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           Title: Good Thoughts in Bad Times and Other Papers.
      Creator(s): Fuller, Thomas (1608-1661)
     Print Basis: Boston: Ticknor and Fields (1863)
   CCEL Subjects: All;
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                                 Good Thoughts

                                       in

                                   Bad Times

and

Other Papers

BY THOMAS FULLER, D. D.

BOSTON

TICKNOR AND FIELDS

1863

   Entered according to Act of Congress, in the year 1863, by
   TICKNOR AND FIELDS,
   in the Clerk's Office of the District Court of the District of
   Massachusetts

   UNIVERSITY PRESS:
   WELCH, BIGELOW, AND COMPANY,
   CAMBRIDGE.

   Portrait of Thomas Fuller
     __________________________________________________________________
     __________________________________________________________________

TO

WILLIAM CULLEN BRYANT,

THE LIFE-LONG DEFENDER OF IMPARTIAL LIBERTY,

THIS EDITION OF

FULLER'S GOOD THOUGHTS IN BAD TIMES

IS DEDICATED

BY THE PUBLISHERS.
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PREFACE.

   THE author of this book lived and wrote in stirring times. A chaplain
   in the army during the great civil war in England, he collected, when
   on his marches and countermarches through the country, materials for
   his admirable works. He was born in 1608, and died in 1661, so that
   much of his fifty-four years of life was spent among no very peaceful
   scenes. He followed the army with a loyal heart and courageous spirit,
   and wrought earnestly to mitigate the violence of hostile parties.
   Possessed of extraordinary abilities, the king sought him out, and
   invited the eloquent minister to preach before him. One of the wittiest
   and wisest divines who have ever ascended the pulpit, he has left
   behind him a fame second to none who have laboured to elevate and make
   their fellow-creatures better. Those who heard him preach in his little
   church in the Strand hung upon his persuasive lips with eager delight,
   and it was said by a contemporary, that even the windows and sextonry
   of his small chapel were crowded as if bees had swarmed to his
   mellifluous discourse.

   Whether he lifted up his voice in the tabernacle or in the garrison, he
   was ever the same earnest advocate of whatsoever he thought was just
   and true. Once during the war he so animated the troops to a vigorous
   defence, that they fought the besiegers to the abandonment of their
   enterprise with the loss of more than a thousand men.

   He wrote many books that will always be read and remembered. "Next to
   Shakespeare," said Coleridge, "I am not certain whether Thomas Fuller,
   beyond all other writers, does not excite in me the sense and emulation
   of the marvellous; the degree in which any given faculty or combination
   of faculties is possessed and manifested, so far surpassing what we
   would have thought possible in a single mind, as to give one's
   admiration the flavour and quality of wonder. Fuller was incomparably
   the most sensible, the least prejudiced great man, in an age that
   boasted of a galaxy of great men. In all his numerous volumes on so
   many different subjects, it is scarcely too much to say that you will
   hardly find a page in which some one sentence out of every three does
   not deserve to be quoted by itself as a motto or as a maxim."

   Fuller's best-known writings are "The History of the Holy War," "The
   Holy and Profane State," "The Church History of Britain," "The History
   of the Worthies of England," and "Good Thoughts in Bad Times." His
   religion was of a practical kind, and his personal piety ever commended
   itself as springing from a clean heart. Though a warm advocate of the
   monarchical form of government, he held "he rights of the people in
   sacred respect. "A Commonwealth and a King," said he, "are no more
   contrary than the trunk or body of a tree and the top branch thereof:
   there is a republic included in every monarchy."

   An anecdote recorded of Fuller, in Basil Montague's "Selections,"
   illustrates the goodness of his heart as well as his ready wit. Dr.
   Fuller had an extraordinary memory. He could name in order the signs on
   both sides the way from the beginning of Paternoster Row at Ave-Maria
   Lane to the bottom of Cheapside. He could dictate to five several
   amanuenses at the same time, and each on a different subject. The
   Doctor making a visit to the Committee of Sequestrators sitting at
   Waltham, in Essex, they soon fell into a discourse and commendation of
   his great memory; to which he replied, "'T is true, gentlemen, that
   fame has given me the report of a memorist, and if you please, I will
   give you an experiment of it." They all accepted the motion, and told
   him they should look upon it as an obligation, praying him to begin.
   "Gentlemen," says he, "I will give you an instance of my memory in the
   particular business in which you are employed. Your worships have
   thought fit to sequester an honest but poor cavalier parson, my
   neighbour, from his living, and committed him to prison; he has a large
   family of children, and his circumstances are but indifferent; if you
   will please to release him out of prison, and restore him to his
   parish, I will never forget the kindness while I live!"

   Fuller died just as his earthly prospects began to look brightest. A
   bishopric was about to have been granted him, when the chancel of his
   church at Cranford was opened to receive his remains. The Latin
   inscription over his body has the rare merit of telling the truth
   concerning the sleeper below, for he is certainly one of the most
   illustrious, as well as one of the most original, writers of our
   language. He is never barren or tedious, and his imagination follows in
   rank that of Taylor and others among the great names in English
   literature. One of his biographers says, "He was a kind husband, a
   tender father to his children, a good friend and neighbour, and a
   well-behaved, civilized person in every respect." He used to call the
   buzzing polemics that were rife in his time "insects of a day," and he
   had all the liberal attributes of a great and noble character. He was,
   as we learn from several authentic accounts, of a joyous temperament
   and boundless good-nature; endowed with that happy buoyancy of spirit
   which, next to religion itself, is the most precious possession of man.
   Untiring humour seemed the ruling passion of his soul. Quaintly and
   facetiously he thought, wrote, and spoke, preferring ever a jocose turn
   of expression even in his gravest discourses. With a heart open to all
   innocent pleasures, and purged from the "leaven of malice and
   uncharitableness," it was as natural that he should be full of mirth as
   it is for the grasshopper to chirp, or bee to hum, or the birds to
   warble in the spring breeze and the bright sunshine. "Some men," says
   he, in his Essay on Gravity, "are of a very cheerful disposition; and
   God forbid that all such should be condemned for lightness. O, let not
   any envious eye disinherit men of that which is their portion in this
   life, comfortably to enjoy the blessings thereof!"

   He is described as a person whose physiognomy was an index to his
   natural character. He had a fine robust frame, light flaxen, curling
   hair, bright blue smiling eyes, and a frank, hearty manner. He loved
   the walks of common life, and was never weary of gossip with the
   country people. His sympathy went out to meet those who were oppressed,
   and his large nature embraced all mankind. He will always be honoured
   and loved, for he had "genuine veneration for all that is divine, and
   genuine sympathy for all that is human."

   This volume of Good Thoughts in Bad Times is reprinted now in this
   country because there is much in it of a nature relevant to our own
   disturbed state. Fuller wrote and practised that he might eradicate
   error and implant the loftiest virtues in the heart of man. His mission
   was incomparably the highest God vouchsafes to mortals, and in peace
   and war he wrote and spoke such wisdom as time treasures for the
   benefit of the world. In our own days of trial it will be well to
   remember such words as these, which he penned when his own land was
   plunged in dangers manifold. "Music is sweetest near or over rivers,
   where the echo thereof is best rebounded by the water. Praise for
   pensiveness, thanks for tears, and blessing God over the floods of
   affliction, makes the most melodious music in the ear of Heaven."

   Boston, January, 1863.
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CONTENTS.

GOOD THOUGHTS IN BAD TIMES.

   Page
   Personal Meditations 5
   Scripture Observations 25
   Historical Applications 42
   Mixt Contemplations 62

GOOD THOUGHTS IN WORSE TIMES.

   Personal Meditations 85
   Scripture Observations 104
   Meditations on the Times 123
   Meditations on all Kind of Prayers 142
   Occasional Meditations 161

MIXT CONTEMPLATIONS IN BETTER TIMES.

   Mixt Contemplations on these Times 185

THE CAUSE AND CURE OF A WOUNDED CONSCIENCE.

   DIALOGUE I.--What a wounded Conscience is, wherewith the Godly and
   Reprobate may be tortured
   299

   DIAL. II.--What use they are to make thereof, who neither hitherto
   were, nor haply hereafter shall be, visited with a wounded Conscience
   303

   DIAL. III.--Three solemn Seasons when Men are surprised with wounded
   Consciences
   307

   DIAL. IV.--The great Torment of a wounded Conscience, proved by Reasons
   and Examples
   311

   DIAL. V.--Sovereign Uses to be made of the Torment of a wounded
   Conscience
   317

   DIAL. VI.--That in some cases more Repentance must be preached to a
   wounded Conscience
   320

   DIAL. VII.--Only Christ is to be applied to Souls truly contrite
   325

   DIAL. VIII.--Answers to the Objections of a wounded Conscience drawn
   from the Grievousness of his Sins
   329

   DIAL. IX.--Answers to the Objections of a wounded Conscience drawn from
   the Slightness of his Repentance
   334

   DIAL. X.--Answers to the Objections of a wounded Conscience drawn from
   the Feebleness of his Faith
   342

   DIAL. XI.--God alone can satisfy all Objections of a wounded Conscience
   345

   DIAL. XII.--Means to be used by wounded Consciences for the recovering
   of Comfort
   347

   DIAL. XIII.--Four wholesome Counsels for a wounded Conscience to
   practise
   356

   DIAL. XIV.--Comfortable Meditations for wounded Consciences to muse
   upon
   360

   DIAL. XV.--That is not always the greatest Sin whereof a Man is guilty,
   wherewith his Conscience is most pained for the present
   366

   DIAL. XVI.--Obstructions hindering the speedy flowing of Comfort into a
   troubled Soul
   370

   DIAL. XVII.--What is to he conceived of their final Estate who die in a
   wounded Conscience without any visible Comfort
   374

   DIAL. XVIII.--Of the different Time and Manner of the coming of Comfort
   to such who are healed of a wounded Conscience
   380

   DIAL. XIX.--How such who are completely cured of a wounded Conscience
   are to demean themselves
   384

   DIAL. XX.--Whether one cured of a wounded Conscience be subject to a
   Relapse
   388

   DIAL. XXI.--Whether it be lawful to pray for, or to pray against, or to
   praise God for a wounded Conscience
   391

   The Conclusion of the Author to the Reader
   396
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GOOD THOUGHTS IN
BAD TIMES.
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  To the Right Honourable

THE LADY DALKEITH,

    Lady Governess to her Highness the
    Princess Henrietta,

   MADAM,--

   IT is unsafe in these dangerous days for any to go abroad without a
   convoy, or, at the least, a pass; my book hath both in being dedicated
   to your Honour. The Apostle saith, Who planteth a vineyard, and eateth
   not of the fruit thereof? [1 Cor. ix. 7.] I am one of your Honour's
   planting, and could heartily wish that the fruit I bring forth were
   worthy to be tasted by your judicious palate. Howsoever, accept these
   grapes, if not for their goodness, for their novelty: though not
   sweetest relished, they are soonest ripe, being the first fruits of
   Exeter press, presented unto you. And if ever my ingratitude should
   forget my obligations to your Honour, these black lines will turn red,
   and blush his unworthiness that wrote them. In this pamphlet your
   Ladyship shall praise whatsoever you are pleased but to pardon. But I
   am tedious, for your Honour can spare no more minutes from looking on a
   better book, her infant Highness, committed to your charge. Was ever
   more hope of worth in a less volume? But O! how excellently will the
   same, in due time, be set forth, seeing the paper is so pure, and your
   Ladyship the overseer to correct the press! The continuance and
   increase of whose happiness here, and hereafter, is desired in his
   daily devotions, who resteth

   Your Honour's in all

   Christian service,

   THOMAS FULLER.
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                          GOOD THOUGHTS IN BAD TIMES.

PERSONAL MEDITATIONS.

I.

   LORD, how near was I to danger, yet escaped! I was upon the brink of
   the brink of it, yet fell not in; they are well kept who are kept by
   thee. Excellent archer! Thou didst hit thy mark in missing it, as
   meaning to fright, not hurt me. Let me not now be such a fool as to pay
   my thanks to blind Fortune for a favour which the eye of Providence
   hath bestowed upon me. Rather let the narrowness of my escape make my
   thankfulness to thy goodness the larger, lest my ingratitude justly
   cause, that, whereas this arrow but hit my hat, the next pierce my
   head.

II.

   LORD, when thou shalt visit me with a sharp disease, I fear I shall be
   impatient; for I am choleric by my nature, and tender by my temper, and
   have not been acquainted with sickness all my lifetime. I cannot expect
   any kind usage from that which hath been a stranger unto me. I fear I
   shall rave and rage. O whither will my mind sail, when distemper shall
   steer it? whither will my fancy run, when diseases shall ride it? My
   tongue, which of itself is a fire, [James iii. 6.] sure will be a
   wild-fire when the furnace of my mouth is made seven times hotter with
   a burning fever. But, Lord, though I should talk idly to my own shame,
   let me not talk wickedly to thy dishonour. Teach me the art of patience
   whilst I am well, and give me the use of it when I am sick. In that day
   either Lighten my burden or strengthen my back. Make me, who so often,
   in my health, have discovered my weakness presuming on my own strength,
   to be strong in sickness when I solely rely on thy assistance.

III.

   LORD, this morning my unseasonable visiting of a friend disturbed him
   in the midst of his devotions: unhappy to hinder another man's
   goodness. If I myself build not, shall I snatch the axe and hammer from
   him that doth? Yet I could willingly have wished, that, rather than he
   should then have cut off the cable of his prayers, I had twisted my
   cord to it, and had joined with him in his devotions; however, to make
   him the best amends I may, I now request of thee for him whatsoever he
   would have requested for himself. Thus he shall be no loser, if thou be
   pleased to hear my prayer for him, and to hearken to our Saviour's
   intercession for us both.

IV.

   LORD, since these woful wars began, one, formerly mine intimate
   acquaintance, is now turned a stranger, yea, an enemy. Teach me how to
   behave myself towards him. Must the new foe quite justle out the old
   friend? May I not with him continue some commerce of kindness? Though
   the amity be broken on his side, may I not preserve my counterpart
   entire? Yet how can I be kind to him, without being cruel to myself and
   thy cause? O guide my shaking hand, to draw so small a line straight:
   or rather, because I know not how to carry myself towards him in this
   controversy, even be pleased to take away the subject of the question,
   and speedily to reconcile these unnatural differences.

V.

   LORD, my voice by nature is harsh and untunable, and it is vain to
   lavish any art to better it. Can my singing of psalms be pleasing to
   thy ears, which is unpleasant to my own? yet though I cannot chant with
   the nightingale, or chirp with the blackbird, I had rather chatter with
   the swallow, [Isaiah xxxviii. 14.] yea, rather croak with the raven,
   than be altogether silent. Hadst thou given me a better voice, I would
   have praised thee with a better voice. Now what my music wants in
   sweetness, let it have in sense, singing praises with understanding.
   [Psalms xlvii. 7.] Yea, Lord, create in me a new heart (therein to make
   melody), [Ephes. v. 19.] and I will be contented with my old voice,
   until in thy due time, being admitted into the choir of heaven, I have
   another, more harmonious, bestowed upon me.

VI.

   LORD, within a little time I have heard the same precept in sundry
   places, and by several preachers, pressed upon me. The doctrine seemeth
   to haunt my soul; whithersoever I turn, it meets me. Surely this is
   from thy providence, and should be for my profit. It is because I am an
   ill proficient in this point, that I must not turn over a new leaf, but
   am still kept to my old lesson: Peter was grieved because our Saviour
   said unto him the third time, Lovest thou me? [John xxi. 17.] But I
   will not be offended at thy often inculcating the same precept: but
   rather conclude, that I am much concerned therein, and that it is thy
   pleasure, that the nail should be soundly fastened in me, which thou
   hast knocked in with so many hammers.

VII.

   LORD, before I commit a sin, it seems to me so shallow, that I may wade
   through it dry-shod from any guiltiness: but when I have committed it,
   it often seems so deep that I cannot escape without drowning. Thus I am
   always in the extremities: either my sins are so small that they need
   not my repentance, or so great that they cannot obtain thy pardon. Lend
   me, O Lord, a reed out of thy sanctuary, truly to measure the dimension
   of my offences. But O! as thou revealest to me more of my misery,
   reveal also more of thy mercy: lest if my wounds in my apprehension
   gape wider than thy tents, my soul run out at them. If my badness seem
   bigger than thy goodness, but one hair's breadth, but one moment, that
   is room and time enough for me to run to eternal despair.

VIII.

   LORD, I do discover a fallacy, whereby I have long deceived myself.
   Which is this: I have desired to begin my amendment from my birthday,
   or from the first day of the year, or from some eminent festival, that
   so my repentance might bear some remarkable date. But when those days
   were come, I have adjourned my amendment to some other time. Thus,
   whilst I could not agree with myself when to start, I have almost lost
   the running of the race. I am resolved thus to befool myself no longer.
   I see no day to to-day, the instant time is always the fittest time. In
   Nebuchadnezzar's image, the lower the members, the coarser the metal;
   [Daniel ii. 33.] the farther off the time, the more unfit. To-day is
   the golden opportunity, to-morrow will be the silver season, next day
   but the brazen one, and so long, till at last I shall come to the toes
   of clay, and be turned to dust. Grant, therefore, that to-day I may
   hear thy voice. [Psalm xcv. 7.] And if this day be obscure in the
   calendar, and remarkable in itself for nothing else, give me to make it
   memorable in my soul thereupon, by thy assistance, beginning the
   reformation of my life.

IX.

   LORD, I saw one, whom I knew to be notoriously bad, in great extremity.
   It was hard to say whether his former wickedness or present want were
   the greater; if I could have made the distinction, I could willingly
   have fed his person, and starved his profaneness. This being
   impossible, I adventured to relieve him. For I know that amongst many
   objects, all of them being in extreme miseries, charity, though
   shooting at random, cannot miss a right mark. Since, Lord, the party,
   being recovered, is become worse than ever before, (thus they are
   always impaired with affliction who thereby are not improved,) Lord,
   count me not accessary to his badness, because I relieved him. Let me
   not suffer harm in myself, for my desire to do good to him. Yea, Lord,
   be pleased to clear my credit amongst men, that they may understand my
   hands according to the simplicity of my heart. I gave to him only in
   hope to keep the stock alive, that so afterwards it might be better
   grafted. Now, finding myself deceived, my arms shall return into my own
   bosom.

X.

   LORD, thy servants are now praying in the church, and I am here staying
   at home, detained by necessary occasions, such as are not of my
   seeking, but of thy sending; my care could not prevent them, my power
   could not remove them. Wherefore, though I cannot go to church, there
   to sit down at table with the rest of thy guests, be pleased, Lord, to
   send me a dish of their meat hither, and feed my soul with holy
   thoughts. Eldad and Medad, though staying still in the camp (no doubt
   on just cause), yet prophesied as well as the other elders. [Numb. xi.
   26.] Though they went not out to the spirit, the spirit came home to
   them. Thus never any dutiful child lost his legacy for being absent at
   the making of his father's will, if at the same time he were employed
   about his father's business. I fear too many at church have their
   bodies there, and minds at home. Behold, in exchange, my body here and
   heart there. Though I cannot pray with them, I pray for them. Yea, this
   comforts me, I am with thy congregation, because I would be with it.

XI.

   LORD, I trust them hast pardoned the bad examples I have set before
   others, be pleased also to pardon me the sins which they have committed
   by my bad examples. (It is the best manners in thy court to heap
   requests upon requests.) If thou hast forgiven my sins, the children of
   my corrupt nature, forgive me my grandchildren also. Let not the
   transcripts remain, since thou hast blotted out the original. And for
   the time to come, bless me with barrenness in bad actions, and my bad
   actions with barrenness in procreation, that they may never beget
   others according to their likeness.

XII.

   LORD, what faults I correct in my son, I commit myself: I beat him for
   dabbling in the dirt, whilst my own soul doth wallow in sin: I beat him
   for crying to cut his own meat, yet am not myself contented with that
   state thy providence hath carved unto me: I beat him for crying when he
   is to go to sleep, and yet I fear I myself shall cry when thou callest
   me to sleep with my fathers. Alas! I am more childish than my child,
   and what I inflict on him I justly deserve to receive from thee: only
   here is the difference: I pray and desire that my correction on my
   child may do him good; it is in thy power, Lord, to effect that thy
   correction on me shall do me good.

XIII.

   LORD, I perceive my soul deeply guilty of envy. By my good will I would
   have none prophesy but mine own Moses. [Numb. xi. 28.] I had rather thy
   work were undone, than done better by another than by myself: had
   rather that thine enemies were all alive, than that I should kill but
   my thousand, and others their ten thousands of them. My corruption
   repines at other men's better parts, as if what my soul wants of them
   in substance she would supply in swelling. Dispossess me, Lord, of this
   bad spirit, and turn my envy into holy emulation. Let me labour to
   exceed them in pains, who excel me in parts: and knowing that my sword,
   in cutting down sin, hath a duller edge, let me strike with the greater
   force; yea, make other men's gifts to be mine, by making me thankful to
   thee for them. It was some comfort to Naomi, that, wanting a son
   herself, she brought up Ruth's child in her bosom. [Ruth iv. 16.] If my
   soul be too old to be a mother of goodness, Lord, make it but a
   dry-nurse. Let me feed, and foster, and nourish, and cherish the graces
   in others, honouring their persons, praising their parts, and
   glorifying thy name, who hath given such gifts unto them.

XIV.

   LORD, when young, I have almost quarrelled with that petition in our
   Liturgy, Give peace in our time, O Lord; needless to wish for light at
   noonday; for then peace was so plentiful, no fear of famine, but
   suspicion of a surfeit thereof. And yet how many good comments was this
   prayer then capable of! Give peace, that is, continue and preserve it;
   give peace, that is, give us hearts worthy of it, and thankful for it.
   In our time, that is, all our time: for there is more besides a fair
   morning required to make a fair day. Now I see the mother had more
   wisdom than her son. The Church knew better than I how to pray. Now I
   am better informed of the necessity, of that petition. Yea, with the
   daughters of the horseleech, I have need to cry, Give, give [Prov. xxx.
   15.] peace in our time, Lord.

XV.

   LORD, unruly soldiers command poor people to open them their doors,
   otherwise threatening to break in. But if those in the house knew their
   own strength, it were easy to keep them out, seeing the doors are
   threatening-proof, and it is not the breath of their oaths can blow the
   locks open. Yet silly souls, being affrighted, they obey, and betray
   themselves to their violence. Thus Satan serves me, or rather, thus I
   serve myself. When I cannot be forced, I am fooled out of my integrity.
   He cannot constrain, if I do not consent. If I do but keep possession,
   all the posse of hell cannot violently eject me: but I cowardly
   surrender to his summons. Thus there needs no more to my undoing but
   myself.

XVI.

   LORD, when I am to travel, I never use to provide myself till the very
   time; partly out of laziness, loath to be troubled till needs I must;
   partly out of pride, as presuming all necessaries for my journey will
   wait upon me at the instant. (Some say this is scholars' fashion, and
   it seems by following it I hope to approve myself to be one.) However,
   it often comes to pass that my journey is finally stopped, through the
   narrowness of the time to provide for it. Grant, Lord, that my
   confessed improvidence in temporal, may make me suspect my providence
   in spiritual matters. Solomon saith, Man goeth to his long home.
   [Eccles. xii. 5.] Short preparation will not fit so long a journey. O
   let me not put it off to the last, to have my oil to buy, when I am to
   burn it. [Matth. xxv. 10.] But let me so dispose of myself, that when I
   am to die, I may have nothing to do but to die.

XVII.

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

XVIII.

   LORD, many temporal matters, which I have desired, thou hast denied me;
   it vexed me for the present that I wanted my will; since, considering
   in cold blood, I plainly perceive, had that which I desired been done,
   I had been undone! Yea, what thou gavest me, instead of those things
   which I wished, though less toothsome to me, were more wholesome for
   me. Forgive, I pray, my former anger, and now accept my humble thanks.
   Lord, grant me one suit, which is this, deny me all suits which are bad
   for me: when I petition for what is unfitting, O let the King of heaven
   make use of his negative voice. Rather let me fast than have quails
   given with intent that I should be choked in eating them. [Numb xi.
   33.]

XIX.

   LORD, this day I disputed with myself, whether or no I had said my
   prayers this morning, and I could not call to mind any remarkable
   passage whence I could certainly conclude that I had offered my prayers
   unto thee. Frozen affections, which left no spark of remembrance behind
   them I Yet at last I hardly recovered one token, whence I was assured
   that I had said my prayers. It seems I had said them, and only said
   them, rather by heart than with my heart. Can I hope that thou wouldst
   remember my prayers, when I had almost forgotten that I had prayed? Or
   rather have I not cause to fear that thou rememberest my prayers too
   well, to punish the coldness and badness of them? Alas! are not
   devotions thus done in effect left undone? Well Jacob advised his sons,
   at their second going into Egypt, Take double money in your hand;
   peradventure it was an oversight. [Gen xliii. 12.] So, Lord, I come
   with my second morning sacrifice: be pleased to accept it, which I
   desire, and endeavour to present with a little better devotion than I
   did the former.

XX.

   LORD, the motions of thy Holy Spirit were formerly frequent in my
   heart; but, alas! of late they have been great strangers. It seems they
   did not like their last entertainment, they are so loath to come again.
   I fear they were grieved, [Ephes. iv. 30.] that either I heard them not
   attentively, or believed them not faithfully, or practised them not
   conscionably. If they be pleased to come again, this is all I dare
   promise, that they do deserve, and I do desire they should be well
   used. Let thy Holy Spirit be pleased, not only to stand before the door
   and knock, [Rev. iii. 20.] but also to come in. If I do not open the
   door, it were too unreasonable to request such a miracle to come in
   when the doors were shut, as thou didst to the apostles. [John xx. 19.]
   Yet let me humbly beg of thee, that thou wouldst make the iron gate of
   my heart open of its own accord. [Acts xii. 10.] Then let thy Spirit be
   pleased to sup in my heart; I have given it an invitation, and I hope I
   shall give it room. But, O thou that sendest the guest, send the meat
   also; and if I be so unmannerly as not to make the Holy Spirit welcome,
   O let thy effectual grace make me to make it welcome.

XXI.

   LORD, I confess this morning I remembered my breakfast, but forgot my
   prayers. And as I have returned .no praise, so thou mightst justly have
   afforded me no protection. Yet thou hast carefully kept me to the
   middle of this day, intrusted me with a. new debt before I have paid
   the old score. It is now noon, too late for a morning, too soon for an
   evening sacrifice. My corrupt heart prompts me to put off my prayers
   till night; but I know it too well, or rather too ill, to trust it. I
   fear, if till night I defer them, at night I shall forget them. Be
   pleased, therefore, now to accept them. Lord, let not a few hours the
   later make a breach; especially seeing (be it spoken not to excuse my
   negligence, but to implore thy pardon) a thousand years in thy sight
   are but as yesterday. I promise hereafter, by thy assistance, to bring
   forth fruit in due season. See how I am ashamed the sun should shine on
   me, who now newly start in the race of my devotions, when he like a
   giant hath run more than hah his course in the heavens.

XXII.

   LORD, this day casually I am fallen into a bad company, and know not
   how I came hither, or how to get hence. Sure I am, not my improvidence
   hath run me, but thy providence hath led me into this danger. I was not
   wandering in any base by-path, but walking in the highway of my
   vocation; wherefore, Lord, thou that calledst me hither, keep me here.
   Stop their mouths, that they speak no blasphemy, or stop my ears, that
   I hear none; or open my mouth soberly to reprove what I hear. Give me
   to guard myself; but, Lord, guard my guarding of myself. Let not the
   smoke of their badness put out mine eyes, but the shining of my
   innocency lighten theirs. Let me give physic to them, and not take
   infection from them. Yea, make me the better for their badness. Then
   shall their bad company be to me like the dirt of oysters, whose mud
   hath soap in it, and doth rather scour than defile.

XXIII.

   LORD, often have I thought with myself, I will sin but this one sin
   more, and then I will repent of it, and of all the rest of my sins
   together. So foolish was I, and ignorant. As if I should be more able
   to pay my debts when I owe more: or as if I should say, I will wound my
   friend once again, and then I will lovingly shake hands with him; but
   what if my friend will not shake hands with me? Besides, can one commit
   one sin more, and but one sin more? Unclean creatures went by couples
   into the ark. [Gen. vii. 2.] Grant, Lord, at this instant I may break
   off my badness: otherwise thou mayest justly make the last minute
   wherein I do sin on earth to be the last minute wherein I shall sin on
   earth, and the first wherein thou mightst make me suffer in another
   place.

XXIV.

   LORD, the preacher this day came home to my heart. A left-handed
   Gibeonite with his sling hit not the mark more sure than he my darling
   sins. [Judges xx. 16.] I could find no fault with his sermon, save only
   that it had too much truth. But this I quarrelled at, that he went far
   from his text to come close to me, and so was faulty himself in telling
   me of my faults. Thus they will creep out at small crannies who have a
   mind to escape; and yet I cannot deny but that that which he spake
   (though nothing to that portion of Scripture which he had for his text)
   was according to the proportion of Scripture. And is not thy word in
   general the text at large of every preacher? Yea, rather I should have
   concluded, that, if he went from his text, thy goodness sent him to
   meet me; for without thy guidance it had been impossible for him so
   truly to have traced the intricate turnings of my deceitful heart.

XXV.

   LORD, be pleased to shake my clay cottage before thou throwest it down.
   May it totter awhile before it doth tumble. Let me be summoned before I
   am surprised. Deliver me from sudden death. Not from sudden death in
   respect of itself, for I care not how short my passage be, so it be
   safe. Never any weary traveller complained that he came too soon to his
   journey's end. But let it not be sudden in respect of me. Make me
   always ready to receive death. Thus no guest comes unawares to him who
   keeps a constant table.
     __________________________________________________________________

SCRIPTURE OBSERVATIONS.

I.

   LORD, in the parable of the four sorts of ground whereon the seed was
   sown, the last alone proved fruitful. [Matth. xiii. 8.] There the bad
   were more than the good: but amongst the servants two improved their
   talents, or pounds, and only one buried them. [Matth. xxv. 18; Luke
   xix. 20.] There the good were more than the bad. Again, amongst the ten
   virgins, five were wise and five foolish: there the good and bad were
   equal. [Matth. xxv. 2.] I see that concerning the number of the saints
   in comparison to the reprobates, no certainty can be collected from
   these parables. Good reason, for it is not their principal purpose to
   meddle with that point. Grant that I may never rack a Scripture simile
   beyond the true intent thereof, lest, instead of sucking milk, I
   squeeze blood out of it.

II.

   LORD, thou didst intend from all eternity to make Christ the heir of
   all. No danger of disinheriting him, thy only son, and so well
   deserving. Yet thou sayest to him, Ask of me and I will give thee the
   heathen for thine inheritance, &c. [Psalm ii. 8.] This homage he must
   do for thy boon, to beg it. I see thy goodness delights to have thy
   favours sued for, expecting we should crave what thou intendest we
   should have; that so, though we cannot give a full price, we may take
   some pains for thy favours, and obtain them, though not for the merit,
   by the means of our petitions,

III.

   LORD, I find that Ezekiel in his prophecies is styled ninety times, and
   more, by this appellation, Son of man; and surely not once oftener than
   there was need for. For he had more visions than any one (not to say
   than all) of the prophets of his time. It was necessary, therefore,
   that his mortal extraction should often be sounded in his ears, Son of
   man, lest his frequent conversing with visions might make him mistake
   himself to be some angel. Amongst other revelations it was therefore
   needful to reveal him to himself, Son of man, lest seeing many visions
   might have made him blind with spiritual pride. Lord, as thou
   increasest thy graces in me, and favours on me, so with them daily
   increase in my soul the monitors and remembrancers of my mortality. So
   shall my soul be kept in a good temper, and humble deportment towards
   thee.

IV.

   LORD, I read how Jacob (then only accompanied with his staff) vowed at
   Bethel, that if thou gavest him but bread and raiment, he would make
   that place thy house. [Gen. xxviii. 20-22.] After his return, the
   condition on thy side was over-performed, but the obligation on his
   part wholly neglected: for when thou hadst made his staff to swell, and
   to break into two bands, he, after his return, turned purchaser, bought
   a field in Shalem, intending there to set up his rest. [Gen. xxxiii.
   19.] But thou art pleased to be his remembrancer in a new vision, and
   to spur him afresh, who tired in his promise. Arise, go to Bethel, and
   make there an altar, &c. [Gen. xxxv. 1.] Lord, if rich Jacob forgot
   what poor Jacob did promise, no wonder, if I be bountiful to offer thee
   in my affliction what I am niggardly to perform in my prosperity. But
   O! take not advantage of the forfeitures, but be pleased to demand
   payment once again. Pinch me into the remembrance of my promises, that
   so I may reinforce my old vows with new resolutions.

V.

   LORD, I read when our Saviour was examined in the high-priest's hall,
   that Peter stood without, till John (being his spokesman to the maid
   that kept the door) procured his admission in. [John xviii. 16.] John
   meant to let him out of the cold, and not to let him into a temptation:
   but his courtesy in intention proved a mischief in event, and the
   occasion of his denying his master. O let never my kindness concur in
   the remotest degree to the damage of my friend. May the chain which I
   sent him for an ornament never prove his fetters. But if I should be
   unhappy herein, I am sure thou wilt not punish my good-will, but pity
   my ill-success.

VI.

   LORD, the Apostle saith to the Corinthians, God will not suffer you to
   be tempted above what you are able. [1 Cor. x. 13.] But how comes he to
   contradict himself, by his own confession in his next epistle? where,
   speaking of his own sickness, he saith, We were pressed out of measure
   above strength. [2 Cor. i. 8.] Perchance this will be expounded by
   propounding another riddle of the same Apostle's: who, praising
   Abraham, saith, That against hope he believed in hope. [Rom. iv. 18.]
   That is, against carnal hope he believed in spiritual hope. So the same
   wedge will serve to cleave the former difficulty. Paul was pressed
   above his human, not above his heavenly strength. Grant, Lord, that I
   may not mangle and dismember thy word, but study it entirely, comparing
   one place with another. For diamonds can only cut diamonds, and no such
   comments on the Scripture as the Scripture.

VII.

   LORD, I observe that the vulgar translation reads the Apostle's precept
   thus: Give diligence to make your calling and election sure by good
   works. [2 Peter i. 10.] But in our English Testaments these words, by
   good works, are left out. It grieved me at the first to see our
   translation defective; but it offended me afterwards to see the other
   redundant. For those words are not in the Greek, which is the original.
   And it is an ill work to put good works in, to the corruption of the
   Scripture. Grant, Lord, that, though we leave good works out in the
   text, we may take them in in our comment. In that exposition which our
   practice is to make on this precept in our lives and conversations.

VIII.

   LORD, I find the genealogy of my Saviour strangely checkered with four
   remarkable changes in four immediate generations. [Matth. i. 7, 8.]

   1. Roboam begat Abia; that is, a bad father begat a bad son.

   2. Abia begat Asa; that is, a bad father a good son.

   3. Asa begat Josaphat; that is, a good father a good son.

   4. Josaphat begat Joram; that is, a good father a bad son.

   I see, Lord, from hence, that my father's piety cannot be entailed;
   that is bad news for me. But I see also, that actual impiety is not
   always hereditary; that is good news for my son.

IX.

   LORD, when in my daily service I read David's Psalms, give me to alter
   the accent of my soul according to their several subjects. In such
   psalms, wherein he confesseth his sins, or requesteth thy pardon, or
   praiseth for former, or prayeth for future favours, in all these give
   me to raise my soul to as high a pitch as may be. But when I come to
   such psalms wherein he curseth his enemies, O there let me bring my
   soul down to a lower note. For those words were made only to fit
   David's mouth. I have the like breath, but not the same spirit to
   pronounce them. Nor let me flatter myself, that it is lawful for me,
   with David, to curse thine enemies, lest my deceitful heart entitle all
   mine enemies to be thine, and so what was religion in David prove
   malice in me, whilst I act revenge under the pretence of piety.

X.

   LORD, I read of the two witnesses, And when they shall have finished
   their testimony, the beast that ascendeth out of the bottomless pit
   shall make war against them, and shall overcome them, and kill them.
   [Rev. xi. 7.] They could not be killed whilst they were doing, but when
   they had done their work; during their employment they were invincible.
   No better armour against the darts of death than to be busied in thy
   service. Why art thou so heavy, O my soul? No malice of man can
   antedate my end a minute, whilst my Maker hath any work for me to do.
   And when all my daily task is ended, why should I grudge then to go to
   bed?

XI.

   LORD, I read at the transfiguration that Peter, James, and John were
   admitted to behold Christ; but Andrew was excluded. [Matth. xvii. 1.]
   So again at the reviving of the daughter of the ruler of the synagogue,
   these three were let in, and Andrew shut out. [Mark v. 37.] Lastly, in
   the agony the aforesaid three were called to be witnesses thereof, and
   still Andrew left behind. [Mark xiv. 33.] Yet he was Peter's brother,
   and a good man, and an apostle: why did not Christ take the two pair of
   brothers? Was it not pity to part them? But methinks I seem more
   offended thereat than Andrew himself was, whom I find to express no
   discontent, being pleased to be accounted a loyal subject for the
   general, though he was no favorite in these particulars. Give me to be
   pleased in myself, and thankful to thee, for what I am, though I be not
   equal to others in personal perfections. For such peculiar privileges
   are courtesies from thee when given, and no injuries to us when denied.

XII.

   LORD, St. Paul teacheth the art of heavenly thrift, how to make a new
   sermon of an old. Many (saith he) walk, of whom I have told you often,
   and now tell you weeping, that they are enemies to the cross of Christ.
   [Phil. iii. 18.] Formerly he had told it with his tongue, but now with
   his tears; formerly he taught it with his words, but now with weeping.
   Thus new affections make an old sermon new. May I not, by the same
   proportion, make an old prayer new? Lord, thus long I have offered my
   prayer dry unto thee, now, Lord, I offer it wet. Then wilt thou own
   some new addition therein, when, though the sacrifice be the same, yet
   the dressing of it is different, being steeped in his tears who
   bringeth it unto thee.

XIII.

   LORD, I read of my Saviour, that when he was in the wilderness, then
   the devil leaveth him, and behold angels came and ministered unto him.
   [Matth. iv. 11.] A great change in a little time. No twilight betwixt
   night and day. No purgatory condition betwixt hell and heaven, but
   instantly, when out devil, in angel. Such is the case of every solitary
   soul. It will make company for itself. A musing mind will not stand
   neuter a minute, but presently side with legions of good or bad
   thoughts. Grant, therefore, that my soul, which ever will have some,
   may never have bad company.

XIV.

   LORD, I read how Cushi and Ahimaaz ran a race, who first should bring
   tidings of victory to David. Ahimaaz, though last setting forth, came
   first to his journey's end; not that he had the fleeter feet, but the
   better brains, to choose the way of most advantage. For the text saith,
   So Ahimaaz ran by the way of the plain, and overran Cushi. [2 Sam.
   xviii. 23.] Prayers made to God by saints fetch a needless compass
   about. That is but a rough and uneven way. Besides one steep passage
   therein, questionable whether it can be climbed up, and saints in
   heaven made sensible of what we say on earth. The way of the plain, or
   plain way, both shortest and surest, is, Call upon me in the time of
   trouble. Such prayers, though starting last, will come first to the
   mark.

XV.

   LORD, this morning I read a chapter in the Bible, and therein observed
   a memorable passage, whereof I never took notice before. Why now, and
   no sooner, did I see it? Formerly my eyes were as open, and the letters
   as legible. Is there not a thin veil laid over thy word, which is more
   rarefied by reading, and at last wholly worn away? Or was it because I
   came with more appetite than before? The milk was always there in the
   breast, but the child till now was not hungry enough to find out the
   teat. I see the oil of thy word will never leave increasing whilst any
   bring an empty barrel. The Old Testament will still be a New Testament
   to him who comes with a fresh desire of information.

XVI.

   LORD, at the first Passover God kept touch with the Hebrews very
   punctually; at the end of the four hundred and thirty years, in the
   self-same day it came to pass, that all the hosts of the Lord went out
   of the land of Egypt; [Exod. xii. 41.] but at the first Easter God was
   better than his word. Having promised that Christ should lie but three
   days in the grave, his fatherly affection did run to relieve him. By a
   charitable synecdoche, two pieces of days were counted for whole ones.
   God did cut the work short in righteousness. [Rom. ix. 28.] Thus the
   measure of his mercy under the law was full, but it ran over in the
   gospel.

XVII.

   LORD, the Apostle dissuadeth the Hebrews from covetousness, with this
   argument, because God said, I will not leave thee nor forsake thee. Yet
   I find not that God ever gave this promise to all the Jews, but he
   spake it only to Joshua when first made commander against the
   Canaanites; [Josh. i. 5.] which, without violence to the analogy of
   faith, the Apostle applieth to all good men in general. Is it so that
   we are heirs apparent to all promises made to thy servants in
   Scripture? Are the characters of grace granted to them good to me? Then
   will I say, with Jacob, I have enough. [Gen. xlv. 28.] But because I
   cannot entitle myself to thy promises to them, except I imitate their
   piety to thee, grant I may take as much care in following the one, as
   comfort in the other.

XVIII.

   LORD, I read that thou didst make grass, herbs, and trees the third
   day. [Gen. i. 11.] As for the sun, moon, and stars, thou madest them on
   the fourth day of the creation. [Gen. i. 16.] Thus at first thou didst
   confute the folly of such who maintain that all vegetables, in their
   growth, are enslaved to a necessary and unavoidable dependence on the
   influence of the stars. Whereas plants were even when planets were not.
   It is false that the marigold follows the sun, whereas the sun follows
   the marigold, as made the day before him. Hereafter I will admire thee
   more, and fear astrologers less; not affrighted with their doleful
   predictions of dearth and drought, collected from the complexions of
   the planets. Must the earth of necessity be sad, because some
   ill-natured star is sullen? as if the grass could not grow without
   asking it leave. Whereas thy power, which made herbs before the stars,
   can preserve them without their propitious, yea, against their
   malignant aspects.

XIX.

   LORD, I read how Paul, writing from Rome, spake to Philemon to prepare
   him a lodging, hoping to make use thereof; [Philemon, ver. 22.] yet we
   find not that he ever did use it, being martyred not long after.
   However, he was no loser, whom thou didst lodge in a higher mansion in
   heaven. Let me always be thus deceived to my advantage. I shall have no
   cause to complain, though I never wear the new clothes fitted for me,
   if, before I put them on, death clothe me with glorious immortality.

XX.

   LORD, when our Saviour sent his Apostles abroad to preach, he enjoined
   them in one Gospel, Possess nothing, neither shoes nor staff. [Matth.
   x. 10.] But it is said in another Gospel, And he commanded them, that
   they should take nothing for their journey, save a staff only. [Mark
   vi. 8.] The reconciliation is easy. They might have a staff, to speak
   them travellers, not soldiers; one to walk with, not to war with; a
   staff which was a wand, not a weapon. But O! in how doleful days do we
   live, wherein ministers are not, as formerly, armed with their
   nakedness, but need staves and swords too to defend them from violence.

XXI.

   LORD, I discover an arrant laziness in my soul. For when I am to read a
   chapter in the Bible, before I begin it, I look where it endeth. And if
   it endeth not on the same side, I cannot keep my hands from turning
   over the leaf, to measure the length thereof on the other side; if it
   swells to many verses, I begin to grudge. Surely my heart is not
   rightly affected. Were I truly hungry after heavenly food, I would not
   complain of meat. Scourge, Lord, this laziness out of my soul; make the
   reading of thy word not a penance, but a pleasure unto me; teach me,
   that as amongst many heaps of gold, all being equally pure, that is the
   best which is the biggest, so I may esteem that chapter in thy word the
   best that is the longest.

XXII.

   LORD, I find David making a syllogism, in mood and figure, two
   propositions he perfected.

   18. If I regard wickedness in my heart, the Lord will not hear me.
   [Psalm lxvi.]

   19. But verily God hath heard me, he hath attended to the voice of my
   prayer. [Psalm lxvi.]

   Now I expected that David should have concluded thus:

   Therefore I regard not wickedness in my heart.

   But far otherwise he concludes:

   20. Blessed be God, who hath not turned away my prayer, nor his mercy
   from me.

   Thus David hath deceived, but not wronged me. I looked that he should
   have clapped the crown on his own, and he puts it on God's head. I will
   learn this excellent logic; for I like David's better than Aristotle's
   syllogisms, that, whatsoever the premises be, I make God's glory the
   conclusion.

XXIII.

   LORD, wise Agur made it his wish, Give me not poverty, lest I steal,
   and take the name of my God in vain. [Prov. xxx. 9.] He saith not, lest
   I steal, and be caught in the manner, and then be stocked, or whipped,
   or branded, or forced to fourfold restitution, or put to any other
   shameful or painful punishment. But he saith, Lest I steal, and take
   the name of my God in vain: that is, lest, professing to serve thee, I
   confute a good profession with a bad conversation. Thus thy children
   count sin to be the greatest smart in sin, as being more sensible of
   the wound they therein give to the glory of God, than of all the
   stripes that man may lay upon them for punishment.

XXIV.

   LORD, I read that when my Saviour dispossessed the man's son of a
   devil, he enjoined the evil spirit to come out of him, and enter no
   more into him. [Mark ix. 25.] But I find, that when my Saviour himself
   was tempted of Satan, the devil departed from him for a season. [Luke
   iv. 13.] Retreating, as it seems, with mind to return. How came it to
   pass, Lord, that he who expelled him finally out of others did not
   propel him so from himself? Sure it does not follow, that because he
   did not, he could not do it. Or that he was less able to help himself,
   because he was more charitable to relieve others. No; I see my Saviour
   was pleased to show himself a God in other men's matters, and but a man
   in such cases wherein he himself was concerned. Being contented still
   to be tempted by Satan, that his sufferings for us might cause our
   conquering through him.

XXV.

   LORD, Jannes and Jambres, [2 Tim. iii. 8.] the apes of Moses and Aaron,
   imitated them in turning their rods into serpents; only here was the
   difference: Aaron's rod devoured their rods. [Exod. vii. 12.] That
   which was solid and substantial lasted, when that which was slight, and
   but seeming, vanished away. Thus an active fancy in all outward
   expressions may imitate a lively faith. For matter of language there is
   nothing what grace doth do, but wit can act.

   Only the difference appears in the continuance:
   wit is but for fits and flashes, grace holds
   out, and is lasting; and, good Lord,
   of thy goodness, give it to every
   one that truly desires
   it.
     __________________________________________________________________

HISTORICAL APPLICATIONS.

I.

   THE English ambassador some years since prevailed so far with the
   Turkish emperor, as to persuade him to hear some of our English music,
   from which (as from other liberal sciences) both he and his nation were
   naturally averse. But it happened that the musicians were so long in
   tuning their instruments, that the great Turk, distasting their
   tediousness, went away in discontent before their music began. I am
   afraid that the differences and dissensions betwixt Christian churches
   (being so long in reconciling their discords) will breed in pagans such
   a disrelish of our religion, as they will not be invited to attend
   thereunto.

II.

   A SIBYL came to Tarquinius Superbus, king of Rome, and offered to sell
   unto him three tomes of her Oracles: [1] but he, counting the price too
   high, refused to buy them. Away she went and burnt one tome of them.
   Returning, she asketh him, whether he would buy the two remaining at
   the same rate: he refused again, counting her little better than
   frantic. Thereupon she burns the second tome; and peremptorily asked
   him, whether he would give the sum demanded for all the three for the
   one tome remaining;; otherwise she would burn that also, and he would
   dearly repent it. Tarquin, admiring at her constant resolution, and
   conceiving some extraordinary worth contained therein, gave her her
   demand. There are three volumes of man's time; youth, man's estate, and
   old age; and ministers advise them to redeem this time. [Ephes. v. 16.]
   But men conceive the rate they must give to be unreasonable, because it
   will cost them the renouncing of their carnal delights. Hereupon one
   third part of their life (youth) is consumed in the fire of wantonness.
   Again, ministers counsel men to redeem the remaining volumes of their
   life. They are but derided at for their pains. And man's estate is also
   cast away in the smoke of vanity. But preachers ought to press
   peremptorily on old people, to redeem, now or never, the last volume of
   their life. Here is the difference: the sibyl still demanded but the
   same rate for the remaining book; but aged folk (because of their
   custom in sinning) will find it harder and dearer to redeem this, the
   last volume, than if they had been chapmen for all three at the first.

III.

   IN Merionethshire in "Wales there be many mountains, whose hanging tops
   come so close together, that shepherds sitting on several mountains may
   audibly discourse one with another. [2] And yet they must go many miles
   before their bodies can meet together, by the reason of the vast hollow
   valleys which are betwixt them. Our sovereign and the members of his
   Parliament at London seem very near agreed in their general and public
   professions; both are for the Protestant religion; can they draw
   nearer? Both are for the privileges of Parliament; can they come
   closer? Both are for the liberty of the subject; can they meet evener?
   And yet, alas! there is a great gulf and vast distance betwixt them
   which our sins have made, and God grant that our sorrow may seasonably
   make it up again.

IV.

   WHEN John, king of France, had communicated the order of the knighthood
   of the star to some of his guard, men of mean birth and extraction, the
   nobility ever after disdained to be admitted into that degree, and so
   that order in France was extinguished. Seeing that now-a-days drinking,
   and swearing, and wantonness are grown frequent, even with base
   beggarly people; it is high time for men of honour, who consult with
   their credit, to desist from such sins. Not that I would have noblemen
   invent new vices to be in fashion with themselves alone, but forsake
   old sins, grown common with the meanest of people.

V.

   LONG was this land wasted with civil war betwixt the two houses of York
   and Lancaster, till the red rose became white with the blood it had
   lost, and the white rose red with the blood it had shed. At last, they
   were united in a happy marriage, and their joint titles are twisted
   together in our gracious sovereign. Thus there hath been a great
   difference betwixt learned men, wherein the dominion over the creature
   is founded. Some putting it in nature, others placing it in grace. But
   the true servants of God have an unquestioned right thereunto: seeing
   both nature and grace, the first and second Adam, creation and
   regeneration, are contained in them. Hence their claim is so clear,
   their title is so true, ignorance cannot doubt it, impudence dare not
   deny it.

VI.

   THE Roman senators conspired against Julius Caesar to kill him: [3]
   that very next morning Artemidorus, Caesar's friend, delivered him a
   paper (desiring him to peruse it) wherein the whole plot was
   discovered: but Caesar complimented his life away, being so taken up to
   return the salutations of such people as met him in the way, that he
   pocketed the paper, among other petitions, as unconcerned therein; and
   so, going to the senate-house, was slain. The world, flesh, and devil
   have a design for the destruction of men; we ministers bring our people
   a letter, God's word, wherein all the conspiracy is revealed. But who
   hath believed our report? Most men are so busy about worldly delights,
   they are not at leisure to listen to us, or read the letter; but thus,
   alas! run headlong to their own ruin and destruction.

VII.

   IT is reported of Philip the Second, king of Spain, that besieging the
   town of St. Quintin, and being to make a breach, he was forced with his
   cannon to batter down a small chapel on the wall, dedicated to St.
   Lawrence. In reparation to which saint, he afterwards built and
   consecrated unto him that famous chapel in the Escurial in Spain, for
   workmanship one of the wonders of the world. How many churches and
   chapels of the God of St. Lawrence have been laid waste in England by
   this woful war? And, which is more (and more to be lamented), how many
   living temples of the Holy Ghost, Christian people, have therein been
   causelessly and cruelly destroyed? How shall our nation be ever able to
   make recompense for it? God of his goodness forgive us that debt which
   we of ourselves are not able to satisfy.

VIII.

   IN the days of King Edward the Sixth, the lord protector marched with a
   powerful into Scotland, to demand their young queen Mary in marriage to
   our king, according to their promises. [4] The Scotch refusing to do
   it, were beaten by the English in Musselborough fight. One demanding of
   a Scottish lord (taken prisoner in the battle), "Now, sir, how do you
   like our king's marriage with your queen?" "I always," quoth he, "did
   like the marriage, but I do not like the wooing, that you should fetch
   a bride with fire and sword." It is not enough for men to propound
   pious projects to themselves, if they go about by indirect courses to
   compass them. God's own work must be done by God's own ways. Otherwise
   we can take no comfort in obtaining the end, if we cannot justify the
   means used thereunto.

IX.

   A SAGAMORE, or petty king in Virginia, guessing the greatness of other
   kings by his own, sent a native hither, who understood English:
   commanding him to score upon a long cane (given him of purpose to be
   his register) the number of Englishmen, that hereby his master might
   know the strength of this our nation. Landing at Plymouth, a populous
   place (and which he mistook for all England), he had no leisure to eat,
   for notching up the men he met. At Exeter the difficulty of his task
   was increased; coming at last to London (that forest of people) he
   broke his cane in pieces, perceiving the impossibility of his
   employment. Some may conceive that they can reckon up the sins they
   commit in one day. Perchance they may make hard shifts to sum up their
   notorious ill deeds: more difficult it is to score up their wicked
   words. But O how infinite are their idle thoughts! High time, then, to
   leave off counting, and cry out, with David, Who can tell how oft he
   offendeth? [Psalm xix. 12.] Lord, cleanse me from my secret sins.

X.

   MARTIN DE GOLIN, master of the Teutonic order, was taken prisoner by
   the Prussians, and delivered bound to be beheaded. [5] But he persuaded
   his executioner (who had him alone) first to take off his costly
   clothes, which otherwise would be spoiled with the sprinkling of his
   blood. Now the prisoner, being partly unbound, to be unclothed, and
   finding his arms somewhat loosened, struck the executioner to the
   ground, killed him afterwards with his own sword, and so regained both
   his life and liberty. Christ hath overcome the world, and delivered it
   to us to destroy it. [John xvi. 33.] But we are all Achaeans by nature,
   and the Babylonish garment is a bait for our covetousness: whilst,
   therefore, we seek to take the plunder of this world's wardrobe, we let
   go the mastery we had formerly of it. And too often that which Christ's
   passion made our captive our folly makes our conqueror.

XI.

   I READ how Pope Pius the Fourth had a great ship, richly laden, landed
   at Sandwich in Kent, where it suddenly sunk, and so, with the sands,
   choked up the harbour, that ever since that place hath been deprived of
   the benefit thereof. [6] I see that happiness doth not always attend
   the adventures of his Holiness. Would he had carried away his ship, and
   left us our harbour. May his spiritual merchandise never come more into
   this island, but rather sink in Tiber than sail thus far, bringing so
   small good and so great annoyance. Sure he is not so happy in opening
   the doors of heaven, as he is unhappy to obstruct havens on earth.

XII.

   JEFFRY, Archbishop of York, and base son to King Henry the Second, used
   proudly to protest by his faith, and the royalty of the king his
   father. [7] To whom one said, You may sometimes, sir, as well remember
   what was the honesty of your mother. Good men when puffed up with
   pride, for their heavenly extraction and paternal descent, how they are
   God's sons by adoption, may seasonably call to mind the corruption
   which they carry about them. I have said to the worm, Thou art my
   mother. [Job xvii. 14.] And this consideration will temper their souls
   with humility.

XIII.

   I COULD both sigh and smile at the simplicity of a native American,
   sent by a Spaniard, his master, with a basket of figs, and a letter
   (wherein the figs were mentioned), to carry them both to one of his
   master's friends. By the way, this messenger ate up the figs, but
   delivered the letter, whereby his deed was discovered, and he soundly
   punished. Being sent a second time on the like message, he first took
   the letter (which he conceived had eyes as well as a tongue) and hid it
   in the ground, sitting himself on the place where he put it; and then
   securely fell to feed on his figs, presuming that that paper which saw
   nothing could tell nothing. Then, taking it again out of the ground, he
   delivered it to his master's friend, whereby his fault was perceived,
   and he worse beaten than before. Men conceive they can manage their
   sins with secrecy; but they carry about them a letter, or book rather,
   written by God's finger, their conscience bearing witness to all their
   actions. [Rom. ii. 15.] But sinners being often detected and accused,
   hereby grow wary at last, and, to prevent this speaking paper from
   telling any tales, do smother, stifle, and suppress it, when they go
   about the committing of any wickedness. Yet conscience (though buried
   for a time in silence) hath afterwards a resurrection, and discovers
   all, to their greater shame and heavier punishment.

XIV.

   JOHN COURCY, Earl of Ulster, in Ireland, endeavoured fifteen several
   times to sail over thither, and so often was beaten back again with bad
   weather. [8] At last he expostulated his case with God in a vision,
   complaining of hard measure; that, having built and repaired so many
   monasteries to God and his saints, he should have so bad success. It
   was answered him, that this was but his just punishment, because he had
   formerly put out the image of the Trinity [9] out of the cathedral
   church of Down, and placed the picture of St. Patrick in the room
   thereof. Surely God will not hold them guiltless who justle him out of
   his temple, and give to saints that adoration due alone to his divine
   majesty.

XV.

   THE Libyans kept all women in common. But when a child was born, they
   used to send it to that man to maintain (as father thereof) whom the
   infant most resembled in his complexion. Satan and my sinful nature
   enter common in my soul in the causing of wicked thoughts. The sons by
   their faces speak their sires. Proud, wanton, covetous, envious, idle
   thoughts, I must own to come from myself. God forgive me, it is vain to
   deny it, those children are so like to their father. But as for some
   hideous, horrible thoughts, such as I start at the motion of them,
   being out of the road of my corruption (and yet which way will not that
   wander?) so that they smell of hell's brimstone about them: these fall
   to Satan's lot to father them. The swarthy blackness of their
   complexion plainly shows who begot them; not being of mine extraction,
   but his injection.

XVI.

   MARCUS MANLIUS deserved exceedingly well of the Roman state, having
   valiantly defended their Capitol. But afterward, falling into disfavour
   with the people, he was condemned to death. [10] However, the people
   would not be so unthankful as to suffer him to be executed in any place
   from whence the Capitol might be beheld. For the prospect thereof
   prompted them with fresh remembrance of his former merits. At last,
   they found a low place in the Petiline grove, by the river gate, where
   no pinnacle of the Capitol could be perceived, and there he was put to
   death. We may admire how men can find in their hearts to sin against
   God. For we can find no one place in the whole world which is not
   marked with a signal character of his mercy unto us. It was said
   properly of the Jews, but is not untrue of all Christians, that they
   are God's vineyard. And God fenced it, and gathered out the stones
   thereof, and planted it with the choicest vine, and built a tower in
   the midst thereof; and also digged a wine-press therein; [Mark xii. 1.]
   which way can men look, and not have their eyes met with the
   remembrance of God's favour unto them? Look about the vineyard, it is
   fenced; look without it, the stones are cast out; look within it, it is
   planted with the choicest vine; look above it, a tower is built in the
   midst thereof; look beneath it, a wine-press is digged. It is
   impossible for one to look any way, and to avoid the beholding of God's
   bounty. Ungrateful man! And as there is no place, so there is no time
   for us to sin, without being at that instant beholden to him; we owe to
   him that we are, even when we are rebellious against him.

XVII.

   A DUEL was to be fought, by consent of both kings, [11] betwixt an
   English and a French lord. The aforesaid John Courcy, Earl of Ulster,
   was chosen champion for the English; a man of great stomach and
   strength, but lately much weakened by long imprisonment. Wherefore, to
   prepare himself beforehand, the king allowed him what plenty and
   variety of meat he was pleased to eat. But the monsieur (who was to
   encounter him) hearing what great quantity of victuals Courcy did daily
   devour, and thence collecting his unusual strength, out of fear,
   refused to fight with him. If by the standard of their cups, and
   measure of their drinking, one might truly infer soldiers' strength by
   rules of proportion, most vast and valiant achievements may justly be
   expected from some gallants of these times.

XVIII.

   I HAVE heard that the brook near Lutterworth, in Leicestershire, into
   which the ashes of the burnt bones of Wickliffe were cast, never since
   doth drown the meadow about it. Papists expound this to be, because God
   was well pleased with the sacrifice of the ashes of such a heretic.
   Protestants ascribe it rather to proceed from the virtue of the dust of
   such a reverend martyr. I see it is a case for a friend. Such accidents
   signify nothing in themselves but according to the pleasure of
   interpreters. Give me such solid reasons, whereon I may rest and rely.
   Solomon saith, The words of the wise are like nails, fastened by the
   masters of the assembly. [Eccles. xii. 11.] A nail is firm, and will
   hold driving in, and will hold driven in. Send me such arguments. As
   for these waxen topical devices, I shall never think worse or better of
   any religion for their sake.

XIX.

   ALEXANDER the Great, [12] when a child, was checked by his governor
   Leonidas for being over-profuse in spending perfumes: because on a day,
   being to sacrifice to the gods, he took both his hands full of
   frankincense, and cast it into the fire: but afterwards, being a man,
   he conquered the country of Judaea (the fountain whence such spices did
   flow), and sent Leonidas a present of five hundred talents' weight of
   frankincense, to show him how his former prodigality made him thrive
   the better in success, and to advise him to be no more niggardly in
   divine service. Thus they that sow plentifully shall reap plentifully.
   I see there is no such way to have a large harvest as to have a large
   heart. The free giving of the branches of our present estate to God, is
   the readiest means to have the root increased for the future.

XX.

   THE poets fable, that this was one of the labours imposed on Hercules,
   to make clean the Augean stable, or stall rather. For therein, they
   said, were kept three thousand kine, and it had not been cleansed for
   thirty years together. But Hercules, by letting the river Alpheus into
   it, did that with ease which before was conceived impossible. This
   stall is the pure emblem of my impure soul, which hath been defiled
   with millions of sins for more than thirty years together. O that I
   might by a lively faith, and unfeigned repentance, let the stream of
   that fountain into my soul, which is opened for Judah and Jerusalem. It
   is impossible by all my pains to purge out my uncleanness; which is
   quickly done by the rivulet of the blood of my Saviour.

XXI.

   THE Venetians showed the treasure of their state, being in many great
   coffers full of gold and silver, to the Spanish ambassador. But the
   ambassador, peeping under the bottom of those coffers, demanded whether
   that their treasure did daily grow, and had a root; for such, saith he,
   my master's treasure hath: meaning both his Indies. Many men have
   attained to a great height of piety, to be very abundant and rich
   therein. But all theirs is but a cistern, not fountain of grace, only
   God's goodness hath a spring of itself in itself.

XXII.

   THE Sidonian servants agreed amongst themselves [13] to choose him to
   be their king who, that morning, should first see the sun. Whilst all
   others were gazing on the east, one alone looked on the west. Some
   admired, more mocked him, as if he looked on the feet, there to find
   the eye of the face. But he first of all discovered the light of the
   sun shining on the tops of houses. God is seen sooner, easier, clearer
   in his operations than in his essence. Best beheld by reflection in his
   creatures. For the invisible things of him, from the creation of the
   world, are clearly seen, being understood by the things that are made.
   [Rom. i. 20.]

XXIII.

   AN Italian prince, as much delighted with the person as grieved with
   the prodigality of his eldest son, commanded his steward to deliver him
   no more money but what the young prince should tell his own self. The
   young gallant fretted at his heart, that he must buy money at so dear a
   rate, as to have it for telling it, but (because there was no remedy)
   he set himself to task, and being greatly tired with telling a small
   sum, he broke off in this consideration. Money may speedily be spent,
   but how tedious and troublesome is it to tell it! And by consequence
   how much more difficult to get it! Men may commit sin presently,
   pleasantly, with much mirth, in a moment. But O that they would but
   seriously consider with themselves how many their offences are, and
   sadly fall accounting them! And if so hard truly to sum their sins,
   sure harder sincerely to sorrow for them. If to get their number be so
   difficult, what is it to get their pardon?

XXIV.

   I KNOW the village in Cambridgeshire [14] where there was a cross full
   of imagery. Some of the images were such, as that people, not foolishly
   factious, but judiciously conscientious, took just exception at them:
   hard by, the youths of the town erected a Maypole, and, to make it of
   proof against any that should endeavour to cut it down, they armed it
   with iron as high as any could reach. A violent wind happened to blow
   it down, which, falling on the cross, dashed it to pieces. It is
   possible what is counted profaneness may accidentally correct
   superstition. But I could heartily wish that all pretenders to
   reformation would first labour to be good themselves, before they go
   about the amending of others.

XXV.

   I READ that AEgeus, the father of Theseus, [15] hid a sword and a pair
   of shoes under a great stone; and left word with his wife (whom he left
   with child), that when the son she should bear was able to take up that
   stone, wield that sword, and wear those shoes, then she should send him
   to him: for by these signs he would own him for his own son. Christ
   hath left in the custody of the Church our mother the sword of the
   Spirit, and the shoes of a Christian conversation, the same which he
   once wore himself, and they must fit our feet, yea, and we must take up
   the weight of many heavy crosses, before we can come at them: but when
   we shall appear before our Heavenly Father, bringing these tokens with
   us, then, and not before, he will acknowledge us to be no bastards, but
   his true-born children.
     __________________________________________________________________

   [1] M. Varro, Solinus, Plinius, Halicar, &c.

   [2] Giraldus Cambrensis, and Camden, in the description of that shire.

   [3] Plutarch in Julius Caesar.

   [4] Sir John Haywood in the Life of Edward the Sixth.

   [5] Munster's Cosmography, Book III. p. 878.

   [6] Camd. Britan. in Kent.

   [7] Gualterus Mappaeus de nugis Curialium.

   [8] Annal.Hibern. in anno 1204; and Camden's Brit., p. 797.

   [9] Lawfully, I presume, to apply a Popish vision to confute a Popish
   practice.

   [10] Livius, lib.l vi. cap. 20.

   [11] Annal. Hibern. in anno 1204; and Camden's Brit., p. 797.

   [12] Plutarch in the Life of Alexander the Great.

   [13] Justin, lib. xviii. p. 166.

   [14] Cottenham.

   [15] Plutarch in Theseo.
     __________________________________________________________________

MIXT CONTEMPLATIONS.

I.

   WHEN I look on a leaden bullet, therein I can read both God's mercy and
   man's malice. God's mercy, whose providence, foreseeing that men of
   lead would make instruments of cruelty, did give that metal a medicinal
   virtue; as it hurts, so it also heals; and a bullet sent in by man's
   hatred into a fleshy and no vital part, will (with ordinary care and
   curing), out of a natural charity, work its own way out. But oh! how
   devilish were those men who, to frustrate and defeat his goodness, and
   to countermand the healing power of lead, first found the champing and
   empoisoning of bullets! Fools, who account themselves honoured with the
   shameful title of being the inventors of evil things, [Rom. i. 30.]
   endeavouring to out-infinite God's kindness with their cruelty.

II.

   I HAVE heard some men, rather causelessly captious than judicially
   critical, cavil at grammarians for calling some conjunctions
   disjunctive, as if this were a flat contradiction. Whereas, indeed, the
   same particle may conjoin words, and yet disjoin the sense. But, alas!
   how sad is the present condition of Christians, who have a communion
   disuniting. The Lord's Supper, ordained by our Saviour to conjoin our
   affections, hath disjoined our judgments. Yea, it is to be feared, lest
   our long quarrels about the manner of his presence cause the matter of
   his absence, for our want of charity to receive him.

III.

   I HAVE observed that children, when they first put on new shoes, are
   very curious to keep them clean. Scarce will they set their feet on the
   ground for fear to dirt the soles of their shoes. Yea, rather they will
   wipe the leather clean with their coats; and yet, perchance, the next
   day they will trample with the same shoes in the mire up to the ankles.
   Alas! children's play is our earnest. On that day wherein we receive
   the sacrament, we are often over-precise, scrupling to say or do those
   things which lawfully we may. But we, who are more than curious that
   day, are not so much as careful the next; and too often (what shall I
   say?) go on in sin up to the ankles: yea, our sins go over our heads.
   [Psalm xxxviii. 4.]

IV.

   I KNOW some men very desirous to see the devil, because they conceive
   such an apparition would be a confirmation of their faith. For then, by
   the logic of opposites, they will conclude there is a God because there
   is a devil. Thus they will not believe there is a heaven, except hell
   itself will be deposed for a witness thereof. Surely such men's wishes
   are vain, and hearts are wicked; for if they will not believe, having
   Moses and the prophets, and the apostles, they will not believe, no, if
   the devil from hell appears unto them. Such apparitions were never
   ordained by God as the means of faith. Besides, Satan will never show
   himself but to his own advantage. If as a devil, to fright them, if as
   an angel of light, to flatter them, how ever to hurt them. For my part,
   I never desire to see him. And O (if it were possible) that I might
   never feel him in his motions and temptations! I say, let me never see
   him till the day of judgment, where he shall stand arraigned at the
   bar, and God's majesty sit judge on the bench ready to condemn him.

V.

   I OBSERVE that antiquaries, such as prize skill above profit (as being
   rather curious than covetous), do prefer the brass coins of the Roman
   emperors before those in gold and silver. Because there is much
   falseness and forgery daily detected, and more suspected, in gold and
   silver medals, as being commonly cast and counterfeited, whereas brass
   coins are presumed upon as true and ancient, because it will not quit
   cost for any to counterfeit them. Plain dealing, Lord, what I want in
   wealth may I have in sincerity. I care not how mean metal my estate be
   of, if my soul have the true stamp, really impressed with the unfeigned
   image of the King of Heaven.

VI.

   LOOKING on the chapel of King Henry the Seventh, in Westminster, (God
   grant I may once again see it, with the saint who belongs to it, our
   sovereign, there in a well-conditioned peace,) I say, looking on the
   outside of the chapel, I have much admired the curious workmanship
   thereof. It added to the wonder, that it is so shadowed with mean
   houses, well-nigh on all sides, that one may almost touch it as soon as
   see it. Such a structure needed no base buildings about it, as foils to
   set it off. Rather this chapel may pass for the emblem of a great worth
   living in a private way. How is he pleased with his own obscurity,
   whilst others of less desert make greater show: and whilst proud people
   stretch out their plumes in ostentation, he useth their vanity for his
   shelter; more pleased to have worth than to have others take notice of
   it.

VII.

   THE mariners at sea count it the sweetest perfume when the water in the
   keel of their ship doth stink. For hence they conclude that it is but
   little, and long since leaked in; but it is woful with them when the
   water is felt before it is smelt, as fresh flowing in upon them in
   abundance. It is the best savour in a Christian soul when his sins are
   loathsome and offensive unto him. A happy token that there hath not
   been of late in him any insensible supply of heinous offences, because
   his stale sins are still his new and daily sorrow.

VIII.

   I HAVE sometimes considered in what troublesome case is that
   chamberlain in an inn, who, being but one, is to give attendance to
   many guests. For suppose them ah 1 in one chamber, yet if one shall
   command him to come to the window, and the other to the table, and
   another to the bed, and another to the chimney, and another to come up
   stairs, and another to go down stairs, and all in the same instant, how
   would he be distracted to please them all. And yet such is the sad
   condition of my soul by nature, not only a servant, but a slave unto
   sin. Pride calls me to the window, gluttony to the table, wantonness to
   the bed, laziness to the chimney, ambition commands me to go up stairs,
   and covetousness to come down. Vices, I see, are as well contrary to
   themselves as to virtue. Free me, Lord, from this distracted case;
   fetch me from being sin's servant to be thine, whose service is perfect
   freedom; for thou art but one and ever the same, and always enjoinest
   commands agreeable to themselves, thy glory, and my good.

IX.

   I HAVE observed, that towns which have been casually burnt have been
   built again more beautiful than before; mud walls, afterwards made of
   stone; and roofs, formerly but thatched, after advanced to be tiled.
   The Apostle tells me, that I must not think strange concerning the
   fiery trial which is to happen unto me. [1 Peter iv. 12.] May I
   likewise prove improved by it. Let my renewed soul, which grows out of
   the ashes of the old man, be a more firm fabric, and stronger
   structure: so shall affliction be my advantage.

X.

   OUR Saviour saith, When thou doest alms, let not thy left hand know
   what thy right hand doeth. [Matth. vi. 3.] Yet one may generally
   observe, that almshouses are commonly built by highway sides, the ready
   road to ostentation. However, far be it from me to make bad comments on
   their bounty; I rather interpret it, that they place those houses so
   publicly, thereby not to gain applause, but imitation. Yea, let those
   who will plant pious works, have the liberty to choose their own
   ground. Especially in this age, wherein we are likely, neither in
   by-ways nor highways, to have any works of mercy, till the whole
   kingdom be speedily turned into one great hospital, and God's charity
   only able to relieve us.

XI.

   HOW wrangling and litigious were we in time of peace! How many actions
   were created of nothing! Suits we had commenced about a mouthful of
   grass, or a handful of hay. Now he, who formerly would sue his
   neighbour for pedibus ambulando, can behold his whole field lying waste
   and must be content. We see our goods taken from us and dare say
   nothing, not so much as seeking any legal redress, because certain not
   to find it. May we be restored in due time to our former properties,
   but not to our former peevishness. And when law shall be again awaked
   (or rather revived), let us express our thanks to God for so great a
   gift, by using it not wantonly (as formerly, in vexing our neighbours
   about trifles), but soberly, to right ourselves in matters of moment.

XII.

   ALMOST twenty years since I heard a profane jest, and still remember
   it. How many pious passages of far later date have I forgotten. It
   seems my soul is like a filthy pond, wherein fish die soon, and frogs
   live long. Lord, raze this profane jest out of my memory. Leave not a
   letter thereof behind, lest my corruption (an apt scholar) guess it out
   again; and be pleased to write some pious meditation in the place
   thereof. And grant, Lord, for the time to come, (because such bad
   guests are easier kept out,) that I may be careful not to admit what I
   find so difficult to expel.

XIII.

   I PERCEIVE there is in the world a good-nature, falsely so called, as
   being nothing else but a facile and flexible disposition, wax for every
   impression. What others are so bold to beg, they are so bashful as not
   to deny. Such osiers can never make beams to bear stress in church and
   state. If this be good-nature, let me always be a clown; if this be
   good-fellowship, let me always be a churl. Give me to set a sturdy
   porter before my soul, who may not equally open to every comer. I
   cannot conceive how he can be a friend to any, who is a friend to all,
   and the worst foe to himself.

XIV.

   HA is the interjection of laughter; Ah is an interjection of sorrow.
   The difference betwixt them very small, as consisting only in the
   transposition of what is no substantial letter, but a bare aspiration.
   How quickly, in the age of a minute, in the very turning of a breath,
   is our mirth changed into mourning!

XV.

   I HAVE a great friend whom I endeavour and desire to please, but
   hitherto all in vain: the more I seek, the farther off I am from
   finding his favour. Whence comes this miscarriage? Are not my
   applications to man more frequent than my addresses to my Maker? Do I
   not love his smiles more than I fear Heaven's frowns? I confess, to my
   shame, that sometimes his anger hath grieved me more than my sins.
   Hereafter, by thy assistance, I will labour to approve my ways in God's
   presence; so shall I either have, or not need his friendship, and
   either please him with more ease, or displease him with less danger.

XVI.

   THIS nation is scourged with a wasting war. Our sins were ripe; God
   could no longer be just if we were prosperous. Blessed be his name that
   I have suffered my share in the calamities of my country. Had I poised
   myself so politically betwixt both parties, that I had suffered from
   neither, yet could I have taken no contentment in my safe escaping. For
   why should I, equally engaged with others in sinning, be exempted above
   them from the punishment? And seeing the bitter cup, which my brethren
   have pledged, to pass by me, I should fear it would be filled again,
   and returned double, for me to drink it. Yea, I should suspect that I
   were reserved alone for a greater shame and sorrow. It is therefore
   some comfort that I draw in the same yoke with my neighbours, and with
   them jointly bear the burden which our sins jointly brought upon us.

XVII.

   WHEN, in my private prayers, I have been to confess my bosom sins unto
   God, I have been loath to speak them aloud; fearing (though no man
   could, yet) that the devil would overhear me, and make use of my words
   against me. It being probable, that, when I have discovered the weakest
   part of my soul, he would assault me there. Yet since, I have
   considered that therein I shall tell Satan no news, which he knew not
   before. Surely I have not managed my secret sins with such privacy, but
   that he, from some circumstances, collected what they were. Though the
   fire was within, he saw some smoke without. Wherefore, for the future,
   I am resolved to acknowledge my darling faults, though alone, yet
   aloud; that the devil, who rejoiced in partly knowing of my sins, may
   be grieved more by hearing the expression of my sorrow. As for any
   advantage he may make from my confession, this comforts me: God's
   goodness in assisting me will be above Satan's malice in assaulting me.

XVIII.

   IN the midst of my morning prayers I had a good meditation, which since
   I have forgotten. Thus much I remember of it, that it was pious in
   itself, but not proper for that time. For it took much from my
   devotion, and added nothing to my instruction; and my soul, not able to
   intend two things at once, abated of its fervency in praying. Thus
   snatching at two employments, I held neither well. Sure this meditation
   came not from him who is the God of order; he useth to fasten all his
   nails, and not to drive out one with another. If the same meditation
   return again when I have leisure and room to receive it, I will say it
   is of his sending, who so mustereth and marshalleth all good actions,
   that, like the soldiers in his army, mentioned in the Prophet, they
   shall not thrust one another, they shall walk every one in his own
   path. [Joel ii. 8.]

XIX.

   WHEN I go speedily in any action, Lord, give me to call my soul to an
   account. It is a shrewd suspicion that my bowl runs downhill, because
   it runs so fast. And, Lord, when I go in an unlawful way, start some
   rubs to stop me, let my foot slip or stumble. And give me the grace to
   understand the language of the lets thou throwest in my way. Thou hast
   promised, I will hedge up thy way. [Hosea ii. 6.] Lord, be pleased to
   make the hedge high enough and thick enough, that if I be so mad as to
   adventure to climb over it, I may not only soundly rake my clothes, but
   rend my flesh; yea, let me rather be caught, and stick in the hedge,
   than, breaking in through it, fall on the other side into the deep
   ditch of eternal damnation.

XX.

   COMING hastily into a chamber, I had almost thrown down a crystal
   hourglass. Fear lest I had, made me grieve as if I had broken it. But,
   alas! how much precious time have I cast away without any regret! The
   hour-glass was but crystal, each hour a pearl; that but like to be
   broken, this lost outright: that but casually, this done wilfully. A
   better hour-glass might be bought; but time lost once, lost ever. Thus
   we grieve more for toys than for treasure. Lord, give me an hour-glass,
   not to be by me, but to be in me. Teach me to number my days. [Psalm
   xc. 12.] An hour-glass to turn me, that I may apply my heart unto
   wisdom.

XXI.

   WHEN a child, I loved to look on the pictures in the Book of Martyrs. I
   thought that there the martyrs at the stake seemed like the three
   children in the fiery furnace, [Dan. iii. 27 ] ever since I had known
   them there, not one hair more of their head was burnt, nor any smell of
   the fire singeing of their clothes. This made me think martyrdom was
   nothing. But oh, though the lion be painted fiercer than he is, the
   fire is far fiercer than it is painted. Thus it is easy for one to
   endure an affliction, as he limns it out in his own fancy, and
   represents it to himself but in a bare speculation. But when it is
   brought indeed, and laid home to us, there must be the man, yea, there
   must be God to assist the man to undergo it.

XXII.

   TRAVELLING on the plain (which notwithstanding hath its risings and
   fallings), I discovered Salisbury steeple many miles off; coming to a
   declivity, I lost sight thereof; but climbing up the next hill, the
   steeple grew out of the ground again. Yea, I often found it and lost
   it, till at last I came safely to it, and took my lodging near it. It
   fareth thus with us, whilst we are wayfaring to heaven, mounted on the
   Pisgah top of some good meditation, we get a glimpse of our celestial
   Canaan. [Deut. xxxiv. 1.] But when either on the flat of an ordinary
   temper, or in the fall of an extraordinary temptation, we lose the view
   thereof. Thus, in the sight of our soul, heaven is discovered covered,
   and recovered; till, though late, at last, though slowly, surely, we
   arrive at the haven of our happiness.

XXIII.

   LORD, I find myself in the latitude of a fever; I am neither well nor
   ill; not so well that I have any mind to be merry with my friends, nor
   so ill that my friends have any cause to condole with me. I am a
   probationer in point of my health. As I shall behave myself, so I may
   be either expelled out of it, or admitted into it. Lord, let my
   distemper stop here and go no farther. Shoot thy murdering pieces
   against that clay castle, which surrendereth itself at the first
   summons. O spare me a little, that I may recover my strength. I beg not
   to be forgiven, but to be forborne my debt to nature. And I only crave
   time for a while, till I am better fitted and furnished to pay it.

XXIV.

   IT seemed strange to me when I was told, that aqua-vitae, which
   restores life to others, should itself be made of the droppings of dead
   beer; and that strong waters should be extracted out of the dregs
   (almost) of small beer. Surely many other excellent ingredients must
   concur, and much art must be used in the distillation. Despair not
   then, O my soul! No extraction is impossible where the chemist is
   infinite. He that is all in all can produce anything out of anything;
   and he can make my soul, which by nature is settled on her lees, [Zeph.
   i. 12.] and dead in sin, to be quickened by the infusion of his grace,
   and purified into a pious disposition.

XXV.

   HOW easy is pen and paper piety for one to write religiously! I will
   not say it costeth nothing, but it is far cheaper to work one's head
   than one's heart to goodness. Some, perchance, may guess me to be good
   by my writings, and so I shall deceive my reader. But if I do not
   desire to be good, I most of all deceive myself. I can make a hundred
   meditations sooner than subdue the least sin in my soul. Yea, I was
   once in the mind never to write more; for fear lest my writings at the
   last day prove records against me. And yet why should I not write? that
   by reading my own book, the disproportion betwixt my lines and my life
   may make me blush myself (if not into goodness) into less badness than
   I would do otherwise. That so my writings may condemn me, and make me
   to condemn myself, that so God may be moved to acquit me.
     __________________________________________________________________
     __________________________________________________________________

                                GOOD THOUGHTS IN
                                  WORSE TIMES.
     __________________________________________________________________

TO THE CHRISTIAN READER.

   WHEN I read the description of the tumult in Ephesus, Acts xix. 32,
   (wherein they would have their Diana to be jure divino, that it fell
   down from Jupiter,) it appears to me the too methodical character of
   our present confusions. Some therefore cried one thing, and some
   another, for the assembly was confused, and the more part knew not
   wherefore they were come together. O the distractions of our age! And
   how many thousands know as little why the sword was drawn, as when it
   will be sheathed. Indeed (thanks be to God!) we have no more
   house-burnings, but many heart-burnings; and though outward bleeding be
   stanched, it is to be feared that the broken vein bleeds inwards, which
   is more dangerous.

   This being our sad condition, I perceive controversial writings
   (sounding somewhat of drums and trumpets) do but make the wound the
   wider. Meditations are like the minstrel the prophet called for, [2
   Kings iii. 15.] to pacify his mind discomposed with passion, which
   moved me to adventure on this treatise as the most innocent and
   inoffensive manner of writing.

   I confess, a volume of another subject, and larger size, is expected
   from me. But in London I have learnt the difference betwixt downright
   breaking, and craving time of their creditors. Many sufficient
   merchants, though not solvable for the present, make use of the latter,
   whose example I follow. And though I cannot pay the principal, yet I
   desire such small treatises may be accepted from me, as interest, or
   consideration money, until I shall, God willing, be enabled to
   discharge the whole debt.

   If any wonder that this treatise comes patronless into the world, let
   such know that dedications begin now-a-days to grow out of fashion. His
   policy was commended by many, (and proved profitable unto himself,)
   who, instead of select godfathers, made all the congregation witnesses
   to his child, as I invite the world to this my book, requesting each
   one would patronize therein such parts and passages thereof as please
   them, so hoping that by several persons the whole will be protected.

   I have, Christian reader (so far I dare go, not inquiring into thy
   surname, of thy side, or sect), nothing more to burden thy patience
   with. Only I will add, that I find our Saviour in Tertullian, and
   ancient Latin Fathers, constantly styled a sequestrator, [16] in the
   proper notion of the word. For God and man being at odds, the
   difference was sequestered or referred into Christ's hand to end and
   umpire it. How it fareth with thy estate on earth I know not; but I
   earnestly desire, that in heaven both thou and I may ever^ be under
   sequestration in that Mediator for God's glory and our good, to whose
   protection thou art committed by

   Thy brother in all

   Christian offices,

   THOMAS FULLER.

                         GOOD THOUGHTS IN WORSE TIMES.
     __________________________________________________________________

   [16] Sequester.
     __________________________________________________________________

PERSONAL MEDITATIONS.
     __________________________________________________________________

  I. CURIOSITY CURBED.

   OFTEN have I thought with myself, what disease I would be best
   contented to die of. None please me. The stone, the colic, terrible as
   expected, intolerable when felt. The palsy is death before death. The
   consumption a flattering disease, cozening men into hope of long life
   at the last gasp. Some sicknesses besot, others enrage men, some are
   too swift, and others too slow.

   If I could as easily decline diseases as I could dislike them, I should
   be immortal. But away with these thoughts. The mark must not choose
   what arrow shall be shot against it. What God sends I must receive. May
   I not be so curious to know what weapon shall wound me, as careful to
   provide the plaster of patience against it. Only thus much in general:
   commonly that sickness seizeth on men which they least suspect. He that
   expects to be drowned with a dropsy, may be burnt with a fever; and she
   that fears to be swoln with a tympany may be shrivelled with a
   consumption.
     __________________________________________________________________

  II. DECEIVED, NOT HURT.

   HEARING a passing-bell, I prayed that the sick man might have, through
   Christ, a safe voyage to his long home. Afterwards I understood that
   the party was dead some hours before; and it seems in some places of
   London the tolling of the bell is but a preface of course to the
   ringing it out.

   Bells better silent than thus telling lies. What is this but giving a
   false alarm to men's devotions, to make them to be ready armed with
   their prayers for the assistance of such who have already fought the
   good fight, yea, and gotten the conquest? Not to say that men's charity
   herein may be suspected of superstition in praying for the dead.

   However, my heart thus poured out was not spilt on the ground. My
   prayers, too late to do him good, came soon enough to speak my
   good-will. What I freely tendered, God fairly took, according to the
   integrity of my intention. The party I hope is in Abraham's, and my
   prayers I am sure are returned into my own bosom.
     __________________________________________________________________

  III. NOR FULL, NOR FASTING.

   LIVING in a country village, where a burial was a rarity, I never
   thought of death, it was so seldom presented unto me. Coming to London,
   where there is plenty of funerals, (so that coffins crowd one another,
   and corpses in the grave justle for elbow-room,) I slight and neglect
   death, because grown an object so constant and common.

   How foul is my stomach to turn all food into bad humours? Funerals
   neither few nor frequent, work effectually upon me. London is a library
   of mortality. Volumes of all sorts and sizes, rich, poor, infants,
   children, youth, men, old men, daily die; I see there is more required
   to make a good scholar, than only the having of many books: Lord, be
   thou my schoolmaster, and teach me to number my days, that I may apply
   my heart unto wisdom.
     __________________________________________________________________

  IV. STRANGE AND TRUE.

   I READ, in the Revelation, of a beast, one of whose heads was, as it
   were, wounded to death. I expected in the next verse that the beast
   should die, as the most probable consequence, considering:--

   1. It was not a scratch, but a wound.

   2. Not a wound in a fleshy part, or out-limbs of the body, but in the
   very head, the throne of reason.

   3. No light wound, but in outward apparition, (having no other probe
   but St. John's eyes to search it,) it seemed deadly.

   But mark what immediately follows: And his deadly wound was healed. Who
   would have suspected this inference from these premises. But is not
   this the lively emblem of my natural corruption? Sometimes I conceived
   that, by God's grace, I have conquered and killed, subdued and slain,
   maimed and mortified, the deeds of the flesh: never more shall I be
   molested or buffeted with such a bosom sin: when, alas! by the next
   return, the news is, it is revived and recovered. Thus tenches, though
   grievously gashed, presently plaster themselves whole by that slimy and
   unctuous humour they have in them; and thus the inherent balsam of
   badness quickly cures my corruption, not a scar to be seen. I perceive
   I shall never finally kill it, till first I be dead myself.
     __________________________________________________________________

  V. BLUSHING TO BE BLUSHED FOR.

   A PERSON of great quality was pleased to lodge a night in my house. I
   durst not invite him to my family prayer; and therefore for that time
   omitted it: thereby making a breach in a good custom, and giving Satan
   advantage to assault it. Yea, the loosening of such a link might have
   endangered the scattering of the chain.

   Bold bashfulness, which durst offend God whilst it did fear man.
   Especially considering, that, though my guest was never so high, yet by
   the laws of hospitality I was above him whilst he was under my roof.
   Hereafter, whosoever cometh within the doors shall be requested to come
   within the discipline of my house; if accepting my homely diet, he will
   not refuse my home devotion; and sitting at my table, will be entreated
   to kneel down by it.
     __________________________________________________________________

  VI. A LASH FOR LAZINESS.

   SHAMEFUL my sloth, that have deferred my night prayer till I am in bed.
   This lying along is an improper posture for piety. Indeed, there is no
   contrivance of our body, but some good man in Scripture hath hanselled
   it with prayer. The publican standing, Job sitting, [Job ii. 8.]
   Hezekiah lying on his bed, Elijah with his face between his legs. [1
   Kings xviii. 42.] But of all gestures give me St. Paul's: [Ephes. iii.
   14.] For this cause I bow my knees to the Father of my Lord Jesus
   Christ. Knees, when they may, then they must be bended.

   I have read a copy of a grant of liberty from Queen Mary to Henry
   Ratcliffe, Earl of Sussex, giving him leave to wear a nightcap or coif
   in her Majesty's presence, [17] counted a great favour, because of his
   infirmity. I know, in case of necessity, God would graciously accept my
   devotion, bound down in a sick dressing; but now whilst I am in perfect
   health it is inexcusable. Christ commanded some to take up their bed,
   in token of their full recovery; my laziness may suspect, lest thus my
   bed taking me up prove a presage of my ensuing sickness. But may God
   pardon my idleness this once, I will not again offend in the same kind,
   by his grace hereafter.
     __________________________________________________________________

   [17] Weever's Fun. Mon., p. 635.
     __________________________________________________________________

   VII. ROOT, BRANCH, AND FRUIT.

   A POOR man of Seville in Spain, having a fair and fruitful pear-tree,
   one of the fathers of the Inquisition desired (such tyrants' requests
   are commands) some of the fruit thereof. The poor man, not out of
   gladness to gratify, but fear to offend, as if it were a sin for him to
   have better fruit than his betters, (suspecting on his denial the tree
   might be made his own rod, if not his gallows,) plucked up tree, roots
   and all, and gave it unto him.

   Allured with love to God, and advised by my own advantage, what he was
   frighted to do, I will freely perform. God calleth on me to present him
   with fruits meet for repentance. [Matth. iii. 8.] Yea, let him take
   all, soul and body, powers and parts, faculties and members of both, I
   offer a sacrifice unto himself. Good reason; for indeed the tree was
   his before it was mine, and I give him of his own.

   Besides, it was doubtful whether the poor man's material tree, being
   removed, would grow again. Some plants transplanted (especially when
   old) become sullen, and do not enjoy themselves in a soil wherewith
   they were unacquainted. But sure I am when I have given myself to God,
   the moving of my soul shall be the mending of it, he will so dress
   ai'rein and kathai'rein, [John xv. 2.] so prune and purge me, that I
   shall bring forth most fruit in my age.
     __________________________________________________________________

  VIII. GOD SPEED THE PLOUGH.

   I SAW in seed-time a husbandman at plough in a very raining day; asking
   him the reason why he would not rather leave off than labour in such
   foul weather, his answer was returned me in their country rhyme:


   Sow beans in the mud,

   And they'11 come up like a wood.

   This could not but mind me of David's expression, They that sow in
   tears shall reap in joy. [Psalm cxxvi. 5, 6.] He that goeth forth and
   weepeth, bearing precious seed, shall doubtless come again with
   rejoicing, bringing his sheaves with him.

   These last five years have been a wet and woful seed-time to me, and
   many of my afflicted brethren. Little hope have we, as yet, to come
   again to our own homes, and in a literal sense, now to bring our
   sheaves, which we see others daily carry away on their shoulders. But
   if we shall not share in the former or latter harvest here on earth,
   the third and last in heaven we hope undoubtedly to receive.
     __________________________________________________________________

  IX. CRAS, CRAS.

   GREAT was the abundance and boldness of the frogs in Egypt, which went
   up and came into their bed-chambers, and beds, and kneading-troughs,
   and very ovens. [Exod. viii. 3.] Strange that those fen-dwellers should
   approach the fiery region; but stranger that Pharaoh should be so
   backward to have them removed; and being demanded of Moses when he
   would have them sent away, answered, To-morrow. [Exod. viii. 10.] He
   could be content with their company one night, at bed and at board,
   loath, belike, to acknowledge either God's justice in sending, or power
   in remanding them, but still hoping that they casually came, and might
   casually depart.

   Leave I any longer to wonder at Pharaoh, and even admire at myself;
   what are my sins but so many toads, spitting of venom and spawning of
   poison; croaking in my judgment, creeping into my will, and crawling
   into my affections. This I see, and suffer, and say with Pharaoh,
   To-morrow, to-morrow I will amend. Thus, as the Hebrew tongue hath no
   proper present tense, but two future tenses, so all the performances of
   my reformation are only in promises for the time to come. Grant, Lord,
   that I may seasonably drown this Pharaoh-like procrastination in the
   sea of repentance, lest it drown me in the pit of perdition.
     __________________________________________________________________

  X. GREEN WHEN GRAY.

   IN September I saw a tree bearing roses, whilst others of the same
   kind, round about it, were barren; demanding the cause of the gardener,
   why that tree was an exception from the rule of the rest, this reason
   was rendered: because that alone being clipped close in May, was then
   hindered to spring and sprout, and therefore took this advantage by
   itself to bud in autumn.

   Lord, if I were curbed and snipped in my younger years by fear of my
   parents, from those vicious excrescences to which that age was subject,
   give me to have a godly jealousy over my heart, suspecting an
   autumn-spring, lest corrupt nature (which without thy restraining grace
   will have a vent) break forth in my reduced years into youthful
   vanities.
     __________________________________________________________________

  XI. MISERERE.

   THERE goes a tradition of Ovid, that famous, poet, (receiving some
   countenance from his own confession,) [18] that when his father was
   about to beat him for following the pleasant but profitless study of
   poetry, he, under correction, promised his father never to make a
   verse, and made a verse in his very promise. Probably the same in
   sense, but certainly more elegant for composure, than this verse which
   common credulity hath taken up:

   Parce precor, genitor, posthac non versificabo.


   Father, on me pity take,

   Verses I no more will make.

   When I so solemnly promise my Heavenly Father to sin no more, I sin in
   my very promise; my weak prayers made to procure my pardon, increase my
   guiltiness. O the dulness and deadness of my heart therein! I say my
   prayers as the Jews eat the passover, [Exod. xii. 11.] in haste. And
   whereas in bodily actions motion is the cause of heat; clean contrary,
   the more speed I make in my prayers, the colder I am in my devotion.
     __________________________________________________________________

   [18] De Tristibus, lib. ii. eleg. 10.
     __________________________________________________________________

  XII. MONARCHY AND MERCY.

   IN reading the Roman (whilst under consuls) and Belgic History of the
   United Provinces, I remember not any capital offender, being condemned,
   ever forgiven, but always after sentence follows execution. It seems
   that the very constitution of a multitude is not so inclinable to save
   as to destroy. Such rulers in aristocracies or popular states cannot so
   properly be called gods, because, though having the great attributes of
   a deity, power and justice, they want (or will not use) the most godly
   property of God's clemency, to forgive.

   May I die in that government under which I was born, where a monarch
   doth command. Kings, where they see cause, have graciously granted
   pardons to men appointed to death; herein the lively image of God, to
   whom belongs mercies and forgivenesses. [Dan. ix. 9.] And although I
   will endeavour so to behave myself as not to need my sovereign's favour
   in this kind, yet, because none can warrant his innocency in all
   things, it is comfortable living in such a commonwealth, where pardons
   heretofore on occasion have been, and hereafter may be procured.
     __________________________________________________________________

  XIII. WHAT HELPS NOT HURTS.

   A VAIN thought arose in my heart, instantly my corruption retains
   itself to be the advocate for it, pleading that the worst that could be
   said against it was this, that it was a vain thought.

   And is not this the best that can be said for it? Remember, O my soul,
   the fig-tree was charged, not with bearing noxious, but no fruit. [Luke
   xiii. 7.] Yea, the barren fig-tree bare the fruit of annoyance, cut it
   down, why cumbereth it the ground? Vain thoughts do this ill in my
   heart, that they do no good.

   Besides, the fig-tree pestereth but one part of the garden, good grapes
   might grow at the same time in other places of the vineyard. But seeing
   my soul is so intent on its object that it cannot attend two things at
   once, one tree for the time being is all my vineyard. A vain thought
   engrosseth all the ground of my heart; till that be rooted out, no good
   meditation can grow with it or by it.
     __________________________________________________________________

  XIV. ALWAYS SEEN, NEVER MINDED.

   IN the most healthful times, two hundred and upwards was the constant
   weekly tribute paid to mortality in London. A large bill, but it must
   be discharged. Can one city spend according to this weekly rate, and
   not be bankrupt of people? At leastwise, must not my shot be called for
   to make up the reckoning?

   When only seven young men, and those chosen by lot, were but yearly
   taken out of Athens to be devoured by the monster Minotaur, [19] the
   whole city was in a constant fright, children for themselves, and
   parents for their children. Yea, their escaping of the first was but an
   introduction to the next year's lottery.

   Were the dwellers and lodgers in London weekly to cast lots who should
   make up this two hundred, how would every one be affrighted? Now none
   regard it. My security concludes the aforesaid number will amount of
   infants and old folk. Few men of middle ago, and amongst them surely
   not myself. But oh! is not this putting the evil day far from me the
   ready way to bring it the nearest to me? The lot is weekly drawn
   (though not by me) for me, I am therefore concerned seriously to
   provide, lest that death's prize prove my blank.
     __________________________________________________________________

   [19] Plutarch's Lives, in Theseo.
     __________________________________________________________________

  XV. NOT WHENCE, BUT WHITHER.

   FINDING a bad thought in my heart, 1 disputed in myself the cause
   thereof, whether it proceeded from the devil, or my own corruption,
   examining it by those signs divines in this case recommended.

   1. Whether it came in incoherently, or by dependence on some object
   presented to my senses.

   2. Whether the thought was at full age at the first instant, or,
   infant-like, grew greater by degrees.

   3. Whether out or in the road of my natural inclination.

   But hath not this inquiry more of curiosity than religion? Hereafter
   derive not the pedigree, but make the mittimus of such malefactors.
   Suppose a confederacy betwixt thieves without and false servants
   within, to assault and wound the master of a family: thus wounded,
   would he discuss from which of them his hurts proceeded? No, surely;
   but speedily send for a surgeon before he bleed to death. I will no
   more put it to the question, whence my bad thoughts come, but whither I
   shall send them, lest this curious controversy insensibly betray me
   into a consent unto them.
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  XVI. STORM, STEER ON.

   THE mariners sailing with St. Paul bare up bravely against the tempest
   whilst either art or industry could befriend them. Finding both to
   fail, and that they could not any longer bear up into the wind, they
   even let their ship drive. [Acts xxvii. 15.] I have endeavoured in
   these distemperate times to hold up my spirits, and to steer them
   steadily. A happy peace here was the port whereat I desired to arrive.
   Now, alas! the storm grows too sturdy for the pilot. Hereafter all the
   skill I will use is no skill at all, but even let my ship sail whither
   the winds send it.

   Noah's ark was bound for no other port, but preservation for the
   present (that ship being all the harbour), not intending to find land,
   but to float on water. May my soul (though not sailing to the desired
   haven) only be kept from sinking in sorrow.

   This comforts me, that the most weather-beaten vessel cannot properly
   be seized on for a wreck which hath any quick cattle remaining therein.
   My spirits are not as yet forfeited to despair, having one lively spark
   of hope in my heart, because God is even where he was before.
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  XVII. WIT OUTWITTED.

   JOAB chid the man (unknown in Scripture by his name, well known for his
   wisdom) for not killing Absalom, when he saw him hanged in the tree,
   promising him for his pains ten shekels and a girdle.

   But the man, having the king's command to the contrary, refused his
   proffer. Well he knew that politic statesman would have dangerous
   designs fetched out of the fire, but with other men*s fingers. His
   girdle promised might in payment prove a halter. Yea, he added
   moreover, that had he killed Absalom, Joab hiinself would have set
   himself against him. [2 Sam. xviii. 13.]

   Satan daily solicits me to sin (point blank against God's word),
   baiting me with proffers best pleasing my corruption. If I consent, he
   who last tempted first accuseth me. [Rev. xii. 10.] The fawning spaniel
   turns a fierce lion, and roareth out my faults in the ears of Heaven.
   Grant, Lord, when Satan shall next serve me, as Joab did this nameless
   Israelite, I may serve him as the nameless Israelite did Joab, flatly
   refusing his deceitful tenders.
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  XVIII. HEREAFTER.

   DAVID fasted and prayed for his sick son, that his life might be
   prolonged. But when he was dead, this consideration comforted him: I
   shall go to him, but he shall not return to me. [2 Sam. xii. 23.]

   Peace did long lie languishing in this land. No small contentment that
   to my poor power. I have prayed and preached for the preservation
   thereof. Seeing, since it is departed, this supports my soul, having
   little hope that peace here should return to me, I have some assurance
   that I shall go to peace hereafter.
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  XIX. BAD AT BEST.

   LORD, how come wicked thoughts to perplex me in my prayers, when I
   desire and endeavour only to attend thy service? Now I perceive the
   cause thereof; at other times I have willingly entertained them, and
   now they entertain themselves against my will. I acknowledge thy
   justice, that what formerly I have invited, now I cannot expel. Give me
   hereafter always to bolt out such ill guests. The best way to be rid of
   such bad thoughts in my prayers, is not to receive them out of my
   prayers.
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  XX. COMPENDIUM DISPENDIUM.

   POPE BONIFACE the Ninth, at the end of each hundred years, appointed a
   jubilee at Rome, wherein people, bringing themselves and money thither,
   had pardon for their sins.

   But centenary years returned but seldom; popes were old before, and
   covetous when they came to their place. Few had the happiness to fill
   their coffers with jubilee-coin. Hereupon, Clement the Sixth reduced it
   to every three and thirtieth, Paul the Second and Sixtus the Fourth to
   every twenty-fifth year. [20]

   Yea, an agitation is reported in the conclave, to bring down jubilees
   to fifteen, twelve, or ten years, had not some cardinals (whose policy
   was above their covetousness) opposed it.

   I serve my prayers as they their jubilees. Perchance they may extend to
   a quarter of an hour, when poured out at large. But some days I
   begrudge this time as too much, and omit the preface of my prayer, with
   some passages conceived less material, and run two or three petitions
   into one, so contracting them to half a quarter of an hour.

   Not long after, this also seems too long; I decontract and abridge the
   abridgment of my prayers, yea (be it confessed to my shame and sorrow,
   that hereafter I may amend it) too often I shrink my prayers to a
   minute, to a moment, to a Lord have mercy upon me!
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   [20] Examen Con. Trident. p. 736, col. 2.
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     __________________________________________________________________

SCRIPTURE OBSERVATIONS.
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  I. PRAYER MAY PREACH.

   FATHER l thank thee, (said our Saviour, being ready to raise Lazarus,)
   that thou hast heard me. And I know that thou hearest me always, but
   because of the people that stand by, I said it, that they may believe
   that thou hast sent me. [John xi. 41, 42.] It is lawful for ministers
   in their public prayers to insert passages for the edifying of their
   auditors, at the same time petitioning God and informing their hearers.
   For our Saviour, glancing his eyes at the people's instruction, did no
   whit hinder the steadfastness of his looks, lifted up to his Father.

   When, before sermon, I pray for my sovereign and master, king of great
   Britain, France, and Ireland, defender of the faith, in all causes, and
   over all persons, &c., some, who omit it themselves, may censure it in
   me for superfluous. But never more need to teach men the king's title,
   and their own duty, that the simple may be informed, the forgetful
   remembered thereof, and that the affectedly ignorant, who will not take
   advice, may have all excuse taken from them. Wherefore, in pouring
   forth my prayers to God, well may I therein sprinkle some by-drops for
   the instruction of the people.
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  II. THE VICIOUS MEAN.

   ZOPHAR, the Naamathite, mentioneth a sort of men, in whose mouths
   wickedness is sweet, they hide it under their tongues, they spare it,
   and forsake it not, but keep it still in their mouths. [Job xx. 12,
   13.] This furnisheth me with a tripartite division of men in the world.

   The first and best are those who spit sin out, loathing it in their
   judgments, and leaving it in their practice.

   The second sort, notoriously wicked, who swallow sin down, actually and
   openly committing it.

   The third, endeavouring an expedient betwixt heaven and hell, neither
   do nor deny their lusts; neither spitting them out nor swallowing them
   down, but rolling them under their tongues, epicurizing thereon, in
   their filthy fancies and obscene speculations.

   If God at the last day of Judgment hath three hands, a right for the
   sheep, a left for the goats, the middle is most proper for these third
   sort of men. But both these latter kinds of sinners shall be confounded
   together. The rather because a sin thus rolled becomes so soft and
   supple, and the throat is so short and slippery a passage, that
   insensibly it may slide down from the mouth into the stomach; and
   contemplative wantonness quickly turns into practical uncleanness.
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  III. STORE NO SORE.

   JOB had a custom to offer burnt-offerings according to the number of
   his sons; for he said, It may be that my sons in their feasting have
   sinned, and cursed God in their hearts. [Job i. 5.] It may be, not it
   must be; he was not certain, but suspected it. But now, what if his
   sons had not sinned? was Job's labour lost, and his sacrifice of none
   effect? O no! only their property was altered; in case his sons were
   found faulty, his sacrifices for them were propitiatory, and through
   Christ obtained their pardon; in case they were innocent, his offerings
   were eucharistical, returning thanks to God's restraining grace, for
   keeping his sons from such sins, which otherwise they would have
   committed.

   I see in all doubtful matters of devotion, it is wisest to be on the
   surest side; better both lock and bolt and bar it, than leave the least
   door of danger open. Hast thou done what is disputable whether it be
   well done? Is it a measuring cast whether it be lawful or no? So that
   thy conscience may seem in a manner to stand neuter, sue a conditional
   pardon out of the court of heaven, the rather because our self-love is
   more prone to flatter than our godly jealousy to suspect ourselves
   without a cause; with such humility Heaven is well pleased. For suppose
   thyself over cautious, needing no forgiveness in that particular, God
   will interpret the pardon thou prayest for to be the praises presented
   unto him.
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  IV. LINE ON LINE.

   MOSES, in God's name, did counsel Joshua, Deut. xxxi. 23: Be strong,
   and of a good courage, for thou shalt bring the children of Israel into
   the land which I sware unto them. God immediately did command him,
   Josh. i. 6: Be strong, and of a good courage; and again, ver. 7: Only
   be thou strong and very courageous; and again, ver. 9: Have not I
   commanded thee? be strong and of a good courage; be not afraid, neither
   be thou dismayed. Lastly, the Reubenites and Gadites heartily desired
   him, ver. 18: Only be strong and of a good courage.

   Was Joshua a dunce, or a coward? did his wit or his valour want an
   edge, that the same precept must so often be pressed upon him? No doubt
   neither; but God saw it needful that Joshua should have courage of
   proof, who was to encounter both the froward Jew and the fierce
   Canaanite.

   Though metal on metal, colour on colour, be false heraldry, line on
   line, precept on precept, [Is. xxviii. 10.] is true divinity.

   Be not therefore offended, O my soul, if the same doctrine be often
   delivered unto thee by different preachers: if the same precept, like
   the sword in Paradise, which turned every way, [Gen. iii. 24.] doth
   hunt and haunt thee, tracing thee which way soever thou turnest, rather
   conclude that thou art deeply concerned in the practice thereof, which
   God hath thought fit should be so frequently inculcated into thee.
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  V. O! THE DEPTH.

   HAD I beheld Sodom in the beauty thereof, and had the angel told me
   that the same should be suddenly destroyed by a merciless element, I
   should certainly have concluded that Sodom should have been drowned;
   led thereunto by these considerations:--

   1. It was situated in the plain of Jordan, a flat, low, level country.

   2. It was well watered everywhere; [Gen. iii. 10.] and where always
   there is water enough, there may sometimes be too much.

   3. Jordan had a quality in the first month to overflow all his banks.
   [1 Chron. xii. 15.]

   But no drop of moisture is spilt on Sodom, it is burnt to ashes. How
   wide are our conjectures, when they guess at God's judgments! How far