain of our salvation , and yet he made him a man of sorrows , and acquainted with grief , isa . 53.3 . and made perfect by sufferings , heb. 2.9 , 10. and this son of god did bear , not only with patience , but with resignation , and contentation of mind : matth. 26.39 . not as i will , but as thou wilt : lu. 12.50 . i have a baptism to be baptized withal , and how am i straitned till it be accomplished ? and when all was done , jesus , that was made a little lower than the angels , for the suffering of death , was crowned with glory and honour ; that he by the grace of god should taste death for every man. for it became him , for whom are all things and by whom are all things , in bringing many sens to glory , to make the captain of their salvation perfect through sufferings . heb. 2.9 . and this was done ( besides that expiatory sacrifice thereby made for us ) for these admirable ends : 1. that we might see before us , the ordinary method of the divine dispensation , his own eternal son , that knew no sin , yet was made a man of forrows : and then why should we , poor sinful men , expect to be exempted and priviledge more than the eternal son , in whom god from heaven proclaimed himself well pleased ? 2. that we might have an example before us : he , that is made the captain of our salvation , was likewise to be the common pattern and image , whereunto all his disciples and followers are to be conformed , both passively and actively : he was exhibited as the first-born among many brethren ; the common image according to which , all his disciples and followers should be conformed . rom. 8.29 . as he was made perfect by sufferings , so must we ; and as he through a vail of sufferings passed into glory , so must we ; that if we suffer with him , we may be glorified with him : he was exhibited , as the common standard and pattern of a christian's condition , in the lowest estate that can befall him in this life : and surely we have reason to be contented to be conformed , and subject to the condition of the captain of our salvation . 3. that as he was thus exhibited as a passive example of our conformity , so he became an active example for our imitation ; full of quietness , composedness , submission , patience , and contentation , to give us an example , 1 pet. 2. 21. and to imprint upon us the same temper and frame of mind , phil. 2.6 . that whiles we behold his example , we may , by a secret sympathy , be transformed , as it were , into the same mould and image . 4. that we might have this great pledge and assurance , that he who once lived in this world , and had experience of the difficulties and troubles of it , and is now translated to the right hand of the glorious majesty of god , and hath the prospect of all our wants , and needs , and sorrows , and troubles , and sufferings , and of the degrees of strength we have to bear it , and hath the plenitude of power to support , to strengthen and deliver us ; i say , that we may be assured , that he is a merciful and faithful high priest , sensible , and compassionate of our condition ; heb. 2. 18. for in that he himself suffered , being tempted , he is able to succour them that are tempted . thus it hath pleased the goodness of almighty god , ( who knows our frame and considers that we are but dust ) to use as much indulgence and compliance , as is possible for a most tender father to his weak and froward children : that since he knows , affliction and crosses are as necessary for us as the very best of all our blessings , yet he gives us all the helps and supplies that are imaginable , with the greatest suitableness to our nature , to make them easie , supportable , and profitable ; and to bear us up to bear them , with the greatest patience and contentation . we cannot be without them , for then we are very apt to grow proud and secure , self-conceited , insolent , to set our rest , and be building of tabernacles here , to dread and fear death beyond all measure and order , and to be utterly unprovided for it , to be desirous to take our portion in this life , and to make our heaven on this side death ; as the two tribes desired their lot on this side jordan , because they found it convenient . ( num. 32. ) and though we cannot well be without them , yet we frand in need of daily helps to bear them patiently , contentedly , and and profitably ; and we are accordingly , by the divine goodness , furnished with helps suitable to our condition and frame . as all the afflictions , crosses , and troubles of this life , are managed by the wise providence and government of the most wise and merciful god , and have their voice , errand , and message from him to us , ( hear the rod and him that hath appointed it : ) so , he hath given us the inestimable jewel of his word , to expound and unriddle what he means by them , and to instruct us how to carry our selves under them ; how to improve them all for our spiritual and everlasting good ; how with patience and cheerfulness to undergo them ; how to be drawn the nearer to god by them . and to this end he hath given us most divine and wise counsels touching them ; great assurance of his love , goodnrss , and the light of his countenance , to carry and conduct us with comfort and dependance upon him in them ; and hath given us admirable examples , which are as so many commentaries and expositions upon them , and to shew us what he means and intends in them and by them : as the examples of the jewish church and people ; the examples of his best saints and servants , and their sufferings , and the reasons of them , and their deportment under them , and wherein they failed , and wherein they benefited by them ; as abraham , job , moses , david , hezekiah , josiah , and all the apostles and primitive christians : in whom we may with great clearness and satisfaction observe how much advantage they got by their afflictions ; what losses they we are at by their peevishness , frowardness and discontent with their afflicted conditions ; what comfort , satisfaction , and benefit they attained by their patience , quietness , equality of mind , voluntary submission to the divine providence , and contentation with their estates , though never so troublesom and uneasie . but above , all the bountiful god hath brought life and immortality to light through the gospel : he hath given us the clearest conviction imaginable that this world , and our life in it , is not our principal end and scope , but the place of our pilgrimage , at best our inn , not our home ; our place of tryal and preparation for a better state : he hath shewed us that it is but our passage , and such a passage as must and shall be accompanied with afflictions , and , it may be , with persecution by evil men , evil angels , evil occurrences : that it is the place of our warsare ; a troublesom and tumultuous stormy sea , through which we must pass before we come to our haven : that our countrey , our home , our place of rest and ●●ppiness , lies on the other side of death , where there shall be no sorrow , nor trouble , nor fears , nor dangers , nor afflictions , nor tears , but a place of eternal and unchangeable comfort , fulness of most pure and uninterrupted pleasures , and that for evermore : that through many tribulations and afflictions we must enter into that kingdom , as his ancient people entred into their canaan through a red sea , a tiresom and barren wilderness , firey serpents , wants , enemies , and unintermitted dangers and difficulties : that our light afflictions , which are here but for a moment , work for us a far more exceeding and eternal weight of glory . our afflictions and incoveniences in this world , 1. are light in comparison of that exceeding , far more exceeding weight of glory : 2. as they are but light , so being compared with that eternal weight of glory , they are but for a moment : the longest life we here live is not ordinarily above threescore and ten years , and though the more troublesom and uneasie that life is , the longer it seems , yet compared with the infinite abyss of eternity , it is but a moment , yea less than a moment , if less can be , yet such is the longest stay in this life if compared with eternity . and the gracious god hath presented this greatest , and most important truth to us , with the greatest evidence and assurance that the most desponding and suspitious soul can desire . 1. he hath given his own word of truth to assure us of it . 2. he hath given his own son , to seal it unto us , by the most powerful and convincing evidence imaginable ; by his mission from heaven on purpose to tell us it ; by his miracles ; by attestations from heaven , by the laying down his own life in witness of it ; by his resurrection and ascention ; by the miraculous mission of his holy spirit visibly and audibly . again , 3. he hath confirmed it to us , by the doctrine and miracles of his apostles ; by their death and martyrdom ; as a witness of the truth they taught ; by the numerous converts , and primitive christians , and godly martyrs , who all lived and dyed in this faith , and for it ; who made it their choice rather to suffer afflictions with the people of god , than to enjoy the pleasures of sin for a season , declaring plainly that they sought a better city and countrey , that is , a heavenly , heb. 11.15 , 25. and this countrey , and this city they had in their eye , even whiles they lived in this troublesom world : and this prospect , this hope , and expectation , rendred this lower world of no great value to them , the pleasures thereof they esteemed but low and little , and the troubles and uneasiness thereof they did undergo patiently , cheerfully , and contentedly ; for they looked beyond them , and placed their hopes , their treasure , their comfort above them : and even whiles they were in this life , yet they did , by their faith and hope , anticipate their own happiness , and enjoyed by faith , even before they actually possessed it , by fruition ; for faith is the substance of things hoped for , heb. 11. and makes those things present by the firmness of a sound perswasion , which are in themselves future and to come . and this is that , which will have the same effect with us , if we live and believe as they did ; and be but firmly , and soundly perswaded of the truth of the gospel , thus admirably confirmed unto us . this is the victory that overcometh the world , even our faith . heb. 10.38 . the just shall live by faith . 2 cor. 5.7 . we live by faith , and not by sight ; and excellent is that passage to this purpose , 2 cor. 4.16 , 17 , 18. for which cause we faint not , but though our outward man perish , yet our inward man is renewed day by day . for our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , while we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal , but the things which are not seen , are eternal . and therefore if we do but seriously believe the truth of the gospel , the truth of the life to come , the best external things of this world will seem but of small moment to take up the choicest of our desires or hopes , and the worst things this world can inflict will appear too light to provoke us to impatience or discontent . he that hath but heaven and everlasting glory in prospect and a firm expectation , will have a mind full of contentation in the midst of the lowest and darkest condition here on earth . impatience and discontent never can stay long with us , if we awake our minds , and summon up our faith and hope in that life and happiness to come . sudden passions of impatience and discontent , may like clouds arise and trouble us for a while , but this faith , and this hope rooted in the heart , if stirred up , will , like the sun , scatter and dispell them , and cause the light of patience , contentation , and comfort to thine through them . and as we have this hope of immortality and blessedness set before us , so the means and way to attain it is easie and open to all ; no person is excluded from it , that wilfully excludes not himself . isa . 51.1 . ho every one that thirsteth come ye to the waters , and he that hath no money come ye , buy and eat without money and without price . rev. 22.17 . whosoever will , let him take of the waters of life freely . matth. 11.28 . come unto me all ye that labour and are heavy laden , and i will give you rest . the way to everlasting happiness , and consequently to contentation here , is laid open to all . it was the great reason why god made mankind , to communicate everlasting happiness to them ; and when they wilfully threw away that happiness , it was the end why he sent his son into the world , to restore mankind unto it . and as the way is open to all , so it is easie to all ; his yoak is easie and his burthen light . the terms of attaining happiness , if sincerely endeavoured , are easie to be performed , by virtue of that grace , that god almighry affords to all men , that do not wilfully reject it : namely , to believe the truth of the gospel , so admirably confirmed , and sincerely to endeavour to obey the precepts thereof , which are both just and reasonable , highly conducing to our contentation in this life , and consummating our happiness in the life to come : and for our encouragement in this obedience , we are sure to have , if we desire it , the special grace of the blessed spirit to assist us , and a merciful father to accept of our sincerity , and a gracious saviour to pardon our failings and deficiencies . so that the way to attain contentation in this life , and happiness in the life to come , as it is plain and certain , so it is open and free , none is excluded from it , but it is free and open to all , that are but willing to use this means to attain it . and i shall wind up all this long discourse touching contentation with this plain and ordinary instance . i have before said that our home , our countrey is heaven and everlasting happiness , where there are no sorrows , nor fears , nor troubles ; that this world is the place of our travel , and pilgrimage , and at the best our inn : now when i am in my journey , i meet with several inconveniencies ; it may be the way is bad and foul , the weather tempestuous or stormy ; it may be i meet with some rough companions , that either turn me out of my way , or all dash and dirt me in it , yet i content my self , for all will be mended when i come home : but if i chance to lodge at my inn , there it may be i meet with bad entertainment , the inn is full of guests , and i am thrust into an inconvenient lodging , or ill diet , yet i content my self , and consider it is no better than what i have reason to expect , it is but according to the common condition of things in that place ; neither am i solicitous to furnish my lodging with better accommodations , for i must not expect to make long stay there , it is but my inn , my place of repose for a night , and not my home ; and therefore i content my self with it as i find it ; all will be amended when i come home . in the same manner it is with this world ; perchance i meet with an ill and uncomfortable passage through it , i have a sickly body , a narrow estate , meet with affronts and disgraces , lose my friends , companions and relations , my best entertainment in it is but troublesom and uneasie : but yet i do content my self ; i consider it is but my pilgrimage , my passage , my inn ; it is not my countrey , nor the place of my rest : this kind of usage or condition is but according to the law and custom of the place , it will be amended when i come home , for in my father's house there are mansions ; many mansions instead of my inn , and my saviour himself hath not disdained to be my harbinger ; he is gone thither before me , and gone to prepare a place for me , i will therefore quiet and content my self , with the inconveniencies of my short journey , for my accommodations will be admirable when i come to my home , that heavenly jerusalem , which is the place of my rest and happiness . but yet we must withall remember , that though heaven is our home , the place of our rest and happiness , yet this world is a place for our duty and employment , and we must use all honest and lawful means to preserve our lives and our comforts by our honest care and diligence . as it is our duty to wait the time till our lord and master calls , so it is part of our task in this world given us by the great master of the family of heaven and earth , to be employed for the temporal good of our selves and others . it is indeed our principal business to fit our selves for our everlasting home , and to think of it , but it is a part of our duty and an act of obedience , whiles we are here , to employ our selves with honesty and diligence in our temporal employments : though we are not to set our hearts upon the conveniencies of this life , yet we are not to reject them , but to use them thankfully and soberly , for they are blessings that deserve our gratitude , though they ought not entirely to take up our hearts . again , though crosses and afflictions must be the exercise of our patience , we must not wilfully choose them , nor run into them . let god be still the master of his own dispensation , for he is wise , and knows what is fit for us , when we know not what is so fit for our selves . when he sends them , or permits them , our duty is patience and contentation , but commonly our own choice is headstrong and foolish . it was the errour of many new converts to christianity , that they thought , that when heaven and heavenly-mindedness was pressed , that presently they must cast off all care of the world , desert their callings , and busily and unnecessarily thrust themselves into dangers , that so they might be quit of all worldly cares and business , and of life it self . this the apostles frequently reprove , and shew the errour of it , and that justly : for the truth of it is , our continuance in this life , and in our honest employments and callings , our thankful use of external blessings here , and our honest endeavours for them ; the endeavour to do good in our places , so long as we continue in them ; our prudent prevention of external evils , are part of that obedience we owe to our maker , and part of that exercise or task that is given us by him to perform in this life , and our cheerful , faithful , diligent conversation herein , is so far from being incompatible to christianity , that it is a part of our christian duty , and of that service we owe to our maker ; and it is indeed the exercise of our patience , and the evidence of a contented mind . for whosoever presently grows so weary of the world , that presently , with froward jonah , he wisheth to dye , or throws off all , it is a sign of want of that contentation that is here commended : because true contentation consists in a cheerful and ready compliance with the will of god , and not in a froward preference of our own will or choice . it was part of our saviour's excellent prayer for his disciples , joh. 17.15 . i pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evil . the business therefore of these papers is to let you see , what are the helps to attain patience and contentation in this world , that our passage through it may be safe and comfortable , and agreeable to the will of god , and to remedy that impatience and discontent which is ordinarily sound among men : to teach men how to amend their lives , instead of being weary of them ; and to make the worst conditions in the world easie and comfortable , by making the mind quiet , patient and thankful . for 't is the discontented and impatient mind that truly makes the world much more uneasie than it is in it self . of the knowledge of christ crucified . 1. cor. 11.2 . for i determined not to know any thing among you , save jesus christ , and him crucified . as the understanding is the highest faculty of the reasonable creature , because upon it depends the regularity of the motions or actings of the will and affections ; so knowledge is the properest and noblest act or habit of that faculty , and without which it is without its proper end and employment , and the whole man without a due guidance and direction . hos . 4.6 . my people perish for want of knowledge . and as knowledge is the proper business of that great faculty , so the value of that knowledge , or employment of the understanding , is diversified according to the subject about which it is exercised : for though all knowledge , of the most differing subjects , agree in this one common excellence , viz. the right representation of of the thing as it is , unto the understanding ; or the conformity of the image created in the understanding , unto the thing objectively united to it , which is truth in the understanding : yet it must needs be that according to the various values and degrees of the things to be known , there ariseth a diversity of the value or worth of that knowledge ; that [ which ] is of a thing more noble , usesul , precious , must needs be a more noble , useful , precious knowledge , and accordingly more to be desired . there have been doubtless many excellent understandings that have been conversant about an exact disquisition of some particular truths , which though as truths they agree in a common value with all others , yet in respect of their nature , use and value , are of no great moment , whether known or not : as concerning the precise time of this or that passage in such a prophane history , the criticism of this or that latin word , and the like : which though by accident , and by way of concomitance , they may be of considerable use , when mixed with , or relating to , some other matter of moment ; yet in themselves have little value , because little use . others have spent their thoughts in acquiring of the knowledge in some special piece of nature ; the fabrick of the eye ; the progression of generation in an egg ; the relation and proportion of numbers , weights , lines ; the generation of metals : and these as they have a relative consideration to discover and set forth the wisdom of the great creator , or to publick use , have great worth in them ; but in themselves , though they have this excellence of truth in them , and consequently in their kind feed and give a delight to the understanding , which is a power that is naturally ordained unto , and greedy of , and delighted in truth , though of a low or inferiour constitution , yet they are not of that eminence and worth as truths of some other , either higher , or more useful , or durable nature . as once our saviour , in relation of things to be done , pronounced one thing only necessary , luk. 10.42 . so the apostle , among the many things that are to be [ known , ] fixeth in the same one thing necessary to be known , christ jesus and him crucified . there are three steps . 1. not to know any thing . not as if all other knowledge were condemned : moses learning was not charged upon him as a sin ; paul's secular learning was not condemned , but useful to him ; to be knowing in our calling , in the qualities and dispositions of persons , in the laws under which we live , in the modest and sober inquiries of nature and arts , are not only not condemned , but commended , and useful , and such as tend to the setting forth the glory of the god of wisdom . even the discretion of the husbandman god owns as his , isa . 28.26 . for his god doth instruct him to discretion , and doth teach him . but we must determine to know nothing in comparison of that other knowledge of christ jesus , as the apostle counted what things were gain , yet to be loss for christ , phil. 4.7 . so we are to esteem that knowledge of other things otherwise excellent , useful , admirable , yet to be but folly and vile in comparison of the knowledge of christ . and this requires : 1. a true and right estimate of the value of the knowledge of christ jesus above other knowledge , and consequently an infinite preferring thereof before all other knowledge in our judgments , desire , and delight ; and the preponderation of the knowledge of christ above other knowledges excells most knowledge in all the ensuing particulars , but excells all knowledge in some , and those of most concernment : 1. in the certainty of it . most other knowledge [ are ] either such as we take in by our sense and experience ; and therein , though it is true , that the gross part of our knowledge , that is nearest to our sense , hath somewhat of certainty in it , yet when we come to sublimate , and collect , and infer that knowledge into universal or general conclusions , or to make deductions , ratiocinations , and determinations from them , then we fail , and hence grew the difference between many philosophers . again , the knowledge that we elicit from sense , is but very narrow , if it staid there : for the forms of things , the matter or substance , which is the subject of nature , are not easily perceptible by sense ; we see the colour , and the figure , and the variations of that , but we do from thence only make conjectures concerning the forms , ●●bstances , and matter : or they are such as we receive by tradition , whether historical or doctrinal ; and the former depends upon the credit of the relator , which most an end depends upon another's credit , and so vanisheth into much incertainty , unless the authors be very authentical and eye-witnesses : and as to matters doctrinal , still that depends upon the opinion of a man , it may be , deduced upon weak convictions , crossed by persons of as great judgments , and so breeds uncertainty , distraction , and dissatisfaction in the knowledge . but in the knowledge of christ , we have greater certainty than can be found in any of all these other knowledges : 1. a constant tradition and reception by millions , before he came , that the messias was to come ; and since he came , that in truth he is come . 2. the apostles , evangelists , and disciples , that were purposely chosen to be witnesses of christ , his miracles , doctrine , suffering , and resurrection . 3. the miracles he did , that are witnessed to us , by a greater consent of testimony , than any one part of any history of that antiquity . 4. the purity , sanctity , and justness of his doctrine , which was never attained unto in the teaching of the philosophers , nor ever any could , in the least measure , unpeach or blame . 5. the prophecies , stiled most justly by the apostle a more certain evidence , than the very vision of his transfiguration , and a voice from heaven , 2 pet. i. 19 . and so in truth is a more undeniable argument than any is , for [ it ] is not capable of any fraud or imposture . 6. the wonderful prevailing that the knowledge of christ had upon the world , and this not only de facto , but backed with a prophecy , that it should be so . 7. the admirable concordance and symmetry , that this mystery of christ makes in the whole method of the proceeding of god in the world , as will be casily observable upon the collation of these things together : the creation ; the fall ; the law ; the state of the jews ; the immortality of the soul ; the necessity of a satisfaction for sin if pardoned ; the types and sacrifices ; the prophecies ; the rejection of the jews ; the calling of the gentiles ; the progress of the gospel to the new discovered parts of the world successively as discovered ; that a due collection being made of all these and other considerations , it will appear that the doctrine of christ jesus , and him crucified , is that which makes the dispenstation of god towards the children of men to be all of a piece , and one thing in order to another , ther , and christ the mediator , in whom god hath gathered together all things in one , eph. 1.10 . made it as one system , body-fabrick . 8. besides the undeniable prophecies , there bears witness to this truth , the secret powerful witness of the spirit of god convincing the soul of the truth of christ , beyond all the moral perswasions in the world , beyond the conviction of demonstration , to believe , to rest upon , to assert it , even unto the loss of life and all things . 2. as in the certainty , so in the plainness and easiness of the truth . the most excellent subjects of other knowledge have long windings , before a man can come at them ; and are of that difficulty and abstruseness , that as every brain is not fit to undertake the acquiring of it , so much pains , labour , industry , advertency , assiduity is required in the best of judgments , to attain but a competent measure of it : witness the studies of arithmetick , geometry , natural philosophy , metaphysicks , &c. wherein great labour hath been taken to our hands , to make the passage more easie , and yet still are full of difficulty . but in this knowledge it is otherwise : as it is a knowledge fitted for a universal use , the bringing of mankind to god , so it is fitted with a universal fitness and convenience for that use , easie , plain , and familiar . the poor receive the gospel , matth. 11.5 . and indeed the plainness of the doctrine was that which made the wise world stumble at it ; and thence it was , that it was hid from the wise and prudent , matth. 11.25 . who , like naaman with the prophet , could not be contented to be healed without some great ostentation ; nor were contented to think any thing could be the wisdom of god , and the power of god , unless it were somewhat that were abstruse , and at least conformable to that wisdom they had ; and were troubled to think that that wisdom or doctrine , that must be of so great a use and end , should fall under the capacity of a fisherman , a maker of tents , a carpenter . but thus it pleased god to choose a doctrine of an easie acquisition , 1. that no slesh should glory in his sight , 1 cor. 1.29.2 . that the way to salvation , being a common thing propounded to all mankind , might be difficult to none . believe , and thy sins be forgiven . believe , and thou shalt be saved . believe , and thou shalt be raised up to glory . joh. 6. 40. this is the will of him that sent me , that every one that seeth the son and believeth on him , may have eternal life , and i will raise him up at the last day . 3. as in the certainty and plainness , so in the sublimity and loftiness of the subject : and hence it is that metaphysicks is reckoned the most noble knowledge , because conversant with and about the noblest subject , substance considered in abstract● from corporeity , and particular adherents falling under other sciences . but the subject of this knowledge is of the highest consideration : almighty god ; the dispensation of his counsel touching man in reference to the everlasting condition of mankind ; the true measure of just and unjust ; the pure will of god ; the son of god and his miraculous incarnation , death , resurrection and ascention ; the great covenant between the eternal god and fallen man made , sealed , and confirmed in christ his great transaction with the father in their eternal counsel ; and since his ascention , in his continual intercession for man ; the means of the discharge and satisfaction of the breach of the law of god ; the state of the soul after death in blessedness or misery ; these and many of these are the subject of that knowledge that is revealed in the knowledge of christ , such as their very matter speaks them to be of a most high nature : the great transactions of the counsel and administration of the mighty king of heaven , in his kingdom over the children of men : such as never fell under the discovery , or so much as the disquisition , of the wisest philosophers , and such as the very angels of heaven desire to look down into , 1 pet. 1. and behold with admiration that manfold wisdom of god , which is revealed unto us , poor worms , in christ jesus . 4. as the matters are wonderful , high , and sublime , so they are of most singular use to be known . there be many pieces of learning in the world that are conversant about high subjects : as , that part of natural philosophy concerning the heaven and the soul ; the metaphysicks ; the abstruser parts of the mathematicks ; that are not in order to practice . but as it may fall out that the knowledge of the subject is unaccessible in any certainty , so if it were never so exactly known , it goes no farther , and when it 's known there 's an end , and no more use of it . whereas many times subjects of an inferiour nature are more useful in their knowledge ; as practical mathematicks , mechanicks , moral philosophy , policy ; but then they are of an inferiour nature , more useful but perchance less noble . but here is the priviledge of the knowledge of christ jesus , that as it is of eminence and height , so it is of use and convenience , and that in the highest measure ; as it is a pearl for beauty , so it is for value . this knowledge is a kind of catholicon of universal use and convenience . in reference to this life : am i in want , in contempt , in prison , in banishment , in sickness , in death ? this knowledge gives me contentedness , patience , cheerfulness , resignation of my self to his will , who hath sealed my peace with him , and favour from him , in the great covenant of his son ; and i can live upon this , though i were ready to starve ; when i am assured that if it be for my good and the glory of his name , i shall be delivered ; if not , i can be contented , so my jewel , the peace of god and my own conscience , by the blood of christ be safe . am i in wealth , honour , power , greatness , esteem in the world ? this knowledge teacheth me humility , as knowing from whom i received it ; fidelity , as knowing to whom i must account for it ; watchfulness , as knowing the honour of my lord is concerned in some measure in my carriage , and that the higher my employment is , the more obnoxious i am to temptation from without , from the that watch for my halting , and from within , by a deceitful heart : and in all it teacheth me not to overvalue it , nor to value my self the more by it or for it ; because the knowledge of christ jesus presents me with a continual object of a higher value , the price of the high calling of god in christ : it teacheth me to look upon the glory of the world as rust , in comparison of the glory that excelleth , and the greatest of men as worms , in comparison of the great god. and as thus in reference to the temporal condition of my life , this knowledge of christ is of singular use , and makes a man a better philosopher than the best of morals in reference thereunto : so it guides me in the management of all relations : 1. to god ; it presents him unto me in that representation that is right , full of majesty , yet full of love , which teacheth me reverence and yet access with boldness , love and obedience . 2. to man ; justice , giving every man his due , for so the knowledge of christ teacheth me , do as ye would be done by ; mercy , to forgive ; compassion , to pity ; liberality , to relieve ; sobriety , in the use of creatures , and yet comfort in the enjoying of them ; a right use of the world , and yet a contempt of it , in comparison of my hope : it makes death not terrible , because a most sure passage to life : here i find a way to get all my sins pardoned , whereas without this , all the world cannot contrive a satisfaction for one ; i find a way to obtain such a righteousness as is valuable with god , and perfect before him , even the righteousness of god in christ . and here i find , the means , and only means , to avoid the wrath to come , the terrour of the judgment of the great day ; everlasting life unto all eternity , with the blessed god , and our lord jesus christ , and all the blessed angels , and the spirits of just men made perfect . thus this knowledge is useful for this life , and [ that which is ] to come , and that in the highest degree ; which all other knowledge comes short of , and attains not to any one of the least of these ends . 5. in the duration and continuance of it . many subjects of knowledge there are , wherein by time , or at least by death , the knowledge proves unuseful , or at least , the labour therein unprofitable and lost . for instance , i study to be very exact in natural philosophy , the mixtures or conjunctions of qualities , elements , and a thousand such enquiries : what use will this be , when the world with the works thereof , shall be burnt up ? or if it should not , what great benefit would this be to a separated soul ? which doubtless shall either know much more therein , without any pains , and so the labour here lost , or in shall be such a knowledge as will [ be ] unconsiderable or unuseful to it : and so , and much more for the studies of policy , methods of war , mechanical experiments , languages , laws , customs , histories , all these within one minute after death will be as useless as the knowledge of a taylor or shoomaker : they are all dated for the convenience and use of this life , and with it they vanish . but here is the priviledge and advantage that this knowledge hath ; as it serves for this life , so it serves for that to come ; and the more it is improved here , the more shall it be dilated hereafter ; the higher measure thereof i attain here , the greater measure of glory hereafter . as the more knowledge i have of the mystery of christ here , the greater is my sight and admiration of the wisdom , and goodness , and love of god ; the greater my joy , and complacence , and delight in that sight and sense , and the more my soul carried out in the love , and praise , and obedience unto him : so in the life to come , that knowledge shall improve , and consequently the sense of the wisdom , mercy , and love of god ; and consequently the flame of the soul , of love , and praise unto him , and delight , and joy in him , shall increase unto all eternity . 2. as thus the knowledge of christ jesus and him crucified excells all other knowledge , and so in comparison thereof , all other knowledge , upon a right judgment , is as nothing ; so the soul being rightly convinced thereof , sets a higher price upon that knowledge , than upon all other knowledge besides ; it priseth it highly in it self and others ; reckons all other knowledge without it , but a curious ignorance , or an impertinent knowledge , and contents it self abundantly in this knowledge , though it want other . 3. because that which is of most concernment requires my greatest diligence to attain it , i am contented and greedy to spend more time in attaining this than that ; and i will rob other studies and disquisitions of the time , that otherwise might be conducible to attain the knowledge of them , rather than those studies should consume that time , that should be allotted to this . my time is part of that talent , which my maker hath put into my hand , and for which he will at the great day demand an account ; and if i have spent that talent in unprofitable employments , or in less profitable than i should , my arrear is so much the greater : if i have consumed my time in studying my preferment , honour , or wealth in this world ; in studying how to please my self with vain and unnecessary recreations ; in unlawful or excessive pleasures ; in unlawful or immoderate curiosities ; which i might better have spent in the study of the mystery of christ , or the conformity unto that will and testament he left me , or improving my interest in him , i have committed two follies at once : 1. lost my talent of time and opportunity , for which i am accountable , as mispent . 2. lost that advantage which i had in my hand to improve my interest in god , and favour from him , and love to him ; and though i have done so much , as may perchance preserve the main , yet i have omitted so much as might have more increased my stock of grace and glory ; my talent might have gained ten , and at most it hath gained but two . and surely when death comes , the most comfortable hours , that can return to our memories , will be those we spent in improving the true and experimental practical knowledge of christ jesus , and him crucified . 4. consequently where this knowledge and the other knowledge of an inferiour rate justle and cross one another , it is the best wisdom to side with this , and to deny the other ; to become a fool that he may be wise . 1 cor. 3.18 . 2. thus concerning the first consideration : i determined not to know any thing , viz. nothing in comparison of this knowledge of christ , nothing rather than not that : save christ jesus . and truly well might the apostle make all other knowledge give place to this ; first , for the excellency of it , whereof before : secondly , for the amplitude and compass of it ; for though it [ be ] so excellent , that a small dram of it is sufficient to heal and save a soul , if it be a right knowledge as is before observed , yet it is so large , that when the best knowledge hath gone as far as it can , yet there is still aliquid ultra : one consideration of it , even the love of god hath a bredth , and length , and depth , and height , passing knowledge , eph. 3.18 , 19. and yet there be other depths and heights in it than this , so that well might the apostle conclude as he doth , 1 tim. 3.16 . without controversie great is the mystery of godliness , god manifested in the flesh . therefore for the present we shall consider , 1. the wonderful wisdom of god in contriving and ordering the redemption of mankind by christ jesus ; and [ it ] is manifest in these particulars among others : 1. that though he made man the eminentest of all his visible creatures , for a most eminent manifestation of his power and glory , and to be partaker of everlasting blessedness , and yet in his eternal counsel resolved to leave him in the hands of his own liberty , and did most certainly foresee that he would fall ; yet he did substitute and provide , even from the same eternity , a means whereby he might be restored to the honour and glory of his creature , and his creature to blessedness and [ the ] vision of his creator . 2. that he so ordered the means of man's redemption , that a greater glory came even by that redemption , that if man had never faln , and a greater benefit to mankind : for the latter it is apparent , that , if there had been no mediator sent , the least sin that any of the sons [ of ] men had committed , had been inexorably fatal to them , without any means of pardon : and as adam , though in his full liberty and power , was misled by temptation , so might have he been , or any of his posterity though he had stood that shock ; which now is admirably provided against , by the satisfaction of christ jesus : and as thus it is better with the children of men , so the glory of god is wonderfully advanced by it ; for , if man had stood in his innocence , god had had only the glory of his justice in rewarding him ; or , if he had faln , the glory of his justice in punishing him : but there had been no room for that glorious attribute of his mercy in forgiving , without violation to his purity , truth and justice ; that glorious attribute by which he so often proclaimeth himself , exod. 34.6 . the lord , the lord god merciful , gracious , long-suffering , abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin , and yet that will by no means clear the guilty . 3. that he so wonderfully ordered the redemption of man , that all his attributes were preserved inviolable : his truth , the day thou eatest thou shalt dye ; his justice , yet his mercy ; his love to his creature , yet his hatred to sin : his son shall dye to satisfie his truth and justice , yet the sinner shall live , to satisfie his mercy : the sin shall be punished , to justifie his purity , yet his creature shall be saved , to manifest his love and goodness . and thus his wisdom over-ruled sin , the worst of evils , to the improvement of his glory , and the good of his creature . 4. his wisdom is manifested in this , that by the redemption of man , all those ways of his administration before the coming of christ , do now appear to be excellently ordered to the redemption of man , and the making of it the more effectual : the giving of a severe and yet most just law , which was impossible for us to fulfil , shews us the wretchedness of our condition ; our inability to fulfil , what was just in god to require , shews us the necessity of a saviour , drives us to him , and makes this city of refuge grateful and acceptable , and makes us set a value upon that mercy , which so opportunely and mercifully provided a sacrifice for us in the blood of christ ; and a righteousness for us , in the merits of christ ; and a mediator for us in the intercession of christ : and by this means also all those sacrifices , and ceremonies , and observations enjoyned in the levitical law , which carried not in themselves a clear reason of their institution , are now by the sending of christ rendred significant . 5. the wisdom of god is magnified and advanced in this , in fulfilling the prophecies of the sending the messias to satisfie for the sins of mankind , against all the oppositions , and casualties , and contingencies that without an over-ruling wisdom and guidance might have disappointed it : and this done in that perfection , that not one circumstance of time , place , person , concomitants should , nor did fail in it : and so bearing witness to the infinite truth , power , and wisdom of god in bringing about his counsels in their perfection , touching this great business of the redemption of man , which was the very end why he was created and placed upon the earth ; and managing the villany of men , and the craft and malice of satan , to bring about that greatest blessing that was or could be provided for mankind , besides , and above , and against the intention of the instrument . act. 2.23 . him being delivered by the determinate counsel and foreknowledge of god , ye have taken , and by wicked hands have crucified and slain . 6. the unsearchable wisdom of god is manifested in that he provided such a mediator that was fit for so great a work ; had all the world consulted that god must suffer , it had been impossible ; and had all the world contrived that any man , or all the men in the world should have been a satisfactory sacrifice for any one sin , it had been deficient . here is then the wonderful counsel of the most high god : the sacrifice that is appointed shall be so ordered , that god and man shall be conjoyned in one person ; that so as man , he might become a sacrifice for sin ; and as god , he might give a value to the sacrifice . and this is that great mystery of godliness , god manifested in the flesh . 2. the wonderful love of god to mankind : i. in thinking upon poor sinful creatures , to contrive a way for a pardon for us , and rescuing us from that curse which we had justly deserved : 2. thinking of us for our good , when we sought it not , thought not of it : 3. when we were enemies against god , and against his very being : 4. thinking of us not only for a pardon , but to provide for us a state of glory and blessedness : 5. when that was not to be obtained , saving his truth and justice , without a miraculous mediator , consisting of the divine and humane nature united in one person , in the person of our lord jesus christ ; here was love and goodness of the greatest magnitude that ever was , or ever shall be heard of , and sufficient to conquer our hearts into admiration and astonishment . but yet it rests not here . as god so loved the world that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life : joh. 3.16 . so the only begotten son of god was not behind in this wonderful love. no sooner ( as we may with reverence say ) was the counsel of the father propounded for the sending of his son , but presently the son saith ; lo , i come . psal . 40.7 . heb. 10.7 . and now we will consider upon [ what ] terms he must come , or else the redemption of mankind must dye for ever : i. he must come and empty himself of his glory of his personal majesty , and take our nature , yet without sin ; he must go through the natural infirmities of infancy and childhood . 2. and not only must he undergo this abasement , but he must undergo the condition of a mean , a low birth , born of a poor virgin , in a stable , laid in a manger , under the reputation of a carpenter's son. 3. and not only thus , but as soon as he is born , must use the care of his mother to shift for his life away to egypt , to prevent the jealousie and fury of herod . 4. and when grown up to youth , he must undergo the form of a servant , become a poor carpenter to work for his living , without any patrimony or so much as a house to cover him . 5. he comes abroad into the world to exercise the ministry , and the prologue to his own tragedy ; still poor , despised of his own countreymen , and of those that were of reputation for learning and piety , scandalized under the name of an impostor , a winebibber , a friend to publicans and sinners , a worker by the devil , mad and possessed with a devil : these and the like were his entertainments in the world ; and , which is more , often put to shift for his life ; and in sum , what the prophet predicted concerning him fulfilled to the uttermost : isa ; 53.3 . despised , and rejected of men , a man of sorrows , and acquainted with grief ; and all this to befall the eternal son of god under the vail of our flesh : and all this voluntarily undertaken , and cheerfully undergone , even for the sakes of his enemies , and those very people from whom he received these indignities . 3. but all these were but like small velitations , and conflicts preparatory to the main battel . we therefore come to the third consideration : christ jesus and him crucified ; there is the account of the text : as christ jesus is the most worthy subject of all knowledge , so christ jesus under this consideration , as crucified , is that which is the fullest of wonder , admiration , love : and therefore let us now take a survey of christ jesus crucified ; as that is the highest manifestation of his love , so it is the eye , the life of the text ; christ above all other knowledge , and christ crucified above all other knowledge of christ . and now a man upon the first view would think this kind of knowledge so much here valued , were a strange kind of knowledge ; and the prelation of this knowledge a strange mistake in the apostle . 1. crucified : death is the corruption of nature ; and such a kind of death by crucifixion , the worst , the vilest of deaths ; carrying in it the punishment of the lowest condition of men , and for the worst of offences ; and yet , that death , and such a death should be the ambition of an apostle's knowledge , is wonderful . 2. christ crucified carries in it a seeming excess of incongruity ; that he , that was the eternal son of god , should take upon him our nature , and in that nature annointed and consecrated by the father , full of innocence , purity , goodness , should dye , and that by such a death , and so unjustly : could this be a subject , or matter of knowledge so desireable , as to be preferred before all other knowledge ? which should rather seem to be a matter of so much horrour , so much indignation , that a man might think it rather fit to be forgotten , than to be affected to be known . 3. jesus crucified ; a saviour , and yet to be crucified : it seems to blast the expectation of salvation ; when the captain of it must dye , be slain , be crucified ; it carries in it a kind of victory of death and hell over our salvation , when the instrument thereof must suffer death , and such a death . when the birth of christ was proclaimed , indeed it was matter of joy , and worthy the proclamation of angels : luke 2.12 . to you is born this day a saviour , which is christ the lord : and can the death of that saviour be a thing desireable to be known ? the birth of christ seemed to be the rising sun , that scattered light , hope and comfort to all nations : but can the setting of this sun in so dark a cloud , as the cross , be the choicest piece of knowledge of him ? which seems as it were to strangle and stifle our hopes ; and puts us as it were upon the expostulation of the dismay'd disciples , luke 24.21 . but we trusted it had been he which should have redeemed israel . but for all this , this knowledge of christ jesus crucified will appear to be the most excellent , comfortable , useful knowledge in the world , if we shall consider these particulars : 1. who it was that suffered . 2. what he suffered . 3. from whom . 4. how he suffered . 5. for whom he suffered . 6. why , and upon what motive . 7. for what end he suffered . 8. what [ are ] the fruits and benefits that accrew by that suffering . all these considerations are wrapt up in this one subject ; christ jesus and him crucified . 1. who it was that thus suffered . it was christ jesus the eternal son of god , cloathed in our flesh ; god and man united in one person ; his manhood giving him a capacity of suffering , and his godhead giving a value to that suffering ; and each nature united in one person to make a compleat redeemer ; the heir of all things ; heb. 1.2 . the prince of life ; acts 3.15 . the light that lighteneth every man that cometh into the world ; joh. 1.9 . as touching his divine nature , god over all blessed for ever ; rom. 9.5 . and as touching his humane nature , full of grace and truth ; joh. 1.14 . and in both , the beloved son of the eternal god , in whom he proclaimed himself well pleased ; math. 3.17 . but could no other person be found , that might suffer for the sins of man , but the son of god ? or if the business [ of ] our salvation must be transacted by him alone , could it not be without suffering , and such suffering as this ? no. as there was no other name given under heaven , by which we might be saved , nor was there any found besides , in the compass of the whole world , that could expiate for one sin of man ; but it must be the arm of the almighty , that must bring salvation : isa . 63.5 . so if the blessed son of god will undertake the business , and become the captain of our salvation , he must be made perfect by suffering ; heb. 2.10 . and if he will stand in the stead of man , he must bear the wrath of his father : if he [ will ] become sin for man , though he knew no sin , he must become a curse for man. and doubtless this great mystery of the person that suffered , cannot choose but be a very high , and excellent subject of knowledge ; so full of wonder and astonishment , that the angels gaze into it : and as it is a strange and wonderful thing in it self , so doubtless it was ordained to high and wonderful ends , bearing a suitableness unto the greatness of the instrument . this therefore is the first consideration that advanceth the excellency of this knowledge ; the person that was crucified . 2. what he suffered . christ jesus and him crucified : though all the course of his life was a continual suffering , and the preamble or walk unto his death , which was the end of his life ; yet this was the completing of all the rest ; and the tyde and waves of his sufferings did still rise higher and higher , till it arrived in this : and the several steps and ascents unto the cross , though they began from his birth ; yet those which were more immediate , began with the preparation to the passover . the council held by the chief priests and scribes , for the crucifying of our saviour , was sate upon two days before the passover , matth. 26.2 . mark 14.1 . and this was the first step to mount calvary : and doubtless it was no small addition to our saviour's passion , that it was hatched in the council of the chief priests and scribes , the then external visible church , the husbandmen of the vineyard : matth. 21.33 . but this is not all ; as the visible church of the jews is the conclave where this council is formed , so judas a member of the visible church of christ , one of the twelve , is the instrument to effect it ; matth. 26.14 . he contracts with them for thirty pieces of silver , to betray his master unto them : and surely this could not choose but be a great grief to our saviour , that one of his select apostles should turn apostate , and thereby brought a blemish upon the rest . upon the day of eating of the passover , called the first day of the feast of unleavened bread , our saviour and his disciples keep the passover together in jerusalem ; and there the two memorials of our saviour's passion meet : that of the passover instituted by god , and the israelites going out of egypt ; and the bread and wine after supper instituted by our saviour , to succeed in the place of the former : and each did questionless make a deep impression upon our saviour , in which he anticipated his passion , and lively represented to him that breaking and pouring out of his blood and soul , which he was suddenly to suffer : and doubtless here began a great measure of our saviour's passion in the apprehension which he had of that imminent storm , that he must speedily undergo . from the supper they go together to the mount of olives , and there he acquaints his disciples of a speedy and sorrowful parting they must have ; the shepherd is to be smitten that night , and the sheep to be scattered : and as he foresaw judas treachery , so he foresees peter's infirmity ; the storm should be so violent that peter himself , the resolutest apostle , shall deny his master that night , and deny him thrice : and surely the foresight of the distraction that should befall his poor disciples , could not choose but add much to their tender master's affliction ; matth. 26.31 . all ye shall be offended because of me this night . and now let us follow our blessed lord from the mount of olives into the garden , called by the apostles gethsemane , with the affections of love and wonder in some measure becoming such an entertainment of our thoughts . the time that he chose for this retirement was the dead time of the night ; a season that might the more contribute to the strength of that sadness , which the pre-apprehension of his imminent passion must needs occasion . the place that he chose , a solitary retired garden , where nothing might , nor could interrupt , or divert , the intensiveness of his sorrow and fear : and to make both the time and place the more opportune for his agony , he leaves the rest of his disciples , and takes with him only peter and the two sons of zebedee , matth. 26.37 . and to these he imparts the beginning of his sorrow , that they might be witnesses of it , matth. 26. 37 , 38. my sould is exceeding sorrowful , even unto death ; but yet commands their distance , vers . 38. tarry ye here and watch with me , and he went a little further . watch with me : the confusion of his soul was so great , that the only son of god distrusts his own [ humane ] ability to bear it ; and yet his submission to this terrible conflict [ was ] so willing , that he leaves them that he had appointed to watch with him . he went a little farther . the three disciples had doubtless a sympathy with their master's sorrow ; and yet the will of god so orders it , that their excess of love and grief must not keep their eyes waking , notwithstanding it was the last request of their sorrowful master . the disciples slept . matth. 26. 40. and thus every circumstance of time , place , and persons contribute to a sad and solitary opportunity for this most terrible and black conflict . and now in this garden the mighty god puts his son to grief , lades him with our sorrows , isa . 53.4 . withdraws and hides from him the light of his favour and countenance ; interposeth a thick and black cloud between the divinity and the humane nature ; darts into his soul the sad and sharp manifestations of his wrath ; overwhelms his soul with one wave after another ; sends into him the most exquisite pre-apprehensions of those sad and severe sufferings he was the next day to undergo ; begins to make his soul and offering for sin , and heightens his sorrow , confusion , and astonishment unto the uttermost . in sum , the mighty god , the god of the spirits of all flesh , who knows the way into the soul , and how to fill it with the most sad and black astonishment and sorrow , was pleased at this time to estrange and eclipse the manifestation of his light and love to his only son , as far as was possibly consistent with his secret and eternal love unto him ; to throw into him as sad and amazing apprehensions of his wrath , as was possible to be consistent with the humane nature to bear ; to fortifie and strengthen his sense of it and sorrow for , and under it , unto the uttermost , that so his grief and sorrow and confusion of soul might be brim-full , and as much as the exactest constitution of a humane nature could possibly bear . and thus now at this time the arm of the mighty god was bruising the soul of his only son ; isa . 53.16 . and certainly the extremity of this agony within , must needs be very great , if we consider the strange effects it had without : 1. that pathetical description thereof that our saviour himself makes of it ; my soul is exceeding sorrowful , even unto death , matth. 26.37 . so sorrowful , exceeding sorrowful , sorrowful unto death : and the expressions of the evangelists ; matth. 26.37 . he began to be sorrowful and very heavy , mark 14.33 . he began to be sore amazed and to be very heavy . it was such a sorrow as brought with it an amazement , an astonishment . 2. again , that strange request to his three disciples , tarry ye and watch with me ; as if he feared the sorrow would overwhelm him . 3. again , his prayer , and the manner of it , evidence a most wonderful perturbation within ; matth. 26.39 . he fell on his face and prayed ; and what was the thing he prayed ? father if it be possible let this cup pass from me ; or , as mark 14.36 . abba , father , all things are possible unto thee , take away this cup from me , &c. although that this was the very end for which he came into the world ; the cup which in former times he reached after , and was straitned till it were fulfilled ; yet such a representation there is thereof to his soul , that though , in the will of his obedience , he submits ; not my will but thine be done : yet his nature shrinks and starts at it ; and he engageth almighty god , as much as , upon as great arguments , as was possible , to decline the severity of that wrath which he was now to grapple with : 1. upon the account of his omnipotency ; all things are possible to thee : 2. upon the account of his relation ; abba , father : it is not a stranger that importunes thee ; it is thy son ; that son in whom thou didst proclaim thy self well pleased ; that son whom thou hearest always ; it is he that begs of thee ; and begs of thee a dispensation from that , which he most declines , because he most loves thee , the terrible , unsupportable hiding thy face from me : and this was not one single request , but thrice repeated , reiterated and that with more earnestness , mark 14.39 . and again he went away , and prayed , and spake the same words : luke 22.44 . and being in an agony he prayed more earnestly . certainly , that impression upon his soul , that caused him to deprecate that for which he was born , to deprecate it so often , so earnestly , must needs be a sorrow and apprehension of a very terrible and exceeding extremity . 4. such was the weight of his sotrow and confusion of soul , that , it even exceeding the strength of his [ humane ] nature to bear it , it was ready to dissolve the union between his body and soul ; insomuch that to add farther strength unto him , and capacity to undergo the measure of it , an angel from heaven is sent , not [ meerly ] to comfort , but to strengthen him ; to add a farther degree of strength to his humane nature , to bear the weight of that wrath , which had in good earnest made his soul sorrowful unto death , had it not been strengthned by the ministration of an angel , luk. 22.43 . and this assistance of the angel , as it did not allay the sorrow of his soul , so neither did it intermit his importunity to be delivered from the thing he felt and feared , but did only support and strengthen him to bear a greater burden of it : and as the measure of his strength was increased , so was the burden which he must undergo increased ; for aster this he prayed again more earnestly the third time , luk. 22.43 . the supply of his strength was succeeded with an addition of sorrow , and the increase of his sorrow was followed with the greater importunity ; he prayed more carnestly , heb. 5.7 . with strong crying and tears , luk. 22. 44. and being in an agony be prayed more earnestly , and his sweat was as it were great drops of blood falling down to the ground . this was his third address to his father , matth. 26.44 . and here was the highest pitch of our saviour's passion in the garden . his soul was in an agony , in the greatest concussion , consusion , and extremity of sorrow , fear , anguish and astonishment , that was possible to be inslicted by the mighty hand of god on the soul of christ , that could be consistent with the purity of the nature of our saviour , and the inseparable union that it had with the divine nature : insomuch , that the confusion and distraction of his soul under it , and the strugling and grapling of his soul with it , did make such an impression upon his body , that the like was never before or since . the season of the year was cold ; for so it appears , joh. 18.18 . the servants and officers had made a fire of coals , for it was cold : and the season of the time was cold , it was , as near as we may guess , about midnight , when the sun was at his greatest distance , and obstructed in his influence by the interposition of the earth : for it appears they came with lanthorns and torches when they apprehended him , joh. 18.3 . and he was brought to the high priest's hall , a little before cock-crowing , after some time had been spent in his examination , math. 26.69 . and yet for all this , such is the agony , and perturbation of our saviour's soul , that in this cold season it puts his body in a sweat , a sweat of blood , great drops of blood , drops of blood falling down to the ground ; and certainly it was no light conflict within , that caused such a strange and un-heard of symptom without . certainly the storm in the soul of christ must needs be very terrible that his blood , the seat of his vital spirits , could no longer abide the sense of it , but started out in a sweat of blood , and such a sweat , that was more than consistent with the ordinary constitution of humane nature . and during this time , even from the eating of the passover until this third address to his father was over , the suffering of our saviour lay principally , if not only , in his soul . almighty god was wounding of his spirit , and making his soul an offering for sin : and though the distinct , and clear manner of this bruising of our saviour's soul cannot be apprehended by us ; yet surely thus much we may conclude concerning it : 1. he was made sin for us , that knew no sin , 2 cor. 5.21 . he stood under the imputation of all our sins ; and though he were personally innocent , yet judicially and by way of interpretation , he was the greatest offender that ever was ; for the lord laid upon him the iniquity of us all . isa . 53.6.2 . and consequently he was under the imputation of all the guilt of all those sins , and stands , in relation unto god , the righteous judge , under the very same obligation to whatsoever punishment the very persons of the offenders were , unto the uttermost of that consistency that it had with the unseparable union unto the father : and this obligation unto the punishment could not choose but work the same effects in our saviour , as it must do in the sinner , ( desperation and sin excepted ; ) to wit , a sad apprehension of the wrath of god against him . the purity and justice of god , which hath nothing that it hates but sin , must pursue sin wherever it find it : and as when it finds sin personally in a man , the wrath of god will abide there so long as sin abides there ; so when it finds the same sin assumed by our lord , and bound as it were to him , as the wood was to isaac when he was laid upon the altar , the wrath of god could not chuse but be apprehended as incumbent upon him , till that sin that by imputation lay upon him were discharged . for as our lord was pleased to be our representative in bearing our sins , and to stand in our stead , so all these affections and motions of his soul did bear the same conformity , as if acted by us : as he put on the person of the sinner , so he puts on the same sorrow , the same shame , the same fear , the same trembling under the apprehension of the wrath of his father , that we must have done : and so as an imputed sin drew with it the obligation unto punishment , so it did , by necessary consequence , raise all those confusions and storms in the soul of christ , as it would have done in the person of the sinner , sin only excepted . 3. in this garden as he stands under the sin , and guilt of our nature , so he stands under the curse of our nature , to wit , a necessity of death , and of undergoing the wrath of god for that sin whose punishment he hath undertaken for us : the former , the dissolution of his body and soul by a most accursed death , and the latter the suffering of his soul ; and this latter he is now under . god is pleased to inflict upon him all the manifestations of his wrath , and to fling into his soul the sharpest and severest representations of his displeasure that might possibly befall him under that bare imputed guilt , considering the dignity of his person . and surely this was more terrible to our saviour than all his corporal sufferings were : under all those not one word , no perturbation at all , but as a sheep before his shearers is dumb , so he opened not his mouth : but the sense of the displeasure of his father , and the impressions that he makes upon his soul , those he cannot bear without sorrow , even unto death , without most importunate addresses to be delivered from them , and a most strange concussion and agony upon his soul and body under the sense of them . and the actual manifestation of the wrath of god upon his son consisted in these two things principally . 1. filling his soul with strange and violent fears and terrors , insomuch that he was in an amazement and consternation of spirit ; the passion-psalm renders it , psal . 22.14 . my heart is like wax , it is melted in the midst of my bowels : the god of the spirits of all flesh , that knows how to grind and bruise the spirit , did bruise and melt his soul within him with terrors , fears , and sad pre-apprehensions of worse to follow . 2. a sensible withdrawing , by hasty and swift degrees , the light of the presence and favour of god : he is sorrowful and troubled , and he goes to his father to desire it may pass from him , but no answer ; he goes again , but yet no answer ; and yet under the pressure and extremity ; he goes again the third time with more earnestness , agony , a sweat of blood ; yet no , it cannot be ; and this was a terrible condition , that the light of the countenance of the father is removed from his son , his only son , in whom he was well pleased , his son whom he heard always : and when he comes to the father under the greatest obligation that can be , with the greatest reverence , with the greatest importunity ; once , and again , and a third time ; and that , filled within with fears , and covered without with blood ; and yet no answer , but all light and access and favour intercepted , with nothing but blackness and silence : certainly this was a terrible cup , yet thus it was with our saviour christ ; the light of the favour of god , like the sun in an eclipse , from the very institution of the sacrament , began to be covered one degree after another ; and in the third address to the father in the garden , it was even quite gone : but at that great hour , when our saviour cryed my god , my god why hast thou forsaken me ! then both lights , that greater light of the favour of god to his only son , together with the light of the sun , seemed to be under a total recess , or eclipse ; and this was that which bruised the soul of our saviour , and made it an offering for sin ; and this was that which wrung drops of blood from our saviour's body , before the thorns , or the whips , or the nails , or the spear , had torn his veins . and now after this third application for a deliverance from this terrible cup of the wrath of god , and yet no dispensation obtained , he returns to his miserable comforters , the three disciples ; and he finds them the third time asleep : these very three disciples were once the witnesses of a glorious transfiguration of our saviour in the mount , and in an extasie of joy and fear , they fell on their faces , matth. 17.6 . and now they are to be witnesses of a sad transfiguration of their lord under an agony and sweat of blood ; and now under an extasie of sorrow they are not able to watch with their [ lord ] one hour . our saviour calls them , but whiles they were scarce awakened , they are rouzed by a louder alarm , matth. 26.47 . whiles he yet spake , judas , one of the twelve , came , and with him a great multitude , with swords and staves from the high priests , joh. 18.3 . with lanthorns and torches : and though this was little in comparison of the storm that was in our saviour's soul ; yet such an appearance , at such a time of the night , and to a person under such a sad condition , could not but be terrible to flesh and blood ; especially , if we consider the circumstances that attended it . 1. an apostle , one of the twelve , he it is that conducts this black guard , matth. 25.47 . whomsoever i shall kiss , that same is he , hold him fast ; one that had been witness of all his miracles , heard all his divine sermons , acquainted with all his retirements ; he , whose feet his master with love tenderness had washed , who within a few hours before had supped with him , at that supper of of solemnity and love , the passover : this is he that is in the head of this crew : certainly this had in it an aggravation of sorrow to our blessed saviour , to be betrayed by a disciple . 2. the manner of it , he betrays him by a kiss ; an emblem of homage and love is made use of to be the signal of scorn and contempt , as well as treachery and villany . 3. again , the carriage of his disciples , full of rashness , and yet of cowardize ; they strike a servant of the high priest , and cut off his ear , matth. 26.57 . which , had not the meekness and mercy of our saviour prevented by a miraculous cure , might have added a blemish to the sweetness and innocence of his suffering : he rebukes the rashness of his disciple , and cures the wound of his enemy : again , of cowardize , matth. 26.56 . then all the disciples forsook him and sled ; and peter himself , that but now had professed the resolution of his love to his master , follows , but a far off , matth. 26.58 . in the posture and profession of a stranger and a spectator . so soon was the love and honour of a master , deserved by so much love , and purity , and miracles , lost in the souls of the very disciples . after this he is brought to the high priests , the solemn assembly of the then visible church of the jews , in the persons of the greatest reverence and esteem among them , the high priests , scribes and elders ; and before them accused , and convicted of those crimes that might render him odious to the jews , romans , and all good men , blasphemy , and by them pronounced worthy of death , matth. 26.66 . and after this , exposed to the basest usage of the basest of their retinue ; the servants spit on him , buffet him , expose him to scorn , saying , prophesie unto us , thou christ , who is he that smote thee , matth. 26.67 . injuries less tollerable than death to an ingenuous nature : and , to add to all the rest , peter instead of reproving the insolence of the abjects , and bearing a part with his master in his injuries , thrice denying his master , and that with an oath , and cursing . so far was he from owning his master in his adversity , that he denied he knew him ; and this in the very presence of our saviour , luk. 22.61 . and the lord turned and looked upon peter ; certainly that look of our saviour , as it carried a secret message of a gentle reprehension , so also of much sorrow , and grief in our lord : as if he should have said , ah peter , canst thou see thy saviour thus used , and wilt thou not own me ? or if thou wilt not , yet must thou needs deny me , deny me thrice , deny me with oathes , and with execrations ? the unkindness of a disciple , and such a disciple , that hast been privy to my glory in my transfiguration , and to my agony in the garden , cuts me deeper than the scorns and derision of these abjects . but that 's not all , this apostacy of thine , these denials , these oathes , these execrations , will lye heavy upon me anon , and add to that unsupportable burden that i am under ; the thorns , and the whips , and the nails , that i must anon suffer , will be the more envenomed by these sins of thine ; and thou castest more gall into that bitter cup , that i am drinking , than all the malice of mine enemies could do . in sum , though thou goest out , and weepest bitterly , yet these sins of thine would stick unto thy soul unto eternity , if i should not bear them for thee ; they cost thee some tears , but they must cost me my blood . the next morning the high priests and elders hold a second consultation , as soon as it was day , luk. 22.66 . their malice was so sollicitous , that they prevent the morning sun ; and after they had again examined him , and in that council charged him with blasphemy , the council and the whole multitude lead him bound to pilate ; and there they accuse him , and , to make their accusation the more gracious , charge him with sedition against the romans ; and though he had no other advocate but silence and innocence , for he answered them nothing ; yet the judge acquits him , luk. 23.23 . i find no fault in him ; and yet , to shift his hands of the employment , and to gratifie an adversary , he sends him to herod , and his accusers follow him thither also , luk. 23.10 . the chief priests and scribes vehemently accuse him : herod when he had satisfied his curiosity in the sight of jesus , to add to the scorn of our saviour , exposeth him to the derision of his rude souldiers , and cloathes him in a gorgeous robe , and remands him to pilate . thus in triumph and scorn he is sent from place to place : first to annas ; then to caiphas ; then convented before the council of the priests ; then sent into the high priest's hall ; then re-convened before the council ; then sent bound to pilate ; and from thence to herod ; and from him back again to pilate : and in all those translations from place to place , exposed unto , and entertained with new scorns , and derisions , and contempts . at his return to pilate , he again the second time declares his innocence ; that neither he nor herod found any thing worthy of death , luk. 23.15 . and yet to gratifie the jews , he offers to have him scourged , whom he pronounceth innocent ; yet to avoid the gross injustice of a sentence of death offers to release him , to observe their custom ; but this could not not satisfie : to preserve their custom , and yet to fulfil their malice , they choose the reprieve of barabbas a murderer , and importune the crucifying of the innocent jesus ; and now the third time pilate pronounceth him innocent , luk. 23.22 . and yet delivers [ him ] over to be crucified . the executioners did it to the uttermost , and , and to add pain and scorn to his scourging , put upon him a crown of thorns : and in this disguise of blood and contempt , he brings him forth , shews him to his prosecutors , joh. 19.5 . behold the man ; as if he should have said , you jews , that that have accused this man , must know i find no fault in him , yet to satisfie your importunity , i have delivered him over to the severest and vilest punishment next unto death , scourging and scorn ; here he is , see what a spectacle it is , let this satisfie your envy . but all this will not serve , there is nothing below the vilest of deaths can satisfie ; all cry out , crucifie him : and when yet the judge professeth he finds nothing worthy of death , they impose a law of their own ; we have a law , and by our law he ought to dye , because he made himself the son of god. but when this rather made the judge the more cautious , they engage him upon his fidelity to casar his master : he that maketh himself a king , speaketh against casar : but all this was not enough ; but at length the importunity of the priests and people prevailed : and pilate who had been before warned by the monition of his wife , and had these several times pronounced him innocent , yet against the conviction of his own conscience , to satisfie and content the jews , adds this farther cruelty and unjustice to what he had before done , gave sentence that it should be as they required , luk. 23.24 . delivered him over to that cursed and servile death of crucifixion : and yet his persecutors malice and envy not satisfied ; but , after his judgment , pursue the execution of it with as great malice , scorn , and cruelty , as they had before used in obtaining it : his crown of thorns upon his head ; a purple robe upon his body ; the blood of his scourging and thorns all covering his visage ; a reed in his right hand ; and the base and insolent multitude with spittings , and strokes , and reproaches , abusing him , till his cross be ready : and then the purple robe is taken off , and he conducted to the place of his execution ; and , to add torment to his shame , our blessed lord , wearied with an agony and long watching the night before ; and from the time of his apprehending hurried from place to place ; and his blood and spirits spent with the scourging , and thorns , and blows ; and , which is more than all this , a soul within laden with a weight of sorrow , and the burden of the wrath of god , which did drink up and consume his spirits : yet , in this condition , he is fain to bear his burdensom cross towards the place of his execution , joh. 19.17 . till he was able to carry it no longer , but even fainted under it ; and then simon of cyrene is compelled to bear it to the place . when he comes to the place of execution , he is stript stark naked , and his clothes afterwards divided by lot among the souldiers , matth. 27.35 . and his naked body stretched upon the cross to the uttermost extension of it , psal . 22.17 . i may tell all my bones , they look and stare upon me : and at the uttermost extension , which the cruel executioners could make of our saviour's body , his hands and his feet nailed to that cross , with great nails through those tender parts full of nerves and arteries , and most exquisitely sensible of pain . and in this condition the cross with our saviour's body is raised up in the view of all ; and , that even in this his execution , that the shame and ignominy of the manner of his death might have a farther accession of scorn and reproach , he is placed between two thieves , that were crucified with him , with an inscription of derision upon his cross , in all the most universal languages of the world , hebrew , greek , and latin ; and the people and priests standing by with gestures and words of derision , matth. 27.39 , 43. and , even to a letter , assuming those very gestures and words , which were so many hundreds of years predicted in the passion-psalm 22.78 . he trusted in god , let him deliver him , if he will have him ; and one of those very thieves , that was even dying as a malefactor , yet was filled with such a devilish spirit , that he upbraids and derides him . and now our saviour is under the torments and shame of this cursed execution : but , though these his sufferings of his body and outward man , were very grievous , in so much that it could not but extremely afflict him ; yet it is strange to see how little he was transported under them , in all his contumelies , reproaches and accusations , scarce a word answered : he answered them nothing in all his abusings , strokes , ridiculous garments , crown of thorns , tearing of his body with scourging ; yet not a word ; but , as a sheep before the shearers is dumb , so he opened not his mouth ; isa . 53.7 . in all his rackings upon the cross , and nailing of his limbs to it , and all the anguish that , for the space of six hours , from the third hour , wherein he was crucified , mar. 15.25 . until the ninth hour , wherein he gave up the ghost , matth. 27.46 . not a word of complaint ; but he refused those very supplies which were usually given to suppress the violence of the pain , vinegar and gall . matth. 27.34 . but when we come to the afflictions of his soul , they were of a higher dimension in the garden when no other storm was upon him , but what was within him : he falls down upon his face and prayes ; and again ; and a third time ; and is amazed , and sorrowful to death ; and sweats drops of blood : and doubtless whiles he was under the reproaches , and buffetings , and whippings , and thorns , he was not without a terrible and confused sadness and heaviness within , which though they did not mitigate the torments of his body , yet they did infinitely exceed them . the spirit and the soul is most exquisitely sensible , and it is that which feels the pains inflicted upon the body . certainly therefore the wound of the spirit it self , the fountain of sense , must needs be exceedingly grievous : and hence it was , that though all the injuries and torments of our saviour could scarce wring a complaint from him , yet the weight of that wrath that lay upon his soul , now made an offering for sin , did wring from him those bitter and terrible cryes , that one would wonder should proceed from him , that was one with the father ; matth. 27.46 . my god , my god why hast thou forsaken me ? from the sixth hour to the ninth darkness was over all the land , matth. 27.45 . such a darkness as bred an astonishment even in strangers and other counties . the darkness of the world , though a suitable dress for such a time wherein the son of god must dye , and the sun of righteousness be eclipsed ; yet it was nothing in comparison of that dismal shadow , that covered our saviour's soul all this time . about the ninth hour our saviour cryed that bitter cry , my god , my god why hast thou forsaken me ? manifesting the depth of his sorrow , and the perfect sense he had of it ; why hast thou forsaken me ? more could not have been suffered or been said ; every word carries in it an accent of horror . thou , that art the great god , from whom , and in whom every thing hath its being and comfort ; surely if in thy presence is fulness of joy , in thy withdrawings must be fulness of horror , and confusion ; and yet it is thou that hast forsaken me . forsaken : hadst thou never been with me , as i had not known the blessedness of thy fruition , so i could not have measured the extremity of my loss ; the excess of the happiness that i had in thy presence , adds to the excess of my misery in the suffering of thy absence . forsaken me : not withdrawn thy self to a distance , but forsaken me ; and forsaken me at such a time as this , when i stand more in need of thy presence than ever ; when i am forsaken of my countrey-men , of my kindred , of my disciples : then to be forsaken of thee , when i am under the shame , and pains of a cruel , and a cursed death ; under the scorns , and derisions of those that hate me ; under the weight , and pressure of all the sins of the world ; under the struglings with terrors in my soul , sent from thy mighty hand ; under the visible approach of death , the king of terrors ; under a vail of darkness without , and the seeming triumph of the power of darkness within ; then to be forsaken , and forsaken of thee , whom i had only left to be my support . forsaken me : it is not a stranger that thou forsakest ; it is thy son ; thy only son ; in whom thou didst heretofore proclaim thy self well pleased : that son whom though thou now forsakest , yet forgets not his duty unto thee , nor dependance upon thee ; but still layes hold on thee : and though thou shakest me off , yet i must still [ call ] upon thee , with the humble confidence of my god , my god still . why hast thou forsaken me ? to be forsaken , and to be forsaken of god , of my god ; of him that is not only my god , but my father ; and that at such a time ; and yet not to know why . oh blessed saviour , the prophets that spake by thy own spirit did tell thee why : and that very psalm , out of which thou takest this bitter cry , doth tell thee why : and thou thy self within some few days , or hours before , didst tell us why ; and dost thou now ask why ? didst thou not choose even that which thou now groanest under ; and wert willing to put thy soul in our souls stead , and bear the sin of those which are now thy burden ? certainly we may , with all humility and reverence conceive , that at the time of this bitter cry , our saviour's soul was , for the present , over-shadowed with so much astonishment and sorrow , that it did for the present over-power and cover the actual and distinct sense of the reason of it ; at least in that measure and degree in which he suffered . this cry of our saviour was about the ninth hour , a little before his death ; and having fulfilled one prophecy in this terrible cry , contained in the very words of psal . 22. he fulfills another ; he saith , i thirst , joh. 19.28 . and presently they give him vinegar to drink . and between this and his death there intervene these passages : 1. his proclaiming to the world , that the work of our redemption was finished ; joh. 19.30 . when he received the vinegar , he said , it is finished . 2. a second cry with a loud voice , matth. 27.50 . the words are not expressed of his second cry ; only both evangelists , matthew and luke , testifie it was a cry with a loud voice ; to evidence to the world that , in the very article of his giving up of the ghost , the strength of nature was not wholly spent , for he cryed with a loud voice . 3. the comfortable resignation of his soul unto the hands of his father , luk. 23. 46. father , into thy hands i commend my spirit : and although , but even now the black storm was upon his soul , that made him cry out with that loud and bitter cry , yet the cloud is over , and with comfort he delivers up his soul into the hands of that god , whom he thought , but even now , had forsaken him . it is more than probable that that bitter cry was uttered at the very zenith of all his pains , and when he had taken the vinegar , and proclaimed that it is finished ; though they were all wrapt up in a very small time , about the end of the ninth hour , yet now there remained no more , but for him to give up his spirit , which he instantly thereupon did , joh. 19.30 . he said , it is finished , he bowed the head , and gave up the ghost . now the things wonderfully observable in the death of our saviour are many . 1. that it was a voluntary delivering up of his spirit : this is that which he said , matth. 10.18 . no man taketh it from me , but i lay it down : i have power to lay it down , and i have power to take it again : this commandment have i received of my father . and truly this voluntary delivering up of his soul , was well near as great an evidence of his divinity , as his resuming it again : so that this very delivering up of his soul converted the centurion , mar. 15.39 . when he saw that he so cryed and gave up the ghost , he said , truly this man was the son of god. now that he thus voluntarily gave up his spirit is evident ; 1. by the strength of nature , that was yet upon him , in the very article of his death , he cryed with a loud voice : 2. that the thieves , who were crucified at the same time , dyed not till there was a farther violence used by breaking their legs , joh. 19.32 . [ but ] he expired to prevent the violence of the souldiers , and to fulfill the type and prophecy ; not a bone of him shall be broken . joh. 19.36.3 . that the suddenness of his death caused admiration in those , that well knew the lingring course of such a death ; in the centurion , mar. 15.39 . in pilate , mar. 15.44 . which might probably be the cause that the insolent souldier , to secure the assurance of his death , pierced his side with a spear , job . 19.34 . and thereby fulfilled that other scripture which he never thought of . job . 15.37 . now the wonderful occurrences that accompanied our saviour's death were very many , and considerable . 1. a strange , and particular fulfilling of the prophecies , and types , that were concerning our saviour's death , and the very individual circumstances that attended it ; and all to consirm our faith , that this was indeed the messias , and that he was thus delivered over to death , by the most certain and pre-determinate counsel of god : the time of his death so exactly predicted by daniel , ch . 9.v.25 , 26. the parallel circumstances with the paschal lamb , in the nature of him , a lamb without spot , exod. 12.5 . in the time of his delivery over to death , at the feast of the passover , and the very evening wherein the passover was to be eaten : in the manner of his oblation , not a bone to be broken , exod. 12.46 . again , the manner of his death , by piercing his hands and his feet , psal . 22.16 . the very words used by him , psal . 22.1 . matth. 27. 46. the words used of him , psal . 22.8 . matth. 27.43 . the crucifying of him between malefactors , isa . 53.12 . the whippings , isa . 53.5 . the dividing of his garments , and casting lotts upon his vesture , psa . 22.18 . the thirst of our saviour upon the cross ; and the giving him vinegar and gall , psal . 69.21 . 2. a strange and miraculous concussion of nature , giving testimony to the wonderful , and unheard of dissolution of our saviour's body and soul ; darkness from the sixth hour until the ninth hour . and it is observable in the night wherein he was born , by a miraculous light the night became as day , luk. 2.9 . but at his death , a miraculous darkness turned the day into night for three hours ; matth. 27.45 . at his birth , a new star was created to be the lamp and guide unto the place of his birth , matth. 2.9 . but at his death , the sun in the firmament was masked with darkness , and yielded not his light , while the lord of life was passing into the vail of death . again , another prodigy that accompanied the death of christ was an earthquake , that rent the rocks , and opened the graves , and strake amazement and conviction into the centurion , that was watching him , math. 27.52 , 53 , 54. when our saviour was entring into the earth by death , the earth trembled ; and so it did when he was coming out of it by his resurrection . matth. 28.2 . 3. again , the graves were opened , and the dead bodies of the saints arose : as the touch of the bones of elisha caused a kind of resurrection , 2 kings 13.21 . so our saviour's body , new saln to the earth , did give a kind of particular resurrection to the saints bodies , to testifie that by his death he had healed the deadliness of the grave , and that the satisfaction for sin was accomplished , when death , the wages of sin , was thus conquered . 4. again , the vail of the temple was rent in twain from the top to the bottom , matth. 27.57 . the vail was that , which divided the most holy place from the rest of the tabernacle , exod. 26.33 . and in that most holy place were contained the mysterious types , the ark of the covenant , and the mercy-seat ; and within this vail only the high priest entred once a year , when he made an atonement for the people and for the tabernacle , levit. 16.33 . heb. 9.7 . and now at our saviour's death , this vail was rent , from the top to the bottom ; and it imported divers very great mysteries : 1. that now our great high priest was entring into the most holy , with his own blood , having thereby made the atonement for us ; heb. 9.12 . by his own blood , he entred once into the most holy place , having obtained eternal redemption for us . 2. that the means , whereby he entred into the most holy place , was by the rending of his humanity , his soul from his body , typified by the rending of that vail ; and therefore his flesh , that is , his whole humane nature , was the vail , heb. 10.20 . consecrated through the vail , that is , his flesh . 3. that now by the death of christ all those dark mysteries vailed up formerly in the most holy , the ark of the covenant , and the mercy-seat , are now rendred open , and their mysteries unfolded . christ , the mediator of the covenant , and the seat of mercy and acceptation , unto all believers founded and seated upon him , and thereby that life and immortality , which was wrapt up in the mysteries of the old covenant , and yet those mysteries vailed , and inclosed up , within the vail , is now brought to light through the gospel , 2 tim. 1.10 . and the vail rent in twain , that as well the meaning of those mysteries and types under the law is discovered . 4. that now the use of the ceremonial law is at an end , the greatest and most sacred mystery of the tabernacle , and indeed of the whole ceremonial law , was this that was within the vail , the most holy place , wherein were the most holy and revered mysteries , the ark and the mercy-seat : but now the vail is rent , the use abolished , the covenant of the people is given ; the body of christ , typified by the temple , separated , and so the use of the other temple , tabernacle and the holy places , vessels , instruments thereof ceased . 5. that now the kingdom of heaven , the most holy place , is open unto all believers : christ our high priest is entred in with his own blood , and hath not closed the vail after him , but rent it in sunder , and made and left a passage for all believers to follow him , with our prayers and access to the glorious god , and hereafter in our persons ; heb. 10.19 , 20. having therefore bloldness to enter into the holiest , by the blood of jesus , by a new and living way , which he bath consecrated for us , through the vail , that is to say , his flesh ; let us draw near with a true heart . and now we have gone thus far with our lord unto his death , we shall follow him to his grave . joseph of arimathea , having an honorable mention by all four evangelists , matth. 27.57 . a rich man , and jesus disciple ; mar. 15.43 . an honorable counsellor , who waited for the kingdom of god ; luk. 23.50 a counsellor , a good man and a just , who had not consented to the counsel or deed of the jews , and waited for the kingdom of god ; joh. 19.38 . a disciple of christ , but secretly for fear of the jews : this man manifested his faith , and love to his master , when he was in his lowest condition ; goes to pilate boldly , and begs his saviour's body ; he wraps it in a clean linnen cloth , laid it in a tomb provided for himself , and hewed out of the rock , and rolled a great stone upon the door of the sepulchre . and as by his death with the malefactors , so by his burial in this rich man's sepulchre , he fulfilled both parts of the prophecy , isa . 53.9 . he made his grave with the wicked , and with the rich in his death . the high priests continued their malice , and their jealousie , even against the dead body of our saviour ; and , to secure themselves against the suspition of his resurrection the third day , take order for making the sepulchre sure , till the third day was past , matth. 27.60 . they seal the stone and set a watch . and it is very observable , how the almighty counsel of god made use of the very malice and jealousie of these people , for the confirming of his own truth , christ's resurrection , and our faith ; their malicious and curious industry , to prevent the possibility of a fictitious resurrection , abundantly and uncontrollably convincing the reality of our saviour's death and true resurrection . he is laid in the grave the evening of the day wherein he suffered ; a stone rolled upon the mouth of the grave , such as required a considerable strength to remove it , insomuch that the women that came the first day of the week to embalm the body , were in a great difficulty how it should be removed ; mar. 16.3 . for it was a great stone ; matth. 27.60 . and this stone sealed : and , as if all this were too little , and the bonds of death and the grave were too weak , they add a watch of souldiers to secure the body . matth 27.66 . and here we leave for a while our saviour's body interred with spices , joh. 19.39 . in a new sepulchre , wherein never before any lay , joh. 19.41 . hewen out of a rock in the garden , joh. 19.42 . that as in the garden , death at first laid hold of the first adam , so in the garden the second adam undergoes the state of death , and gains the victory over the grave : his agony in a garden , and his interrment in a garden ; his body rests in the grave , and his soul translated into paradise ; for so he witnessed of himself , this day thou shalt be with me in paradise : luk. 23. 43. for at the instant of his dissolution our satisfaction was made ; and the work of our redemption , so far as it depended upon his suffering , finished : so that had it not been for a witness of the reality and truth of his death , and of the power and reality of his resurrection , and the fulfilling of the decree of god , manifested in the scriptures , he might have reassumed life in the next instant after his death : for the debt to the justice of god was fully satisfied , and his continuance in the grave until the third day , was not by the power of death which he vanquished in the instant of his dissolution , but a voluntary subjecting of himself unto that state , for the strengthening of our faith , and the fulfilling of the scriptures . and now we come to the consideration of the resurrection of our lord ; by which he was declared to be the son of god with power ; and by which the fulness and compleatness of our redemption by him , is abundantly manifested . he chose that time to dye , when the passover was slain ; that time wherein adam was created , the sixth day of the week at even . he chose that time for his body to rest in the grave , and for his soul to rest in paradise , wherein his father rested from all the great work of the creation ; the seventh day of the week ; and he chose that day to rise again , which his father chose to begin the creation , the first day of the week ; that the same day might bear the inscription of the creation and of the resurrection of the world : and that as in that day the lord god brought light out of darkness , so this light , the light that enlightneth every man that comes into the world should arise from the land of darkness , the grave : this is the day that the lord hath made , let us be glad and rejoyce therein . the time of the day , wherein our lord arose , was very early in the morning of the first day of the week , as it began to dawn , matth 21.1 . while it was yet dark , or scarcely full light , joh 17.1 . and the manner of it was full of wonder and astonishment . an angel from heaven comes down to draw the curtain of our saviour's grave , and with an earthquake rolls away the stone that covered it ; the keepers , who had watchfully observed the command of their commanders , were stricken with astonishment , and became as dead . matth. 28.2 , 3 , 4. our lord who had power to lay down his life , and power to take it up again , joh. 10.17 . reassumes his body , which though it had tasted death , yet had not seen corruption , and ariseth , and thereby proclaimed the completing of our redemption ; and therefore not possible he should be longer holden of it , acts 2.24 . his victory over death and the grave for us , 1 cor. 15. when our lord raised up lazarus , he came forth of the grave bound hand and foot with grave-cloaths , joh. 11.44 . though he was for the present rescued from death by the power of christ , yet he must still be a subject to it : he is revived , but yet riseth with the bonds of death about him ; he must dye again : but when our lord riseth , he shakes off his grave-cloaths ; the linnen that wrapped his body in one place , and the linnen that bound his head in another , joh. 20.6 , 7. our lord being risen , dieth no more ; death hath no more power over him . rom. 6.9 . and thus we have considered the history of christ's passion and resurrection , the first and second general consideration : who it was that suffered ; and what it was he suffered . the third consideration follows . 3. from whom he suffered all these things , the consideration of which doth highly advance the sufferings of christ . 1. he suffered this from the hands of his own father ; it was he , that bruised him , put him to grief , made his soul an offering for sin , isa . 53.10 . it was he , that reached him out this bitter cup to drink , joh. 18.11 . the cup which my father hath given me , shall i not drink ? it was he , that bound that burden so close upon him , that made him sweat great drops of blood in the garden , and though thrice importuned for a dispensation from it , yet would not grant it : it was he , that , when the greatest extremity of pain and sorrow lay upon him , to add thereunto , withdrew the sense of his presence from him , which wrung from him that bitter cry , my god , my god , why hast thou forsaken me ? the injuries of an enemy are easily born , but the forsakings of a father are intollerable . 2. the immediate instruments and contrivers of his suffrerings , were such as had a nearness of relation to him ; people of the same nation , and his kinsmen according to the flesh ; the seed to abraham ; people of his own religion ; that worshipped the same god ; acknowledged the same seripture ; the visible church of god ; and chief representatives of that church ; most eminent in place , reputation , and pretence of holiness ; the chief priests , and elders , and scribes : people that he had never injured in his life ; but obliged them with his many miraculous cures , his precious and heavenly instructions , his tenderest and dearest love and compassion : that very jerusalem , which he wept over , and would have gathered as a hen gathereth her chicken under her wings , is now that brood that seeks the destruction of him , that came to save them ; and in that vile competition offered to them between their redeemer and a murderer , chose rather to save a malefactor , and to deliver their innocent and merciful saviour : and these were they that , beyond the examples even of common humanity , pursued their kinsman , their benefactor , their redeemer with such exact bitterness , and malice , and scorn , and cruelty , that as it seemed barbarous to the heathen judge , so it hath out-gone the practice of the heathenish tyrants : psal . 55.12 . it was not an enemy that reproached me , then could i have born it , but it was thou , mine acquaintance . 4. let us consider how he suffered all these things ; and this doth infinitely advance the excellence and value of his suffering . 3. he suffered innocently ; isa . 53.9 . he had done no violence , neither was any deceit in his mouth , yet it pleased the lord to bruise him : 2 cor. 5.21 . he made him to be sin for us , who knew no sin : the companions of his suffering justifie him , luk. 23.41 . we indeed justly , but this man hath done nothing amiss : his persecutors justifie him ; and yet their malice rested not , but sought out false witness against him , math. 26.60 . and when they themselves were convinced of their own injustice , in prosecution of an innocent , yet what they could not avouch upon the account of justice , they do upon the point of expedience ; joh. 18.14 . caiaphas gives them counsel , that it was expedient that one should dye for the people : judas that betrayed him , justified him ; matth. 24.4 . i have sinned , in that i have betrayed the innocent blood : his judge acquits him ; and in a signal testimony of his judgment , matth. 27.24 . he took water , and washed his hands before the multitude , saving , i am innocent of the blood of this just person : and yet though , in testimony of the satisfaction of his judgment , he washeth his hands in water before them , yet he condemns the person that he acquits , and stains those hands in the blood of our lord , whom yet he pronounceth innocent . and this innocence of our saviour was not only a negative innocence , an absence of guilt , but a positive innocence ; he suffered that had not only done no ill , but that had done nothing but good : he healed their sick , cured their lame , their blind , their deaf , their lepers , cast out their devils , and , which was more than all this , shewed them the way to eternal life , to the saving of the souls of many , and the convincing of the consciences of all that heard him , joh. 7.46 . never man spake like this man : and well might he ask as once he did , upon another occasion , for which of all my good works do ye stone me , do ye crucifie me ? blessed lord , they crucifie thee for all thy good works : if thou hadst been guilty , possibly thou mightest have been spared in the stead of barabbas ; nay if thou hadst been only innocent , it is possible thy persecutors might not have been altogether so violent against thee : but thou sufferedst for the very good thou diddest ; it was not only an act of injustice that spared not thy innocence , but an improvement of envy that did malign thy very goodness . math. 27.18 . for he knew that for envy they had delivered him . 2. he suffered all patiently ; isa . 53.7 . he was oppressed , and he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter ; and as a sheep before her shearer is dumb , so he openeth not his mouth : betrayed by his disciples , hurried away by the black guard that apprehended him , reproached and vilified by the high priests and elders , forsaken and denied by his followers , stricken , spit upon , and basely injured by the abjects in the high priests hall , derided by herod , insulted upon by pilate ; knowest thou not that i have power to condemn thee ? whipt , cloathed in scorn with purple , and crowned with a crown of thorns , and in that disguise saluted in scorn with hail king of the jews : forced to bear his burdensom cross , which must afterwards bear him ; and then , as one of the basest of men and vilest of malefactors , nailed to the cross with most exquisite torment ; and then , by one of his companions in death , by the general rabble that were about , [ him , ] by the superstitious scribes and elders , reproached as a blasphemer , as an impostor : and yet in the midst of all this usage , scarce a word spoken , and those that he spake , not savouring of any impatience , or complaint against his persecutors , but full of mildness , gentleness , sweetness , goodness , and whiles his persecutors are busie in revilings and tormentings , he as industrious to pray for them ; luk. 23.34 . father , forgive them , they know not what they do . 3. which is yet a higher step , he suffered all this willingly and cheerfully : joh. 10.18 . no man taketh my life from me , but i lay it down of my self ; luk. 12.50 . i have a baptism to be baptized with , and how am i straitned till it be fulfilled ? and this willingness of our lord's suffering appears in these particulars : 1. in that when he had power to prevent it , and to rescue himself from the insolence of his persecutors , yet he useth it not : one angel armed by commission from god in one night destroyed a vast army of the assyrians ; and upon the desire of our lord no less than twelve legions were ready for his guard : but yet this must not be ; how then shall the scriptures be fulfilled ? matth. 27.53 , 54. when the company that were sent to apprehend him heard those words , i am he , they went backward and fell to the ground , joh. 18.6 . the same power by which they fell , could have so bound them never to have risen again ; but our lord , though he manifested this power to evidence his divinity , yet he useth it not so far as to impede his passion ; and , as it were , resumes and calls back that manifestation of his deity , lest it might be a means to interrupt the service which he was about to perform for mankind . he asked them again , whom sock ye ? 2. in that he corrects and checks all things that might be either an impediment of his passion , or that might , in the least degree , betray an unwillingness for him to undergo it . doubtless there was an adequate representation unto him of the dreadfulness of that conflict he was to undergo with the wrath of god , and yet upon all occasions he corrects that sear and those sad apprehensions which caused his humane nature to shrink at it ; job . 12.27 . father , save me seem this hour , but for this cause came i to this hour ; matth. 26.39 . father , if it be possible , let this cup pass from me ; nevertheless not as i will , but as thou wilt : that even whiles the infirmity of his humane nature started at the apprehension of what he was to suffer , and prayed against it , yet the freeness and purity of his obedience carried [ him ] on to it , and made him , as it were , un-pray what he had before prayed : and though his soul startled at the discovery of that dismal vale that he was now to pass through , yet his love to mankind and his resolution of obedience to his father's will carried [ him ] on with willingness to suffer that which he [ was ] troubled to see : again , how doth he check all impediments to his suffering ; he foreseeth shame and pain , he arms himself against both , heb. 12.2 . with patience against the latter , he endured the cross ; with resolution against the former , he despised the shame : again , when peter began to play the politician in advising our lord to decline his suffering , how severely doth he take him up ? get thee behind me ; the cup which my father hath given me to drink , shall i not drink it ? again , when the forward zeal of the disciple drew his sword , and cut off a servant of the high priest's ear , our lord checks the assailant , and cures the wound ; lest any thing should retard the execution of that thing for which he came into the world , or import the least argument of backwardness in him to undergo it . matth. 26.52 . joh. 18.11 . it is very observable to see how pilate was ready to fluctuate upon every occasion , and shisted from place to place , and from point to point , to decline the condemnation of our lord : when he answered him nothing , he marvelled , and was at a stand upon his silence , matth. 27.14 . when he heard his accusation to be , because he made himself the son of god , he was the more afraid ; joh. 19.8 . he had secret checks from his own conscience , and weighty advertisements from his wife , that doubtless did put him to a great perplexity of mind , which was scarcely conquerable by the importunity of the jews : and , if in the midst of this unresolvedness and hesitancy of mind , our saviour should in any one answer of his [ have ] sent forth that majesty and strength of conviction , that he could easily , and upon former occasions had done , certainly the jews must have expected the coming of another deputy to have been the executioner of this purpose : but our lord was so far from declining this great work of our redemption by his blood , that he seems purposely to decline that majesty of speech , wherewith he could have confounded his judge ; and either answered him with silence , or with such expressions , as might not too much affright him from the proceeding in that sad employment ; joh. 19.11 . thou couldct have no power at all against me , unless it were given thee of god. though he blamed the malice of his accusers , he admits and asserts the authority of his judge . 5. let us consider for whom he suffered all this . 1. the persons for whom he suffered deserved it not : the expressions of the scripture [ are ] full in this , rom. 5. 7 , 8. peradventure for a good man some would even dare to dye ; but god commendeth his love towards us in that , while we were yet sinners christ died for us ; the objects upon which he looked upon in his sufferings were darkness , eph. 5.8 . children of wrath , eph. 2.3 . aliens from the commonwealth of israel , strangers from the covenant of promise , having no hope , and without god in the world . ephes . 2.12 . see but what a monster the best of us were in our natural condition , when every power of our soul and body [ was ] quite corrupted from the use and end , for which they were made . rom. 3.9 , 10 , &c. 2. as it was for those that deserved it not , nor any deliverance by it , so it was for a company of creatures that were no way solicitous for , nor sought after redemption ; such as were ignorant of their own misery , and no ways endeavouring after mercy . thus he was found of them that sought him not ; and surely little seeking could be found of such as were in such a condition , eph. 2.1 . dead in trespasses and sins . 3. not only for those that neither deserved , nor sought after deliverance , but his sufferings were for those that were enemies ; rom. 5.10 . if when we were enemies , we were reconciled to god by the death of his son ; col. 1.21 . and you that were sometimes alienated and enemies in your mind by wicked works , yet now hath be reconciled : and the enmity was so perfect that it corrupted the best habits of our minds , and turned those into an abstracted kind of enmity ; the very wisdom of the flesh , earthly , sensual and devilish . jam 3.15 . so that there was not only in our [ nature ] an absence of any good that might move god to do any thing for us , and an absence of that life that might be sollicitous for it self ; but there was a positive malignity in our nature against that god , that should pardon ; against that christ that should satisfie ; against that grace and spirit that should apply : we were actuated with those vile affections and lusts , that looked upon a saviour with no less aversion and spite , than those devils did , that cryed out of the possessed man , art thou come to torment us before our time ? and yet for these , and such as these , our saviour dyed ; nay some of these ( who ) had actually their hands in his blood , found the efficacy of that very blood , which they shed , not crying for revenge against them , but for merey for them , and healing those who had cruelly spilt it ; the efficacy of that blessed prayer of his ; father , forgive them , they know not what they do , within some few months after his death , did first wound their hearts with a sense of their guilt , and then healed them with the infusion of his blood . act. 2.23 , 37. 6. from the consideration of the former particulars , it will easily appear what was the motive of this great work . we have seen in the creature [ nothing ] but sin and enmity against god , and consequently a just obligation to everlasting wrath and misery : so there we can find nothing that might upon any account of merit or desert draw out such merey as this . we must seek for the motive in the author of it ; and in him there was no necessity at all to bind him to it : it was his own free will that at first gave man a being , and a blessed being ; and when he had sinned against the law and condition of his creation , there was a necessity of justice for his eternal punishment , but no necessity at all for his restitution . god made all things for his glory , not because he stood in need of it ; for he had in himself an infinite self-sufficiency and happiness , that stood not in need of the glory of his creation , nor was capable of an accession by it : and if it had , yet the great god could have enjoyed the glory of his justice , in the everlasting punishment of unthankful man , and yet had glorious creatures enough , the blessed angels , to have been the everlasting partakers and admirers of his goodness : and if there had been yet an absolute necessity of visible intellectual creatures , to be the participants of his goodness , and the active instruments of his glory ; the same power that created man at first , could have created a new generation of men , that might have supplied the defection of our first parents and their descendants . what then is the original of all this goodness to poor sinful man ? to purchase such a worthless creature at such an invaluable price as the blood of the son of god ? nothing but love ; free undeserved love ; love that loved before it was sought ; that loved when it was rejected : deut. 7.7 . the lord did not set his love upon you , nor choose you , because ye were more ; but because the lord loved you ; he loved you because he loved you : as almighty could not define himself by any thing but himself , i am that i am , exod. 3.14 . so he can resolve his love into no other motive than his love ; he loved you because he loved you : and here is the spring , the fountain of all this strange and unheard of goodness of god in christ ; nothing but the free love of god ; joh. 3.16 . so god loved the world that he gave his only begotten son , &c. 1 joh. 4.10 . here is love , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins ; and that very same individual love that was in the father to send , was in the son to come , and to dye for us . it was he that loved and washed us with his own blood ; washed us because he loved us . when we lay like ezekiel's wretched infant , ezek. 16.5 , 6. polluted in our blood ; when no eye pitied us , then this love of god passed by us , and said unto us , live ; yea said unto us , when we were in our blood , live : and when that life was not acquirable for us , but by the death of the eternal son of god , then to purchase that life for us , he sold his own ; and to wash us from the pollutions of our blood , freely spent and shed his own . this was the love of christ , which passeth knowledge . eph. 3.19 . 7. now let us consider the end and scope of this admirable love of christ : and as it looks upward towards god , so it looks downward towards [ us ; ] as he was the mediator between both , so the end of his mediatorship had a respect to both : 1. in reference to god , and so the ends of our lord's suffering were principally these : 1. to restore unto almighty god the active service and glory of his creature . almighty god did at the first create man in such a constitution , that he might , not only passively and objectively , bring unto him the glory of his power and wisdom in the framing of such a creature , as the heavens , the stars and other creatures below an intellectual nature , do ; but to be a beholder of himself and his works , to be an observer of his will , and to glorifie his maker in the admiration of his power , wisdom and goodness , and in the obedience and observance of his law and will : and to his own glory had by an eternal bond annexed his creature's perfection and blessedness . man rebelled , and thereby as he became unserviceable to the end of his creation , so he lost the blessedness of his condition : christ came , and by his own blood purchased , as unto man his blessedness , so unto god the glory and service of his creature : this was old zachary's collection , luk. 2. 74 , 75. that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness : tit. 2. 14. who gave himself for us , that he might redeem us from all iniquity , and pur●sie unto himself a peculiar people zealous of good works . and this was the chief part of that account , that our lord giveth unto his father , in that blessed prayer that he made a little before his passion , joh. 17.4 . i have glorified thee on the earth , i have finished the work which thou gavest me to do . as if he should have said , thou hast sent me into the world about a great and weighty business , the restitution of thy fallen creature ; and , that therein as thy creature may partake of thy goodness , so thou mayst reap the glory of thy creature's service : and now behold according to that command of thine , i here return unto thee thy creature healed and restored , that [ it ] may be as well a monument , as a proclaimer of thy goodness and glory , unto all eternity . 2. to manifest unto men and angels the glory and infinite perfection and excellence of all his blessed attributes : the glory of his wisdom in contriving , and of his power in effecting such a deliverance for the children of men , by a way that exceeded the disquisition of men and angels ; the glory of his mercy , that could not have been possibly so conspicuous to mankind , if man had never faln . in the creation of man he manifested the glory of his goodness , that communicated a ●●ing to him . that so he might communicate his goodness to him : but in the redemption of man he manifested his mercy in forgiving and healing a rebellious and miserable creature : the glory of his justice , that would not pardon the sin till he had a satisfaction for the sin ; that would not spare the son , when he chose to be the surety for the sinner . 2. in reference to man : and so the ends of our lord's suffering were principally these : 1. to absolve and deliver him from guilt , the consequence of sin , and misery the fruit of guilt ; eph. 1.7 . in whom we have redemption through his blood , the forgiveness of sins : and surely had the fruit of christ's death rested here , it had been a great degree of mercy ; if we rightly weighed the heaviness of the burden of guilt , the severity of the wrath of god , and the extremity of that misery that doth and must attend it . if a man under the guilt and horror of some hideous treason , under the severe and inexorable sentence of the law against [ him , ] under the imminent infliction of most exquisite and continuing torments , should but hear of a pardon and discharge from this , how welcome would it be , though the residue of his life were to be spent in exile ? but our lord's purchase rests not here . 2. to reconcile god unto his creature : so that it doth not only remove the effects of the anger of god , which is punishment ; which may be removed , and yet the anger continuing : nor doth it only remove the anger of god , and leaves a man in a kind of state of indifferency , as it is between persons that never were acquainted one with another : but it is a state of reconciliation , eph. 2.16 . that he might reconcile both unto god in one body by the cross , having slain the enmity thereby ; 2 cor. 5. 19. god was in christ reconciling the world unto himself , not imputing their trespasses unto them . and certainly this is a great addition unto [ the ] former , that god in christ should hot only pass by our sins , but should no longer look upon us as strangers , but as persons reconciled unto him : and surely a soul sensible of the unhappy condition of being estranged from god , how highly would he prize a state of reconciliation , though it were in the meanest and lowest relation ? luk. 15.19 . i am no more worthy to be called thy son , make me as one of thy hired servants : so that i may not be estranged from thee , reconcile me unto thy self , though in the condition of thy meanest servant . but neither doth the happy fruit of ●ur lord's suffering rest here . 3. to restore unto us that near and blessed relation of being sons of god : gal. 4.5 . that we might receive the adoption of sons ; 1 joh. 3. 2. behold now we are the sons of god , and it doth not yet appear what we shall be . this was that dear expression of our lord , after his resurrection , joh. 20.17 . go to my brethren , and tell them i ascend unto my father and your father , to my god and to your god : he seems to interess them in this blessed relation in a kind of equality with himself ; my brethren , my father and your father ; and the sweet and comfortable consequents of this are incomparable . is he my father ? then i know he can pity me as a father pitieth his children , psal . 103.13 . he can pardon and spare me as a father spareth his son that serves him . mal. 3.17 . is he my father ? then whither should i go but to him for protection in all my dangers ? for direction in all my difficulties ? for satisfaction in all my doubts ? for supply in all my wants ? this i can with confidence expect from a poor earthly father , according to the compass of his abilities : if ye then being evil know how to give good things unto your children , how much more shall your father who is in heaven , give good things to them that ask him ? matth. 7.11 . mercy , and compassion , and love , is a virtue in a man , in an earthly father , a piece of that image of god which at first he imprinted in man ; and yet passion and humane infirmity , as it hath much weakened the habit thereof in us , so it may suspend the exercise thereof to a near relation : but in almighty god these virtues are in their perfection , and nothing at all in him that can remit it . mercy and tenderness are attributes which he delights in ; mercy pleaseth him ; it was that great attribute that he proclaimed his name by , exod. 34.6 . and so diffusive is his mercy that it extends to all , he is good to all , and his tender mercies are over all his works , psal . 145.9 . and not only to the just and good , but even to the unkind ; causing his sun to shine upon the evil and the good : and surely he that hath mercy and goodness for an enemy , cannot deny it unto a child . can a mother forget her sucking child , &c. yea she may forget ; yet will i not forget thee , saith the lord. isa . 49.15 . 4. to restore us to a most sure , everlasting and blessed inheritance in heaven . gal. 4.7 . if a son , then an heir of god through christ : and here is the complement of all ; not only absolved from the guilt of sin , reconciled to god , put into the relation of a child of god ; but after all this , to be everlastingly and unchangeably stated in a blessed condition unto all eternity : and all this from the condition of a most vile , sinful , lost creature , and by such a price as the blood of christ . more need not , cannot be said . 5. and by what hath been said , it is easie to see what the fruits and effects of all this are . god will not be disappointed in the end of so great a work , and therefore we cannot be disappointed in the fruit of it ; and those are either such as are enjoyed in this life , or principally appropriated to that which is to come . 1. those benefits that naturally arise from christ crucified , and are enjoyed in this life , are these : 1. justification and acceptation in the sight of god : he looks upon us as those that [ have ] satisfied his justice when his son suffered ; and as those that performed his will , when his son performed it : so that as our lord imputed our fins to our redeemer , so he imputes his righteousness unto us ; and as he was well pleased with him , so he was well pleased in him , with as many as are received into this covenant . 2. peace with god. this is the natural consequence of the former , rom. 5.1 . being justifica by faith , we have peace with god through our lord jesus christ : the only cause of breach between god and his creature is sin , and this being quite removed , the enmity between god and his creature is removed , and peace and love restored between them . 3. free access unto god : for we are restored unto peace with him , and consequently access unto him ; and indeed it is a part of that duty which he expects from us : our access to him , is not only our priviledge , as the access of a subject to his prince , or a child to his father , but it is our duty , as a thing enjoyned unto us in testimony of our dependence and love unto him . 4. consequently peace with our selves and our own conscience ; and that upon a double ground : 1. because our conscience is sprinkled by the blood of christ , which defaceth and oblitereth all those black items , that otherwise would be continually calling upon us . 2. because conscience ever sideth with god , whose vicegerent she is in the soul , and hath the very same aspect , for the most part , that heaven hath , and therefore if it be clear above , it is ordinarily quiet within ; and if god speaks peace , the conscience , unless distempered , doth not speak trouble . 5. an assurance of a continual supply of sufficient grace , to lead us through this vale of trouble , without a final apostacy or falling from him . were our salvation in our own hands , or managed by our own strength , we should utterly lose it every moment ; but the power , and truth , and love of god is engaged in a covenant of the highest solemnity that ever was , sealed in the blood of the son of god , for our preservation : and it shall be as impossible for us to fall from that condition , as for the almighty god to be disappointed : no , his counsel and truth , the constant supply of the blessed spirit of christ , shall keep alive that seed of life , that he hath thrown into the soul . 1 joh. 3.9 . for his seed remaineth in him , and he cannot sin , because he is born of god. 6. sufficient grace to preserve us from , or support us in , or deliver us out of temptations . we stand more in need of grace , than we do of our bread ; because the consequence of the want of the former , is of more danger than the latter , by so much as the soul is more valuable than the body : if our father is pleased to furnish us with our daily bread , how shall he then deny us our daily and hourly supplies of his grace ? especially since our interest therein is founded upon the covenant made in the blood of christ . 2 cor. 12.9 . my grace is sufficient for thee . 7. a favourable acceptation of our duties , since they are the performances of children ; and therefore not measured according to their own worth , but according to the relation and affection from whence they proceed . 8. a gentle and merciful pardoning of our failings , even as a father pitieth and pardoneth the infirmities of a child ; and though he doth not dispense with presumptuous offences , yet he either observes not or forgives their many infirmities . and it is a priviledge of high concernment to us , that as in our first conversion , the blood of christ washeth away a whole life of sins at once , so after our conversion the same fountain stands open , whereunto we may and must resort , to cleanse our daily failings . christ received by faith in the heart , is a continual sacrifice , which i may present unto the father , for my sins committed after my conversion . 9. a comfortable restitution of a just interest in the creatures . when man forsook the allegiance he owed to his maker , the interest he had in the creature did as it were escheat to the lord : and though his goodness after permitted him the use of them , yet it was still , as it were , upon account : and as the sons of men have a great account to give unto god for their sins , so they have for his creatures ; christ hath restored unto us a better propriety in that , which civil right hath made ours , than what we had before . 10. a comfortable and sanctified use of all conditions : in prosperity , moderation ; in adversity , contentedness ; in all , sobriety . for as our lord hath purchased for us grace , to use all things aright ; so he hath obtained for us an inheritance , that renders the best the world can give us , unworthy to be valued ; and the worst it can give us , unworthy to be feared , in respect of the blessedness which he hath setled upon us . 11. consequently contempt of the world , because higher matters are in my eye , such as the best the world can yield , cannot equal ; nor the worst it can inflict , cannot take away . and all this upon , 12. a lively hope : a hope that maketh not ashamed ; even of that glory which my saviour came down from heaven to purchase by his blood ; and the assurance whereof he hath sealed with his blood : joh. 14.2 , 3. i go to prepare a place for you , and if i go , and prepare a place for you , i will come again , and receive you unto my self , that where i am , ye may be also : a hope of a blessed resurrection after death ; a hope of that blessed appearance of our lord and saviour jesus christ ; a hope of that glorious sentence in the presence of men and angels , come ye blessed ; and an hope of an everlasting estate of blessedness and glory in the presence of the great god , and the glorified saints and angels , unto all eternity . and the efficacy of this hope dipt in the blood of christ brings us victory : 1. victory over sin. sin shall not have dominion over you , for ye are not under the law , but under grace : rom. 6.14 . he that hath this hope purifieth himself , even as he is pure . 1 joh. 3.3 . 2. victory over the world , in the best it can afford us ; its flatteries and favours : these are too small and inconsiderable , when compared with this hope ; they shine like a candle in the sun ; and are ineffectual to win over a soul that is fixed upon this hope ; and victory over the worst the world can inflict : our lord hath conquered the world in this respect for us : be not afraid , i have overcome the world , joh. 16. 33. and conquered it in us ; this is the victory that overcometh the world , even your faith , 1 joh. 5.4 . 3. victory over death ; which now , by means of this blessed hope is stript , as well of her terror as of her power : thus thanks be unto god , who giveth us the victory through our lord jesus christ . 1 cor. 15.57 . and now , though the nature of this argument hath carried my meditations to a great height , yet to avoid mistakes some things i must subjoyn . 1. that when i thus aggravate the sufferings of our lord under the imputed guilt of the sins of mankind ; yet we must not think , that his sufferings were the same with the damned , as not in duration , so neither in kind , nor in degree ; for this could neither consist with the purity of his nature , nor innocence , nor dignity of his person , nor the hypostatical union of both natures in him : but he suffered as much as was consistent with these considerations ; and , as considering the dignity of his person , was equivalent to the sin and demerits of all mankind . 2. that his righteousness imputed to us , doth not exempt us from acquiring a righteousness inherent in us : this were to disappoint the end of his suffering , which was to redeem us from our vain conversation , and make us a peculiar people zealous of good works . 3. that this purchase of salvation by christ for believers , is not to render them idle , or secure , or presumptuous ; where there is such a disposition of soul , it is an evident indication , that it is not yet truly united unto christ by true faith and love ; his grace is sufficient to preserve us , and alwayes ready to do it , if we do not wilfully neglect or reject it . the victory of faith over the world . i. joh . v. 4 . for whosoever is born of god , overcometh the world , and this is the victory that overcometh the world , even your faith . these things are herein considerable : 1. the act which is here declared , victory or overcoming . 2. the person that exerciseth this act , or concerning whom this act is affirmed , described by this description , a person that is born of god. 3. the thing upon which this act of victory is exercised , viz. the world . 4. the instrument or means , by which this act is exercised , viz. faith. . 5. the method or order , or formal reason whereby faith overcometh this world . some few observations i shall deliver touching all these in the order proposed . i. victory or overcoming is a subjugation or bringing under an opposing party to the power and will of another : and this victory is of two kinds , complete and perfect , or incomplete and imperfect . 1. the notion of a complete victory is when either the opposing party is totally destroyed , or at least when despoiled of any possibility of future resistance : thus the son of god , the captain of our salvation overcame the world , joh. 16.33 . be of good cheer , i have overcome the world ; and thus when we are delivered from this body of death , we shall overcome the world : this complete victory will be the portion of the church and christian triumphant . again , 2. there is a victory but incomplete , such as the victory of the children of israel was over the canaanites , which though they were subdued , as to any possibility of a total reacquiring of a superiority or equality of power , yet they were not subdued from a possibility of annoying , disquieting and rebelling ; they remained still thorns to vex and disturb , though not to subdue their conquerors ; there was still an over-ballance of power in the victors , though not wholly to extirpate them : and this is the condition of the christian militant in this world : he keeps the world in subjection , and every day gets ground upon it ; but he cannot expect to obtain a perfect , complete and universal conquest of it , till he can truly say with our blessed lord , joh. 14.30 . the prince of this world hath nothing in me : which cannot be till our change comes ; for till then we carry about with us lusts and passions and corruptions ; which , though with all vigilancy and severity kept under and daily impaired in their power and malignity , will hold a correspondence with the world and the prince thereof , and be ready to deceive and betray us , though never to regain their empire and sovereignty ; and the reason is significantly given by the same apostle , 1 joh. 3.9 . for his feed abideth in him , and he cannot sin , because he is born of god. indeed he may and shall have sin as long as he hath flesh about him , 1 joh. 1.8 . if we say we have no sin , we deceive our selves , and the truth is not in us . but although we have sin still abiding in us , and like the the byass in ( a ) bowl warping us to the world , yet that vital seminal principle of the grace of god in christ always keeps its ground , its life , and tendency toward heaven , and wears out , wasts , and gradually subdues the contrary tendency of sin and corruption . ii. the person exercising this act of victory and conquest , he that is born of god. all men by nature may be said in some sense to be born of god ; the apostle tells the athenians , act. 17.28 . we are all his off-spring : but in this place , this heavenly birth is a second , a supervenient birth from god , and hence it is called regeneration , the new birth , birth of the water and the spirit , birth of the spirit , the formation of christ in the soul ; and the creature so new born stiled the new creature , the new man , a partaker of the divine nature , born not of the will of man nor of the will of the flesh , but born of the will of god : and all these and the like expressions are figurative , and seem to carry in them a double analogy ; first , to ( the ) first creation of mankind ; and secondly , to the ordinary generation of mankind since their first creation : 1. as to the former analogy , we know by the holy word that the first man was the root of all mankind , stamped with the signature of the image of almighty god , principally consisting in knowledge , righteousness and holiness , and stood or fell as the common representative of all mankind : this image of god was in a great measure lost and defaced by the fall of man , and more every day spoiled by the actual sins and acquired corruptions of his descendants : christ the second adam had instamped upon him a new inscription of the glorious god , came to be a common head , root , and parent of as many as are united unto him by faith , love , and imitation , and to instamp anew upon them that lost and decayed image of god ; who thereby put on the new man , which after god is created in righteousness and true holiness , ephes . 4.24 . and so becoming a new creature , 2 cor. 5.17 . galat. 5.6 . renewed in knowledge after the image of him that created him , coloss . 1.10 . they receive a new stamp and impression from this great exemplar christ jesus the true image of the invisible god. 2. the second analogy is to the ordinary generation of mankind ; wherein as a little , but powerful , vital principle , which we call the soul , forms and moulds the foetus according to the specifical nature of man in all his lineaments and proportions , and never gives over its operation till it hath completed that bodily mass into its full complement of parts , and afterwards gradually augments and perfects it in his organs and faculties : so by a vital principle derived from god , through christ , into the soul , the same is moulded , fashioned , formed , increased and perfected according to this new principle of life , which is usually called grace : whereby it comes to pass ( that ) as the soul is the vital and conforming principle of the body , so this grace is the very life , and vital and conforming principle of the soul : and hence this formative principle is called the life of the soul ; the quickning spirit ; and the conformation of the soul unto the will of god thereby is called the forming of christ in them , the life of christ , the indwelling of christ in the heart by faith . and this new principle exerciseth in the soul all the acts analogical to that natural vital principle in the body , giving to it as it were the image , lineaments , proportion , increase conformable to the image of god in christ , as true wisdom , righteousness , justice , holiness , integrity , love of god , submission to his will , dependance upon him , and translates them into all the communicable relations that christ himself had , and invests them in his communicable priviledges : if he be a son of god by nature , so are they by * interpretation ; is he an heir of heaven ? so are they coheirs with him ; is he accepted of god ? so are they ; is he an heir of glory ? so are they . and as this conformation of the body by this vital principle is performed by a seminal principle ( at least as the instrument of its activity ) derived from the parent ; so the analogy holds here : we find a double seminal principle in this conformation , and both derived from christ our head ; viz. one external , another internal . 1. the external seminal principle is the word and message of the divine doctrine , exemplary and holy life , singular love of christ and of god through him to mankind , whereby we understand what he would have us do , the danger if we do otherwise , the blessed reward of obedience , the great engagements of the love of god in sending his son to dye for us , the plain , familiar , easie way of attaining of happiness ; and because we often learn better by example than by precept , the same word exhibits to us a lively picture of his holy conversation , his humility , meekness , obedience , love , patience , goodness : and this external means is in it self a great moral means to conform our wills and lives thereunto ; and therefore it is called the incorruptible seed of the word of god whereby we are born again , 1 pet. 1.23.2 . the internal seed is that spirit of grace sent out from christ , which doth derive a quickning lively power to the word and to the soul , whereby it makes it effectual to its end , and therefore called a spirit of life and power , a quickning spirit : and this , not by transfusing a new substance or substantial nature which before it had not , but by its lively yet secret operations changing and moulding it suitable to the image of him whose spirit it is , and adding energy and efficacy to that other seed of the word , as the sun doth to the seminal principles of vegetables and animals . iii. touching the thing upon which this victory is obtained and conquest made , it is the world : which comprehends in its latitude a double world ; the world within us , and the world without us . the world within us , which may therefore be so called principally in this respect , that a great part of its relation and tendency is toward the world , which is for the most part the object upon which it fixeth , the subject after which it reacheth , and the business upon which it fasteneth and exerciseth : and hence it is that the apostle s t john divides the world without us with relation to the world within us , viz. the lust of the flesh , the lust of the eyes , and the pride of life . 1 joh. 2.16 . the world that is within us taketh in the two great faculties or powers , viz. 1. the passions of the soul , and 2. the sensual appetite ; both these are in their own nature good , placed in us by the wise god of nature for most excellent ends and uses . our business is therefore to keep in order and subjection , not to extirpate and root them out ; for they are radicated in our nature by the god of nature . but of this more particularly . 1. our passions : such as are love , hatred , anger , hope , fear , joy , sorrow ; these and the like passions of the humane soul are not simply in themselves evil ; nay , being rightly placed and duly ordered and regulated they become serviceable to excellent ends and uses ; and therefore simply in themselves they are not the subject of a christian's victory : but then they become such when they become the world in the text , and that is principally in these cases ; 1. when they are misplaced ; as when we love the things we should hate , hope for the things we should fear , rejoyce in that we should grieve , &c. or è converso . 2. when they are immoderate or excessive about their proper objects : which comes to pass , when in those things about which we may exercise our passions lawfully , we exceed that measure or proportion that is due to them : for instance , i may lawfully love a competency of worldly subsistence , but i exceed in this , that i love it too much and beyond the worth that is truly in it : i may lawfully be angry with him that injures me , but i exceed in the measure , or degree , or time , or duration , and become implacable . 3. when my affections or passions are not acted to that height they ought to be : all finite objects of our passions require a proportionate degree of our passions ; but where the object is infinite , my affections may erre in being too remiss , but not in the excess : i cannot love god too much , for i am to love him with all my might ; but i may love him too little , and then my affection errs : i cannot hate sin too much , because i cannot love god too much ; but i may hate it too little . 4. when my affections or passions are acted unseasonably , either in respect of the time or in respect of the competition between objects of several values : i may , nay i must love my father ; but if i love my father more than my saviour , my saviour hath pronounced me unworthy of him . 5. when my passions degenerate into vices and corruptions , and so become not so much powers or faculties as diseases and sicknesses of the soul : as when anger degenerates into malice , revenge ; when self-love degenerate into envy ; when desire of , or delight in , the profits or honours of the world degenerates into covetousness or ambition ; and the like . 6. when my passions are not under the management , guidance or conduct of my superior faculties , my reason and judgment ; but either go before they are sent , or go beyond what they are sent , or return not and subside when recalled : and then they breed infinite perturbation in the soul , invert the order of nature , and become furies and tempests , and imprison and captivate the mind and understanding , and become a worse part of the world than that which is without us . under these conditions our passions and affections are part of that world which is the object of a christian's warfare and victory . 2. the other part of this world within us are the motions and tendencies of our sensual appetite . this sensual appetite is in it self good , placed in us by the god of nature for excellent ends ; viz. for the preservation of the individual nature , as eating and drinking , and those invitations of sense subservient thereunto ; or for the preservation of the species , as the desires of sexes . but they then become a sinful part of this inferior world , 1. when they become inordinate , 2. or excessive , 3. or unseasonable ; or generally , 4. when they are not subordinate in their actings to the government of reason enlightened by moral or religious light . a christian hath no such enemies without him , as unruly and undisciplined lusts and passions within him ; and it is a vain thing to think of overcoming the world without us , until this world within us be brought into subjection ; for without the corruptions and lusts within , the world , and the evil men of the world , and the evil one of the world , could not hurt us . — non vulnus adactis debetur gladiis , percussum est pectore ferrum . the wedge of gold was an innocent thing , but achan's covetous heart within gave it strength to do harm . we come into the world as into a great shop full of all variety of wares accommodate to our senses , lusts and affections ; and were it not for these ; those wares would lye long enough upon the hands of the prince of this world , before they could get within us or corrupt us . 2. the world without us is of three kinds ; 1. the natural world , which is the work of almighty god , most certainly in it self good ; and is not evil but accidentally , by man's abuse of himself or it . it doth contain a general supply of objects answerable to the desires of our vegetable and sensible nature , and the exigences and conveniences of it ; is a great shop full of all sorts of wares answerable .... there is wealth and places and delights for the senses , and it becomes an enemy to us by reason only of the disorder and irregularity of those lusts and passions that are within us , and by reason of the over-value that we are apt to put upon them ; they are indeed temptations , but they are only passive , as the wedge of gold did passively tempt achan , but it was his own lust and covetousness that did him the harm : the rock doth not strike the ship , but the ship strikes the rock and breaks it self . this world , as it is not evil in it self , so most certainly it is full of goodness and benevolence to us : it supplies our wants , is accommodate to the exigences and conveniences of our nature ; furnisheth ( us ) with various objects and instances of the divine goodness , liberality , bounty ; of his power and majesty and glory ; of his wisdom , providence and government ; which are so many instructions to teach us to know , and admire and magnifie him ; to walk thankfully , dutifully , and obediently unto him ; to teach us resignation , contentedness , submission , and dependence upon him . a good heart will be made better by it ; and if there be evil in it , it is such as our own corrupt natures occasions or brings upon it , or upon our selves by it : and it is a great part of our christian warfare and discipline to teach us to use it as it ought to be used , and to subdue those lusts and corruptions that abuse it , and our selves by it . again secondly , there is another world without us , the malignant and evil world , the world of evil angels and of evil men , mundus in maligno positus ; and the great mischiefs of this world are of two kinds ; viz. 1. incentives and temptations from it , that are apt to bring the rest of mankind into the evil of sin and offence againft god ; such as are evil examples , evil commands , evil counsels , evil perswasions and sollicitations . 2. the troubles , and injuries , and vexations , and persecutions , and oppressions , and calumnies , and reproaches , and disgraces , that are inflicted by them : and the evil that ariseth from these are of two kinds ; viz. such as they immediately cause , which is great uneasiness , and griefs , and sorrow ; and again , such as consequentially arise from these , namely , the evil of sin , as impatience , discontent , unquietness of mind , murmurings against the divine providence , doubtings of , letting go our confidence in god , disturst , unbelief , and putting forth our hands to iniquity to deliver our selves from these inconveniences , either by unlawful or forbidden means , by sinful compliances with the sinful world , by falling in with them to deliver our selves from their oppressions , persecutions or wrongs , by raising commotions , engaging in parties , and infinite more unhappy consequences . and thirdly , there is a third kind of world which is in a great measure without us , namely , the accidental , or more truly the providential world in relation to man and his condition in this world , and is commonly of two kinds , viz. prosperous or adverse . external or worldly prosperity consists in an accommodate condition of man in this world ; as , health of body ; comfort of friends and relations ; affluence , or at least competency of wealth , power , honour , applause , good report and the like : the dangers that steal upon mankind in this condition are pride , haughtiness of mind , arrogance , vain-glory , insolence , oppression , security , contempt of others , love of the world , fear of death and desires of diversion from the thoughts of it , luxury , intemperance , ambition , covetousness , neglect and forgetfulness and a low esteem of god , the life to come , and our duty . 2. adversity ; as , sicknesses and diseases , poverty , loss of friends and estate , publick or private disturbances or calamities , and the like : and though oftentimes these are occasioned by the evil or malignant world , yet many times they seem to come accidentally , and are apt to breed impatience , discontent , unquietness of mind , distrust of providence , murmuring , envy at the external felicity of others , and that common discomposure which we ordinarily find in our selves and others upon like occasions . iv. the fourth considerable is , what is this faith which thus overcometh the world ; which is nothing else but a deep , real , full , sound perswasion of and assent unto those great truths revealed in the scriptures of god , upon the account that they are truly the word and will of the eternal god , who is truth it self , and can neither deceive nor be deceived : and herein these two matters are considerable ; 1. what are those divine truths which being really and soundly believed doth enable the victory over the world , or the special objects of that victorious faith : 2. what is that act of faith or belief of these excellent objects which thus overcometh the world . 1. for the former of these , although the whole body of divine truths is the adequate object of faith , yet there seem to be certain special heads or parts of divine truths that have the greatest influence into this victory over the world . i shall mention some of them : namely , 1. that there is one most powerfyl , wise , gracious , bountiful , just and all-seeing god , the author of all being , that is present in all places , knows our thoughts , our wants , our sins , our desires , and is ready to supply us with all things that are good and fit for us beyond all we can ask or think ; hath incomprehensible wisdom , and irresistible power to effect what he pleaseth ; that leaves not any of his works , especially mankind , without his special care and superintendence over them ; without whose will or designed permission nothing befalls us . 2. that this most wise and just and powerful god hath appointed a law or rule , according to which his will is that the children of men should conform themselves ; and according to the upright endeavours of the children of men to conform thereunto , he will most certainly give rewards ; and according to the wilful transgressions thereof he will inflict punishments : and that he is a most strict and infallible observer of all the wayes of the children of men , whether of obedience or disobedience thereunto . 3. that this law and will of his he hath communicated and revealed unto the children of men in his holy word ; especially by the mission of his son jesus christ , who brought into the world a full and complete collection of those holy laws of god , whereunto he would have us conform . 4. that he hath given unto mankind , in and through christ jesus , a full manifestation of a future life after this of rewards and punishments ; and according to that law of his thus manifested by his son , he will , by the same jesus christ , dispense and execute the sentences of rewards and punishments , and judge every man according to his works . 5. and that the reward of faith and obedience , in that other life to come , shall be an eternal , blessed , happy estate of soul and body in the glorious heavens , and in the presence and fruition of the ever glorious and eternal god. 6. and that the punishment of the rebellious and disobedient unto this will and law of god thus manifested by his son , shall be an eternal separation of soul and body from the presence of god , and the conclusion of them under chains of darkness and everlasting torments in hell fire . 7. and that the son of god hath given us the greatest assurance imaginable of the truth of this will of god , of this happiness and misery , by taking upon ( him ) our nature , by his miracles , by his death and resurrection and ascention into glory , and by his mission of the spirit of wisdom and revelation into his apostles and disciples , both to instruct the world in his trust , and to evidence the truth of their mission from him . 8. that almighty god , though full of justice and severity against obstinate and rebellious , yet , is full of tenderness , love and compassion towards all those that sincerely desire to obey his will and to accept of terms of peace and reconciliation with him , and is ready upon repentance and amendment to pardon whatsoever is amiss , and hath accordingly promised it : and that he hath the care and love and tenderness of a father towards us ; that in our sincere endeavour of obedience to him , we shall be sure of his love , favour , and protection ; that in all our afflictions and troubles he stands by us , and will not leave us ; that he will most certainly make good every promise that by christ he hath sent unto us , for the life that is present and that which is to come ; that the law he hath sent us by christ to submit unto is an easie and good law , such as will perfect our nature and fit it to be partaker of his glory ; and that all his thoughts towards us in our faithful endeavour to obey him , are thoughts of love , favour , peace , bounty and goodness . and of this he hath given the greatest assurance that is possible for mankind to expect or desire , even the sending of his eternal son into the world to take upon him our nature , to acquaint us with his father's will and love , to live a life of want and misery , and to dye a death full of shame and horror , to rise again to dispatch messengers into all the world to publish the good will of god to mankind , to ascend up into glory , and there to make intercession for us poor worms at the right hand of god : giving us also hereby assurance of our resurrection , and of his coming again to judge the world , and to receive his obedient servants into eternal glory . these be some of those principal objects of that faith that overcometh the world , being soundly received , believed and digested . 2. as touching the act it self ; it is no other than a sound , real and firm belief of those sacred truths : and therefore it seems that they that perplex the notion of faith with other intricate and abstruse definitions or descriptions , either render it very difficult and scarce intelligible , or else take into the definition or description those things that are but the consequents and effects of it . he that hath this firm perswasion will most certainly repent of ( his ) sins past , will most certainly endeavour obedience to the will of god , which is thus believed by him to be holy , just and good , and upon the obedience or disobedience whereof depends his eternal happiness or misery , will most certainly depend upon the promises of god for this life and that to come ; for those are as natural effects of such a firm perswasion , as it is for the belief of a danger to put a man upon means to avoid it , or for the belief of a benefit to put a man upon means to attain it . some things are of such a nature that the belief or knowledge of them goes no further , but it rests in it self , as the belief or knowledge of bare speculative truths : but some things are of such a nature as being once truly and firmly believed or known , carry a man out to action : and such are especially the knowledge or belief of such things as are the objects of our fears or of our hopes ; the belief of such objects do naturally and with a kind of moral necessity carry a man out to action ; to the avoiding of such fears , and the attaining of such hopes : and therefore faith and belief in reference thereunto comes often in the scripture under the names of hope and fear , as being the proper effects of it . instances we have of both , 2 cor. 5.10 , 11. for we must all appear before the judgment seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . knowing therefore the terror of the lord we perswade men . 1 joh. 3.2 , 3. but we know that when he shall appear we shall be like him , for we shall see him as he is ; and every man that bath this hope in him purifieth himself , even as he is pure . therefore we need not be so sollicitous touching the nature of faith , what kind of faith it is that must save us : certainly if it be a true and real assent of the mind to these great truths of god , it must be operative , according to the nature of the things believed which are in order to working ; and therefore if it have not that effect , it is not faith nor assent ; if it have it but weakly and imperfectly , it is evident that the assent is weak and fluctuating ; if it have that effect at some times but not at others , it is evident that the assent is suspended , or intermitted , or not actually exercised at these intermissions : if a man were really and fully perswaded that if he take such a journey to morrow he should certainly break his leg , he would as certainly not go : or if he were under a certain perswasion , that if he took such a drink , he should certainly recover his lost health , it were as certain he would drink it : and if a man were actually and fully perswaded that , if he used such a means , he should attain everlasting happiness , or , if he should commit such a sin , he should certainly lose it , it were scarce morally possible , that a reasonable man in his wits would omit the one or commit the other . and to say , this is but an historical faith , and that the devils have as much , they believe and tremble , and they do as fully assent to divine truths as any can do , yet it avails them not , concludes nothing : the reason is evident , because the salvation to be attained , the faith which is the instrument to attain it , concerns them not , neither are they in a state to be advantaged by it ; but it is otherwise with men . if i should acquaint a stranger that if my son doth such a thing , i will give my son five pound , though the stranger believes it as really true as any thing in the world , it puts not him upon the action , because as he is not concerned in the reward , so he is not concerned in the means : but according to the belief that my son hath , it will or will not put him upon the action : if he believe me not , he will not do it at all ; if he believe it faintly and doubtingly , he will perform the action accordingly ; but if he believe it truly and fully , and set any value upon the reward , he will perform it cheerfully ; for he is concerned in the reward , and in the means to attain it . faith therefore is a firm assent to the sacred truths , whether the truths relate to things past , as that god made the world , that christ the messiah is come in the flesh , & c. or to things present , as that almighty god beholds all i do , and knows all i think , or that he is a reconciled father unto me in christ jesus ; or things to come which principally excite those two great movers of the soul , hope and fear , the future life of rewards and punishments . v. i come to the fifth thing , viz. how faith overcometh the world , which takes in these two considerations ; 1. how that is , in what degree : 2. how that is , by what method or means . touching the former of these , touching the degree of the victory that faith gives , it is a victory , but not a victory to utter extermination : the captain of our salvation indeed overcame the world , totally , perfectly , joh. 16.33 . our victory is not complete nor perfect on this side death , but it is such a victory as leaves still an adversary to contest with us , though not to subdue and conquer us . it is a victory , but yet not without a continued warfare . 2. touching the method whereby our faith overcometh the world , i shall say something in general , something more particularly with relation to the world under the former acceptations . in general therefore , the great method whereby faith overcometh the world , is by rectifying our judgments , and removing those mistakes that are in us concerning the world and our own condition . 1. some things there are in the world , which we set an esteem and value and love upon , which deserve rather our hatred and detestation : as , our sins , the irregula●●es of our lusts and passions , and those degenerate plants that arise from them ; as pride , ambition , revenge , intemperance , & c. these we account our right hands and our right eyes , in our state of natural darkness : faith rectifies this mistake of our judgment , by shewing us the law and will of god revealed by christ , whereby we find that these are our diseases , distempers and sicknesses repugnant to the will , image and command of god ; that they are our loss and our danger and our ruine , and therefore not to be entertained but mortified and crucified . 2. some things there are in the world , that we may allow somewhat of our affections unto , but we over-value them : we reckon wealth , and honours , and powers the greatest happiness imaginable , and therefore intensly desire them ; sicknesses , and afflictions , and injuries , and losses the greatest misery imaginable , and therefore we fear them excessively , we are intollerably discontented under them . faith rectifies our mistake herein , gives us a just value of these things , shews us the law of god , checking and forbidding immoderate affections or passions to be exercised about them , assures us that we are , as well under the view and observation , as under the care and regiment of the great lord of heaven and earth , and therefore expects our great moderation in relation to externals . 3. and principally , for the most part the children of men esteem this life the uttermost term or limit of their happiness or misery , and therefore make it their whole business , by all means possible , to make their lives here as splendid and glorious , as delightful and pleasurable , as is possible ; and use all means , whether honest or dishonest , fit or unfit , to secure themselves in the good they have , and to avoid any thing that is grievous or troublesom : and if they cannot compass it they sink , and despond , and murmur , and dye under it , as the only hell imaginable ; or if they have any thoughts of a future estate after death , yet they are but languid , faint , and searce believed in any tollerable degree , and suspected rather as the impostures of politicians , or fables of poets , than having any real truth in them . faith rectifies this mistake , and assures us there is a judgment to come , a state of rewards and punishments of a far higher nature than this world can afford , or indeed apprehend ; that the happiness of that life out-bids all the greatest and most glorious entertainments that this world can afford , and will infinitely exceed the greatest losses or crosses that this world can yield : and on the other side , the punishments of that life will infinitely over-ballance all the pleasures and contentments that this life here can yield , and the memory of them will but enhance the rate and degree of those torments : and that accordingly as men spend their lives in this short transitory life , either in obedience or disobedience unto the divine will , accordingly the retribution of everlasting rewards and punishments will be there given . this view of the future state , presented by faith to the soul , will have these two great effects , in order to the subduing and conquering of the world without us , by rendring it poor , inconsiderable , contemptible in comparison of those everlasting joys and happiness of the next life ; and the world within us , by chaining up our exorbitant lusts and passions under the fear of the judgment to come , and by ordering , composing and regulating them in contemplation of the great reward annexed to our dutiful obedience unto god in this life . but i shall come to particulars , and follow that tract that is before given , in the distribution of the world , as well within , as without us ; and consider the particular method of faith in the subduing and conquering them . 1. therefore in reference to the world within us , namely , 1. our passions , 2. our lusts . 1. as to our passions : 1. faith directs their due placing upon their proper objects , by discovering what are the true and proper objects of them , out of that large and comprehensive law of god which presents them as such to the soul , and to be observed under the pain of the displeasure of the glorious and almighty god. 2. upon the same account it teacheth our passions and affections moderation in their exercise , even about their proper objects , and due subordination to that supreme love a man owes to the supreme good , god almighty . 3. upon the same account it teacheth us , under our obligation of duty to god , to cut off , crucifie and mortifie the diseases and corruptions of passions , as malice , envy , revenge , pride , vain-glory , ostentation 2. in reference to our desires : 1. natural , it teacheth us great moderation , temperance , sobriety ; it tells us these very natural propensions are apt to grow unruly and consequently hurtful , and therefore that we are to keep them in subjection and under discipline both to religion and to reason : and this it doth , by assuring us that such is the will and law of our creator ; by assuring us that the same almighty god is the constant observer of all our most intimate deportments ; it assures us that the son of god died to redeem us from the captivity of our lusts ; that if we be kept still in servitude under them we make an ungrateful return to his love , and what in us lyes , disappoint him of the end of his sufferings : it shews us the great falseness , deceit and treachery of these lusts , that they are ready upon every occasion to rebell against god and his law placed in our souls ; that they are upon every occasion ready to betray us to our worst enemy , and if they once get loose from discipline and subjection , they are hard to be reclaimed ; and therefore must be kept under a careful , vigilant and austere discipline ; that if we do so order them , we are safe in a great measure from the temptations of the world and the devil , who could not hurt us without the compliance , inordinateness , treachery , and correspondence of these close enemies within us . 2. as touching those degenerate and corrupt lusts , as , covetousness , malice , envy ; faith doth first of all in general shew us , that they are prohibited by the great lord and law-giver of heaven and earth , and that under severe penalties ; again secondly , it shews us that they are the great depravers and embasers of our nature , the disturbers of the peace , serenity , and tranquility of our minds ; again thirdly , if shews us , that they are vain , impertinent , and unnecessary perturbations , such as can never do us any real good , but feed our vain imaginations with deceits instead of realities . but particular instances in relation to these several lusts will render these truths more evident . 1. therefore for covetousness or immoderate desire of wealth , ambition , the immoderate desires of honour or power , we shall see how faith or true assent to the truths of god revealed in his word doth correct and crucifie this lust , and that principally by these ensuing considerations : 1. faith discovers to us that the great lord of heaven and earth , to whom we owe a most universal and indispensible obedience , hath forbidden this lust , hath told us we must not be over-sollicitous for the things of this life , and we have no reason to suspect his wisdom in such prohibitions , for he is infinitely wise , and knows best what is fittest for us to do or not to do ; neither have we cause to suspsect his love to us , or to think he envies us in his commands , either to enjoyn what might be hurtful for us , or to forbid what might be beneficial to us ; for it was his free and immense love that gave us at first our being , and therefore certainly can never envy us any thing that might be good or convenient for that being , which he at first freely gave and still freely continues to us . 2. faith shews us the vanity and lowness of such desires , re-minds us that when death comes all these objects will be utterly insignificant ; that they are transient , incertain objects , such as are not only fitted barely for the meridian of this life , but such as oftentimes take wings and fly away from us before we leave them , such as in their very enjoyment satisfie not , but instead of satisfaction are oftentimes vexations and thorns to afflict us . 3. faith presents us with better things , more safe to be desired , more easily to be attained , more securely to be kept , namely , our peace with god , and the firm and sound assurance of everlasting happiness . 4. faith presents us with an assurance of the divine particular providence , which gives and takes away , and grants or denies the things upon which our desires are thus fixed , and therefore renders our immoderate cares and thoughtfulness for the businesses of this life either needless or vain : your heavenly father knoweth that ye have need of all these things , commands us to cast our care upon him , for he careth for us that knows what is fittest for us ; if abundance , he is able to supply us without torturing our selves with care or sollicitousness ; if the contrary , either we covet in vain and our endeavours shall be disappointed , or at least they shall be given , but a curse and vexation with them , given us in anger , given us to our hurt : and the same may be said in all points in relation to ambition and desire of honours or power . 2. again , in relation to malice or envy against the prosperity of others , faith shews us how vain and foolish a thing it is , and the rather because the wise and great god is the dispenser of all things , hath the absolute and unlimited propriety in them , disposeth them according to his own good pleasure . what reason hath any man to envy that disposal which the god of heaven makes . again , 3. for revenge , the great lord of the world hath reserved that as ( a ) branch of his own supreme prerogative ; vengeance is mine , saith the lord : what have you or i to do to invade his prerogative ? it is his own right , and he best knows when , and where , and in what degree to exercise it . 2. i come to the consideration of the world without us , as that which possibly is here principally intended , and the victory of the christian by his faith over it , and first in relation to the natural world. this world , as hath been observed , is in it self very good , and the evil that ariseth from it is only occasional . which is thus , it is a goodly palace fitted with all grateful objects to our senses , full of variety and pleasantness , and the soul fastening upon them is ready with peter in the mount to conclude that it is good to be here , and therefore grows careless of the thoughts of another state after death , or to think of the passage to it , or making provision for it ; but to set up its hopes and happiness and rest in it , and in these delights and accommodations that it yields our senses . faith overcometh this part of the world , by assuring the soul , that this lower world is only the place of our probation , not of of our happiness ; our inn , not our home : it presents to the mind a state of happiness , to be attained after death , infinitely surpassing all the contents and conveniences that this world can yield ; and that one great means to attain it , is by setting our hearts upon it , and not upon the world , but using this present world not as the end of our hopes , but as our passage to it ; and to carry a watchful hand over our desires and delights towards it , or in it ; that it steal not away our heart from out everlasting treasure ; to carry a sober and temperate mind towards it , and use of it as in the sight of that god , that lends it us , to excite our thankfulness and try our obedience , not to rob him of the love , and service , and duty we owe unto him . in short , the methods whereby faith overcometh this part of the world are these : 1. by giving us a true estimate of it , to prevent us from overvaluing it : 2. by frequent re-minding of us , that it is only fitted to the meridian of this life , which is short and transitory and passeth away : 3. by presenting unto us a state of future happiness , that infinitely surpasseth it : 4. by discovering our duty in our walk through it , namely of great moderation and vigilancy : 5. by presenting unto us the example of the captain of our salvation , his deportment in it , and towards it : 6. by assuring us that we are but stewards unto the great lord of the family of heaven and earth for so much as we have of it , and that to him we must give an account of our stewardship : 7. by assuring us that our great lord and master is a constant observer of all our deportment in it : 8. and that he will most certainly give a reward proportionable to the management of our trust and stewardship ; viz. if done sincerely , faithfully , and obediently to our great lord and master , a reward of everlasting happiness and glory ; but if done falsly , sinfully , and disobediently , then a reward of everlasting loss and misery . 2. as to the second kind of world , the malignant world of evil men and evil angels , and therein first in relation to the evil counsels and evil examples that sollicit or tempt us to breach of our duty to god , the methods whereby faith overcometh this part of the malignant world , are these : 1. it presents unto us our duty that we owe to god , and which we are bound indispensibly to observe under the great penalty of loss of our happiness . 2. it presents us with the great advantage that we have in obeying god , above whatsoever advantage we can have in obeying or following the sinful examples , counsels , or commands of this world ; and the great excess of our disadvantage in obeying or following the evil examples or counsels of the world ; and this makes him at a point with these follicitations , peremptory to conclude it is better to obey god than man ; and with joseph , how can i commit this great wickedness , and sin against god ? 3. it presents almighty god strictly observing our carriage in relation to these temptations . 4. it presents us with the displeasure and indignation of the same god , in case we desert him , and sollow the sinful examples , or counsels of men ; and with the great favour , love , approbation , and reward of almighty god , if we keep our fidelity and duty to him . 5. it presents us with the noble example of our blessed saviour . 6. it presents us with the transcendent love of god in christ jesus , who to redeem and rescue us from the misery of our natural condition , and from the dominion of sin , and to make us a peculiar people zealous of good works , chose to become a curse and dye for us , the greatest obligation of love and gratitude and duty imaginable : and then it leaves the soul impartially to judge which is the better of the two , and whether this malignant world can propound any thing that can be an equivalent motive to follow their commands or examples , or that can equal the love of our saviour , the reward of eternal life , and the favour of the ever-glorious god ; and which must be denied and lost by a sinful compliance with evil counsels , commands , or examples of an evil world . it is true , the world can perchance reward my compliance herein with honour , and applause , and favour , and riches , or they can punish my neglects with reproach , and scorn , and loss , and poverty , and it may be with death : but what proportion do these bear to the favour and love of god , and an eternal recompence of glory and endless happiness ? the terms therefore of my obedience to the loving and gracious god ( to whom i owe my utmost duty and obedience , though there were no reward attending it ) do infinitely out-bid , and out-weight whatsoever a sinful world can either give or inflict . and secondly , as to the other part or scene of this malignant world , persecutions , reproaches , scorns , yea death it self , faith presents the soul not only with the foregoing considerations and that glorious promise , be faithful unto the death , and i will give thee a crown of life , but some other considerations that are peculiarly proper to this condition : viz. 1. that it is that state , that our blessed saviour hath not only foretold , but hath annexed a special promise of blessedness unto , blessed are they that are persecuted for righteousness sake , ( for ) theirs is the kingdom of heaven . 2. that there have gone before us a noble cloud of examples in all ages , yea the captain of our salvation was thus made perfect by suffering . 3. that though it is troublesom , it is but short , and ends with death , which will be the passage into a state of incorruptible happiness : and this was that which made the three children at a point with the greatest monarch in the world ready to inflict the severest death upon them ; our god whom we serve is able to deliver us , &c. but if not , know o king that we will not worship thy graven image which thou hast set up . and therefore our blessed lord redoubles the injunction of our fear toward him that can destroy both body and soul in hell , but forbids any fear of such persecutors , who can only destroy the body and then can do no more . and certainly that man that hath full assurance of favour and esteem with the great god of heaven and earth , of an incorruptible weight and crown of glory the next moment after death , must needs have a low esteem of the reproaches and scorns and persecutions of men for righteoufness sake ; and so much the rather because that very favour with god , and that very crown of happiness that he expects , is enhanced by those very scorns and those very afflictions . for , our light afflictions which are here for a moment , work for us a far more exceeding and eternal weight of glory . 3. concerning the third kind of world , namely , the providential world , consisting in external dispensations of adversity or prosperity . and first concerning the dark part of this world , namely , adversity , as casualties , losses of wealth or friends , sicknesses , the common effects whereof are impatience , distrust , murmuring , and unquietness : faith conquers this part of the world , and prevents those evil consequences , which either temptations from without , or corruptions from within , are apt to raise . 1. faith presents the soul with this assurance , that all external occurrences come from the wise dispensation or permission of the most glorious god ; they come not by chance . 2. that the glorious god may , even upon the account of his own sovereignty , and pro imperio , inflict what he pleaseth upon any of his creatures in this life . 3. that yet , whatsoever he doth in this kind , is not only an effect of his power and sovereignty , but of his wisdom , yea and of his goodness and bounty . no affliction can befall any man but it may be useful for his instruction or prevention . 4. that the best of men deserve far worse at the hands of god than the worst afflictions that ever did or ever can befall any man in this life . 5. that there have been examples of greater affliction , that have befallen better men in this life : witness job , and that excellent pattern of all patience and goodness , even as a man , our lord christ jesus . 6. that these afflictions are sent for the good even of good men ; and it is their fault and weakness , if they have not that effect . 7. that in the midst of the severest afflictions , the favour of god to the soul , discovering it self like the sun shining through a cloud , gives light and comfort to the soul. 8. that almighty god is ready to support them , that believe in him , and to bear them up under all their afflictions , that they shall not sink under them . 9. that whatsoever or how great soever the afflictions of this life are , if the name be blasted with reproaches , the estate wasted and consumed by fire from heaven , if friends are lost , if hopes and expectations disappointed , if the body be macerated with pains and diseases , yet faith presents to the believer something , that can bear up the soul under these , and many more pressures , namely , that after a few years or days are spent , an eternal state of unchangeable and perfect happiness shall succed ; that death the worst of temporal evils will cure all those maladies , and deliver up the soul into a state of endless comfort and blessedness : and therefore he bears all this with patience , and quietness , and contentedness , and cheerfulness , and disappoints the world in that expectation wherein its strength , in relation to this condition , lyes , namely , it conquers all impatience , murmuring , unquietness of mind . 2. as to the second part of this providential world , namely prosperity , which in truth is the more dangerous condition of the two , without the intervention of the divine grace , the foils that the world puts upon men by this condition , are commonly pride , insolence , carnal security , contempt or neglect of duty and religion , luxury , and the like . the method whereby faith overcometh this part of the world and those evil consequences that arise upon ( it ) are these : 1. faith gives a man a true and equal estimate of this condition , and keeps a man from overvaluing it or himself for it ; lets him know it is very uncertain , very casual , very dangerous , and cannot out-last this life : death will come and sweep down all these cobwebs . 2. faith assures him that almighty god observes his whole deportment in it , that he hath given him a law of humility , sobriety , temperance , fidelity , and a caution not to trust in uncertain riches ; that he must give an account of his stewardship also to the great master of the family of heaven and earth , that he will duly examine all his items , whether done according to his lord's commission and command ; and it lets him know that the more he hath , the greater ought his care to be , because his account will be the greater . 3. faith lets him know , that the abundance of wealth , honour , power , friends , applause , successes , as they last no longer than this short transitory life , and therefore cannot make up his happiness , no nor give a man an ease or rescue from a fit of the stone , or colick ; so there is an everlasting state of happiness or misery that must attend every man after death : and on the one hand , all the glory , and splendor , and happiness , that this inferior world can afford , is nothing , in comparison of that glory , that shall be revealed to , and enjoyed by them , that believe and obey . 1. nothing in respect of its duration ; if a man should live a thousand years , yet that must have an end , and the very pre-apprehension of an end is enough to dash , and blast , and wither any happiness even while it is enjoyed ; but that happiness that succeeds after death is an everlasting happiness . 2. nothing in respect of its degree ; there is no sincere , complete , perfect happiness in this world ; it is mingled with evils , with fears , with vicissitudes of sorrow and trouble ; but the happiness of the next life is perfect , sincere , and unmixed with any thing that may allay it : and upon these accounts , faith , which is the substance of things hoped for , and the evidence of things not seen ; and therefore by a kind of anticipation gives a presence to the soul of those future joys , renders the best happiness this world below can yield , but languid and poor , like the light of a candle in the presence of the sun. on the other side , the misery that after death attends the mispent present life , over-ballanceth all the good that this life can yield , both in its degree and duration , and therefore , with the pre-apprehension of it , it sowres and allays all the good that is in the greatest happiness of this life . 4. faith doth assute every believing soul , that , as sure as he now liveth , and enjoyeth that worldly felicity it hath , so surely , if he , in belief and obedience to the will of god revealed in and through christ , shall use his stewardship thereof soberly , faithfully , and obediently , he shall enjoy that everlasting happiness that thus out-weigheth the best temporal felicity : and on the other side , if he shall use his prosperous condition vainly , proudly , insolently , unfaithfully , intemperately , this short felicity , that he hath here , shall be attended with an endless and excessive misery unto all eternity . and now thus upon these accounts and methods faith overcometh this world of external prosperity . the corruption in the heart , and the temptations of the evil one , and of evil men , would presently improve this condition to make the man proud , insolent , intemperate , luxurious , secure , trusting in incertain riches , forgetful of god , and of religion : but , by the means before mentioned , faith conquers the world herein , disappoints the corruption of the heart , the subtilty of the devil , the temptations of evil men , and brings the man into a low esteem of his own external happiness ; keeps him in a high and just valuation of heaven ; keeps him temperate , sober , watchful , humble , faithful , just ; makes him mindful of his account , and studious , and industrious for the attaining and securing of an everlasting state of happiness , and that when death shall render all his wealth , and honour , and applause , and successes , and glory , to be poor , empty , insipid things , yet he may have and enjoy a fixed , permanent , everlasting state of blessedness and glory with the ever-glorious god , the blessed redeemer , the holy angels and the spirits of just men made perfect . of humility , it s opposite vices , benefits , & means to acquire it. prov. 3.34 . jam. 4.6 . 1 pet. 5.5 . god resisteth the pround , and giveth grace to the humble . pride and humility are two opposite habits or dispositions of the mind : and therefore the discussion and examination of the latter , will of it self give me a discovery of the former ; and the discovery of the benefits and advantage of the virtue of humility , will give us also an account of the mischiefs and inconveniences of pride , that is its opposite vice . in the examination of the true nature of humility , we must take notice that there are two , extremes , and between these the virtue of humility is placed . the two extremes are in the excess , which is pride ; and in the defect , baseness of mind . pride ariseth from an over-valuation of a man's self , or a want of a due sense of his dependency upon almighty god. and , though all pride be an extreme foolish distemper of the mind , yet some kind of pride is far more unreasonable and vain than other ; namely , that kind of pride , that ariseth upon such objects , that are less valuable in themselves , or less his own that grows proud of them . it is a foolish thing for a man to be proud of the endowments of his mind ; as wit , memory , judgment , prudence , policy , learning , nay of a man's goodness , virtue , justice , temperance , integrity : for though these be most a man 's own , yet he hath them by the bounty and goodness of that god , to whom he owes his being ; what hast thou which thou hast not received ? these are matters indeed to stir up thy gratitude to the giver of them , but not sufficient grounds to make thee proud . again , though the things themselves be excellent , and more thine than any other outward things , yet thou art but a temporary owner of them ; a violent feaver , or a fit of a palsie , or apoplexy , may rob thee of all these endowments , and thou mayst possibly over-tune thy wit , thy parts , thy learning ; and if thou escapest these concussions , yet if thou live to old age ( a thing that naturally all men desire ) that will abate , if not wholly antiquate , thy wit , learning , parts ; and 't is a foolish thing for a man to be proud of that which he is not sure to keep while he lives , and must lose at last in a great measure when he dyes , even by reason of that very pride which accompanies them here . again , that very pride , which accompanies those excellent parts and habits , is the very thing that either spoils , or very much debaseth , and disparageth both in the sight of god and man ; it is like the dead flies in the confection , the worms at the bottom of the gourd , that taints and withers these excellencies , and renders them either contemptible , or at least much less valuable . the more a man values himself for those things , the less he is valued by others ; and it is a thousand to one that this foolish vain humor of pride mingles some odd , faneiful , ridiculous , or unsavoury ingredients in the actions or deportments of such men though of eminent parts and abilities , that they receive more reproach or censure by their pride , than they receive applause by their parts ; for as god resists the proud so doth mankind also , and their very pride gives their adversaries advantage . and as pride of parts and habits of the mind , is a foolish thing , so pride of bodily endowments is yet more foolish and vain ; because it is raised upon a thing of a baser allay than the former ; such as are beauty , stature , strength , agility ; for though these are a man 's own , yet they are things that are , not only subject to more casualties than the former , but they are but of an inferiour nature . again , yet more vain and foolish is that pride , that is raised upon things that are either purely adventitious or forein , or in the meer power of other men ; as pride of wealth , of honour , of applause , of succident successes in actions , of titles , gay clothes , many attendants , great equipage , precedency , and such like accessions : and yet it is admirable to observe the vanity of the generality of mankind , in this respect ; there is scarce a man to be found abroad in the world , who hath not some elation of mind , upon the account of these and the like petty , vain , inconsiderable advantages ; in all professions , as well ecclesiastical as secular ; in all ranks and degrees of men , from the courtier to the page and foot-boy ; in all ages , as well old , as young ; almost every person hath some hobby-horse or other wherein he prides himself . and this humor of pride doth rarely contain it self within the breast of that person wherein it lodgeth , ( though it went no farther it is foolish enough ) but spreads it self into numerous branches ; such as are contempt and scorn of others , contention and animosity against those , that in any degree cross them ; ambition , envy against any that are above them ; vain-glory and ostentation , hunting after applause ; desire and delight in flattery and adulation of them ; impatience of control , or contradiction , or disappointment of what they affect ; detraction from the worth or value of others . and , besides the disturbance that it makes abroad , it is an untollerable disease in the soul that is possessed therewith , renders his life miserable , and puts him in the power of every man to be his tormentor : if a poor man , a mordecai , deny but his cap or his knee , it makes haman stark sick and half mad , hest . 5.13 . all his honour and glory and favour avail not , so long as mordecai sate in the gate , and did him no reverence : any small neglect or affront ; any cross in expectation ; any little inconsiderable disappointment in what he sets his mind upon , disorders him even to distraction . the other extreme is baseness and sordidness of mind , which though it carries the shadow of humility , yet it is quite another thing . and though sometimes , as in pride , so in this of baseness of mind , the complexion and temperament may have an influence , yet it is most commonly upon another account ; namely , when a man is forlornly given over to the love of wealth or honour or bodliy pleasures or lusts , this doth make him prostitute himself to any base sordid means , or compliances , to compass and attain those ends ; there is nothing so base , or unworthy , that such a man will not undertake , or do , to the attainment of what he thus designs ; such as are base flattery of men in power ; ugly compliance with their humors , though most nauseous , unsavoury ; creeping and cringing even almost to adoration of them ; making pitiful addresses to their meanest dependents , even as low as pages and foot-boys , performing the most unwarrantable offices for them ; and many times an external disguise , a shape of lowliness and humility in gesture , shape , habits and deportment , till they can attain their ends ; like the monk , that was always looking upon the earth , in a shape of humility , till he was chosen abbot , and then changed his figure , and being questioned for his sudden change by one of his covent , answered , in his former posture he was only looking for the keys of the abbey , but now he had found them , he needed not the former posture . and this baseness of mind is many times also the effect of the fear of men , which many times works so much upon the mind , that it carries men to base and unworthy compliances . but true humility is a virtue and temper of mind of another nature , and arising from better principles . it is a lowly frame and habit of spirit arising from the due sense of the glorious excellency of the almighty god , and our own frailty and infirmity , and our infinite dependence upon his bounty , goodness , mercy , whereby we are under a constant , firm , and sound conviction , that all the good that is in us , or that is enjoyed , or can be expected by us , is from the free and undeserved liberality of that glorious god. so that although , possibly the helps of complexion , and constitution , and education may be contributory to the more easie acquest and exercise of this virtue ; yet it is in it self the effect of a mind truly , and foundly principled , the spirit of a sound mind . and this humility of mind is not barely in the external habit or counterfeited deportment : many times a cynical , intollerable pride is clothed with the mantle of humility : but principally it is rooted in the very mind it self , and for the most part evidenceth its being by these ensuing particulars : 1. a most awful and sincere reverence 0130 0 and fear of the great and glorious god , a habitual prostration of our souls always before him , as the great and glorious sovereign of heaven and earth , in whose presence we always are , and to whom we owe an infinite subjection and dependence . 2. a most high and constant gratitude and thankfulness of heart and soul to him , for all the good we have in us , or that is or can be enjoyed by us , recognizing him , as the giver of our being , of our faculties , our abilities , and strength of mind and body , our wealth , our honour , our comforts , our hope and expectations ; that he is not only the giver of them , but the sovereign lord of them , and as may resume them when he pleaseth . 3. and consequently upon this , that we owe to that great and sovereign lord a due employment of all , that he hath thus given us , to his glory and service ; and that we must therefore be accountable for them , to him who is our great lord or proprietor and master . 4. a constant vigilancy and attention of mind upon all our thoughts , words and actions ; but especially , lest we forget that habitude of mind that we thus owe to almighty god , and lest pride , arrogancy , vanity , or vain-glory steal in upon us ; checking and plucking up the first ebullitions and risings , the first buds and motions thereof . 5. which is but the consequence of the former , a sober opinion concerning our selves and all we can do , and say ; not thinking of our selves above what we ought to think : and , since self-love so naturally adheres to us , to be very jealous over our selves ; especially in those actions that are good , or that meet with some applause in the world , lest we either value them too high , or over-value our selves by reason of them , or lest we are short in giving to almighty god that honour that is due to him , and to him only , for them . 6. a diligent , and impartial , and frequent consideration , and examination , and animadversion of , and upon , our defects and failings ; for these , and these only are truly and properly our own . there are a sort of artificial pictures , that if a man look upon them one way , they represent some beautiful comely person ; but if we look upon them another way , they present some deformed mishapen monster : our own partiality to our selves prompts us to look upon the picture of our lives and actions , in that position or posture that renders nothing but beautiful and virtuous ; and we have seldom the patience to look upon it , in that position that may render our deformities and vices ; and thereupon we give our selves the denomination accordingly of good and virtuous , and either do not observe , or do not consider our own failings and defects . if we did as well consider our sins which we commit , as the duties which we perform : and if in the consideration of our duties , we did but consider how much more of duties we omit than we perform ; and in the duties we perform , if we did consider how much deadness , formality , hypocrisie , vain-glory , self-seeking , and other unhandsom ingredients were mingled with them ; and should lay our sins , our omissions , our defects in one scale , and that which were really and truly duty , and good , and worthy in another scale , the best of mankind would soon find that that which was truly good , in the whole course of his life , were a pitiful , slender scantlet , and would be infinitely out-weighed by his sins , omissions , and defects ; and the due comparison and prospect of this , would quickly give him a lecture of humility ; the good we do would indeed make us thankful , but the good we omit , the evil we commit , and the deficiencies of our duties , would make us humble . 7. charitable opinions of the persons of others , as far as possible may be . it is true that neither religion , nor charity commands , or allows , any man to say or think that that which is in it self a sin , is not so ; as that drunkenness and whoredom , or pride , or vain-glory are not sins ; the law of god , and the law of nature tells us they are sins : but an humble man , sensible of his own sins and failings , will not presently be over-censorious of persons , or pronounce them reprobates , or men wholly destitute of the hope of salvation ; but will pity their failings and backslidings ; but yet not exterminate them from heaven . and herein there must be duly considered the difference between a private person and a publick person , whether minister or magistrate ; the former , namely , a private person , humility must teach him compassion , charitableness , gentleness ; but the latter , being intrusted in a publick ministration or office , doth alternis vicibus agere , his personal humility , as a private person , must teach him to be charitable , but yet not to be remiss or unfaithful in the exercise of his office . the farther consideration of the principles and companions of humility will appear in the consideration of the fruits , and advantages , and benefits of true humility . and these i shall reduce to these three relations ; i. in relation to almighty god ; 3. in relation to the humble person himself , 3. in relation to others . it is true that all virtues , if they be true and real , have a connexion one with another ; they are never single ; for the same principle that begetteth one , begetteth all the rest , and habituates , and influenceth the soul in all its motions ; but especially this virtue of humility , when it ( is ) genuine and true , is ever accompanied with all those excellent habits and graces , that perfect the soul ; as the fear and love of god ; obedience to him ; dependence on him ; benificence and charity to mankind , and the like . but yet in pursuit of the fruits and advantages of humility , i shall apply my self to such as do most naturally , and with a kind of special reason and appropriation , belong to , or flow from , this virtue as such , and as do belong to its nature in a kind of abstract consideration . first therefore , in relation to almighty god , the humble man hath in a special manner these two great advantages : 1. he receives grace or favour or honour from god ; 2. he receives direction , guidance and counsel from god : both which are singularly promised , and , by a kind of suitableness and congruity , conferred by almighty god upon his humble soul . first , favour , honour , and grace from god is a special portion of the humble man. the wise man tells us here , he gives grace to the humble . and although grace is a comprehensive word , and includes in it self , not only favour and acceptance with god , but also those other accessions of the gifts of his bounty and goodness , which come from this great giver of every perfect gift ; as wisdom , peace , righteousness , purity of heart , and the like , which are all also the portion of a truly humble man ; yet i think the former is that which is specially intended here ; namely favour , honour , and acceptance with god , so often expressed in the old and new testament , by the phrase of finding grace in the sight of god : gen. 19. 18. behold now i have found grace in thy sight . luk. 14. 9 , 10 , 11. he that bid thee shall say unto thee , friend , come thou up hither , then thou shalt have worship or grace in the presence of them that sit at meat with thee ; for he that exalteth himself shall be abased , and be that abaseth himself shall be exalted . so that by grace is intended principally favour , acceptance , honour and esteem with the great and glorious god of heaven and earth : and certainly were there no other reward of humility , than acceptance and favour with the great sovereign of the world , it were reward enough . we see daily what pains , and charge , and expence , and servitude men undergo , to attain the favour of a prince or great man , though he be but a poor mortal worm ; and how men please themselves , when they have attained some little unprofitable respect from a great man : but what is that in comparison of being in grace and favour with the king of kings , the lord of heaven ? especially , when we consider that the favour or acceptance of the glorious god is not a bare unprofitable esteem or grace , such as many times the great favourites of princes obtain from them : but the favour and acceptance of god is always accompanied with bounty and benificence ; as he is the sovereign ocean of all good , so we may be sure , he will be communicative and liberal of it , to such as he favours . he , whose benignity is hourly extended to the meanest of his creatures , nay to the very worst of men , cannot be parsimonious or strait-handed to those whom he accepts , and esteems , and honours . so that the humble man finds grace in the sight of the glorious god , and , as an effect of that grace , the bountiful communication of all necessaries , good , from the munificence , bounty and liberality of him , that thus favours him : and this is reward enough for the most profound humility . the reason why almighty god accepts thus an humble person , is the very same that makes him resist the proud , which is this ; the great god made all things in the world for two ends : viz. 1. thereby to communicate his own diffusive goodness and benificence , and principally for the glory of his own greatness , wisdom , power , and majesty ; and although he receives no addition of happiness by the return of glory from his creatures , yet it is a thing he values : his glory he will not give to another ; and it is unbecoming the excellency of his majesty to be disappointed in his end. glory is out of its place , when it is not returned to the god of glory , or in order to him . it is the natural , as well as the reasonable , tribute of all his creatures , and a kind of proper refiection of the bounty and splendor of all his works unto the god that made them . now the proud man usurps that glory which is due to his maker , and takes it to himself ; intercepts that due and natural return and reflection due unto the creator of all things , takes that tribute that is due to god , and applies it to himself ; puts glory out of its place and natural course , which it should hold towards the glorious god , as the rivers do to the sea : and this usurpation , as it is a kind of rebellion against god , so it inverts and disorders the true and just natural course of things ; and therefore as the proud man herein walks contrary to god , so god walks contrary to him : they that honour me , i will honour ; they that despise me shall be lightly esteemed : 1 sam. 2.30 . and as this is a most reasonable act of divine justice , so they seem two things , that even upon an account of natural congruity must needs make the condition of a proud man uneasie and unhappy , in relation to almighty god : 1. every thing is beautiful , and useful , and convenient in its proper place ; but when it is out of its place , it becomes troublesom and disorderly , like a bone out of joynt , it causeth discomposure . when therefore the proud man arrogates to himself glory , and intercepts its free return to the god of glory , to whom it belongs , glory is out of its place , and disorders , and discomposeth the usurper of it , so that he grows sick of it , sometimes to madness , but always to distemper and discomposure . 2. the proud man is so full of himself , and of the honour , and glory , which he usurps and attracts to himself , that he is uncapable of an accession of grace or favour from god : for he thinks he hath enough of his own , and this obstructs the accesses and irradiation of the divine favour , grace , and benediction . intus existens prohibet alienum . it is the empty soul , empty i mean of pride , self-conceit , and vain-glory , that is capable of satisfaction with the divine goodness . but on the contrary , the humble man hath these two opposite advantages : 1. he carries glory and honour to him , to whom it belongs , to its proper center and countrey , namely , to the everlasting god , and that ocean of goodness and perfection that resides in him ; and this gives the man ease , and quietness , and composure of mind ; for he doth not intercept the tribute that is due to his maker , but payes it over to the right owner . if he doth any good , noble , or becoming action , he checks the first motion of pride and ostentation in himself , and receives not the applause of others , but directs all the praise and glory of it , to that god , that hath done it by him , or in him , or for him : not unto us , but unto thy name give the glory : and this gives him singular quietness , serenity , and evenness of mind , because he is not surcharged with that which belongs not to him , nor under those tortures and boylings of mind , which this tribute due to his maker raiseth , when usurped by a man to whom it belongs not . again , 2. by this humility and lowliness of mind the soul is empty , not of what it should have , but of what it should not have ; and by that means becomes receptive and capable of blessing from the god of heaven , who filleth the hungry with good things , but sends the rich empty away . and this seems to hold congruity to the very nature of every intellectual agent , that acts with an understanding and will : we find , even in the regulated motions of our own nature , a secret aversness to gratifie a proud and haughty man ; for he either scorns or rejects a kindness , as beneath him ; or arrogates and owns it as his due , and not a bounty : but a person truly humble is sensible of a benefit , thankful for it , gets within us , invites benificence . and surely , though the blessed god be not at all under the impotency of humane passions , yet he is a god of infinite wisdom , and placeth his best benefits , where they will be best received and used . 2. it seems to hold congruity and proportion with the very course and nature of things natural : the divine benignity is much more diffusive than the light , the air , the most communicate element , and filleth every thing according to its measure and capacity of reception ; is that which communicateth it self to vegetables in life and vegetation , but not in sense , because not receptive of it ; to animals , in life and sense , but not in reason or understanding , because not receptive of it ; to man in life , sense and understanding that is common to the whole species ; and if they have but room in them for it , and do not wilfully throw it from them , in grace also and favour and acceptation , in the bettering and improving of their soul , in the influences of his love , direction and guidance : and such a vessel is the humble soul , empty of pride , self-attribution , vain-glory ; one that is glad of such guests , as the grace and favour and acceptance of god ; hath room for them in his heart , and so becomes a fit tabernacle for the influences of that god , that revives the spirit of the humble . isa . 57.15 . and here by the benignity and favour of god i do not mean heaping of temporal honours or wealth upon men ; these are but small inconsiderable things ; such as are common to proud , and many times denied to the humble : but they have a better exchange , namely , peace with god , inward testimonies of his favours , secret indications of his love , directions and instructions by the secret whispers and informations of his spirit , quietness and tranquility of mind , and pledges of immortality and happiness , those . — animi bona , sanctosque recessus mentis , & incoctum generoso pectus honesto . and these are things of a far greater value than external weath and honour ; and as far before them , as the mind and soul it self is . but of this more in the next . 2. the second great advantage of the humble soul is , that he shall be sure of direction and guidance and counsel from the best of counsellors , the glorious god of wisdom ; psal . 25.9 . the meek will he guide in judgment ; the meek will he teach his way . meekness and humility are but the same thing under different names . and this guidance and direction of almighty god is of two kinds , relating to a double end : 1. guidance and direction in relation to his everlasting end , the salvation and happiness of the soul ; namely , what he is to believe , and know , and do , in order to that greatest and important end. and therefore it is observable that although the mystery of the gospel of christ jesus , the common instrument of the salvation of mankind , is the most wise and profound design and mystery , and of the greatest importance that ever the world was acquainted with ; yet the most wise and most glorious god did vail and dress that great and glorious mystery quite contrary to the wisdom and grandeur of the world ; insomuch that to the most knowing people of the world , and that were full of their own knowledge , the jews , it became a stumbling-block ; and to the greeks , the most learned and wise people in the world , and that were full of the sense of their own wisdom and learning , it was accounted foolishness ; 1 cor. 1. after that by wisdom the world knew not god , it pleased him by the follishness of preaching , namely , of the things preached , christ crucified , to save them that believe : and accordingly in the primitive times it succeeded accordingly , the wise rabbies of the jews and the learned philosophers of the gentiles , for the most part , derided or rejected it : not many wise , not many mighty entertained it ; for the wisdom of god ordered the wisdom and mystery of the gospel quite counter to that wisdom that was in vogue in the world : and we now see the reason why it was fitly and wisely so designed , for it was designed to thwart and cross and confound that corrupt wisdom of the world , which had before corrupted the world by wisdom and knew not god. but on the contrary , the meek and humble and lowly minds , and such were some learned , as well as unlearned , these received the gospel : the poor receive the gospel ; the poor in spirit , lowly , meek : he that receiveth not the kingdom of god as a little child , shall in no wise enter into it . it was fitted , and ordered , and modeled in such a dress , and such a method , that it was suitable to the reception of such souls , and none but such were receptive of it . again , humility disposeth the glorious god to give , and the humble mind to receive direction and guidance in all the walk and concern of this life . a proud heart ordinarily disdaineth and undervalueth all other wisdom but his own , and all other counsel but such as suits with his own wisdom : and therefore the most glorious god most commonly crosseth and disappointeth him , or leaves him to the headiness and misery of his own counsels , and to eat the bitter fruit of his own rashness and folly . for , whatever the blind men of the world think , the actions of men and their successes are under the regiment of the divine will and providence ; and it is no wonder if he , that invisibly governs the events of the world , take the wise in their own craftiness , and mingles giddiness and disappointment in their counfels , and breaks the head of all their contrivances ; for he hath a thousand ways with ease and facility to do it . we may every day see what small intervention quite shatters , and disorders , and overturns the most politick , subtil , secret , and well laid designs in the world : so that in one moment a pitiful small unexpected occurrence wholly breaks in pieces a design of men laid together with long deliberation and forecast ; with huge prospect and precaution of difficulties ; with great reserves and preparations against all imaginable obstacles ; with all the advantages of secresie , power , combination of parties , connexion and contignation of subsidiary ayds ; and yet one poor unthought of accident cracks in sunder , and breaks all to shivers the whole elaborate machina ; so that in a moment the shivers thereof lye all broken and disjoynted like a potshered dasht against a wall ; or the whole contrivance disappears like the fabulous enchanted castles . but on the other side , an humble man leans not to his own understanding ; he is sensible of the deficiency of his own power and wisdom , and trusts not in it ; he is also sensible of the all-sufficient power and wisdom and goodness of almighty god , and commits himself to him for counsel , guidance , direction , and strength . it is natural for any man or thing , that is sensible of his own deficiency , to seek out after that which may be a support and strength to him ; and as almighty god is essentially good and perfect , so he is ( if i may use the expression ) most naturally communicative of it , to any that seeks unto him for it in humility and sincerity : the air doth not more naturally yield to our attraction in respiration , or to insinuate in self into those species that are receptive of it , than the divine assistance , guidance , and benisicence doth to the desires and exigences and wants of an humble soul , sensible of its own emptiness and deficiency , and imploring the direction , guidance and blessing of the most wise and bountiful god. i can call my own experience to witness , that even in the external actions , occurrences , and incidences of my whole life , i was never disappointed of the best guidance and direction , when in humility and sense of my own deficiency , and diffidence of my own ability to direct my self , or to grapple with the difficulties of my life , i have with humility and sincerity implored the secret direction and guidance of the divine wisdom and providence : and i dare therein appeal to the vigilant and strict observation of any man's experience , whether he hath not found the same experience in relation to himself , and his own actions and successes , and whether those counsels and purposes which have been taken up after an humble invocation of the divine direction have not always been most succesful in the end . 2. and as this humility is of admirable use , in relation to the glorious god and the effluxes of his blessing and direction ; so it is of singular advantage , in relation to the humble man himself , as may appear in these ensuing considerations . 1. humility keeps the soul in great evenness and tranquility : the truth is , that the storms and tempests and disorders of the soul do not so much ( if at all ) arise from the things without us , as from the passions and distempers of the soul it self , especially that of pride and haughtiness , which as the wise man says , is the mother of contention , and that within the very soul it self , as without it is that which blows up the passions of anger , and revenge , and envy , and hatred , and impatience , and ambition , and vain-glory ; and from hence it is that the passions do rage , and swell , and roll one upon another , like the sea troubled with a storm . what is it , that upon any disgrace , or disrepute , or affront put upon a man , makes him vex himself , even to death , that he hath not leisure scarce for one quiet or composed thought ? what is it that makes him jealous of another man's advancement ; that makes him hate and envy another that hath attained greater dignity than himself ; that makes his thoughts and endeavours restless , till he get to be greater or richer than others ; and yet when he hath attained not resting in it , but still aspiring higher ; that fills him with fears , and torturing cares , lest he should either miss what he aims at , or lose what he hath attained ; that fills him with revenge against all that oppose him , or stand in his way , with impatience under any cross or disappointment , many times almost to the extremity of madness and frenzy ; that makes him unquiet and discontented with his present condition , and raiseth a thousand such disorders and discomposures in the minds of men ? all these are most plainly resolvable into this cursed distemper of pride and haughtiness of mind , as might most evidently be made out to any that will but trace back these disorders unto their root and original ; and certainly therefore the state of such a man's mind must needs be marvelous disorderly and unhappy . but humility cures this disease , this feaver of the mind ; keeps the passions cool , and calm , and quiet , and low , and keeps under hourly discipline , throws cold water upon them . have i received an affront , a disgrace with great men , contempt from my equal or inferiour , reproach and scandal , disappointment in my expectation of some external advantage ? am i like to be turned out of office , to be made poor , or the like ? i have two considerations , that keep me still in an equal temper , and that silence all those passions , which presently in a proud man would be all on fire , and in a hurly-burly : 1. i know that those things come not without the divine commission , or at least permission ; and shall i not quietly submit to that will of my great sovereign lord , to whom i owe myself , and whose will i pray daily may be done ? it was an adorable instance of this humility in david , when , to add to his present sad condition , shimei cursed him so bitterly , and although he had power and opportuleft him to revenge it , yet he forbad it , for it may be the lord hath bid shimei curse . and again , 2. what am i , that i must not be crossed , or reproached , or contemned , or disappointed ? alas , a poor weak sinful man , i cannot be made lower in the esteem of the world , than i am in my own . if the world reproach , spoil me of what i have ; if i am poor , or scorned , it is but what i deserve , and less than i deserve for my sins at the hand of god : though perchance i am slandered , or falsly accused by them , yet i know ill enough of my self to make me bear patiently even a false accusation ; and they cannot make me more low , and vile , in the esteem of others , than i am in my own . and thus humility breaks and quenches the passions , and keeps the mind serene and undisturbed under all external occurrencies . but to descend to particulars more distinctly . 2. humility gives contentation in any condition or station . and the reason is , because an humble mind is never above that station or condition of life that the divine providence orders , but rather under or below it , or at the most holds pace with it . when the mind runs beyond the condition of a man , it is like a spend-thrift , that lives beyond his estate , and therefore becomes necessarily poor , and never enjoys what it hath , because it busies it self evermore in anxious pursuit of what it hath not : and that mind , that in relation to the things of the world , runs beyond its station , can never be contented nor quiet ; and though he attain this year , what he anxiously pursued the last year , yet still his mind will be running farther , and still keep before his acquests , as the fore-wheel of the coach will still run before the hinder-wheel : but an humble man is ever contented , with what the divine providence and honest industry allotts him , and enjoys it comfortably and thankfully , and can sit down with a narrow fortune with this contenting contemplation , that which i have is given by the bountiful god , of liberality , not of debt ; if i had less , it were more than i could deserve ; for i can with jacob say , out of the sense of my own unworthiness , i am less than the least of all thy mercies , blessed therefore be his name . 3. humility gives always patience under all adversity of what kind soever it be ; and this is always an effect and companion of true humility upon these ensuing considerations : 1. the greatest cause of impatience is not so much , from the pressure and force of any external cross or calamity , as from the great disturbance and reluctance of the mind of him that suffers it ; and this it is that raiseth up the waves and billows within : the cross or calamity it may be is rough and beyond the power of him that suffers it to extricate or control : and on the other side , when it meets with a mind as tumultuous and contumacious as the calamity or cross , it raiseth a storm , as when the wind and tide are contrary , or like that state of paul's voyage in the adriatick sea , where two seas met , act. 27. which oftentimes endangers the vessel . he that violently and impetuously contends against a calamity , is like one bound with a strong yoak or bond , his strugling , like a wild bull in a net , galls him more than the yoak it self otherwise would do ; and a proud and haughty spirit , commonly miscalled courage , contributes more to his own uneasiness than his cross doth : but an humble , lowly mind is naturally more able to bear his cross with more patience , because it is evident that the softness , humility , and quietness , and calmness of his mind breaks the force of the calamity , and renders it more easie by submission to it . 2. again , every true humble man looks upon the worst condition that he is under , to be less than he deserves . as long as a man lives in the world , there is no condition so troublesom , and painful , and uneasie , but it may be worse ; and an humble man always thinks that that condition or circumstance of his life , which may be worse , is not the worst that he deserves . it may be i am poor , but yet i am well esteemed , i deserve both poverty and disesteem ; it may be i am poor , and under a cloud also of ignominy and reproach , yet i have my health of body , and composedness and steadiness of mind , and this is more than i deserve : it may be i am , with job , under a confluence and complication of calamities , loss of estate , of children and relations , censured by my very friends as an hypocrite and one under the displeasure of almighty god , my body macerated with diseases , yet i have life , and where there is life there is hope ; wherefore doth the living man complain , a man for the punishment of his sins ? lam. 3.39 . the living man hath no cause to complain , because although he suffer the loss of all other things , yet his life is spared and given him for a prey . the humble man is patient therefore under his sufferings of any kind , because he carries with him the due sense of his own unworthiness and demerit , and upon a judicious account looks upon his meanest , lowest , worst condition , as better than he deserves at the hand of god. 3. the humble man is patient under all conditions , because he always bears a mind entirely subject and submitting to the will of the great sovereign lord of heaven and earth , and whom he knows to be the sovereign lord of all his creatures ; to be the great dispenser or permitter and rector of all the events in the world ; to be the most wise , just and gracious god ; and therefore he doth not only submit to his will , as an act of necessity which we cannot control , or as an act of duty in obedience to his sovereign , but as an act of choice , of prudence , and because the will of his maker is wiser than his own , and more eligible than his own ; and therefore he makes the will of his maker his own choice , and upon the account of true judgment concludes that whatsoever the most powerful and irresistible , the most wise and prudent , the most just and merciful will of god appoints for him , is not only fit for him to submit unto , but also to choose , and as well cheerfully and thankfully , as patiently and quietly to follow and elect : and therefore since he well knows that all the successes of his life are under the regiment , government and providence of the most glorious , sovereign , wise and merciful god , even those that seem in themselves most troublesom , uneasie , and grievous , he patiently and cheerfully comports with the divine will in the tolleration of them , and waits upon his all-sufficiency and goodness in his due time , either to remove them , or to support him under them . 4. humility gives great moderation and sobriety and vigilance in the fullest enjoyments of temporal felicity of any kind whatsoever . there is a strange witchcraft in prosperity to rob a man of innocence : how many in the world have i in my time seen , that under the greatest pressures of crosses and calamities , of poverty and reproach , have kept their consciences fair and clean , their innocence , integrity , piety and goodness within them and about them , that yet by the warm beams and sunshine of external prosperity have cast off their innocence , as the traveller did his cloak in the fable , made shipwrack of their consciences , and became as great oppressors , as disorderly and debauched livers , as proud and insolent , as perfect worldlings , as if they had never heard of a heaven or a hell , of a god or a redeemer , or of a judgment to come ? true humility is a great guard upon the soul of a man against these rocks and hazards . an humble man looks upon all his plenty and prosperity , not as his own , or the reward of his desert , but as the depositum of the great master of the families of heaven and earth , talents entrusted to him as a steward and an accountant to employ for his master's use , service and honour , not for his own grandeur or pleasure ; he considers the more he hath , the greater is his account , and the greater his charge , and in it finds no matter to advance his thoughts concerning himself , or to make him proud , but to make him the more careful to employ it : and his humility is not diminished by his plenty , but rather increased , and this keeps him sober and moderate in the use of what he hath ; for he looks upon all he hath , as none of his own , but his master 's ; to whom he is accountable ; and as it makes him sober and moderate in the use of what he hath , so it makes him studious to employ it to the honour of his master , and faithful in that employment . again , as he looks upon the things of this world as deposited in his hands for the account of his lord , so he looks upon them as dangerous temptations to deceive him of his innocence and integrity ; and both these make him evermore strictly vigilant over himself , lest the present gains and glory and opportunity of prosperity get ground upon his mind or his virtue , especially upon his humility : for worldly grandeur secretly steals away that virtue , or impairs it , fooner than any other . pride is a kind of shadow , or rather a devil , that ordinarily haunts and waits upon worldly greatness and prosperity , and therefore he keeps a strict guard over his heart , and watches narrowly the first blooming or blossoming of worldly-mindedness , self-dependance , trusting in uncertain riches , making them his hope or his confidence ; but especially upon swellings of vain-glory , pride , self-applause , and those other vermin that commonly breed in the soul , by the worm-influences of prosperity : and he never suffers these unclean birds to roost or rest in his soul ; checks and rejects the very first motions of them , and crushes these viperous eggs in the very first appearance : and to prevent the very first opportunities of their production , he watcheth himself upon all occasions ; seruously reflects upon the danger he is in ; carefully tryes every emergent thought , word and action , whether it hath any secret tincture of pride or vanity , and if he find the least rising of them , he suppresses and stifles them . 5. humility is an excellent remedy against the passion of fear , even of the worst of evils , death it self , and much more against the fear of reproaches , losses , and all external calamities whatsoever ; gives patience under an incumbent evil , doth naturally , and by a kind of necessary consequences , arm a man against the fear of an imminent or impendent evil , and upon the very same grounds and reasons , and therefore they need not be again repeated . commonly surprize and unexpectedness of any evil renders the fear more terrible ; and because it takes a man upon the sudden , and before he can compose himself , or rally those succours of hope and reason to support him against it ; it is like a sudden disease , that surpriseth the body that labours under ill humors , before it can allay or moderate them by preparative helps or catharticks , whereby a sudden combustion ariseth , and many times more danger ariseth from the discomposure of the humors , than from the malignity of the disease it self . but humility keeps the mind in a sober well prepared temper ; keeps the passions under discipline , and is always in a readiness to receive the shock of a danger or evil imminent or impendent , without any great disorder or astonishment : an humble man hath no such great value for himself , as to think he is to be exempt from calamities ; and therefore is not much startled at the approaching of them : he reckons he hath portion enough in this world , if he can keep his innocence , the peace of his conscience , and quietness within ; as for matters of the world , as he makes not their enjoyment the object of his hope , so he makes not their loss any great motive of his fear ; god's will be done is the language of his soul in relation to them . is he threatned with the loss of his estate , of his friends and relations , of his honour and esteem , and hath he the news of his death either from without , by violencies or persecution , or from within by the forerunners of it , sickness or old age : yet is he by no means tormented with fear by these messengers . 1. the evenness of his own mind furnisheth him with the opportunity and use of his reason to check his fear as a vain , foolish and unserviceable passion , that may torment him , and by present anticipation make his present condition worse and more troubelsom , but not cure the danger . 2. the sense of his subordination to the divine power and pleasure , quiets his mind with this thought : my maker wants not power to reseue me from the danger , if he please ; but if he be not pleased , it is my wisdom and my duty to submit to his good pleasure ; it is the lord that doth inflict or permit , his will be done . 3. upon the approach of such dangers or evils he retires into himself ; what am i , that i should think to be exempt from those imminent evils . what title have i to any the least good i enjoy : is it not the meer bounty of my maker . if the danger i foresee leave me any thing , if they leave my life , they leave me more than i deserve ; if they be such as menace the loss of that also , they yet cannot take away my innocence , my integrity , my peace with god , and with my self ; and it is an admirable bounty that the god of heaven hath preserved that to me , and accepts this little poor small good that he finds , or rather makes , in me , so as to reward with his favour and acceptation and peace with him . good god! when i look upon that which i call my innocence , what a spotted piece it is , that i am even ashamed to call it innocence ; when i look upon my integrity , with what a deal of secret hypocrisie hangs about it , that it deserves not the name of integrity which is truly such ; it is his gift to me that is pleased to own and reward it as mine , with peace and favourable acceptance ; and as long as he is pleased to continue to me what indeed is his , and thus to accept it as if it were my own , what reason have i to fear the loss of all things else , even life it self : since still i enjoy much more than i deserve , and which no man or devil , no calamity or danger , no not death it self can deprive me of . and thus far of the advantages of humility in relation to a man's self . 3. the advantage of humility in relation to others is of two kinds ; 1. the advantage the humble man hath to others : 2. the advantage the humble man receives from others upon the account of his humility . 1. as to the former of these ; we may brings to mankind , by considering the evil that pride or a proud man bringeth thereunto . if a man duly considers most of the mischiefs that happen to mankind and follow them to their original , he shall find that the most of them owe their original to this root . let a man but look abroad in the world , he shall find a sort of evil spirits , or furies in this , that fill it with infinite disorders and misery : for instance , atheisin , hatred , strife , contention , wars , disparaging powers , heresies , envy , ambition , sedition , oppression , persecution , detraction , slandering , cruelty , contempt , uncharitableness , censoriousness , and a thousand more such devilish furies , that fill the world with blood , and confusion , and disorder . and now let us but trace those or any of those to their original , we shall find that for the most ( part ) pride is that pandora's box , out of which they spring and issue . let us take an estimate of some of them : atheism , that cuts in sunder all the bonds of religion , government , and society , whence comes it ? but by the pride of mens hearts , that cannot endure to have a sovereign lord above them , but that they may be self-dependent ; or the pride of mens wits , that out of seorn of any thing they think vulgar , and to magnifie themselves , dare attaque the most sovereign truth in the world , the being or providence of god. so for contention , strise , disobedience to parents , rebellion against governors , they all spring most ordinarily from the same root of pride : by pride cometh contention ; men that cannot endure to be controlled , either by laws or governors , by parents or superiors , but think their own will and lusts must be the uncontrollable rule of all their actions . so again for wars , there is rarely any war between princes or states , but either of both sides , or at least of one side , pride and desire of domination is the true root and cause of it , though it be gilded over oftentimes with other pretences . again , for the most part , the disputes among persons of learning , or pretending to it , arise from these lusts of pride contending for sovereignty in wit or learning , impatient of contradiction , eager and implacable , contesting for reputation , victory , and the maintaining of what they have once asserted , and scorning the least retraction . so that many times , upon petty , inconsiderable , unuseful , inevident trisles , men are as hotly engaged , as if heaven were at stake upon it : and from hence many times comes heresies , when men pretending to greatness of wit or learning , but in truth of haughty ungovernable spirits , either upon the score of vain-glory and reputation , or upon some conceived affront or neglect from the orthodox , set up for themselves , draw parties to them , and begin a scheme of religion of their own dressing : from the same root comes envy , ambition , detraction from others , because they think all preferment due to their own worth , and that any good that happens to others is a kind of derogation from themselves ; aspiring thoughts , and parties endeavouring to crush and ruine all that stand in their way to that mark of grandeur that they aim at . and the like instances might be given in almost all those turbulent lusts and passions among men , that break out to the common disturbance of mankind , and all humane societies . and therefore certainly , whatsoever virtue or temper or habit ( or whatever else we shall call it ) there is , that cures this mad , unruly , and exorbitant lust of pride among men , must needs be one of the most benevolent , and useful , and advantageous things to mankind and humane society ; and this is that excellent virtue of humility and lowliness of the mind . if this virtue did obtain among all men , it were not possible that those blustering storms , that disquiet and disorder mankind , would be found in the world ; but instead thereof peace and love , mutual offices of kindness and charity , sweetness of conversation , every one giving preserence to one another , rather than invading him , his reputation or interest , benificent to all . but it is true , there is little hope that all mankind will arrive to such a temper ; and this indeed is that which is the only considerable objection against it , which may be thus improved : you commend humility , as the great sovereign antidote against pride , the common disturber of mankind ; and certainly what you say is demonstratively true , if all the world could be perswaded to it ; but this never was , nor never can be expected ; as there are wolves , and lions , and bears , and foxes among brutes , as well as sheep , and other innocent brutes ; and as there are kites , and vultures , and hawks among birds , as well as doves , and other innocent birds ; so among men there ever ( have been ) and ever will be men of pride and haughtiness , of ambition and vain-glory , of savage and cruel domineering spirits : and therefore unless all could be perswaded to be meek and humble , it were as good and better that none should be , upon these two accounts ; viz. 1. that as long as the most of mankind are guilty of this passion of pride , nay if it were bmang mut an equal , nay a less number in proportion to those that are humble and meek , the world would still be as tumultuous as ever : a violent wind coming out of one east , would make the sea as troublesom , as if it came out of a many . 2. again , those that were meek and humble would be exposed , as a common prey , to all the rest , and their condition would be so much the worse in the world , by their humility and meekness : their case in the world would be like a fair gamester , that plays fairly , meeting with a foul or cheating gamester , he were sure to go by the loss : therefore since pride , the mother of violence , will be used in the world by some , and it may be the greatest part of mankind , it is better to be of the same make , to deal with them at their own weapon , to be as proud , and consequently as violent , as the rest of mankind , ( for it is part of the game of the world ) and humility makes his case worse : veterem ferendo inju●●m invit is novam . where the countrey is full of wolves and tigers , it is better be a wolf or a tiger , as well as they , than be a sheep and expoted to their violence . i answer to this objection : 1. as to the former part , that though it be true , that it can never be expected that all the world should be perswaded to be humble , no more than it can be expected that all should be perswaded to be virtuous , just , or honest , but yet if there were some , though the lesser part , of mankind truly humble and lowly , it would make very much to the abating of those evils that arise by the pride and haughtiness of men : 1. because the more humble men there are in the world , it necessarily follows there are the fewer proud men , and consequently fewer common disturbers of the peace and welfare of mankind and humane society . 2. when the contest comes by the proud man against the proud man , indeed there is the same tumult between them , as if there were none humble ; but when the contest is by the proud man against the humble man , the strife is quickly at an end : it is a true proverb , it is the second blow makes the sray : the humble man gives way to the wrath and insolence of the proud man , and thereby ends the quarrel ; for yielding pacifieth wrath , saith the wise man , and i have very often observed that the quietness of spirit and humility of a man attaqued by a proud man hath subdued and conquered his pride and animosity to a wonder , and made him tame , that by opposition would have been furious and implacable . soft words breaks the bones , and a sword is sooner broken by a blow upon a cushion or pillow that yieldeth , than upon a bar of iron that resists . but if it should fall out , that the proud man's violence is not broken by the gentleness and facility of the humble man , whereby he suffers in his own particular , yet there be two advantages that hereby happen to the publick : viz. 1. that the contention is soon at an end ; the proud man hath got the day , and the parties are quiet . 2. it gains a secret compassion from the beholders to the injured humble man , and a general resentment and detestation of the injury committed to the humble man that receives the injury with so much humility , and bears it with so much patience ; and thereby pride and oppression become the common objects of the general detestation of insolence , pride , and oppression ; and the generality of mankind thereupon look on them as beasts of prey , with hatred and abhorrence , and endeavour means to secure themselves against it . 3. a third advantage is this , that though oftentimes humble and good men are exposed to the injuries of the proud , violent and insolent , yet they are a kind of ferment or leaven in the places where they live , and by the secret influences of their virtues , the commendableness of their conversation , and the secret interest that virtue hath in the soul , not only of good but even of the worst men , it doth work upon mankind , assimulates in some measure to it self , and makes others good and humble by a kind of secret magnetism that that virtue hath upon the minds of men : and the more such are in number in the world , the more effectual and operative their example and influence will be upon those with whom they converse . 2. as to the second , namely , the damage and detriment that the humble man receives in the world upon the very account of his humility , i answer ; first , that detriment is abundantly recompensed with the quiet and tranquility and evenness and composedness of his own mind : as a man possesseth his own soul by patience , so he doth by humility , namely , the composedness , right temper , and due estate of his own mind , which no proud , or violent , or impatient man doth or can . but , secondly , it ( is ) most certain , that though an humble man , may upon the very score of his humility and meekness , receive a brush in the world , yet at the long run he gains advantage thereby , even in this present life . when i first read the saying of our saviour , matth. 5. blessed are the meek , for they ( shall ) inherit the earth ; i looked upon it as a meer paradox , if applied to the comforts of this life , and therefore thought it must be meerly , and only intended of that new heaven and new earth wherein dwelleth the righteous ; but upon deeper consideration i found it , in a great measure , true also of the former ; for , 1. it is most certain , that no proud man is truly loved by any but himself , but , so far as relates to his pride , every man hates him : one proud man perfectly hates another , and looks upon him as his enemy ; and those very actions of pride that his own self love makes him approve , or at least allow in himself , he scorns , derides , abhorrs in another : and though an humble man hath a common love to every man , though proud , or otherwise vicious , as being one of mankind , yet in relation to his pride he loves him not nor approves . that very consideration therefore , that renders a proud man hated or not loved , renders an humble man loved and approved ; yea and by the very proud man himself , for he looks upon him as no obstacle or impediment to the attaining of his ends , as one that is injurious to none , benificent to all , gentle , and one that stands not in his way , giving all due respect , honour and difference suitable to his place and dignity ; he wisheth all the world were such as he , except himself , and therefore he respects and tenders him ; yea and we shall by daily experience see in the world , that if a proud man injure or oppress an humble man , 't is a thousand to one he undertakes his patronage , defence , and vindication , and very oftentimes is a means of his protection and deliverance . 3. but farther , it is a certain and experienced truth , that virtue and goodness , especially that of humility , hath a secret party and interest love , or at least approve it in another , though they practise it not themselves ; for virtue and goodness and humility hath a secret congruity to the true and genuine frame of the humane nature ; and though mens lusts and passions in a great measure obscure the consonancy to it , they can never extinguish it , but the mind and conscience will give a secret suffrage , wherever it finds it . 4. it is a thing observable , that though the generality of mankind abound with pride , intemperance , injustice , and almost all kind of vicious dispositions , yea though the best of men are not without the irruptions of some of those distempers , and though it must needs be , that where there is the greatest number there is the greatest external force either to make such laws as they please , or to make such governors as may be suitable to their disposition ; yet it is rare and a very prodigy to find any nation to make laws in favour of pride , ambition , intemperance , luxury , oppression , violence , injustice , &c. or to choose such magistrates or governnours ( where it is in their choice ) as are apparently inclinable to those vices ; but in their choice they choose such , as may rather suppress those vices , and maintain and encourage sobriety , humility , meekness , benificence , as things most convenient to humane society ; and in their choice of governors they rather commit the trust of themselves , and their estates , and properties to those hands that they find sober , temperate , humble , just ; than those that are loose , intemperate , proud , ambitious , high-minded , insolent , which is not only an indication but even a demonstration , that although mens passions and lusts may transport thousands into those vices , yet their judgments and principles are against them : and by this means it comes commonly to pass , that though an humble or a virtuous man may meet with justles and rubs from the proud and insolent , yet at the long run he comes off with advantage , because he hath the greatest protection and countenance , not only from the great sovereign of heaven and earth , but also of humane laws and governors , which next under god is the greatest protection that can be imagined in this world , which very commonly makes good , even ad literam , the saying of our saviour , the meek shall inherit the earth ; and the saying of the wise man , prov. 11.12 . before honour is humility ; and prov. 16.19 . better is it to be of an humble spirit with the lowly , than to divide the spoil with the proud ; prov. 22.4 . by humility and the fear of the lord are riches and honour and life . these and the like sentences , as they proceed from the wisest of meer men , so they were not spoken at a venture , but upon sound deliberation , judgement and experience , and from the true nature and circumstances of things . and now the due consideration and digestion of what hath been said , as it affords excellent and effectual motives to the following of this virtue of humility , so they contain excellent means to attain it ; because they may put men upon due consideration and descending unto themselves ; the want of which is the only or principal cause of pride ; for so much of pride as any man hath , so much of folly , inadvertence and inconsiderateness he hath ; and true humility on the other side , is a kind of necessary result of wise and deliberate and attentive consideration . yet some things i shall add as means naturally and immediately conducing to the ingenerating and improving this virtue in the mind of men : 1. consider whatsoever good thou hast , which may occasion elation of mind , is but what thou hast received from the free bounty and goodness of thy maker : what hast thou which thou hast not received ? 2. consider that the good thou hast so received thou hast not received as an absolute proprietor , but only as a steward to improve to thy lord's use ; and the more thou hast of any such good , the greater is the aceouat ; whether it be of wit , of wisdom , of learning , of honour , of power , of wealth . if thou art a receiver , a treasurer , a bayliff , a steward of another man , and perchance upon that account hast a great treasure of wealth or money in thy hands , thou hast indeed great occasion of care , and vigilance , and fidelity , and circumspection , to husband well and faithfully , to keep thy accounts fair and even ; but no cause to make thee proud : it is indeed thy burden , rather than benefit or advantage : to whom much is given , of him shall much be required . be humble therefore , thou wilt perform thy trust the better ; for thou art but an accountant , a steward , and depository of what thou hast received . 3. consider what it is thou pridest thy sels in , and examine well the nature of the things themselves , how little and inconsiderable they are , or at least how uncertain and unstable they are , every age , every complexion , every condition and circumstance of life commonly afford to inconsiderate souls some little temptation to pride and vanity , which yet if men did well weigh and consider , they would appear to be but little bubbles , that would quickly break and vanish . thou hast fine gay cloaths , and this makes children and young men and women proud even to admiration : but thou art not half so fine and gay as the peacock , ostridge , or parrot : nor is thy bravery so much thine own , as theirs is ; but it is borrowed from the silk-worm , the golden mynes , the industry of the embroiderer , weaver , taylor ; and it is no part of thy self : and hast thou the patience to suffer thy self to be abused into this childish pitiful foolish pride ? thou hast it may be wealth , store of money , but how much of it is of use to thee ? that which thou spendest is gone ; that which thou hast is as insignificant as so much dirt or clay , only thy care about it makes thy life the more uneasie : besides , the more thou hast , the more thou art the mark of other mens rapines , envy , and spoil . 't is a thousand to one thou carriest not thy wealth to thy grave , or if thou dost , thou canst not carry it farther , but leave it , it art thou proud of that which is of no great use to thee while thou hast it ; and commonly the faster thou thinkest to hold it the sooner it is lost , like him that gripes calice sand in his fist : thou hast honour , esteem ; thou art deceived , thou hast it not , he hath it that gives it thee , and which he may detain from thee at pleasure . the respect , and honour , and esteem thou hast , depends upon the pleasure of him that gives it . again , how brittle and feeble a thing is honour , esteem , and reputation ? a false calumny well and confidently broached is able many times to give it an irrecoverable shock : the displeasure of the prince , or a greater man than thy self , makes thy sun set in a cloud ; and a popular jealousie , imputation , or misrepresentation in a moment dasheth the applause , glory , honour and esteem that a man hath been building up twenty or thirty years : and how vain a thing it is to be proud of the breath either of a prince or people , which as theirs to recall every moment ? but suppose it were as fixt and stable a reputation and honour as a rock of marble or adamant , and that it were the best kind of honour imaginable , namely , the result of thy virtue and merit , yet still it is but a shadow , a reslexion of that virtue or worth , which if thou art prond of , thou embasest and degradest into vanity and oftentation : and canst thou think it reasonable to be proud of the shadow , where thou oughtest not to be proud of that worth that causeth it ? again , thou hast power , art in great place and authority ; but thou art mistaken in this , the power thou hast is not inherent in thy self : one of the meanest of those , whom it may be thou oppressest , is inherently as powerful as thee , and could it may be over-match thee in strength , wit or policy : but the power thou hast is ( next under the dispensation of the divine providence ) from those men , that either by their promises , faith , or voluntary assistance have invested thee with this power : this power is nothing inherent in thee ; but it depends upon the fidelity or assistance of others , which if they either by perfidiousness to thee , or resistance against thee , or withdrawing their assistance to thee , shall call again home to themselves , thou art like samson having lost his locks , judg. 16. 17. thy strength will go from thee , and thou wilt become weak , and be like another man. and how have the histories of all ages , and our own experience , shewn us by very frequent examples , men unexpectedly , and upon many moments and occurrencies seemingly most small and inconsiderable , been tumbled in a moment from the most eminent and high degree of power , into a most despised and despicable condition ? power hath very oftentimes , like jonas his gourd , been externally fair and flourishing , when at the same time there lyes a worm at the root of it unseen , but in a moment gnaws asunder the roots and [ heart ] of it , and it withers ; and for the most part , the more extensive and immensive humane power grows , the sooner it falls to pieces , not only by the divine providence checking and rejecting , but by a kind of natural result from its own exorbitance and excess : for the greater it is , the more difficult it is to manage ; it grows top-heavy , and the basis grows too narrow and weak for its own burden . besides it is the common mark of envy and discontent , which watcheth sedulously all occasions to unhorse it , and oftentimes prevails . when power proves too grievous and over burdensom , it loseth the end for which it was conferred , and makes people desperate and impatient . entia nolunt malè gubernari . if it be managed with prudence and moderation , it is the greatest benefit to humane society : but it is the burden of him that hath it , if it be managed tyrannically and exorbitantly ; if fills the master full of fears , the people full of rage , and seldom proves long-lived . and what reason hast thou to be proud of what is most certainly thy burden , or thy damage , or both ? again thou hast strength , or beauty , or agility of body . indeed this thou hast more reason to call thy own , than any of the former : but yet thou hast no cause to pride thy self in it ; thou canst not hold it long at best , for age will decay that strength and wither that beauty , and death will certainly put a period to it ; but yet probably this strength or beauty is not so long-lived as thy self , no nor as thy youth ; a disease , it may be , is this very moment growing upon thee , that will suddenly pull down thy strength , and rase this beauty , and turn them both into rottenness and loathsomness . nay let any observe it that will , that strength and beauty that raiseth pride in the heart , is of all other shortest-lived , even upon the very account of that very pride : for the oftentation and vain-glory of strength puts it forth into desperate and dangerous undertakings , to the ruine of the owner ; and pride of beauty renders the owner thereof fond of the praise of it , and so expose it to the view of others , whereby it becomes a temptation to lust and intemperance both to the owner of it and others , and in a little while becomes at once its own ruine and shame . but it may be thou hast wit and judgment , a quick and ready understanding , and hast improved them by great study and observation in great and profound learning : this i confess is much more thy own , than any of the former endowments ; but most certainly if thou art proud of any of these , thou art not yet arrived to the highest improvement of understanding , namely , wisdom . folly and madness may be consistent with a witty , nay a learned man , but not with a truly wise man : and this thy pride of these endowments or acquests still pronounceth and proclaimeth thee a fool , for all thy wit and all thy learning . for consider with thy self thy wit and learning are but pitiful narrow things , in respect of the amplitude of the things that are to be known : maxima pars corum qua scimus , est minima pars corum qua nescimus . take the most learned observant philosopher that ever was in the world , he never yet was fully acquainted with the nature of those things that are obvious to ordinary observation and near to him ; never was the person yet in the world , that could give an accurate account of the nature of a fly , or a worm in its full comprehension , no nor of a spire of grass ; much less of himself , and of his nobler faculties ; much less yet of those glorious bodies that every day and night object themselves to our view . what a deal of uncertainty in evidence , and contradiction , do we find in the determination of the choicest wits and men of greatest learning , even in things that are obvious and objected in their own sight , to all their senses ? so that the greatest knowledge that men attain to in the things of nature , is little else but a specious piece of ignorance , dressed up with fine words , formal methods , precarious suppositions , and competent confidence . 2. consider how brittle and unstable thing thy wit , thy parts , thy learning is . though old age may retain some broken monuments of thy wit and learning thou once hadst , yet the floridness and vigour of it must then decay and gradually wither , till very old age make thee a child again , if thou live to it : but besides that a feaver , or a palsie , or an apoplexy may greatly impair , if not wholly deface and obliterate thy learning , deprive thee of thy memory , of thy wit and understanding : never be proud of such a priviledge or endowment , which is under the mercy of a disease , nay of a distemper in thy blood , an adust humor , a hypocondriacal vapour , a casual fume of a mineral , or a fall , whether thou shalt hold it or lose it . 3. but yet farther , mark it while thou wilt , and thou wilt then sooner perceive it in another than in thy self , wit and learning in any man never in any case receives more foils , more disadvantage , more blemish , more impair more than by pride : he that is proud of his own knowledge is commonly at his non ultra , and rarely acquires more , scorns instruction , and stops the farther advance of his faculties , knowledge or learning , and undervalues , and therefore neglects , what he might learn from others . again , pride casts an unseemliness , undecency , and many times even a ridiculousness upon the greatest parts and learning : it is like the dead fly in the apothecary's confection , that makes the whole unsavoury : how common and rife is this unhappy censure , that attends the commendation of such a man's wit and learning ; indeed he is a pretty man , a good scholar , of fine parts , good understanding , but he knows it too well ; his proud self-conceitedness , vain-glory , spoils it all , and renders the man under the just repute of a fool , and ridiculous , notwithstanding all his clerkship and learning . but yet farther , pride , by a kind of physical and natural consequence , very oftentimes robs men , even of their wit and learning , wherein they pride themselves , by carrying up into the brain those exhaled , hot , cholerick humors , and fumes that break the staple and right temper and texture of the brain . more learned men grow mad and brain-sick with the pride of that learning they think they have attained , than in the pursuit and acquest of it . therefore beware of pride of thy wit , learning , or knowledge , if thou intend to keep it , or to keep thy just esteem or reputation of it . on the other side humility and lowliness of mind is the best temper to improve thy faculties , to add a grace to thy learning , and to keep thee master of it : it cools and qualifies thy spirits , and blood , and humors , and renders thee fit to retain what thou hast attained , and to acquire more . 4. in all thy reflexion upon thy self and what thou hast , never compare thy self with those that are below thee in what is worthy or eminent , but with those that are above thy self . for instance in point of learning or knowledge , thy partiality and indulgence to thy self will be apt to put thee upon comparing thy self with those , that are ignorant or not more learned than thy self , as we see ordinarily idiots , or fools , or men of weak intellectuals , delight to converse with those they find or think more foolish than themselves , with a thought that they are the wisest in the company : but compare thy self with those that are more learned or wise than thy self , and thou wilt see matter to keep thee humble . if thou thinkest thou art a pretty proficient in philosophy , compare thy self with aristotle , with plato , with themistius , or alexander aphrodisaeus , or other great luminaries in philosophy ; if thou thinkest thou art a pretty proficient in school-learning , compare thy self with aquinas , scotus , suarez ; if thou think thou excellest in the mathematicks , compare thy self with euclide , archimedes , tycho , &c. and then thou wilt find thy self to be like a little candle to a star. the most of the learning that this age glories of , is but an extract or collection of what we find in those men of greater parts ; only we think we have done great matters if we digest it into some other method , and prick in here and there a small pittance of our own , or quarrel at something that the ancients delivered in some odd particulars . and yet even in this very essay self-love playes such a part , that unless there be a great excess and admirable advantage of others that are above as in any learning or knowledge , we are ready to exalt our selves above our standard , and seem in our own eyes to be at least equal to those that exceed us , or by envy and detraction to bring down others below our selves , especially if we hit upon some little caprichio that we think they said not . 5. and lastly , consider the great example of our lord and master christ jesus , who was the only son of the glorious god , full of wisdom , knowledge , power , holiness , goodness and truth , and notwithstanding all this , humbled himself and became of no reputation , and took upon him the form of a servant , emptied himself , and humbled himself , and became obedient to death , even the death of the cross ; philipp . 2.5 , 6 , 7 , 8. christ jesus brought with him from heaven the doctrine of holiness and righteousness , ness , and in all his sermons there is not any one virtue that he commendeth and commandeth more than humility and lowliness of mind , nor any one vice that he sets himself more against than pride and haughtiness of mind . in his beatitudes , matth. 5.35 . poverty of spirit hath the first promise , and meekness and humility the third . matth. 23.6 , 7. he checks and disparageth the pride of the pharises , commands his disciples to run quite counter to their method ; he that will be great among you , shall be your servant . again , matth. 18.1 . luk. 9 . mar. 9 . 34. when the bubble of ambition arose among the disciples , who should be greatest , he checks their pride with the pattern and commendation of a little child : and what he thus taught , he lived . one of the great ends of the mission of christ into the world , was that he should not only be a preacher of virtue , goodness ; and piety , but also an example of it : and if we look through the whole life of christ , there is not one virtue that he did more signally exercise , or by his example more expresly commend to the imitation of christians , than humility . i do not remember that he saith in any place learn of me to do miracles , for i am mighty in power ; no nor yet learn of me , for i am holy , for i am obedient to the law of god , for i am liberal , though in all these he was exhibited as an excellent example of holiness , obedience , and charity , and must be the pattern of our imitation : but as if humility and lowliness of mind were the great master-piece of his example , he calls out , even when he was in one of the highest extasies of spirit , that we find until his passion , matth. 11. 25 , 29. learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls : and in that signal advice given by the apostle , phil. 5 . let the same mind be in you which was also in christ jesus , who being in the form of god , thought it no robbery to be equal with god : but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of man ; and being found in the fashion of a man , he humbled himself , and became obedient to death , even the death of the cross . but blessed saviour ! was there nothing else for us to learn of thee , but thy meekness and humility ? was there not something else wherein we were to bear in mind , thy image , and write after thy excellent copy ? was there not thy holiness , purity , obedience , patience , trust in god , and all that constellation of virtues that appeared in thy doctrine and life ? surely yes , he was exhibited both as a prophet to teach , and an example to be imitated in all these also , but in his humility , if we may say with reverence , before all : 1. because the instance and example of his humility was the most signal and wonderful of all the rest of his admirable virtues ; that the eternal son of the eternal god should condescend so low , as to become a man , born of a woman , and live upon earth such a despised life , and dye such an accursed death , is an instance of humility , not only beyond all example , but an instance is impossible in nature to be parallel'd . 2. because pride and vain-glory is so unhappily rivetted in the corrupt nature of man , and it is so hard a thing to bring him to be humble and lowly , notwithstanding all the benefits and advantages of it , that it did not only stand in need of the most explicit doctrine of christ to teach and commend it , the most unparallel'd example of christ to win men over to it , but also the most plain and direct and explicit explication of that example by that remarkable and special invitation of our lord to it , learn of me , for i am meek and lowly ; and again by his apostle , let the same mind be in you which was in christ jesus , &c. 3. because without humility to prepare and mellow the hearts of men , it would not be morally possible for them to receive the faith of christ . it was pride that made the doctrine of christ only to be to the jews a stumbling-block , to the greeks foolishness , but to them that are called , viz. that obey the call of christ , matth. 11.28 . come unto me all ye that labour and are heavy laden , &c. learn of m● for i am meek and lowly in heart ; it is christ the power of god and the wisdom of god. 1 cor. 1.23 , 24. 4. because , without humility , all the rest of those excellent virtues , that were taught in the doctrine , and exhibited in the example of christ , had been but unacceptable : a visible holiness , yet accompanied with pride and ostentation , is but a disguise of holiness , that accursed hypocrisie , that our saviour condemned in the pharisees and others , matth. 6.16 . obedience to the law of god , good works , fasting , prayers , yet if done with pride , ostentation , and vain-glory , are dead and unacceptable . matth. 23.5 . charity , alms , and benificence , if done with pride , and ostentation , and to receive glory of men , loseth its worth and reward . matth. 6.12 . so that humility and lowliness of mind is the substratum and ground-work , the necessary ingredient into all acceptable duties towards god or men. a good method to entertain unstable and troublesome times . the first expedient is to expect them before they come ; the very state of the world is uncertain and unstable , and for the most part stormy and troublesome . if there be some intervals of tranquillity and sedateness , they are commonly attended with longer periods of unquietness and trouble ; and the greatest impressions are then made by them , when they surprize us , and come unexpected . when the mind is prepared for them by a kind of anticipation , it abates the edge , and keenness , and sharpness of them . by this means a man , in a great measure , knows the worst of them before he feels them , which renders the very incumbence of them not so smart and troublesome to sense , as otherwise they would be . this pre-apprehension and anticipation of troubles and difficulties is the mother of prevention , where it is possible ; and where it is not , yet it is the mother of patience and resolution when they come . bilney the martyr , was wont before he suffered , to put his finger in the candle , to habituate himself to a patient undergoing of his future martyrdom ; by this means , he in a great measure knew the worst of it , and armed himself with resolution and patience to bear i● . men are too apt to feed their fancies with the anticipation of what they hope for and wish in this world , and to possess it in imagination , before they attain it in fruition ; and this makes men vain : and if they would have the patience sometimes to anticipate what they have just cause to fear , and to put themselves under a pre-apprehension of it , in relation to crosses and troubles ; it would make them wise , and teach them a lesson of patience and moderation , before they have occasion to use it ; so that they need not then begin to learn it when the present and incumbent pressure renders the lesson more difficult . this was the method our blessed lord took with his disciples , frequently to tell them before-hand what they must expect in the world , math. 10. and in divers other places , telling them , they must expect in this world the worst of temporal evils , that they might thereby be prepared to entertain them with resolution and patience , and might habituate their minds for their reception . 2. the second expedient is , that we use all diligence to gain such a treasure as lies above the reach of the storms of this world ; a kingdom that cannot be shaken ; namely , our peace with god in christ , the pardon of our sins , and a well-grounded hope , and assurance of eternal life . these be things that lie out of gun-shot , and will render the greatest troubles that can befall this lower world , or us in it ; not only tollerable , but small and inconsiderable , when in the midst of all the concussions of this world , in the midst of losses of goods or estate , in the midst of storms , and confusions , and disasters , and calamities , a man can have such deep and settled considerations as these : though i can see nothing but confusions , and little hopes of their amendment , yet i have that which is out of the reach of all these ; that which is infinitely more valuable to me , than all the best the world can give ; that which i can please and comfort my self in , not with standing all these worldly distractions and fears ; namely , the assurance of my peace with the great god of heaven and earth . the worst that i can suffer by these discomposures , & the most i can fear from them , is but death ; and that will not only put a period to the things i suffer , or can fear in this life , but will let me into the actual possession of my hopes , even such a state of glory & happiness as can never be ended , nor shaken . such a hope , and such an assurance as this , will keep the soul above water , and in a state of peace and tranquillity in all the tempests and shipwracks that can befal either this inferiour world , or any person in it . 3. the third expedient is this , that a man be resolvedly constant to keep a good conscience , both before the approach of troubles , and under them . it is most certainly true , that the very sting and venom of all crosses and troubles , is sin , and a consciousness of the guilt of it . this is that which gives troubles and crosses , and calamities their vigor , force , and sharpness ; it is the elixir , the very life of them , when a man shall be under extream outward calamities , loss of goods , loss of liberty , loss of country , all outward hopes failing , and still greater billows , and waves , and storms , and fears , in prospect , and within an angry , unquiet , avenging conscience , then indeed troubles have their perfection of malignity . but if a man , in the midst of all these black and stormy appearances , hath a conscience full of peace , and integrity , and comfortable attestation , this gives a calm in the midst of all these storms ; and the reason is apparent : for it is not the tempestuousness or tranquillity of externals , that creates the trouble or the quietness of the man , but it is the mind , and that state of composure or discomposure that the mind is put into occasionally from them ; and since there is nothing in the world that conduceth more to the composure & tranquillity of the mind , than the serenity and clearness of the conscience ; keep but that safe and untainted , the mind will enjoy a calm and tranquillity in the midst of all the storms of the world ; and although the waves beat , and the sea works , and the winds blow , that mind that hath a quiet and clear conscience within , will be as stable and as safe from perturbation , as a rock in the midst of a tempestuous sea , and will be a goshen to , and within it self , when the rest of the world without , and round about a man , is like an egypt for plagues and darkness . if therefore , either before the access or irruption of troubles , or under their pressure , any thing or person in the world sollicite thee to ease or deliver thy self by a breach or wound of thy conscience , know , they are about to cheat thee of thy best security under god , against the power and malignity of troubles ; they are about to clip off that lock , wherein next under god , thy strength lieth . what-ever therefore thou dost hazard or lose , keep the integrity of thy conscience , both before the access of troubles and under them . it is a jewel , that will make thee rich in the midst of poverty ; a sun , that will give thee light in ( the ) midst of darkness ; a fortress that will keep thee safe in the greatest danger , and that is never to be taken , unless thou thy self betray it , and deliver it up . 4. the next expedient is this ; namely , an assurance that the divine wisdom , power , and providence , doth dispose , govern , and order all the things in the world , even those that seem most confused , irregular , tumultuous , and contumacious . this , as it is a most certain truth , so is it a most excellent expedient to compose and fettle the mind , especially of such a man who truly loves and fears this great god , even under the blackest and most dismal troubles and confusions , for it must most necessarily give a sound , present , and practical argument of patience and contentation . for even these black dispensations are under the government and management of the most wise and powerful god. why should i , that am a foolish vain creature , that scarce see to any distance before me , take upon me to censure these dispensations , to struggle impatiently with them , to disquiet and torment my self with vexation at them ? let god alone to govern and order the world as he thinks fit : as his power is infinite and cannot be resisted , so is his wisdom infinite , and knows best what is to be done , and when , and how . 2. as it gives a sound argument of patience and contentedness , so it gives a clear inference of resignation of our selves up unto him , and to his will and disposal , upon the account of his goodness . it is the mere bounty and goodness of god that first gave being to all things , and preserves all things in their being ; that gives all those accomodations and conveniencies that accompanie their being ; why should i therefore distrust his goodness ? as he hath power to do what he pleaseth ; wisdom to direct and dispose that power , so he hath infinite goodness , that accompanies that power and that wisdom . as i cannot put my will into the hands of greater wisdom , so i cannot put my will into the hands of greater goodness : his beneficence to his creatures is greater than it is possible for the creatures to have to themselves . i will not only therefore patiently submit to his power and will , which i can by no means resist , but chearfully resign up my self to the disposal of his will , which is infinitely best , and therefore a better rule for my disposal , than my own will. 5. the next expedient is faith and recumbence upon those promises of his , which all wise and good men do , and must value above the best inheritance in this world : namely , that he will not leave nor forsake those that fear and love him . heb. 13.5 . how much more shall your heavenly father give good things to them that ask him , matth. 6.30 matth. 7.11 . he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? rom. 8. 32. all things shall work together for good to them that love god , rom 8. 28 upon the assurance of these divine promises , my heart may quiet it self in the midst of all the most dark and tumultuous concussions in the world . is it best for me to be delivered out of them , or to be preserved in or under them ? i am under the providence and government of my heavenly father , who hath said , he will not leave me , nor forsake me ; who takes more care of me , and bears more love to me than i can bear to my most dutiful child ; that can in a moment rescue ( me ) from the calamity , or infallibly secure me under it ; that sees and knows every moment of my condition , and a thousand expedients to preserve or relieve me . on the other side , do i fall in the same common calamity , and sink under it without any deliverance from it , or preservation under it ? his will be done ; i am sure it is for my good , nay , it is not possible it should be otherwise . for my very death , the worst of worldly evils will be but the transmission of me into a state of blessedness , rest , and immortality ; for , blessed are they that die in the lord , they rest from their labours and ( their ) works follow them . 6. the next expedient is prayer . the glorious god of heaven hath given us a free and open access to his throne , there to sue out by prayer , those blessings and mercies which he hath promised . it is not only a duty that we owe in recognition of the divine soveraignty ; a priviledge of greater value than if we were made lords of the whole earth ; but a means to attain those mercies , that the divine wisdom and goodness knows to be fittest for us ; by this means we may be sure to have deliverance or preservation , if useful or fit for us ; or if not , yet those favours and condescentions from almighty god , that are better than deliverance it self ; namely , patience and contentedness with the divine good pleasure ; resignation of our wills to him ; great peace and tranquillity of mind ; evidences and communications of his love and favour to us ; support under our weaknesses and despondences : and many times almighty god , in these wildernesses of distractions and confusions , and storms , and calamities , whether publick or private , gives out as a return to hearty and faithful prayer , such revelations of his goodness , and irradiations of his favour and love , that a man would not exchange for all the external happiness that this world can afford ; and recompenceth the loss and troubles in relation to externals , with a far greater measure of the manifestations of his favour , than ever a man did receive in his greatest confluence of external advantages . yea , and possibly , the time of external storms and troubles is far more seasonable for such returns of faithful and humble prayer , than the times of external affluence and benefits : and the devotion of the soul by such troubles raised to a greater height , and accompanied with more grace and humility and fervency , than is ordinarily found in a condition of external peace , plenty and serenity . changes and troubles . peace way-ward soul ! let not those various storms , which hourly fill the world with fresh alarms , invade thy peace ; nor discompose that rest , which thou maist keep untoucht within thy breast , amidst those whirlwinds , if thou keep but free thy intercourse betwixt thy god and thee . the region lies above these storms : and know thy thoughts are earthly , and they creep too low ; if these can reach thee , or access can find , to bring or raise like tempests in thy mind . but yet in these disorders something lies , that 's worth thy notice , out of which the wise may trace , and find that just and powerful hand , that secretly , but surely doth command and manage these distempers with that skill , that while they seem to cross they act his will. observe that silver thred , that steers and bends the worst of all disorders , to such ends , that speak his justice , goodness , providence , who closely guides it by his influence . and though these storms are lond , yet listen well , there is another message that they tell : this world is not thy country ; 't is thy way ; too much contentment would invite thy stay too long upon thy journey ; make it strange vnwelcome news , to think upon a change : whereas this rugged entertainment send thy thoughts before thee to thy journeys end ; chides thy desires homeward ; tells thee plain , to think of resting here it is but vain ; makes thee to set an equal estimate , on this uncertain world , and a just rate on that to come : it bids thee wait and stay , until thy master calls , and then with joy to entertain it . such a change as this , renders thy loss thy gain ; improves thy bliss . of the redemption of time how , and why it is to be redeemed . i would consider these particulars : 1. what that time is which we are to redeem . 2. what it is to redeem that time. 3. how that time is to be redeemed . 4. why that time is thus to be redeemed . the first of these , what that time is , that is to be redeemed . the philosophers trouble themselves much what time is , and leave it very difficult ; but we shall not need to trouble our selves with that inquiry . the time that is here meant , seems to be under this double relation : first , in relation to some apt season for any thing to be done ; and then it is properly called opportunity ; which is nothing else but the co-incidence of some circumstance accommodate to some action suitable to it : as the time for the husband-man to reap his corn , is when the corn is ripe , and the weather seasonable . it is time for the smith to forge his iron when it is hot , and therefore malleable ; and so in matters moral : it is a time to shew mercy when an object of misery occurrs , and a power to give relief . this , as i take it , is that which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or opportunity . secondly , in relation to that continuance of the duration of the reasonable creature in life , in this world , or the time of our life . 2. to redeem time therefore , is in relation to both these , viz. 1. in relation to seasons or opportunities : the redemption of time in this respect is 1. diligently to watch and observe all fitting seasons and opportunities of doing all the good we may , whether in relation to almighty god , his service and glory ; in relation to others , in all acts of charity and justice ; in relation to our selves , in improvements of knowledge , piety and vertue . 2. industriously to lay hold of all these opportunities , and not to let them slip , but to apply suitable actions to suitable opportunities , when they occurr . 2. in relation to the times of our lives ; and so we are said to redeem our time. 1. when we constantly imploy our time , and leave as few vacuities and interstitia in it without imploying it ; the opposite to this is idleness , or doing nothing . 2. when we imploy our time constantly in doing something that is answerable to the value and usefulness of our time . 3. the opposites to this , are first , the sinful imployment of our time , which is indeed worse than idleness : or secondly , the vain , and impertinent , and unprofitable imployment of our time , as domitian did in killing of flyes . when we imploy our time not only in things profitable , but in such things as are of greatest use and importance ; and therefore such imployments as are of greatest importance and concernment , ought to take up the greatest and most considerable part of our time ; otherwise we are imprudent and irrational in the improvement or redemption of our time. and therefore this redeeming of our time is ordinarily called husbanding of our time , in resemblance of the husband-mans proceeding with his ground . if the husbandman doth not at all till and sow his ground , but is idle ; or if he takes much pains in tilling of his ground , and sowes nothing but cockle and darnel , or such hurtful seeds ; or if he sowes not that which is hurtful , but sowes light or unprofitable corn ; or sowes that ground with a more ignoble and unuseful grain , which would with more reason and advantage be imployed to a more noble grain , that would yield more prosit ; or if he sowes a suitable grain , but observes not his season proper for it , that man is an ill husband of his ground : and he that with the like negligence , or imprudence husbands his time , is an ill husband of his time , and doth not redeem it as he is here directed . but of this more in the next . 3. how time is to be redeemed . the particular methods of husbanding of time under both the former relations , viz. in relation to opportunity , and in relation to our time of life , shall be promiscuously set down . now the actions of our lives may be distinguished into several kinds , and in relation to those several actions , will the imployments of our times be diversified . 1. there are actions natural , such as are eating , drinking , sleep , motion , rest . 2. actions civil ; as provision for families , bearing of publick offices in times of peace or war ; moderate recreations and divertisements ; imployments in civil vocations , as agriculture , mechanical trades , liberal professions . 3. actions moral , whether relating to our selves , as sobriety , temperance , moderation , ( which though they are rather habits than action , and the actions of them rather consists in negatives than positives , yet i stile them actions ) or relating to others , as acts of justice , charity , compassion , liberality . 4. or last , actions religious , relating to almighty god , as invocation , thanksgiving , inquiringinto his works , will , obedience to his law and commands , observing the solemn seasons of his worship and service , and , which must go through and give a tincture to all the rest , a habit of fear of him , love to him , humility and integrity of heart and soul before him ; and in sum , a habit of religion towards god in his son jesus christ ; which is the magnum oportet , the one thing necessary , and over-weighs all the rest upon this account . 1. in respect of the excellency and soveraignty of the object , almighty god , to whom we owe our being , and the strength and flower of our souls . 2. in respect of the nobleness of the end thereby and therein to be attained ; for whereas all the rest serve only to the meridian of this life , the latter hath a prospect to an eternal life . 3. in respect of the nobleness of the habit it self , which hath an universal influence into all the rest of the before-mentioned relations , and advanceth and improveth , and innobleth them . it would be too long to prosecute the methods of redeeming the time in the particular relations to all these actions in this sheet of paper ; therefore in this pursuit of the manner of redeeming the time , i shall set down only these generals . 1. we are to neglect no opportunity that occurs to do good ; but 1. to watch all opportunities , that offer themselves in order thereunto . 2. to seek for them , if they offer not themselves . 3. to use them , and not to let them slip . 2. in the co-incidence of opportunities of several kinds , and suiting to several actions , to give those the praelation that correspond to the most worthy actions ; and in the co-incidence of opportunities for actions of equal moment to prefer such as are most rare , and probably of unlikelihood to occur again , before those that are under a probability of frequent occurrence . 3. we are to be very careful to leave no banks or interspersions of idleness in our lives . those men that have most imployment , and of the most constant nature , cannot choose but have certain interstitia between tween the varieties of business , which may be fitted with imployments suitable to their length or qualities ; and it becomes a good husband of his time to have some designations and destinations of businesses that may be suitable to the nature , quality , seasons , and morae of those vacant interstitia . an industrious husband-man , trades-man , scholar , will never want business fitted for occasional vacancies and horae subsecivae . gellius , his noctes atticae have left us an experiment of it : and a christian , even as such , hath ready imployments for occasional interstices , reading , praying ; the crums and fragments of time would be furnished with their suitable imployments ; 't is precious , and therefore let none of it be lost . 4. much time might be save dand redeemed in retrenching the unnecessary expences thereof in our ordinary sleep , attiring and dressing our selves , and the length of our meals , as breakfasts , dinners , suppers ; which , especially in this latter age , and among people of the better sort , are protracted to an immoderate and excessive length : there is little less than ten or twelve hours every day spent in these refections , and their appendancies which might be fairly reduced to much less . 5. take heed of entertaining vain thoughts , which are a very great consumption of time , and is very incident to melancholy and fanciful persons , whom i have known to sit the greatest part of several days in projecting what they would do if they had such estates , honours , or places , and such kind of unprofitable and vain meditations ; which humour is much improved in them that lie long in bed in a morning . 6. beware of too much recreation . some bodily exercise is necessary , for sedentary men especially ; but let it not be too frequent , nor too long . gameing , taverns , and plays , as they are pernicious , and corrupt youth ; so if they had no other fault , yet they are justly to be declined in respect of their excessive expence of time , and habituating men to idleness and vain thoughts , and disturbing passions and symptoms , when they are past , as well as while they are used . let no recreations of any long continuance be used in the morning , for they hazard the loss or discomposure of the whole day after . 7. visits made or received , are for the most part an intollerable consumption of time , unless prudently ordered ; and they are for the most part spent in vain and impertinent discourses . 1. let them not be used in the morning . 2. if the visits be made to , or by persons of impertinence , let them be short , and at such times as may be best spared from what is more useful or necessary , viz. at meals , or presently after . 3. but if the persons to be visited , are men of wisdom , learning , or eminence of parts , the visits may be longer , but yet so as the time may be prositably spent in useful discourse , which carries with it , as well profit and advantage , as civility and respect . 8. be obstinately constant to your devotions at certain set times ; and be sure to spend the lords day entirely in those religious duties proper for it ; and let nothing but an inevitable necessity divert you from it . for , 1. it is the best and most prositably spent time ; it is in order to the great end of your being in this world. 2. it is in order to your everlasting happiness ; in comparison of which , all other businesses of this life are idle and vain ; it is that which will give you the greatest comfort in your life , in your sickness , in your death ; and he is a fool that provides not for that which will most certainly come . 3. it is the most reasonable tribute imaginable unto that god , that lends you your time , and you are bound to pay it under all the obligations of duty and gratitude : and 4. it is that which will sanctifie and prosper all the rest of your time , and your secular imployments . i am not apt to be superstitious , but this i have certainly & infallibly found true , that by my deportment in my duty towards god , in the times devoted to his service , especially on the lords day , i could make a certain conjecture of my success in my secular occasions the rest of the week after : if i were loose and negligent in the former , the latter never succeeded well ; if strict , and conscientious , and watchful in the former , i was successful and prosperous in the latter . 9. be industrious and faithful in your calling . the merciful god hath not only indulged unto us a far greater portion of time for our ordinary occasions , than he hath reserved to himself , but also injoyns and requires our industry and diligence in it . and remember that you observe that industry and diligence , not only as a civil means to acquire a competency for your self and your family , but also as an act of obedience to his command and ordinance ; by means whereof , you make it not only an act of civil conversation , but of obedience to almighty god , and so it becomes in a manner spiritualized into an act religion . 10. whatever you do , be very careful to retain in your heart a habit of religion , that may be always about you , and keep your heart , and your life always as in his presence , and tending towards him . this will be continually with you , and put it self into acts , even although you are not in a solemn posture of religious worship , and will lend you multitudes of religious applications to almighty god , upon all occasions and interventions , which will not at all hinder you in any measure in your secular occasions , but better and further you ; it will make you faithful in your calling , even upon the account of an actual reflexion of your mind upon the presence and command of the god you fear and love : it will make you actually thankful for all successes and supplies ; temperate and sober in all your natural actions ; just and faithful in all your dealings ; patient and contented in all your disappointments and crosses ; and actually consider and intend his honour in all you do ; and will give a tincture of religion and devotion upon all your secular imployments , and turn those very actions , which are materially civil or natural , into the very true and formal nature of religion , and make your whole life to be an unintermitted life of religion and duty to god. for this habit of piety in your soul , will not only ( not ) lie sleeping and unactive , but almost in every hour of the day will put forth actual exertings of it self in applications of short occasional prayers , thanksgivings , dependance , resort unto that god that is always near you , and lodgeth in a manner in your heart by his fear , and love , and habitual religion towards him . and by this means you do effeually , and in the best and readiest manner imaginable , doubly redeem your time. 1. in the lawful exercise of those natural and civil concerns which are not only permitted , but in a great measure injoyned by almighty god. 2. at the same time exercising acts of religious duties , observance and vencration unto almighty god , by perpetuated , or at least frequently reiterated , though short acts of devotion to him . and this is the great act of christian chymistry , to convert those acts that are materially natural or civil , into acts truly and formally religious ; whereby the whole course of this life is both truly and interpretatively a service to almighty god , and an uninterrupted state of religion , which is the best , and noblest , and most universal redemption of his time. 11. be very careful to prefer those actions of your life that most concern you ; be sure to do them first , to do them chiefest , to do them most . let those things , that are of less moment , give place to those things that are of greatest moment . every man of the most ordinary prudence , having many things to do , will be sure to be doing of that first and chiefest which most concerns him , and which being omitted , and possibly wholly disappointed , might occasion his most irreparable loss . we have , it is true , many things to be done in this life , ars longa , vita brevis ; and we have seasons and opportunities for them ; but of these many things , some are barely conveniencies for this life : some , though they seem more necessary , yet still they rise no higher , nor look no surther , nor serve no longer , but only for the meridian of this life , and are of no possible use in the next moment after death . the pleasures , the prosits , the honours , the most florid accommodations of great humane learning , stately houses and palaces , goodly possessions , greatest honours , highest reputation , deepest policy , they are fitted only to this life ; when death comes , they are insignisicant pittiful things , and serve nothing at all to the very next moment after death ; nay , the diseases and pains , and languishings that are the praeludia of death , render them perfectly vain , if not vexatious and torturing . but there are certain businesses that are not only excellently useful in this life , but such as abide by us in sickness , in death ; nay , go along with us with singular comfort into the next life , and never leave us , but state us in an eternal state of rest and happiness , such as may be with much ease acquired in the times of health and life , but very difficult to be attained in the time of sickness , and the hour of death , but never to be gotten after death ; such as are of that necessity , that in comparison of them , all other things are impertinent and vain , if not desperately noxious and hurtful . there is no necessity for me to be rich , and to be great in the world ; to have such a title of honour , such a place of dignity , or profit ; to leave such an inheritance or titular dignity to my son , or to have so many thousand pounds in my inventory , when i die ; but certain matters of absolute necessity to me , such as if i am without , i am undone and lost , and yet such as if not attained here in this life , can never be attained : and therefore , as it concerns me in the highest degree to attain them ; so it concerns me in the highest degree to attain them in this life , and to take all opportunities imaginable in order thereunto , and to redeem every minute of time for that purpose , lest i should be for ever disappointed , and not to be like the foolish virgin , to be getting of oyl when the door is ready to be shut ; and with the truant-scholar , to trifle away my time allotted me for my lesson and then to begin to learn it when my master calls for me to repeat it ; and those businesses are such as these : the knowledg of christ jesus , and him crucified ; the attainment of faith in god through him ; the acquaintance of my self with the will god ; the comparing of my self with that will ; the exercise of true and serious repentance for sins past ; the steady resolution of obedience to his will for the time to come ; the attaining of the pardon of my sins , and peace with god through christ our lord ; the subduing of my lusts and corruptions ; the conformation of my will and life to the holy will of god , and the perfect pattern of holiness , christ jesus ; the working out my salvation with fear and trembling ; the giving all diligence to make my calling and election sure ; the fitting and purging of my self to be a vessel of glory and immortality , and fitted for the use of my great lord and master ; the casting of my self into such a frame and posture of mind and life , that i may be fitted and ready to die , and give up my account to my lord with peace and chearfulness , and comfort ; so that if i should , either by the hand of some disease or casualty , or other providence , receive this solemn message , set thy house in order for thou shalt die . i might receive it with as much readiness , willingness , and chearfulness , as a faithful and diligent servant would receive this command from his master ; you must take such a journey for me to morrow . these , and such like businesses as these , besides the constant tenor of a just , virtuous , and piou● life , are the most important businesses of 〈◊〉 christian . first , such as are of absolute necessity to him , he may not , he cannot be without them . secondly , such as cannot be done else-where than in this life ; this world is the great elaboratory for perfecting of souls for the next ; if they are not done here , they cease to be done for ever ; death shuts the door , and everlastingly seals us up in that state it finds us . thirdly : and every season of this life is not at least so suitable for it ; sickness , and pain , and wearisome and froward old age have business enough of themselves to entertain us ; and any man that hath had experience of either , will find he hath enough to do ( to ) bear them , or to struggle with them . and fourthly : we know not whether the grace and opportunities that god hath lent us , and we have neglected in our lives , shall ever be afforded again to us in the times of our sicknesses , or upon our death-beds ; but a little portion of time in our lives and healths are furnished with thousands of invitations and golden opportunities for these great works . let us therefore redeem those portions of time that our life and health lends us , for this great and one thing necessary . and now , if a man shall take a survey of the common course , even of the christian world , we shall find the generality of man-kind the veriest children , fools , and mad-men , that ever nature yielded . the very folly of children in spending their time in rattles , and hobby-horses , is more excusable than theirs , whose reason and experience should better instruct them . there is not any man so senseless , but he knows he must die , and he knows not how soon he shall hear of that sad summons ; and if he were so brutish as not to think of it , or believe it , yet the weekly bills of mortality gives him daily instances of it : and yet if we do but observe the world of men , they do for the most part wholly trifle away their time in doing that which is evil ; or in doing nothing ; or in doing nothing to any purpose , or becoming a reasonable nature . one man trifles away his time in feasting and jollity ; another in gaming or vain and unnecessary recreations , in hunting , hawking , bowling , and other wastful expences of time ; another in fine cloaths , powderings , and painting , and dressing ; another in hunting after honours and preferments , or heaping up of wealth and riches , and lading himself with thick clay ; another in trivial speculations , possibly touching some criticisme or grammatical nicety ; and all these men wonderfully pride themselves , as the only wise men , look big and goodly ; and when they come to die , all these prove either vexations and tortures of a mis-spent time ; or at least , by the very appearance of sickness and death , are rendred poor , empty , insipid , and insignificant things ; and then the minister is sent for , and sacraments , and nothing but penitence and complaints of the vanity of the world , the unhappy expences of time , and all the wealth and honour would be presently sacrificed for the redemption of those mis-spent hours , and days , and years that cannot be recalled nor redeemed by the price of a world . but the great misery of man-kind is this , they cannot , or will not , in the times of health , anticipate the consideration of death and judgment to come ; nor put on any apprehensions or thoughts that the time will come when things will be otherwise with them than now is ; or that ( they ) will be driven into another kind of estimate of things than now they have ; and this their way is their folly. man being in honour , in health , in life , understandeth not , but becomes like the beasts that perish . 4. i come to the reasons why we ought thus to redeem our time , which may be these . 1. our time is a talent put into our hands by the great lord of the whole family of heaven and earth , and such whereof we are to give an account when our master calls ; and it will be a lamentable account , when it shall consist only of such items as these : item , so much of it spent in plays , and taverns , and gaming . item , so much of it spent in sleeping , eating , drinking . item , so much spent in recreations and pastimes . item , so much spent in getting wealth and honour , &c. and there remains so much which was spent in doing nothing . 2. our time is a universal talent , that every man that lives to discretion hath . every man hath not a talent of learning , or of wealth , or honour , or subtilty , of wit to account for ; but every man that lives to the age of discretion hath time to account for . 3. every man hath not only a talent of time , but every man hath a talent of opportunity , to improve this talent in some measure put into his hand . the very works and light of nature , the very principles of natural religion are lodged in the hearts of all men ; which by the help of his natural reason , he might exercise to some acts of service , duty , and religion towards god. but the christian hath much more . 4. the redemption and improvement of our time , is the next and immediate end why it is given , or lent us , and why we are placed in this life ; and the wasting of our time is a disappointment of this very end of our being ; for thereby we consequently disappoint god of his glory , and our selves of our happiness . 5. upon the management and disposal of our time , depends the everlasting concernment of our souls . ex hoc momento depende● 〈◊〉 . if it be redeemed , improved , & imploved as it ought to be , we shall in the next moment after death , enter into an immutable , eternal , and perfect state of glory ; 〈◊〉 be either sinfully or idly spent , we fall into an everlasting , irrecoverable and unchangeable state of misery . 6. the business we have to do in this life , in order to the cleansing of our souls , and fitting them for glory , is a great and important business , and the time we have to live hath two most dangerous qualities in reference to that business . 1. it is short ; our longest period is not above 80. years , and few there be that arrive to that age. 2. it is very casual and incertain ; there be infinite accidents , diseases , and distempers that cut us off suddenly ; as acute diseases , such as scarce give us any warning ; and considering how many strings , as it were , thereare to hold us up , and how small and inconsiderable they are , and how easily broken , and the breach or disorder of any of the least of them may be an in-let to death , it is a kind of miracle that we live a month . again , there be many diseases that render us in a manner dead while we live , as apoplexies , palsies , frenzies , stone , gout , which render our time either grievous , or very unuseful to us . 7. time once lost , is lost for ever : it is never to be recovered ; all the wealth of both the indies will not redeem nor recall the last hour i spent ; it ceaseth for ever . 8. as our time is short , so there be many things that corrode and wast that short time ; so that there remains but little that is serviceaable to our best imployment . let us take but out of our longest lives , the weakness and folly of childhood and youth , the impotency and morosity of our old age , the times for eating , drinking , sleeping , though with moderation , the times of sickness and indisposedness of health , the times of cares , journeys and travel , the times for necessary recreations , interview of friends and relations , and a thousand such expences of time , the residue will be but a small pittance for our business of greatest moment , the business i mean , of fitting our souls for glory ; and , if that be mis-spent , or idely spent , we have lost our treasure , and the very flower and jewel of our time . 9. let us but remember that when we shall come to die , and our souls sit as it were hovering upon our lips , ready to take their flight , at how great a rate we would then be willing to purchase some of these hours we once trifled away , but we cannot . 10. remember that this is the very elixir , the very hell of hell to the damned spirits , that they had once a time , wherein they might upon easie terms , have procured everlasting rest and glory , but they foolishly and vainly mispent that time and season , which is now not to be recovered . finis . the great audit : with the account of the good steward . notes, typically marginal, from the original text notes for div a44003-e2420 rom. 8.28 . notes for div a44003-e4010 2 cor. 4.17 . rom. 8.18 . lu. 13.1 , 2 . v. jos . 9.2 , 3. 〈◊〉 act. 28.4 . isa . 51.20 . lam. 3.39 . rom. 8.28 . heb. 12.28 . psal . 119.75 . 1 cor. 10.13 . 2 cor. 4.17 . 2 kings 6.17 . notes for div a44003-e8490 heb. 5.9 . isa . 53.7 . heb 12.24 . v. rom. 8.32 . notes for div a44003-e13570 * by adoption , and participation of the divine nature . 2 pet. 1.4 . notes for div a44003-e15210 v. antonin . 1.8 se . 45. hand minw vis intellectrix ubique circumfusa est , & omni qui trahere potest se ingerit , quam communis hic aer , omni spirare volenii . effles . 10.4 v. prov. 25.15 . a sofi tongue breaketh the bone .